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  1. Most of us have heard that the foundation of Karbala was laid at Saqifah. Here is how: 01. Abu Bakr became Caliph at Saqifah (632 AD) 02. Caliph Abu Bakr made Yazid bin Abu Sufiyan a general for the invasion of Roman Syria (634 AD) 03. Caliph Umar and Abu Sufiyan were extremely close (throughout the Meccan years of the Prophet (saw) and post Mecca victory) 04. Caliph Umar made Yazid bin Abu Sufiyan the governor of Syria (639 AD) 05. Caliph Umar made Muawiya bin Abu Sufiyan the governor of Syria after the death of Yazid bin Abu Sufiyan (639 AD) 06. Caliph Umar left Muawiya bin Abu Sufiyan unchecked while rotated all other governors (639 - 656 AD) 07. Marwan bin Hakam and Muawiya heavily influenced Caliph Uthman reign (644 - 656 AD) 08. Muawiya was able to create a huge army and amass a tremendous amount of wealth under caliphs Umar and Uthman (639 - 656 AD) 09.Muawiya broke the treaty with Imam Hasan (as) and made his son Yazid caliph (680 AD) 10. Karbala happened (680 AD)
  2. Salam alaykom I want to get a zanjeel but cant find one anywhere. The one with just the chains. None of the mosques near me have one. Any ideas? I live near London
  3. Safwan (r.a) narrates that Hazrat Jibraeel (a.s.) conveyed this Ziyarat to Holy Prophet (s.a.w.a.) on divine command. What is important at this point is to appreciate that this Ziyarat is Hadithe Qudsi and it has reached Imam Baqir (a.s.) through his noble ancestors who received it from Holy Prophet (s.a.w.a). Imam Baqir (a.s.) made ‘public’ this Ziyaarat for the first time. This is because like all other divine laws that were delayed, the delay in the communication of Ziyarate Aashoora in the public domain also had a divine rationale. (Ref: Shifa al-Sudoor, p. 51 by Abul Fazl Tehrani) PLEASE CLICK THE LINK BELOW FOR AUDIO/VIDEO OF ZIYARAT E ASHURA http://theziyaratofashurah.wordpress.com/category/ziyarat-ashurah/
  4. Salam alaikum Moula Husain(a.s) ne jo kuch baten kahin kerbala main ,unki maane main sadi urdu zabaan me pesh kar rahi hoon. Khutba e Imam Husain(a.s) "Main yahan logon ke bulane par aaya hun" "Maine aur meray walidain ne kabhi duniya ko aham na samjha" "Main takht o siyasat ki hawas nahi rakhta hon" "Mera farz logon tak deen pahunchana hai" "Mujhe jang ladne par majboor kiya gaya hai"
  5. Salaams Ya Ali Madad I was fortunate enough to spend Ashura in the Holy Land of Kerbala this year, it was my first visit to Kerbala and being from Pakistani descent, there were many things I saw of the majority of the people in Kerbala (Iraqi's) which I had not seen before. One such thing is on the days leading up to Ashura, the Iraqi julooses would have what we in Pakistan refer to as a taboot or shabih, generally it was quite big and had lights lighting it up, sometimes it was shaped like a large boat and at other times it was smaller. I just wanted to ask if anyone knew what the symbolism behind these are and more so I saw that these shabihs would be spun at points of the juloos, especially when entering the haram in front of the zari. As in the Pakistani culture there are many things we do which other cultures would see as unordinary but we know the symbolisms and reasons behind such actions, in the same way I just wanted to ask what the symbolisms behind the action of these shabihs are. Thank you
  6. Salamalaikum I was wondering if salat is prayed as qasr during travel for ziyarah. I won't be staying for 10 days at each place. And how many days Max can we stay in each city of bayt Al muqaddas as per ahadees. Ya ali madad
  7. What do all of you brothers and sisters think about zanjeer zani? I believe it is haram in most cases, and I want some of your opinions so I can also present my ideas and reasoning.
  8. http://www.spiritualjourneys.co/trips/current-flyer.html http://www.spiritualjourneys.co/trips/current-flyer.html
  9. Check out the Video Lectures of Sheikh Maytham Al Salman.... More than 27 lectures of various lessons to be learnt from Kerbala
  10. Check out the Video Lectures of Sh. Maytham Al Salman... More than 27 Lessons to be learnt from Kerbala and more than 64 Video lectures on explanations from Duaa Kumail...
  11. When I say 'You', I refer to everyone on this forum - regardless of the beliefs they choose to subscribe to or lack of belief - as an individual. The Event of Ashura manifests universality, a story that everyone can emotively relate to through the confines of their own perspectives and can, more or less, trigger some sort of realization in all of us and considerably alter our outlook of this life and reinvigorate it with lofty notion, ideals and goals. How does this concern non-theists? How does it pertain to them? Because a variety of universal human rights were desecrated on that day. Most atheists or agnostics are humanists, even if they don't call themselves as such, especially the ones on this forum. I want such non-theists to share what the uprising in the event of Kerbala means to them and perhaps what they learn from it, from a non-theological perspective. For example, Gandhi learnt from Imam Hussein (a) how to be victorious whilst oppressed. How does Kerbala inspire you? How does Kerbala enlighten you? What does Kerbala teach you as an individual? I don't want an obvious response. Think. What does it philosophically mean to you? What philosophical teachings can you gain from it? Discuss how you extracted these thoughts from the profound event. ------ Extra Question:- What do the tragic events that transpired after Ashura, namely Arbaeen, teach you as an individual? ------ There is another reason as to why I opened this thread. You see, I have heard scholars say that the amount of moral values and philosophical teachings that can be discovered from the event of Kerbala is inexhaustible. Perhaps it is meant metaphorically, but I want to test this claim.
  12. The Prophecies of the Holy Prophet (s.a.w.a) regarding the event of Karbala The traditions of the Holy Prophet (s.a.w.a.) prophesizing the martyrdom of Imam Husain (a.s.) has been recorded in Shia and Sunni books alike. Here we shall confine our discussion to the traditions related from Sunni sources: (1) Ibn Sa’ad and Tabrani have related from Ayesha that the Holy Prophet (s.a.w.a.) has said: “Jibraeel has informed me that after me my son Husain (a.s.) will be slain on the land of Taff. He (Jibrael) brought the soil of that land to me and said that he will be buried underneath this soil.” Mulla Ali Qaari has recorded the tradition with more details and Khalili has narrated the same in Irshaad with these words:- “…….this soil belongs to that earth.” Same tradition has been related from Ayesha with these words:”Certainly Jibraeel showed me the soil of the earth where Husain will be killed. Then the wrath of Allah will be severe on those who spilled his blood.” (Sawaeq, p. 190-91; Kanzul Ummal, vol. 2, p. 223) (2) Abu Baud and Hakim have narrated from Umme Fazl binte Harith that the Holy Prophet (s.a.w.a.) has said: “Jibraeel came to me and informed me that my Ummat will kill my son Husain and he gave me little bit of that blood-stained reddish soil.” (Sawaeq, p. 19; Maqtale-Kkwarazmi, p. 152) VISIT : http://www.almuntazar.com/category/moharram/ (3) Tabrani and Abu Yaali have narrated from Zainab binte Jahash that the Holy Prophet (s.a.w.a.) said: “Jibraeel brought the news to me that my Ummat will kill this son (Husain) of mine. When I asked for the soil of that earth, he handed over the reddish soil to me.” (Kanzul Ummal, vol. 2, p. 223) (4) Ahmad bin Hanbal has related from the Holy Prophet (s.a.w.a.) that:An angel came in my house who had never come before. Then he addressed me and said:- “This son (Husain) of yours will be killed and if you wish I can bring the soil of that place, and then he gave a bit of reddish soil in my hand.” (Sawaeq, p. 190) (5) Ibne Sa’ad narrates from Umme Salma who narrates from the Holy Prophet (s.a.w.a.) that: “Jibraeel informed me that my son Husain will be killed in the land of Iraq. When I said show me the soil of the earth where he will be killed, he brought the soil and said here is the soil.” Ibn Asaakir has also narrated the tradition from Umme Salma with these words:-”…..wrath of Allah be upon his killer.” (Kanzul Ummal, vol. 2, p. 223) (6) Ibne Sa’ad has narrated from Sho’bi that: “When Hazrat Ali (a.s.) was going towards Siffin, he passed from Karbala. When he reached the village ‘Nainawa’, located near Furat, and inquired it’s name, he was told that it is known as ‘Karbala’. At this he wept so much that the earth became wet. Abdullah ibne Yahya narrated from his father who was a slave of Hazrat Ali (a.s.) that:”Be patient O Aba Abdillah, be patient O Aba Abdillah, be patient O Aba Abdillah, by the river of Furat.” He continued that, I visited the Holy Prophet (s.a.w.a.) when he was weeping. When I inquired about the reason for weeping, he said: “Once Jibraeel told me that my son Husain will be killed in the vicinity of Furat, at a place called Karbala . Then Jibraeel brought out a handful of soil whose fragrance was coming up to my nostrils. After smelling this fragrance, tears came in my eyes.” Ahmad bin Hanbal and Ibne Zahaq has narrated this tradition from Hazrat Ali (a.s.). (7) Khwarizmi has narrated that Abu Ali Bairhaqi has quoted in his history that the Holy Prophet (s.a.w.a.) addressed Imam Husain (a.s.) and said: “Certainly a special grade has been reserved for you in paradise which cannot be attained without martyrdom.” Abu Ali Islami says: “When the army of enemies started gathering to fight Imam Husain (a.s.), then he understood that he would be slain and he bore it patiently.” (Maqtale Khwarizmi, p. 170) (8) Sibt ibn Jauzi narrates that when Imam Husain (a.s.) reached Karbala, he inquired about the name of the place and he was told that it is Karbala, and is also known as Nainawah, which is the name of the village. Imam Husain (a.s.) wept at this and said: “This is the land of distress and restlessness.” Janabe Umme Salma has told me that once when Jibraeel came to the Holy Prophet (s.a.w.a.), you were with me. Then the Holy Prophet (S.A.) called you near and made you sit on his lap. Then Jibraeel inquired of him: “Do you hold him dear?” The Holy Prophet (s.a.w.a.) replied: “Yes, of course.” Jibraeel said: “Your Ummat will kill him and if you wish I will show you the place where he will be slain” and then Jibraeel showed the land of Karbala. Hence when Imam Husain (a.s.) was told that this is the land of Karbala , then he smelled the soil and said: “This is the same land, of which Jibraeel has informed the Holy Prophet (s.a.w.a.), where I will be killed.” And as narrated in another tradition that he took a handful of soil from there and smelled it – same tradition has been narrated by Ibn Sa’ad in Tabaqat through Waqedi. (Tazkiratul Khwas, p. 259-260) Ibn binte Munie has narrated two traditions from Umme Salma in this chapter. (Zakhaaerul Uqba, p. 147-148) (9) Ibn Aseer and Tabari have narrated from Fuzarah that: “Zohair ibn Qain Bajalee who was a partisan of Usman went for Hajj in the same year when Imam Husain (a.s.) left for Iraq. “While returning he met the caravan of Imam Husain (a.s.) on his way. Since he was a friend of Usman he was loathe to remain with the caravan of Imam Husain (a.s.). But one day, coincidentally when Imam Husain (a.s.) came out of his tent, he also came out and Imam (A.S.) saw him.” Fuzarah continues:- “Once when we were having our breakfast, a messenger of Imam Husain (A.S.) came and said: ‘O Zohair, Imam Husain (a.s.) has sent me with a message that he wishes to see you.’ We left the morsel in our hand with utter surprise, because Zohair was loathe to meet him. Dailam binte Amr, wife of Zohair, said in a fiery tone: ‘Subhan Allah, the son of the Holy Prophet (s.a.w.a.) calls you through a messenger and you do not want to go. At this Zohair went to Imam Husain (a.s.), albeit unwillingly. When he returned, after a while, his face was beaming with joy. He erected his tent near to the tents of Imam Husain (A.S.) and said: ‘I have decided that I will accompany and defend him even at the cost of my life.’ His wife while bidding him farewell said: ‘May God bless you with goodness, I have a humble request from you that on the day of Qiyamat remember me in the presence of the grandfather of Husain.’ Then Zohair turned towards his companions and said: ‘Whosoever from amongst you wishes to accompany me can come along and whoever wishes to part then this is my last tryst with him. I will tell you one incident. We have been to the city of Balkhajer , which is in Turkey for participating in a battle. There the Almighty blessed us with a victory. We gained a lot of booty of war and we were very happy with it. Salman Farsi said: ‘If you get an opportunity to stay in the company of the youth of Ale-Mohammad and fight in their company then that pleasure and joy will be by far surpassing than this war-booty. I assign you to God.’ Then he joined Imam Husain (a.s.) and laid down his life for him. Kamil and Ibn Aseer have quoted another version of Salman’s saying. It is as follows: ‘If you reach the times of the chief of the Youths of Ale-Mohammad then the pleasure of fighting along with them will be much more than today’s war-booty.’ And Tabari has written Salman Bahuli instead of Salman Farsi and it seems to be more correct because Salman Bahuli was killed in Balkhajer. (Summul-Mane, pg. 141; Al-Kamil, vol. 3, pg. 277; Talari, vol. 14, pg. 299.) (10) Ibn Aseer has related from Ghurfa Azdi, who was a companion of the Holy Prophet (s.a.w.a.) that: “There arose a doubt in my heart regarding the status of Hazrat Ali (a.s.). Hence I followed him when he moved towards the side of river Furat. Hazrat Ali (a.s.) stood at a side. We all too stood around him. Then he signaled from his hand and said: ‘This place is the habitat of camels, their riders and other animals. This is also a place where blood will be spilled. My father be their ransom nobody from the earth and skies will be their helper except Allah.’ Ghurfa says that “When Husain (a.s.) was killed; I reached at the spot where they were killed. I saw it was the same place which Hazrat Ali (a.s.) had shown to us. There was not the slightest difference in it. He adds: I seek forgiveness from God for that doubt and I have gained certitude that Hazrat Ali (a.s.) does not take any step without the will of God.” (Asadul-Ghaba, vol. 4. pg. l69). (11) Dailami has related from Ma’az that the Holy Prophet (s.a.w.a.) said: “I am aware of the martyrdom of Husain, I have seen the soil of the place (of martyrdom) and I have also been informed of his killers.” (Kanzul Ummal, vol. 6, pg. 223) (12) Ibn Asaakir has related from Ibn Amr that the Holy Prophet (s.a.w.a.) has said: “May Allah deprive the wretched Yazid of His mercy. Know that I have been informed about the martyrdom of my beloved Husain and also the sand of his grave is brought unto me. I have seen his assassins. Know that Husain has not been slain among those who do not love him but the wrath of Allah be upon them.” (13) Baihaqi has quoted a tradition from the Holy Prophet (s.a.w.a.) that he prophesized about the martyrdom of Imam Husain (A.S.) that “He will be martyred at a place near Kufa called Taff.” (As-Sirato Nabviyah, vol. 3, pg.220) (14) Yakubi has written that: “The foremost in Medina who mourned on the calamity of Imam Husain (a.s.) was the wife of the Holy Prophet (s.a.w.a.), Janabe Umme Salma because the jar in which the sand of Karbala was kept was given to her by the Holy Prophet (s.a.w.a.) and he had told her: ‘Jibraeel has informed me that my Ummat will kill Husain and then he gave me the sand. When this sand will turn into fresh blood then understand Husain has been slain.’ That sand was with Umme Salma. When Imam Husain (a.s.) left for Iraq then she used to always look at it. Once when that sand turned into blood, she started wailing aloud. When other women saw her crying even they joined her in the mourning. The whole city was agog with mourning in such a way, as it was never before.” (Tarikhe Yaqubi, vol. 2, pg. 218, 219) Ibn Hajar has related from Mulla Ali Qari in Sawaeqe Mohreqa and Ibn Hanbal in his Musnad has recorded the same with a minor difference that “that sand was of the very spot where Imam Husain (A.S.) was slain.” (Sawaeqe-Wloliarreqa, pg. 191) The traditions from the Holy Prophet (s.a.w.a.) are in abundance which state that he has foretold all the incidents, including the fate of the assassins. Now it is not known why some people are averse to the events of Karbala ? Why they shun this sunnat of the Holy Prophet (s.a.w.a.)? Why they carp and criticize those who narrate the events of Karbala ?
  13. 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.”
  14. PFS LINK BELOW FOR LIVE RELAY OF THE SHRINES OF HAZRAT IMAM HUSSAIN (as) AND HAZRAT ABBAS (as) http://www.zainab.tv/page.php?page=11
  15. 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.).
  16. 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.
  17. 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!
  18. 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
  19. 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.
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