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  2. At times a question comes to mind that, was there mourning for Imam Husain (a.s.) at the times of the Holy Imams (a.s.) and did they (a.s.) also observing mourning for Imam Husain (a.s.)? The fact is that the Holy Imams (a.s.) were observing mourning for Imam Husain (a.s.) and making arrangement for the same. Mourning for Imam Husain (a.s.) is not the creation of present times but the chain leads up to the Holy Imams (a.s.) and is observed till today, with the blessings of the Master of our times (a.t.f.s). We have the good fortune to present some examples, as under: Mourning for Imam Husain (a.s.) of Bani Hashim It is narrated from Imam Sadiq (a.s.) : “After the event of Aashuraa, none of the ladies of Bani Hashim applied kohl (surma) in the eyes nor dyed their hair – rather smoke from cooking fire was also not seen till Ibn Ziad (may Allah curse him) was killed . We (Bani Hashim) were profusely weeping after the event of Aashuraa.” [‘Imam Hasan (a.s.) and Imam Husain (a.s.) Pg 145] Mourning for Imam Husain (a.s.) of Imam Zainul Aabedin (a.s.) The event of Kerbala had such a deep impact on Imam Zainul Aabedin (a.s.) that tears used to continuously flow from his (a.s.) eyes. He (a.s.) used to remember the tribulations that befell Imam Husain (a.s.), his uncle Hazrat Abbas (a.s.), his brothers and relatives, and weep. Whenever water was presented to him tears would flow from his eyes and he (a.s.) would say “How can I drink water when the son of Holy Prophet (saw) was slaughtered, thirsty?” [beharul Anwaar Vol 44 Pg 145] He (a.s.) would also say, “Whenever I recall the martyrdom of the sons of Hazrat-e-Zahra (s.a.), tears flow from the eyes.” [Khesaal, vol. 1 Pg 131] Imam Jafer-e-Sadeq (a.s.) says, ‘Whenever my grandfather, Ali Ibn Husain Zainul Aabedin (a.s.), would remember Imam Husain (a.s.), he would cry to such an extent that his beard would be soaked, and due to his wailing others would also cry.” [beharul Anwaar, vol. 45, p. 207]. http://www.seratonline.com/ Mourning for Imam Husain (a.s.) of Imam Baqer (a.s.) Imam Mohammed-e-Baqer (a.s.) would arrange a congregation for mourning (majlis-e-azaa) of Imam Husain (a.s.) on the day of Aashuraa and wail over the calamities that befell the Chief of the Martyrs (a.s.). In a particular Majlis, a poet named Kumait recited a poem in presence of Imam Mohammed-e-Baqir (a.s.). When he reached the part “And don’t forget the one killed in the land of Iraq”, Imam Mohammed-e-Baqir (a.s.) cried a lot and said: “O Kumait! If I had the provisions, I would have rewarded you. Your reward is the Dua which Holy Prophet (saw) sought for Hassan Ibn Saabit, ‘O Hassan, till you continue defending us Ahlul Bayt (a.s.), support for you from the Holy Spirit (Hazrat Ruh al-Qodos) would continue coming’ ”. [Misbah-ul-Muttahajjed, Pg 713] Mourning for Imam Husain (a.s.) of Imam Jafer-e-Sadeq (a.s.) Imam Musa al-Kazim (a.s.) said: “When the month of Moharrum would come, smile would disappear from my father’s face – rather effects of sorrow would appear and tears would be seen on the cheeks. On the eve of Aashuraa,, his (a.s.) sorrow would be at its peak and he (a.s.) would continuously shed tears and would say, ‘Today is the day when my grand-father, Imam Husain (a.s.) was martyred’.” [imam Hasan-wa-Imam Husain, Pg 143] Mourning for Imam Husain (a.s.) of Imam Musa al-Kazim (a.s.) It is narrated from Imam Reza (a.s.); “When the month of Moharrum would come, none would see my father smiling. This would continue till Aashuraa. On the day of Aashuraa, his (a.s.) sorrow would become severe. He (a.s.) would be continuously crying and heard saying, ‘This is the day on which Husain (a.s.) had been killed’. [Husain - Nafs-e-Mutmainnah Pg 56]. Mourning for Imam Husain (a.s.) of Imam Reza (a.s.) Imam Reza (a.s.) would lament to such an extent on Imam Husain (a.s.), that he (a.s.) would say: “The day of calamity on Imam Husain (a.s.) has injured our eyes and has caused tears to pour”. [beharul Anwaar Vol 44, Pg 284] Debil-e-Khuzaaee – the celebrated poet and lover of Ahle Bait (a.s.) –came in the presence of Imam (a.s.). Imam (a.s.) mentioned regarding reciting poems in honour of Imam Husain (a.s.) and weeping. Imam (a.s.) said, “O Debil! One who cries on my grandfather, Allah will forgive his sins”. Then a curtain was drawn between the ladies of the house and those present, so that people could grieve on the calamities of Imam Husain (a.s.). Imam (a.s.) then told Debil: “Recite a poem on Imam Husain (a.s.).Till the time you are alive you are our helper and narrator of our praise. Till the time you have strength, do not fall short in helping us.” Tears appeared in eyes of Debil while he recited this couplet: اَفاطِمُ لَوْ خَلَتِ الْحُسَيْنُ مُجَدِّلاًوَ قَدْ مَاتَ عَطْشَانًا بِشَطِّ فُرَاتٍ Hearing this couplet Imam Reza (a.s.) and his family members cried aloud. [beharul Anwaar, vol. 45, Pg 257] Mourning for Imam Husain (a.s.) of Imam-e-Zamana (a.t.f.s.) As per narrations, Imam-e-Zamana (a.t.f.s.) continuously grieves on the difficulties of Imam Husain (a.s.) in during occultation. He (a.t.f.s.) says: فَلَئِنْ اَخَّرْتِنِيْ الدُّهُوْرُ وَ عَاقَنِيْ عَنْ نُصْرَتِكَ الْمَقْدُوْرُ وَ لَمْ اَكُنْ لِمَنْ حَارَبَكَ مُحَارِبًا وَ لِمَنْ نَصَبَ لَكَ الْعَدَاوَةَ مُنَاصِبًا فَلَاَنْدُبَنَّكَ صَبَاحًا وَ مَسَاءً وَ لَاَبْكِيَنَّ عَلَيْكَ بَدَلَ الدُّمُوْعِ دَمًا حَسْرَةً عَلَيْكَ وَ تَاَسُّفًا وَ تَحَسُّرًا عَلٰي مَا دَهَاكَ- “Although from the aspect of time, I was not present at that time and your help was not in my destiny, so that I could fight your enemies and your opponents. Now at this time I will cry over you day and night, and instead of tears shed blood remembering the calamities that befell you and expressing remorse over oppression that you suffered.” [ Beharul Anwaar, vol. 10 Pg 320 ] From the above points we understand that the infallible Imams (a.s.) were involved in mourning for Imam Husain (a.s.) and arranged for condolence gatherings. Not only did they emphasize to the poets for recitation of poems in honour of Imam Husain (a.s.) but also used to pray for them and reward them. As narrated from Imam-e-Zamana (a.t.f.s.) that the mourning for Imam Husain (a.s.) is not only specific to him for the days of Moharrum, but every morning and night he grieves.
  3. 1. Yazid ibn Muawiyah Without doubt, the biggest contributor to the shedding of Imam Husain’s (a.s.) blood and its main proponent was Yazid ibn Muawiyah. And that is not exactly surprising when we consider that Yazid is the one who inherited apostasy, tyranny and blasphemy from his father. He was the grandson of Abu Sufyan and the son of Muawiyah. The vicissitudes of time and his father’s political machinations played important roles in pivoting an unlikely Yazid to the highest religious position in the Islamic world. Yazid’s actions and words were unbecoming of a human being, let alone a Caliph of the Holy Prophet (s.a.w.a.). His actions were so deplorable that they repelled everyone associated with him. Waaqedi narrates on the authority of Abdullah ibn Hanzalah – who enjoyed the epithet of Ghaseel al-Malaaekah (the one given the ritual bath by the angels) – page 11, ‘I swear by Allah, there came a time when we feared that stones would soon rain down upon us in Yazid’s reign. He was a man who did not even spare his own mother, daughters and sisters from his lecherous disposition. He drank wine freely and neglected praying (Namaz).’ (al-Sawaaeq al-Muhreqah by Ibn Hajar Makki p. 125, Egyptian edition) 2. Ubaydillah ibn Ziyaad Another criminal who ranks high in the list of Imam Husain’s (a.s.) murderers is Ubaydillah ibn Ziyaad. He shares the position and status with Yazid in the perpetration of this heinous crime. He is the very person who Yazid has spoken of highly, as his treasured friend, helper, confidante and ardent supporter in the battlefield. Ubaydillah’s disbelief, apostasy, infidelity and complete disregard for divine laws and edicts were not a secret. All and sundry in Kufa were aware of his disposition towards evil and falsehood. That is why Haani Ibn Urwah (r.a) tells Muslim ibn Aqeel (a.s.) ruefully (when the latter refused to kill Ubaydillah in a surprise attack): ‘By Allah, (you must know) that if you had killed him, (you would not have killed a Muslim), (rather) you would have killed a sinner, transgressor, apostate and rebel’. (Tarikh-e-Tabari vol. 6, p. 204) 3. Umar ibn Sa’d The third person who is directly responsible for the murder of Imam Husain (a.s.) is Umar ibn Sa’d. In fact, in Umar’s case, the association with this crime is most evident and the responsibility lies largely with him. His faith and religion are exposed with these couplets that he recited when Ibne Ziyaad short-listed him with the task of murdering Imam Husain (a.s.). ‘Should I let the opportunity to govern Ray (Suburb of Teheran, Iran ) slip by, while it is my most ardent desire? Or should I become accursed forever for killing Husain (a.s.)?’ ‘The world is but a house of goodness and wealth. ‘Then the intelligent one never trades the wealth for debt.’ He then recites some more couplets,the essence of which is: ‘The people claim that Allah has created something called Paradise and likewise He has also created the Fire and Chastisement. If these people are true in their claims, then there is no problem. I intend to repent for my sin (of killing Imam Husain) within two years. However, if these people are proved wrong and there is no Paradise and Hell,then there is no absolutely no problem, for in that case we will have amassed a kingdom in this world whose bounties shall remain forever.’ These couplets clearly highlight the ridicule that Umar ibn Sa’d had for well-established Islamic beliefs regarding Paradise and Hell. If this was the condition of the governors and chiefs, then it is anyone’s guess as to how the commonality perceived Paradise and Hell! After all, the masses were deeply influenced by the views of the rulers. Calling theses governors as Muslims is akin to insulting to Islam. These are facts of history and there is no denying them. There is no question of debating whether these personalities were Sunnis or Shiites because a discussion on that can happen only after these personalities accept the fundamental Islamic principles of Paradise and Hell. To which sect of Islam did the killers of Imam Husain (a.s.) belong to? But the question remains that even if for argument’s sake we consider them as Muslims to which Islamic sect did the killers of Imam Husain (a.s.) belong to? To answer this question it is important to address the following queries: a)What was the basis of Imam Husain’s (a.s.) murder? b)The principles and teachings of which Islamic sect did the killers of Imam Husain (a.s.) embrace? Once we answer these two questions, it should be fairly evident with which Islamic sect the murderers of Imam Husain (a.s.) were associated. It is an undisputed fact of history that the only cause of Imam Husain’s (a.s.) assassination was the Emir of Syria, Yazid Ibn Muawiyah, demanding Imam’s (a.s.) explicit allegiance. Imam (a.s.) refused to give in to his demands and rejected his Caliphate and in the process endured the most telling hardships at the hands of Yazid and his cronies. Ibne Hajar-e-Makki chronicles, “The Emir of Syria, Muawiyah Ibn Abi Sufyan, was blinded by the love for his son, Yazid. In order to appoint his son as the Emir after him, he undertook a huge campaign to extract the allegiance of all Muslims for his son. He employed all the wealth of Syria and Iraq and resorted to the dirtiest of tricks to buy the allegiance of Muslims. However, five persons remained firm in their commitment not to pay allegiance to Yazid. The foremost in this group was Husain Ibn Ali (a.s.) and the other four took a cue from him and also withdrew from paying allegiance.” (Tatheerul Jinaan, A Commentary on the al-Sawaaeq al-Muhreqah, Old Egyptian Edition, p. 50) Muawiyah died at the age of 75-80 years, in Rajab 60 A.H. Yazid ascended the throne. The Syrians paid their allegiance to him and accepted him as their Emir. He had all the comforts and luxuries of the world at his disposal. Apparently, this was not enough to satisfy his gluttonous appetite. One thought persistently irked him, ‘Why did Husain ibn Ali (a.s.) reject his allegiance?’ He dispatched a stern letter addressed to his governor in Madinah – Walid ibn Utbah ibn Abi Sufyan. He informed Walid about Muawiyah’s death and then ordered him: ‘Compel Husain (a.s.), Abdullah ibn Umar and Abdullah ibn Zubair to pay allegiance to me and be very exacting and forceful with them in this regard. Bear in mind that the only way out for them to pay allegiance to me. Peace be upon you.’ Walid was chicken-hearted and indecisive. He was not sure how Yazid’s explicit command could be obeyed in a manner without raising a controversy. In this moment of uncertainty, Marwan ibn Hakam, the sworn enemy of the AhleBait (a.s.), who had been described by the Holy Prophet (s.a.w.a.) as ‘the accursed son of the accursed (father)’ (Hayaat-al-Haywaan Damiri vol. 1, p. 55 from Mustadrakul Hakim) had some typical words of advice. He counseled Walid that he must extract the pledge of allegiance from Imam Husain (a.s.) and if he refused, he must behead him and dispatch his head to Yazid. Walid summoned Imam Husain (a.s.) to inform him about the developments in Syria. Imam (a.s.) was quick to perceive the repercussions of Yazid’s letter; he quickly vacated Madinah so as not to make it a theatre of assault and bloodshed. (Tarikh-e-Tabari, vol. 6, p. 106-188) Imam Husain (a.s.) embarked for Mecca . He instructed his cousin – Hazrat Muslim ibn Aqeel (a.s.) to proceed to Kufa to assess the situation there. Yazid was advised by his counselors that if he wished to secure Kufa, he would have to appoint an authoritarian governor. For this task, Yazid aptly chose the vicious Ibne Yazid and commanded him to head for Kufa immediately with the clear mandate to apprehend Muslim ibn Aqeel (a.s.). (Tarikh-e-Tabari, vol. 6, p. 199-200) Imam Husain (a.s.) arrived at Karbala on 2nd Muharram 61 A.H. Thereafter Umar ibn Sa’d also reached Karbala with clear instructions from Ibne Ziyaad to kill Imam Husain (a.s.). He surrounded Imam (a.s.) from all sides, but sensed no evil or danger from him (a.s.). He wrote to Ibne Ziyaad that he did not find anything sinister in Imam Husain’s (a.s.) motives and therefore wished to return to Kufa. Ibne Ziyaad would have nothing of this – he ordered Umar ibn Sa’d to stay put in Karbala and extract the allegiance for Yazid from Imam Husain (a.s.). Umar replied that Imam Husain (a.s.) would never give his allegiance. Ibne Ziyaad replied that he would not have it any other way except that he puts Imam Husain (a.s.) and his small army to sword. (Tarikh-e-Tabari, vol. 6, p. 234) At long last, the world witnessed Imam Husain’s (a.s.) mettle and his steely resolve in the face of hardships and the most inhuman pressure tactics ever employed on a battlefield. He along with his family members and companions were massacred in the most barbaric manner by the evening of Ashoora. By now the motives behind Imam Husain’s (a.s.) murder must be crystal clear to our readers. Yazid’s ascension to the throne of Syria and his unnecessary pursuit of Imam’s allegiance were the chief circumstances responsible for this tragedy. http://www.almuntazar.com/ Which Islamic sect advocates Yazid’s Caliphate It is now time to address the more meaningful question – in the realm of Islam which sect considers Yazid’s Caliphate legitimate? As far as the Shias are concerned, they do not accord any worth to Yazid and his Caliphate; let alone Yazid, others far senior to him are not considered worthy of the caliphate that they assumed for themselves. Right from the first link in the chain of caliphate, the Shias have voiced their dissent making it abundantly evident that they have nothing to do with the Caliphs and their actions. This fact has been adequately highlighted by the esteemed Ahle Sunnah historian – Hafiz Jalaluddin Suyuti in Tarikh al-Khulafa. At the beginning, he states clearly the reasons for compiling the book: ‘In this historical work I have recorded the biographies of those Caliphs who were known as Ameerul Momineen (Commander of the believers) and who were the Caliphs over the Muslims right from the era of Abu Bakr Siddiq (upto now).’ It is apparent from Hafiz Jalaaluddin’s comments that he considered the Caliphate of these individuals as legitimate and the title of Ameeerul Momineen (which they had sought for themselves although it was exclusively for Hazrat Ali (a.s.)) appropriate for them. Surprisingly, in his work, he does not list down the Egyptian Caliphs of Bani Fatimah (Fatimids), because he considers their Caliphate illegitimate: ‘Because their Caliphate was not legitimate for the following reasons.’ He enumerates the main reasons behind omitting their names from the list of legitimate Caliphs: a)They were not Quraishi b)Many among them were inclined towards apostates, oppressors and atheists i.e. they were not Muslims. c)Some of them considered alcohol as permissible. d)Even if they were sinless, they commanded the people to abuse the companions. When such persons assume the mantle of Caliphate, paying allegiance to them cannot be considered correct and their leadership is without any basis. By exposing his reasons and criteria for rejecting the Caliphs of Bani Fatimid, Hafiz Jalaaluddin Suyuti has opened the proverbial Pandora’s Box. His criteria must now stand scrutiny while enumerating the Caliphs of Bani Umayyah and Bani Abbas. Were these Caliphs not guilty of perpetrating some of the crimes that Hafiz Jalaaluddin Suyuti has listed above? a)Did their rule not mark the advent of apostasy, oppression and atheism, thanks to their implicit and often explicit support? b)Were alcohol, and even worse homosexuality, not a part of their lifestyles? c)Didn’t they consider maligning the companions and even killing them (as in the incident of Harra) as perfectly legitimate? Nonetheless, it is evident from Hafiz Jalaaluddin Suyuti’s rationale that all the Caliphs enumerated in his book are legitimate in the eyes of the Ahle Sunnah as it corresponds with their teachings and beliefs. In addition to this, on the 9th page of his book, he records the famous prophetic saying: ‘This religion shall subsist till there exist 12 Caliphs.’ In his exegesis of this tradition, he asserts ‘The Muslims coincided in their view on Abu Bakr (i.e. there was a consensus), then Umar, then Usman, then Ali (a.s.). They then reached a consensus on Muawiya but only after the treaty with Hasan (a.s.), then they agreed upon his son – Yazid…’ As recorded in Sahih-e-Bukhaari, Ibn Hajar-e-Asqaalani has also advanced a similar exegesis of the Holy Prophet’s (s.a.w.a.) tradition. It is apparent from the support that Yazid’s caliphate has received from all quarters in the Ahle Sunnah, that he was a legitimate caliph who had the consensus of the Muslims of his period. This very Yazid was responsible for killing the beloved grandson of the Holy Prophet (s.a.w.a.) – Imam Husain (a.s.) – because he failed to submit to the ‘legitimate’ caliph of his time – Yazid. In other words, those who set out against Imam Husain (a.s.) and killed him and deemed this act to be legitimate are the same people who believed that Yazid was the rightful caliph of the Muslims since he met all the criteria of their religion. It is clear that the teachings of their religion not only raised Yazid to the position of Caliphate, but also brought about Imam Husain’s (a.s.) murder, both of which in their eyes are valid. As we have already reiterated,the Shias have nothing to do with both these events (Yazid’s caliphate and Imam Husain’s (a.s.) killing) and deem both acts to be heinous crimes. The Creed of Imam Husain’s (a.s.) Killers 1) Umar ibn Sa’d When Muslim ibn Aqeel (a.s.) arrived in Kufa to take the allegiance of the Shias on behalf of Imam Husain (a.s.),some residents of Kufa reported this development to Yazid. The authors of this letter were Abdullah ibn Muslim ibn Saeed Hazrami, Ammarah ibn Utbah and Umar ibn Sa’d ibn Abi Waqqaas. In the letter, they warned Yazid thus ‘Muslim ibn Aqeel (a.s.) has arrived in Kufa and the Shias have pledged allegiance on behalf of Imam Husain ibn Ali. If you wish to secure Kufa, appoint an authoritarian governor.’ It is with reference to this letter that Yazid wrote to Ibne Ziyaad. The text of the letter is noteworthy: ‘My Shias of Kufa have written to me…’ (Taarikh-e-Tabari vol. 6, p. 199-200) Readers would have understood by now where Umar ibn Sa’d's loyalties resided. By writing to Yazid that Shias were pledging allegiance to Imam Husain (a.s.), he had announced his disassociation from them. More importantly, Yazid, in his letter to Ibne Ziyaad proclaims Umar ibn Sa’d as one of his Shias i.e. Umar ibn Sa’d was among those who submitted to Yazid’s Caliphate. An objective analysis will tell the readers to which Islamic sect Umar ibn Sa’d belonged. 2) Ubaydillah ibn Ziyaad Ibne Ziyaad’s role in Karbala is sufficiently highlighted by his letter to Umar ibn Sa’d: ‘Create obstacles between Husain and his companions on one side and water (i.e. the Euphrates ) on the other so that not a single drop of water reaches them. Make them suffer the thirst that the pious, the pure, the oppressed Usman ibn Affan suffered…’ (Taarikh-e-Tabari vol. 6, p. 334) The same letter with minor changes has been recorded by Abu Hanifa – Ahmad ibn Dawood in ‘Akhbaarut Tiwaal’ Egyptian Edition p. 352. Now, where are those who consider Imam Husain’s (a.s.) killers Shias? Let them read the historical records of their own historian – Muhammad Ibn Jurair al-Tabari (in his Taarikh) and then determine whether Imam Husain’s (a.s.) killers were Shias. Which sect mourns the death of Usman ibn Affan? Which sect considers Usman to be pious and pure and the rightful caliph? Which sect considers it legitimate to seek vengeance for Usman’s murder? If they are the Shias, then even we proclaim that the killers of Imam Husain (a.s.) were also the Shias? 3) Ka’b ibn Jaabir Ka’b ibn Jaabir was a warrior from Umar ibn Sa’d's army in Karbala. He was the killer of Burair ibn Khozair, one of Imam Husain’s (a.s.) respected companions. After the battle of Karbala , he returned to his house in Kufa with the hope of bagging a reward for his feat. His sister (or wife) – Nuwaar ibn Jaabir, rebuked him for battling against the son of Janabe Fatima Zahra (s.a.) and murdering the Chief of Reciters (Burair). She swore that she would never speak to him again. At that moment, to explain his stand, Ka’b recited some couplets the meaning of which is worth noting: ‘Have I not executed the task, which grieves you, in the best possible manner? I have shown no slackness in the battlefield while engaging in this mission. I was equipped with a lance and arrow that did not desert me in the battlefield and I had a sword that was very sharp. I drew my sword to engage in battle with a group that practiced a faith different from mine. I have submitted (my faith) to the children of Abu Sufyan. I wish someone would convey my message to Ibne Ziyaad that I am a faithful and obedient servant of the Caliph.’ (Taarikh-e-Tabari vol. 6, p. 247-248) The words in his poem – ‘that practiced a faith different from mine’ indicates that the religion of Imam Husain (a.s.) and his companions was very different from his own. He followed the creed of Ibne Ziyaad and the children of Abu Sufyan. 4) Muzaahim ibn Haaris One of Imam Husain’s (a.s.) companions by the name of Naafe ibn Hilaal Jamali used to recite this verse while fighting: ‘I am from Bani Jamal and am on the religion of Ali (a.s.)’. He soon ran into a wretched person from the other side – Muzaahim ibn Haaris who declared: ‘I am on Usman’s religion’. Muzaahim gave further proof of his wretchedness by slaying Naafe’ and elevating him to the status of the martyrdom. (Taarikh-e-Tabari vol. 6, p. 229) This is another instance in history clearly demarcating the practitioners of both the creeds – those of Usman and those of Hazrat Ali (a.s.). It leaves no doubt in the mind of the student of history that both these paths were as distinct as chalk and cheese and the follower of one path can never be considered as the believer of the other. 5) Amr ibn Hajjaaj While the Battle of Karbala was being waged, Amr ibn Hajjaaj from Umar ibn Sa’d's army cried out – ‘O People of Kufa! Be steadfast on the commands of your chief and be firm on the consensus. Do not deviate from the view that we have formed on those who have abandoned the religion and thus disobey the Imam.’ When Imam Husain (a.s.) heard this presumptuous announcement, he retorted, ‘O Amr ibn Hajjaaj! Do you dare to invite the people to wage a battle against me? Have we abandoned the religion while you are firm on it? By Allah! When death overtakes you, you will know who has abandoned religion.’ (Taarikh-e-Tabari vol. 6, p. 249) Let readers decide the creed denounced by Imam Husain (a.s.). Isn’t it the same creed that considers the transgressing Yazid as a legitimate caliph, opposition to whom resulted in Imam Husain (a.s.) being branded a rebel and a renegade (we seek refuge in Allah)? These were but a few of the many historical records concerning Imam Husain’s (a.s.) murderers. If these records were penned by Shia historians they would have been subject to accusations of bias and prejudice. But Allah, the Almighty, in His Infinite Wisdom made falsehood itself submit to the truth and so we have the historians from Yazid’s creed penning these historical records that clearly establish the creed of Imam Husain’s (a.s.) killers. We invite those who consider Imam Husain’s (a.s.) killers as Shias, to read the Taarikhe-e-Tabari which is compiled by a follower of Yazid’s caliphate. At the end, we beseech Allah to hasten the reappearance of Imam-e-Zamana (a.t.f.s.) and to give us the opportunity to join Imam’s (a.t.f.s.) army and avenge the unjust killing of Imam Husain (a.s.).
  4. 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!
  5. 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
  6. 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.
  7. 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/
  8. 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
  9. The Ziyarat of Ashurah – Introduction “Salutations upon Hussain, and upon Ali Ibnil Hussain, and upon the children of Hussain and upon the companions of Hussain!” It is a firmly established fact that just as it is impossible to comprehend and grasp the greatness, excellence, position and status of Ahle Bait (), it is impossible for us to comprehend the connotations, implications and significance of their words and statements in their entirety. Of course, we can have some basic understanding of their words, which makes us realize their high stature and distinction. Ziyaarate Ashurah too falls in a similar category. Its greatness, benefits and rewards cannot be entirely comprehended or enumerated. Hence whatever is being written in this article concerning Ziyaarate Ashurah is like taking a few drops from a vast ocean. As the old Arabic cliché goes, ‘If the entire ocean cannot be encircled and seized, then at least take from it to the extent of your thirst. Please visit the link http://theziyaratofashurah.wordpress.com/ What else could be a greater merit for this Ziyarat than to be the ‘Word of Allah’ (Hadithe Qudsi)? No other Ziyarat bears this eminence and superiority. The difference between the Holy Quran and Ziyarate’ Ashurah is the same as the difference between the Holy Quran and Hadithe Qudsi. If the words from Allah claim to be a miracle from the aspect of meaning and concept, then they are the verses of the Holy Quran. But if there is no claim of miracle from the aspect of meaning and concept, then these divine words are called as ‘Hadithe Qudsi’. And if the concept is from Allah, but the words are those of the Holy Prophet (s.a.w.a.), then it is called as ‘Hadith’. However there is no doubt that this Ziyarat is Hadithe Qudsi.
  11. It is written in the book Kamiluz Ziyarat ( chp 26 tdn no 7) : Abu Basir says: I was speaking with Imam Sadiq (a.s.) when one of his sons entered. Imam (a.s.) said: ‘May Allah bless you’; and then embraced and kissed him. Then he (as) said: ‘May Allah degrade those who dishonored you. May Allah avenge those who oppressed you. May Allah disappoint those who deserted you. May Allah curse those who slain you. May Allah be your guardian, protector and helper. Prophets, truthful ones, martyrs, angels of the heavens and our ladies have been weeping on you’. Then Imam (a.s.) began to weep and said: ‘Abu Basir, when I look at the children of Imam Husain (a.s.), grief overcomes me when I remember what was meted out to them and to their father.’ ‘Abu Basir, Fatima (s.a.) weeps and laments over Husain (a.s.) as a result of which Hell sighs so intensely, that if the keepers of Hell who also hear her voice did not prepare themselves to restrain it, it would burn all the inhabitants of the earth with its blazing fires and sparking fumes. So the keepers restrain it and hold its doors tightly closed as long as Fatima (s.a.) laments. Because they fear for the inhabitants of the earth. But Hell is not pacified until Fatima’s lamentation ends.’ ‘Abu Basir, the seas almost split apart and collide with each other. There is a dedicated angel for every drop of water and they prevent every drop from boiling with their wings; keeping it together because of their fear for this world and everything in it. The angels remain in fear and cry for her crying. And they pray to Allah and beseech Him, after which the inhabitants of the Arsh and those around it beg Allah.’ visit the blog http://theziyaratofashurah.wordpress.com/ ‘Then their voices are raised in glorification of Allah, all because of their fear for the people of the earth. Even if one of their voices reached the earth, all the inhabitants would swoon, mountains would crumble and the earth would shake with its inhabitants.’ Abu Basir said, “May I be sacrificed on you! It is really a serious matter.” Imam (a.s.) said, “That which you have not heard is greater. Abu Basir! Don’t you want to be of those who support Lady Fatima (s.a.)?” When I heard this, I cried so much that I could not speak nor could the Imam (a.s.) do, because he was crying so intensely. Then he went to his prayer room and began to recite a supplication. So I left the Imam in that state. I could not eat or sleep that night. The following morning, I was fasting and was in extreme fear when I went to Imam (a.s.). I heaved as sigh of relief when I saw that he had calmed down; and I praised and glorified Allah, because no chastisement or calamity had befallen me.
  12. Assaalmoalaikum brothers and sisters, We all know about Dua' Ahad and the hadith of Imam Sadiq (as) about it reading for 40 days consecutively after Fajr salat. I wanted to invite all of you to plan on reading Dua' Ahad starting with your Fajr salat on the day of Ashura (10th) of Muharram this year and inshAllah continue it till Arbaeen Fajr salat completing the 40 consecutive days. I was listening a majlis and was sitting in this very beautiful company of urafa' and this is what they were discussing as far as the sirr (secret) of why throughout the 10 months of Islam we are recommended to remember Imam Hussain (as) even when we drink water, eat food, get any happiness and so on but specifically during the month of Muharram and the day of Ashura, it is highly recommended to talk of Ima Al Mahdi (as). Then somebody mentioned the significance of the 10 days and the 40 days in Islam and the discussion turned towards the tafseer of Sura Fajr - which is the sura revealed about the 10 nights/days of Muharram culminating in Ashura. Someone mentioned how if you do things for 40 days consecutively, it becomes your habit and then gets imbibed in you as your nature. One thing I've learned about Dua' Ahad is its words are very deep and really implore someone to seek for Imam Al Mahdi (as) so what I will do is read every time with its meaning so every morning I get a new thought coming out of the words of Dua' Ahad. Imagine the intellect we'll gain while we'll be doing majalis and matam for Ima Hussain (as) while reading Dua' Ahad every morning renewing our allegiance to our Aimah (as). OK I'll stop my rant - but let's plan on reading Dua' Ahad starting form Ashura of this Muharram till the Arbaeen for consecutive 40 days after Fajr. Let's make it to cleanse ourselves for our last Imam (as) and inshAllah to get readied for his appearance. Here's a neat recitation. You can play this and read with it right after Fajr. Also please hit "yes" or "like" if you plan on reading it this Muharram and Safar. I'll try to keep the topic alive for at least up to Dec. 6th 2011.
  13. I have grown up in the United States and often share a more western view on things despite my eastern upbringing. I want to know what a shia growing up in this age thinks of videos like these?
  14. Name - Ali-ibn-ul Husain Title - Zain-ul Abideen Kunyat - Abu Muhammad Born - Saturday 15th of Jamadi-ul-Awwal (some mention 5th Sha'ban), at Medina Father's Name - Husain ibn Ali Mother's Name - Shahr Banoo, daughter of King Yazdigard II Died - at the age of 58 years, in Medina , on the 21st of Muharram 95 AH. Poisoned by Waleed bin Abdul Malik Marwan. Buried - Jannat-ul-Baqi .
  15. Tale of Hussain's Martyrdom Foreword In the Name of Allah the Compassionate, the Merciful Why the Recurrence of Recounting the Story of the Martyrdom of Imam Hussain (as.)? Perennial conflict between truth and falsehood did not cease for a moment. At times, the conflict resulted in difficult periods with disastrous consequences for humanity. Had it not been for the Providence, it was about to cause a setback to the human procession towards peace, justice and equity. The advent of Islam with the Prophet, Mohammad (S) and Imam Ah and his eleven descendants (A) at the helm of guidance for humanity was the grace of Allah. Perhaps, the most glaring manifestation of this bitter conflict at the early days of Islam was the hostile stance adopted by the Umayyads towards the Messenger of Islam and his pure progeny. Readers of history will have noticed that the Ummayad clan, rivals of the Hashimite clan, although belonging to the same tribe - Quraish, did not spare any way or means to show their enmity and grudge against the Hashimite. At the time of the Prophet (S) Abu Sufian, Sakhr bin Harb bin Umayya was the commander of the infidel armies who fought the Muslims in the battles Badr, Uhud and al-Khandaq. He professed Islam for fear of his life in 81 H., the year of the conquest of Mekkah. Abu Sufian's grudge against Islam was all apparent. When Othman, an Ummayyad, assumed the mantle of caliph, Abu Sufian hurried to the grave of Hamzah bin Abdul Muttalib, who was martyred in the battle of Uhud. Kicking the grave with his foot, he uttered his now infamous words: "By him whom Abu Sufian take an oath, there is neither heaven nor hell. Snatch it, Oh children of the Umayyads!, as if you were catching a ball; Hold to it (power) with the skin of your teeth". This hostile stand against Islam was handed down from Abu Sufian to his son, Mu'aawiya. This was clearly manifested when Imam Ali (A) was chosen as caliph. Mu'aawiya waged three devastating wars against the legitimate caliph; these were (al-Jamal), headed by Umul-Mo'mineen (Mother of the believers), A'isha at the pretext of venging the blood of the caliph Othman, (Siffeen), commanded by Mu'aawiya at the same pretext and (al-Nahrawan) at the behest of Mu'aawiya; Mu'aawiya's unrelenting efforts and schemings culminated in assassinating Imam Ali (A), while he was leading congregational prayer. After the death of Imam Ali (A), his son Imam Hassan (A) inherited the caliphate. Mu'aawiya did not give him a respite. He commissioned a big army and marched from Syria to Iraq to fight Imam Hassan (A). With deceit and carrot and stick he managed to manipulate the military situation in his favour. With many of his military commanders defecting to the enemy side, falling prey to Mu'aawiya's promises, Imam Hassan had no alternative but to sign a (truce) with Mu'aawiya, driven by concern to preserve what was left of the disciples (companions) of the Prophet in his camp, who were tracked down by Mu'aawiya's agents. It was for this and the fact that Imam Hassan wanted to buy time to re-organise his depleted army. Imam Hassan was forced to sign the cease-fire agreement with Mu'aawiya. However, Mu'aawiya did not keep his part of the agreement. He unilaterally revoked the agreement. For him, extending his power base to include Iraq mattered the most. He made this evidently clear in his address to the Kufans: "Oh people! I did not wage war against you in order to make you observe prayer, fast, pilgrimage, and pay religious dues. I only did so to be able to be in charge of your affairs". As the era of Mu'aawiya was drawing to a close with all the calamities inflicted on the followers of Imam Ali (A), especially the elite amongst them, he appointed his son wayward Yazid as heir-apparent. This move inflamed the feelings of the majority of Muslims. In protest they refused to endorse his appointment due to his public debauchery and the fact that he did not meet the most basic of requirements of the Islamic office of Caliph. On top of those who publicly rejected Yazid's appointment at the helm of Muslim's affairs were Imam Hassan and his brother, Imam Hussain (A). Thus, Mu'aawiya decided to get rid of them so that he may have a free hand in his plan for the succession to the Ummayyad rule. He was successful in assassinating Imam Hassan (A) through poisoning by his wife Ju'dah bint al-Ash'ath, having promised her marriage from his son Yazid. After implementing the plan, he did not deliver, accusing her of betrayal and fearing for his own son as she might do the same thing to him. As for Imam Hussain (A), the circumstance were not right for Mu'aawiya to kill him. He left the task of liquidating him to his son, Yazid. When Yazid rose to power after the death of his father, he ordered the governors of provinces to get the pledge of allegiance for him from the Muslims. Accordingly, the governor of al-Madinah requested the allegiance from Imam Hussain (A). His answer was unequivocal, "The like of me do not swear allegiance to Yazid, the playboy and the killer of respected soul". This statement amounted to a declaration of war against the Umayyads. In his decision to travel to Iraq, Imam Hussain (A) wanted to spare Mekkah and Madinah the honours of war and blood shed, especially during the sacred months. And the fact that the Iraqis invited him to come to them as they, "have brandished swords for him against their enemy, the Banu Umayyah". Yet, even before his arrival in Kufa they betrayed him. They unveiled their true colours in unprecedented dishonesty and cruelty against the Imam, members of his family and companions at the battle of Karbala - as detailed in this tale; a glaring demonstration of enmity, oppression, ruthlessness, and brutality was meted out by the Ummayyad rule. The question that lingers in the minds is: Why is the anniversary of the martyrdom of Imam Hussain (A) commemorated every year in this public display of outpourings, as if it were an ever-fresh memory? You will find the answer at the tip of every tongue of those infatuated with the love of Imam Hussain (A): We bring our children up on his memory, teach our youth to follow in his footsteps, remind the elderly of the magnitude of the tragedy so that it remains alive in the hearts and minds; and learn lessons, from his sacrifices and firmness in faith, to be emulated in our lives. At adversity, he never wavered, saying: "If the religion of Mohammad was not going to live on except with me dead, let the swords tear me to pieces". I used to listen to the account of Imam Hussain's martyrdom related in commemorative gatherings in Najaf and Karbala at a tender age. As time passes and circumstances change as a results of adverse events engulfing Iraq in general and Najaf and Karbala in particular, we ended up settling in London. And when we inaugurated Ahlul-Bayt Islamic Centre in 1982, we marked this occasion with the mourning assembly in memory of Imam Hussain following the traditional family commemoration of this solemn occasion. On the tenth day of Muharram, the tale of the tragedy of Karbala used to be recounted by the late Ayatullah as-Sayyid Moharnmad Taqi Bahrul Uloom.(1) After his death, I took the responsibility of reciting it. Since I assumed this responsibility, I consulted many a book dealing with the story of the martyrdom of Imam Hussain (A). Shorn of sentiments, my aim has always been accuracy of the reports, doing away with exaggerations and half truths. I hope I have been successful. And in order to reach a wider audience, I asked al-Haj Najim al-Khafaji to translate it into English. Also, to ensure veracity of the text, I kindly requested the eloquent orator, al-Haj Mulla Asgharali Jaffer, President of World Federation of K.S.I. Muslim Communities to revise it; he thankfully obliged and contributed to its publication. May their reward from Imam Hussain, in whose memory this publication has been commissioned, be great. From us are due the thanks and from the readers appreciation. After all this my only hope is that all of us may have contributed, each in his own humble effort, to keeping the memory of Imam Hussain, the lord of martyrs so that the people of Kisa (mantle): Mohammad, Ali, Fatima, Hassan, and Hussain be our intercessors on the day of reckoning, when neither wealth nor offspring would avail. Allah, the Most High is the only Bestower of success. Dr Mohammad Bahrul Uloom London 10th Muharram, 1415 20th June, 1994
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