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http://www.islamicacademy.org/html/Dua/Dua_Ashoora.htm TRANSLITERATION: *Bism-illaahir-rahmaanir-raheem In the Name of Allah, the Merciful, the Compassionate *Yaa qaabil at-tawbati Aadama yawma 'ashooraa; O You who accepted the repentance of Adam on this day of Ashura; *Yaa faarija karbi Dhin-Nooni yawma 'ashooraa*; O You who delivered Jonah from his burden on this day of Ashura; *Yaa jaami'a shamli Ya'qooba yawma 'ashooraa; O You who reunited Jacob (with his son) on this day of Ashura; *Yaa saami'a daw'wati Moosaa wa Haaroona yawma 'ashooraa; O You who heard the plea of Moses and Aaron on this day of Ashura; *Yaa mugheetha Ibraaheema min an-naari yawma 'ashooraa; O You who rescued Abraham from the fire on this day of Ashura; *Yaa raafi'a Idreesa ilas-samaa-i yawma 'ashooraa; O You who raised Idris to heaven on this day of Ashura; *Yaa mujeeba daw'ati Saalehin fin-naaqati yawma 'ashooraa; O You who answered the plea of Saleh with a she-camel on this day of Ashura; *Yaa naasira sayyidinaa Muhammad (sallallahu 'alayhi wa sallama) yawma 'ashooraa; O You who helped our Master Muhammad (the grace and peace of Allah be upon him) on this day of Ashura; *Yaa rahmaan ad-dunyaa wal-aakhirati wa raheemahumaa; O Merciful One in this lowly world and in the hereafter; O Compassionate One of the two abodes; *Salli 'alaa sayyidinaa Muhammadin wa 'alaa aali sayyidinaa Muhammadin wa salli 'alaa jamee'il-ambiyaa-i wal-mursaleen; Bestow your grace upon our Master Muhammad and upon the people of Muhammad, and upon all the prophets and all the messengers! *Waqdi haajatinaa fid-dunyaa wal-aakhirati wa atil 'umranaa fee taa'atika wa mahabbatika wa ridaak! And grant us our need in this life and in the hereafter, and grant us many years in Your obedience and Your love and Your pleasure! *Wa ahyinaa hayaatan tayyibatan wa tawaffanaa 'alal-eemaani wal-islaami bi rahmatika yaa arham ar-raahimeen. And return us to a life of purity and take us not (in death) except upon faith and submission by Your mercy, O You who is the most compassionate of all those who show compassion. *Allaahumma bi 'izzil-hasani wa akhi wa ummihi wa abeehi wa jaddihi wa baneehi; O Allah! By the honour of Hasan and of his brother, and that of his mother and that of his father, and by the honour of his Grandfather(Peace be upon him) and that of his children; *Farrij 'annaa maa nahnu feehi! [Here you may describe to your lord the difficulties that you may be facing and need relief from]. Relieve us of what has befallen us! Recite 7 times: *Subhaan Allaahi , Hasbun Allahi mil-al-meezaani wa muntahaal-'ilmi wa mablaghal-ridaa wa zinatal-'arshi laa maljaa-a wa laa manjaa-a min Allaahi illaa ilayh. Glorious is Allah, as much as what is in His great scale, and as far as His knowledge extends, and to such a degree as it attains His pleasure, and to whatever weight may be His Throne; there is no refuge and no safety from Allah except in Him. *Subhaan Allaahi 'adadash-shaf'i wal watri wal Arshi, wa 'adada kalimaati-llaahit-taammati kullihaa. Glorious is Allah, (He is declared so) as many as there be even (numbers) and as many as there be odd, and as many as there be perfect words of His; glory be to Him for them all. *Nas'alukas-Salaamata bi-Rahmatika yaa Arham ar-Raahimeen! We ask of You (our Lord) for safety, by Your mercy, O You who is the most merciful of all those who show mercy; *Wa Huwa hasbunaa wa ni'mal-wakeel — ni'mal mawlaa wa ni'man-naseer! And it [Your Mercy] is our sufficiency andour best protection— the very best master and the very best help! *Wa laa hawla wa laa quwwata illaa billahil-'aliyyil-'adheem! And there is no power and no strength except in Allah, the High, the Great! *Wa sall-Allaahu ta'aalaa 'alaa sayyidinaa Muhammadin wa 'alaa aalihi wa sahbihi wa 'alaal-mumineena wal-muminaati wal-muslimeena wal-uslimaati 'adada dharraatil-wujood wa 'adada ma'loomaati-llaahi wal-hamduli-llaahi rabbil-'aalameen. May the grace of Allah, the Exalted, be upon our Master Muhammad and upon his family and his companions, and upon the believers men and women, and upon those who submit (in Islam), as much as there be atoms in existence and as much as there be things known to Allah; and all praise is due to Him, Lord of the Worlds.

SALAAMUN ALAIKUM Alqamah bin Mohammed ibn Hazrami (r.a.) narrates ‘I requested Imam Baqir (a.s.) to teach me a dua that I should recite on the day of Aashoora after the reciting the Ziyaarat of Imam Husain (a.s.) – from near his (a.s.) grave or from a distance.’ Imam (a.s.) replied ‘O Alqamah, whenever you wish to recite the Ziyaarat of Imam Husain (a.s.), you first perform two units of prayers. Then turn towards the grave of Imam Husain (a.s.) and while pointing towards it, you first say ‘Salam’ and then ‘Takbir’. Thereafter, you recite this Ziyaarat (Ziyaarate Aashoora). If you do so, then as if you have recited the supplication read by the angels while visiting the grave of Imam Husain (a.s.). Moreover, when you recite this Ziyaarat, then, Allah will increase your grade ten lakh times You will be included among those people who were martyred along with Imam Husain (a.s.) On the day of Judgment, you will be included among the martyrs You will get the reward of all the Prophets (a.s.) who have visited the grave of Imam Husain (a.s.) from the day that he (a.s.) was martyred till date. And the way of reciting the Ziyaarat is like this…’ (Then Imam (a.s.) recited the entire Ziyaarate Aashoora for Alqamah (r.a.) (Ref: Kaamil al-Ziyaarat, Ibn Qoolwayh, Ch. 71, p.194) At the end of this tradition, Imam Baqir (a.s.) says ‘O Alqamah, if you can, then recite this Ziyaarat every day send salutations to Imam Husain (a.s.). You will get all the rewards (of the one who recites it on the day of Aashoora).’ CLICK HERE TO VISIT THE BLOG "THE ZIYARAT OF ASHURAH " FOR THE IMPORTANCE , MERITS , AUTHENCITY AND VARIOUS AUDIO AND VIDEO RECITATIONS OF ZIYARAT E ASHURA IN DIFFERENT LANGUAGES

SALAAMUN ALAIKUM Alqamah bin Mohammed ibn Hazrami (r.a.) narrates ‘I requested Imam Baqir (a.s.) to teach me a dua that I should recite on the day of Aashoora after the reciting the Ziyaarat of Imam Husain (a.s.) – from near his (a.s.) grave or from a distance.’ Imam (a.s.) replied ‘O Alqamah, whenever you wish to recite the Ziyaarat of Imam Husain (a.s.), you first perform two units of prayers. Then turn towards the grave of Imam Husain (a.s.) and while pointing towards it, you first say ‘Salam’ and then ‘Takbir’. Thereafter, you recite this Ziyaarat (Ziyaarate Aashoora). If you do so, then as if you have recited the supplication read by the angels while visiting the grave of Imam Husain (a.s.). Moreover, when you recite this Ziyaarat, then, Allah will increase your grade ten lakh times You will be included among those people who were martyred along with Imam Husain (a.s.) On the day of Judgment, you will be included among the martyrs You will get the reward of all the Prophets (a.s.) who have visited the grave of Imam Husain (a.s.) from the day that he (a.s.) was martyred till date. And the way of reciting the Ziyaarat is like this…’ (Then Imam (a.s.) recited the entire Ziyaarate Aashoora for Alqamah (r.a.) (Ref: Kaamil al-Ziyaarat, Ibn Qoolwayh, Ch. 71, p.194) At the end of this tradition, Imam Baqir (a.s.) says ‘O Alqamah, if you can, then recite this Ziyaarat every day send salutations to Imam Husain (a.s.). You will get all the rewards (of the one who recites it on the day of Aashoora).’ CLICK HERE TO VISIT THE BLOG "THE ZIYARAT OF ASHURAH " FOR THE IMPORTANCE , MERITS , AUTHENCITY AND VARIOUS AUDIO AND VIDEO RECITATIONS OF ZIYARAT E ASHURA IN DIFFERENT LANGUAGES

Ayatullah Najafi Kochani (r.a.), an extremely devout scholar of his time, was one of Mulla Akhund Khorasani’s most distinguished students. The former has mentioned a dream in he saw during his days in the Hauze Ilmiyya in Isfahan. He saw death in the guise of a calf. It was enveloped by three to four children. These children were gliding over my house, until one of them sat on the wall of my house. This dream was most fascinating. Ayatullah Najafi wrote a letter to his father explaining the entire dream to seek its interpretation. In the end he requested his father to reply as soon as possible, regarding his health, so that he could rest assured. Ayatullah Najafi’s letter was still in transit, when he received a letter from his father. His father had written: Your mother has departed from this transient world for her eternal abode. For the Ziarat of Imam Hussain (a.s.), she had a incurred a debt of twelve tomaan, which now with interest has compounded to eighty tomaan.’ Ayatullah Najafi writes that his father was so poor, that even if he had gathered all means at his disposal he would never be absolved from that debt. At that moment I pledged that I would recite Ziarate Ashoora in the mosque of Isfahan for forty days to secure respite for my father. I used to begin my recitation two hours before zavaal and complete it just before zavaal. I performed this routine for forty days. I beseeched Allah for the exemption of my father’s debts and also sought two other requests. Regarding my first request, I implored Allah for the position of a Mujtahid. And as for my second, I entreated Allah not to deprive me of intercession the Day of Judgement. I had not even completed the recitation of Ziarat for a month, when I received another letter from my father. He informed me about having been relieved from his debt with the sadaqah of Imam Moosa Kazim (a.s.). I wrote to my father, ‘You have not got succour from Imam Moosa Kazim (a.s.), but from Sayyadush Shohada, Imam Hussain (a.s.), although all (Aimmah) have been created from the same light’. After a period of comfort, I was again confronted with a disturbing situation. But the extraordinary results of the above mentioned incident had only strengthened my conviction regarding this Ziarat. Again I pledged to recite this Ziarat for a duration of forty days. I commenced recitation of the Ziarat in Muharram with the same fervour and sincerity as before. On the completion of the duration of forty days, I saw a dream, wherein I witnessed the realization of my demands for which I had undertaken the pledge of reciting Ziarat. When I woke the next day my satisfaction and delight was without any limit.

The great and pious jurist, Marhoom Shaikh Jawad b. Shaikh Mashkoor, was a leading jurist of Najaf who died at the age of 90 years in 1337 A.H. He is buried next to his father in a room in the blessed courtyard of the grave of Ameerul Momineen (a.s.). This great scholar dreamt in the night of 26 Safar 1332 A.H in which he saw Hazrat Izraeel – the angel of death (a.s.). He did salaam to the angel of death and asked him from where he was coming. The angel of death replied ‘I am coming from Shiraz after having seized the soul (Ruh) of Mirza Ibrahim Mehlaaki.’ Shaikh asked him ‘In what condition is his soul in Barzakh?’ The angel of death replied ‘He is residing in the most beautiful garden and is in the best of the conditions. Allah has appointed 1,000 angels at his beck and call.’ The Shaikh asked him ‘For which action has he received such a great reward – for his high level of knowledge? Or for the large number of students he had trained?’ The angel of death replied, ‘For none of these reasons’. Shaikh asked, ‘Then for leading the congregational prayers and explaining the religious laws to the people?’ The angel of death replied in the negative. VISIT http://theziyaratofashurah.wordpress.com/category/miracles-of-ziyarat-ashurah/ FOR MORE MIRACLES So the Shaikh asked, ‘Then on what basis did he receive such a great position?’ The angel of death said ‘For reciting Ziyarate Ashurah.’ Mirza Mehlaaki recited Ziyarate Ashurah regularly in the last 30 years of his life. And if due to an illness or any other reason, he was unable to recite the Ziyarat, then he would appoint a representative to recite the Ziyaarat on his behalf.’ The next morning, Shaikh Jawad went to Ayatullah Mirza Mohammed Taqi Shirazi and narrated his dream. On hearing this, Ayatullah Mirza Mohammed Taqi began weeping. When people asked him the reason of his grief, he replied ‘Mirza Ibrahim Mehlaaki was a pillar of jurisprudence and he has departed from the world.’ People said ‘But this news was only a dream, while we don’t know the fact as yet.’ Ayatullah Mirza Taqi replied, ‘This was not the dream of an ordinary individual, it was the dream of Shaikh Jawad.’ The very next day there was letter informing the residents of Najaf about Mirza Ibrahim Mehlaaki’s demise. In this way, the veracity of Shaikh Jawad’s dream proved to be true. Subsequently many scholars learnt of this incident from the late Ayatullah Syed Abdul Hadi Shirazi who in turn had personally heard about it from Shaikh Jawad. (Ref: Ziyaarate Aashoora by Nasir Rasti Lahejaani, p. 27)

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Ziyaarat–e-Aashoora and the supplication recited after it, which is famous as Dua-e-Alqamah, are reliable narrations which cannot be rejected. Their presence in ancient and authentic Shia books shows that scholars, traditionalists and theologians have been particular in narrating the same and jurists have carefully considered its chain of transmission before authenticating it. Ziyaarat-e-Aashoora, which is widely reported in Shia books, has two primary sources: 1. Kaamil al-Ziyaaraat of Ibne Qulwayh (r.a.) (exp. 367 A.H.) 2. Misbaah of Shaikh Toosi (r.a.) (exp. 460 A.H.) Although its reference has been narrated through several chains, we will focus on the chain narrated by Shaikh Toosi (a.r.) in Misbaah. We have taken the reference of the tradition of Ziyaarat-e-Aashoora from the author of the book ‘Shifaa al-Sudoor fi Sharhe Ziyaarate Aashoor’, Al Haajj Mirza Abul Fazl Tehrani, regarding whom, the great traditionalist Shaikh Abbas-e-Qummi (r.a.), the compiler of ‘Mafaateeh al-Jinaan’, has recorded in his book ‘Al Kuniyyah wa al-Alqaab’: “Mirza Abul Fazl, the scholar, the worthy one, the jurist, the theologian, the wise, the mathematician, knower of biographies and history, the litterateur and poet, who expired in 1314 AH in Tehran and is buried in the yard of Imam Zaadeh Hamzah (r.a.) in Shah Abdul Azeem (r.a.) in the grave of his father.” Mirza Abul Fazl Tehrani says, ‘I limit myself to the best and most reliable chain of Ziyaarat-e-Aashoora in my view.’ Then he records – I heard from: 1. Shaikh Muhammad Husain b. Muhammad Haashim Kaazimi[1], who heard from 2. Aayatullah al Uzma Murtuza b. Muhamma Amir Jaabiri al Ansaari[2], who heard from 3. Mulla Ahmad Naraaqi[3], who heard from 4. Sayyid Muhammad Mahdi Tabaatabaai (famous as Allamah Bahrul Uloom)[4], who heard from 5. Muhammad Baaqir Bahbahaani (famous as Waheed-e-Bahbahaani)[5], who heard from 6. his father Muhammad Afzal Isfahaani, who heard from 7. his uncle Allaamah Muhammad Baaqir Majlisi[6] (author of Behaar al-Anwaar), who heard from 8. his father Muhammad Taqi Majlisi[7], who heard from 9. Shaikh Muhammad b. Hasan Aamili (famous as Shaikh Bahaai)[8], who heard from 10. his father Husain b. Abdul Samad Aamili[9], who heard from 11. Shaheed Zainuddeen b. Ali Aamili (famous as Shaheed-e-Saani)[10], who heard from 12. Shaikh Ahmad b. Muhammad b. Khaatoon Aamili[11], who heard from 13. Ali b. Abdul Aali Al Karki (famous as Muhaqqiq-e-Saani)[12] who heard from 14. Ali b. Hilaal Jazaairi[13], who heard from 15. Ahmad b. Fahd Hilli[14] (author of Uddat al-Daaee), who heard from 16. Faazil Zainuddeen Ali b. Khaazin[15], who heard from 17. Muhammad b. Makki (famous as Shaheed-e-Awwal)[16], who heard from 18. Muhammad b. Hasan b. Yusuf Hilli[17], who heard from 19. Fakhruddeen Abu Taalib Muhammad b. Hasan heard from his father, the scholar of the east and the west, the great Ayatullah, the sword against the enemies, who is famous among all sects, Abu Mansoor Jamaaluddeen Hasan b. Yusuf Hilli.[18] 19. Jafar b. Saeed Hilli (famous as Muhaqqiq-e-Awwal)[19], who heard from 20. Fakhaar b. Ma’d Haairi[20], who heard from 21. Shaazaan b. Jibrail Qummi[21], who heard from 22. Muhammad b. Abul Qaasim Tabari[22], who heard from 23. Abu Ali Hasan b. Shaikh (famous as Mufeed-e-Saani)[23], who heard from 24. the son of Shaikh Toosi, who heard from, 25. his father Abu Jaafar Muhammad b. Hasan Toosi[24] who has written in his book ‘Misbaah al-Mutahajjid’ that, ‘Muhammad b. Ismael b. Baazee[25] heard from Saalih b. Uqbah who heard from his father Uqbah b. Qais b. Samaan who heard from Imam Muhammad Baqir (a.s.) who said: ‘One who visits Imam Husain (a.s.) on the 10th of Muharram and laments on his grave, will be presented in front of Allah on the Day of Judgment such that he will get the reward of two thousand Hajj, two thousand Umrah and two thousand Jihaad and the reward of each Hajj, Umrah and Jihaad will be such that he had performed it with the Holy Prophet (s.a.w.a.) and the infallible Imams (a.s.).’ ‘Uqbah says, I said – may I be sacrificed upon you, what about the person who cannot reach the blessed grave and lives away from the city (Karbala)?’ ‘Imam (a.s.) replied: If this is the case, then he should go out in solitude or over the rooftop and face the grave of Imam Husain, send salutations on him (a.s.), excessively curse his killers, pray two units of prayers and perform these acts in the earlier part of the day, that is before noon. Thereafter, he should remember the calamities of Imam Husain (a.s.), lament over them and also order his family members to lament over Imam Husain (a.s.) (if he is not in Taqaiyya), recite elegies and do maatam to a great extent and express grief and sorrow and condole one another in the name of Imam Husain (a.s.).’ ‘Then he (a.s.) continued: if someone does this, then I guarantee that all those rewards will be for him and Allah will bestow him with all those rewards.’ ‘The narrator asked – may I be sacrificed on you, will you be the guarantor and caretaker for such a person? ‘Imam (a.s.) replied indeed, if the person does so, I will be his guarantor and caretaker.’ ‘The narrator says – I said – how should people condole one another? Imam (a.s.) replied – They should say, اَعْظَمَ اللہُ اُجُوْرَنَا بِمُصَابِنَا بِالْحُسَیْنِ  وَ جَعَلَنَا وَ اِيَّاكُمْ مِنَ الطَّالِبِيْنَ بِثَارِهٖ مَعَ وَلِيِّهِ الْاِمَامِ الْمَهْدِيِّ مِنْ آلِ مُحَمَّدٍ عَلَيْهِمُ السَّلَامُ. ‘May Allah increase our reward in the sorrow for Imam Husain (a.s.) and include us and you among those who will avenge his unjust killing with Imam Mahdi (a.s.)’ ‘And if it is possible, then he should not go out for any worldly matter because this is a very heartrending day and no wish will be fulfilled on this day and even if it is fulfilled, there will not be any blessings in it and there will not be any goodness seen from it. And none of you should purchase anything for your house on this day because if any one purchases anything for his house on this day, he will not see any blessing in it. He should neither purchase for himself nor for his family. And if he does so (not purchase) then Allah will give him the reward for thousand Hajj, thousand Umrah and thousand Jihaad performed with the Holy Prophet (s.a.w.a.) and he will be rewarded with the reward of all the prophets, messengers, truthful ones and martyrs who sacrificed themselves in the way of Allah from the day the universe was created till the Day of Judgment.’ Saalih b. Uqbah and Saif b. Umairah say that Alqamah b. Muhammad Hazarami says that I said to Imam Baqir (a.s.) that you teach me a supplication that I can recite when I cannot visit Imam Husain (a.s.) and (can) send salutations on him from far. VISIT SERATONLINE.COM Imam (a.s.) informed, ‘O Alqamah! Send salutation facing the grave of Imam Husain (a.s.), recite two units of prayers and recite Takbeer while facing the grave, then recite the salutation which is in the form of a ziyaarat. If you do this, it will be as if you have recited that supplication which the angels visiting the grave recite. Allah will write for you a million grades and you will be enumerated among those who were martyred with Imam Husain (a.s.) and will be accounted along with the martyrs and be recognized with them and the reward of every Prophet, every Messenger and every visitor to the grave of Imam Husain (a.s.) from the day of his martyrdom till date will be written for you and that salutation is as follows: اَلسَّلَامُ عَلَيْكَ يَا أَبَا عَبْدِ اللَّهِ اَلسَّلَامُ عَلَيْكَ يَا ابْنَ رَسُولِ اللَّهِ اَلسَّلَامُ عَلَيْكَ يَا ابْنَ أَمِيرِ الْمُؤْمِنِينَ وَ ابْنَ سَيِّدِ الْوَصِيِّيْنَ اَلسَّلَامُ عَلَيْكَ يَا ابْنَ فَاطِمَةَ سَيِّدَةِ نِسَاءِ الْعَالَمِيْنَ اَلسَّلَامُ عَلَيْكَ يَا ثَارَ اللَّهِ وَ ابْنَ ثَارِهٖ وَ الْوِتْرَ الْمَوْتُوْرَ اَلسَّلَامُ عَلَيْكَ وَ عَلَى الْأَرْوَاحِ الَّتِيْ حَلَّتْ بِفِنَائِكَ عَلَيْكُمْ مِنِّيْ جَمِيْعًا سَلَامُ اللَّهِ أَبَدًا مَّا بَقِيْتُ وَ بَقِيَ اللَّيْلُ وَ النَّهَارُ يَا أَبَا عَبْدِ اللَّهِ لَقَدْ عَظُمَتِ الرَّزِيَّةُ وَ جَلَّتْ وَ عَظُمَتِ الْمُصِيْبَةُ بِكَ عَلَيْنَا وَ عَلٰى جَمِيْعِ أَهْلِ الْإِسْلَامِ وَ جَلَّتْ وَ عَظُمَتْ مُصِيْبَتُكَ فِي السَّمَاوَاتِ عَلٰى جَمِيْعِ أَهْلِ السَّمَاوَاتِ فَلَعَنَ اللَّهُ أُمَّةً أَسَّسَتْ أَسَاسَ الظُّلْمِ وَ الْجَوْرِ عَلَيْكُمْ أَهْلَ الْبَيْتِ وَ لَعَنَ اللَّهُ أُمَّةً دَفَعَتْكُمْ عَنْ مَقَامِكُمْ وَ أَزَالَتْكُمْ عَنْ مَرَاتِبِكُمُ الَّتِيْ رَتَّبَكُمُ اللَّهُ فِيْهَا وَ لَعَنَ اللَّهُ أُمَّةً قَتَلَتْكُمْ وَ لَعَنَ اللَّهُ الْمُمَهِّدِيْنَ لَهُمْ بِالتَّمْكِيْنِ مِنْ قِتَالِكُمْ بَرِئْتُ إِلَى اللَّهِ وَ إِلَيْكُمْ مِنْهُمْ وَ مِنْ أَشْيَاعِهِمْ وَ أَتْبَاعِهِمْ وَ أَوْلِيَائِهِمْ يَا أَبَا عَبْدِ اللَّهِ إِنِّيْ سِلْمٌ لِمَنْ سَالَمَكُمْ وَ حَرْبٌ لِمَنْ حَارَبَكُمْ إِلٰى يَوْمِ الْقِيَامَةِ وَ لَعَنَ اللَّهُ آلَ زِيَادٍ وَ آلَ مَرْوَانَ وَ لَعَنَ اللَّهُ بَنِيْ أُمَيَّةَ قَاطِبَةً وَ لَعَنَ اللَّهُ ابْنَ مَرْجَانَةَ وَ لَعَنَ اللَّهُ عُمَرَ بْنَ سَعْدٍ وَ لَعَنَ اللَّهُ شِمْرًا وَ لَعَنَ اللَّهُ أُمَّةً أَسْرَجَتْ وَ أَلْجَمَتْ وَ تَنَقَّبَتْ وَ تَهَيَّأَتْ لِقِتَالِكَ بِأَبِيْ أَنْتَ وَ أُمِّيْ لَقَدْ عَظُمَ مُصَابِيْ بِكَ فَأَسْأَلُ اللَّهَ الَّذِيْ أَكْرَمَ مَقَامَكَ وَ أَكْرَمَنِي بِكَ أَنْ يَرْزُقَنِيْ طَلَبَ ثَارِكَ مَعَ إِمَامٍ مَنْصُوْرٍ مِنْ أَهْلِ بَيْتِ مُحَمَّدٍ ﷺ اَللّٰهُمَّ اجْعَلْنِيْ عِنْدَكَ وَجِيهًا بِالْحُسَيْنِ فِي الدُّنْيَا وَ الْآخِرَةِ يَا أَبَا عَبْدِ اللَّهِ إِنِّي أَتَقَرَّبُ إِلَى اللَّهِ وَ إِلٰى رَسُولِهٖ وَ إِلٰى أَمِيْرِ الْمُؤْمِنِيْنَ وَ إِلٰى فَاطِمَةَ وَ إِلَى الْحَسَنِ وَ إِلَيْكَ بِمُوَالَاتِكَ وَ بِالْبَرَائَةِ مِمَّنْ قَاتَلَكَ وَ نَصَبَ لَكَ الْحَرْبَ وَ بِالْبَرَائَةِ مِمَّنْ أَسَّسَ أَسَاسَ الظُّلْمِ وَ الْجَوْرِ عَلَيْكُمْ وَ أَبْرَأُ إِلَى اللَّهِ وَ إِلٰى رَسُولِهٖ مِمَّنْ أَسَّسَ ذٰلِكَ وَ بَنٰى عَلَيْهِ بُنْيَانَهٗ وَ جَرٰى فِيْ ظُلَمِهٖ وَ جَوْرِهٖ عَلَيْكُمْ وَ عَلٰى أَشْيَاعِكُمْ‏ بَرِئْتُ إِلَى اللَّهِ وَ إِلَيْكُمْ مِنْهُمْ وَ أَتَقَرَّبُ إِلَى اللَّهِ ثُمَّ إِلَيْكُمْ بِمُوَالَاتِكُمْ وَ مُوَالَاةِ وَلِيِّكُمْ وَ بِالْبَرَائَةِ مِنْ أَعْدَائِكُمْ وَ النَّاصِبِيْنَ لَكُمُ الْحَرْبَ وَ بِالْبَرَائَةِ مِنْ أَشْيَاعِهِمْ وَ أَتْبَاعِهِمْ إِنِّي سِلْمٌ لِمَنْ سَالَمَكُمْ وَ حَرْبٌ لِمَنْ حَارَبَكُمْ وَ وَلِيٌّ لِمَنْ وَالَاكُمْ وَ عَدُوٌّ لِمَنْ عَادَاكُمْ فَأَسْأَلُ اللَّهَ الَّذِيْ أَكْرَمَنِيْ بِمَعْرِفَتِكُمْ وَ مَعْرِفَةِ أَوْلِيَائِكُمْ وَ رَزَقَنِي الْبَرَائَةَ مِنْ أَعْدَائِكُمْ أَنْ يَجْعَلَنِيْ مَعَكُمْ فِي الدُّنْيَا وَ الْآخِرَةِ وَ أَنْ يُّثَبِّتَ لِيْ عِنْدَكُمْ قَدَمَ صِدْقٍ فِي الدُّنْيَا وَ الْآخِرَةِ وَ أَسْأَلُهٗ أَنْ يُّبَلِّغَنِيَ الْمَقَامَ الْمَحْمُودَ لَكُمْ عِنْدَ اللَّهِ وَ أَنْ يَّرْزُقَنِيْ طَلَبَ ثَارِيْ مَعَ إِمَامٍ ہُدًی ظَاهِرٍ نَاطِقٍ بِالْحَقِّ مِنْكُمْ وَ أَسْأَلُ اللَّهَ بِحَقِّكُمْ وَ بِالشَّأْنِ الَّذِي لَكُمْ عِنْدَهٗ أَنْ يُّعْطِيَنِيْ بِمُصَابِيْ بِكُمْ أَفْضَلَ مَا يُعْطِيْ مُصَابًا بِمُصِيْبَتِهٖ مُصِيْبَةً مَا أَعْظَمَهَا وَ أَعْظَمَ رَزِيَّتَهَا فِي الْإِسْلَامِ وَ فِيْ جَمِيْعِ السَّمَاوَاتِ وَ الْأَرْضِ اَللّٰهُمَّ اجْعَلْنِيْ فِي مَقَامِيْ هٰذَا مِمَّنْ تَنَالُهٗ مِنْكَ صَلَوَاتٌ وَّ رَحْمَةٌ وَّ مَغْفِرَةٌ اَللّٰهُمَّ اجْعَلْ مَحْيَايَ مَحْيَا مُحَمَّدٍ وَّ آلِ مُحَمَّدٍ وَ مَمَاتِي مَمَاتَ مُحَمَّدٍ وَّ آلِ مُحَمَّدٍ اَللّٰهُمَّ إِنَّ هٰذَا يَوْمٌ تَبَرَّكَتْ بِهٖ بَنُوْ أُمَيَّةَ وَ ابْنُ آكِلَةِ الْأَكْبَادِ اللَّعِيْنُ بْنُ اللَّعِيْنِ عَلٰى لِسَانِ نَبِيِّكَ ﷺ فِي كُلِّ مَوْطِنٍ وَ مَوْقِفٍ وَقَفَ فِيْهِ نَبِيُّكَ صَلَوَاتُكَ عَلَيْهِ وَ آلِهٖ اَللّٰهُمَّ الْعَنْ أَبَا سُفْيَانَ وَ مُعَاوِيَةَ وَ يَزِيدَ بْنَ مُعَاوِيَةَ عَلَيْهِمْ مِنْكَ اللَّعْنَةُ أَبَدَ الْآبِدِيْنَ وَ هٰذَا يَوْمٌ فَرِحَتْ بِهٖ آلُ زِيَادٍ وَ آلُ مَرْوَانَ بِقَتْلِهِمُ الْحُسَيْنَ صَلَوَاتُ اللَّهِ عَلَيْهِ اَللّٰهُمَّ فَضَاعِفْ عَلَيْهِمُ اللَّعْنَ مِنْكَ وَ الْعَذَابَ اَللّٰهُمَّ إِنِّي أَتَقَرَّبُ إِلَيْكَ فِي هٰذَا الْيَوْمِ وَ فِي مَوْقِفِيْ هٰذَا وَ أَيَّامِ حَيَاتِيْ بِالْبَرَائَةِ مِنْهُمْ وَ اللَّعْنَةِ عَلَيْهِمْ وَ بِالْمُوَالَاةِ لِنَبِيِّكَ وَ آلِ نَبِيِّكَ عَلَیْہِمُ السَّلَامُ Then say (100 times): اَللّٰهُمَّ الْعَنْ أَوَّلَ ظَالِمٍ ظَلَمَ حَقَّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ آخِرَ تَابِعٍ لَهٗ عَلٰى ذٰلِكَ اَللّٰهُمَّ الْعَنِ الْعِصَابَةَ الَّتِيْ جَاهَدَتِ الْحُسَيْنَ وَ شَايَعَتْ وَ بَايَعَتْ وَ تَابَعَتْ عَلٰى قَتْلِهٖ اَللّٰهُمَّ الْعَنْهُمْ جَمِيْعًا Then say (100 times): اَلسَّلَامُ عَلَيْكَ يَا أَبَا عَبْدِ اللَّهِ وَ عَلَى الْأَرْوَاحِ الَّتِيْ حَلَّتْ بِفِنَائِكَ عَلَيْكَ مِنِّيْ سَلَامُ اللَّهِ اَبَدًا مَّا بَقِيْتُ وَ بَقِيَ اللَّيْلُ وَ النَّهَارُ وَ لَا جَعَلَهُ اللَّهُ آخِرَ الْعَهْدِ مِنِّيْ لِزِيَارَتِكَ اَلسَّلَامُ عَلَى الْحُسَيْنِ وَ عَلٰى عَلِيِّ بْنِ الْحُسَيْنِ وَ عَلٰی اَوْلَادِ الْحُسَیْنِ وَ عَلٰى أَصْحَابِ الْحُسَيْنِ Then say: اَللّٰهُمَّ خُصَّ أَنْتَ أَوَّلَ ظَالِمٍ بِاللَّعْنِ مِنِّي وَ ابْدَأْ بِهٖ أَوَّلًا ثُمَّ الثَّانِيَ ثُمَّ الثَّالِثَ ثُمَّ الرَّابِعَ اَللّٰهُمَّ الْعَنْ يَزِيدَ خَامِسًا وَ الْعَنْ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ وَ ابْنَ مَرْجَانَةَ وَ عُمَرَ بْنَ سَعْدٍ وَ شِمْرًا وَ آلَ أَبِيْ سُفْيَانَ وَ آلَ زِيَادٍ وَ آلَ مَرْوَانَ إِلٰى يَوْمِ الْقِيَامَةِ Recite in prostration: اَللّٰهُمَّ لَكَ الْحَمْدُ حَمْدَ الشَّاكِرِيْنَ لَكَ عَلٰى مُصَابِهِمْ اَلْحَمْدُ لِلَّهِ عَلٰى عَظِيْمِ رَزِيَّتِيْ اَللّٰهُمَّ ارْزُقْنِيْ شَفَاعَةَ الْحُسَيْنِ ؑ يَوْمَ الْوُرُوْدِ وَ ثَبِّتْ لِيْ قَدَمَ صِدْقٍ عِنْدَكَ مَعَ الْحُسَيْنِ وَ أَصْحَابِ الْحُسَيْنِ الَّذِيْنَ بَذَلُوْا مُهَجَهُمْ دُوْنَ الْحُسَيْنِ ؑ Alqamah says – Imam (a.s.) instructed, ‘If possible, recite this ziyaarat daily so that all this reward may be written for you.’ Then Shaikh Toosi (r.a.) says, “Muhammad b. Khalid Tailani narrates from Saif b. Umairah who says that I started to travel towards Najaf along with Safwan b. Sahraan Jammaal and a few companions, after Imam Sadiq’s (a.s.) departure from Heera to Medina. After completing the Ziyaarat of Ameerul Momineen (a.s.) Safwaan b. Sahraan turned his face towards the grave of Sayyid al-Shohada – Imam Husain (a.s.) and said that we should sent salutations on Imam Husain (a.s.) from the side of the holy head of Ali (a.s.) as Imam Sadiq (a.s.) has also done the same thing while I was there in his presence. Saif b. Umairah says, ‘Then Safwaan recited the same Ziyaarat (of Ashoora) which Alqamah had narrated from Imam Baqir (a.s.) regarding the day of Aashoora. He recited two units of prayers near the holy head of Ameerul Momineen (a.s.) and after the prayer bid farewell to Ameerul Momineen (a.s.), then faced the grave of Imam Husain (a.s.) and bid farewell after salutations and Ziyaarat and from the supplications which he recited, one was as follows: يَا اللَّهُ يَا اللَّهُ يَا اللَّهُ يَا مُجِيبَ دَعْوَةِ الْمُضْطَرِّينَ يَا كَاشِفَ كُرَبِ الْمَكْرُوبِينَ يَا غِيَاثَ الْمُسْتَغِيثِينَ وَ يَا صَرِيخَ الْمُسْتَصْرِخِينَ يَا مَنْ هُوَ أَقْرَبُ إِلَيَّ مِنْ حَبْلِ الْوَرِيدِ وَ يَا مَنْ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهٖ يَا مَنْ هُوَ بِالْمَنْظَرِ الْأَعْلَى وَ بِالْأُفُقِ الْمُبِينِ وَ يَا مَنْ هُوَ الرَّحْمٰنُ الرَّحِيمُ عَلَى الْعَرْشِ اسْتَوى وَ يَا مَنْ يَعْلَمُ خائِنَةَ الْأَعْيُنِ وَ ما تُخْفِي الصُّدُورُ وَ يَا مَنْ لَا تَخْفَى عَلَيْهِ خَافِيَةٌ وَ يَا مَنْ لَا تَشْتَبِهُ عَلَيْهِ الْأَصْوَاتُ وَ يَا مَنْ لَا تُغَلِّطُهُ الْحَاجَاتُ وَ يَا مَنْ لَا يُبْرِمُهٗ إِلْحَاحُ الْمُلِحِّينَ يَا مُدْرِكَ كُلِّ فَوْتٍ وَ يَا جَامِعَ كُلِّ شَمْلٍ وَ يَا بَارِئَ النُّفُوسِ بَعْدَ الْمَوْتِ يَا مَنْ هُوَ كُلَّ يَوْمٍ فِي شَأْنٍ يَا قَاضِيَ الْحَاجَاتِ يَا مُنَفِّسَ الْكُرُبَاتِ يَا مُعْطِيَ السُّؤَالَاتِ يَا وَلِيَّ الرَّغَبَاتِ يَا كَافِيَ الْمُهِمَّاتِ يَا مَنْ يَكْفِي مِنْ كُلِّ شَيْ‏ءٍ وَ لَا يَكْفِي مِنْهُ شَيْءٌ فِي السَّمَاوَاتِ وَ الْأَرْضِ أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ وَ عَلِيٍّ وَ بِحَقِّ فَاطِمَةَ بِنْتِ نَبِيِّكَ وَ بِحَقِّ الْحَسَنِ وَ الْحُسَيْنِ فَإِنِّي بِهِمْ أَتَوَجَّهُ إِلَيْكَ فِي مَقَامِي هٰذَا وَ بِهِمْ أَتَوَسَّلُ وَ بِهِمْ أَتَشَفَّعُ إِلَيْكَ وَ بِحَقِّهِمْ أَسْأَلُكَ وَ أُقْسِمُ وَ أَعْزِمُ عَلَيْكَ وَ بِالشَّأْنِ الَّذِي لَهُمْ عِنْدَكَ وَ بِالْقَدْرِ الَّذِيْ لَهُمْ عِنْدَكَ وَ بِالَّذِي فَضَّلْتَهُمْ عَلَى الْعَالَمِينَ وَ بِاسْمِكَ الَّذِيْ جَعَلْتَهٗ عِنْدَهُمْ وَ بِهٖ خَصَصْتَهُمْ دُونَ الْعَالَمِينَ وَ بِهٖ أَبَنْتَهُمْ وَ أَبَنْتَ فَضْلَهُمْ مِنْ فَضْلِ الْعَالَمِينَ حَتّٰى فَاقَ فَضْلُهُمْ فَضْلَ الْعَالَمِينَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَكْشِفَ عَنِّي غَمِّي وَ هَمِّيْ وَ كَرْبِي وَ تَكْفِيَنِي الْمُهِمَّ مِنْ أُمُورِيْ وَ تَقْضِيَ عَنِّيْ دَيْنِيْ وَ تُجِيْرَنِيْ مِنَ الْفَقْرِ وَ تُجِيرَنِيْ مِنَ الْفَاقَةِ وَ تُغْنِيَنِيْ عَنِ الْمَسْأَلَةِ إِلَى الْمَخْلُوقِينَ وَ تَكْفِيَنِيْ هَمَّ مَنْ أَخَافُ هَمَّهٗ وَ عُسْرَ مَنْ أَخَافُ عُسْرَهٗ وَ حُزُونَةَ مَنْ أَخَافُ حُزُونَتَهٗ وَ شَرَّ مَنْ أَخَافُ شَرَّهٗ وَ مَكْرَ مَنْ أَخَافُ مَكْرَهٗ وَ بَغْيَ مَنْ أَخَافُ بَغْيَهٗ وَ جَوْرَ مَنْ أَخَافُ جَوْرَهٗ وَ سُلْطَانَ مَنْ أَخَافُ سُلْطَانَهٗ وَ كَيْدَ مَنْ أَخَافُ كَيْدَهٗ وَ مَقْدُرَةَ مَنْ أَخَافُ مَقْدُرَتَهٗ عَلَيَّ وَ تَرُدَّ عَنِّيْ كَيْدَ الْكَيَدَةِ وَ مَكْرَ الْمَكَرَةِ اَللّٰهُمَّ مَنْ أَرَادَنِي فَأَرِدْهُ وَ مَنْ كَادَنِي فَكِدْهُ وَ اصْرِفْ عَنِّي كَيْدَهٗ وَ مَكْرَهٗ وَ بَأْسَهٗ وَ أَمَانِيَّهٗ وَ امْنَعْهُ عَنِّيْ كَيْفَ شِئْتَ وَ أَنَّى شِئْتَ اَللّٰهُمَّ اشْغَلْهُ عَنِّي بِفَقْرٍ لَا تَجْبُرُهٗ وَ بِبَلَاءٍ لَا تَسْتُرُهٗ وَ بِفَاقَةٍ لَا تَسُدُّهَا وَ بِسُقْمٍ لَا تُعَافِيْهِ وَ ذُلٍّ لَا تُعِزُّهٗ وَ بِمَسْكَنَةٍ لَا تَجْبُرُهَا اَللّٰهُمَّ اضْرِبْ بِالذُّلِّ نَصْبَ عَيْنَيْهِ وَ أَدْخِلْ عَلَيْهِ الْفَقْرَ فِي مَنْزِلِهٖ وَ الْعِلَّةَ وَ السُّقْمَ فِي بَدَنِهٖ حَتّٰى تَشْغَلَهٗ عَنِّيْ بِشُغْلٍ شَاغِلٍ لَا فَرَاغَ لَهٗ وَ أَنْسِهٖ ذِكْرِي كَمَا أَنْسَيْتَهٗ ذِكْرَكَ وَ خُذْ عَنِّيْ بِسَمْعِهٖ وَ بَصَرِهٖ وَ لِسَانِهٖ وَ يَدِهٖ وَ رِجْلِهٖ وَ قَلْبِهٖ وَ جَمِيْعِ جَوَارِحِهٖ وَ أَدْخِلْ عَلَيْهِ فِيْ جَمِيْعِ ذٰلِكَ السُّقْمَ وَ لَا تَشْفِهٖ حَتّٰى تَجْعَلَ ذٰلِكَ شُغْلًا شَاغِلًا بِهٖ عَنِّي وَ عَنْ ذِكْرِيْ وَ اكْفِنِي يَا كَافِيَ مَا لَا يَكْفِي سِوَاكَ فَإِنَّكَ الْكَافِي لَا كَافِيَ سِوَاكَ وَ مُفَرِّجٌ لَا مُفَرِّجَ سِوَاكَ وَ مُغِيثٌ لَا مُغِيثَ سِوَاكَ وَ جَارٌ لَا جَارَ سِوَاكَ خَابَ مَنْ كَانَ جَارُهٗ سِوَاكَ وَ مُغِيثُهٗ سِوَاكَ وَ مَفْزَعُهٗ إِلٰى سِوَاكَ وَ مَهْرَبُهٗ وَ مَلْجَاهُ إِلٰى غَيْرِكَ وَ مَنْجَاهُ مِنْ مَخْلُوقٍ غَيْرِكَ فَأَنْتَ ثِقَتِيْ وَ رَجَائِيْ وَ مَفْزَعِيْ وَ مَهْرَبِيْ وَ مَلْجَائِيْ وَ مَنْجَايَ فَبِكَ أَسْتَفْتِحُ وَ بِكَ أَسْتَنْجِحُ وَ بِمُحَمَّدٍ وَ آلِ مُحَمَّدٍ أَتَوَجَّهُ إِلَيْكَ وَ أَتَوَسَّلُ وَ أَتَشَفَّعُ فَأَسْأَلُكَ يَا اللَّهُ يَا اللَّهُ يَا اللَّهُ بِحَقِّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَكْشِفَ عَنِّي غَمِّي وَ هَمِّي وَ كَرْبِي فِي مَقَامِي هٰذَا كَمَا كَشَفْتَ عَنْ نَبِيِّكَ هَمَّهٗ وَ غَمَّهٗ وَ كَرْبَهٗ وَ كَفَيْتَهٗ هَوْلَ عَدُوِّهٖ فَاكْشِفْ عَنِّي كَمَا كَشَفْتَ عَنْهُ وَ فَرِّجْ عَنِّي كَمَا فَرَّجْتَ عَنْهُ وَ اكْفِنِي كَمَا كَفَيْتَهٗ وَ اصْرِفْ عَنِّي هَوْلَ مَا أَخَافُ هَوْلَهٗ وَ مَئُونَةَ مَا أَخَافُ مَئُونَتَهٗ وَ هَمَّ مَا أَخَافُ هَمَّهٗ بِلَا مَئُونَةٍ عَلَى نَفْسِي مِنْ ذٰلِكَ وَ اصْرِفْنِي بِقَضَاءِ حَوَائِجِي وَ كِفَايَةِ مَا أَهَمَّنِي هَمُّهٗ مِنْ أَمْرِ آخِرَتِي وَ دُنْيَايَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ یَا اَبَا عَبْدِ اللہِ عَلَيْكُمَا مِنِّي سَلَامُ اللَّهِ أَبَدًا بَقِيْتُ وَ بَقِيَ اللَّيْلُ وَ النَّهَارُ وَ لَا جَعَلَهُ اللَّهُ آخِرَ الْعَهْدِ مِنْ زِيَارَتِكُمَا وَ لَا فَرَّقَ اللَّهُ بَيْنِي وَ بَيْنَكُمَا اَللّٰهُمَّ أَحْيِنِي حَيَاةَ مُحَمَّدٍ وَ ذُرِّيَّتِهٖ وَ أَمِتْنِي مَمَاتَهُمْ وَ تَوَفَّنِي عَلَى مِلَّتِهِمْ وَ احْشُرْنِي فِي زُمْرَتِهِمْ وَ لَا تُفَرِّقْ بَيْنِي وَ بَيْنَهُمْ طَرْفَةَ عَيْنٍ أَبَدًا فِي الدُّنْيَا وَ الْآخِرَةِ يَا أَمِيرَ الْمُؤْمِنِينَ وَ يَا أَبَا عَبْدِ اللَّهِ أَتَيْتُكُمَا زَائِرًا وَ مُتَوَسِّلًا إِلَى اللَّهِ رَبِّي وَ رَبِّكُمَا مُتَوَجِّهًا إِلَيْهِ (بِكُمَا وَ مُسْتَشْفِعًا بِكُمَا) إِلَى اللَّهِ فِي حَاجَتِي هَذِهٖ فَاشْفَعَا لِي فَإِنَّ لَكُمَا عِنْدَ اللَّهِ الْمَقَامَ الْمَحْمُودَ وَ الْجَاهَ الْوَجِيهَ وَ الْمَنْزِلَ الرَّفِيعَ وَ الْوَسِيلَةَ إِنِّي أَنْقَلِبُ عَنْكُمَا مُنْتَظِرًا لِتَنَجُّزِ الْحَاجَةِ وَ قَضَائِهَا وَ نَجَاحِهَا مِنَ اللَّهِ بِشَفَاعَتِكُمَا لِي إِلَى اللَّهِ فِي ذٰلِكَ فَلَا أَخِيبُ وَ لَا يَكُونُ مُنْقَلَبِي مُنْقَلَبًا خَائِبًا خَاسِرًا بَلْ يَكُونُ مُنْقَلَبِي مُنْقَلَبًا رَاجِحًا مُفْلِحًا مُنْجِحًا مُسْتَجَابًا لِيْ بِقَضَاءِ جَمِيعِ حَوَائِجِي وَ تَشْفَعَا لِيْ إِلَى اللَّهِ اِنْقَلَبْتُ عَلَى مَا شَاءَ اللَّهُ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ مُفَوِّضًا أَمْرِي إِلَى اللَّهِ مُلْجِئًا ظَهْرِي إِلَى اللَّهِ وَ مُتَوَكِّلًا عَلَى اللَّهِ وَ أَقُولُ حَسْبِيَ اللَّهُ وَ كَفَى سَمِعَ اللَّهُ لِمَنْ دَعَا لَيْسَ لِي وَرَاءَ اللَّهِ وَ وَرَاءَكُمْ يَا سَادَتِي مُنْتَهًى مَا شَاءَ رَبِّي كَانَ وَ مَا لَمْ يَشَأْ لَمْ يَكُنْ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ أَسْتَوْدِعُكُمَا اللَّهَ وَ لَا جَعَلَهُ اللَّهُ آخِرَ الْعَهْدِ مِنِّي إِلَيْكُمَا انْصَرَفْتُ يَا سَيِّدِي يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَوْلَايَ وَ أَنْتَ يَا أَبَا عَبْدِ اللَّهِ يَا سَيِّدِي وَ سَلَامِي عَلَيْكُمَا مُتَّصِلٌ مَا اتَّصَلَ اللَّيْلُ وَ النَّهَارُ وَاصِلٌ ذٰلِكَ إِلَيْكُمَا غَيْرُ مَحْجُوبٍ عَنْكُمَا سَلَامِي إِنْ شَاءَ اللَّهُ وَ أَسْأَلُهٗ بِحَقِّكُمَا أَنْ يَشَاءَ ذٰلِكَ وَ يَفْعَلَ فَإِنَّهٗ حَمِيدٌ مَجِيدٌ انْقَلَبْتُ يَا سَيِّدِيْ عَنْكُمَا تَائِبًا حَامِدًا لِلَّهِ شَاكِرًا رَاجِيًا لِلْإِجَابَةِ غَيْرَ آيِسٍ وَ لَا قَانِطٍ آئِبًا عَائِدًا رَاجِعًا إِلٰى زِيَارَتِكُمَا غَيْرَ رَاغِبٍ عَنْكُمَا وَ لَا مِنْ زِيَارَتِكُمَا بَلْ رَاجِعٌ عَائِدٌ إِنْ شَاءَ اللَّهُ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ يَا سَادَتِي رَغِبْتُ إِلَيْكُمَا وَ إِلٰى زِيَارَتِكُمَا بَعْدَ أَنْ زَهِدَ فِيكُمَا وَ فِي زِيَارَتِكُمَا أَهْلُ الدُّنْيَا فَلَا خَيَّبَنِيَ اللَّهُ مِمَّا رَجَوْتُ وَ مَا أَمَّلْتُ فِي زِيَارَتِكُمَا إِنَّهٗ قَرِيبٌ مُجِيبٌ. Saif b. Umairah says that I asked Safwaan – Alqamah b. Muhammad has not narrated this supplication from Imam Baqir (a.s.), rather he has only narrated the Ziyaarat.’ Safwaan replied, ‘I had visited this place along with Imam Sadiq (a.s.) then he (a.s.) had performed the same actions which I have repeated and recited the same Ziyaarat and supplication which I have recited now. Thereafter, he (a.s.) recited two units of prayers as we recited and bid farewell in the same manner as we did. Safwaan informed me – Imam Sadiq (a.s.) instructed me to be regular with this Ziyaarat and to keep reciting this supplication as – I am the guarantor for the one who recite this Ziyaarat and supplication either from near or far such that: 1. his prayers will be answered 2. his effort will be rewarded 3. his salutations will be accepted 4. his wishes will be fulfilled 5. his position will be elevated and he will not become hopeless O Safwaan, I have heard this Ziyaarat from my father Imam Baqir (a.s.) who heard from his father Imam Zainul Aabideen (a.s.) who heard from his father Imam Husain (a.s.) who narrated from his brother Imam Hasan (a.s.) who heard from his father Ameerul Momineen (a.s.) who heard from the Holy Prophet (s.a.w.a.) who heard from Jibrail (a.s.) who received it from Allah and Allah has sworn by His Holy Being that whoever recites the Ziyaarat and supplication either from near or far, then I will accept his Ziyaarat and fulfill all his wishes and he will not return from My Presence hopeless but will go back as the one freed of hell, wishes fulfilled and deserving of heaven and if he intercedes on behalf of someone then I will accept it too and also said that except the enemies of Ahle Bait (a.s.) (since none’s intercession will be accepted in their favor) as Allah has said swearing by His Holy Being and made us a witness over it and even the angels of the heaven are a witness over this. Jibrail (a.s.) says, ‘O Messenger of Allah, Allah has sent me to give this glad tiding to you, Ali, Faatemah, Hasan and Husain (a.s.) and their progeny which will be a cause of happiness for you, them and your Shias.’ Safwan says that after this Imam Sadiq (a.s.) advised me, ‘O Safwan, whenever you need anything, then recite this Ziyaarat from wherever you wish and recite the supplication and then seek your wishes from Allah, it will definitely be fulfilled and Allah will not violate His Promise to the messenger.’ Ziyaarat is a Golden ChainThe chain of narration of the tradition, ‘Kalimato laa Ilaaha Illallahi Hisni’ is called as Silsilah al-Zahab – the Golden Chain (whose chain of narrators are valuable, evident and illuminated) on account of its pure and holy chain of narrators, which Imam Reza (a.s.) has narrated from his forefathers – which is also said to be Hadees-e-Qudsi. Then is calling the tradition of Ziyaarat-e-Aashoora, which is connected to Allah through infallibles (a.s.) and from infallibles through eminent personalities, which include jurists, traditionalists, and is also Hadees-e-Qudsi, as the Golden Chain, inappropriate? Absolutely not! This Ziyaarat is among the Hadees-e-Qudsi which has reached the Holy Prophet (s.a.w.a.) from Allah through Jibrail (a.s.) in sequential order of Ziyaarat, curse, salutations and supplication and based on experience if recited regularly for 40 days or less, is unmatched in having wishes fulfilled, calamities solved and enemies repelled. Therefore, believers should make it a part of their lives and recite it daily so that they themselves witness its blessings. May Allah grant us success in praying for the earliest reappearance of Imam Mahdi (a.t.f.s.), the avenger of Imam Husain’s (a.s.) blood, and include us among his companions. [1] The late Aga-e-Buzurg-e-Tehraani in his book Noqabaa al-Bashar says about him: He was among the great Imamite jurist and was among the students of Shaikh Murtuza Ansaari, the author of Jawaahir and Shaikh Muhammad Husain Kaashif al-Ghita. Bidaayat al-Anaam fee Sharhe Sharaae Islam is one of his best books and also served as the source of his notes. [2] Famous as Shaikh Ansaari to whom the author has devoted more than a page praising him and enumerating his various titles, which are beyond the topic of discussion. He is enumerated among the greatest Shia jurist. After the author of Jawaahir, i.e. from 1266 AH he held the status of the general jurist (Marja-e-Mutlaq) and expired in 1282 AH. One of his most important books ‘Faraaidul Usool’ which is famous as ‘Rasaail’ continues to be a reference book for the Islamic seminaries of Qum, Najaf, Syria and India. [3] He was the son of Mulla Mahdi and has written numerous books on jurisprudence and beliefs. One of the definitive books on morals and ethics, ‘Meraaj al-Saadaat’ is his work. [4] His father was Murtuza b. Muhammad b. Abdul Kareem Hasani Tabatabaai. Allamah Bahrul Uloom was a great jurist of his time and was born in 1155 AH in Karbala and expired in 1212 AH in Najaf. Many miraculous incidents are narrated involving him. [5] His father was Shailkh Muhammad Akmal Isfahaani and in the Book of Permissions, he is termed as the Complete Teacher. He was born in 1117 AH in Isfaahan and expired in 1205 AH in Karbala. He revived jurisprudence and completely uprooted the Akhbaaris. He is famous among jurists as ‘Aqa’, therefore his progeny is called as ‘Aale Aaqa’. [6] He is the son of Mulla Muhammad Taqi Majlisi (the first). He was born in 1038 AH in Isfahaan and expired in 1110 or 1111 AH in Isfahaan. He needs no introduction. He has written more than a hundred books, the most famous of which is ‘Behaar al-Anwaar’. [7] His father was Maqsood Ali. He was born in 1003 AH and expired in 1080 AH. Muhammad Taqi Majlisi was among the great Shia jurists and as per the narration of Aga Waheed Bahbahaani, Muhammad Taqi Majlisi himself says that he had gained knowledge of jurisprudence, traditions and Quran at the age of four years under the care of his father. [8] He was born in 953 AH in Baalabak and expired in 1030 AH in Isfahan. His corpse was transported to Mashhad. As per narration, he has written 88 books. [9] His full name was Aza al-Deen Husain b. Abdul al-Samad JabaI Aamili Haarisi Hamadani. He was among the students of Shaheed-e-Saani. He was born in 922 AH and expired in 984 AH in Bahrain. He has also written numerous books. [10] He was born in 911 AH in a place in Jabal Aamil called Jamaj and attained martyrdom in 966 AH. He has written many books among which ‘Rauzah al-Bahimiyya’ (taught in Qum, Najaf, Syria seminaries, among others) and ‘Masaalik al-Afhaam are famous. [11] Jamaaluddin Ahmad b. Shamsuddin Muhammad b. Khaatoon Aamili Inaayi has narrated from his father and Shaheed-e-Saani has narrated from him. [12] He was born in 940 AH in Najaf and was the Chief Justice of Iran. He has written important books like ‘Jaame al-Maqaasid’, ‘Sharh al-Feeh’, ‘Haashiyya-e-Sharaae al-Islam’ among others. [13] Sheikh Zainuddin Ali b. Hilaal Jazaairi was a jurist. Muhaqqiq-e-Karki (the second) in his Document of Permission has mentioned him as Shaikhul Islam and Faqeeh-e-Ahle Bait. [14] Abul Abbas Jamaal b. Ahmad b. Muhammad b. Fahd Hilli was among the noted Shia jurists. He was born in 757 AH in Hilla and expired in 841 AH in Karbala. Among his books are ‘Al Mazhab’, ‘Al Maujaz’, ‘Al Tahreer’, ‘Uddah al-Daaee’. [15] Shaikh Hurr-e-Aamili in his book Tazkirah al-Mumtajireen has mentioned him as a scholar, worshipper, virtuous and among the students of Shaheed-e-Awwal. Ahmad b. Fahd Hilli has narrated this tradition from him. [16] Abu Abdullah Shamsuddin Muhammad b. Makki b. Haamid b. Ahmad Damishqi Nabati Aamili is famous among scholars as Shaheed-e-Awwal. He was born in 734 AH and attained martyrdom in 784 AH. He was accused of being a Shia exaggerator and imprisoned for a year and then killed. His corpse was then stoned and later burnt. His wife Umme Ali and daughter were also experts in jurisprudence especially in matters pertaining to women. His son is also enumerated among great jurists. ‘Al Feeh’, ‘Ghaayah Muraad’, ‘Qawaaid al-Kulliya’, ‘Al Lumaah al-Damishqiyyah, ‘Duroos’, ‘Bayaan’, ‘Zikraa’ are some of his famous books. [17] He was the son of Allama Hilli, famous as ‘Fakhrul Muhaqiqeen’. He was among the famous jurists and is the author of invaluable books. Shahhed-e-Awwal in his Document of Permission has praised him. [18] Hasan b. Yusuf b. Mutahhar Hilli, famous as Allamah Hilli was born on 29th Ramazan 648 AH and expired on 11th or 21st Muharram 726 AH. He was a great jurist, theologian and doctor. He was the student of Khwaja Naseeruddin Tusi, Muhaqqiq-e-Hilli and Sayyad Ibne Taaoos among others. The Persian king Muhammad Al Jaitu accepted Shiaism through him. He expired in Hilla and is buried in the courtyard of Ameerul Momineen (a.s.) shrine at Najaf. He has written several important books and his service in the way of Allan and religion associated is legendary. [19] Muhaqqiq-e-Awwal, born in 602 AH and expired in 672 AH, was the teacher of Allamah Hilli. He was among the famous Shia jurists of his time, whose famous book ‘Sharaae al-Islam’ is taught in the seminaries even today. ‘Mukhtasar al-Naafe’, ‘Motabar’ and ‘Meraaj’ are his more important books. [20] Shaikh Hurr-e-Aamili has mentioned him as a scholar, litterateur and traditionalist. He has written a great book on the faith of Hazrat Abu Taalib (a.s.). [21] Abul Fazl Shaazaan b. Jibraeel b. Ismail Qummi has also written various books on jurisprudence. [22] Imaad al-Deen Muhammad b. Abul Qasim b. Muhammad b. Ali Tabari Aamili was a renowned Shia jurist, a reliable narrator and author of notable books. [23] He is the son of Shaikh Tusi. Shaikh Hurr-e-Aamili writes regarding him: He was knowledgeable, a scholar, a jurist, a traditionalist, reliable and author of various books among which ‘Sharh al-Nihaaya Aamaali’, ‘Murshid Ilaa Sabeele Ta’abbud’ are worth mentioning. [24] Shaikh Tusi is famous in all sects. He was born in 385 AH in Tus and expired in 460 AH in Najaf. He was a student of Shaikh Mufeed followed by Sayyid Murtaza. He was tortured in Baghdad and his house and library were set ablaze. He then migrated to Najaf and laid the foundation of the seminary over there. He is popular among the Shia jurists as ‘Shaikh al-Taaifah’. Regarding his books, it is enough to mention that among the four reliable Shia books, two books ‘Al-Istibsaar’ and ‘Tahzeeb al-Ahkaam’ are his works. Apart from these, his other works are also notable like Al-Fihrist, Al-Aamaali, Mabsoot, Uddah al-Usool, Nihaayah, Hidaayah al-Mustarshida, Al-Ghaibah, Al-Rijaal, Al-Khilaaf, Tafseer-e-Tibyaan, Misbaah al-Mutahajjid, through which Ziyaarat-e-Aashoora is narrated. [25] Shaikh Tusi has obtained the above tradition from the book of Muhammad b. Ismail b. Baazee and the Shaikh has mentioned his chain of authorities leading to Muhammad b. Ismail b. Baazee’s book in his Fihrist as follows: Ibn Abi Jid from Muhammad b. al-Hasan b. al-Waleed, from Ali b. Ibrahim, from Muhammad b. Ismail bin Baazee.

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The Daughters of the Holy Prophet(s.a.w.a.) in the Courts and the Market Kufa was the capital of Iraq and the capital of Hazrat Ali’s (a.s.). It was also a place of residence of Hazrat Ali’s (a.s.) friends and partisans. The walls and doors of Kufa were familiar with the eloquence of Hazrat Ali (a. s.). Janabe Zainab (a.s.) lived here as the daughter of the ruler. The women used to greet her as ‘the daughter of Ameerul Momeneen’ and ‘the daughter of Rasool Allah’. She was an extremely respected figure of the city. Today she was brought as a captive in this city. Those who had respected her were looking at her as a tragic spectacle. Those who greeted her were taunting at her. She did not have chadar over her head, and she was seated on the bare back of a camel. Instead of feeling remorse on the killing of the son of Holy Prophet (s.a.w.a.) they were celebrating with joy. On the one hand such inhuman behavior of the masses and on the other hand the pain of sitting on un­saddled camels while they were veil less, and led by the heads of the loved ones atop the point of spears, with a group of thirstily wailing children, chained and manacled Imam Sajjad (a.s.) on top of all hordes of onlookers, who were ridiculing at this pathetic sight. Whenever afflicted ones are ridiculed their afflictions are multiplied. In such conditions should some­one have probed into the heart of Janabe Zainab (a.s.). It is difficult to raise the head in such hordes of calamities leave alone delivering sermons. While effective sermons have certain conditions, like the speaker should not be under any mental strain and should be in a relaxed mood. He should not be tormented by hunger and thirst, nor should he be under stress of sorrow and pain. None of these conditions were present here. Hunger and thirst were beyond any limit, the speaker was under all sorts of emotional and physical strains. The children were crying, the atmosphere was hostile; every glance was full of hatred. But here the speaker was inherited with the qualities of eloquence from her father. When she spoke, she shook the hearts of the ruthless killers. Her words penetrated the hearts of the listeners, their eyes were moistened. The mourn­ing voices turned into sounds of groaning and weeping. http://www.almuntazar.com/ When she decided to speak, her one gesture froze everything in sight. Not only men but animals too were quietened. Her awe and fury, her dominance and authority upon the universe and despite of all these her restrain and control, made her a person beyond praises. She spoke thus: “All praise to Allah and blessing be upon my father, Muhammad (s.a.w.a.) and his pure progeny”. Here she referred the Holy Prophet (s.a.w.a.) as her “father” instead of grandfather only to make the people realize that how much was she close to him. She showed that these captives were none but the family of Holy Prophet (s.a.w.a.). She continued: “O people of Kufa, O people of deceit and treachery, are you mourning for us. Let not these tears dry, let not these pleadings be silenced. Your example is like that of a woman who herself knits the yarn firmly but then she breaks it herself. (You believed in the Holy Prophet (s.a.w.a.) and then you yourselves violated the covenant.) You believed as you wished to (not fulfill the conditions of belief). You are but flatterers, mischief-mongers, self-conceited, men­dacious and fiendish men. You disgraceful son of slave-maids, you are quipping like enemies. You are like the vegetation on marsh (which apparently looks green but inwardly is lousy and filthy, talks are good but acts are hateful). Or you are like that silver which is buried under sand. Your life has prepared perdition for you. Certainly the chastisement of Allah will be inflicted on you and you shall remain in it forever. You are weeping while you yourselves cut our loved ones to pieces. Why are you wailing? By Allah you should cry more and laugh less. By this sin you have earned disgrace and disrepute. This blemish can never be removed. (Certainly this sentence is the living testimony for the killers of Imam Husain (a.s.), that they are still tainted with the sin.) This stain can never be removed. You have killed him who was the son of the last Prophet (s.a.w.a.), Chief of the Youth ofParadise , refuge of your virtuous men, hope of the oppressed ones, beacon of proofs and centre of sunnat. You have one a huge misdeed. May you perish. May Allah chastise you. Now your efforts will remain fruitless. Your hands are severed. You have suffered an enormous loss. You are reverting towards the punishment of Allah. Insults and disgrace have been decreed for you. O Kufans! curse be upon you. Do you know which beloved of the Prophet have you slain, and whose veils have you plundered? Whose blood have you spilled? Whose chastity have you disregarded? You have committed such a sin that it may split the skies, divide the earth and blow off the mountains.You have done a shameless act. Such a crime which filled the earth and the sky. It will not be surprising if blood poured down from the skies. And the retribution in the hereafter will be disgraceful. None shall help them, nor will they be given reprieve. Allah does not hasten in giving punishment. He does not fearthe exhaustion of punishment and He is after you.” Imam Sajjad (a.s.) said: “O aunt! Be quiet now. Praise be to Allah you are learned without being taught and God-gifted thinker.” (Maqtal Al Husain, pg 310; Lohuf, pg 68; Ehtejaj Tabarsi, vol 2, pg 31, Najaf; Balaghatun Nisa, pg 23; Adabul Husain and Hemaseh Ahmad Sabir, pg 176-178) Bashir bin Hazim Asadi has related “By Allah, I have not seen more bashful and pure women who can be a better speaker than Zainab. She delivered a sermon as if Hazrat Ali (a.s.) himself was speaking.” (Lohuf, pg 88, Qum ) The effect of this sermon was this that those who were celebrating after the killing of Imam Husain (a.s.) realized their crime. Their existence became a source of shame for them. That day Kufans were constrained and confounded, weeping and slap­ping their faces, chewing their fingers. Bani Umayyah and their propaganda was reduced to a cipher. Janabe Zainab (a.s.) said at the end “Allah never hastens in giving punishment.” The Court of Ibne Ziyad Janabe Zainab (a.s.) delivered this sermon on the roads and streets. When Ibne Ziyad returned from the camp of Nakhila and entered the palace, he ordered for the decoration of the court and opened it for the public. Captives were brought in the court. They were brought in the court in such a manner that the sight was hair raising. Imam Husain (a. s.)’s head was kept in a platter and placed in front of Ibne Ziyad. He desecrated those lips with his stick which were kissed by Holy Prophet (s.a.w.a.). He was doing this to announce his victory to them and threaten them with his tyranny. He was showing that now there was no strength left in the clan of Bani Hashim and Holy Prophet (s.a.w.a.), all of them are killed. Now there is no threat to his government and Yazid’s government as well. When Janabe Zainab (a.s.) saw this, she in order to expel her anger and displeasure, separated from the women and sat alone. Her anger was writ large on her face. While her face was gleaning with the awe of Imamat. Ibne Ziyad inquired about the woman who sat separately and how dare can she show her indifference in his court? When he was told that she is none other than the daughter of Hazrat Ali (a.s.) he was filled with rage. In order to pacify himself he said: “Praise be to Allah, who disgraced you, killed you and belied you.” Janabe Zainab (a.s.) sprang to her in the style of her mother and gave such a fearless retort that the whole earth was subdued by her all-pervasive eloquence, in the words uttered by her: “Praise be to Allah who gave us respect through His Prophet Muhammad (s.a.w.a.) and purified us from all impuri­ties thoroughly. ertainly only sinners are disgraced and belied and it is not us but other than us.” She showed her closeness to Holy Prophet (s.a.w.a.) and proved that this can never be taken away from us. The silence of Ibne Ziyad disclosed that Janabe Zainab (a.s.) was correct in her saying. When he could not think of anything else, he said: “How do you find Allah’s dealing with you Ahle Bait?” This sentence reflected the theory of compulsion that we did not do it but Allah has done this. He meant that Allah is responsible for the event of Karbala and not they. But he was not dealing with an ordinary person. She could read between the hidden words and replied: “I found Allah’s treatment to be the best. Since Allah destined martyrdom for them hence they were martyred. But soon Allah will gather you and them at one place and conduct a trial. There arguments will be made against you. Then see who shall succeed. O Son of Marjana! your mother will cry on you” She clearly exposed the defeat of Ibne Ziyad behind the facade of victory. In the court of Ibne Ziyad, in front of armed soldiers and ministers, she castigated him and shattered his egotistic fancies. Ibne Ziyad could not tolerate this castigation and started quiv­ering with anger. (Maqtalul Husain, pg 324, Qum ) Then, he in order to hurt her said: “The elimination of you Ahle Bait, who rebelled and revolted against me, Allah has given solace to my heart.” Janabe Zainab (a.s.) had tears in her eyes at this, she said: “By Allah, you killed my elders. You dragged us Ahle Bait from place to place. My roots were chopped to pieces and breathing became difficult for us. If this gives you pleasure then be pleased.” (Kamil Ibne Aseer, vol 4, pg 33; Maqtal Khwarizmi, vol 2, pg 42) Here also she abrogated his accusation that he hadn’t killed Ahle Bait but Allah did. The Court of Yazid Yazid rejoiced when he heard about Imam Husain (a.s.)’s assassination. As his father became happy over the martyrdom of Hazrat Ali (a.s.), as his grandmother Hinda became joyous over the death of Hamza. Hence he wrote to Ibne Ziyad that cap­tives should be immediately sent to Syria. These sorrowful desperate captives left for Syria. Imam Zainul Abedeen (a.s.) hands ere tied behind his neck. His womenfolk were with him. When after facing the calamities of the journey they reached Syria . Yazid recited verses of joy in the full court, which reflected his credo. These verses clearly clarify that he does not have any relation with Islam. The verse were as follows: “Had my forefathers been alive today they would have become happy and blessed me that how I avenged them. The clan of Hashim played a game, neither any Prophet came nor did any Revelation.” At this stage also the courageous daughter of Hazrat Ali (a.s.) overturned the designs of Yazid. She said: All praise be to the Lord of the Worlds. Peace be upon the Holy Prophet (s.a.w.a.) an his progeny. Allah has truly said, “Then evil was the end of those who did evil, because they rejected the communications of Allah and mocked at them.” (Surah Rum: 10) O Yazid! Do you surmise that you have straitened the expanse of skies and the earth and dragged us from place to place. Do you think this degrades us and elevates you and you must be too happy with this thought and swelling with ego and haughtiness. Your world is gay and you usurped our rightful place. Don’t hurry but wait. Have you forgotten the verse of Quran: ‘Those who have disbelieved should not deem that we have given them respite for good rather we have given them reprieve so that they may increase their sins and for them is a formidable and disgraceful chastisement.’ (Surah Aale Imran: 172) O son of Freed slaves (Those who were released by the Holy Prophet (s.a.w.a.) after the fall of Mecca) is it just that your women should sit in veil while the daughters of Holy Prophet (s.a.w.a.) should be lugged from door to door? They be made captive, their veil be snatched, they should be dragged from town to town and all may look at them, and mean persons stare at them. They are neither helped nor aided by anybody.How can he expect the Mercy of Allah who chew the flesh of holy men and martyrs of Islam. How can you lag behind in the enmity of Ahle Bait who bore such hatred towards us. Then without any guilt feeling shamelessly you boasted that ‘Had my forefathers been alive they would have congratulated me and would have said may your hands never be be­numbed’. At this you desecrate the lips of Imam Husain (a. s.) with your stick. You have caused these wounds. You have spilled the blood of the Progeny of Muhammad (s.a.w.a.). You have silenced the earthly stars of the clan of Abdul Mutallib and you are addressing your forefathers and talking to them in your imagination. Soon you will join them. Then you will wish that your hands should have been be­numbed and your tongue be bedumbed. Whatever I did I should not have done it nd whatever I said I should not have said it. “By Allah O Yazid! By this tyranny and oppression you have minced your own skin and have blown your flesh to smithereens. How will you face Holy Prophet (s.a.w.) while you had spilled the blood of his Ahle Bait. While you have disregarded his chastity. Then indeed the day Allah shall assemble them he will seek retribution for them ‘ Do you not think them dead who were martyred in the way of Allah. But they are alive and receiving sustenance from their Lord.’ (Surah Aale Imran: 163) O Yazid! Though rcumstances and calamities have made me to stand here and I am forced to address you. While I think you are too lowly and debased. I condemn you and I rebuke you. Why not? My eyes are brimming with tears and my heart is wrenchful at the death of my loved ones and rela­tives. “Surprising and highly surprising is that cho­sen one of Allah should be slain at the hands of Satanic horde of freed slaves. Your hands are stained with our blood. Your mouth is full of flesh of Ahle Bait. Pure corpses are lying on the ground and animals are looking at them and desert sand is coming on them. If you think our murder and captivity is good for you then soon you shall witness your misdeed. No treasure of yours will help you. Allah never tyrannizes His servant. I complain against you to Allah and trust His self. “O Yazid! Utilize all your viles, employ all your efforts and use your full strength. But by Allah you can never obliterate our names. You can never finish our revelations. Nei­ther can you drive away ignominy and disgrace from yourself. Your thoughts and imaginations are too weak. Your are numbered. The day caller will call curse of Allah be upon oppressors. And praise be to Allah, the Lord of the words Who decreed rgiveness and bliss as our beginning and mercy and martyrdom to be our end. I pray from Allah for the most perfect reward for the martyrs and multiply it manifold nd make our succession the best. Surely He is Merciful and Beneficent. llah alone is sufficient for us and He is the Best Protec­tor.” (aghatun Nisa, pg 21; Maqtalul Khwarazmi, vol 2, pg 64; Maqtalul Husain, pg 357; Adabul Husain and Hemasah, pg 179-181). This sermon speaks volumes about the invincible courage of Janabe Zainab (a.s.) . No trace of tremble or hesitation can be found in her voice. She is not ashamed nor sorry, she claims martyrdom to be a source of pride and a cause of infamy for the tyrants. She said in the full court that “You can never obliterate our names nor can you finish our Revelation.” Then until today every namaz, azaan and all the precepts of religion affirm that a handful of Yazids can never undo their names, they made attempts though. May Allah bless our women to emulate Janabe Zainab (a.s.) so that they may enliven the Islamic teachings in the present atmosphere of disbelief and polytheism. Kufa was the capital of Iraq and the capital of Hazrat Ali’s (a.s.). It was also a place of residence of Hazrat Ali’s (a.s.) friends and partisans. The walls and doors of Kufa were familiar with the eloquence of Hazrat Ali (a. s.). Janabe Zainab (a.s.) lived here as the daughter of the ruler. The women used to greet her as ‘the daughter of Ameerul Momeneen’ and ‘the daughter of Rasool Allah’. She was an extremely respected figure of the city. Today she was brought as a captive in this city. Those who had respected her were looking at her as a tragic spectacle. Those who greeted her were taunting at her. She did not have chadar over her head, and she was seated on the bare back of a camel. Instead of feeling remorse on the killing of the son of Holy Prophet (s.a.w.a.) they were celebrating with joy. On the one hand such inhuman behavior of the masses and on the other hand the pain of sitting on un­saddled camels while they were veil less, and led by the heads of the loved ones atop the point of spears, with a group of thirstily wailing children, chained and manacled Imam Sajjad (a.s.) on top of all hordes of onlookers, who were ridiculing at this pathetic sight. Whenever afflicted ones are ridiculed their afflictions are multiplied. In such conditions should some­one have probed into the heart of Janabe Zainab (a.s.). It is difficult to raise the head in such hordes of calamities leave alone delivering sermons. While effective sermons have certain conditions, like the speaker should not be under any mental strain and should be in a relaxed mood. He should not be tormented by hunger and thirst, nor should he be under stress of sorrow and pain. None of these conditions were present here. Hunger and thirst were beyond any limit, the speaker was under all sorts of emotional and physical strains. The children were crying, the atmosphere was hostile; every glance was full of hatred. But here the speaker was inherited with the qualities of eloquence from her father. When she spoke, she shook the hearts of the ruthless killers. Her words penetrated the hearts of the listeners, their eyes were moistened. The mourn­ing voices turned into sounds of groaning and weeping. When she decided to speak, her one gesture froze everything in sight. Not only men but animals too were quietened. Her awe and fury, her dominance and authority upon the universe and despite of all these her restrain and control, made her a person beyond praises. She spoke thus: “All praise to Allah and blessing be upon my father, Muhammad (s.a.w.a.) and his pure progeny”. Here she referred the Holy Prophet (s.a.w.a.) as her “father” instead of grandfather only to make the people realize that how much was she close to him. She showed that these captives were none but the family of Holy Prophet (s.a.w.a.). She continued: “O people of Kufa, O people of deceit and treachery, are you mourning for us. Let not these tears dry, let not these pleadings be silenced. Your example is like that of a woman who herself knits the yarn firmly but then she breaks it herself. (You believed in the Holy Prophet (s.a.w.a.) and then you yourselves violated the covenant.) You believed as you wished to (not fulfill the conditions of belief). You are but flatterers, mischief-mongers, self-conceited, men­dacious and fiendish men. You disgraceful son of slave-maids, you are quipping like enemies. You are like the vegetation on marsh (which apparently looks green but inwardly is lousy and filthy, talks are good but acts are hateful). Or you are like that silver which is buried under sand. Your life has prepared perdition for you. Certainly the chastisement of Allah will be inflicted on you and you shall remain in it forever. You are weeping while you yourselves cut our loved ones to pieces. Why are you wailing? By Allah you should cry more and laugh less. By this sin you have earned disgrace and disrepute. This blemish can never be removed. (Certainly this sentence is the living testimony for the killers of Imam Husain (a.s.), that they are still tainted with the sin.) This stain can never be removed. You have killed him who was the son of the last Prophet (s.a.w.a.), Chief of the Youth ofParadise , refuge of your virtuous men, hope of the oppressed ones, beacon of proofs and centre of sunnat. You have one a huge misdeed. May you perish. May Allah chastise you. Now your efforts will remain fruitless. Your hands are severed. You have suffered an enormous loss. You are reverting towards the punishment of Allah. Insults and disgrace have been decreed for you. O Kufans! curse be upon you. Do you know which beloved of the Prophet have you slain, and whose veils have you plundered? Whose blood have you spilled? Whose chastity have you disregarded? You have committed such a sin that it may split the skies, divide the earth and blow off the mountains.You have done a shameless act. Such a crime which filled the earth and the sky. It will not be surprising if blood poured down from the skies. And the retribution in the hereafter will be disgraceful. None shall help them, nor will they be given reprieve. Allah does not hasten in giving punishment. He does not fearthe exhaustion of punishment and He is after you.” Imam Sajjad (a.s.) said: “O aunt! Be quiet now. Praise be to Allah you are learned without being taught and God-gifted thinker.” (Maqtal Al Husain, pg 310; Lohuf, pg 68; Ehtejaj Tabarsi, vol 2, pg 31, Najaf; Balaghatun Nisa, pg 23; Adabul Husain and Hemaseh Ahmad Sabir, pg 176-178) Bashir bin Hazim Asadi has related “By Allah, I have not seen more bashful and pure women who can be a better speaker than Zainab. She delivered a sermon as if Hazrat Ali (a.s.) himself was speaking.” (Lohuf, pg 88, Qum ) The effect of this sermon was this that those who were celebrating after the killing of Imam Husain (a.s.) realized their crime. Their existence became a source of shame for them. That day Kufans were constrained and confounded, weeping and slap­ping their faces, chewing their fingers. Bani Umayyah and their propaganda was reduced to a cipher. Janabe Zainab (a.s.) said at the end “Allah never hastens in giving punishment.” The Court of Ibne Ziyad Janabe Zainab (a.s.) delivered this sermon on the roads and streets. When Ibne Ziyad returned from the camp of Nakhila and entered the palace, he ordered for the decoration of the court and opened it for the public. Captives were brought in the court. They were brought in the court in such a manner that the sight was hair raising. Imam Husain (a. s.)’s head was kept in a platter and placed in front of Ibne Ziyad. He desecrated those lips with his stick which were kissed by Holy Prophet (s.a.w.a.). He was doing this to announce his victory to them and threaten them with his tyranny. He was showing that now there was no strength left in the clan of Bani Hashim and Holy Prophet (s.a.w.a.), all of them are killed. Now there is no threat to his government and Yazid’s government as well. When Janabe Zainab (a.s.) saw this, she in order to expel her anger and displeasure, separated from the women and sat alone. Her anger was writ large on her face. While her face was gleaning with the awe of Imamat. Ibne Ziyad inquired about the woman who sat separately and how dare can she show her indifference in his court? When he was told that she is none other than the daughter of Hazrat Ali (a.s.) he was filled with rage. In order to pacify himself he said: “Praise be to Allah, who disgraced you, killed you and belied you.” Janabe Zainab (a.s.) sprang to her in the style of her mother and gave such a fearless retort that the whole earth was subdued by her all-pervasive eloquence, in the words uttered by her: “Praise be to Allah who gave us respect through His Prophet Muhammad (s.a.w.a.) and purified us from all impuri­ties thoroughly. ertainly only sinners are disgraced and belied and it is not us but other than us.” She showed her closeness to Holy Prophet (s.a.w.a.) and proved that this can never be taken away from us. The silence of Ibne Ziyad disclosed that Janabe Zainab (a.s.) was correct in her saying. When he could not think of anything else, he said: “How do you find Allah’s dealing with you Ahle Bait?” This sentence reflected the theory of compulsion that we did not do it but Allah has done this. He meant that Allah is responsible for the event of Karbala and not they. But he was not dealing with an ordinary person. She could read between the hidden words and replied: “I found Allah’s treatment to be the best. Since Allah destined martyrdom for them hence they were martyred. But soon Allah will gather you and them at one place and conduct a trial. There arguments will be made against you. Then see who shall succeed. O Son of Marjana! your mother will cry on you” She clearly exposed the defeat of Ibne Ziyad behind the facade of victory. In the court of Ibne Ziyad, in front of armed soldiers and ministers, she castigated him and shattered his egotistic fancies. Ibne Ziyad could not tolerate this castigation and started quiv­ering with anger. (Maqtalul Husain, pg 324, Qum ) Then, he in order to hurt her said: “The elimination of you Ahle Bait, who rebelled and revolted against me, Allah has given solace to my heart.” Janabe Zainab (a.s.) had tears in her eyes at this, she said: “By Allah, you killed my elders. You dragged us Ahle Bait from place to place. My roots were chopped to pieces and breathing became difficult for us. If this gives you pleasure then be pleased.” (Kamil Ibne Aseer, vol 4, pg 33; Maqtal Khwarizmi, vol 2, pg 42) Here also she abrogated his accusation that he hadn’t killed Ahle Bait but Allah did. The Court of Yazid Yazid rejoiced when he heard about Imam Husain (a.s.)’s assassination. As his father became happy over the martyrdom of Hazrat Ali (a.s.), as his grandmother Hinda became joyous over the death of Hamza. Hence he wrote to Ibne Ziyad that cap­tives should be immediately sent to Syria. These sorrowful desperate captives left for Syria. Imam Zainul Abedeen (a.s.) hands ere tied behind his neck. His womenfolk were with him. When after facing the calamities of the journey they reached Syria . Yazid recited verses of joy in the full court, which reflected his credo. These verses clearly clarify that he does not have any relation with Islam. The verse were as follows: “Had my forefathers been alive today they would have become happy and blessed me that how I avenged them. The clan of Hashim played a game, neither any Prophet came nor did any Revelation.” At this stage also the courageous daughter of Hazrat Ali (a.s.) overturned the designs of Yazid. She said: All praise be to the Lord of the Worlds. Peace be upon the Holy Prophet (s.a.w.a.) an his progeny. Allah has truly said, “Then evil was the end of those who did evil, because they rejected the communications of Allah and mocked at them.” (Surah Rum: 10) O Yazid! Do you surmise that you have straitened the expanse of skies and the earth and dragged us from place to place. Do you think this degrades us and elevates you and you must be too happy with this thought and swelling with ego and haughtiness. Your world is gay and you usurped our rightful place. Don’t hurry but wait. Have you forgotten the verse of Quran: ‘Those who have disbelieved should not deem that we have given them respite for good rather we have given them reprieve so that they may increase their sins and for them is a formidable and disgraceful chastisement.’ (Surah Aale Imran: 172) O son of Freed slaves (Those who were released by the Holy Prophet (s.a.w.a.) after the fall of Mecca) is it just that your women should sit in veil while the daughters of Holy Prophet (s.a.w.a.) should be lugged from door to door? They be made captive, their veil be snatched, they should be dragged from town to town and all may look at them, and mean persons stare at them. They are neither helped nor aided by anybody.How can he expect the Mercy of Allah who chew the flesh of holy men and martyrs of Islam. How can you lag behind in the enmity of Ahle Bait who bore such hatred towards us. Then without any guilt feeling shamelessly you boasted that ‘Had my forefathers been alive they would have congratulated me and would have said may your hands never be be­numbed’. At this you desecrate the lips of Imam Husain (a. s.) with your stick. You have caused these wounds. You have spilled the blood of the Progeny of Muhammad (s.a.w.a.). You have silenced the earthly stars of the clan of Abdul Mutallib and you are addressing your forefathers and talking to them in your imagination. Soon you will join them. Then you will wish that your hands should have been be­numbed and your tongue be bedumbed. Whatever I did I should not have done it nd whatever I said I should not have said it. “By Allah O Yazid! By this tyranny and oppression you have minced your own skin and have blown your flesh to smithereens. How will you face Holy Prophet (s.a.w.) while you had spilled the blood of his Ahle Bait. While you have disregarded his chastity. Then indeed the day Allah shall assemble them he will seek retribution for them ‘ Do you not think them dead who were martyred in the way of Allah. But they are alive and receiving sustenance from their Lord.’ (Surah Aale Imran: 163) O Yazid! Though rcumstances and calamities have made me to stand here and I am forced to address you. While I think you are too lowly and debased. I condemn you and I rebuke you. Why not? My eyes are brimming with tears and my heart is wrenchful at the death of my loved ones and rela­tives. “Surprising and highly surprising is that cho­sen one of Allah should be slain at the hands of Satanic horde of freed slaves. Your hands are stained with our blood. Your mouth is full of flesh of Ahle Bait. Pure corpses are lying on the ground and animals are looking at them and desert sand is coming on them. If you think our murder and captivity is good for you then soon you shall witness your misdeed. No treasure of yours will help you. Allah never tyrannizes His servant. I complain against you to Allah and trust His self. “O Yazid! Utilize all your viles, employ all your efforts and use your full strength. But by Allah you can never obliterate our names. You can never finish our revelations. Nei­ther can you drive away ignominy and disgrace from yourself. Your thoughts and imaginations are too weak. Your are numbered. The day caller will call curse of Allah be upon oppressors. And praise be to Allah, the Lord of the words Who decreed rgiveness and bliss as our beginning and mercy and martyrdom to be our end. I pray from Allah for the most perfect reward for the martyrs and multiply it manifold nd make our succession the best. Surely He is Merciful and Beneficent. llah alone is sufficient for us and He is the Best Protec­tor.” (aghatun Nisa, pg 21; Maqtalul Khwarazmi, vol 2, pg 64; Maqtalul Husain, pg 357; Adabul Husain and Hemasah, pg 179-181). This sermon speaks volumes about the invincible courage of Janabe Zainab (a.s.) . No trace of tremble or hesitation can be found in her voice. She is not ashamed nor sorry, she claims martyrdom to be a source of pride and a cause of infamy for the tyrants. She said in the full court that “You can never obliterate our names nor can you finish our Revelation.” Then until today every namaz, azaan and all the precepts of religion affirm that a handful of Yazids can never undo their names, they made attempts though. May Allah bless our women to emulate Janabe Zainab (a.s.) so that they may enliven the Islamic teachings in the present atmosphere of disbelief and polytheism. Kufa was the capital of Iraq and the capital of Hazrat Ali’s (a.s.). It was also a place of residence of Hazrat Ali’s (a.s.) friends and partisans. The walls and doors of Kufa were familiar with the eloquence of Hazrat Ali (a. s.). Janabe Zainab (a.s.) lived here as the daughter of the ruler. The women used to greet her as ‘the daughter of Ameerul Momeneen’ and ‘the daughter of Rasool Allah’. She was an extremely respected figure of the city. Today she was brought as a captive in this city. Those who had respected her were looking at her as a tragic spectacle. Those who greeted her were taunting at her. She did not have chadar over her head, and she was seated on the bare back of a camel. Instead of feeling remorse on the killing of the son of Holy Prophet (s.a.w.a.) they were celebrating with joy. On the one hand such inhuman behavior of the masses and on the other hand the pain of sitting on un­saddled camels while they were veil less, and led by the heads of the loved ones atop the point of spears, with a group of thirstily wailing children, chained and manacled Imam Sajjad (a.s.) on top of all hordes of onlookers, who were ridiculing at this pathetic sight. Whenever afflicted ones are ridiculed their afflictions are multiplied. In such conditions should some­one have probed into the heart of Janabe Zainab (a.s.). It is difficult to raise the head in such hordes of calamities leave alone delivering sermons. While effective sermons have certain conditions, like the speaker should not be under any mental strain and should be in a relaxed mood. He should not be tormented by hunger and thirst, nor should he be under stress of sorrow and pain. None of these conditions were present here. Hunger and thirst were beyond any limit, the speaker was under all sorts of emotional and physical strains. The children were crying, the atmosphere was hostile; every glance was full of hatred. But here the speaker was inherited with the qualities of eloquence from her father. When she spoke, she shook the hearts of the ruthless killers. Her words penetrated the hearts of the listeners, their eyes were moistened. The mourn­ing voices turned into sounds of groaning and weeping. When she decided to speak, her one gesture froze everything in sight. Not only men but animals too were quietened. Her awe and fury, her dominance and authority upon the universe and despite of all these her restrain and control, made her a person beyond praises. She spoke thus: “All praise to Allah and blessing be upon my father, Muhammad (s.a.w.a.) and his pure progeny”. Here she referred the Holy Prophet (s.a.w.a.) as her “father” instead of grandfather only to make the people realize that how much was she close to him. She showed that these captives were none but the family of Holy Prophet (s.a.w.a.). She continued: “O people of Kufa, O people of deceit and treachery, are you mourning for us. Let not these tears dry, let not these pleadings be silenced. Your example is like that of a woman who herself knits the yarn firmly but then she breaks it herself. (You believed in the Holy Prophet (s.a.w.a.) and then you yourselves violated the covenant.) You believed as you wished to (not fulfill the conditions of belief). You are but flatterers, mischief-mongers, self-conceited, men­dacious and fiendish men. You disgraceful son of slave-maids, you are quipping like enemies. You are like the vegetation on marsh (which apparently looks green but inwardly is lousy and filthy, talks are good but acts are hateful). Or you are like that silver which is buried under sand. Your life has prepared perdition for you. Certainly the chastisement of Allah will be inflicted on you and you shall remain in it forever. You are weeping while you yourselves cut our loved ones to pieces. Why are you wailing? By Allah you should cry more and laugh less. By this sin you have earned disgrace and disrepute. This blemish can never be removed. (Certainly this sentence is the living testimony for the killers of Imam Husain (a.s.), that they are still tainted with the sin.) This stain can never be removed. You have killed him who was the son of the last Prophet (s.a.w.a.), Chief of the Youth of Paradise , refuge of your virtuous men, hope of the oppressed ones, beacon of proofs and centre of sunnat. You have one a huge misdeed. May you perish. May Allah chastise you. Now your efforts will remain fruitless. Your hands are severed. You have suffered an enormous loss. You are reverting towards the punishment of Allah. Insults and disgrace have been decreed for you. O Kufans! curse be upon you. Do you know which beloved of the Prophet have you slain, and whose veils have you plundered? Whose blood have you spilled? Whose chastity have you disregarded? You have committed such a sin that it may split the skies, divide the earth and blow off the mountains.You have done a shameless act. Such a crime which filled the earth and the sky. It will not be surprising if blood poured down from the skies. And the retribution in the hereafter will be disgraceful. None shall help them, nor will they be given reprieve. Allah does not hasten in giving punishment. He does not fearthe exhaustion of punishment and He is after you.” Imam Sajjad (a.s.) said: “O aunt! Be quiet now. Praise be to Allah you are learned without being taught and God-gifted thinker.” (Maqtal Al Husain, pg 310; Lohuf, pg 68; Ehtejaj Tabarsi, vol 2, pg 31, Najaf; Balaghatun Nisa, pg 23; Adabul Husain and Hemaseh Ahmad Sabir, pg 176-178) Bashir bin Hazim Asadi has related “By Allah, I have not seen more bashful and pure women who can be a better speaker than Zainab. She delivered a sermon as if Hazrat Ali (a.s.) himself was speaking.” (Lohuf, pg 88, Qum ) The effect of this sermon was this that those who were celebrating after the killing of Imam Husain (a.s.) realized their crime. Their existence became a source of shame for them. That day Kufans were constrained and confounded, weeping and slap­ping their faces, chewing their fingers. Bani Umayyah and their propaganda was reduced to a cipher. Janabe Zainab (a.s.) said at the end “Allah never hastens in giving punishment.” The Court of Ibne Ziyad Janabe Zainab (a.s.) delivered this sermon on the roads and streets. When Ibne Ziyad returned from the camp of Nakhila and entered the palace, he ordered for the decoration of the court and opened it for the public. Captives were brought in the court. They were brought in the court in such a manner that the sight was hair raising. Imam Husain (a. s.)’s head was kept in a platter and placed in front of Ibne Ziyad. He desecrated those lips with his stick which were kissed by Holy Prophet (s.a.w.a.). He was doing this to announce his victory to them and threaten them with his tyranny. He was showing that now there was no strength left in the clan of Bani Hashim and Holy Prophet (s.a.w.a.), all of them are killed. Now there is no threat to his government and Yazid’s government as well. When Janabe Zainab (a.s.) saw this, she in order to expel her anger and displeasure, separated from the women and sat alone. Her anger was writ large on her face. While her face was gleaning with the awe of Imamat. Ibne Ziyad inquired about the woman who sat separately and how dare can she show her indifference in his court? When he was told that she is none other than the daughter of Hazrat Ali (a.s.) he was filled with rage. In order to pacify himself he said: “Praise be to Allah, who disgraced you, killed you and belied you.” Janabe Zainab (a.s.) sprang to her in the style of her mother and gave such a fearless retort that the whole earth was subdued by her all-pervasive eloquence, in the words uttered by her: “Praise be to Allah who gave us respect through His Prophet Muhammad (s.a.w.a.) and purified us from all impuri­ties thoroughly. ertainly only sinners are disgraced and belied and it is not us but other than us.” She showed her closeness to Holy Prophet (s.a.w.a.) and proved that this can never be taken away from us. The silence of Ibne Ziyad disclosed that Janabe Zainab (a.s.) was correct in her saying. When he could not think of anything else, he said: “How do you find Allah’s dealing with you Ahle Bait?” This sentence reflected the theory of compulsion that we did not do it but Allah has done this. He meant that Allah is responsible for the event of Karbala and not they. But he was not dealing with an ordinary person. She could read between the hidden words and replied: “I found Allah’s treatment to be the best. Since Allah destined martyrdom for them hence they were martyred. But soon Allah will gather you and them at one place and conduct a trial. There arguments will be made against you. Then see who shall succeed. O Son of Marjana! your mother will cry on you” She clearly exposed the defeat of Ibne Ziyad behind the facade of victory. In the court of Ibne Ziyad, in front of armed soldiers and ministers, she castigated him and shattered his egotistic fancies. Ibne Ziyad could not tolerate this castigation and started quiv­ering with anger. (Maqtalul Husain, pg 324, Qum ) Then, he in order to hurt her said: “The elimination of you Ahle Bait, who rebelled and revolted against me, Allah has given solace to my heart.” Janabe Zainab (a.s.) had tears in her eyes at this, she said: “By Allah, you killed my elders. You dragged us Ahle Bait from place to place. My roots were chopped to pieces and breathing became difficult for us. If this gives you pleasure then be pleased.” (Kamil Ibne Aseer, vol 4, pg 33; Maqtal Khwarizmi, vol 2, pg 42) Here also she abrogated his accusation that he hadn’t killed Ahle Bait but Allah did. The Court of Yazid Yazid rejoiced when he heard about Imam Husain (a.s.)’s assassination. As his father became happy over the martyrdom of Hazrat Ali (a.s.), as his grandmother Hinda became joyous over the death of Hamza. Hence he wrote to Ibne Ziyad that cap­tives should be immediately sent to Syria. These sorrowful desperate captives left for Syria. Imam Zainul Abedeen (a.s.) hands ere tied behind his neck. His womenfolk were with him. When after facing the calamities of the journey they reached Syria . Yazid recited verses of joy in the full court, which reflected his credo. These verses clearly clarify that he does not have any relation with Islam. The verse were as follows: “Had my forefathers been alive today they would have become happy and blessed me that how I avenged them. The clan of Hashim played a game, neither any Prophet came nor did any Revelation.” At this stage also the courageous daughter of Hazrat Ali (a.s.) overturned the designs of Yazid. She said: All praise be to the Lord of the Worlds. Peace be upon the Holy Prophet (s.a.w.a.) an his progeny. Allah has truly said, “Then evil was the end of those who did evil, because they rejected the communications of Allah and mocked at them.” (Surah Rum: 10) O Yazid! Do you surmise that you have straitened the expanse of skies and the earth and dragged us from place to place. Do you think this degrades us and elevates you and you must be too happy with this thought and swelling with ego and haughtiness. Your world is gay and you usurped our rightful place. Don’t hurry but wait. Have you forgotten the verse of Quran: ‘Those who have disbelieved should not deem that we have given them respite for good rather we have given them reprieve so that they may increase their sins and for them is a formidable and disgraceful chastisement.’ (Surah Aale Imran: 172) O son of Freed slaves (Those who were released by the Holy Prophet (s.a.w.a.) after the fall of Mecca) is it just that your women should sit in veil while the daughters of Holy Prophet (s.a.w.a.) should be lugged from door to door? They be made captive, their veil be snatched, they should be dragged from town to town and all may look at them, and mean persons stare at them. They are neither helped nor aided by anybody. How can he expect the Mercy of Allah who chew the flesh of holy men and martyrs of Islam. How can you lag behind in the enmity of Ahle Bait who bore such hatred towards us. Then without any guilt feeling shamelessly you boasted that ‘Had my forefathers been alive they would have congratulated me and would have said may your hands never be be­numbed’. At this you desecrate the lips of Imam Husain (a. s.) with your stick. You have caused these wounds. You have spilled the blood of the Progeny of Muhammad (s.a.w.a.). You have silenced the earthly stars of the clan of Abdul Mutallib and you are addressing your forefathers and talking to them in your imagination. Soon you will join them. Then you will wish that your hands should have been be­numbed and your tongue be bedumbed. Whatever I did I should not have done it nd whatever I said I should not have said it. “By Allah O Yazid! By this tyranny and oppression you have minced your own skin and have blown your flesh to smithereens. How will you face Holy Prophet (s.a.w.) while you had spilled the blood of his Ahle Bait. While you have disregarded his chastity. Then indeed the day Allah shall assemble them he will seek retribution for them ‘ Do you not think them dead who were martyred in the way of Allah. But they are alive and receiving sustenance from their Lord.’ (Surah Aale Imran: 163) O Yazid! Though rcumstances and calamities have made me to stand here and I am forced to address you. While I think you are too lowly and debased. I condemn you and I rebuke you. Why not? My eyes are brimming with tears and my heart is wrenchful at the death of my loved ones and rela­tives. “Surprising and highly surprising is that cho­sen one of Allah should be slain at the hands of Satanic horde of freed slaves. Your hands are stained with our blood. Your mouth is full of flesh of Ahle Bait. Pure corpses are lying on the ground and animals are looking at them and desert sand is coming on them. If you think our murder and captivity is good for you then soon you shall witness your misdeed. No treasure of yours will help you. Allah never tyrannizes His servant. I complain against you to Allah and trust His self. “O Yazid! Utilize all your viles, employ all your efforts and use your full strength. But by Allah you can never obliterate our names. You can never finish our revelations. Nei­ther can you drive away ignominy and disgrace from yourself. Your thoughts and imaginations are too weak. Your are numbered. The day caller will call curse of Allah be upon oppressors. And praise be to Allah, the Lord of the words Who decreed rgiveness and bliss as our beginning and mercy and martyrdom to be our end. I pray from Allah for the most perfect reward for the martyrs and multiply it manifold nd make our succession the best. Surely He is Merciful and Beneficent. llah alone is sufficient for us and He is the Best Protec­tor.” (aghatun Nisa, pg 21; Maqtalul Khwarazmi, vol 2, pg 64; Maqtalul Husain, pg 357; Adabul Husain and Hemasah, pg 179-181). This sermon speaks volumes about the invincible courage of Janabe Zainab (a.s.) . No trace of tremble or hesitation can be found in her voice. She is not ashamed nor sorry, she claims martyrdom to be a source of pride and a cause of infamy for the tyrants. She said in the full court that “You can never obliterate our names nor can you finish our Revelation.” Then until today every namaz, azaan and all the precepts of religion affirm that a handful of Yazids can never undo their names, they made attempts though. May Allah bless our women to emulate Janabe Zainab (a.s.) so that they may enliven the Islamic teachings in the present atmosphere of disbelief and polytheism.

The Daughters of the Holy Prophet(s.a.w.a.) in the Courts and the Market Kufa was the capital of Iraq and the capital of Hazrat Ali’s (a.s.). It was also a place of residence of Hazrat Ali’s (a.s.) friends and partisans. The walls and doors of Kufa were familiar with the eloquence of Hazrat Ali (a. s.). Janabe Zainab (a.s.) lived here as the daughter of the ruler. The women used to greet her as ‘the daughter of Ameerul Momeneen’ and ‘the daughter of Rasool Allah’. She was an extremely respected figure of the city. Today she was brought as a captive in this city. Those who had respected her were looking at her as a tragic spectacle. Those who greeted her were taunting at her. She did not have chadar over her head, and she was seated on the bare back of a camel. Instead of feeling remorse on the killing of the son of Holy Prophet (s.a.w.a.) they were celebrating with joy. On the one hand such inhuman behavior of the masses and on the other hand the pain of sitting on un­saddled camels while they were veil less, and led by the heads of the loved ones atop the point of spears, with a group of thirstily wailing children, chained and manacled Imam Sajjad (a.s.) on top of all hordes of onlookers, who were ridiculing at this pathetic sight. Whenever afflicted ones are ridiculed their afflictions are multiplied. In such conditions should some­one have probed into the heart of Janabe Zainab (a.s.). It is difficult to raise the head in such hordes of calamities leave alone delivering sermons. While effective sermons have certain conditions, like the speaker should not be under any mental strain and should be in a relaxed mood. He should not be tormented by hunger and thirst, nor should he be under stress of sorrow and pain. None of these conditions were present here. Hunger and thirst were beyond any limit, the speaker was under all sorts of emotional and physical strains. The children were crying, the atmosphere was hostile; every glance was full of hatred. But here the speaker was inherited with the qualities of eloquence from her father. When she spoke, she shook the hearts of the ruthless killers. Her words penetrated the hearts of the listeners, their eyes were moistened. The mourn­ing voices turned into sounds of groaning and weeping. http://www.almuntazar.com/ When she decided to speak, her one gesture froze everything in sight. Not only men but animals too were quietened. Her awe and fury, her dominance and authority upon the universe and despite of all these her restrain and control, made her a person beyond praises. She spoke thus: “All praise to Allah and blessing be upon my father, Muhammad (s.a.w.a.) and his pure progeny”. Here she referred the Holy Prophet (s.a.w.a.) as her “father” instead of grandfather only to make the people realize that how much was she close to him. She showed that these captives were none but the family of Holy Prophet (s.a.w.a.). She continued: “O people of Kufa, O people of deceit and treachery, are you mourning for us. Let not these tears dry, let not these pleadings be silenced. Your example is like that of a woman who herself knits the yarn firmly but then she breaks it herself. (You believed in the Holy Prophet (s.a.w.a.) and then you yourselves violated the covenant.) You believed as you wished to (not fulfill the conditions of belief). You are but flatterers, mischief-mongers, self-conceited, men­dacious and fiendish men. You disgraceful son of slave-maids, you are quipping like enemies. You are like the vegetation on marsh (which apparently looks green but inwardly is lousy and filthy, talks are good but acts are hateful). Or you are like that silver which is buried under sand. Your life has prepared perdition for you. Certainly the chastisement of Allah will be inflicted on you and you shall remain in it forever. You are weeping while you yourselves cut our loved ones to pieces. Why are you wailing? By Allah you should cry more and laugh less. By this sin you have earned disgrace and disrepute. This blemish can never be removed. (Certainly this sentence is the living testimony for the killers of Imam Husain (a.s.), that they are still tainted with the sin.) This stain can never be removed. You have killed him who was the son of the last Prophet (s.a.w.a.), Chief of the Youth ofParadise , refuge of your virtuous men, hope of the oppressed ones, beacon of proofs and centre of sunnat. You have one a huge misdeed. May you perish. May Allah chastise you. Now your efforts will remain fruitless. Your hands are severed. You have suffered an enormous loss. You are reverting towards the punishment of Allah. Insults and disgrace have been decreed for you. O Kufans! curse be upon you. Do you know which beloved of the Prophet have you slain, and whose veils have you plundered? Whose blood have you spilled? Whose chastity have you disregarded? You have committed such a sin that it may split the skies, divide the earth and blow off the mountains.You have done a shameless act. Such a crime which filled the earth and the sky. It will not be surprising if blood poured down from the skies. And the retribution in the hereafter will be disgraceful. None shall help them, nor will they be given reprieve. Allah does not hasten in giving punishment. He does not fearthe exhaustion of punishment and He is after you.” Imam Sajjad (a.s.) said: “O aunt! Be quiet now. Praise be to Allah you are learned without being taught and God-gifted thinker.” (Maqtal Al Husain, pg 310; Lohuf, pg 68; Ehtejaj Tabarsi, vol 2, pg 31, Najaf; Balaghatun Nisa, pg 23; Adabul Husain and Hemaseh Ahmad Sabir, pg 176-178) Bashir bin Hazim Asadi has related “By Allah, I have not seen more bashful and pure women who can be a better speaker than Zainab. She delivered a sermon as if Hazrat Ali (a.s.) himself was speaking.” (Lohuf, pg 88, Qum ) The effect of this sermon was this that those who were celebrating after the killing of Imam Husain (a.s.) realized their crime. Their existence became a source of shame for them. That day Kufans were constrained and confounded, weeping and slap­ping their faces, chewing their fingers. Bani Umayyah and their propaganda was reduced to a cipher. Janabe Zainab (a.s.) said at the end “Allah never hastens in giving punishment.” The Court of Ibne Ziyad Janabe Zainab (a.s.) delivered this sermon on the roads and streets. When Ibne Ziyad returned from the camp of Nakhila and entered the palace, he ordered for the decoration of the court and opened it for the public. Captives were brought in the court. They were brought in the court in such a manner that the sight was hair raising. Imam Husain (a. s.)’s head was kept in a platter and placed in front of Ibne Ziyad. He desecrated those lips with his stick which were kissed by Holy Prophet (s.a.w.a.). He was doing this to announce his victory to them and threaten them with his tyranny. He was showing that now there was no strength left in the clan of Bani Hashim and Holy Prophet (s.a.w.a.), all of them are killed. Now there is no threat to his government and Yazid’s government as well. When Janabe Zainab (a.s.) saw this, she in order to expel her anger and displeasure, separated from the women and sat alone. Her anger was writ large on her face. While her face was gleaning with the awe of Imamat. Ibne Ziyad inquired about the woman who sat separately and how dare can she show her indifference in his court? When he was told that she is none other than the daughter of Hazrat Ali (a.s.) he was filled with rage. In order to pacify himself he said: “Praise be to Allah, who disgraced you, killed you and belied you.” Janabe Zainab (a.s.) sprang to her in the style of her mother and gave such a fearless retort that the whole earth was subdued by her all-pervasive eloquence, in the words uttered by her: “Praise be to Allah who gave us respect through His Prophet Muhammad (s.a.w.a.) and purified us from all impuri­ties thoroughly. ertainly only sinners are disgraced and belied and it is not us but other than us.” She showed her closeness to Holy Prophet (s.a.w.a.) and proved that this can never be taken away from us. The silence of Ibne Ziyad disclosed that Janabe Zainab (a.s.) was correct in her saying. When he could not think of anything else, he said: “How do you find Allah’s dealing with you Ahle Bait?” This sentence reflected the theory of compulsion that we did not do it but Allah has done this. He meant that Allah is responsible for the event of Karbala and not they. But he was not dealing with an ordinary person. She could read between the hidden words and replied: “I found Allah’s treatment to be the best. Since Allah destined martyrdom for them hence they were martyred. But soon Allah will gather you and them at one place and conduct a trial. There arguments will be made against you. Then see who shall succeed. O Son of Marjana! your mother will cry on you” She clearly exposed the defeat of Ibne Ziyad behind the facade of victory. In the court of Ibne Ziyad, in front of armed soldiers and ministers, she castigated him and shattered his egotistic fancies. Ibne Ziyad could not tolerate this castigation and started quiv­ering with anger. (Maqtalul Husain, pg 324, Qum ) Then, he in order to hurt her said: “The elimination of you Ahle Bait, who rebelled and revolted against me, Allah has given solace to my heart.” Janabe Zainab (a.s.) had tears in her eyes at this, she said: “By Allah, you killed my elders. You dragged us Ahle Bait from place to place. My roots were chopped to pieces and breathing became difficult for us. If this gives you pleasure then be pleased.” (Kamil Ibne Aseer, vol 4, pg 33; Maqtal Khwarizmi, vol 2, pg 42) Here also she abrogated his accusation that he hadn’t killed Ahle Bait but Allah did. The Court of Yazid Yazid rejoiced when he heard about Imam Husain (a.s.)’s assassination. As his father became happy over the martyrdom of Hazrat Ali (a.s.), as his grandmother Hinda became joyous over the death of Hamza. Hence he wrote to Ibne Ziyad that cap­tives should be immediately sent to Syria. These sorrowful desperate captives left for Syria. Imam Zainul Abedeen (a.s.) hands ere tied behind his neck. His womenfolk were with him. When after facing the calamities of the journey they reached Syria . Yazid recited verses of joy in the full court, which reflected his credo. These verses clearly clarify that he does not have any relation with Islam. The verse were as follows: “Had my forefathers been alive today they would have become happy and blessed me that how I avenged them. The clan of Hashim played a game, neither any Prophet came nor did any Revelation.” At this stage also the courageous daughter of Hazrat Ali (a.s.) overturned the designs of Yazid. She said: All praise be to the Lord of the Worlds. Peace be upon the Holy Prophet (s.a.w.a.) an his progeny. Allah has truly said, “Then evil was the end of those who did evil, because they rejected the communications of Allah and mocked at them.” (Surah Rum: 10) O Yazid! Do you surmise that you have straitened the expanse of skies and the earth and dragged us from place to place. Do you think this degrades us and elevates you and you must be too happy with this thought and swelling with ego and haughtiness. Your world is gay and you usurped our rightful place. Don’t hurry but wait. Have you forgotten the verse of Quran: ‘Those who have disbelieved should not deem that we have given them respite for good rather we have given them reprieve so that they may increase their sins and for them is a formidable and disgraceful chastisement.’ (Surah Aale Imran: 172) O son of Freed slaves (Those who were released by the Holy Prophet (s.a.w.a.) after the fall of Mecca) is it just that your women should sit in veil while the daughters of Holy Prophet (s.a.w.a.) should be lugged from door to door? They be made captive, their veil be snatched, they should be dragged from town to town and all may look at them, and mean persons stare at them. They are neither helped nor aided by anybody.How can he expect the Mercy of Allah who chew the flesh of holy men and martyrs of Islam. How can you lag behind in the enmity of Ahle Bait who bore such hatred towards us. Then without any guilt feeling shamelessly you boasted that ‘Had my forefathers been alive they would have congratulated me and would have said may your hands never be be­numbed’. At this you desecrate the lips of Imam Husain (a. s.) with your stick. You have caused these wounds. You have spilled the blood of the Progeny of Muhammad (s.a.w.a.). You have silenced the earthly stars of the clan of Abdul Mutallib and you are addressing your forefathers and talking to them in your imagination. Soon you will join them. Then you will wish that your hands should have been be­numbed and your tongue be bedumbed. Whatever I did I should not have done it nd whatever I said I should not have said it. “By Allah O Yazid! By this tyranny and oppression you have minced your own skin and have blown your flesh to smithereens. How will you face Holy Prophet (s.a.w.) while you had spilled the blood of his Ahle Bait. While you have disregarded his chastity. Then indeed the day Allah shall assemble them he will seek retribution for them ‘ Do you not think them dead who were martyred in the way of Allah. But they are alive and receiving sustenance from their Lord.’ (Surah Aale Imran: 163) O Yazid! Though rcumstances and calamities have made me to stand here and I am forced to address you. While I think you are too lowly and debased. I condemn you and I rebuke you. Why not? My eyes are brimming with tears and my heart is wrenchful at the death of my loved ones and rela­tives. “Surprising and highly surprising is that cho­sen one of Allah should be slain at the hands of Satanic horde of freed slaves. Your hands are stained with our blood. Your mouth is full of flesh of Ahle Bait. Pure corpses are lying on the ground and animals are looking at them and desert sand is coming on them. If you think our murder and captivity is good for you then soon you shall witness your misdeed. No treasure of yours will help you. Allah never tyrannizes His servant. I complain against you to Allah and trust His self. “O Yazid! Utilize all your viles, employ all your efforts and use your full strength. But by Allah you can never obliterate our names. You can never finish our revelations. Nei­ther can you drive away ignominy and disgrace from yourself. Your thoughts and imaginations are too weak. Your are numbered. The day caller will call curse of Allah be upon oppressors. And praise be to Allah, the Lord of the words Who decreed rgiveness and bliss as our beginning and mercy and martyrdom to be our end. I pray from Allah for the most perfect reward for the martyrs and multiply it manifold nd make our succession the best. Surely He is Merciful and Beneficent. llah alone is sufficient for us and He is the Best Protec­tor.” (aghatun Nisa, pg 21; Maqtalul Khwarazmi, vol 2, pg 64; Maqtalul Husain, pg 357; Adabul Husain and Hemasah, pg 179-181). This sermon speaks volumes about the invincible courage of Janabe Zainab (a.s.) . No trace of tremble or hesitation can be found in her voice. She is not ashamed nor sorry, she claims martyrdom to be a source of pride and a cause of infamy for the tyrants. She said in the full court that “You can never obliterate our names nor can you finish our Revelation.” Then until today every namaz, azaan and all the precepts of religion affirm that a handful of Yazids can never undo their names, they made attempts though. May Allah bless our women to emulate Janabe Zainab (a.s.) so that they may enliven the Islamic teachings in the present atmosphere of disbelief and polytheism. Kufa was the capital of Iraq and the capital of Hazrat Ali’s (a.s.). It was also a place of residence of Hazrat Ali’s (a.s.) friends and partisans. The walls and doors of Kufa were familiar with the eloquence of Hazrat Ali (a. s.). Janabe Zainab (a.s.) lived here as the daughter of the ruler. The women used to greet her as ‘the daughter of Ameerul Momeneen’ and ‘the daughter of Rasool Allah’. She was an extremely respected figure of the city. Today she was brought as a captive in this city. Those who had respected her were looking at her as a tragic spectacle. Those who greeted her were taunting at her. She did not have chadar over her head, and she was seated on the bare back of a camel. Instead of feeling remorse on the killing of the son of Holy Prophet (s.a.w.a.) they were celebrating with joy. On the one hand such inhuman behavior of the masses and on the other hand the pain of sitting on un­saddled camels while they were veil less, and led by the heads of the loved ones atop the point of spears, with a group of thirstily wailing children, chained and manacled Imam Sajjad (a.s.) on top of all hordes of onlookers, who were ridiculing at this pathetic sight. Whenever afflicted ones are ridiculed their afflictions are multiplied. In such conditions should some­one have probed into the heart of Janabe Zainab (a.s.). It is difficult to raise the head in such hordes of calamities leave alone delivering sermons. While effective sermons have certain conditions, like the speaker should not be under any mental strain and should be in a relaxed mood. He should not be tormented by hunger and thirst, nor should he be under stress of sorrow and pain. None of these conditions were present here. Hunger and thirst were beyond any limit, the speaker was under all sorts of emotional and physical strains. The children were crying, the atmosphere was hostile; every glance was full of hatred. But here the speaker was inherited with the qualities of eloquence from her father. When she spoke, she shook the hearts of the ruthless killers. Her words penetrated the hearts of the listeners, their eyes were moistened. The mourn­ing voices turned into sounds of groaning and weeping. When she decided to speak, her one gesture froze everything in sight. Not only men but animals too were quietened. Her awe and fury, her dominance and authority upon the universe and despite of all these her restrain and control, made her a person beyond praises. She spoke thus: “All praise to Allah and blessing be upon my father, Muhammad (s.a.w.a.) and his pure progeny”. Here she referred the Holy Prophet (s.a.w.a.) as her “father” instead of grandfather only to make the people realize that how much was she close to him. She showed that these captives were none but the family of Holy Prophet (s.a.w.a.). She continued: “O people of Kufa, O people of deceit and treachery, are you mourning for us. Let not these tears dry, let not these pleadings be silenced. Your example is like that of a woman who herself knits the yarn firmly but then she breaks it herself. (You believed in the Holy Prophet (s.a.w.a.) and then you yourselves violated the covenant.) You believed as you wished to (not fulfill the conditions of belief). You are but flatterers, mischief-mongers, self-conceited, men­dacious and fiendish men. You disgraceful son of slave-maids, you are quipping like enemies. You are like the vegetation on marsh (which apparently looks green but inwardly is lousy and filthy, talks are good but acts are hateful). Or you are like that silver which is buried under sand. Your life has prepared perdition for you. Certainly the chastisement of Allah will be inflicted on you and you shall remain in it forever. You are weeping while you yourselves cut our loved ones to pieces. Why are you wailing? By Allah you should cry more and laugh less. By this sin you have earned disgrace and disrepute. This blemish can never be removed. (Certainly this sentence is the living testimony for the killers of Imam Husain (a.s.), that they are still tainted with the sin.) This stain can never be removed. You have killed him who was the son of the last Prophet (s.a.w.a.), Chief of the Youth ofParadise , refuge of your virtuous men, hope of the oppressed ones, beacon of proofs and centre of sunnat. You have one a huge misdeed. May you perish. May Allah chastise you. Now your efforts will remain fruitless. Your hands are severed. You have suffered an enormous loss. You are reverting towards the punishment of Allah. Insults and disgrace have been decreed for you. O Kufans! curse be upon you. Do you know which beloved of the Prophet have you slain, and whose veils have you plundered? Whose blood have you spilled? Whose chastity have you disregarded? You have committed such a sin that it may split the skies, divide the earth and blow off the mountains.You have done a shameless act. Such a crime which filled the earth and the sky. It will not be surprising if blood poured down from the skies. And the retribution in the hereafter will be disgraceful. None shall help them, nor will they be given reprieve. Allah does not hasten in giving punishment. He does not fearthe exhaustion of punishment and He is after you.” Imam Sajjad (a.s.) said: “O aunt! Be quiet now. Praise be to Allah you are learned without being taught and God-gifted thinker.” (Maqtal Al Husain, pg 310; Lohuf, pg 68; Ehtejaj Tabarsi, vol 2, pg 31, Najaf; Balaghatun Nisa, pg 23; Adabul Husain and Hemaseh Ahmad Sabir, pg 176-178) Bashir bin Hazim Asadi has related “By Allah, I have not seen more bashful and pure women who can be a better speaker than Zainab. She delivered a sermon as if Hazrat Ali (a.s.) himself was speaking.” (Lohuf, pg 88, Qum ) The effect of this sermon was this that those who were celebrating after the killing of Imam Husain (a.s.) realized their crime. Their existence became a source of shame for them. That day Kufans were constrained and confounded, weeping and slap­ping their faces, chewing their fingers. Bani Umayyah and their propaganda was reduced to a cipher. Janabe Zainab (a.s.) said at the end “Allah never hastens in giving punishment.” The Court of Ibne Ziyad Janabe Zainab (a.s.) delivered this sermon on the roads and streets. When Ibne Ziyad returned from the camp of Nakhila and entered the palace, he ordered for the decoration of the court and opened it for the public. Captives were brought in the court. They were brought in the court in such a manner that the sight was hair raising. Imam Husain (a. s.)’s head was kept in a platter and placed in front of Ibne Ziyad. He desecrated those lips with his stick which were kissed by Holy Prophet (s.a.w.a.). He was doing this to announce his victory to them and threaten them with his tyranny. He was showing that now there was no strength left in the clan of Bani Hashim and Holy Prophet (s.a.w.a.), all of them are killed. Now there is no threat to his government and Yazid’s government as well. When Janabe Zainab (a.s.) saw this, she in order to expel her anger and displeasure, separated from the women and sat alone. Her anger was writ large on her face. While her face was gleaning with the awe of Imamat. Ibne Ziyad inquired about the woman who sat separately and how dare can she show her indifference in his court? When he was told that she is none other than the daughter of Hazrat Ali (a.s.) he was filled with rage. In order to pacify himself he said: “Praise be to Allah, who disgraced you, killed you and belied you.” Janabe Zainab (a.s.) sprang to her in the style of her mother and gave such a fearless retort that the whole earth was subdued by her all-pervasive eloquence, in the words uttered by her: “Praise be to Allah who gave us respect through His Prophet Muhammad (s.a.w.a.) and purified us from all impuri­ties thoroughly. ertainly only sinners are disgraced and belied and it is not us but other than us.” She showed her closeness to Holy Prophet (s.a.w.a.) and proved that this can never be taken away from us. The silence of Ibne Ziyad disclosed that Janabe Zainab (a.s.) was correct in her saying. When he could not think of anything else, he said: “How do you find Allah’s dealing with you Ahle Bait?” This sentence reflected the theory of compulsion that we did not do it but Allah has done this. He meant that Allah is responsible for the event of Karbala and not they. But he was not dealing with an ordinary person. She could read between the hidden words and replied: “I found Allah’s treatment to be the best. Since Allah destined martyrdom for them hence they were martyred. But soon Allah will gather you and them at one place and conduct a trial. There arguments will be made against you. Then see who shall succeed. O Son of Marjana! your mother will cry on you” She clearly exposed the defeat of Ibne Ziyad behind the facade of victory. In the court of Ibne Ziyad, in front of armed soldiers and ministers, she castigated him and shattered his egotistic fancies. Ibne Ziyad could not tolerate this castigation and started quiv­ering with anger. (Maqtalul Husain, pg 324, Qum ) Then, he in order to hurt her said: “The elimination of you Ahle Bait, who rebelled and revolted against me, Allah has given solace to my heart.” Janabe Zainab (a.s.) had tears in her eyes at this, she said: “By Allah, you killed my elders. You dragged us Ahle Bait from place to place. My roots were chopped to pieces and breathing became difficult for us. If this gives you pleasure then be pleased.” (Kamil Ibne Aseer, vol 4, pg 33; Maqtal Khwarizmi, vol 2, pg 42) Here also she abrogated his accusation that he hadn’t killed Ahle Bait but Allah did. The Court of Yazid Yazid rejoiced when he heard about Imam Husain (a.s.)’s assassination. As his father became happy over the martyrdom of Hazrat Ali (a.s.), as his grandmother Hinda became joyous over the death of Hamza. Hence he wrote to Ibne Ziyad that cap­tives should be immediately sent to Syria. These sorrowful desperate captives left for Syria. Imam Zainul Abedeen (a.s.) hands ere tied behind his neck. His womenfolk were with him. When after facing the calamities of the journey they reached Syria . Yazid recited verses of joy in the full court, which reflected his credo. These verses clearly clarify that he does not have any relation with Islam. The verse were as follows: “Had my forefathers been alive today they would have become happy and blessed me that how I avenged them. The clan of Hashim played a game, neither any Prophet came nor did any Revelation.” At this stage also the courageous daughter of Hazrat Ali (a.s.) overturned the designs of Yazid. She said: All praise be to the Lord of the Worlds. Peace be upon the Holy Prophet (s.a.w.a.) an his progeny. Allah has truly said, “Then evil was the end of those who did evil, because they rejected the communications of Allah and mocked at them.” (Surah Rum: 10) O Yazid! Do you surmise that you have straitened the expanse of skies and the earth and dragged us from place to place. Do you think this degrades us and elevates you and you must be too happy with this thought and swelling with ego and haughtiness. Your world is gay and you usurped our rightful place. Don’t hurry but wait. Have you forgotten the verse of Quran: ‘Those who have disbelieved should not deem that we have given them respite for good rather we have given them reprieve so that they may increase their sins and for them is a formidable and disgraceful chastisement.’ (Surah Aale Imran: 172) O son of Freed slaves (Those who were released by the Holy Prophet (s.a.w.a.) after the fall of Mecca) is it just that your women should sit in veil while the daughters of Holy Prophet (s.a.w.a.) should be lugged from door to door? They be made captive, their veil be snatched, they should be dragged from town to town and all may look at them, and mean persons stare at them. They are neither helped nor aided by anybody.How can he expect the Mercy of Allah who chew the flesh of holy men and martyrs of Islam. How can you lag behind in the enmity of Ahle Bait who bore such hatred towards us. Then without any guilt feeling shamelessly you boasted that ‘Had my forefathers been alive they would have congratulated me and would have said may your hands never be be­numbed’. At this you desecrate the lips of Imam Husain (a. s.) with your stick. You have caused these wounds. You have spilled the blood of the Progeny of Muhammad (s.a.w.a.). You have silenced the earthly stars of the clan of Abdul Mutallib and you are addressing your forefathers and talking to them in your imagination. Soon you will join them. Then you will wish that your hands should have been be­numbed and your tongue be bedumbed. Whatever I did I should not have done it nd whatever I said I should not have said it. “By Allah O Yazid! By this tyranny and oppression you have minced your own skin and have blown your flesh to smithereens. How will you face Holy Prophet (s.a.w.) while you had spilled the blood of his Ahle Bait. While you have disregarded his chastity. Then indeed the day Allah shall assemble them he will seek retribution for them ‘ Do you not think them dead who were martyred in the way of Allah. But they are alive and receiving sustenance from their Lord.’ (Surah Aale Imran: 163) O Yazid! Though rcumstances and calamities have made me to stand here and I am forced to address you. While I think you are too lowly and debased. I condemn you and I rebuke you. Why not? My eyes are brimming with tears and my heart is wrenchful at the death of my loved ones and rela­tives. “Surprising and highly surprising is that cho­sen one of Allah should be slain at the hands of Satanic horde of freed slaves. Your hands are stained with our blood. Your mouth is full of flesh of Ahle Bait. Pure corpses are lying on the ground and animals are looking at them and desert sand is coming on them. If you think our murder and captivity is good for you then soon you shall witness your misdeed. No treasure of yours will help you. Allah never tyrannizes His servant. I complain against you to Allah and trust His self. “O Yazid! Utilize all your viles, employ all your efforts and use your full strength. But by Allah you can never obliterate our names. You can never finish our revelations. Nei­ther can you drive away ignominy and disgrace from yourself. Your thoughts and imaginations are too weak. Your are numbered. The day caller will call curse of Allah be upon oppressors. And praise be to Allah, the Lord of the words Who decreed rgiveness and bliss as our beginning and mercy and martyrdom to be our end. I pray from Allah for the most perfect reward for the martyrs and multiply it manifold nd make our succession the best. Surely He is Merciful and Beneficent. llah alone is sufficient for us and He is the Best Protec­tor.” (aghatun Nisa, pg 21; Maqtalul Khwarazmi, vol 2, pg 64; Maqtalul Husain, pg 357; Adabul Husain and Hemasah, pg 179-181). This sermon speaks volumes about the invincible courage of Janabe Zainab (a.s.) . No trace of tremble or hesitation can be found in her voice. She is not ashamed nor sorry, she claims martyrdom to be a source of pride and a cause of infamy for the tyrants. She said in the full court that “You can never obliterate our names nor can you finish our Revelation.” Then until today every namaz, azaan and all the precepts of religion affirm that a handful of Yazids can never undo their names, they made attempts though. May Allah bless our women to emulate Janabe Zainab (a.s.) so that they may enliven the Islamic teachings in the present atmosphere of disbelief and polytheism. Kufa was the capital of Iraq and the capital of Hazrat Ali’s (a.s.). It was also a place of residence of Hazrat Ali’s (a.s.) friends and partisans. The walls and doors of Kufa were familiar with the eloquence of Hazrat Ali (a. s.). Janabe Zainab (a.s.) lived here as the daughter of the ruler. The women used to greet her as ‘the daughter of Ameerul Momeneen’ and ‘the daughter of Rasool Allah’. She was an extremely respected figure of the city. Today she was brought as a captive in this city. Those who had respected her were looking at her as a tragic spectacle. Those who greeted her were taunting at her. She did not have chadar over her head, and she was seated on the bare back of a camel. Instead of feeling remorse on the killing of the son of Holy Prophet (s.a.w.a.) they were celebrating with joy. On the one hand such inhuman behavior of the masses and on the other hand the pain of sitting on un­saddled camels while they were veil less, and led by the heads of the loved ones atop the point of spears, with a group of thirstily wailing children, chained and manacled Imam Sajjad (a.s.) on top of all hordes of onlookers, who were ridiculing at this pathetic sight. Whenever afflicted ones are ridiculed their afflictions are multiplied. In such conditions should some­one have probed into the heart of Janabe Zainab (a.s.). It is difficult to raise the head in such hordes of calamities leave alone delivering sermons. While effective sermons have certain conditions, like the speaker should not be under any mental strain and should be in a relaxed mood. He should not be tormented by hunger and thirst, nor should he be under stress of sorrow and pain. None of these conditions were present here. Hunger and thirst were beyond any limit, the speaker was under all sorts of emotional and physical strains. The children were crying, the atmosphere was hostile; every glance was full of hatred. But here the speaker was inherited with the qualities of eloquence from her father. When she spoke, she shook the hearts of the ruthless killers. Her words penetrated the hearts of the listeners, their eyes were moistened. The mourn­ing voices turned into sounds of groaning and weeping. When she decided to speak, her one gesture froze everything in sight. Not only men but animals too were quietened. Her awe and fury, her dominance and authority upon the universe and despite of all these her restrain and control, made her a person beyond praises. She spoke thus: “All praise to Allah and blessing be upon my father, Muhammad (s.a.w.a.) and his pure progeny”. Here she referred the Holy Prophet (s.a.w.a.) as her “father” instead of grandfather only to make the people realize that how much was she close to him. She showed that these captives were none but the family of Holy Prophet (s.a.w.a.). She continued: “O people of Kufa, O people of deceit and treachery, are you mourning for us. Let not these tears dry, let not these pleadings be silenced. Your example is like that of a woman who herself knits the yarn firmly but then she breaks it herself. (You believed in the Holy Prophet (s.a.w.a.) and then you yourselves violated the covenant.) You believed as you wished to (not fulfill the conditions of belief). You are but flatterers, mischief-mongers, self-conceited, men­dacious and fiendish men. You disgraceful son of slave-maids, you are quipping like enemies. You are like the vegetation on marsh (which apparently looks green but inwardly is lousy and filthy, talks are good but acts are hateful). Or you are like that silver which is buried under sand. Your life has prepared perdition for you. Certainly the chastisement of Allah will be inflicted on you and you shall remain in it forever. You are weeping while you yourselves cut our loved ones to pieces. Why are you wailing? By Allah you should cry more and laugh less. By this sin you have earned disgrace and disrepute. This blemish can never be removed. (Certainly this sentence is the living testimony for the killers of Imam Husain (a.s.), that they are still tainted with the sin.) This stain can never be removed. You have killed him who was the son of the last Prophet (s.a.w.a.), Chief of the Youth of Paradise , refuge of your virtuous men, hope of the oppressed ones, beacon of proofs and centre of sunnat. You have one a huge misdeed. May you perish. May Allah chastise you. Now your efforts will remain fruitless. Your hands are severed. You have suffered an enormous loss. You are reverting towards the punishment of Allah. Insults and disgrace have been decreed for you. O Kufans! curse be upon you. Do you know which beloved of the Prophet have you slain, and whose veils have you plundered? Whose blood have you spilled? Whose chastity have you disregarded? You have committed such a sin that it may split the skies, divide the earth and blow off the mountains.You have done a shameless act. Such a crime which filled the earth and the sky. It will not be surprising if blood poured down from the skies. And the retribution in the hereafter will be disgraceful. None shall help them, nor will they be given reprieve. Allah does not hasten in giving punishment. He does not fearthe exhaustion of punishment and He is after you.” Imam Sajjad (a.s.) said: “O aunt! Be quiet now. Praise be to Allah you are learned without being taught and God-gifted thinker.” (Maqtal Al Husain, pg 310; Lohuf, pg 68; Ehtejaj Tabarsi, vol 2, pg 31, Najaf; Balaghatun Nisa, pg 23; Adabul Husain and Hemaseh Ahmad Sabir, pg 176-178) Bashir bin Hazim Asadi has related “By Allah, I have not seen more bashful and pure women who can be a better speaker than Zainab. She delivered a sermon as if Hazrat Ali (a.s.) himself was speaking.” (Lohuf, pg 88, Qum ) The effect of this sermon was this that those who were celebrating after the killing of Imam Husain (a.s.) realized their crime. Their existence became a source of shame for them. That day Kufans were constrained and confounded, weeping and slap­ping their faces, chewing their fingers. Bani Umayyah and their propaganda was reduced to a cipher. Janabe Zainab (a.s.) said at the end “Allah never hastens in giving punishment.” The Court of Ibne Ziyad Janabe Zainab (a.s.) delivered this sermon on the roads and streets. When Ibne Ziyad returned from the camp of Nakhila and entered the palace, he ordered for the decoration of the court and opened it for the public. Captives were brought in the court. They were brought in the court in such a manner that the sight was hair raising. Imam Husain (a. s.)’s head was kept in a platter and placed in front of Ibne Ziyad. He desecrated those lips with his stick which were kissed by Holy Prophet (s.a.w.a.). He was doing this to announce his victory to them and threaten them with his tyranny. He was showing that now there was no strength left in the clan of Bani Hashim and Holy Prophet (s.a.w.a.), all of them are killed. Now there is no threat to his government and Yazid’s government as well. When Janabe Zainab (a.s.) saw this, she in order to expel her anger and displeasure, separated from the women and sat alone. Her anger was writ large on her face. While her face was gleaning with the awe of Imamat. Ibne Ziyad inquired about the woman who sat separately and how dare can she show her indifference in his court? When he was told that she is none other than the daughter of Hazrat Ali (a.s.) he was filled with rage. In order to pacify himself he said: “Praise be to Allah, who disgraced you, killed you and belied you.” Janabe Zainab (a.s.) sprang to her in the style of her mother and gave such a fearless retort that the whole earth was subdued by her all-pervasive eloquence, in the words uttered by her: “Praise be to Allah who gave us respect through His Prophet Muhammad (s.a.w.a.) and purified us from all impuri­ties thoroughly. ertainly only sinners are disgraced and belied and it is not us but other than us.” She showed her closeness to Holy Prophet (s.a.w.a.) and proved that this can never be taken away from us. The silence of Ibne Ziyad disclosed that Janabe Zainab (a.s.) was correct in her saying. When he could not think of anything else, he said: “How do you find Allah’s dealing with you Ahle Bait?” This sentence reflected the theory of compulsion that we did not do it but Allah has done this. He meant that Allah is responsible for the event of Karbala and not they. But he was not dealing with an ordinary person. She could read between the hidden words and replied: “I found Allah’s treatment to be the best. Since Allah destined martyrdom for them hence they were martyred. But soon Allah will gather you and them at one place and conduct a trial. There arguments will be made against you. Then see who shall succeed. O Son of Marjana! your mother will cry on you” She clearly exposed the defeat of Ibne Ziyad behind the facade of victory. In the court of Ibne Ziyad, in front of armed soldiers and ministers, she castigated him and shattered his egotistic fancies. Ibne Ziyad could not tolerate this castigation and started quiv­ering with anger. (Maqtalul Husain, pg 324, Qum ) Then, he in order to hurt her said: “The elimination of you Ahle Bait, who rebelled and revolted against me, Allah has given solace to my heart.” Janabe Zainab (a.s.) had tears in her eyes at this, she said: “By Allah, you killed my elders. You dragged us Ahle Bait from place to place. My roots were chopped to pieces and breathing became difficult for us. If this gives you pleasure then be pleased.” (Kamil Ibne Aseer, vol 4, pg 33; Maqtal Khwarizmi, vol 2, pg 42) Here also she abrogated his accusation that he hadn’t killed Ahle Bait but Allah did. The Court of Yazid Yazid rejoiced when he heard about Imam Husain (a.s.)’s assassination. As his father became happy over the martyrdom of Hazrat Ali (a.s.), as his grandmother Hinda became joyous over the death of Hamza. Hence he wrote to Ibne Ziyad that cap­tives should be immediately sent to Syria. These sorrowful desperate captives left for Syria. Imam Zainul Abedeen (a.s.) hands ere tied behind his neck. His womenfolk were with him. When after facing the calamities of the journey they reached Syria . Yazid recited verses of joy in the full court, which reflected his credo. These verses clearly clarify that he does not have any relation with Islam. The verse were as follows: “Had my forefathers been alive today they would have become happy and blessed me that how I avenged them. The clan of Hashim played a game, neither any Prophet came nor did any Revelation.” At this stage also the courageous daughter of Hazrat Ali (a.s.) overturned the designs of Yazid. She said: All praise be to the Lord of the Worlds. Peace be upon the Holy Prophet (s.a.w.a.) an his progeny. Allah has truly said, “Then evil was the end of those who did evil, because they rejected the communications of Allah and mocked at them.” (Surah Rum: 10) O Yazid! Do you surmise that you have straitened the expanse of skies and the earth and dragged us from place to place. Do you think this degrades us and elevates you and you must be too happy with this thought and swelling with ego and haughtiness. Your world is gay and you usurped our rightful place. Don’t hurry but wait. Have you forgotten the verse of Quran: ‘Those who have disbelieved should not deem that we have given them respite for good rather we have given them reprieve so that they may increase their sins and for them is a formidable and disgraceful chastisement.’ (Surah Aale Imran: 172) O son of Freed slaves (Those who were released by the Holy Prophet (s.a.w.a.) after the fall of Mecca) is it just that your women should sit in veil while the daughters of Holy Prophet (s.a.w.a.) should be lugged from door to door? They be made captive, their veil be snatched, they should be dragged from town to town and all may look at them, and mean persons stare at them. They are neither helped nor aided by anybody. How can he expect the Mercy of Allah who chew the flesh of holy men and martyrs of Islam. How can you lag behind in the enmity of Ahle Bait who bore such hatred towards us. Then without any guilt feeling shamelessly you boasted that ‘Had my forefathers been alive they would have congratulated me and would have said may your hands never be be­numbed’. At this you desecrate the lips of Imam Husain (a. s.) with your stick. You have caused these wounds. You have spilled the blood of the Progeny of Muhammad (s.a.w.a.). You have silenced the earthly stars of the clan of Abdul Mutallib and you are addressing your forefathers and talking to them in your imagination. Soon you will join them. Then you will wish that your hands should have been be­numbed and your tongue be bedumbed. Whatever I did I should not have done it nd whatever I said I should not have said it. “By Allah O Yazid! By this tyranny and oppression you have minced your own skin and have blown your flesh to smithereens. How will you face Holy Prophet (s.a.w.) while you had spilled the blood of his Ahle Bait. While you have disregarded his chastity. Then indeed the day Allah shall assemble them he will seek retribution for them ‘ Do you not think them dead who were martyred in the way of Allah. But they are alive and receiving sustenance from their Lord.’ (Surah Aale Imran: 163) O Yazid! Though rcumstances and calamities have made me to stand here and I am forced to address you. While I think you are too lowly and debased. I condemn you and I rebuke you. Why not? My eyes are brimming with tears and my heart is wrenchful at the death of my loved ones and rela­tives. “Surprising and highly surprising is that cho­sen one of Allah should be slain at the hands of Satanic horde of freed slaves. Your hands are stained with our blood. Your mouth is full of flesh of Ahle Bait. Pure corpses are lying on the ground and animals are looking at them and desert sand is coming on them. If you think our murder and captivity is good for you then soon you shall witness your misdeed. No treasure of yours will help you. Allah never tyrannizes His servant. I complain against you to Allah and trust His self. “O Yazid! Utilize all your viles, employ all your efforts and use your full strength. But by Allah you can never obliterate our names. You can never finish our revelations. Nei­ther can you drive away ignominy and disgrace from yourself. Your thoughts and imaginations are too weak. Your are numbered. The day caller will call curse of Allah be upon oppressors. And praise be to Allah, the Lord of the words Who decreed rgiveness and bliss as our beginning and mercy and martyrdom to be our end. I pray from Allah for the most perfect reward for the martyrs and multiply it manifold nd make our succession the best. Surely He is Merciful and Beneficent. llah alone is sufficient for us and He is the Best Protec­tor.” (aghatun Nisa, pg 21; Maqtalul Khwarazmi, vol 2, pg 64; Maqtalul Husain, pg 357; Adabul Husain and Hemasah, pg 179-181). This sermon speaks volumes about the invincible courage of Janabe Zainab (a.s.) . No trace of tremble or hesitation can be found in her voice. She is not ashamed nor sorry, she claims martyrdom to be a source of pride and a cause of infamy for the tyrants. She said in the full court that “You can never obliterate our names nor can you finish our Revelation.” Then until today every namaz, azaan and all the precepts of religion affirm that a handful of Yazids can never undo their names, they made attempts though. May Allah bless our women to emulate Janabe Zainab (a.s.) so that they may enliven the Islamic teachings in the present atmosphere of disbelief and polytheism.

This is the first article in the series of the wretched assassins of Imam Husain (a.s.) in the service of our esteemed readers to enlighten them on the character and conduct of the enemies of Ahle Bait (a.s.). Here we have recorded the circumstance of Ibne Ziyad’s immoral life so that the readers of Al-Muntazar may understand his ‘unholy position’. Lineage: His name was Ubaidullah and his father’s name was Ziyad bin Abeeh. His epithet was Abu Hafs. His mother’s name was Marjana. His paternal grandmother Somaiya was a slave- maid of Haaris bin Kaldah Taefi. Since her promiscuous nature was known to everybody, hence Haris had refused to own two of her sons viz. Abu Bakr and Ziyad. It was for this reason that Ziyad was known as Ziyad bin Abeeh (his father’s son). When Muawiya bin Abu Sufyan succeeded in grabbing the caliphate then he declared Ziyad to be a son of Abu Sufyan (born under sin) and thus his brother. When Ziyad died in 53 A.H. then all of his sons adhered to Umayyad dynasty. Ubaidullah was more prominent among them. As a conclusion, Ubaidullah was known as a nephew of Muawiya since his father Ziyad was ascribed to Abu Sufyan. Ubaidullah and his father Ziyad, both of them were illegitimate by birth. The ruler of Khorasan and Basra. In 54 A. H. Muawiya appointed Ubaidullah as the governor of Khorasan.He conquered some of the regions of Mawara-ul-Nahar. In 56 A. H. he was dismissed from the governorship of Khorasan and in the same year, he was made the governor of Basrah. In 60 A. H. with the death of Muawiya, the governorship of Kufa also fell in his hands. In 61 A. H., Yazid deputed him to fight against Imam Husain (a.s.).Under his commandership, the event of Karbala took place. After the death of Yazid, he staked the claim for caliphate and invited the people of Basrah and Kufa for the pledge of allegiance. Initially the people of Basrah paid fealty to him but later they rose in rebellion against him. While the people of Kufa out rightly repudiated paying fealty to him. (Ansabul-Ashraaf, vol. 4, pg. 79) VISIT : http://www.almuntazar.com/ The Activities of Ibne Ziyad in Kufa. According to a narration, Yazid was displeased with him and wanted to dismiss him. But because of his enmity towards Imam Husain (a.s.) and also at the same time Hazrat Muslim bin Aqeel who was in Kufa seeking allegiance for Imam Husain (a.s.), was seen as a threat by Yazid and hence to counter this threat he send Ibne Ziyad to Kufa so that he can arrest Hazrat Muslim and finally kill him. (Tabari, the events of 60 A H-) While Balazuri writes in Ansabul Ashraaf that Muawiya appointed him as the governor of Kufa in his own lifetime. When Janabe Muslim bin Aqeel reached Kufa and the people expressed their fealty to Imam Husain (a.s.) and were earnestly awaiting him. In the meantime Ibne Ziyad entered Kufa incognito since the people of Kufa did not know him hence they mistook him for Imam Husain (A.S.). Ibne Ziyad monitored the circumstances very shrewdly and reached the ministerial palace. He ordered search for Muslim Ibne Aqeel. (Tabari, the events of 60 A H-’, Al-’Bidaya wan-Nihaya, vol.8, pg. 155) During his address to the people of Kufa, he threatened his opponents with dire consequences and lambasted them. While his supporters were tempted with bribes and gifts. (Abul-Qaraj, pg. 97) Janabe Haani Ibne Urwah was sick and since Ibne Ziyad knew him, he expected the visit of Muslim bin Aqeel. Ibne Ziyad has come to know of this, hence he summoned Haani Bin Urwah to his palace and imprisoned him. Later he also arrested Muslim Ibne Aqeel and slayed both of them. He dispatched both of their heads to the court of Yazid. (Tabari, the events of 60 A H) The Terrorism of Ibne Ziyad His tyranny and oppression in Kufa was rising everyday. The prominent and reputed Shias were imprisoned. The seekers of the world who use to brag of their loyalty to Imam Husain (a.s.) joined hands with Ibne Ziyad and strived their best to gain his pleasure. Many of them who had corresponded with Imam Husain (a.s.) and had invited him to Kufa disappeared. In short Ibne Ziyad publicized his despotic maneuvers which were enough to spread terror among the masses. A Dialogue When Janabe Muslim Ibne Aqeel was brought to the court of Ibne Ziyad they exchanged a fiery dialogue which is recorded by the historians. We are quoting it briefly over here: When Janabe Muslim Ibne Aqeel was ushered in the court he did not greet Ibne Ziyad. When the soldiers said you did not greet the Emir. Janabe Muslim: “He is not my Emir.” Ziyad: “You greet or not you will definitely be killed.” Janabe Muslim: “If you kill me (so what), as worse people than you have killed a superior people to me.” Ibne Ziyad (in a fit of rage): “O you sower of dissensions. Rebel! You have revolted against your Imam. You have tarnished the Muslim Unity and spread commotion.” Janabe Muslim (shot back): “You are a blatant liar. Muawiya was not the caliph of Muslims, rather he overpowered the successor of the Holy Prophet (s.a.w.a.) with fraud and deceit and snatched caliphate from him. Similar was his son Yazid. Commotion was wrought by you and your father Ziyad. I beseech God to bestow martyrdom on me through his worst creatures. By Allah! I have not sown dissensions neither did I make any change in the religion. I am a obedient follower of Husain Ibne Ali, the son of Fatema (s.a.) and the Holy Prophet (s.a.w.a.). We deserve caliphate more in comparison of Muawiya and the offspring of Ziyad.” (Al-Bidayah wan-Nihayah by Ibn Kaseer, vol. 8, pg. 158) It is a very lengthy dialogue, in the end of which Ibne Ziyad got so flared up that he started abusing Muslim Bin Aqeel, which is a typical trait of every disgraceful and mean person. Who tampered Religion? A contemplating glance over the dialogue will show that how Janabe Muslim Ibne Aqeel even at the end moments of his life was defending Imamat and very vociferously announced that the Holy Ahle bait (a.s.) did not change or distort the religion rather it has been habit of Muawiya, Yazid and their offspring. Who made divisions among Muslims? He also clearly said in this dialogue that Muslims were divided due to commotion which was spread by Muawiya, Yazid, Ziyad and Ibne Ziyad. The Machinations for the assassination of Imam Husain (a.s.) After the murder of Janabe Muslim Ibne Aqeel he turned towards Imam Husain (a.s.) and commanded Hurr bin Yazid Riyahee with a contingent to intercept Husain where ever he is found and to restrict water to him. He dispatched Umar bin Sa’ad bin Abi Waqas with another contingent. He enticed Umar bin Sa’ad with the greed of ruler ship and asked him to seek allegiance from Imam Husain (a.s.). On 10th Moharram 61 A. H. Imam Husain (a.s.) was slain along with his kith and kin. The, plan for this whole massacre was laid out by Ibne Ziyad. This heinous crime of Ibne Ziyad displeased Muslims to no end and particularly the people of Kufa were more angered because after the event of Karbala during his first address. Abdullah bin Afeef rose and abused Yazid. Tabari has written that even his mother Marjana was enraged at this. But Ibne Ziyad due to his power and self remained stuck to the caliphate. Finally Yazid left for hell and Abdullah bin Zubair staked his claim for caliphate in Hijaz, while Ibne Ziyad left Iraq and migrated to Syria. It is a matter of dispute among historians that after Yazid, whether Ibne Ziyad went to Syria and Basra or he made a claim for caliphate in Kufa. The death of Ibne Ziyad In 67 A. H. he had fled to Syria . Later he made preparations to fight Janabe Mukhtar. Ibrahim bin Malik Ashtar along with a troop of twelve thousand soldiers went towards Mosul in search of Ibne Ziyad. After covering only a few stages of journey, he saw some of the assassins of Imam Husain (A.S.) like Shees bin Rabiee, Shimr bin Ziljaushan, Mohammad bin Ashath bin Qais and Umar-e-Sa’ad. They sent a message to Mukhtar that if leniency was not showed to them then be ready to fight with them. Mukhtar conveyed a message to Ibrahim bin Malik that be soft with them so that they may return towards Kufa. The messenger gave this message to Ibrahim who allowed them to return towards Kufa. When he received the intelligence that they all are at the house of Shees bin Rabiee and are planning to fight against Mukhtar. He immediately raided the house of Shees bin Rabiee and arrested all of them. Fifty men were killed and eight hundred of them were made captive, two hundred and fifty of them were of those who had been to Karbala to fight with Imam Husain (a.s.). They all were beheaded and their heads dispatched to Mukhtar. Then Ibrahim bin Malik again went in the search of Ibne Ziyad. In the region of Mosul both the armies confronted and after a very brief fighting the Syrian army made a bid to escape. But Ibrahim bin Malik moved ahead and encouraged his soldiers in these words: “O partisans of truth and helpers of religion, kill these children of Shaitan. Kill whoever had come with the son of Marjana.” Then he attacked Ibne Ziyad and said , “He is the same who restricted the water of Furat to Imam Husain(a.s. ). He is the same who had told Imam that you will not be granted amnesty unless you pay allegiance to me. He is the one who had misbehaved with the family of prophethood and Imamat and made them captive and dragged them in the streets of Kufa and Syria.” These words of Ibrahim bin Malik had such an effect upon the soldiers that they again attacked the Syrian army and devastated them. Ibrahim saw a man near Furat who wore armor and gloves in his hands, with a sword, he attacked him, snatched his sword and killed him. He was Ibne Ziyad, the next day he was beheaded and his head was brought in front of Ibrahim. He became joyous and lay prostrate in gratitude to God. (Zindagani-e-Abi Abdullah Al-Husain by Emaadzadeh, vol. 2, pg. 255). A Drop of Blood. Emaadzadeh writes that after the martyrdom of Imam Husain (a.s.), a drop of blood dropped from the holy head of Imam and fell on the thigh of Ibne Ziyad and drilling a hole in it fell on the ground. This wound of Ibne Ziyad was not healed even up to the end of his life (i.e. for five years). It also emitted such a foul smell that it was odious to others hence to suppress the smell he use to always use musk. The soldiers identified him from the strong smell of musk and beheaded him. “O Lord! Chastise Ibne Ziyad, his progeny and his partisans.”

The heart-rending massacre of Karbala is invariably the centre of discussion in every Shia gathering and congregation. The incident has been a beacon of guidance and source of inspiration for the Shia society, not only for the past generations but will remain a guiding force for them in future too. As Mir Babar Ali Anis appropriately said: Every moment the grief of lord of the times will remain fresh,In every season, the garden of the pain will remain newThe pain has become an integral part of the Shia hearts,Whenever you see, the wound will remain fresh and bleeding. The annals of history have never recorded an incident like that of Karbala and it will remain unparalleled in the world forever. Why’s and how’s of history is not the subject of our discussion. The answers to these can be found in various issues of Al-Muntazar where all these queries are dealt in detail. The primary objective of this article is introduction of a book, which is most indepth and comprehensive narrative on Karbala . The name of the book is the purpose of the article. ‘Al-Lohuf ala Qatla al-Tofuf’ was written by renowned Shia scholar, Sayed Raziuddin Ali bin Musa bin Ja’far bin Muhammad bin Tawoos al-Hilli (r.a.) better known as Sayed Ibne Tawoos (r.a.). He expired in 664 hijri. Ibne- Tawoos (r.a.) was a top Shia scholar and thinker of the seventh century. Ibn Tawoos (r.a.) belonged to the family of learned who wielded tremendous influence in the scientific, religious and political circles. However, two members of the family had an entirely distinct place in the whole of the clan. Firstly, Ibn Tawoos (r.a.) himself, who wrote ‘Al-Lohuf’ and his younger brother Sayed Ahmed bin Musa bin Ja’far bin Muhammad Ibn Tawoos (r.a.), the author of ‘Tafsir Shawaahedul Quran’ who expired in 673 Hijri. The lives of these two brothers were quite similar to the other two brothers of Islam – Sayed Murtuza (r.a.) and Sayed Razi (r.a.), who compiled and commented on the Nahjul Balagha. They both were matchless and unbeatable in jurisprudential erudition, piety, leadership and literature. In Shabaan 1426 Hijri issue of Al-Muntazar, a short biography of Ibn Tawoos (a.r.) was published which described the eminence of his family, his special relationship with Imam-e-Zamana (a.t.f.s.), his particular way of praying for Imam-e-Zamana (a.t.f.s.) as also Imam’s (a.t.f.s.) special attention towards Ibne Tawoos (r.a.) under the article ‘Imam-e-Waqt and Ibn Tawoos’. Interested readers are requested to refer the article. The Status of Al-Lohuf Since the article is about the introduction of the book, we will have to first establish the significance of the book, the level of the book and its contents. There have been scores of Islamic subjects including history, Tafsire-Quran, jurisprudence, social topics, ethics, Ilm-e-Rejaal (science of narrators of tradition), etc. Similarly there is one whole range of subjects around compiling Maqtal (accounts of Islamic battles) and the art of Maqtal writing. And the main focus of Maqaatil has always been the incident of Karbala . Muslims, especially Shiah writers, have understood the importance of the incident and have written books in about the tragedy of Karbala. The incident, which shook the Islamic world in 61 Hijri, has seen a huge time lapse of over thirteen and half centuries yet seems as fresh as ever in the minds of the people in every age and time. The Maqaatil experts have been writing the incident in poem and prose forms since centuries. Invariably, Shiah speakers and orators conclude their speeches on the episodes of Karbala or the martyrdom of Imam Husain (a.s.). The basic sources for these speeches on narratives of Karbala are from books of Maqaatil and hence these books are of paramount importance in the Islamic world. The Narrators of Maqaatil The first Maqtal on Karbala citing details of the gallant battle of Imam Husain (a.s.) and his companions was the most authentic account of the incident, more so because of eye-witness account of the tragic happenings. These incidents were imprinted on the hearts of the people of that era. In fact soon after the tragic event of Karbala (and especially between 65 A.H. to 72 A. H, when Tawwabeen i.e. those who repented being part of inimical forces or silent spectators), the writing and recording of Maqaatil hit a crescendo. Apart from these, the most authentic Maqaatil are the ones related by the family of Imam Husain (a.s.) which include his son Imam Zainul Abedin (a.s.), his sisters, Janabe Zainab (s.a.), Janabe Umme Kulsum (s.a.), and his daughter, Janabe Sakina (s.a.) who were all present in Karbala and were held captives after? his martyrdom. The true account of the Maqtal narrated by Imam Sajjad (a.s.) has the most heart-rending and painful effect on the minds of the readers, piercing deep into the sensitive hearts. The Maqtal of Imam Sajjad (a.s.) is simply matchless and remains far ahead of others in terms of expression of feelings and sentiments. For instance, the way Imam Sajjad (a.s.) said: “I am the son of the one who was slain thirsty in the deserts of Karbala“ Or at other place, Imam (a.s.) said: “This is the grave of Husain who was killed thirsty”. Or as he said when he entered Madinah after his return from captivity: “O People! Verily all the praise belongs to Allah, who tried us with major calamity after the split in the Islamic Ummah. Abu Abdillah and his children were brutally massacred, his women were made captive and his holy head was raised on spears and taken around the cities. It has been such a grave tragedy the like of which can never be found anywhere.” (al-Lohuf, Sayed Ibn Tawoos, p. 222) Then Imam Sajjad (a.s.) made a remark which is capable of shaking the conscience of the enemies of Azadari and the opponents of mourning for Imam Husain (a.s.). Imam Sajjad (a.s.) had drawn attention towards the basic human instincts that cannot resist tears when faced with calamities. It’s a different point altogether that the supporters of Yazid try to downplay the whole issue under a different pretext. Imam Sajjad (a.s.) says: “O People! Who amongst you will express elation after such an incident? Which heart will not feel sorrow after this? Which eyes will not weep at such a tragedy?” (al-Lohuf, p. 222) http://www.almuntazar.com/ The Universe Mourns After this Imam (a.s.) said: “Then indeed the seven skies wept on his (Imam Husain) killing, the seas along with their lashing waves erupted into crying. The skies along with their pillars shed tears. The earth along with its elements, trees along with its branches, seas along with their waves and their inhabitants including fishes, the noble angels and the celestial residents, all mourned his martyrdom.” (al-Lohuf, p. 222) After the speeches of Imam Sajjad (a.s.), the elegies and lamentations of Janabe Zainab (s.a.) are most heart-rending and painful. Janabe Zainab (s.a.) cried on the corpse of Imam Husain (a.s.) in the following manner: “O my grandfather Muhammad!…….. Your Husain is lying uncovered, in a pool of blood; his body mutilated and his limbs hacked. These are your daughters who have been made prisoners.” (al-Lohuf, p. 150) According to another version she says: “O my grandfather Muhammad! ….this is your Husain lying uncovered and unclothed in the desert of Karbala ….the winds are sprinkling dust on his corpse.” (al-Lohuf, p. 150) Similarly, the observations of Janabe Umme Kulsum (s.a.), Janabe Sakina (a.s.) and other eye witnesses are worth a mention. These eyewitness accounts can be seen in Lohuf. The Second Group of Narrators The second group of narrators was those who were neither eyewitness of the incident nor were they present in Karbala . However, historians and writers have recorded and related the incidents from their own channels of narrations and sources of research. Late Allamah Tehrani (r.a.) in his renowned book Al-Zareeah Ilaa Tasaaneef al-Shiah, vol. 22, pp. 20-30 has mentioned 65 Maqaatil. In other volumes of the book, almost the same number of Maqaatil has been mentioned, which means only Shia scholars alone have compiled over 130 Maqaatil. But then this is the result of research of only Allamah Tehrani (r.a.). However, the exact number of Maqaatil is several times more than what Allamah Tehrani (r.a.) could enlist. The ardent devotees of Ahlebait (a.s.) have made some contribution in this field, even though it was to a limited extent. Famous Maqaatil of Earlier Era The incident of Karbala had occurred in the second half of the first century since the inception of Islam. The Maqaatil were being recorded soon after the incident and a slew of such Maqaatil were penned in a short period. Some of them are mentioned below: 1)Maqtale Asbagh bin Nabata Majashaee: He was one of the special companions of Hazrat Ali bin Abi Talib (a.s.). He lived for over a hundred years. 2)Maqtale-Jabir bin Yazid Jofi (died 128 hijri). He has also written the Tafsir of Quran known as ‘Maruf’. 3)Maqtale Abi Mikhnaf Lut bin Yahya bin Saeed Azodi (died in 157 hijri). 4)Maqtale Nasr bin Muzahim al-Minqari bin Attar. 5)Maqtale Abu Ishaaq Ibrahim bin Ishaaq Nahaawandi, who belonged to the second century hijri. 6)Maqtale Ibn Ishaaq Thaqafi (283 A.H.). 7)Maqtale Yaqub well known as Ibne Waazeh. He has also written a book on history known as ‘Tarikh-e-Yaqubi’. 8)Maqtale Jaludi of Abdul Aziz bin Yahya Jaludi (died 332 A.H.). He has written several books and is popularly known among the scholars who have written books on Mukhtarnaama and Maqaatil. 9)Maqtal Shaikh Saduq (died 380 A.H.). Shaikh Saduq has mentioned this in his book ‘Al Khesaal’. 10)Maqtale Khaarazmi Muwaffaq bin Ahmed (died 468 A.H.). He has also written books on Fiqh and Traditions. The Author of al-Lohuf We had briefly mentioned about him in the beginning of this article. We will relate some more little known things about Sayed Ibn Tawoos (r.a.) here. Sayed Ibn Tawoos had himself listed the names of the traditionalists and narrators who interacted with him and in the process benefited from his company. These include, 1)Shaikh Husain bin Muhammad Sorawi 2)Shaikh Abul Hasan bin Yahya al Hannaat 3)Shaikh Abu Saadaat Asad bin Abdul Qadir bin Isfahani 4)Shaikh Najeebuddin Ibne Numa 5)Sayed Shamsuddin Fakhkhaar bin Ma’ad Musavi 6)Shaikh Tajuddin Hasan bin Durrabi The list of his students is equally long. Some of them are as follows: 1)Shaikh Sadidudeen bin Yusuf bin Ali bin Mazhar (father of Allamah Hilli (r.a.)) 2)Shaikh Jamaluddin Yusuf bin Haatim Shaami 3)Jamaaluddin bin Hasan bin Yusuf bin Mazhar (better known as Allamah Hilli (r.a.)) 4)Sayed Ghaayatuddin Abdul Karim bin Ahmed bin Tawoos His Compilations: Ibn Tawoos (r.a.) can be enumerated among the most prolific writers and has over 60 books to his credit as an author and compiler. We will briefly mention only 14 of them here. 1)Al-Taraa’ef – This book was written as evidence for the mastership of Hazrat Ali (a.s.). The book was subsequently translated in Persian as well. 2)Ad’iyat al-Saa’aat 3)Asraar al-Daaawat le Qazaa al-Haajaat 4) Al-Iqbaal le Saaleh al-Aamal 5)Al-Amaan min Akhtaar al-Asfaar wa al-Azmaan 6)Al-Anwaar al-Baahera fi Intesaar al-Taaherah 7)Rabee’al-Shiah 8)Tafsir-o-Sa’d al-So’ood 9)Sultaan al-Waraa le Saakin al-Saraa fi Qazaa al-Salawaat wa al-Amwaat (Fiqh) 10)Misbaah al-Zaaer wa Janaah al-Musaafir 11)Al-Lohuf 12)Kashf al-Bahjah 13) Jamaal al-Usboo’ 14)Muhaasabah al-Malaaekah Basic Source for Supplications Although we have already listed a few books of Sayed Ibne Tawoos (a.r.), we want to draw the attention of the devotees of Ahle-Bait (a.s.) towards one specific point. All the books compiled on duas and supplications after the death of Sayed Ibne Tawoos (a.r.) sourced their duas and reference materials from the books of Ibne Tawoos (a.r.), while his book Mohaj al-Da’waat tops the list. Mafatihul Jinaan, Wazaaef al-Abraar,Tohfah al-Awaam, etc. all these books have sourced their contents from Mohaj al-Daawaat, Jamaal al-Usboo’, Misbaah al-Zaaer and Iqbaal. That is why these books are called as the references for duas. Al-Lohuf: Intent of Writing In the preface of his book al-Lohuf,Ibn Tawoos (a.r.) has written that when I finished writing Misbaah al-Zaaer wa Janaah al-Musaafir, I realized that the book had included almost all the A’maal of day and night. Moreover whoever possessed Misbaah al-Zaaer did not need books like the Misbaah (Misbaah of Shaikh Kaf’ami and Misbaah al-Mutahajjid of Shaikh al-Toosi (a.r.)) anymore since it fulfilled all his requirements. Hence I decided that whoever carried this book should not need any other Maqtal and Ziyarate Ashura. Hence I have briefly written the Maqtal. Keeping in view the paucity of a pilgrim’s time and his wish to fulfill all the essential deeds in the given time, I have restricted the Maqtal to essential brevity and avoided lengthy and long narratives. (al-Lohuf, Preface, p. 24) The Structure of al-Lohuf The learned author himself has said in the preface that the book contains the means for opening the doors of sorrow and grief as also the source of salvation for the believers. Ibn Tawoos (a.r.) says ‘Since the words are full of eloquence and depth and explain my purpose of writing this book I have named the book as Al Lohuf ala Qatla al-Tofuf’. The book has been divided into three main parts: 1)The events before martyrdom (from the birth of Imam Husain (a.s.) until the day of Ashura) 2)The incidents of Ashura and gallantry of Imam Husain’s (a.s.) companions 3)The incidents after the martyrdom of Imam Husain (a.s.) (Al Lohuf p. 26) The Importance of al-Lohuf The book is known for its authentic accounts, brevity of prose, comprehensive perspective and reliable references. It has been widely acclaimed among the devotees and friends of Ahlebait (a.s.). It’s for this reason that the book has been widely reprinted over 20 times in Iran and Iraq and has been translated several times in Persian. The book has been translated in Urdu and English and published in India and Pakistan in multiple editions. The book has been translated by Shaikh Ali bin Shaikh al -Iraqain, which was published in 1399 A.H. The other translators of the book are as follows: 1)Mirza Razzaqali 2)Shaikh Ahmad bin Salamah Najafi 3)Muhammad Ibrahim 4)Sayed Ahmed Fehri Zanjani 5)Sayed Muhammad Zahfi 6)Dr Abdur Rahim Aqeeqi Bajshayashi The several translations and multiple reprints only establish the popularity of the book. A major part of the article is sourced from al-Lohuf. Among the orators of India ,Pakistan and Iran , Lohuf has been a major research material and frequently quoted book in their speeches. The reason is that every book, big or small has sourced its material from al-Lohuf. Following are some excerpts from the book: Sayed Ibn Tawoos (r.a.) has quoted from Imam Ja’far Sadiq (a.s.) that when Imam Husain (a.s.) was leaving Mecca a contingent of angels who had earlier assisted the Holy Prophet (s.a.w.a) in his battles, astride on celestial horses paid a visit to Imam (a.s.) and said: “O Proof of Allah on His creation! After your grandfather, your father and brother, surely Allah have sent us to your aid.” Imam Husain (a.s.) replied: “My promised land is ‘Karbala ‘, the place where I will be killed and buried. When I reach that place you can meet me there”. The angels replied: “Allah has ordained us to obey you. If you apprehend an attack from the enemies then we are at your beck and call.” Imam (a.s.) said: “They cannot harm me unless I reach Karbala .” (al-Lohuf, p.82) After angels, it was the turn of the Jinns who offered to assist Imam Husain (a.s.). Imam Husain (a.s.) prayed for their well-being. The Jinns replied: “By Allah, if your obedience was not compulsory, then we would have differed with you and annihilated your enemies” Imam Husain (a.s.) retorted: “By Allah, if I really want them to be eliminated then I am much more powerful in its execution. However, (since I want to complete the argument once for all) I want those to be annihilated may perish after the completion of argument and those who prosper and attain glory may also do so after the completion of argument.” (al-Lohuf p. 84) Important Reminder Obedience of Imam (a.s.) is not only mandatory on humans but also on angels and Jinns. Imams (a.s.) despite their unlimited power, delegated on them by the Almighty, are still bound by divine will and consent. Like friends, Imams also intend a finality of proof for their enemies as well. We have briefly enlisted some instances here; those interested may refer al-Lohuf. The migration of Imam (a.s.) from Madina, the call of residents of Kufa, martyrdom of Hazrat Muslim bin Aqeel (a.s.), the sermons of Imam Husain (a.s.) on various junctures, the martyrdom of friends, companions and relatives of Imam Husain (a.s.), the expression of grief and mourning of Janabe Zainab (s.a.), Janabe Umme Kulsum (s.a.), Janabe Sakina (s.a.) and other womenfolk, the sermons of Janabe Zainab (s.a.), Umme Kulsum (s.a.) and Imam Zainul Abedin (a.s.), the incidents en route to Kufa and Syria, return to Madina and narration of the tragedy of Karbala in the words of Janabe Zainab (s.a.) on the grave of the Holy Prophet (s.a.w.a.). The Death of Sayed Ibn Tawoos (r.a.) On 5 Zilqad, 664 Hijri, Sayed Ibn Tawoos (r.a.) breathed his last and was buried in Kazmain in Iraq . Ibn Tawoos (r.a.) was the privileged recipient of the Imam Zamana’s (a.t.f.s.) blessings and attention during his lifetime and if the popularity of his books is any indication,Imam’s (a.t.f.s.) blessings continue on him even after his death. Al-Lohuf is an excellent gift for the devotees of Ahlebait (a.s.). O Allah! Hasten the reappearance of our master Imam-e-Zamaana (a.t.f.s.) and enlist us among his helpers and soldiers! Aameen!

When Ab al-Fadl al-Abbas (as) was rushing towards the battlefield like an arrow, he was carrying a container of water, a flag, and a sword. Hussain (as) standing besides the tents, and perhaps some of the women of Ahl al-Bait (PBUT) were watching Hussain(as) as he envisioned the image of Abbas’s (as) battle site. Abbas (as) got into the river. The army men flee like sheep run away from a fierce lion. He filled the container with water and got out. Perhaps this bright image was apparent for Hussain (as) and gave him hope and calmness. Abbas (as) took a shorter path to the tents; through the palm-grove. The enemies hid behind the palm trees, and Umar ibn Sa’ad, whose army had more than thirty thousand soldiers, said to them,” Do not let Abbas reach the companions of Hussain; If they drink water, no one will make it alive out of this battlefield”. http://theziyaratofashurah.wordpress.com/ And that was how all the army came to fight this courageous man. Four thousand archers aimed their arrows at Abbas (as), and the others scattered in the palm-grove to prevent Abbas (as) reaching the tents. Some of them hid behind the tress and cut his right hand, and then his left hand; but Abbas (as) continued moving towards the tents like an arrow; he was hoping to accomplish the mission Hussain (as) had given him. These moments were very sensitive; arrows were falling on him like drops of rain; but Abbas (as) was reciting epic poems: “I do not fear death, because death is a rise to join the previous brave men. May I sacrifice my life for the pure chosen man. I am Abbas; I have brought a container of water, and do not fear the difficulties of the day of meeting (1)”. An arrow sat on the container, the water poured. Then, another arrow sat on his chest. He fell off his horse, and called his brother,” O brother! Come to me”. When Hussain (as) found Abbas (as) in that condition, he cried and said,” Now my back is broken (2)”. And it has been narrated that a cursed enemy hit Abbas (as) on his head with an iron bar. Imam Hussain (as) returned to the tents while signs of grief were apparent on his face; he had lost his flag-bearer and icon. It has been narrated that he did not break the news to the women; rather he went to the tent of Abbas (as) and took its pillar off. By seeing this, the women realized that the owner of this tent had been martyred. And the poet described it beautifully by saying,” Iron came down and put the Hashimi moon out in Karbala…” Allah’s (SWT) blessings be upon you O Aba Abdillah! And His peace and blessings be upon your brother, Abbas (as), and on the bloods that were shed in your way… Footnotes: 1. Manaaqib Ibn Shahr Ashub, vol. 4, p. 108 2. Bihaar al-Anwaar, vol. 45, p. 42

Ziyarat of Ashurah – Text and Translation ÃóáÓóøáÇóãõ Úóáóíúßó íóÇ ÃóÈóÇ ÚóÈúÏö Çááøٰåö¡ ÃóáÓóøáÇóãõ Úóáóíúßó íóÇ Èúäó ÑóÓõæáö Çááøٰåö¡ ÃóáÓóøáÇóãõ Úóáóíúßó íóÇ Èúäó ÃóãöíÑö ÇáúÜãõÄúãöäöíäó¡ æóÇÈúäó ÓóíöøÏö ÇáúæóÕöíöøíäó¡ÃóáÓóøáÇóãõ Úóáóíúßó íóÇ Èúäó ÝóÇØöãóÉó ÓóíöøÏóÉö äöÓÂÁö ÇáúÚÇáóÜãöíäó¡ Peace be upon you O’ Aba ‘Abdillah; Peace be upon you O’ son of the Messenger of Allah; Peace be upon you O’ son of the Commander of the Faithful and the son of the leader of the inheritors (of the Prophet); Peace be upon you O’ son of Fatimah, the leader of the women of the entire Universe. ÃóáÓóøáÇóãõ Úóáóíúßó íóÇ ËóÇÑó Çááøٰåö æóÇÈúäó ËóÇÑöåö æóÇáúæöÊúÑó ÇáúÜãóæúÊõæÑó¡ ÃóáÓóøáÇóãõ Úóáóíúßó æóÚóáìٰ ÇáÃóÑúæóÇÍö ÇáóøÊöí ÍóáóøÊú ÈöÝöäóÂÆößó Peace be upon you O’ the one who was killed and whose blood has not yet been avenged – and whose avenging is in the hands of Allah and peace be upon you, the son of one who was killed and whose blood has not yet been avenged (Imam ‘Ali b. Abi Talib) and peace be upon you O’ the one who was alone, an individual (killed). Peace be upon you and also upon those souls who accompanied you to your annihilation. Úóáóíúßõãú ãöäöøí ÌóãöíÚÇð ÓóáÇóãõ Çááøٰåö ÃóÈóÏÇð ãóÇ ÈóÞöíÊõ æóÈóÞöíó Çááóøíúáõ æóÇáäóøåÇÑõ¡ Upon you and upon all of those (who were killed) is the Salam of Allah from me for eternity, as long as the night and the day remain. PLEASE VISIT : http://theziyaratofashurah.wordpress.com/ íóÇ ÃóÈóÇ ÚóÈúÏö Çááøٰåö¡ áóÞóÏú ÚóÙõãóÊö ÇáÑóøÒöíóøÉõ æóÌóáóøÊú æóÚóÙõãóÊö ÇáúÜãõÕöíÈóÉõ Èößó ÚóáóíúäóÇ æóÚóáìٰ ÌóãöíÚö Ãóåúáö ÇáÅööÓúáÇóãö æóÌóáóøÊú æóÚóÙõãóÊú ãõÕöíÈóÊõßó Ýöí ÇáÓóøãٰæóÇÊö Úóáìٰ ÌóãöíÚö Ãóåúáö ÇáÓóøãٰæóÇÊö¡ O’ Aba ‘Abdillah! Surely the tribulations are great and unbearable and your tragedy is great for us, and for all the people of Islam and unbearable and great is your tragedy in the heavens and for all of the dwellers of the heavens. ÝóáóÚóäó Çááøٰåõ ÃõãóøÉð ÃóÓóøÓóÊú ÃóÓóÇÓó ÇáÙõøáúãö æóÇáúÜÌóæúÑö Úóáóíúßõãú Ãóåúáó ÇáúÈóíúÊö May the curse (La’n) be upon those people who laid down the foundations for the oppression and wrongs done upon you, the family of the Prophet [Ahlul Bayt]. æóáóÚóäó Çááøٰåõ ÃõãóøÉð ÏóÝóÚóÊúßõãú Úóäú ãóÞóÇãößõãú æóÃóÒóÇáóÊúßõãú Úóäú ãóÑóÇÊöÈößõãõ ÇáóøÊöí ÑóÊóøÈóßõãõ Çááøٰåõ ÝöíåóÇ May Allah curse those people who denied you your position (O’ Ahlul Bayt) and removed you from your rank which Allah himself had granted you. æóáóÚóäó Çááøٰåõ ÃõãóøÉð ÞóÊóáóÊúßõãú¡ æóáóÚóäó Çááøٰåõ ÇáúÜãõãóåöøÏöíäó áóÜåõãú ÈöÇáÊóøãúßöíäö ãöäú ÞöÊóÇáößõãú May the curse of Allah be upon those people who killed you and may the curse of Allah be upon those people who made it easy for them by preparing the grounds of your killing. ÈóÑöÆúÊõ Åöáìٰ Çááøٰåö æóÅöáóíúßõãú ãöäúåõãú æóÃóÔúíóÇÚöåöãú æóÃóÊúÈóÇÚöåöãú æóÃóæúáöíóÂÆöåöãú I turn to Allah and I turn towards you and turn away from them and their adherents, followers and friends. íóÇ ÃóÈóÇ ÚóÈúÏö Çááøٰåö¡ Åöäöøí Óöáúãñ áÜöãóäú ÓÇáóÜãóßõãú¡ æóÍóÑúÈñ áÜöãóäú ÍóÇÑóÈóßõãú Åöáìٰ íóæúãö ÇáúÞöíóÇãóÉö O’ Aba ‘Abdillah! I am at peace with those who make peace with you and I am at war with those who make war with you until the Day of Judgment. æóáóÚóäó Çááøٰåõ Âáó ÒöíóÇÏò æóÂáó ãóÑúæóÇäó¡ æóáóÚóäó Çááøٰåõ Èóäöí ÃõãóíóøÉó ÞóÇØöÈóÉð May the curse of Allah be upon the family of Ziyad and the family of Marwan and may the curse of Allah be upon Bani Umayyah. æóáóÚóäó Çááøٰåõ ÇÈúäó ãóÑúÌóÇäóÉó¡ æóáóÚóäó Çááøٰåõ ÚõãóÑó Èúäó ÓóÚúÏò¡ æóáóÚóäó Çááøٰåõ ÔöÜãúÑÇð¡ May the curse of Allah be upon Ibn Marjana and may the curse of Allah be upon ‘‘Umar b. Sa’ad and may the curse of Allah be upon Shimr. æóáóÚóäó Çááøٰåõ ÃõãóøÉð ÃóÓúÑóÌóÊú æóÃóáúÜÌóãóÊú æóÊóäóÞóøÈóÊú áöÞöÊóÇáößó And may the curse of Allah be upon the nation that carried out, saw and were silent at your killing. ÈöÃóÈöí ÃóäúÊó æóÃõãöøí¡ áóÞóÏú ÚóÙõãó ãõÕóÇÈöí Èößó¡ ÝóÃóÓúÃóáõ Çááøٰåó ÇáóøÐöí ÃóßúÑóãó ãóÞóÇãóßó¡ æóÃóßúÑóãóäöí Èößó¡ Ãóäú íóÑúÒõÞóäöí ØóáóÈó ËóÇÑößó ãóÚó ÅöãóÇãò ãóäúÕõæÑò ãöäú Ãóåúáö ÈóíúÊö ãõÍóãóøÏò Õóáóøì Çááøٰåõ Úóáóíúåö æóÂáöåö May my father and mother be sacrificed for you. Surely my sorrow for you is great and I pray to Allah who has honored your status and has also honoured me through you that He grant me the opportunity to seek your revenge with the victorious Imam from the family of Muhammad. Ãóááøٰåõãóø ÇÌúÚóáúäöí ÚöäúÏóßó æóÌöíåÇð ÈöÇáúÜÍõÓóíúäö˛Úóáóíåö ÇáÓóøáÇóãõ Ýöí ÇáÏõøäúíóÇ æóÇáÂÎöÑóÉö¡ O’ Allah! Make me worthy of respect with You through Husayn, peace be upon him, both in the transient world and also the next life. íóÇ ÃóÈóÇ ÚóÈúÏö Çááøٰåö¡ Åöäöøí ÃóÊóÞóÑóøÈõ Åöáìٰ Çááøٰåö¡ æóÅöáìٰ ÑóÓõæáöåö¡ æóÅöáìٰ ÃóãöíÑö ÇáúÜãõÄúãöäöíäó¡ æóÅöáìٰ ÝóÇØöãóÉó¡ æóÅöáìٰ ÇáúÜÍóÓóäö¡ æóÅöáóíúßó ÈöÜãõæóÇáÇóÊößó¡ æóÈöÇáúÈóÑóÇÁóÉö ãöÜãóøÜäú ÞóÇÊóáóßó¡ æóÇáúÜÌóæúÑö Úóáóíúßõãú æóÃóÈúÑóÃõ Åöáìٰ Çááøٰåö æóÅöáìٰ ÑóÓõæáöåö ãöÜãóøäú ÃóÓóøÓó ÃóÓóÇÓó Ðٰáößó æó Èóäìٰ Úóáóíúåö ÈõäúíóÇäóåõ¡ æóÌóÑìٰ Ýöí Ùõáúãöåö æóÌóæúÑöåö Úóáóíúßõãú æóÚóáìٰ ÃóÔúíóÇÚößõãú¡ O’ Aba ‘Abdillah! Surely I seek closeness to Allah and to His Messenger and to the Commander of the Faithful and to Fatimah and to Hasan and to you through love of you and through distancing myself from those who laid the foundations and those who built upon and carried out oppression and cruelty upon you all and upon your followers. ÈóÑöÆúÊõ Åöáìٰ Çááøٰåö æóÅöáóíúßõãú ãöäúåõãú¡ æóÃóÊóÞóÑóøÈõ Åöáìٰ Çááøٰåö Ëõãóø Åöáóíúßõãú ÈöÜãõæóÇáÇóÊößõãú æóãõæóÇáÇóÉö æóáöíöøßõãú¡ æóÈöÇáúÈóÑóÇÁóÉö ãöäú ÃóÚúÏóÇÆößõãú¡ æóÇáäóøÇÕöÈöíäó áóßõãõ ÇáúÜÍóÑúÈó¡ æóÈöÇáúÈóÑóÇÁóÉö ãöäú ÃóÔúíóÇÚöåöãú æóÃóÊúÈóÇÚöåöãú¡ I disassociate myself from them through Allah and through all of you and I seek nearness to Allah and then to you through love for you and your friends and disassociation with your enemies and from those who want to fight against you and disassociation from their adherents and followers. Åöäöøí Óöáúãñ áÜöãóäú ÓóÇáóÜãóßõãú¡ æóÍóÑúÈñ áöÜãóäú ÍóÇÑóÈóßõãú¡ æóæóáöíñø áÜöãóäú æóÇáÇóßõãú¡ æóÚóÏõæñø áöÜãóäú ÚóÇÏóÇßõãú Surely I am at peace with those who are at peace with you and I am at war with those who are at war with you and I am a friends to those who are friends to you and I am an enemy to those who are enemies to you. ÝóÃóÓúÃóáõ Çááøٰåó ÇáóøÐöí ÃóßúÑóãóäöí ÈöÜãóÚúÑöÝóÊößõãú¡ æóãóÚúÑöÝóÉö ÃóæúáöíóÂÆößõãú¡ æóÑóÒóÞóäöí ÇáúÈóÑóÇÁóÉó ãöäú ÃóÚúÏóÇÆößõãú¡ Ãóäú íóÜÌúÚóáóäöí ãóÚóßõãú Ýöí ÇáÏõøäúíóÇ æóÇáÂÎöÑóÉö¡ æóÃóäú íõËóÈöøÊó áöí ÚöäúÏóßõãú ÞóÏóãó ÕöÏúÞò Ýöí ÇáÏõøäúíóÇ æóÇáÂÎöÑóÉö¡ So then I ask Allah who has honoured me with a cognizance of all of you and a cognizance of your friends that He also grant me the opportunity to disassociate myself from your enemies and that He place me with you – both in the transient world and also in the next life – and that he make me firm in your presence with a truthful stance both in the transient world and also the next life. æóÃóÓúÃóáõåõ Ãóäú íõÈóáöøÛóäöí ÇáúÜãóÞÇãó ÇáúÜãóÍúãõæÏó áóßõãú ÚöäúÏó Çááøٰåö¡ æóÃóäú íóÑúÒõÞóäöí ØóáóÈó ËóÇÑöí ãóÚó ÅöãóÇãö åõÏìð ÙóÇåöÑò äóÇØöÞò ÈöÇáúÜÍóÞöø ãöäúßõãú And I ask Him (Allah) that He enables me to reach to the honoured station with you in the presence of Allah and that He grant me the ability to seek the revenge of you with the rightly guided Imam from you, who shall surely come and speak the truth. æóÃóÓúÃóáõ Çááøٰåó ÈöÜÍóÞöøßõãú æóÈöÇáÔóøÃúäö ÇáóøÐöí áóßõãú ÚöäúÏóåõ Ãóäú íõÚúØöíóäöí ÈöÜãõÕóÇÈöí Èößõãú ÃóÝúÖóáó ãóÇ íõÚúØöí ãõÕóÇÈÇð ÈöÜãõÕöíÈóÊöåö¡ ãõÕöíÈóÉð ãóÇ ÃóÚúÙóãóåÇ æóÃóÚúÙóãó ÑóÒöíóøÊóåóÇ Ýöí ÇáÅöÓúáÇóãö æóÝöí ÌóãöíÚö ÇáÓóøãٰæóÇÊö æóÇáÃóÑúÖö And I ask Allah for your sake and for the status and rank which you have with Him that He grant me that thing due to me showing grief and sorrow at your sorrows even more than of that which he gives in a person’s own grief and sorrows, and what great sorrow and tragedies you faced! How great was your tragedy for Islam and for all of the inhabitants of the heavens and the Earth! Ãóááøٰåõãóø ÇÌúÚóáúäöí Ýöí ãóÞóÇãöí åٰÐóÇ ãÜöãóøäú ÊóäóÇáõåõ ãöäúßó ÕóáóæÇÊñ æóÑóÍúãóÉñ æóãóÛúÝöÑóÉñ¡ O’ Allah! Make me at this moment, one who receives from You prayers, mercy and forgiveness. Ãóááøٰåõãóø ÇÌúÚóáú ãóÜÍúíóÇíó ãóÜÍúíóÇ ãõÍóãóøÏò æóÂáö ãõÍóãóøÏò¡ æóãóÜãóÇÊöí ãóÜãóÇÊó ãõÍóãóøÏò æóÂáö ãõÍóãóøÏò O’ Allah! Make me live the life of Muhammad and the family of Muhammad and permit me to die the death of Muhammad and the family of Muhammad. Ãóááøٰåõãóø Åöäóø åٰÐóÇ íóæúãñ ÊóÈóÑóøßóÊú Èöåö Èóäõæ ÃõãóíóøÉó æóÇÈúäõ ÂßöáóÉö ÇáÃóßúÈóÇÏö¡ ÇááóøÚöíäõ ÇÈúäõ ÇááóøÚöíäö Úóáìٰ áöÓóÇäößó æóáöÓóÇäö äóÈöíöøßó Ýöí ßõáöø ãóæúØöäò æóãóæúÞöÝò æóÞóÝó Ýöíåö äóÈöíõøßó O’ Allah! This is the day (the Day of ‘Ashura) which the Bani Umayyah rejoiced upon (and is the day when the) son of the liver eater (the son of Hind b. Abu Sufyan – Mu’awiyah and his son Yazid) celebrated, the cursed son(s) (Yazid) of the cursed (Mu’awiyah), as said by You and Your Prophet at every place and occasion. Ãóááøٰåõãóø ÇáúÚóäú ÃóÈóÇ ÓõÝúíóÇäó æóãõÚóÇæöíóÉó æóíóÒöíÏó Èúäó ãõÚóÇæöíóÉó Úóáóíúåöãú ãöäúßó ÇááóøÚúäóÉõ ÃóÈóÏó ÇáÃóÈöÏöíäó¡ æóåٰÐóÇ íóæúãñ ÝóÑöÍóÊú Èöåö Âáõ ÒöíóÇÏò æóÂáõ ãóÑúæóÇäó ÈöÞóÊúáöåöãõ ÇáúÜÍõÓóíúäó ÕóáóæÇÊõ Çááøٰåö Úóáóíúåö. Ãóááøٰåõãóø ÝóÖóÇÚöÝú Úóáóíúåöãõ ÇááóøÚúäó ãöäúßó æóÇáúÚóÐÇÈó ÇáÃóáöíãó O’ Allah! Curse Abu Sufyan and Mu’awiyah and Yazid b. Mu’awiyah – upon them may Your curse be forever and eternity. And this is the day when the family of Ziyad were happy and so were the family of Marwan at their killing of Husayn, may the Prayers of Allah be upon him. O’ Allah! Increase upon them Your curse and (Your) painful punishment. Ãóááøٰåõãóø Åöäöøí ÃóÊóÞóÑóøÈõ Åöáóíúßó Ýöí åٰÐóÇ Çáúíóæúãö¡ æóÝöí ãóæúÞöÝöí åٰÐóÇ¡ æóÃóíóøÇãö ÍóíóÇÊöí ÈöÇáúÈóÑóÇÁóÉö ãöäúåõãú¡ æóÇááóøÚúäóÉö Úóáóíúåöãú¡ æóÈöÇáúÜãõæóÇáÇóÉö áöäóÈöíöøßó æóÂáö äóÈöíöøßó Úóáóíúåö æóÚóáóíúåöãõ ÇáÓóøáÇóãõ O’ Allah! Surely I seek nearness to you on this day (the Day of ‘Ashura) and in this place (which I am in) and in all days of my life by disassociating myself from these people and sending curses upon them and through my love and friendship to Your Prophet and the family of Your Prophet, peace be upon him and upon all of them. Ãóááøٰåõãóø ÇáúÚóäú Ãóæóøáó ÙóÇáöãò Ùóáóãó ÍóÞóø ãõÍóãóøÏò æóÂáö ãõÍóãóøÏò æóÂÎöÑó ÊóÇÈöÚò áóåõ Úóáìٰ Ðٰáößó. Ãóááøٰåõãóø ÇáúÚóäö ÇáúÚöÕóÇÈóÉó ÇáóøÊöí ÌóÇåóÏóÊö ÇáúÜÍõÓóíúäó æóÔóÇíóÚóÊú æóÈóÇíóÚóÊú æóÊóÇÈóÚóÊú Úóáìٰ ÞóÊúáöåö¡ Ãóááøٰåõãóø ÇáúÚóäúåõãú ÌóãöíÚÇð. O’ Allah! Curse the first tyrant who oppressed the right of Muhammad and the family of Muhammad and the next person who followed him on this path. O’ Allah! Curse the group who fought against Husayn and those who followed them and supported them and assisted them in killing him. O’ Allah, curse all of them! ÃóáÓóøáÇóãõ Úóáóíúßó íóÇ ÃóÈóÇ ÚóÈúÏö Çááøٰåö æóÚóáìٰ ÇáÃóÑúæóÇÍö ÇáóøÊöí ÍóáóøÊú ÈöÝöäóÂÆößó¡ Úóáóíúßó ãöäöøí ÓóáÇóãõ Çááøٰåö ÃóÈóÏÇð ãóÇ ÈóÞöíÊõ æóÈóÞöíó Çááóøíúáõ æóÇáäóøåóÇÑõ¡ æóáÇó ÌóÚóáóåõ Çááøٰåõ ÂÎöÑó ÇáúÚóåúÏö ãöäöøí áöÒöíóÇÑóÊößõãú¡ ÃóáÓóøáÇóãõ Úóáìٰ ÇáúÜÍõÓóíúäö¡ æóÚóáìٰ Úóáöíöø Èúäö ÇáúÜÍõÓóíúäö¡ æóÚóáìٰ ÃóæúáÇóÏö ÇáúÜÍõÓóíúäö¡ æóÚóáìٰ ÃóÕúÍóÇÈö ÇáúÜÍõÓóíúäö. Peace be upon you O’ Aba ‘Abdillah and upon the souls which were annihilated with you. Upon you, from me, is the peace of Allah for eternity, as long as the night and the day remain and please do not make this (Ziyarat) as my last contact with you. Greetings be upon Husayn, and upon ‘Ali the son of Husayn and upon the children of Husayn and upon the companions of Husayn. Ãóááøٰåõãóø ÎõÕóø ÃóäúÊó Ãóæóøáó ÙÇáöãò ÈöÇááóøÚúäö ãöäöøí¡ æóÇÈúÏóÃú Èöåö ÃóæóøáÇð¡ Ëõãóø ÇáúÚóäö ÇáËóøÇäöíó æóÇáËóøÇáöËó æóÇáÑóøÇÈöÚó. Ãóááøٰåõãóø ÇáúÚóäú íóÒöíÏó ÎóÇãöÓÇð¡ æóÇáúÚóäú ÚõÈóíúÏó Çááøٰå öÈúäó ÒöíÇÏò æóÇÈúäó ãóÑúÌóÇäóÉó æóÚõãóÑó Èúäó ÓóÚúÏò æóÔöÜãúÑÇð æóÂáó ÃóÈöí ÓõÝúíóÇäó æóÂáó ÒöíóÇÏò æóÂáó ãóÑúæóÇäó Åöáìٰ íóæúãö ÇáúÞöíóÇãóÉö O’ Allah! Particularly curse the first tyrant, a curse from me, and begin the first curse with him and then send the curse on the second and the third and then the forth (tyrant). O’ Allah curse Yazid, the fifth (tyrant) and curse ‘Ubaydullah b. Ziyad and Ibne Marjanah and ‘‘Umar b. Sa’d and Shimr and the family of Sufyan and the family of Ziyad and the family of Marwan until the day of Judgement. Then go to Sajdah and recite.. Ãóááøٰåõãóø áóßó ÇáúÜÍóãúÏõ ÍóãúÏó ÇáÔóøÇßöÑöíäó áóßó Úóáìٰ ãõÕóÇÈöåöãú. ÃóáúÜÍóãúÏõ áöáøٰåö Úóáìٰ ÚóÙöíãö ÑóÒöíóøÊöí. Ãóááøٰåõãóø ÇÑúÒõÞúäöí ÔóÝóÇÚóÉó ÇáúÜÍõÓóíúäö íóæúãó ÇáúæõÑõæÏö¡ æó ËóÈöøÊú áöí ÞóÏóãó ÕöÏúÞò ÚöäúÏóßó ãóÚó ÇáúÜÍõÓóíúäö æóÃóÕúÍóÇÈö ÇáúÜÍõÓóíúäö ÇáóøÐöíäó ÈóÐóáõæÇ ãõåóÌóåõãú Ïõæäó ÇáúÍõÓóíúäö˛ Úóáóíúåö ÇáÓóøáÇóãõ O’ Allah! To you belongs the praise, the praise of those who are thankful to You for their tribulations. All Praise belongs to Allah for my intense grief. O’ Allah, grant me the blessing of intercession of Husayn on the Day of Appearance (before You) and strengthen me with a truthful stand in Your presence along with Husayn and the companions of Husayn – those people who sacrificed everything for Husayn, peace be upon him.

Merits of Ziyarat Ashurah – Traditions There are several merits for reciting the Ziyarat of Imam Hussain – especially this celebrated Ziyarat of Ashurah. Some of these are given below. Tradition 1 Alqamah bin Mohammed ibn Hazrami (r.a.) narrates ‘I requested Imam Baqir (a.s.) to teach me a dua that I should recite on the day of Aashoora after the reciting the Ziyaarat of Imam Husain (a.s.) – from near his (a.s.) grave or from a distance.’ Imam (a.s.) replied ‘O Alqamah, whenever you wish to recite the Ziyaarat of Imam Husain (a.s.), you first perform two units of prayers. Then turn towards the grave of Imam Husain (a.s.) and while pointing towards it, you first say ‘Salam’ and then ‘Takbir’. Thereafter, you recite this Ziyaarat (Ziyaarate Aashoora). If you do so, then as if you have recited the supplication read by the angels while visiting the grave of Imam Husain (a.s.). Moreover, when you recite this Ziyaarat, then, Allah will increase your grade ten lakh times You will be included among those people who were martyred along with Imam Husain (a.s.) On the day of Judgment, you will be included among the martyrs You will get the reward of all the Prophets (a.s.) who have visited the grave of Imam Husain (a.s.) from the day that he (a.s.) was martyred till date. And the way of reciting the Ziyaarat is like this…’ (Then Imam (a.s.) recited the entire Ziyaarate Aashoora for Alqamah (r.a.)(Ref: Kaamil al-Ziyaarat, Ibn Qoolwayh, Ch. 71, p.194) At the end of this tradition, Imam Baqir (a.s.) says ‘O Alqamah, if you can, then recite this Ziyaarat every day send salutations to Imam Husain (a.s.). You will get all the rewards (of the one who recites it on the day of Aashoora).’ Tradition 2 Imam Sadiq (a.s.) says: ‘The one who visits the grave of Imam Husain (a.s.) on the day of Aashoora or spends the night near his (a.s.) grave, then it is as if he attained martyrdom along with him (a.s.).’ (Ref: Kaamil al-Ziyaarat, Chapter 71, p. 191) (Many Ziyaaraat have been mentioned that can be recited on the day of Aashoora. But the Ziyaarat mentioned by Janab Safwan (r.a.) is more common and it is Hadith-e-Qudsi). Tradition 3 Imam Sadiq (a.s.) informs, ‘The one who does the Ziyaarat of Imam Husain (a.s.) on the day of Aashoora, then paradise is obligatory upon him.’ (Ref: Behaar al-Anwaar, vol. 101, p.104) Tradition 4 Imam Sadiq (a.s.) mentions, ‘The one who visits the grave of Imam Husain (a.s.) knowing his right (of Imamate) then it is as if he has done the Ziyaarat of Allah on the Arsh.’ (Ref: Kaamil al-Ziyaarat, Chapter 71, p. 192) Tradition 5 Abdullah bin Fazl narrates, ‘Once I was in the presence of Imam Sadiq (a.s.) when a person from the city of ‘Toos’ came to visit him (a.s.). He asked. ‘O son of the Messenger of Allah (s.a.w.a.)! What do you have to say for the one who visits the grave of Aba Abdillah (a.s.) on the day of Aashoora?’ Imam (a.s.) replied ‘O Toosi! The one who visits the grave of Aba Abdillah (a.s.) while he acknowledges that his (a.s.) obedience is obligatory from the side of Allah, then all his past and future sins shall be forgiven. He will be granted the right of intercession for seventy sinners. There will be no supplication that he shall ask from Allah near the grave of Aba Abdillah (a.s.) except that it shall be accepted.’ (Ref: Behaar al-Anwaar, vol. 101, p. 23) As we are discussing about the fifth personality of the five holy personas (a.s.), we will suffice with the narration of five traditions. Those who would like to go deeper in this topic can refer to ‘Kamil al-Ziyaarat, Behaar al-Anwaar vol. 101, Thawaab al-A’maal and ‘Shifa al-Sudur’. When we ponder over the above traditions, we realize the miraculous nature and effects of Ziyaarate Aashoora. These traditions also bear testimony to the veracity of the earlier incidents. ‘Door of Imam Husain (a.s.)’ – Universal Door of Mercy In the sermon of ‘Shabaniyyah’, Holy Prophet (s.a.w.a.) while explaining the greatness of the month of Ramdhaan says ‘… In it the doors of paradise are open…’ Elucidating this statement of Holy Prophet (s.a.w.a.), Shaikh Jafar Shushtry (r.a) brings forth a very subtle point. About the ‘doors of paradise’ he says ‘If you are unable to reach the ‘doors of paradise’ (i.e. you are unable to enter paradise due to your bad actions) then there is yet another door that leads to paradise. No one is deprived of it and it is very easy to reach that gate. Anyone, wherever he is or in whatever condition he is in, can reach to the infinite mercy of Allah through this door. Do you want to know the name of this door so that you can enter paradise? It is door of Imam Husain (a.s.). And the way to reach it is through humility and mourning for Aba Abdillah (a.s.)’ Shaikh continues, ‘If you cannot find the path to paradise through repentance (as there are conditions for repentance and our bad actions act as hurdles) then the love of Imam Husain (a.s.) is an enormous grace. Regardless of the extent of a person’s sins and his non-repentance (in the true sense), yet no one is turned away from paradise because of this bounty (of the love of Imam Husain (a.s.)) he will not be deprived of Allah’s compassion.’ (Ref: Ziyaarate Aashoora by Nasir Rashty, p. 35) O Allah! For the sake of Imam Husain (a.s.), you grant me honor and nobility near You in this world and the Hereafter! for more articles please visit the link below http://theziyaratofashurah.wordpress.com/

salaam PFA link to a nice blog on ziyarate ashura http://theziyaratofashurah.wordpress.com/ it contains the fazilat of the ziyarat alongwith its authenticity also it has written text of theziyarat with many videos and audios in english , urdu , persain and arabic languages please visit the blog and alos pass the link to others kh id this is a

SALAAM UN ALAIKUM PLEASE VISIT THIS NEW BLOG ON ZIYARAT OF ASHURA BY CLICKING ON THE LINK BELOW IT HAS ARTICLES ON THE MERITS OF THE ZIYARAT ALONG WITH ARTICLES ON ITS AUTHENTICITY http://theziyaratofashurah.wordpress.com/ IT ALSO CONTAINS THE TEST OF THE ZIYARAT ALONG WITH ITS TRANSLATION AND AUDIO AND VIDEO IN ENGLISH , URDU ARABIC AND PERSIAN LANGUAGES MAY Allah INCLUDE US AMONG THOSE WHO MOURN FOR IMAM HUSSAIN (as) “Salutations upon Hussain, and upon Ali Ibnil Hussain, and upon the children of Hussain and upon the companions of Hussain!”