Karbala an Enduring Paradigm of Shi'a Revival by Sayyid Wahid Akhtar The martyrdom of Imam Hussain ibn 'Ali ('a) and his companions in Karbala' proved to be the beginning of the downfall of the Banu Umayyah dynasty which had usurped the Shi'a khilafah by deceit, repression, and corruption of the Muslim community. Though the Imam ('a) was martyred with his family and companions, and apparently his murderers seemed to emerge winners from the conflict, it was the martyr of Karbala' who was the real victor. The mourning ceremonies that have been held through the last fourteen hundred years to commemorate this most significant event in the history of Shi'a are generally known as Muharram ceremonies, as they are held during the month of Muharram in remembrance of the 'Ashura' movement. This incident has its background whose elaborate details have been given by Muslim historians and I need not cite them here. Briefly, it may be said that Imam Hussain's revolt, staged against the tyranny, injustice, and repression of the regime and torture and execution of pious Muslims, which violated the Shi'a  concept of a just Shi'a  policy and society, was to uphold the ideals and values of Shi'a propounded in the Qur'an and the traditions of the Prophet (S), to rescue the higher human values, moral, social, political and spiritual, and to preserve the true spirit of Shi'a . It was basically aimed by the martyred Imam ('a) to rescue Shi'a as the message of the last Prophet, a message that had to endure, not only in the hearts and spirits of saints but on the plane of society, and he achieved his purpose most completely. The episode of Karbala' became the everlasting stage on which, more than anything else, the great spirit of an Imam of the Ahl al-Bayt was put for eternal display, not in mere words or traditions recorded in books, but against the background of the greatest tragedy in human history and scenes of love and loyalty, bravery and sacrifice, nobility and high spirituality, blood and battle, and also those of treachery and betrayal, human abasement and wretchedness, perversity and depravity. Due to his refusal to compromise with godlessness and tyranny, the Imam has been remembered as the very embodiment of Tawhid, of La laha illallah, by all great Shi'a  mystics, thinkers, writers and poets. In the words of the great Indian Sufi of Iranian origin, Khwajah Mu'in-al-Din Chishti:  He gave his life but wouldn't give his hand in the hand of Yazid (for allegiance, bay'ah). Verily Hussain is the foundation of La ilaha illallah  Mahmoud Ayoub in his study of the devotional aspects of 'Ashura', Redemptive Suffering in Shi'a , justifiably interprets the Imam's message to Muslims as a call for enjoining good and prohibiting evil. In a will he made to Muhammad ibn Hanafiyyah while departing from Makkah, the Imam declares:  "Indeed, I have not risen up to do mischief, neither as an adventurer, nor to cause corruption and tyranny. I have risen up solely to seek the reform of the Ummah of my grandfather (S). I want to command what is good and stop what is wrong, and (in this) I follow the conduct of my grandfather and my father, 'Ali ibn Abi Talib." In a letter that he wrote to the people of Kufah, in a short sentence he outlines the Shi'a  concept of a worthy ruler:  "By my life, the leader is one who acts in accordance with the Scripture, upholds justice in society, conducts its affairs according to what is righteous, and dedicates his self to God. Was-salam." Addressing Hurr ibn Yazid Riyahi and his troops, who had been dispatched by 'Ubaydullah ibn Ziyad, the infamous governor of Kufah, to intercept the Imam's caravan on the way and to stop him from entering Kufah, Imam Hussain ('a) quotes this tradition of the Prophet (s), which states the duty of Muslims vis-a-vis corrupt and un-lslamic rulers:  "O people! Verily the Messenger of Allah (s) said: "Whoever observes a sovereign legalizing what God has made unlawful, violating the covenant of God, opposing the Sunnah of the Messenger of God, and treating the creatures of God sinfully and oppressively, and does not oppose him with his speech and action, God has a right to bring him to the same fate as that of the tyrant." Indeed, these people (i.e. Yazid and the ruling Umayyads) have committed themselves to the following of Satan, and abandoned obedience to God. They have given currency to corruption and abolished the Shi'a  laws, plundering the public treasury, making lawful what God has forbidden and forbidding what God has permitted. And I, of all people, have a greater right to act [in accordance with the Prophet's exhortation]." On reaching Karbala', a point where they had been forced to discontinue their journey and to disembark on the orders of Ibn Ziyad, the Imam stood up to address his companions. In that sermon he declares that life under tyranny is not worthy of man, unless the people rise in an attempt to restore the higher values.  Don't you see that what is true and right is not acted upon and what is false and wrong is not forbidden? In such a situation, the man of faith yearns for the meeting with his Lord. Indeed, (in such conditions) to me death is happiness, and life under the yoke of tyrants is disgrace. Giving the details of Imam Hussain's refusal to accept a tyrannical and unjust ruler, starting from his journey from Madinah to Makkah and afterwards through its various stages until the Imam reached Karbala', the scene of his battle and martyrdom, historians refers to verses which are said to have been recited by the Imam on the night of the 10th of Muharram (the day of 'Ashura'):  O Time (dahr), fie on you of a friend.
How many are those you claim at the morn and eventide.
Many a friend, and many a one seeking revenge,
Yet Time is not satisfied with a substitute or proxy.
Truly judgement belongs to the Glorious One;
And every living soul takes the path [of death]. 

It is important to note that the Imam's address to Time inspired a number of Muslim thinkers to propound a new revolutionary concept of Time with reference to the Qur'anic verses in the Surat al-'Asr. The Imam did not actually vilify time, but he condemned the time-servers. Otherwise Time, as interpreted by Iqbal, the contemporary philosopher poet of the Indian subcontinent, is, in the light of the Qur'an and the Prophetic traditions, an expression and manifestation of the continuing process of God's creativity as well as the creativity of the human being. While addressing Time, Imam Hussain ('a) indicated that man is not a time-server but time is at the service of man. He proved by his example that man has the power to turn the tide of time and he actually did it. 

The tragedy of Karbala', which was in the words of Imam Khumayni the symbol of blood's triumph-the blood of the martyrs-over the sword, transformed not only the history of Shi'a but also human history for ever. Hussain ('a) initiated a movement that proved to be an archetype representing an eternal struggle of truth against falsehood, justice against injustice and tyranny, human dignity against dehumanization, the revolt of the oppressed against oppressors, and overpowering of the strong by society's weak. The un-lslamic rule of the Umayyads was challenged after him by his followers and descendants, such as Zayd ibn 'Ali, Yahya ibn Zayd, and before them by Mukhtar al-Thaqafi and the Tawwabin, which created a ferment that finally resulted in the overthrow of the Umayyads and the coming to power of Banu 'Abbas, who deceitfully claimed to avenge the martyrdom of Hussain ('a) and to advocate his revolutionary mission. 

However, this movement continued to be inspired by the message of 'Ashura' during the reign of the 'Abbasid caliphs and afterwards. The emergence of Shi'i Sufi movements, like those of the Sarbidaran, the Nuqtawis, and the Mar'ashis, as well as the Fatimi-lsmaili sects, culminated in the victory of the Safawi Sufi order in Iran, who made it a point that the 'Ashura' movement should continue as an inspiring force and dynamic principle in Muslim polity and society. It were the Safawis during whose reign the 'Ashura' commemoration ceremonies took a particular shape. 

The remembrance of the tragedy of Karbala' as a ritual did not remain confined to Iran and Iraq, but also influenced the socio-political and cultural life of Muslims in the Indian sub-continent. As a result of this, in India, particularly in Avadh, there developed a culture that was inspired by the spirit of 'Ashura' which was all-embracing. Other Muslim sects and even non- Muslims came under the cultural influence of this movement. 

Unfortunately this movement, which represented a resurgence of the 'Ashura' culture in literature and other art forms, gradually degenerated in the course of time in Iran, Iraq, and the sub-continent, losing its revolutionary spirit. One of the greatest contributions of Imam Khumayni is that he recreated and revived the spirit of 'Ashura' through his messages against the despotic Pahlavi rule and the exploitive domination of alien powers over Muslims throughout the world. Some of his disciples and contemporaries have also contributed to this 'Ashura'ic resurgence of Shi'a , Shari'ati and Mutahhari in particular. Imam Khumayni and other champions of the revolutionary ideology of Shi'a in Iran made use of the traditional ritual 'Ashura' ceremonies to reach the common Muslim masses for effectively conveying their message to the grassroots of the Muslim society. 

There have been various attempts in the Muslim world to reinterpret and reconstruct Shi'a  ideology to meet the challenges of time. Ghazali demolished what was in his view un-lslamic in the ideas of Muslim philosophers; Jamaluddin Asadabadi, popularly known as Afghani, emphasized the importance of Ijtihad and propagated a pan-lslamic ideology; his followers in Egypt and the Arab world, particularly Muhammad 'Abduh, Rashid Rida' and others, revived the practice of Ijtihad in the Sunni world. Before them, Shaykh Ahmad Sirhindi and Shah Waliullah had made attempts to awaken Muslims to the needs of the time and revive the Shi'a  spirit. In the late nineteenth and twentieth centuries Sayyid Ahmad Khan and Iqbal tried to reconstruct Shi'a  beliefs according to the challenges of the time and the ascendant supremacy of science and Western philosophy. In the words of Iqbal, all the earlier Muslim thinkers had failed in their mission because they destroyed the prevalent philosophies but could not reconstruct Shi'a  ideas on a secure ground, and they failed to influence the Muslim society in general. 

This failure, in my view, is due to these thinkers' inability to reach the Muslim masses and convey their message to them in a popular idiom. The success of Imam Khumayni and the other ideologues of revolutionary Iran found the popular platform of the Muharram ceremonies as a convenient weapon against the repressive Pahlavi rulers, imperialism and Western domination, particularly the exploitive American dominance of the East, to awaken Muslim masses and revive in them the spirit of martyrdom inspired by the episode of Karbala'. Because of this they succeeded in their movement, while others had failed to achieve the desired end. 

Imam Khumayni not only rekindled the flame hidden in the hearts of the pupils of 'Ashura' culture, but also vehemently criticized the so-called 'ulama' and fuqaha' who, as time-servers, interpreted Shi'a and Shi'a  laws according to the convenience of the rulers and the exploiting class. 

One who makes a study of al-Kawthar, a selection in two volumes of the speeches of Imam Khumayni, as well his writings on the Shi'a  government, in particular his lectures on wilayat-e faqih, one would be surprised to find that the most vehement criticism of Muslim clerics, Shi'i and Sunni, was made by a Muslim scholar. It was because Imam Khumayni understood profoundly the spirit of the 'Ashura' movement and was angry that the so-called 'ulama' and rawdeh-khwans had transformed its true spirit into a mere ritual of lamentation over the martyrdom of Hussain ('a) and his companions, making it a regular means of their livelihood. He criticized and condemned these persons and rejuvenated the true spirit of 'Ashura' among the Muslim masses, who were sincerely devoted to Muharram ceremonies. These ceremonies provided him with the most effective weapon to propagate his message based on the Shi'a  values of justice and truth. Had there been no such platform to reach the masses, he might have also failed in his attempt to revive true Shi'a  values and reawaken the Muslim masses. It was here that the secret of his success lay. The important milestones of his movement could not have been covered without taking recourse to 'Ashura'. 

The tragic event of the martyrdom of Imam Hussain ('a) at Karbala' deeply influenced the tide of time in various ways, in the fields of philosophy, kalam, political thought, social reform, and cultural resurgence of the Muslim world. In India (and also Pakistan and Bangladesh), a culture developed that was inspired and motivated by the 'Ashura' movement. Even during the period of Muslim decadence that culture has, in the words of Iqbal, produced the cream of Muslim poetry and literature in the form of the elegies (marathi) in Urdu, which have exercised a great influence on the Indo-Muslim culture, an influence that extended to non-Muslim communities as well. Presently one can find the influence of the 'Ashura' movement in this region even in non-Muslim literature and culture. Even in the so-called progressive (Marxist and modern) literature, particularly poetry, one can find Karbala' and 'Ashura' used as metaphors to depict the present reality. All these aspects may be elaborated in the form of a lengthy article or even a book, but here, for the purpose of brevity, I would abstain from going into details. 

Of course, there emerged some movements in the Muslim world inspired by the 'Ashura', but could not leave a lasting effect and died away after a short time. Imam Khumayni's success in bringing about the Shi'a  Revolution in Iran and, through it, influencing the entire Muslims world, lies in the fact that he made the 'Ashura' movement the prime mover of a continuing process in human history for evolving a better society that could safeguard the principles of justice, social equity, and the cultural independence of the East. The impact of the 'Ashura' movement on Muslim polity and culture and its role in changing and moulding the history of Shi'a and the world may be discussed in detail under various heads such as: its impact on Muslim theology ('ilm al-kalam), mysticism, and philosophy, its impact on socio-economic reforms in the Muslim world, its impact on political upheavals in the Muslim world, and its impact on culture, literature, fine arts and other creative expressions of Muslim ethos. Imam Khumayni played the most influential role in our times in translating the revolutionary and creative potential of this movement into reality through his writings, speeches, leadership, and his reinterpretation of the fundamental principle of "enjoining good and prohibiting evil." 

It is necessary to elaborate certain significant aspects of the commemoration ceremonies of the martyrdom of Imam Hussain ('a). Generally these ceremonies are viewed from two angles: one is the spiritual, pietistic angle that considers them a means of catharsis and redemption; the other is the socio-political approach that regards it as instrumental in the realization of the Shi'a  ideals for which the great sacrifice (dibh-e 'azim) was made. 

The former approach, which treats the 'Ashura' rituals from a pietistic angle, gives importance to mourning, lamenting, breasting beating in remembrance of the mazlum Imam and considers sorrow as the means of participating in the sufferings of the Imam ('a), his family, and companions. This approach is supported by the traditions of the Imams ('a) of the Prophet's Family. There are traditions that emphasize that the tragedy of Karbala' was predestined and all prophets of God from Adam to the Seal of the Prophets (S) had been informed of the sacrifice of Hussain ('a) through Gabrael in advance. They themselves mourned and made it obligatory for all believers to mourn and be sorrowful in the remembrance of this great tragedy. Fatimah al-Zahra' ('a), the bereaved mother of Hussain ('a), is believed to be the host of the mourning observances, and she is the main addressee of all expressions of sorrow and the condolences that are offered, in this world as well as the other world, and, it believed, she will intercede in favour of her son's mourners on the Day of Judgement. 

Authentic traditions record that Imam 'Ali ibn al-Hussain Zayn al- 'Abidin ('a) mourned his father and his companions throughout his life after Karbala'. He was present at the site of the tragedy and witnessed all the sufferings of his father. Moreover, he had to shoulder the responsibility of taking care of the womenfolk and children of his family after 'Ashura' and he passed through the tribulations of the journey of the captive family of the Prophet (S) from Karbala' to Kufah and from Kufah to Damascus, putting up with all the humiliation with exemplary equanimity, patience, and firmness of character. He is regarded by the Sufis as one of their early great masters, who also emphasized the value of God's fear and sorrow for the sake of purifying the heart and soul. His collection of supplications, known as al-Sahifat al-Sajjadiyyah or al-Sahifat al-kamilah, is a valuable source of ma'rifah and high spirituality. 

The other great mourner of Karbala' was Imam Hussain's sister, Zaynab, known as "Zaynab-e Kubra" and "Thani-e Zahra" (i.e. the Second Fatimah). She bore the martyrdom of her two young sons, 'Awn and Muhammad, without shedding a tear, but was the first to mourn her brother. After the episode of Karbala', Imam Sajjad and Zaynab made continuous efforts to create the institution of mourning for the martyred Imam as a vehicle for the revolutionary message of Shi'a against perverse socio-political conditions that negated the Shi'a  ideal of a healthy society ruled by committed and competent leaders. The institution of mourning over Imam Hussain became a vehicle for the propagation of almost everything that Shi'a stood for. It was not the martyrdom of an ordinary moral, no matter however pious or saintly. It was the martyrdom of an Infallible Imam and the greatest wali and vicegerent of God and the God-appointed heir to the Prophet's authority and spirituality. To those who understood the sublime spiritual station of Hussain ibn 'Ali it was as if the Prophet himself had been martyred at Karbala'. And what greater calamity could be imagined? As the martyred Imam represented the highest embodiment of Shi'a , his martyrdom was the greatest crime that could be perpetrated against Shi'a and God. 

As we know, the chiefs and elders of Quraysh had conspired to murder the Prophet (S) on the night of his migration to Madinah. Acting out a plan aimed to mislead the waiting assassins, 'Ali ibn Abl Talib slept on the Prophet's bed that night, while the Prophet (S) left the town. Later, for a decade, the Quraysh, led by Banu Umayyah, and in particular Abu Sufyan, unrelenting in their hostility against Shi'a and its prophet, made repeated attempts to annihilate the Muslim community in Madinah, which formed the nucleus of the expanding revolutionary creed. When these attempts did not succeed, they joined the fold of Shi'a , and this time all their efforts were aimed to recapture the supremacy they had lost due to the Prophet's movement and to destroy Shi'a from within. The martyrdom of Imam Hussain and his companions at Karbala' was viewed by Banu Umayyah as a great victory in the course of a long struggle against Shi'a and its prophet. Their sense of triumph is reflect in the following verses of Ibn al-Ziba'ra that Yazid is reported by historians to have recited when, after the battle Karbala', Imam 'Ali ibn al-Hussain ('a) and the women and children of the Prophet's family were brought as captives into his court at Damascus: 

Alas! Had only my elders that were slain at Badr,
seen the torments of Khazraj by the edge of the sword.
They would have cried 'hurra!' and given cries of joy,
and said: Bravo, O Yazid, for what you have done!
We have killed the elect of their chiefs,
avenging by his death, the viclims of Badr.
The clan of Hashim dallied with kingdom,
and there was neither any revelations nor any news from the heavens. 
I am not of Khindif should I fail to take revenge,
from the family of Ahmad for what they have done. 

As can be seen, the vengeful spirit that pervades these verses is one that characterized the pagan Arab tribes of the Jahiliyyah. It is a base spirit that still wallows in the loyalties and attachments of a barbaric tribal society that is a stranger to the message of Shi'a of a universal creed based on higher moral and spiritual values. 

Besides mourning for the martyrs, 'Ali ibn al-Hussain ('a), Zaynab ('a) and her younger sister, Umm KulthEm, made very forceful orations describing the sufferings of 'Ashura' and its aftermath that moved the listeners to tears. These orations and elegies composed by Zaynab ('a) and 'Umm Kulthum ('a) extempore exercised great influence on the Muslims and were instrumental in propagating the message of 'Ashura' and the message of Imam Hussain's sacrifice. These may be taken as the early foundations of the 'Ashura' movement and beginnings of the mourning ceremonies. 

There are equally authentic traditions of Imam Ja'far al-Sadiq ('a) and Imam 'Ali al-Rida ('a) exhorting their followers regarding the observance of mourning in remembrance of Imam Hussain ('a) and his companions as a means of redemption. In traditions ascribed to the Prophet (S), Fatimah ('a) and the Imams ('a) of the Prophet's family there is another significant aspect to be taken note of. A recurring theme that characterizes them is that not only the prophets and the angles mourned the martyrdom of Imam Hussain and his companions, but also the whole cosmos mourned this tragedy. Strong winds began to blow on that tenth of Muharram and when the Imam was beheaded after he fell in the field of battle, there arose tides in rivers and oceans as if they would flood the entire earth, the stars collided, the sun was eclipsed, mountains moved from their places and the seven heavens rained blood, as blood gushed forth from the ground. Such descriptions of the effect of Imam Hussain's martyrdom on the whole order of being persuade his devotees to participate in a mourning ritual that encompasses all the natural and supernatural realms. If not taken literally, these traditions may be treated as metaphorical expressions of a tragedy possessing cosmic dimensions. There is no doubt that these traditions served as the source of inspiration for the devotees and made them feel one with the whole universe and its purpose. 

Later, when ta'ziyyah, majalis and rawdah khwani became popular rituals among the Shi'ah, sufis, and some other Muslim sects, gradually more and more such descriptions were improvised and many events that never occurred were intertwined with the historically recorded events and authentic traditions of the Imams ('a). This was done sometimes intentionally and sometimes due to ignorance by rawdah khwans, zakirs and poets. In poetry there might be some justification for the flights of imagination at the pretext of poetic license, but in written prose works such mixing of myth with history and attributing inauthentic or totally false traditions to the Imams ('a) is unpardonable. This practice was started by some professional rawdah writers with a view to gaining popularity among naive audiences by touching their most sensitive chords to make them weep. Mulla Wa'iz Kashifi, the author of Rawdat al-shuhada, is severely criticized by Muhaddith Nuri in Lu'lu' wa al-marjan, and by Mutahhari in H'amaseh-ye Hussaini. Muhaddith Nuri devotes the major part of his book to describing how sinful it is to attribute some sayings or occurrences that have no authentic basis. 

Imam Khumayni at the risk of losing popularity among the naive and inviting wrath of professional akhands all over the Muslim world boldly restrained the devotees from unnecessarily shedding their blood during mourning ceremonies and advised them to donate their blood for the cause of defending the Shi'a  revolution. He also transformed the concept of intizar, waiting for the appearance of the Twelfth Imam ('a), from a passive state of waiting into active adherence to the Shi'a  principle of amr b'il-ma'ruf wa nahy 'an'il-munkar. This injunction was aimed to give to the participation of mourners in the ceremonies a consciousness of the relevance of the ongoing socio-political struggle of Shi'a and the Muslim world against imperialism and oppressors by following the example of Imam Hussain ('a). Thus he successfully synthesized the ritual mourning with social action. He did not disapprove of mourning, but rather encouraged it with a view to making it the main source of a revolution. 

Every religion and culture has its own myths along with its history and set of beliefs or ideology. The myths woven together with historical facts create the ethos and milliue of the popular Shi'i psyche. The ta'ziyah and majalis provided a basis for the integration of the entire cosmos into the community of Imam Hussain's devotees. They served as a perpetual instrument of keeping alive the memory of the tragedy of Karbala' by all possible means. 

The other approach which made use of 'Ashura' as a vehicle of social and political action may be reconciled with the spiritual and ritual view of the sufferings of Imam Hussain (a) in a creative and innovative way. The Shi'i ethos is dominated by an urge to relive the sufferings of the Holy Family ('a) every year. The Shi'ah re-enact the sufferings of Hussain ('a) and his family with renewed vigour year after year. In this enactment of reliving 'Ashura', men and women, young and old, all participate with a unique sense of commitment and devotion. Thus the 'Ashura' sufferings have come to occupy the very core of their own individual existential experience. That is why poetry inspired by this interiorized subjective experience becomes a genuine and authentic expression of collective human suffering and attains universal validity. For the mourners of Imam Hussain ('a), 'Ashura' is the "Eternal Now." This experience occurs in a pure and real space time continuum, a duration that is eternity. It transcends serial mathematical time of day-to-day life and renders meaning and purpose to human existence. 

This experience prompts every member of the community of Hussain's devotees to participate in jihad and a holy struggle against untruth, injustice and all forms of repression and exploitation of the weak (mustad'ifin) by the oppressors (mustakbirin). This Qur'anic terminology was for the first time used in historical and modern context by Imam Khumayni and was further popularized by 'Ali Shari'ati. Mahmoud Ayoub, in Redemptive Suffering in Shi'a , says. "No one can deny the far-reaching significance of the main rituals (i.e. five daily prayers, fasting of Ramadan, and the pilgrimage ritual of hajj) to the entire Muslim community. But we wish to argue here that the special rituals of the Shi'ah community, the rituals of ta'ziyah and ziyarah, present an intensity of feeling and a total encompassing of space and time unparalleled in the general piety of the Sunni Shi'a ". (p. 277) As mentioned earlier these rituals, which acquired prevalence during the reign of the Al-e Buwayh and found specific forms during the Safawi regime, continued to inspire and stimulate the Shi'i psyche for a long time, despite Shari'ati's claim that the Safawis exploited Shi'i sentiments for capturing power and were later responsible for rendering the mourning rituals soulless formalities. Shari'ati is justified in criticism of the Safawis to an extent, but his view that Iranians adopted many elements of the paraphernalia of the rituals by borrowing from Christian passion rituals during this period as a result of diplomatic and cultural contacts with the West, is controvertible. It is not yet established that the Shi'ah did not make use of certain symbols of mourning such as the 'alam, dari', the coffin etc. before coming into contact with the West. It may be conjectured contrarily as well that the Christians borrowed the idea of passion plays during crusades from the Shi'i 'Ashura' rituals of Aleppo and other Syrian towns. Whatever may be the case, the rituals played a vital role in the Shi'i milieu and psyche. 

Rituals are essential elements in every religion, but during the periods of decline of a community they are taken as substitutes for the true spirit of a faith and religion is reduced to mere ritualism. Shari'ati called the ritualized form of Shi'i faith tashayyu'-e siyah ('black-clad Shi'ism,' that is, a Shi'ism given to passive mourning) as against the true Shi'i creed which he called tashayyu'-e surkh ('red Shi'ism,' the red colour symbolizing blood, sacrifice, struggle and martyrdom), which stands for active struggle against all that is untrue and unjust. Shari'ati and Murtada Mutahhari used the 'Ashura' idiom for awakening and arousing Iranians to the political relevance of Muharram ceremonies, paving through their speeches and writings the ground for the overthrow of the vicious Pahlavi regime. 

But the main inspiration came from Imam Khumayni's interpretation of the true spirit of Karbala', which in his view, is not a battle limited to any particular period of time but a continuing struggle in the "Eternal Now." By the means of Muharram ceremonies he revitalized and re-energized the downtrodden Muslims to fight courageously, fearlessly, and selflessly unarmed against the most heavily armed regimes in the region which enjoyed total support of a superpower like the US. He brought about a metamorphosis of the Iranian ethos and, as a result, there emerged from the fire of Phoenix a revolutionary nation of free men and women. 

Freedom is at the core of Imam Hussain's message. The Imam fought for freedom of all humanity from hunger, poverty, tyranny, exploitation and injustice. He chose death for himself as a free being and by choosing death he chose God and His Will. In his speech delivered before his journey to Iraq he spoke of his choice in the following words: 

 O God, You knows that we did not seek, in what we have done, acquisition of power, or ephemeral possessions. Rather, we seek to manifest the truths of Your religion and establish righteousness in Your lands, so that the wronged among Your servants may be vindicated, and that men may abide by the duties (fara'id), laws (sunan) and Your ordinances (ahkam). 

Imam Hussain ('a) recited some verses in answer to Farazdaq, whom he met soon after he started on his journey from Makkah, when he was informed by the poet that while the hearts of the Kufis were with the Imam (a), their swords were with Banu Umayyah. The gist of these verses is that "If bodies be made for death, then the death of a man by the sword in the way of God is the best choice." The choice of violent death in the way of God was not a better choice only in the eyes of the Imam ('a), but all men among his relatives and his companions chose death in the way of god of their own free will. Death was not forced on the them by the choice of Imam Hussain ('a) either, rather, several times, particularly on the night of tenth Muharram, the Imam advised and persuaded them to leave him alone with the enemy. The old and the young among his family members and companions declared that death in the way of God was a better choice in their view. The Imam ('a) blessed them with eternal freedom for their free choice. The responses of Muslim ibn 'Awsajah, 'Abbas ibn 'Ali, 'Ali Akbar ibn al-Hussain, al-Qasim ibn al-Hasan and others brought tears to the eyes of the Imam ('a). Not only men but the womenfolk of his family and those accompanying his companions offered their loyalty and exhorted their husbands and sons to make their own free choice for sacrificing their lives. They encouraged their men to welcome death on the day of 'Ashura'. 

Women played a very important role in the 'Ashura' movement of the Imam ('a), highlighting the role and freedom that Shi'a has bestowed upon them. Imam Khumayni was perhaps the first religious leader to have successfully brought women into the active ranks of his movement for the freedom of Muslims in particular and the oppressed people of the world in general. Hence it would not be an exaggeration to say that the spirit of Ashura' was re-incarnated in him.

An Everlasting Instruction Imam Al-Hussain's ('a) Journey to Makka by Abū Muĥammad Zaynu’l 'Ābidīn   In the Name of Allāh, the All-Beneficent, the All-Merciful. O Allāh bless Muĥammad and the Progeny of Muĥammad (ş)

Presentation

I humbly present this short treatise to the Leader of Martyrs- Imam al-Ĥusayn ('a), who sacrificed his noble life, family, and possessions entirely to save the 'truth', and thereby practically demonstrated a timeless model for emulation.

Abū Muĥammad Zaynu’l 'Ābidīn

فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَاء وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الأَرْضِ كَذَلِكَ يَضْرِبُ اللّهُ الأَمْثَالَ

…As for the scum, it disappears like froth cast out; and as for that which benefits mankind, it remains on the earth. This is how Allāh sets forth parables.                                          

(Sura Al-Ra'd, 13: Verse 17)

Every phenomenon of truth^[1]is everlasting. The verse above likens clean water with truth and the scum over it with falsehood. Some phenomena resemble the scum on the water which finally evaporates and vanishes, while others resemble water which remains on earth and is beneficial to mankind.

Phenomena of truth resemble springs of pure water that quench every generation to come. They also benefit those who lived prior to their existence. Therefore their effect transcends time. Narratives indicate that the past Prophets of God after having been informed about what will befall the grandson of the last Prophet of God (s) cursed his killers.^[2] Hence the matter is beyond the confines of time or place. Such is the nature of an event of truth.

Those events which have Divine color always remain, but those phenomena which concern other than Allāh never subsist. The Holy

Qur’ān says in this connection:

مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللّهِ بَاقٍ وَلَنَجْزِيَنَّ الَّذِينَ صَبَرُواْ أَجْرَهُم بِأَحْسَنِ مَا كَانُواْ يَعْمَلُونَ

What is with you vanishes and what is with Allāh will endure...

(Sura Al-Naml, 16, Verse 96)

The Holy Qur’ān says:

َإِنَّ هَذَا لَهُوَ الْقَصَصُ الْحَقُّ

Surely this is an account of Truth. (Sura Aal-Imran, 3, Verse 62)

Historical records tell us that after Mu'āwiya’s death, Yazīd, his invalid issue, occupied the station of caliphate and wrote to his governor in Madīna to force Imām al-Ĥusayn (‘a) among others to pay the oath of allegiance to him, or else execute him.

When the Imām (‘a) is asked to pay his oath of allegiance to Yazīd, he presents a rational exposition, worthy of consideration. He first introduces himself and then Yazīd, and thereafter says:

ِمثلى لا يبايع مثله

'My example [who it utterly submissive to Allāh] cannot give his hand to the like of Yazīd [who is an open sinner]"

In short, he ('a) says:

Premise 1: I am a manifestation of truth

Premise 2: Yazīd is a manifestation of falsehood

Premise 3:  A manifestation of truth cannot unite with a manifestation of falsehood

Conclusion: Hence I cannot agree to pay the oath of allegiance to him

The interesting point here is that the Imām ('a) does not merely say "I will not pay the oath of allegiance to Yazīd". Rather he says 'anyone like me ( mithlī) does not/cannot pay^[3] the oath of allegiance to anyone like Yazīd ( mithlahu)".

Therefore, this statement is not a personal issue, but a universal lesson for all times and all places. It is a direction for every truth-seeker and informs the wrongdoers that a truth-seeker will never yield to falsehood.

Thereafter Imām al-Ĥusayn ('a) resolves to leave Madina for Makka with his noble family members. This forms the basic anecdote of this short treatise. It is a move of truth towards Truth from the champion of truth ( ĥaqq) itself.

It is narrated in al-Irshād^[4] that:

وَلَمَّا تَوَجَّهَ تِلْقَاء مَدْيَنَ قَالَ عَسَى رَبِّي أَن يَهْدِيَنِي سَوَاء السَّبِيلِ

And when he turned his face towards Midian he said: 'maybe my Lord will show me the right way.' (28:22)

This verse also pertains to Prophet Mūsā ('a) when he enters the city of Midian. Imam al-Ĥusayn ('a) by reciting the verse perhaps sought Divine help to carry out his mission of conveying his message and stance to all the Muslims of the world in the proper way. He seeks guidance so that he may fulfill his mission in the best possible manner. The decision taken by Imam (‘a) to come to Makka reveals his timely move and extreme astuteness. He would have gone to other places suggested by his companions, as a result of which he would be safe from the calamities and able to adopt a life of repose. However, he had a loftier mission, and the only way to carry out the same was to go to a place where he would get a global audience who would be able to communicate to their people the pathetic state of the government, so that every committed Muslim rises for the truth.

Chapter 2

Reasons Behind Imam al-Ĥusayn (‘a)’s move to Makka

If one were to carefully analyze the reason why the Imām (‘a) left for Makka, he/she would be able to understand the sanctity of the move.

Following are reflections about the same:

1. The Importance of a Global Platform:

In one of his historic statements Imām al-Ĥusayn (‘a) clearly says that the main reason behind his uprising (in whatever stage it may be) is to seek reform in the Muslim nation. Then he describes the path he would undertake to meet this aspiration^[6]:

أريد أن آمر بالمعروف وأنهى عن المنكر

‘I would like to invite towards good and shun the evil.’

In order for him to carry out this reform immediately, the best place togo to was Makka, where pilgrims from all over the Muslim worldwould come to perform 'Umra and Ĥajj. They would listen to hismessage, wake up, and relate the same to their people on their return.Historical records tell us that while in Makka, Muslims from differentcountries would come to Imām al-Ĥusayn ('a) day and night, and listento what he had to say.

2. Opposition Against Falsehood:

The flight of Imām al-Ĥusayn (‘a) reveals the Imam's liberated spirit.He never allowed himself to submit to any government that does notobey the laws of God. In fact it is a practical manifestation of ‘ Islām’(submission to the will of God). Submitting to every call of disbelief orpolytheism is to alienate from the path of utter submission to AlmightyAllāh. In Imām al-Ĥusayn (‘a)’s not surrendering to falsehood andremaining very steadfast in his stance, he taught every future humanbeing 'the lesson of steadfastness' by not submitting to falsehood and oppression. And this unwavering stance remained until the end of his ephemeral life.

3. Seeking Refuge in Allah

Imam al-Ĥusayn ('a)'s move to Makka also alludes to something highlyimportant. His flight to the Divine sanctity of safety, perhapsdemonstrated that his only refuge is Allāh in whose house there isalways safety:

فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ وَمَن دَخَلَهُ كَانَ آمِنًا

In it are clear signs and whosoever enters therein is safe

(Sura Aal-Imran, 3: Verse 97)

Seeking refuge in the Divine sanctity, however, should transport us toa loftier meaning: one who really seeks refuge in Allāh is safe from allkinds of polytheism and oppression. It is not necessary for us to limitour understanding to the physical and tangible import of the verse.

The ' amn' and safety referred to in the verse, however, is a legislativedirection (tashrī') which creates responsibilities on the Muslim nation.In other words, Almighty Allah commands us to observe security in Hishouse. No one is allowed to shed blood there, no animal is to be injured,etc. But if some like Hajjāj bin Yūsuf al-Thaqafī, out of their disbelief,were to transgress the limits, they can endanger the lives of the like ofthe selfishly motivated 'Abdullah bin Zubayr who despite having soughtasylum in the holy precincts of the Ka'ba was killed therein.

However, ' amn' (safety) can also refer to seeking the shelter of 'one'sspirit' in Almighty Allah. This meaning can also be understood bylooking at some recommended supplications to be recited near theKa'ba:

اللهم إنك قلت ومن دخله كان آمنا فآمني من عذاب النار

O Allāh, surely You said " and whosoever enters therein he/she would be safe";therefore, save me from the punishment of Hell Fire."^[7]

Therefore, one who seeks the protection of his spirit from Almighty Allah would undoubtedly be safe from every calamity that would ruin his spiritual life. If his physical life were to be sold for an exalted aim, he would never lose. Instead he would attain a lofty station and eternal salvation.

If the leaders who govern Muslim nations of the world today were to understand and apply this lofty concept they would never assist terrorist regimes, whose evil nature is more apparent than ever today. Makka is a place where such thoughts must soak our hearts and minds, for indeed Muslims should undergo a new revolution. Every concerned Muslim should try to understand and heed to the call of Imām al-Ĥusayn ('a) which still echoes in the hearts and minds of the truth-seeking human beings:

فقد علمتم أن رسولله (ص) قد قل في حيته من رأى سلطانا جائرا مستحلا لحرم لله نا كثا لعهد لله مجالفا لسنة رسولله يعمل في عبد لله بالإثم والعدوان ثم لم يغير بقول و لا فعل كان حقيقا على لله أن يدخله مدخاله

Indeed you know that the Messenger of Allah (s) said during his lifetime: "Whoever observes a sovereign legalizing what God has made unlawful, violating the covenant of God, opposing the Sunnah of the Messenger of God, and treating the creatures of God sinfully and oppressively, and does not oppose him with his speech and action, God has a right to bring him to the same fate as that of the tyrant…"^[8]

ألا ترون أن الحق لا يعمل به و أن الباطل لا ينتهي عنه

"Don't you see that what is true and right is not acted upon and what is false and wrong is not forbidden?..." ^[9]

هل من ذاب يذب عن حرم رسولله

"Is there any protector do defend the sanctuary (haram) of the Messenger of Allāh?" ^[10]

Chapter 3

An Everlasting Instruction

In coming to Makka for Ĥajj we should not think that after performing the overt rites of Ĥajj we are absolved from our duties. Ĥajj is more then merely an individual worship. It is an act of devotion, whose multidimensional nature increases the responsibilities of the human being. If Muslims were to realize this and practically respond to the problems that they encounter today, they would surely rule the world and create an environment that would cater for eternal human felicity.

Ĥajj is beyond doubt an opportunity which can solve so many problems of the contemporary Muslims. To be oblivious of this opportunity would indeed be questionable on the Judgment day.

In the manner that Imam al-Hussain ('a) came to Makka to guide the

people of the world, we too have a similar responsibility, even though it may be limited. Muslims of the world need to be awakened from their deep slumber and realize the great danger that they presently confront. Living in places where there is freedom of worship and safety and being oblivious of what is happening to other Muslim brethren throughout the world, expels one from the Muslim nation. The Holy Prophet (s) is reported to have said:

من أصبح لا يهتم بامور المسلمين فليس بمسلم

Whosoever wakes up in the morning and is indifferent of the affairs of Muslims is not a Muslim. ^[11]

من أصبح لا يهتم بامور المسلمين فليس منهم و من سمع رجلا ينادي يا المسلمين فلم يجبه فليس بمسلم

Whosoever wakes up in the morning and is indifferent of the affairs of Muslims is not among them, and whosoever hears a man call, 'O Muslims [come to my rescue!], but does not respond to him is not a Muslim.' ^[12]

As Imām al-Ĥusayn ('a) sought refuge in the Ĥaram, we likewise should do the same. But seeking refuge for us in the beginning would be to cleanse our tarnished soul with the water of repentance and seeking forgiveness from God, and resolve not to engage in any sin, so that we can practically say that we have sought refuge in Allāh (swt). Refuge in our case takes a different form. It depends on our circumstance.

And in the same way that Imām Ĥusayn ('a) never submitted to the forces of kufr, we likewise should inculcate this spirit in ourselves and others, and firmly resolve that till the last moments of our lives we would totally surrender to Almighty Allāh.

If Ĥajj does not contain the Ĥusaynī spirit, but is limited to its physical and overt acts of devotion, Muslims would never prosper. The presence of Imām al-Ĥusayn ('a), as has been the case, will always be felt. But so long as we do not make his foundational move, we would never prosper. The Holy Qur'ān says:

يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَجِيبُواْ لِلّهِ وَلِلرَّسُولِ إِذَا دَعَاكُم لِمَا يُحْيِيكُمْ

O believers, respond to Allāh and His Apostle, when He calls you to that which will enliven you.

(Sura Al-Anfal, 8: Verse 24)

Isn't it time to respond to Allāh (swt)'s call?

Peace be upon you- O utterly obedient servant of Allah, O Doyen of Martyrs,

O Hussain, and on those who sacrificed their lives for your sake. I humbly pray

to Allah to enable us to be with you both in this world and the Hereafter. May

He unite us with your spirit in this world so that we are blessed and honored to

continue your mission, and may He resurrect us in the Hereafter in your noble

company.. All praises belong to Allah, the Lord of the Universe.

The Journey of Imam

al-Hussain (as)

Imam Hussain (as) sets out on his Journey

Al Hussain, the blessings of God be on him, set out from Mecca to Iraq on the day of Muslim's (attempted) rising in Kufa, that is the day of Tarwiya, after staying in Mecca for the rest of Shaban, the month of Ramadhan, Shawwal and Dhu al Qada and eight days of Dhu- al-Hijja in the year 60 A.H. (680). During his stay in Mecca, peace be on him, a number of Hijazis and Basrans had gathered around him, joining themselves to his household and his retainers (mawali).

When he determined on journeying to Iraq, he made the circumbulation of the (sacred) House and the ritual running between al-Safa and al-Marwa. Then he left the state of consecration (for the pilgrimage) (after) he had performed the lesser pilgrimage (umra) because he was not able to perform the greater pilgrimage (hajj). Through fear of being apprehended in Mecca, and being taken to Yazid b. Muiawiya, he, peace be on him, had set out early with his House, his sons and those of his Shi'a who had joined him.

[As it has been reported to us:]

News of Muslim's (capture and death) had not yet reached him because (it had only happened) on the day he set out.

[It is reported that al-Farazdaq, the poet, said:]

I made the pilgrimage with my mother in the year 60 A.H. (680). I was driving her camel when I entered the sanctuary. (There) I met al- Hussain b. Ali, peace be on them, leaving Mecca accompanied by (some men carrying) swords and shields.

"Whose caravan is this?" I asked.

"Al-Hussain b. Ali's, peace be on them," was the reply. So I went up and greeted him.

"May God grant you your request and (fulfil) your hope in what you want, by my father and mother, son of the Apostle of God," I said to him. "But what is making you hurry away from the pilgrimage?"

"If I did not hurry away, I would be apprehended," he replied. Then he asked me: "Who are you?"

"An Arab," I answered and he did not question me (about myself) any further.

"Tell me about the people you have left behind you," he asked.

"You have asked a good (question)," I answered. "The hearts of the people are with you but their swords are against you. The decision comes from Heaven and God does what he wishes."

"You have spoken truly of the affair belonging to God," he replied.

"Every day He (is involved) in (every) matter" (LV, 29) If fate sends down what we like and are pleased with, we praise God for His blessings. He is the One from Whom help should be sought in order to give thanks to Him. However, although fate may frustrate (our) hopes, yet He does not destroy (the souls of) those whose intention is the truth and whose hearts are pious."

"True, God brings you what you wish for (ultimately) and guards you against what you are threatened by," I said. Then I asked him about matters concerning vows and pilgrimage rites. He told me about them and then moved his mount off, saying farewell, and so we parted.

When al-Hussain b. Ali, peace be on them, left Mecca, Yahya b. Said b. al-'As met him with a group (of men). They had been sent to him by 'Amr b. Said.

"Come back from where you are going," they ordered. But he refused (to obey) them and continued. The two groups came to blows and hit at each other with whips. However al-Hussain and his followers resisted fiercely. Al-Hussain continued until he got to al- Tanim. There he met a camel-train which had come from Yemen. He hired from its people (additional) camels for himself and his followers to ride.

Then he said to the owners (of the camels): "Whoever (of you) wants to come with us to Iraq, we will pay his hire and enjoy his company and whoever wants to leave some way along the road we will pay his hire for the distance he has travelled."

Some of the people went with him but others refused. Abd Allah b. Jafar sent his sons, Awn and Muhammad, after him, and he wrote a letter to him which he gave to them. In it, he said:

I ask you before God (to return) if you have set out when you see my letter. For I am very concerned because the direction in which you are heading will have within it your destruction, and the extirpation of your House. If you are destroyed today, the light of the land will be extinguished; for you are the (standard) of those who are rightly-guided and the hope of the believers. Do not hurry on your journey as I am following this letter. Greetings.

Abd Allah, then went to 'Amr b. Sad and asked him to write to al-Hussain (offering him) a guarantee of security, and (promising) to favour him, so that he would return from where he was going. Amr b. Said wrote a letter in which he offered him favour and a guarantee of security for himself. He dispatched it with his brother Yahya b. Said. Yahya b. Said went after him (as did) Abd Allah after dispatching his sons. The two handed ('Amr's) letter to him and strove (to persuade) him to return.

"I have seen the Apostle of God, may God bless him and his family, in my sleep," answered (al-Hussain), "and he ordered me (to do) what I am carrying out."

"What was that vision?" they both asked.

"I have not told anyone of it," he answered, "and I am not going to tell anyone until I meet my Lord, the Mighty and Exalted."

When 'Abd Allah b. Ja'far despaired of (persuading) him, he told his sons, Awn and Muhammad, to stay with him, to go with him and to struggle on behalf of him. He returned with Yahya b. Sa'id to Mecca.

Al Hussain, peace be on him, pressed on swiftly and directly towards Iraq until he reached Dhat' Irq.

When Ubayd Allah b. Ziyad had learnt of the journey of al- Hussain, peace be on him, from Mecca to Kufa, he had sent al- Hussain b. Numayr, the commander of the bodyguard (shurta), to station himself at al-Qadisiyya and to set up a (protective) link of cavalry between the area of al-Qadisiyya to Khaffan and the area of al-Qadisiyya to al-Qutqutaniyya. He informed the men that al- Hussain was heading for Iraq.

When al-Hussain, peace be on him, reached al-Hajiz (a hill above) Batn al-Rumma, he sent Qays b. Mushir al Saydawi - some say it was his brother-in-nurture, Abd Allah b. Yuqtur to Kufa. For he, peace be upon him, had not yet learnt the news of (the fate of) Ibn 'Aqil. He sent a letter with him:

In the Name of God, the Merciful, the Compassionate From al-Hussain b. Ali To his brother believers and Muslims, Greetings to you, I praise God before you, other than Whom there is no deity. Muslim b. Aqil's letter came to me, informing me of your sound judgement and the agreement of your leaders to support us, and to seek our rights. I have asked God to make your actions good and reward you with the greatest reward. I set out to you from Mecca on 8th of Dhu al-Hijja, the Day of Tarwiya. When my messenger reaches you, be urgent and purposeful in your affiars, for I am coming to you within the (next few) days. Greeting and the mercy and blessings of God.

Muslim had written to al-Hussain seventeen days before he was killed and the Kufans had written to him: "Here you have a hundred thousand swords. Do not delay."

Qays b. Mushir went towards Kufa with the letter. However, when he reached al-Qadisiyya, al-Hussain b. Numayr apprehended him and sent him to Ubayd Allah b. Ziyad.

"Go up on the pulpit," Ubayd Allah b. Ziyad ordered him, "and curse the liar, al-Hussain b. Ali, peace be on him"

Qays went up on the pulpit and praised and glorified God. Then he said:

People, this man, al-Hussain b. 'Ali the best of God's creatures, the son of Fatima, the daughter of the Apostle, may God bless him and his family and grant them peace, (is nearby). I am his messenger to you. Answer him.

Then he cursed Ubayd Allah b. Ziyad and his father and prayed for forgiveness for Ali b. Abi Talib and blessed him. 'Ubayd Allah ordered him to be thrown from the top of the palace. They threw him and he was smashed to pieces.

[It is (also) reported:]

He fell on the ground in chains and his bones were crushed and there only remained to him his last breath. A man called 'Abd al- Malik b. 'Umayr al-Lakhmi came to him and cut his throat. When he was told that that had been a shameful (thing to do) and he was blamed for it, he said: "I wanted to relieve him (of his suffering)."

The Continuation of the Journey

(While this had been going on) al-Hussain, peace be on him, had left Hajiz in the direction of Kufa until he came to one of the watering (places) of the Arabs. There there was 'Abd Allah b. Muti al-'Adawli, who was staying there. When he saw al-Hussain, peace be on him, he got up and said to him: "(May I ransom) my father and mother for you, son of the Apostle of God, what has brought you (here)?" He brought him (forward) and helped him to dismount.

"It is a result of the death of Muawiya as you would know," replied al Hussain, peace be on him. "The Iraqis have written to me urging me to (come to) them"

"I remind you, son of the Apostle of God, (of God) and the sacredness of Islam, lest it be violated. I adjure you before God (to think) about the sacredness of Quraysh. I adjure you before God (to think) about the sacredness of the Arabs. By God, if you seek that which is in the hands of Banu Umayya, they will kill you. If they kill you, they will never fear anyone after you. Then it will be the sacredness of Islam which is violated, and the sacredness of Quraysh and the sacredness of the Arabs. Don't do it! Don't go to Kufa! Don't expose yourself to Banu Umayya!"

Al-Hussain, peace be on him, insisted on continuing his journey. (In the meantime) 'Ubayd Allah b. Ziyad had ordered (the area) which was between Waqisa and the roads to Syria and Basra to be occupied (so that) they should not let anyone enter, nor anyone leave (Kufa).

However, al-Hussain, peace be on him, went on without knowing anything (of that) until he met some Arabs. He asked them (about the situation) and they told him: "No, by God, we don't know (anything about it) except that we cannot get into or out of (Kufa)."

He continued on his journey.

[A group of Fazara and Bajila reported (the following account). They said:]

We were with Zuhayr b. al-Qayn al-Bajah when we came from Mecca. (Although) we were travelling alongside al Hussain, peace be on him, there was nothing more hateful to us than that we should stop with him at a halting place. (Yet) when al-Hussain, peace be on him, travelled and halted, we could not avoid halting with him. Al-Hussain halted at the side (of the road) and we halted at the (other) side (of the road). While we were sitting, eating our food, a messenger of al- Hussain, peace be on him, approached, greeted us and entered (our camp).

"Zuhayr b. al-Qayn," he said, "Abu 'Abd Allah al-Hussain, peace be on him, has sent me to you (to ask) you to come to him."

Each man of us threw away what was in his hands (i.e. threw up his hands in horror); it was (as surprising) as if birds had alighted on our heads.

"Glory be to God," (Zuhayr's) wife said to him, "did the son of the Messenger of God send for you? Then aren't you going to him? If you went to him, you would hear what he had to say. Then you could leave him (if you wanted to)."

Zuhayr b. al-Qayn went (across) to him. It was not long before he returned to announce that he was heading east. He ordered his tent (to be struck) and (called for) his luggage, mounts and equipment. His tent was pulled down and taken to al-Hussain, peace be on him, then he said to his wife: "You are divorced, go back to your family, for I do not want anything to befall you except good."

Then he said to his companions:

Whoever wants to follow me (may do so), otherwise he is at the end of his covenant with me (i.e. released from obedience to follow Zuhayr as the leader of his tribal group). I will tell you a story (of something which happened to me once): we were raiding a rich land. God granted us victory and we won (a lot of) booty. Salman al-Farsl, the mercy of God be on him, said to us: 'Are you happy with the victory which God has granted you and the booty you have won?' We said: 'Yes.' Then he said: 'Therefore when you meet the lord of the young men of the family of Muhammad be happier to fight with them than you are with the booty which you have obtained today.' As for me. I pray that God may be with you."

He remained among the people with al-Hussain until he was killed.

[Abd Allah b. Sulayman and al-Mundhir b. Mushamill both from Asad, reported:]

When we had finished the pilgrimage, there was no concern more important to us than to join al-Hussain, peace be on him, on the road, so that we might see what happened in his affair. We went along trotting our two camels speedily until we joined him at Zarud. As we approached, there we (saw) a man from Kufa who had changed his route when he had seen al-Hussain, peace be on him. Al-Hussain, peace be on him, had stopped as if he wanted (to speak to) him, but (the man) ignored him and went on. We went on towards the man. One of us said to the other: "Come with us to ask this man if he has news of Kufa."

We came up to him and greeted him. He returned out greeting.

"From which (tribe) do you come, fellow?" we asked.

"(I am) an Asadi," he answered.

"We also are Asadis," we said. "Who are you?"

"I am Bakr b. so and so," he answered and we told him our lineage.

"Tell us of the people (you have left) behind you?" we asked.

"Yes," he replied, "I only left Kufa after Muslim b. 'Aqil and Hani' b. 'Urwa had been killed. I saw them being dragged by their legs into the market-place."

We went on to join al-Hussain, peace be on him, and we were travelling close to him until he stopped at al-Thalabiyya in the evening. We caught up with him when he stopped and we greeted him. He returned our greeting.

"May God have mercy on you," we said, "we have news. If you wish, we will tell it to you publicly or if you wish, secretly."

He looked at us and at his followers.

"There is no veil for these men," he answered.

"Did you see the rider whom you were near, yesterday evening?"

"Yes," he answered, "I had wanted to question him."

"We have got the news from him and spared you (the trouble of) questioning him," we said. "He was a man from our (tribe), of sound judgment, honesty and intelligence. He told us that he had only left Kufa after Muslim and Hani' had been killed, and he had seen them being dragged by their legs into the market-place."

"We belong to God and to Him we shall return; may God have mercy on them both," said al-Hussain, and he repeated that several times.

"We adjure you before God," we exhorted him, "for your own life and for your House that you do not go from this place, for you have no one to support you in Kufa and no Shi'a. Indeed we fear that such men (will be the very ones who) will be against you."

"What is your opinion," he asked, looking towards the sons of 'Aqil, "now that Muslim has been killed?"

"By God," they declared, "we will not go back until we have taken our vengeance or have tasted (the death) which he tasted."

Al-Hussain, peace be on him, came near us and said: "There is nothing good (left) in life for these men."

Then we knew that his decision had been taken to continue the journey.

"May God be good to you," we said.

"May God have mercy on you both," he answered.

Then his followers said to him: "By God, you are not the same as Muslim b. Aqil. If you go to Kufa, the people will rush to (support) you."

He was silent and waited until daybreak. Then he ordered his boys and servants to get a lot of water, to give (the people) to drink and more for the journey. They set out (once more) and went on to Zubala. News of eAbd Allah b. Yuqtur reached him. He took out a written statement to the people and read it to them:

In the name of God, the Merciful, the Compassionate, News of the dreadful murder of Muslim b. Aqil Hani' b. Urwa, and Abd Allah b. Yuqtur has reached us. Our Shi'a have deserted us . Those of you who would prefer to leave us, may leave freely without guilt.

The people began to disperse from him to right and left until there were only left with him those followers who had come with him from Medina, and a small group of those who had joined him. Al-Hussain had done that because he realised that the Arabs who had followed him had only followed him because they thought that he was going to a land where the inhabitants' obedience to him had already been established. And he did not want them to accompany him without being (fully) aware of what they were going to.

At dawn, he ordered his followers to provide themselves with water and with extra (supplies of it). Then they set out until they passed Batn al Aqaba. He stopped there and was met by a shaykh of the Banu Ikrima called Amr b. Lawdhan.

"Where are you headings." he asked.

"Kufa," replied al-Hussain, peace be on him.

"I implore you before God," exhorted the shaykh, "why are you going there? You won't come to anything there except the points of spears and the edges of swords. If those who sent for you were enough to support you in battle and had prepared the ground for you, and you came to them, that would be a wise decision. However, in the light of the situation as it has been described I don't think that you ought to do it."

Servant of God," he answered, "wise decisions are not hidden from me. yet the commands of God, the Exalted, cannot be resisted. By God, (my enemies) will not leave me till they have torn the very heart from the depths of my guts. If they do that, God will cause them to be dominated and humiliated until they become the most humiliated of the factions among nations.

He, peace be on him, went on from Batn al Aqaba until he stopped at Sharaf (for the night). At dawn he ordered his boys to get water and more (for the journeys When he continued from there until midday. While he was journeying, one of his followers exclaimed:

"God is greater (Allahu akbar)!"

"God is greater (AllAhu akbar)!" responded al-Hussain, peace be on him. Then he asked: "Why did you say Allahu akbar?"

"I saw palm-trees," answered the man.

"This is a place in which we never see a palm-tree," a group of his followers asserted.

"What do you think it is then?" asked al-Hussain, peace be on him.

"We think it is the ears of horses," they answered.

"By God, I think so too," he declared. Then he said: "(So that) we can face them in one direction (i.e. so that we are not surrounded), we should put at our rear whatever place of refuge (we can find)."

"Yes," said to him, "there is Dhu Husam over on your left. If you reach it before them,it will be (in) just (the position) you want." So he veered left towards it and we went in that direction with him. Even before we had had time to change direction the vanguard of the cavalry appeared in front of us and we could see them clearly. We left the road and when they saw that we had moved off the road, they (also) moved off the road towards us. Their spears looked like palm branches stripped of their leaves and their standards were like birds' wings. Al-Hussain ordered his tents (to be put up) and they were erected. The people came up; (there were) about one thousand horsemen under the command of al-Hurr b. Yazid al-Tamimi. (It was) during the heat of midday (that) he and his cavalry stood (thus) facing al-Hussain, peace be on him. Al-Hussain, peace be on him, and his followers were all wearing their turbans and their swords (ready to fight).

"Provide (our) people with water and let them quench their thirst and give their horses water to drink little by little," al Hussain ordered his boys. They did that and they began filling their bowls and cups and took them to the horses. When a horse had drunk three or four or five draughts, the water was taken away and given to another horse-until they had all been watered.

[ Ali b. al Taan al Muharibi reported: ]

I was with al-Hurr on that day, I was among the last of his followers to arrive. When al-Hussain, peace be on him, saw how thirsty both I and my horse were, he said: "Make your beast (rawiya) kneel." I thought rawiya meant water-skin so he said: "Cousin, make your camel (jamal) kneel." I did so. Then he said: "Drink." I did so, but when I drank, water flowed from my water-skin.

"Bend your water-skin," said al-Hussain. I did not know how to do that. He came up (to me) and bent it (into the proper position for drinking). Then I drank and gave my horse to drink.

Al-Hurr b. Yazid had come from al-Qadisiyya. Ubayd Allah b. Ziyad had sent al-Hussain b. Numayr and ordered him to take up (his) position at al-Qadisiyya. Then al-Hurr had been sent in advance with one thousand horsemen to meet al-Hussain.

Al-Hurr remained positioned opposite to al-Hussain, peace be on him, until the time for the midday prayer drew near. Al-Hussain, peace be on him, ordered al-Hajjaj b. Masruq to give the call to prayer. When the second call to prayer immediately preceding the prayer (iqama) was about (to be made) al-Hussain came out (before the people) dressed in a waist-cloth czar) and cloak (rida') and wearing a pair of sandals. He praised and glorified God, then he said:

People, I did not come to you until your letters came to me, and they were brought by your messengers (saying), 'Come to us for we have no Imam. Through you may God unite us under guidance and truth.' Since this was your view, I have come to you. Therefore give me what you guaranteed in your covenants and (sworn) testimonies. If you will not and (if you) are (now) averse to my coming, I will leave you (and go back) to the place from which I came.They were silent before him. Not one of them said a word.

"Recite the iqama," he said to the caller for prayer (mu'adhdhin) and he recited the iqama.

"Do you want to lead your followers in prayer?" he asked al-Hurr b. Yazid.

"No," he replied, "but you pray and we will pray (following the lead of) your prayer."

Al-Hussain, peace be on him, prayed before them. Then he returned (to his tent) and his followers gathered around him. Al-Hurr went back to the place where he had positioned (his men) and entered a tent which had been put up for him. A group of his followers gathered around him while the rest returned to their ranks, which they had been in and which now they went back to. Each of them held the reins of his mount and sat in the shade (of its body).

At the time for the afternoon (asr) prayer, al-Hussain, peace be on him, ordered his followers to prepare for departure. Then he ordered the call to be made, and the call for the easr prayer was made, and the iqama. Al-Hussain, peace be on him, came forward, stood and prayed. Then he said the final greeting (of the prayer) and turned his face towards them (al-Hurr's men). He praised and glorified God and said:

People, if you fear God and recognise the rights of those who have rights, God will be more satisfied with you. We are the House of Muhammad and as such are more entitled to the authority (wilaya) of this affair (i.e. the rule of the community) over you than these pretenders who claim what does not belong to them. They have brought tyranny and aggression among you. If you refuse (us) because you dislike (us) or do not know our rights, and your view has now changed from what came to us in your letters and what your messengers brought, then I will leave you.

"By God," declared al-Hurr, "I know nothing of these letters and messengers which you mention."

"Uqba b. Siman," al-Hussain, peace be on him, called to one of his followers, "bring out the two saddle-bags in which the letters to me are kept."

He brought out two saddle-bags which were full of documents, and they were put before him.

"We are not among those who wrote these letters to you," said al- Hurr, "and we have been ordered that when we meet you we should not leave you until we have brought you to Kufa to 'Ubayd Allah."

"Death will come to you before that (happens)," al-Hussain, peace be on him, told him. Then he ordered his followers, "Get up and get mounted."

They got mounted and (then) waited until their women had been mounted,

"Depart," he ordered his followers.

When they set out to leave, the men (with al-Hurr) got in between them and the direction they were going in.

"May God deprive your mother of you," said al-Hussain, peace be on him, to al-Hurr, "what do you want?"

"If any of the Arabs other than you were to say that to me," retorted al-Hurr, "even though he were in the same situation as you, I would not leave him without mentioning his mother being deprived (of him), whoever he might be. But by God there is no way for me to mention your mother except by (saying) the best things possible."

"What do you want?" al-Hussain, peace be on him, demanded.

"I want to go with you to the governor, Ubayd Allah," he replied.

"Then by God I will not follow you."

"Then by God I will not let you (go anywhere else)."

These statements were repeated three times, and when their conversation was getting more (heated) al-Hurr said: "I have not been ordered to fight you. I have only been ordered not to leave you until I come with you to Kufa. If you refuse (to do that), then take any road which will not bring you into Kufa nor take you back to Medina, and let that be a compromise between us while I write to the governor, 'Ubayd Allah. Perhaps God will cause something to happen which will relieve me from having to do anything against you. Therefore take this (road) here and bear to the left of the road (to) al Udhayb and al-Qadisiyya."

Al-Hussain, peace be on him, departed and al-Hurr with his followers (also) set out travelling close by him, while al Hurr was saying to him:

Al-Hussain, I remind you (before) God to (think of) your life; for I testify that you will be killed if you fight.

"Do you think that you can frighten me with death?" said al- Hussain, peace be on him. "Could a worse disaster happen to you than killing me? I can only speak (to you) as the brother of al-Aws said to his cousin when he wanted to help the Apostle of God, may God bless him and grant him and his family peace. His cousin feared for him and said: 'Where are you going, for you will be killed?' but he replied:

I will depart for there is no shame in death for a young man, whenever he intends (to do what is) right and he strives like a Muslim, (Who) has soothed righteous men through (the sacrifice of) his life, who has scattered the cursed and opposed the criminal. If I live, I will not regret (what I have done) and if I die, I will not suffer. Let it be enough for you to live in humiliation and be reviled.

When al-Hurr heard that he drew away from him. He and his followers travelled on one side (of the road) while al-Hussain, peace be on him, travelled on the other, until they reached Udhayb al- Hijanat. Al-Hussain, peace be on him, went on to Qasr Bani Muqatil. He stopped there and there a large tent had (already) been erected.

"Whose is that?" he asked.

"That belongs to Ubayd Allah b. al-Hurr al-Jufi," he was told.

"Ask him to come to me," he said.

The messenger went to him and said: "This is al-Hussain b. Ali, peace be on them, and he asks you to come to him."

"We belong to God and to Him we shall return," said 'Ubayd Allah. "By God, I only left Kufa out of dread that al-Hussain, peace be on him, would enter Kufa while I was there. By God, I do not want to see him, nor him to see me."

The messenger returned to him (al-H. usayn). Al-Hussain, peace be on him, rose and went over to him. He greeted him and sat down. Then he asked him to go with him. Ubayd Allah b. al Hurr repeated what he had said before and sought to excuse himself from what he was asking him (to do).

"If you are not going to help us," al-Hussain, peace be on him, said to him, "then be sure that you are not one of those who fight against us. For, by God, no one will hear our cry and not help us without being destroyed."

"As for that (fighting against you)," he replied, "it will never happen, if God, the Exalted, wishes."

Then al-Hussain, peace be on him, left him and continued to his camp. Towards the end of the night, he ordered his boys to get provisions of water. Then he ordered the journey (to continue). He set out from Qasr Bani Muqatil.

['Uqba b. Sim'an reported:]

We set out at once with him and he became drowsy while he was on his horse's back. He woke up, saying: "We belong to God and to Him we will return. Praise be to God, Lord of the worlds."

He did that twice or three times, then his son, 'Ali b. al-Hussain approached him and asked: "Why are you praising God and repeating the verse of returning to Him?"

"My son," he answered, "I nodded off and a horseman appeared to me, riding a horse and he said: 'Men are travelling and the fates travel towards them.' Then I knew it was our own souls announcing our deaths to us."

"Father," asked (the youth), "does God regard you as evil? Are we not in the right?"

"Indeed (we are)," he answered, "by Him to Whom all His servants must return."

"Father," said (the youth), "then we need have no concern, if we are going to die righteously."

"May God give you the best reward a son can get for (his behaviour towards) his father," answered al-Hussain, peace be on him.

In the morning, he stopped and prayed the morning prayer. Then he hurried to remount and to continue the journey with his followers, veering to the left with the intention of separating from (al-Hurr's men). However al-Hurr b. Yazid came towards him and stopped him and his followers (from going in that direction) and he began to (exert pressure to) turn them towards Kufa, but they resisted him. So they stopped (doing that) but they still accompanied them in the same way until they reached Ninawa, (which was) the place where al-Hussain, peace be on him, stopped. Suddenly there appeared a rider on a fast mount, bearing weapons and carrying a bow on his shoulder, coming from Kufa. They all stopped and watched him. When he reached them, he greeted al-Hurr and his followers and did not greet al- Hussain and his followers. He handed a letter from Ubayd Allah b. Ziyad to al-Hurr. In it (was the following):

When this letter reaches you and my messenger comes to you, make al-Hussain come to a halt. But only let him stop in an open place without vegetation. I have ordered my messenger to stay with you and not to leave you until he brings me (news of) your carrying out my instructions. Greetings.

When al-Hurr had read the letter, he told them: "This is a letter from the governor Ubayd Allah. He has ordered me to bring you to a halt at a place which his letter suggests. This is his messenger and he has ordered him not to leave me until I carry out the order with regard to you."

Yazid (b. Ziyad) b. al-Muhajir al-Kindi who was with al-Hussain, peace be on him, looked at the messenger of Ibn Ziyad and he recognized him.

"May your mother be deprived of you," he exclaimed, "what a business you have come to!"

"I have obeyed my Imam and remained faithful to my pledge of allegiance," (the other man) answered.

You have been disobedient to your Lord and have obeyed your Imam in bringing about the destruction of your soul," responded Ibn al-Muhajir. "You have acquired (eternal) shame (for yourself) and (the punishment of) Hell-fire. What a wicked Imam your Imam is! Indeed God has said: we have made them Imams who summon (people) to Hellfire and on the Day of Resurrection they will not be helped. (XXVIII, 41) Your Imam is one of those.

Al-Hurr b. Yazid began to make the people stop in a place that was without water and where there was no village.

"Shame upon you, let us stop at this village or that one," said al- Hussain, peace be on him. He meant by this, Ninawa and al- Ghadiriyya, and by that, Shufayya."

"By God, I cannot do that," replied (al-Hurr), "for this man has been sent to me as a spy."

"Son of the Apostle of God," said Zuhayr b. al-Qayn, "I can only think that after what you have seen, the situation will get worse than what you have seen. Fighting these people, now, will be easier for us than fighting those who will come against us after them. For by my life, after them will come against us such (a number) as we will not have the power (to fight) against."

"I will not begin to fight against them," answered al-Hussain.

That was Thursday, 2nd of (the month of) Muharram in the year 61 A.H.(680). On the next day, Umar b. Sad b. Abi Waqqas, set out from Kufa with four thousand horsemen. He stopped at Ninawa and sent for 'Urwa b. Qays al-Ahmasi and told him: "Go to him (al- Hussain) and ask him: What brought you, and what do you want?"

Urwa was one of those who had written to al-Hussain, peace be on him, and he was ashamed to do that. The same was the case with all the leaders who had written to him, and all of them refused and were unwilling to do that. Kathir b. Abd Allah al-Shabi stood up - he was a brave knight who never turned his face away from anything - and said: "I will go to him. By God, if you wish, I will rush on him."

"I don't want you to attack him," said 'Umar, "but go to him and ask him what has brought him."

As Kathir was approaching him, Abu Thumama al-Saidi saw him and said to al-Hussain, "May God benefit you, Abu Abd Allah, the wickedest man in the land, the one who has shed the most blood and the boldest of them all in attack, is coming towards you."

Then (Abu Thumama) stood facing him and said: "Put down your sword."

"No, by God," he replied, "I am only a messenger. If you will listen to me, I will tell you (the message) which I have been sent to bring to you. If you refuse, I will go away."

"I will take the hilt of your sword," answered (Abu Thumama), "and you can say what you need to."

"No, by God, you will not touch it," he retorted.

"Then tell me what you have brought and I will inform him for you. But I will not let you go near him, for you are a charlatan."

They both (stood there and) cursed each other. Then (Kathlr) went back to Umar b. Sad and told him the news (of what had happened). Umar summoned Qurra b. Qays al-Hanzali and said to him: "Shame upon you Qurra, go and meet al-Hussain and ask him what brought him and what he wants."

Qurra began to approach him. When al-Hussain, peace be on him, saw him approaching, he asked: "Do you know that man?"

"Yes," replied Habib b. Muzahir, "he is from the Hanzala clan of Tamim. He is the son of our sister. I used to know him as a man of sound judgement. I would not have thought that he would be present at this scene."

He came and greeted al-Hussain, peace be on him. Then he informed him of 'Umar b. Sa'd's message.

"The people of this town of yours wrote to me that I should come," answered al Hussain, peace be on him. "However, if now you have come to dislike me, then I will leave you."

"Shame upon you, Qurra," Habib b. Muzahir said to him, "will you return to those unjust men? Help this man through whose fathers God will grant you (great) favour."

"I will (first) return to my leader with the answer to his message," replied Qurra, "and then I will reflect on my views."

He went back to 'Umar b. Sa'd and gave him his report.

"I hope that God will spare me from making war on him and fighting against him," said 'Umar and then he wrote to 'Ubayd Allah b. Ziyad:

In the name of God, the Merciful, the Compassionate. I am (writing this from) where I have positioned myself, near al Hussain, and I have asked him what brought him and what he wants. He answered: 'The people of this land wrote to me and their messengers came to me asking me to come and I have done so. However if (now) they have some to dislike me and (the position) now appears different to them from what their messengers brought to me, I will go away from them.

[Hassan b. Qa'id al-'Absi reported:]

I was with 'Ubayd Allah when this letter came to him, he read it and then he recited:

Now when our claws cling to him, he hopes for escape but he will be prevented (now) from (getting) any refuge.

He wrote to 'Umar b. Sa'd:

Your letter has reached me and I have understood what you mentioned. Offer al-Hussain (the opportunity) of him and all his followers pledging allegiance to Yazid. If he does that, we will then see what our judgement will be.

When the answer reached Umar b. Sa'd, he said: "I fear that 'Ubayd Allah will not accept that I should be spared (fighting al- Hussain)."

(Almost immediately) after it, there came (another) letter from Ibn Ziyad (in which he said):

Prevent al-Hussain and his followers from (getting) water. Do not let them taste a drop of it just as was done with 'Uthman b. Affan.

At once Umar b. Said sent Amr b al-Hajjaj with five hundred horsemen to occupy the path to the water and prevent al-Hussain and his followers from (getting) water in order that they should (not) drink a drop of it. That was three days before the battle against al- Hussain, peace be on him.

Abd Allah b. al-Hussain al-Azdi, who was numbered among Bajila, called out at the top of his voice: "Hussain, don't you see that the water is as if in the middle of heaven. By God, you will not taste a drop of it until you die of thirst."

"O God, make him die of thirst and never forgive him", cried al- Hussain, peace be on him.

[Humayd b. Muslim reported:]

By God, later I visited him when he was ill. By God, other than Whom there is no deity, I saw him drinking water without being able to quench his thirst, and then vomiting. He would cry out, "The thirst, the thirst!" Again he would drink water without being able to quench his thirst, again he would vomit. He would then burn with thirst. This went on until he died, may God curse him.

When al-Hussain saw the extent of the number of troops encamped with 'Umar b. Sa'd, may God curse him, at Ninawa in order to do battle against him, he sent to 'Umar b. Sa'd that he wanted to meet him. The two men met at night and talked together for a long time. (When) 'Umar b. Sa'd went back to his camp, he wrote to Ubayd Allah b. Ziyad, may he be cursed.

God has put out the fire of hatred, united (the people) in one opinion (lit. word), and set right the affairs of the community. This man, al-Hussain, has given me a promise that he will return to the place which he came from, or he will go to one of the border outposts - he will become like any (other) of the Muslims, with the same rights and duties as them; or he will go to Yazid, the Commander of the faithful, and offer him his hand and see (if the difference) between them (can be reconciled). In this (offer) you have the consent (to what you have demanded) and the community gains benefit.

When Ubayd Allah read the letter, he said: "This is the letter about a sincere man who is anxious for his people."

"Are you going vo accept this from him," demanded Shamir b. Dhi al-Jawshan, jumping up,

When he has encamped on your land nearby? By God if he was a man from your land and he would not put his hand in yours, whether he was in a position of power and strength (or) whether he was in a position of weakness and impotence you would not give this concession, for it would be (a mark) of weakness. Rather let him and his followers submit to your authority. Then if you punish them, (it will be because) you are the (person) most appropriate to punish, and if you forgive them, you have the right (to do so)."

"What you have suggested is good," replied Ibn Ziyad. "Your view is the correct view. Take this message to 'Umar b. Sad and let him offer al-Hussain and his followers (the opportunity of) submitting to my authority. If they do that, let him send them to me in peace. If they refuse, he should fight them. If he ('Umar b. Sa'd) acts (according to) my instructions, then listen to him and obey him. However if he refuses to fight them then you are the commander of the army (lit. people), attack him, cut his head off and send it to me."

Then he wrote to Umar b. Sa'd:

I did not send you to al-Hussain for you to restrain yourself from (fighting) him, nor to idle the time away with him, nor to promise him peace and preservation (of his life), nor to make excuses for him, nor to be an intercessor on his behalf with me. Therefore see that if al-Hussain and his followers submit to my authority and surrender, you send them to me in peace. If they refuse, then march against them to fight them and to punish them; for they deserve that. If al-Hussain is killed, make the horses trample on his body, both front and back; for he is a disobedient rebel, and I do not consider that this will be in any way wrong after death. But it is my view that you should do this to him if you kill him. If you carry out your command concerning him, we will give you the reward due to one who is attentive and obedient. If you refuse, then we withdraw (the command of) our province and army from you and leave the army to Shamir b. Dhl al-Jawshan. We have given him our authority. Greetings.

Shamir b. Dhi al-Jawshan brought the letter to 'Umar b. Sad. After he had brought it and read it, 'Umar said to him:

Shame upon you, what is this to you? May God never show favour to your house. May God make abominable what you have brought to me! By God, I did not think that you would cause him to refuse what I had written to him, and ruin for us a matter which we had hoped to set right. Al Hussain will not surrender, for there is a spirit like (his) father's in his body."

"Tell me what you are going to do," demanded Shamir. "Are you going to carry out the governor's command and fight his enemy or are you going to leave the command of the army to me?"

"No, (there is going to be) no advantage to you. I will carry that out instead of you. you take command of the foot-soldiers."

'Umar b. Sa'd prepared to (do battle with) al-Hussain, peace be on him, on the night of Thursday, 9th of the month of Muharram. (In the meantime) Shamir went out and stood in front of the followers of al- Hussain, peace be on him.

"Where are my sister's sons?" he demanded. Al Abbas,

Jafar, Abd Allah and Uthman, sons of Ali b. Abi Talib, peace be on him, came forward.

"What do you want?" they asked.

"Sons of my sister, you are guaranteed security," he said.

"God curse you and curse the security which you offer without offering itlto the son of the Apostle of God," the young men replied.

"Cavalry of God, mount and announce the news of Heaven (i.e. death)," Umar b. Sa'd called out and the people mounted and he approached (the supporters of al-Hussain) after the afternoon (asr) prayer.

Meanwhile, al-Hussain, peace be on him, was sitting in front of his tent dozing with his head on his knees. His sister heard the clamour (from the enemy's ranks). She came up to him and said, "My brother, don't you hear the sounds which are getting nearer?"

I have just seen the Apostle of God, may God bless him and grant him peace, in my sleep," said al-Hussain, peace be on him, as he raised his head. "He said to me: 'You are coming to us.'

His sister struck at her face and cried out in grief.

"You have no (reason) to lament, sister," al-Hussain, peace be on him, told her. "Be quiet, may God have mercy on you."

Then he turned to al-Abbas b. Ali "Brother, the enemy have come, so get ready; but first, al-Abbas, you, yourself, ride out to meet them, to talk to them about what they have (in mind) and what appears (appropriate) to them and to ask about what has brought them (against us)."

Al-Abbas went towards them with about twenty horsemen, among whom was Zuhayr b. al-Qayn.

"How do you see (the situation)?" he asked. "What do you want?'

"The command of the governor has arrived that we should offer you (the opportunity of) submitting to his authority, otherwise we (must) attack you," they answered.

"Do not hurry (to do anything) until I have gone back to Abu Abd Allah (al-Hussain) and told him what you have said, 'Abbas requested.

They stopped (where they were) and told him: "Go to him and inform him, and tell us what he says to you."

Al 'Abbas went galloping back to al Hussain, peace be on him, to give him the information. While his companions remained exchanging words with the enemy, trying to test them and dissuade them from fighting against al-Hussain, peace be on him, (al-'Abbas) told him what the enemy had said.

Go back to them," he, peace be on him, said, "if you can, delay them until the morning and (persuade) them to keep from us during the evening. Then, perhaps, we may be able to pray to our Lord during the night to call upon Him and seek His forgiveness. He knows that I have always loved His formal prayer, the recitation of His Book and (making) many invocations to Him, seeking His forgiveness.

Al Abbas went back to the people, and returned (after) being with them, accompanied by a messenger on behalf of Umar b. Saed, who had said: "We will grant you a day until tomorrow. Then if you surrender, we will send you to our governor, Ubayd Allah b. Ziyad but if you refuse we will not leave you (any longer)."

(After) he departed, towards the evening al-Hussain gathered his followers around him.

[ Ali b. al Hussain, Zayn al Abidin, reported: ]

I went near to hear what he would say to them (even though) at that time I was sick. I heard my father say to his followers: I glorify God with the most perfect glorification and I praise Him in happiness and misfortune. O God, I praise You for blessing us with prophethood, teaching us the Qur'an and making us understand the religion. You have given us hearing, sight and hearts, and have made us among those who give thanks (to You). I know of no followers more loyal and more virtuous than my followers, nor of any House more pious and more close-knit than my House. May God reward you well on my behalf. Indeed, I do not think that there will be (any further) days (left) to us by these men. I permit you to leave me. All (of you) go away with the absolution of your oath (to follow me), for there will be no (further) obligation on you from me. This is a night (whose darkness) will give cover to you. Use it as a camel (i.e. ride away in it).

His brothers and sons, the sons of his sisters and the sons of 'Abd Allah b. Ja'far said:

We will not leave you to make ourselves continue living after your (death). God will never see us (do) such a thing.

Al Abbas b. Ali, peace be on them, was the first of them to make this declaration. Then the (whole) group followed him, (all) declaring the same thing.

"Sons of 'Aqil" said al-Hussain, "enough of your (family) has been killed. So go away as I have permitted you."

"Glory be to God," they replied, "what would the people say?

They would say that we deserted our shaykh, our lord, the sons of our uncle, who was the best of uncles; that we had not shot arrows alongside them, we had not thrust spears alongside them, we had not struck swords alongside them. (At such an accusation) we do not know what we would do. No, by God, we will not do (such a thing). Rather we will ransom you with our lives, property and families. We will fight for you until we reach your destination. May God make life abominable (for us) after your (death)."

Then Muslim b. Awsaja arose and spoke:

Could we leave you alone? How should we excuse ourselves before God concerning the performance of our duty to your By God, I will stab them with my spear (until it breaks), I will strike them with my sword as long as the hilt is in my hand. If I have no weapon (left) to fight them with, I will throw stones (at them). By God we will never leave you until God knows that we have preserved through you (the company of His Apostle) in his absence. By God, if I knew what I would die and then be revived and then burnt and then revived, and then scattered, and that would be done to me seventy times, I would never leave you until I met my death (fighting) on your behalf. So how could I do it when there can only be one death, which is a great blessing which can never be rejected.

Zuhayr b. al-Qayn, may God have mercy on him, spoke:

By God, I would prefer to be killed and then recalled to life; and then be killed a thousand times in this manner; and that in this way God, the Mighty and Exalted, should protect your life and the lives of these young men of your House.

All his followers spoke in similar vein, one after the other. Al- Hussain, peace be on him, called (on God to) reward them well and then went back to his tent.

[ Ali b. al-Hussain, peace be on them, Zayn al Abidin reported: ]

I was sitting on that evening (before the morning of the day) in which my father was killed. With me was my aunt, Zaynab, who was nursing me when my father left to go to his tent. With him was Juwayn, the retainer (mawla) of Abu Dharr al-Ghiffari, who was preparing his sword and putting it right My father recited:

Time, shame on you as a friend! At the day's dawning and the sun's setting, How many a companion or seeker will be a corpse! Time will not be satisfied with any substitute. The matter will rest with the Mighty One, and every living creature will have to journey along my path.

He repeated it twice or three times. I understood it and realised what he meant. Tears choked me and I pushed them back. I kept silent and knew that tribulation had come upon us. As for my aunt, she heard what I heard - but she is a woman and weakness and grief are part of the qualities of women; she could not control herself, she jumped up, tearing at her clothes and sighing, and went to him.

"Then I will lose (a brother)," Zaynab said to him. "Would that death deprived me of life today, (for) my mother, Fatima, is dead, and my father, 'Ah, and my brother, al-Hasan, peace be on them (all)."

"O sister,' al-Hussain said to her as he looked at her with his eyes full of tears, " don't let Satan take away your forbearance. (Remember:) If the sandgrouse are left (alone) at night, they will sleep (i.e. let nature take its course)."

"O my grief, your life will be violently wrenched from you and that is more wounding to my heart and harsher to my soul," she lamented, and then she struck at her face. she bent down to (the hem of) her garment and (began to) tear it. Then she fell down in a faint.

Al-Hussain, peace be on him, got up and bathed her face with water Then he said to her:

Sister, fear God and take comfort in the consolation of God. Know that the people on the earth will die and the inhabitants of heaven will not continue to exist (for ever). For everything will be destroyed except the face of God Who created creation by His power (qudra); He sends forth creatures and He causes them to return; He is unique and alone. My grandfather was better than me, my father was better than me and my mother was better than me. I and every Muslim have an ideal model in the Apostle of God, may God bless him and his family.

By This and the like he tried to console her and he said:

Sister, I swear to you - and I (always) keep my oaths - that you must not tear your clothes, nor scratch your face, nor cry out with grief and loss when I am destroyed.

Then he brought her and made her sit with me. He went out to his followers and ordered them to bring their tents (much) closer together so that the tent-pegs came within the area of each other's tents, and so that if they remained among their tents, the enemy could only approach (them), from one side (for there would be) tents behind them, and to their right and left. Thus (the tents completely) surrounded them except for the one way which the enemy could come against them.

(After that) he, peace be on him, returned to his place and spent the whole night in performing the prayer, in calling on God's forgiveness and in making invocations. In the same way, his followers performed the prayer, made invocations and sought God's forgiveness.

[ Al Dahhak b. Abd Allah reported: ]

(A contingent of) Umar b. Sa'd's (continually) passed us keeping watch over us while al-Hussain, himself, recited:

Let not those who disbelieve think that our giving them a delay is better for their souls. We give them a delay only that they might increase their wickedness. They shall have a disgraceful punishment. God does not leave the believers in the situation you are in until He has made the evil distinct from the good. [ Quran III, 117/8 ]

A man called 'Abd Allah b. Samir, (who was) among those horsemen heard that. He was given to much laughter, and was a brave fighter, a treacherous knight and a noble. He cried out: "By the Lord of the Ka'ba, we are the good, we have been distinguished from you."

"O terrible sinner," cried Burayr b. Hudayr, "has God made you one of the good?"

"A curse on you, whoever you are?" he shouted back.

"I am Burayr b. Hudayr," he replied. And they both cursed each other.

Ziyarat Al-Nahiyya - To the Immortal Heroes of Kerbala

NOTE: There are two Ziyarats with this name, this is the shorter one. One of the most important sources of the names of these heroes and martyrs is a Ziyarat, taught by the Twelfth Imam (A), known as Ziyarat of Nahiya, which has been copied by all the great authorities in their reliable books. The Ziyarat of Nahiya, as it has come down to us, omits certain names of martyrs, although they are well known for their participation in the holy struggle at Kerbala. This omission may be due to some lapse in memory on the part of the reporters or inaccuracy or inadvertence of copyists.

A translation of the Ziyarat is given below, for those who are not acquainted with Arabic. It is the only Ziyarat which mentions the martyrs of Kerbala by name, and in some cases it also gives the names of those who slew them and throws light upon some of the circumstances of their martyrdom.

  Listen to Ziyarat Al-Nahiyya

1. Peace be upon you, O first of the martyrs from among the scions of the noblest descendants of the Prophet Ibrahim, Friend of Allah.
May Allah bless you and your father, who at your death lamented,

Al-Hussain (as) in the Eyes of Humanity

Charles Dickens - (1812-1870) English novelists of the Victorian period

“Imam Hussain uprooted despotism forever till the Day of Resurrection. He watered the dry garden of freedom with the surging wave of his blood, and indeed he awakened the sleeping Muslim nation. If Imam Hussain had aimed at acquiring a worldly empire, he would not have travelled the way he did (from Medina to Karbala). Hussain weltered in blood and dust for the sake of truth. Verily he, therefore, became the bed-rock (foundation) of the Muslim creed; La ilaha illa Allah (There is no god but Allah).”

Mahatma Gandhi -  (1869 – 1948) lawyer, leader of the uprising in India

In a statement published in 'Young India,'1924:

“I wanted to know the best of the life of one who holds today an undisputed sway over the hearts of millions of mankind.... I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of Hussain the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission to save Islam. These and not the sword carried everything before them and surmounted every obstacle.

He also said: “I learned from Hussain how to be wronged and be a winner.”

Robert Durey Osborn - (1835-1889) Major of the Bengal Staff Corps.

"Hussain had a child named Abdallah, only a year old. He had accompanied his father in this terrible march. Touched by its cries, he took the infant in his arms and wept. At that instant, a shaft from the hostile ranks pierced the child's ear, and it expired in his father's arms. Hussain placed the little corpse upon the ground. 'We come from God, and we return to Him!' he cried; 'O Lord, give me strength to bear these misfortunes!' … Faint with thirst, and exhausted with wounds, he fought with desperate courage, slaying several of his antagonists. At last he was cut down from behind; at the same instance a lance was thrust through his back and bore him to the ground; as the dealer of this last blow withdrew his weapon, the ill-fated son of Ali rolled over a corpse. The head was severed from the trunk; the trunk was trampled under the hoofs of the victors' horses; and the next morning the women and a surviving infant son were carried away to Kufa. The bodies of Hussain and his followers were left unburied on the spot where they fell. For three days they remained exposed to the sun and the night dews, the vultures and the prowling animals of the waste; but then the inhabitants of a neighbouring village, struck with horror that the body of a grandson of the Prophet should be thus shamefully abandoned to the unclean beasts of the field, dared the anger of Obaidallah, and interred the body of the martyr and those of his heroic friends."
[Islam Under the Arabs, Delaware, 1976, pp. 126-7]

Peter J. Chelkowski - Professor of Middle Eastern Studies, New York University.

"Hussain accepted and set out from Mecca with his family and an entourage of about seventy followers. But on the plain of Karbala they were caught in an ambush set by the … caliph, Yazid. Though defeat was certain, Hussain refused to pay homage to him. Surrounded by a great enemy force, Hussain and his company existed without water for ten days in the burning desert of Karbala. Finally Hussain, the adults and some male children of his family and his companions were cut to bits by the arrows and swords of Yazid's army; his women and remaining children were taken as captives to Yazid in Damascus. The renowned historian Abu Reyhan al-Biruni states; "… then fire was set to their camp and the bodies were trampled by the hoofs of the horses; nobody in the history of the human kind has seen such atrocities."

Simon Ockley - (1678-1720) Professor of Arabic at the University of Cambridge.

"Then Hussain mounted his horse, and took the Koran and laid it before him, and, coming up to the people, invited them to the performances of their duty: adding, 'O God, thou art my confidence in every trouble, and my hope in all adversity!'… He next reminded them of his excellency, the nobility of his birth, the greatness of his power, and his high descent, and said, 'Consider with yourselves whether or not such a man as I am is not better than you; I who am the son of your prophet's daughter, besides whom there is no other upon the face of the earth. Ali was my father; Jaafar and Hamza, the chief of the martyrs, were both my uncles; and the apostle of God, upon whom be peace, said both of me and my brother, that we were the chief of the youth of paradise. If you will believe me, what I say is true, for by God, I never told a lie in earnest since I had my understanding; for God hates a lie. If you do not believe me, ask the companions of the apostle of God [here he named them], and they will tell you the same. Let me go back to what I have.' They asked, 'What hindered him from being ruled by the rest of his relations.' He answered, 'God forbid that I should set my hand to the resignation of my right after a slavish manner. I have recourse to God from every tyrant that doth not believe in the day of account.'"
[The History of the Saracens, London, 1894, pp. 404-5]

Ignaz Goldziher - (1850-1921) Famous Hungarian orientalist scholar.

"Ever since the black day of Karbala, the history of this family … has been a continuous series of sufferings and persecutions. These are narrated in poetry and prose, in a richly cultivated literature of martyrologies - a Shi'i speciality - and form the theme of Shi'i gatherings in the first third of the month of Muharram, whose tenth day (ashura) is kept as the anniversary of the tragedy at Karbala. Scenes of that tragedy are also presented on this day of commemoration in dramatic form (ta'ziya). 'Our feast days are our assemblies of mourning.' So concludes a poem by a prince of Shi'i disposition recalling the many mihan of the Prophet's family. Weeping and lamentation over the evils and persecutions suffered by the 'Alid family, and mourning for its martyrs: these are things from which loyal supporters of the cause cannot cease. 'More touching than the tears of the Shi'is' has even become an Arabic proverb."
[Introduction to Islamic Theology and Law, Princeton, 1981, p. 179]

Sir William Muir - (1819-1905) Scottish scholar and statesman.(Held the post of Foreign Secretary to the Indian government as well as Lieutenant Governor of the North-western Provinces.)

"The tragedy of Karbala decided not only the fate of the caliphate, but of the Mohammedan kingdoms long after the Caliphate had waned and disappeared."
[Annals of the Early Caliphate, London, 1883, pp. 441-2]

Edward Gibbon - (1737-1794) considered the greatest British historian of his time.

"In a distant age and climate the tragic scene of the death of Hussain will awaken the sympathy of the coldest reader."
[The Decline and Fall of the Roman Empire, London, 1911, volume 5, pp. 391-2]

Sayings of Imam al-Hussain (as)

1 - How can a thing the existence of which is dependent on you be taken as a proof for your existence? Is there anything more evident than your "self" disclose you? Are you hidden to need a guide to find you? Surely you are not. Are you far-away to need your footprints to find you? Surely you are not! Blind may the eyes be which do not see you watching and guarding your "self" (Arafa prayer; Biharol Anwar, Vol. 98 , P. 226)

2 - He who has you , has everything , and he who has deprived himself of you is the poorest in the world. Loser is the one who chooses and be content with anyone or anything other than you. (Biharol Anwar, Vol. 98 , P. 228)  

3 - Never will be salvaged the people who win the consent of the creature at the cost of the dissatisfaction of the creator. (Maktal Khawarazmi , Vol. 1 , P. 239)

4 - No one will feel secured on the Resurrection Day except those who feared God in this world. (Biharol Anwar, Vol. 44 , P. 192)

5 - The Almighty God said : "The believing men and the believing women , they are guardians of each other , enjoin good and forbid evil... "God attaches primary importance to enjoining good and forbidding evil " as a duty for men and women. For he knows that if it were fulfilled all the other duties , easy or hard , will be accomplished. That is because "enjoining good and forbidding evil" is a call for Islam , it regains the rights of the oppressed and opposes tyrants. (Tohaf-al- Uqoul , P. 237)

 
6 - O' people , the Messenger of God said : Whoever sees an aggressive tyrant legalizes the forbiddens of God , breeches divine laws , opposes the tradition of the Prophet , oppresses the worshippers of God , but does not concede his opposition to God in word or in deed , surely Allah will place that tyrant ( in the Hell ) where he deserves. (Maktal Khawarazmi , Vol. 1 , P. 234)

7 - People are slaves to the world , and as long as they live favorable and comfortable lives , they are loyal to religious principles. However , at hard times , the times of trials , true religious people are scarce. (Biharol Anwar, Vol. 78 , P. 117)

 
8 - One who pursues a goal through sinful ways , will ironically distance himself from that goal , and will approach what he was afraid of. (Biharol Anwar, Vol. 78 , P. 120)

 
9 - Don't you see that the right is not conveyed and the wrong is not prohibited. Let believers wish to die and righteously meet their God. (Biharol Anwar, Vol. 78 , P. 117)
 

10 - To me , death is nothing but happiness, and living under tyrants nothing but living in a hell. (Tohaf-al- Uqoul , P. 245)

 
11 - Your difficulties are worse than others , because you were deprived of the rank of the scholars - considering your legitimacy and merit -(These difficulties are) because administering the affairs of the society and conveying the ( religious ) rules must be done by scholars who truly believe in God and know what is permitted and what is forbidden by God. But you were deprived from this position and rank for you withdrew from (supporting) the truth. You changed the tradition of the prophet ,despite the clear and disclosed proofs. If you had withstood and were patient against the torture and annoyance ( of the tyrants ) for the sake of God , then the divine affairs would have stayed in your hands , and you were the ones to whom would be referred. But you made the tyrants dominant on you and left the divine affairs in their hands, while they shamelessly do the forbidden and notoriously live a licentious life. Your (fear) from death and attachment to this world have encouraged the tyrants to establish dominance over you. (Tohaf-al- Uqoul , P. 238)

 
12 - O' God! Surely you know that whatever we did was not a competition to gain worldly positions and not for the worthless physical attractions of the world. But to show the signs of religious ways and to remove corruption from your lands , so that the oppressed feel secured and act according to your traditions and rules. (Tohaf-al- Uqoul, P. 239)

 
13 - I never revolted in vain, as a rebel or as a tyrant, but I rose seeking reformation for the nation of my grandfather Mohammad. I intend to enjoin good and forbid evil, to act according to the traditions of my grandfather, and my father Ali Ibn Abi-Talib. (Biharol Anwar, Vol. 44, P. 329)

14 - If the world is counted valuable; surely the house of God's rewards is higher and more worthy. If bodies were created for death; surely being killed with swords in the way of God is a more honorable death. If the share of daily sustenance, of each creature is provided by the creator, surely it is not descent for man to be greedy for gaining and eating too much. If wealth is amassed for one day to be left. Then why a free man becomes so miser on something he has to leave. (Biharol Anwar, Vol. 44, P. 374)

 
15 - If you don't believe in any religion and don't fear the Resurrection Day, at least be free in this world. (Biharol Anwar, Vol. 45, P. 51)

16 - Those who worship God for the hope of gaining , they're not real worshippers ,they're merchants. Those who worship God out of fear ( of punishment ) , they're slaves. And those who worship God to be grateful towards their creator , they are the free people , and their worship is a real one. (Biharol Anwar, Vol. 78 , P. 117)

17 - Beware that the need of people to you is among the blessings of God to you. So do not scare away the needy people when they come to you, as the God’s blessings will return and go elsewhere. (Biharol Anwar, Vol. 78, P. 121)

18 - O' people take a lesson from the advice that God gave to His true believers, among which reproaching the Jewish scholars where he said:" Why do Jewish scholars not prohibit their people from saying sinful words? "And also (the Almighty) said:" Those who turned into atheists, from among the descendants of Israel, were cursed”... his Almighty added:" certainly evil was that which they did. "Surely the God criticized them for they turned a blind eye to what they saw of evil and corruption from the tyrants of their time out of greed or fear. The Almighty God says: " Do not fear people, rather, fear me! “The Almighty said: “The believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil.” (Tohaf-al- Uqoul , P. 237)

19 - Whoever seeks the satisfaction of people through disobedience of God; Then God subjects him to people. (Biharol Anwar, Vol. 78, P. 126)

20 - Avoid oppressing the one who does not have any supporter against you, other than the Almighty God. (Biharol Anwar, Vol. 78, P. 118)

21 - One who reveals your faults to you like a mirror is your true friend, and one who flatters you and covers up your faults is your enemy. (Biharol Anwar, Vol. 78 , P. 128)

22 - Wisdom will not be complete except by following the truth. (Biharol Anwar, Vol. 78, P. 127)

23 - Associating with corrupt people makes you subject to suspicion. (Biharol Anwar, Vol. 78, P. 122)

24 - Crying out of fear from God is salvation from the hellfire. (Mostadrakol Wasael, Vol. 11, P. 245)

25 - A man came to Imam Hussain (Master of the martyrs) and said: I am a sinful man and can't avoid doing sin, please advise me. Imam (as) said: If you can do these five things, then commit sin as much you like. First of all: don’t eat the sustenance of God and commit sin as much you like. Second: go beyond the domain of God and commit sin as much you like. Third: seek a site where God can not observe you and commit sin as much you like. Fourth :if the Angel of death comes to you to take away your soul, expel him away from yourself and commit sin as much you like. Fifth: If the Angel of Hell was about to throw you into the hell-fire, stop him and commit sin as much you like. (Biharol Anwar, Vol. 78, P. 126)

26 - Avoid doing what makes you obliged to apologize for it. True believers never do anything for which they have to apologize. Fake believers , on the contrary , keep doing wrong and say they are sorry in the aftermath. (Tohaf-al- Uqoul , P. 248)

27 - Hastiness is foolishness. (Biharol Anwar, Vol. 78, P. 122)

28 - Do not permit anybody (to come in) before saying Salam (greetings). (Biharol Anwar, Vol. 78 , P. 117)

29 - Among the signs of ignorance is arguing with irrational people. (Biharol Anwar, Vol. 78, P. 119)

30 - Among the signs of a learned man is criticising his own words and being informed of various viewpoints. (Biharol Anwar, Vol. 78, P. 119)

31 - Imam Hussain (as) was asked: O 'the son of the prophet how is life going on? Imam replied: Life is going on , in such a way that I have a God over me, the hell-fire in front of me , death is looking for me, there is no escape of the Day of Judgement, I am taken as a hostage by my own deeds, things do not turn out to be the way I like , I cannot repel what I hate, the affairs are in someone else's hands. He tortures me if he likes and he forgives if he wishes. Therefore, is there anybody poorer than me? (Biharol Anwar, Vol. 78 , P. 116)

32 - Whoever becomes generous becomes a noble; and whoever becomes stingy becomes vicious and mean-spirited. (Biharol Anwar, Vol. 78 , P. 121)

33 - The most generous person is the one who offers help to those who do not expect him to help. (Biharol Anwar, Vol. 78 , P. 121)

34 - Whoever sorts out a problem of a believer, God sorts out his difficulties of this world and the here-after. (Biharol Anwar, Vol. 78 , P. 122)

35 - If you heard a person discredits the dignity and the honour of people ,then try not to get introduced to him. (Balagatol Hussain ( as ) , P. 284)

36 - Never raise your need except to three ( kinds of people ): to a religious , to a brave man or to a nobleman. (Biharol Anwar, Vol. 78 , P. 118)

37 - Seventy rewards are for Salam ( Islamic greeting ) ; sixty nine for the starter and one for the one who replies. (Biharol Anwar, Vol. 78 , P. 120)

38 - Act like the one who believes in punishment for sin and reward for good deeds. (Biharol Anwar, Vol. 78 , P. 127)

39 - Should poverty , illness , and death not exist , man would not bow to anything. (Nozhatol Nadher wa Tanbeehel Al - Khatir , P. 80)

40 - You deserve the Paradise , don't sell yourself for anything less. Whoever is content to the worldly pleasures , has sufficed to something base and low. (Balagatol Hussain ( as ) , P. 308)

41 - Being thankful for a grace of God makes God reward you with another grace. (Nozhatol Nadher wa Tanbeehel Khatir , P. 80)

42 - Never trust anybody but those who fear God. (Balagatol Hussain ( as ) , P. 292)

43 - Imam (as) was asked: What causes noble & eminent personality. He replied : " controlling your tongue and doing good deeds. (Balagatol Hussain ( as ) , P. 332)

44 - O' people do compete in good deeds and haste in grabbing the good chances. By delaying good deeds , you reduce their value. By gaining victory win the respect and praise of others , and do not let others blame you for being lazy. If one does a favour to another but he does not thank him for it , be sure that God will reward him instead , and surely the God's reward is greater and more generous. (Biharol Anwar, Vol. 78 , P. 121)

45 - Beware that the need of people for you is among the graces of God, so do not neglect the needy as the graces will turn into difficulties. Do know Good deeds bring you people's respect and praise and God's rewards. If you could personify and visualise good deeds as a human being you would see him as kind and good looking , whose sight is pleasant for everyone to see. And if you could picture evil acts , you would see him ugly and disgusting , hearts detesting him , and eyes closing to his sight. (Biharol Anwar, Vol. 78 , P. 121)

46 - The most merciful person is the one who forgives when he is able to revenge. (Biharol Anwar, Vol. 78 , P. 121)

47 - Your best relation is the one who comes to you and helps you when you have severed relations with him. (Biharol Anwar, Vol. 78 , P. 121)

48 - Whoever sorts out the difficulty of a believer God will sort out his difficulties in this world and in the hereafter. (Biharol Anwar, Vol. 78 , P. 122)

49 - Tolerance is man's ornament , keeping promises is a sign of nobility , and bonding with others is a grace. (Biharol Anwar, Vol. 78 , P. 122)

50 - Arrogance is a sign of selfishness rashness is a sign of foolishness and foolishness is a sign of weakness and exaggeration causes destruction. (Biharol Anwar, Vol. 78 , P. 122)

51 - Thinking of war is spine-chilling and its taste is extremely unpleasant. A true warrior is one who steps into the scene of war, fully armed, with no fear of the enemy. Whoever starts fighting at an inappropriate time , or when he is not fully equipped and prepared , or without having made plans about it , he will not be helpful for his people and he will die in vain. (Biharol Anwar, Vol. 32 , P. 405)

52 - I advise you to keep piety and chastity and warn you of the days of Resurrection and death , and hoist you his ( threatening ) flags : Imagine death with its terrible frightening looks , its unwanted arrival, and its bitter taste has clawn at your soul and has made an obstacle between you and your deeds. Still you care more about your body ( rather than soul ). I can see the calamity of death grabs you suddenly and drags you from the surface of the earth to its depth and from the heights of the earth to its lower places and from the joy and familiarity of the earth to the horror of the grave , from the prosperity and illumination of earth to the darkness and pitch blackness of the grave and from the vastness of the earth to the tightness of the grave. It takes you to that prison to which your nearest relative is not allowed to visit you , to a place where patients have no right to be visited , to a place where there is no response to any cry or scream. May the Almighty God save us from the difficulties and problems of this day and salvage both we and you from the punishment of that day , and makes us deserving his great rewards. (Biharol Anwar, Vol.78 , P.120)

53 - I advise you to keep the divine piety. Surely the God has ensured for the one who keeps his piety to transfer him from what he dislikes to what he likes ;and provides him with sustenance form an unexpected way. (Biharol Anwar, Vol. 78 , P. 121)

54 - Beware not to be among those who fear that people might face punishment for their sins but they feel secured from their own sins. Surely the glorious God can not be cheated and no reward can be achieved from him except by his obedience ; God willing. (Biharol Anwar, Vol. 78 , P. 121)

55 - O' the son of Adam ! Think for a while and ask yourself : Where are the kings and emperors of the world ? Where are those who re-built the ruins , dug ditches and wells , planted trees and set up habitable towns ? Where are those who gathered wealth ? They had to part with their wealth and properties and leave them to other reluctantly. We, too, will have the same fate. (Ershadol Kuloob , Vol. 1 , P. 29)

56 - O' the son of Adam! lmagine your death bed , your grave , imagine the Day of Judgement when all parts of your body will testify against you ; the day when knees will tremble , hearts will be squeezed inside tight chests ;the day secrets will be disclosed , people will be unmasked , some will come out victorious and dignified and some will be disgraced , and the divine justice will gauge people's deeds. (Ershadol Kuloob , Vol. 1 , P. 29)

57 - O' the son of Adam! Remember the death of your fathers and your children ,where they were , and to where they went. I can foresee that you , too ,will join them very soon and provide a lesson for others. (Ershadol Kuloob , Vol. 1 , P. 29)

58 - We are the victorious party of God , we are the household of the Messenger of God and the relatives of him. We are the dignified and chaste family of the prophet , we are one of the two great weights of which the prophet of God has appointed us as the second to the book of God ( which is the first of the two weights ).The book in which there are explanations for everything. There is no wrong init. The Holy Koran for which we have been trusted to interpret. We will never be helpless in its interpretation. In our interpretation , we follow the facts of the Holly Quran. O' people do obey us, because obeying us is compulsory for you, and is tantamount to obeying God and his Messenger. (Biharol Anwar, Vol. 44 , P. 205)

59 - A person asked Imam Hussain (as): " O' the son of the messenger of God, how can we know God Almighty? " Imam replied : " By knowing and obeying the Imam of your time. "(Biharol Anwar, Vol. 5 , P. 312)

60 - Divine laws and Islamic principles must be carried out only by us Imams , the divine scholars , who have thorough knowledge of the permitted and forbidden things by God. (Biharol Anwar, Vol. 97 , P. 80)

61 - O' God! , you know my revolt against the rule of Bani Omayah did not stem from any greed for power, or for taking revenge. I stood against the tyrant of my time to reveal the genuine image of your divine religion , and to make social reforms in order to save the oppressed and pave the way for them to act according to your rules. And you people ! If you don't support us and treat us fairly , tyrants and oppressors will dominate you to blow out divine illumination. Surely God Almighty is our strong supporter , upon whom we rely , from whom we seek help , and towards whom is our return. (Biharol Anwar, Vol. 97 , P. 80)

62 - Thanks to God , whatever God wills will happen , there is no power except stemming from Allah ( God ). Death has been written on the son of Adam( human being ) in such a suitable way like the elegance of a necklace around the neck of a young girl. I am so eager to meet my ancestors like the enthusiasm of Jacob to see Joseph. The divine fate has destined for me a place of killing to which I have to go. As if ( I can see ) my body parts and members are torn by the hungry wolves of a district between Nawawis and Karbala to quench there thirst and hanger by killing me. There is no escape from such a divine fate. We , the household of the Prophet , are subservient to whatever God has destined us. We will be patient on this calamity which he has planned for us. Of course his Almighty will give us the reward of the patients. We are ( as ) the body parts of the Prophet and his body parts will not separate from him. We will be surrounding the Prophet in the Paradise. By our departure from this world the Prophet will be delighted. The promises that have been given to us will be fulfilled. Now , whoever among us is ready for martyrdom and has prepared himself for death and is fond of meeting God , will move with us. We will set out tomorrow ; God willing. (Biharol Anwar, Vol. 44 , P. 366)

63 - O' people do know that this world is a mortal/house. (Nasikh At'tareekh , Vol. 6 , Part. 2 , P. 243)

64 - I do not know companions more loyal and better than my companions ,neither do I know a household more honourable and passionate than my household. May the Almighty rewards you for the favors you have done me. (Biharol Anwar, Vol. 44 , P. 392)

65 - The Almighty God elevates His worshippers for their patience in enduring difficulties. (Biharol Anwar, Vol. 45 , P. 90)

66 - Know that Surely the world's sweetness and bitterness are all ( nothing but )dreams. Awareness is solely in the hereafter. The winner is the one who wins the other world and the wretched is the one who becomes wretched in it ( the hereafter ). (Biharol Anwar, Vol. 45 , P. 91)

67 - Praise to God who created the world and made it a mortal, unstable and uncertain house the residents of which keep changing and under going ups and downs , wretched and miserable are those who are deceived by the fleeting and transient pleasures and attractions of this world. (Biharol Anwar, Vol. 45 , P. 5)

68 - No way ! By God I will never surrender to them like a humiliated person and never pledge allegiance to them like slaves." I seek refuge to my God from you stoning me to death ". " I seek refuge to my God and your God from any arrogant who does not believe in the day of Resurrection ". (Biharol Anwar, Vol. 45 , P. 7)

69 - Be patient O ' the son of the nobles. Death is only a bridge which takes you from misery and loss to the vast Paradise and the eternal graces. Then , is there anyone among you who dislikes to be transferred from a prison to a palace? For your enemies death is the opposite , it is like being transferred from a palace to a prison to be tortured. As my father quoted the Prophet assaying : " Surely, this world is a prison for the believer and a Paradise for the infidel." Death is a bridge to take some to their Paradise and some to their hell. I have never told lies and never was told lies. (Biharol Anwar, Vol. 44 , P. 297)

70 - Yazid , the natural son of an illegitimate has placed me in a dilemma , drawing my sword and fighting or being humiliated by allegiance to him. But it is impossible for us to be humiliated , God , his messenger , the believers, my respectable family would not prefer obedience to mean people. To dying with glory. (Biharol Anwar, Vol. 45 , P. 83)

71 - Those who seek to win God's favor and satisfaction, no matter if it evokes people's wrath , God will make them dispense with people. But those who win contentment of people at the cost of enraging God , the Almighty will make them dependent upon people. (Biharol Anwar, Vol. 78 , P. 126)

72 - Best of wealth is that with which one protects his fame and dignity. (Biharol Anwar, Vol. 44 , P. 195)

73 - Swear by God , I did not rise against the tyrannical rule of Bani Omayah out of selfishness or with the aim of oppression or corruption. My revolt only aimed at reviving the religion of my grandfather , the holy Mohammad and the traditions of my father Ali ibn-Abi Talib , to enjoy good and forbid evil. So, whoever accepts me by accepting the truth , surely God rewards him for supporting the truth. And whoever rejects me , I will be patient until God judges between me and these people justly. Surely , His Almighty is the Best Judge of the judges. (Biharol Anwar Vol. 44 ", P 329)

74 - ( Since the world is mortal,) imagine as if there has been no world from the beginning ; and ( since the here after is eternal ) as if it has ever been existing. (Biharol Anwar, Vol. 45 , P. 87)

75 - Swearing by my own soul : Imam can be nobody except the one who rules according to Koran , rises for justice, affiliates to the true religion and contains himself to all that for the sake of God. (Biharol Anwar, Vol. 44 , P. 334)

76 - Those who worship God sincerely will be rewarded far more than what they had wished and even more than what they deserve. (Biharol Anwar, Vol. 71 , P. 184)

77 - Association with the wicked people is evilness , and association with the corrupted people brings doubts to oneself. (Biharol Anwar, Vol. 78 , P. 122)

78 - Imam Hussain(as) said : " whoever comes to us will find at least one of these four : he will hear sound reasoning , will see fair judgement , will face a helpful brother , and will enjoy the company of learned men."(Biharol Anwar, Vol. 44 , P. 195)

79 - Imam Hussain (as) said to a man who was backbiting someone in Imam's presence : " Stop this evil act , for your backbiting will be the food of dogs in the hell." (Biharol Anwar, Vol. 78 , P. 117)

80 - Sometimes God Almighty showers a man with grace and favor , instead depriving him of the blessing of being grateful , this is how God tests his mortals. (Biharol Anwar, Vol. 78 , P. 117)

81 - "Those stingy people who economize on even greeting are real misers." (Biharol Anwar, Vol. 78 , P. 120)

82 - Addressing his son Ali, Imam Hussain said : " O ' my son be afraid of oppressing the one who has no defender except God. (Biharol Anwar, Vol. 78 , P. 118)

83 - A man from the Ansaar group came to Imam. He had a request. Imam told him to write his request if he was too shy to say it. The man wrote :" I owe someone 500 dinars and he is pressuring me for returning it. Please talk to him and ask him to give me more time. " When Imam read the request , he bestowed the man a purse. The purse contained 1000 dinars. He said , " 500 to pay your debts , and the rest for improving your living conditions. "Then Imam said , " Avoid asking for help from anyone but three types of people : the religions , the generous , and the noble ;The religions for their fear of God , the generous for their charitability ,and the noble for their dignity, will not let you down. (Biharol Anwar, Vol. 78 , P. 118)

84 - Among the signs of having won the approval & acceptance of God Almighty is keeping the company of the learned. Among the signs of ignorance is fighting with true believers. And among the signs of a learned person is his thinking before saying, and his being well informed of the scientific facts of his day. (Biharol Anwar, Vol. 78 , P. 119)

85 - Avoid doing what you might later be asked to apologise for it! Because the believer does not harm and does not ask for apology , while the hypocrite always harms and apologizes. (Biharol Anwar, Vol. 78 , P. 120)

86 - When a poor man begs for your help , his pride is hurt. Then you don’t deal another blow to his pride by letting him down. (Biharol Anwar, Vol. 44 , P. 197)

87 - Imam(as) said : "Whoever likes us for the sake of God , we will join the Prophet(pbuh) together like these two ( and stuck two of his fingers together ). And whoever likes us for this world he will be rewarded only in this world which contains both good and evil people." (Biharol Anwar, Vol. 27 , P. 84)

88 - When you are frustrated and do not know a way out , only flexibility and moderation towards difficulties will save you. (Biharol Anwar, Vol. 78 , P. 128)

89 - Shifter are the orphans of Mohammad's household. Whoever takes an orphan of ours under his protection and guides him , the Almighty God Will tell him , O My generous mortal , you deserve my grace. Then he will order his angels to give him one thousand palace , for each word he how taught. (Biharol Anwar, Vol. 2 , P. 4)

90 - If it were not the realization of the Moslem brothers' rights , for whatever evil you did ; you would have been punished. But the glorified God says :" Whatever affliction befalls you , it is on account , of what your hands have wrought , and (yet) He pardons most (of your faults)". (Biharol Anwar Vol. 75 , P. 415)

91 - A man told Imam Hussain: O' the son of the Prophet! I am your Shi’a (follower)! Imam replied: "Fear God and don't claim this, otherwise God will tell you : You are a liar in what you claimed. Surely our Shi’as ( followers ) are those whose hearts are pure and free from insincerity and treason , you had better say you are an admirer and friend". (Biharol Anwar Vol. 68 , P. 156)

92 - Brothers are of four kinds : A brother who cares both about you and about himself , a brother who is only concerned about you , a brother who is only after harming you , and a brother who benefits neither you nor himself. When asked to clarify this , Imam said , " A brother , who cares about you and himself , is beneficial for both you and himself. such a brother maintains friendship with you , as in a perfect friendship , the two friends live together happily , but in a deficient one relations sour soon. The brother who is only concerned about you, he does not seek any material gains in his friendship with you. Rather , he will make every effort to help , and that is true friendship. The brother who constantly seeks to harm you : such a brother is in fact an enemy disguised and masked. He looks for an opportunity to harm you. He cleverly hides his real face from you. He lies about you in your absence , and he is jealous of you. May he suffer eternal damnation : And the brother who benefits neither you nor himself , he is a truly stupid person. Avoid making friends with his type. Such a friend seeks superiority to you and plots to possess whatever you have. (Biharol Anwar Vol. 78 , P 119)

93 - Imam Hussain (as) said to one of his followers : Which one is preferred to you? Saving the life of a weak man who is being killed by an oppressor , or saving a poor believer from among our Shi’as , who is being misled by an unbeliever and an enemy to the household of the prophet , through false reasoning and arguing ?Then Imam himself replied : Certainly saving the poor believer , as God Almighty says. " Reviving a misguided man by enlightening him , is tantamount to reviving all the world's people. "(Tafseer Al - Askari or Biharol Anwar, Vol. 2 , P. 9)

94 - For a king , the worst characteristics are three :fearing enemies , oppressing the weak , and being ungenerous. (Biharol Anwar, Vol. 44 , P. 189)

95 - "Avoid embarking on a task that is beyond your tolerance."(Aaian Ashi'a , Vol. 1 , P. 621)

96 - " Do not try for what you cannot win. "(Aaian Ashi'a , Vol. 1 , P. 621)

97 - " Spend as much as you earn , not more. "(Aaian Ashi'a , Vol. 1, P. 621)

98 - "Do not expect to be rewarded more than you deserve." (Aaian Ashi'a , Vol. 1 , P. 621)

99 - Do not be pleased save to what you have got of Allah's obedience. (Aaian Ashi'a , Vol. 1 , P. 621)

100 - Do not assume responsibility for a task , unless you are sure you can handle it competently. (Aaian Ashi'a , Vol. 1 , P. 621)

101 - Do not prescribe a medicine for a king , because if it cures him he will not thank you , and if it worsens his condition, he will blame you. (Biharol Anwar, Vol. 78 , P. 127)

102 - Referring to a follower who had refrained from joining a war and then had apologized for it and sought to bring an excuse to justify it , Imam said :Apologizing for a sin committed consciously is worse than the sin itself. (Biharol Anwar, Vol. 78 , P. 128)
 

103 - If you gather wealth but do not use it , you are not the owner of your wealth , rather , you are owned by it. So benefit from your possessions and do not let them benefit from you. (Biharol Anwar, Vol. 78 , P. 127)

104 - Whoever accepts your grant , he has helped you with your generosity. (Biharol Anwar, Vol. 78 , P. 127)
 

105 - Telling the truth brings about honor. (History of Yakoobi , Vol. 2 , Najaf prees , P. 246 , line 9)
 

106 - Telling lies , is a sign of weakness. (History of Yakoobi , Vol. 2 , Najaf prees , P. 246 , line 9)
 

107 - " People's secrets are properties held in trust with you." (History of Yakoobi , Vol. 2 , Najaf prees , P. 246 , line 9)
 

108 - "Your neighbours are like your relatives." (History of Yakoobi , Vol. 2 , Najaf prees , P. 246 , line 9)
 

109 - Aiding ( others ) is ( a sign of ) truthfulness. (History of Yakoobi , Vol. 2 , Najaf prees , P. 246 , line 9)
 

110 - " Working grants you experience. "(History of Yakoobi , Vol. 2 , Najaf press , P. 246)

111 - Good manner is ( counted as ) a worship. (History of Yakoobi , Vol. 2 , Najaf press , P. 246 , Line 9)

 
112 - Silence is an ornament ( for man ) (History of Yakoobi , Vol. 2 , P. 246)

113 - Greediness is poverty. (History of Yakoobi , Vol. 2 , P. 246)

114 - Generosity is prosperity. (History of Yakoobi , Vol. 2 , P. 246)

115 - Moderation is wisdom. (History of Yakoobi , Vol. 2 , Najaf press , P. 246 , Line 9)
 

116 - Once Imam(as) advised Ibn- Abbas :" Do not talk about something which does not concern you , because I fear that you commit a sin , and do not talk in what concerns you unless there is an occasion for it. Very often a speaker is criticized for telling the truth (for it was not on the right occasion.) (Biharol Anwar, Vol. 78, P. 127)
 

117 - Do not argue with two types of people : the patient and the stupid; the former will beat you , and the latter will bother you. (Biharol Anwar, Vol. 78 , P. 127)

118 - In your friend's absence , speak of him the way that you like him to speak of you in your absence. (Biharol Anwar, Vol. 78 , P. 127)

119 - Death with dignity is better than life with humility. (Biharol Anwar, Vol. 44 , P. 192)

120 - Continuous experience increases intellect , honour and piety. (Biharol Anwar, Vol. 78 , P. 128)

121 - Contentment causes the comfort of body. (Biharol Anwar, Vol. 78, P. 128 , Line 9)

122 - Imam (as) was asked why the Almighty God made it compulsory to fast. He replied. " To make the rich taste hunger and be merciful towards the needy. "(Manakib Aal Abi-Talib by Ibn Shahrashoob , Vol. 4 , P. 68)

123 - Imam Hussain (as) was asked : How great your fear of God is? He said : "Nobody will be safe in the Day of Judgement except those who fear God in this world. (Biharol Anwar, Vol. 44 , P. 192)

124 - Imam was asked about Jihad, striving in the way of God, recommended or compulsory ? He said , " Jihad in Islam is of four kinds : two of them on compulsory , one of them is recommended but cannot be performed except with a compulsory one , and one is solely recommended. One of the first two compulsory ones is striving of a man with himself to avoid committing sins which is greatest kind of Jihad. The second compulsory Jihad is fighting infidels. The third kind of Jihad which is recommended but cannot be carried out unless with a compulsory Jihad , is Jihad of the Islamic nation against their enemy which is compulsory on all the Muslim nation. If they live it away ,God's punishment will come , and this is a sort of nation punishment. But this Jihad is recommended for the Imam , leader of the Muslims , alone.
He is to come to the nation , and they together. Go for striving against the enemy. The fourth Jihad which is recommended is when a good tradition is initiated or revived by a person who strives for safeguarding it or improving it. This is among the best deeds , as it is reviving a good tradition. Surely , the Prophet( Peace be Upon Him and his Family ) said , " Whoever establishes a good tradition , he will be rewarded for it , and in addition , he will be rewarded for every other individual who has followed his tradition. (Tohaf-al- Uqoul , P 243)
 

125 - O' the son of Adam ! Your life comprises of passing days , with each day passing , a part of you goes away for good. "(Ershadol Kuloob by Dailami , P. 40)
 

126 - The Holy book of the Almighty contains four items : words , implications, esoteric points, and realities. Words for common people , implications for special people , esoteric points for divine leaders, and realities for the prophets ( May peace be upon them all )(Jame-ol Akhbar by Sadook , P. 47)

127 - Those who are reduced to tears after hearing sufferings of my family , their tears will protect them from hell and God will place them up in Paradise. (Biharol Anwar, Vol. 44 , P. 279)

128 - Tears of the eyes and fear of the hearts are among graces of the Almighty God. (Mostadrakol Wasael vol. 11 , P. 245)

129 - Do not try to find fault with others. Instead , when someone makes a small blunder , try to cover up for him and justify his mistake. (Nozhatol - Nodhir wa Tanbihol - Khater , P. 80)

130 - Endure difficulties when you walk on a divine path , and resist the temptation of worldly pleasures. (Nozhatol - Nadher wa Tanbihol - Khater , P. 85)

131 - Aban Ibn Taglib said he once heard the martyred Imam (as) as saying:" Whoever likes us ( the household of the Prophet ) he becomes from us the house hold " ( of the prophet ).He had asked Imam: " From you the household ? " Imam answered," From us the household," and repeated it three times. Then Imam went on to say, "Did you not hear the saying of the prophet Ibraham( in the Holy Koran ) : " And whoever follows me , he is from me? "(Nozhatol Nadhir wa Tanbihol - Khatar , P. 40)

132 - Nothing is more disgraceful for old people than being slaves to their worldly desires. (Kefayatol Athar fi An - nass Ala Al - Aemma Al - Ethnai - Ashar , P. 233)

133 - Nothing is more disgraceful for rulers than treating their subordinates cruelly. (Kefayatol Athar fi Al - Nas Ala Al - Aemma Al - Ethnai Ashar , P. 233)

134 - Nothing is more disgraceful for noble people than telling lies. (Kefayatol Athar fi Al - Nass Ala - Al - Aemma Al - Ethnai Ashar , p. 233)

135 - Nothing is more disgraceful for the learned than greed. (Kefayatol Athar fi Al - Nass Ala Al - Aemma Al - Ethnai Ashar , P.233)

136 - Amir al-Mo'menin ( leader of believers ) asked his son Hussain :" O' son ! what is being honorable " ?He replied : " Benevolence to family members , and bearing their losses. "(Biharol Anwar, Vol. 78 , P. 102)
 

137 - Imam (as) was once asked : what is affluence ?He said : " Decreasing your wishes , and being satisfied with what is enough for you. "(Biharol Anwar, Vol. 78 , P. 102)
 

138 - What is poverty ?" Being covetous and hopeless. "(Biharol Anwar, Vol. 78 , P. 102)
 

139 - What is being low and base ?" Saving yourself but leaving your spouse to grapple with difficulties at hard times. "(Biharol Anwar, Vol. 78 , P. 102)

 
140 - What is stupidity? " Hostility to one's powerful and efficient commander , or to someone who can harm you or benefit you." (Biharol Anwar, Vol. 78 , P.102)

141 - A man told Imam Hussain (as): "I have built a new house. I like you to enter it and pray to God for me. Imam accepted. After entering the house, Imam had a look at it and said,” You have demolished your house and have built a larger and more luxurious house. People on the earth admire you and respect you for that house , while those up in the Heavens despise you. (Mostadrakol Wasael , Vol. 3 , P. 467)
 

142 - The Holy Koran has an elegant outward and a profound inward (Jame- ol Akhbar by Sadook , P. 47)
 

143 - The intelligence of Muawiyah was being discussed when Imam said :" Man's intelligence would not be perfect unless truth is followed". (Biharol Anwar, Vol. 78 , P. 127)
 

144 - Imam Hussain (as) said : " Our enemy is the enemy of my grandfather Mohammad "(Ihqaqol Haq , Vol , 11 , P. 592)
 

145 - Habeeb Ibn Madaher narrated that once he asked Imam Hussain : "What were you before the creation of Adam ? ". Imam replied : " We were spiritual lights orbiting the highest Heaven , and teaching the angels praising and glorification. "(Biharol Anwar, Vol. 60, P. 311)

 
146 - Twelve Mahdis are to be from us. First of them is Amir al-Mo'menin Ali Ibn Abi Talib , and the last is the Imam who rises by justice. Through him, God will revive the earth after its death , and let the real belief overcome other beliefs , in spite of the polytheists' dislike. He has a long occultation ,during which some will abandon their faith , and some will firmly stay in their belief. Then, they will be annoyed and asked : " When will this promise be fulfilled, if you are telling the truth ? " Truly , whoever withstands annoyance and denial of others during the occultation of Mahdi is like the one who fights by sword alongside the prophet (pbuh ). (Biharol Anwar, Vol. 51, p. 133)

147 - Imam (as) was asked what virtue is. He said : " Holding your tongue, and good deed." Then he was asked what defect is. He said : " Involving yourself in a futile task." (Mostadrakol Wasael , vol. 9 , P. 24)

A Speech of Imam Al-Hussain (as)

Why do the bishops and rabbis not forbid them to utter sin, [and consume the unlawful? Evil is the thing they are doing] (5:63)       

And when He says:

God has reproved them because they beheld the open vices and corruption of the oppressors, but did not forbid them from that on account of attachment to their favors and fear of what periled them. Whereas God says:

....So fear not men, but fear me.... (5:44)

And He says:

And you, [0 company of the elect of the Ummah], assist us and do us due justice. The oppressors have power over you and they act to extinguish the light of your Prophet (S). And God suffices us, and in Him we put our trust. Towards Him do we turn, and towards Him all things shall return.

What is Ashura?

Every day is Ashura and every land is Kerbala

What is Ashura?

In the month of Muharram 61 AH (approx. 20 October 680 AD), an event took place in Iraq at a place known as Kerbala on the bank of the river Euphrates. It seemed in those days insignificant from the historical point of view. A large army which had been mobilised by the Umayyad regime besieged a group of persons numbering less than a hundred and put them under pressure to pay allegiance to the Caliph of the time and submit to his authority. The small group resisted and a severe battle took place in which they were all killed.
It appeared at that time that like hundreds of similar events, this battle would be recorded in history and forgotten in time. However, the events that occurred on the 10th day of Muharram in Kerbala were to become a beacon and an inspiration for future generations. In this article, we shall examine briefly the principal adversaries.

References:
[1] Ibn Majah: Sunan, Hadith 144.
[2] Ibn Jarir: Tarikhu'l Umam wa'l Muluk, vol.13, p.2174.
[3] Sayyid ibn Ta'us: Maqtalu'l Hussain, pp.10-11
[4] Al-Khatid al-Khuwarazmi: Maqtalu'l Hussain ,vol.1, p.88.