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Arbaʿīn of Imam al-Ḥusayn (a) is 20th day of Safar in the Lunar Hijri Calendar and the anniversary of the 40th day after the Battle of Karbala when Imam al-Husayn (a) and his companions were martyred on the Day of Ashura, (Muharram 10, 61 AH/October 10, 680). It is reported that the Captives of the Battle of Karbala came to visit Imam al-Husayn (a) in Karbala on Safar 20, 61/November 19, 680) on their return from Syria to Medina.

In a hadith from Imam al-Hasan al-'Askari (a), ziyarah of Arba'in is considered among the sings of the faithful.

This day is a national holiday in Iran. Shi'a mourn on the day of Arba'in and mourning groups rally in the streets. In recent years, great procession of Shi'a who try to arrive in Karbala on the day of Arba'in has become one of the most important mourning ceremonies of Shi'a around the world and it has even turned into one of the largest religious processions on a global scale.

In Arabic, Arba'in means the 40th day and 20th of Safar, the 40th day after the martyrdom of Imam al-Husayn (a) on the Day of 'Ashura, is called Arba'in al-Husayni or simply Arba'in. The importance of this day lies in the fact that based on historical accounts, Jabir b. 'Abd Allah al-Ansari visited the grave of Imam al-Husayn (a) on this day as the first pilgrim to ever visit this grave. In some sources, it is reported that, in addition to Jabir, remaining members of Imam al-Husayn's (a) family returned to Karbala on this day and visited the graves of Imam al-Husayn (a) and other martyrs of Karbala.

Jabir b. 'Abd Allah al-Ansari, one of the companions of the Prophet (s) is known to be the first pilgrim and visitor of the grave Imam al-Husayn (a) after his martyrdom. Accompanied by 'Atiyya al-'Awfi, he arrived in Karbala on the first Arba'in of the martyrdom of Imam al-Husayn (a) in 61 AH/680 and visited Imam al-Husayn (a).

There are three opinions among Shi'a scholars about the return of the captives passing Karbala on their way to Medina.

• Some scholars including al-Muhaddith al-Nuri in his al-Lu'lu' wa l-marjan, and his student Shaykh 'Abbas Qumi in his Muntaha l-amal believe that the mentioned visit did not happen in the first year after the Battle of Karbala and that it was not even possible at all. Before al-Muhaddith al-Nuri, al-Sayyid b. Tawus expressed his doubt about the issue as well in his Iqbal al-a'mal.

• Some scholars confirmed that the captives had visited Karbala, and considered a later time for it, end of Safar or beginning of Rabi' I or later.

• Others believe that the caravan of the captives arrived in Iraq from Syria and arrived in Karbala on the day of Arba'in and after visiting Imam al-Husayn (a) moved towards Medina. They also believe that they visited Jabir b. 'Abd Allah al-Ansari and some of Banu Hashim as well. This opinion is mentioned in the al-Luhuf of al-Sayyid b. Tawus.

Due to these conflicting views, some scholars have tried to author some books to prove that the return of the remaining members of Imam al-Husayn's (a) family to Karbala on Safar 20, 61/ November 19, 680 has been, in fact, possible and that the narrations referring to this return are reliable. One of the most famous and comprehensive works is authored by Sayyid Muhammad 'Ali Qadi Tabataba'i called Tahqiq darbara-yi awwal Arba'in-i Sayyid al-Shuhada (a) (Research on the first Arba'in of Imam al-Husayn) which has been written to refute the views of al-Muhaddith al-Nuri and Shaykh 'Abbas Qummi.

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