Hazrat Zainab (s.a.) and Imamate

In her life Zainab (s.a.) always saw the evildoers, oppressors, insurgents and breakers of covenants defy the truth and Imam Ali (a.s.), the supporter of the truth and justice had to quell their revolts. Finally, an evil hand gave Imam Ali (a.s.) a stroke from a poisoned sword on his head in the mosque of Kufa. After Imam Ali (a.s.), his son Imam Hassan (a.s.)became the Caliph. Hassan was also greatly oppressed until at last he signed a peace treaty with the ruler of that time and moved to Kufa in the company of Zainab, her husband, and his own companions. Imam Hassan (a.s.) was poisoned by his treacherous wife Joda, by the order of the Caliph of that time. After Imam Hassan, Imam Hussain (a.s.) became the Imam, but the ruler of Syria Mavia violated the peace treaty and appointed his son Yazid as his successor and insisted that Imam Hussain (a.s.) should pledge allegiance to him. Imam Hussain refused to pledge allegiance and made up his mind to move to Mecca.

Zainab (s.a.) said farewell to her husband and went with her brother accompanied by her sons Muhammad and Aun. They reached Mecca in 61 Hijra year.

Imam Hussain (a.s.) was informed that some agents of the ruler of that time had come to Mecca to assassinate him while circumambulating the Holy Ka'bah. Imam Hussain (a.s.) deemed it advisable to move to Kufa and let people know of his secret mission. They arrived at Karbala on the 2nd Muharram. Zainab had heard from her grandfather and father that Karbala would be the place where Imam Hussain (a.s.) would be martyred.

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Hazrat Zainab (s.a.) in Karbala

Zainab (s.a.) is the shining sun in the history of Islam and of humanity. Her brother's name and Karbala associate the idea of freedom, justice, humanity, virtue, fighting against despotism, with the realization of the sovereignty of Allah. The history of Karbala is based on two pillars: the rising of Imam Hussain (a.s.) and the rising of Zainab (s.a.). She was an outstanding figure in the history of Karbala endowed with divine steadfastness and fortitude. She sacrificed her two sons and one should not say anything if one devoted his life for the cause of Allah. After the martyrdom of her brother and her two sons, she said: "O my Lord! Accept our humble sacrifice to You."

When Zainab(s.a) reached Kufa, she addressed people with fury words: "Praise to Allah, and may the blessing of Allah be upon Muhammad and his progeny. O people of Kufa, you are hypocrites and deceitful. You feign to be sorry for the death of my brother and his companions. May you always shed tears. I find nothing in you but flattery, evil acts and thoughts, pride and spite and ill will. By Allah! You deserve lasting sorrow instead of joy. Shames on you, your hands are imbrued with the blood of the son of the Holy Prophet (SAW), the one who was your sole refuge in case of adversity. By your evil act and disloyalty, you incurred the wrath of Allah against you. Woe betides you! No one will intercede with Allah for you." Her furious words provoked people of Kufa to avenge Hussain's martyrdom.

This frightened Ubaidullah and his cruel agents. She also delivered a furious sermon in the court of the caliph that made his authority and despotic rule feel undermined. She said: "I fear no one but Allah. Make whatever evil plot you can. Blazes are waiting for you in the hereafter. You'll he accountable to Allah for your atrocities."

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The Imam’s Brother, ‘Abbās's Martyrdom

When ′Abbās saw the situation, he gathered his brothers; ′Abdullah, ′Uthman, and Ja′far, and all of them decided to fight before him. Then, when ′Abbās came and asked permission to fight, the Imam said, “Instead of fighting, go and bring some water for the children.”

′Abbās went towards the troops and spoke, “O, ‘Umar Ibn Sa’d! This is Husayn, grandson of the Messenger of God. You have killed all of his followers and relatives. His children and his women are thirsty. Let them have water. He is asking to leave this land for you and go to Rome or India.”

His speech affected the soldiers and some of them cried.

Shimr replied, “If the earth is all filled with water, we would not let you drink one drop of it, unless you come to the allegiance of Yazid.”

When ′Abbās went back to tell his brother the Imam, he heard the children’s cries for water. Then, he took his horse and a water skin and headed towards the river. Four thousand soldiers surrounded him and shot arrows at him, but he did not care. He went straight to the river, carrying the Liwa al‑Hamd, the flag of the Prophet Muhammad during wars, which Imam Husayn inherited.

When he reached the river, because he was so thirsty, he took a handful to drink, but then he remembered that the Imam and his children were still thirsty, he let the water drop back into the river and said:

“I do not want life after Imam Husayn.

Imam Husayn and the women and children are thirsty,

And I cannot drink while they are thirsty.

This is not the order of my religion to do so!”

He filled the water skin and headed back to the camp. When the enemy blocked him, he killed many of them saying:

“I do not care about death.

My life is to protect the life of the Imam!”

Zayd Ibn Ruqad was hiding behind a palm tree, and suddenly came out, swinging his sword and cutting off ′Abbās’s right hand.

′Abbās said:

“If you cut my right hand

I am going to continue protecting my religion

And a true Imam,



The descendant of the Prophet!”

He did not care about his hand because he wanted to get the water back for the children. Another soldier, Hakim Ibn Tufayl, was also hiding, and he came out and cut ′Abbās’s left hand. Then, they surrounded him, and the arrows reached the water skin and the water began to leak out. When ′Abbās noticed this, his heart sank and he could not bear to return back to the camp without any water.

One arrow pierced his chest, and a soldier hit his head with a tent pole. ′Abbās fell down and said, “To you, from me, Peace! O, Imam!”

The Imam immediately rushed to him and said, “Now my back is broken and I have no choice!”

The Imam did not take the body with the others. He left it there and left alone, crying, wiping his tears with his sleeve, and saying, “Is there not anyone to help us? Is there not anyone to give us shelter? Is there not anyone who fears the Fire of God?”

Sukaynah, his daughter, came to him and asked about her uncle ′Abbās. Zaynab came to take her away, and they all started crying heavily. The only one remaining was Imam Husayn. The Imam looked around and saw no one left.

He looked at his family and his children and said, “Is there anyone to take care of the family of the Prophet? Is there anyone who fears God? Is there anyone to help us?”

The children and women cried, weeping and wailing loudly. ′Ali al‑Sajjad was very sick, but he got up and took his sword to fight. The Imam said to Umm Kulthum, “Do not let him participate. If he dies, no one will carry the message.”

Then he gathered all of his children and family and said, “You must be quiet.”

He changed his clothes to the old clothes of the Prophet, changed his sword to the sword of the Prophet, and said, “I am going to be killed, and I do not want anybody to take these old clothes from me.” Then, he asked for his infant child. Zaynab brought him with his mother Rabab. He kept the child on his lap, kissed him, and said, “Woe to the army!”

He took the child with him to the army, held up the child so everyone could see, and said, “If you want to fight with me, this child has no sin for you to fight against him. Take him and give him water.”

The army people were talking, some saying yes, some saying no. ‘Umar turned to his slave, Harmalah, and said, “Finish this matter! Now!”

Harmalah shot a three‑pointed arrow at the heart of the baby, and it died while it was in the Imam’s hands. The Imam caught some of the baby’s blood in his cupped hand and threw it into the sky, saying, “O, God! You are witness to what they have done!”

Then, the Imam came off his horse and dug a grave with his sword on the spot and buried the baby.

Then, the Imam climbed back onto his horse, rode towards the enemy, and said, “I am Husayn, son of ′Ali. Anyone who wants to fight me, come on!”

Ibn Yaghuth said, “I could not believe that someone with so many of his followers and relatives killed could still be so firm in his decision.”

When the Imam started to charge towards them, the army ran away from him, so ‘Umar said, “This is a brave man of the Arabs. You cannot fight him one by one. Surround him on all sides!”

Four thousand arrows were shot at the Imam. He stopped and said, “O, followers of Abi Sufyan! If you do not believe in any religion, and you do not fear the Judgment, then be free in this world. [At least think for yourselves] Go and examine yourselves, if you are Arabs as you claim.”

Shimr said, “What are you saying, O, son of Fatimah?”

The Imam said, “I am the one who fights with you, the women have done nothing wrong. Do not let your army attack the women.”

Shimr agreed, and they started to attack him. The Imam fought the four hundred that were guarding the river, and he entered the river. His horse wanted to drink from the river, and the Imam said to his horse, “I am thirsty and you are thirsty, but I will not drink until you drink.”

The horse looked up at the Imam, showing that he understood. The Imam went to scoop some water, and somebody said, “You drink water while your women are taken slaves?”

The Imam dropped the water and rode back to the tents. He gathered everyone together for one last time and said, “You must be patient, and be prepared for the difficulties of the future. Know that God will protect you and rescue you from your enemies. You should not give up hope. Your enemy will be punished with a severe punishment. Do not complain and do not say things that make you look weak. Be prepared for difficulties.”

When the Imam wanted to ride away on his horse, everyone came and clung to him saying something, and he and Zaynab tried to comfort everyone. He looked at little Sukaynah and said, “You have much crying to come... do not cry for me now.”

While the Imam was saying goodbye to his family, ‘Umar said to his army, “Take advantage of his being busy with his family and attack him. If he leaves them, you cannot overcome him!”

Suddenly, arrows began to fly and the children and women ran to take cover. The Imam clenched his fingers around his sword and went after the troops, killing everyone that came in his way and repeating the phrase “There is no help but from God!”

Shimr said, “You are not going to drink water until you enter hell.”

The Imam said, “O, God! Make him die of thirst.”

Abu al-Hutuf shot an arrow that hit the Imam in his forehead. The Imam removed it from his head and threw it aside, saying, “O God! Do not leave any of them on this earth and never forgive them.” And he said in a very loud voice, “This is the worst treatment you are giving the People of Muhammad! I will be killed by you, but God is going to take revenge on you!”

One of them asked, “What kind of revenge do you think God will take?”

The Imam said, “Some of you will kill others and the punishment of God will come pouring down on you.”

The Imam continued chasing after them and they ran away until someone catapulted a large stone at him. The rock hit his forehead and blood dripped into his eyes. He wiped the blood, and someone shot a three‑pointed arrow that pierced his chest, near his heart.

The Imam said, “In the name of God, and by God, and by the religion of the Messenger of God!” And he pulled the arrow out from his back, which was pouring with blood. He was so weak that he could not walk. Malik Ibn Nasr came and cursed the Imam and hit him on the head with a sword. The Imam said, “May you never eat by your hand until you join the unjust people.”

The Imam fell down on the ground and was not able to get back up. Suddenly, they saw a child (Muhammad Ibn Abi Sa′id Ibn ‘Aqil Ibn Abi Talib) run towards the Imam and drop himself on the Imam to protect him. The Imam told him, “You have to be patient. Go join the women. Do not stay here.”

Before he could get away, an arrow killed the child.

It became easy to kill the Imam. He had no one to help him, and he himself lost so much blood; therefore, he was too weak to stand. But, no one wanted to start the murder of the grandson of the Prophet of God. They surrounded him and just stood there, looking at him, and the Imam just lay there, looking back at them.

Shimr yelled, “Why are you looking at him? What do you expect him to do? If he were able to fight you, he would have. Finish him now that he is wounded!”

Zur’a hit the Imam’s left shoulder with his sword. Hosayn ibn Numayr shot an arrow into his throat, another soldier hit him on his chest, and Sinan speared him on his collarbone, then another in his chest, then another in his throat. Salih Ibn Wahab hit the Imam on his side.

The Imam lay on the ground bleeding and looking up at the soldiers. They stood, looking. The Imam asked for water and they refused to give him any. One of them said, “You will not get any water until you get to hell!”

The Imam asked, “Am I going to hell while my grandfather is the Prophet of God, and I am going to tell him what you have done to me?” He raised his hands to the sky and said, “O God! I am in need of you and ask help from you, and rely only on you. O God! Judge between us and these people who invited us then turned against us and killed us. O God! I am patient on whatever is written for me.”

Ever since the Imam fell off his horse, the horse did not leave the scene, and kept circling around the body of the Imam.

‘Umar said, “This horse is one of the best Arabian horses. You have to fight with the horse!”

The horse, by itself, killed forty men and ten horses.

Then ‘Umar said, “Do not kill him! Let us see what he is going to do.”

So, they left him alone, and he went back to the Imam, sniffed his body, whinnied very loudly, and went back to the tents. When the women and children saw the horse they realized that the Imam was dying. Umm Kulthum and Zaynab and others yelled, “We wish if the heaven and earth were not there!”

‘Umar sent a group of his army, and the Imam was still struggling.

Zaynab called ‘Umar and said, “The Imam is killed and you are watching?” And he cried. She said, “Is there any Muslim among you?” But nobody replied to her.

‘Umar called his army and said, “Go down there and finish him. Shimr went to the Imam, kicked his leg, sat on his chest, took hold of his beard, and stabbed himwith his sword twelve times. Then, he cut off the Imam’s head.

After that, the soldiers came forward to loot the Imam’s belongings from his body. Ibn Hayway took his shirt. Ibn Marthad took his turban. Ibn Khalid took his shoes. Ibn Khal took his sword. Bajad wanted his ring, but he could not get it off, so he cut off the Imam’s finger just to get the ring. Qays took his velvet Qatifa. Ja’wunah took his old clothes. Rahil took his bow. Then, they left the headless bodies to rot in the desert.
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Source: Karbala and Ashura Followed by Ziyarah of Ashura and Ziyara of Warith by Ali Hussain Jalali
www.ahlulbaytportal.com

Brief Notes On Some Of Those Who Martyred In Kufa And Karbala

1 Abu Bakr ibne Ali ibne Abi Taleb
He was called Muhammad e Azghar or Abdullah from Laila daughter of Masud son of Hanzala son of Manath son of Tameem

2 Abi Bakr son of the Second Imam Hasan, son of Imam Ali

3 Abdul Hatoof Ansari and his Brother

4 Sa'd (both Son's of Hur)
Both from Kufa who joined the Holy Imam at Karbala

5 Adham son of Omayya al Abdi
From Basra son of Obaida, whose father had been constant attendant on the Holy Prophet (PBUH&HF)

6 Aslam -

The slave who was purchased and liberated by the Holy Imam - was scribe engaged to write communications from the Holy Imam

7 Anas Ibn Hars e Kahili son of Baniah son of Kahli who was one of the Companions of the Holy Prophet (PBUH&HF)

8 Borair Zibe Khozair e Hamdani A very old pious and devoted companion of Amirul Momineen, Imam Ali, one of the prominent noblemen of Kufa. He was the one who came to the Holy Imam begging him humbly to permit him to get martyred for he wanted to die in the way of the Lord and show his face to the Holy Prophet (PBUH&HF) on the Day of Judgment.

9 Omayyabib Sa'd at Taie
He was one of the Companions of Imam Ali (AS)

10 Bashr Ibn Amrual Hazrami, was among one of the famous ones from faithful devotees of the Holy Prophet (PBUH&HF)

11 Bakr bib Hai at Taimi
Of the Bani Taimi tribe who came to the Holy Imam and volunteered to be martyred in the way of the Lord.

12 Jabib ibne Hajjaj al Taimi

He was the follower of Muslim Ibn Aqeel in Kufa. Since Muslim was arrested he hid himself untill Imam Hussain arrived in Karbala and reported to the Imam and got martyred.

13 Jibilath ibne Ali e Shaibani
Among the ones who was attending on Imam Ali in the battle of Siffin

14 Jafar ibne Aqeel ibne Abi Talib
The third brother of Abbas, the Standard Bearer of the Holy Imam

15 Jafar ibne Aqeel ibne Abi Talib
Brother of Muslim Ibn Aqeel, the Deputy of the Holy Imam to Kufa

16 Jinadat ibne Ka'b Ansari al-Khazraji
Along with his son - Martyred at Karbala - One of the greatest devotees of Imam Hussain

17 Jundab Ibn Mujee al Khaulani
One of the Companions of the Imam Ali who came to the Holy Imam and fell down to his feet and prayed to be permitted to be martyred

18 Jaun
The liberated slave of Abi Zar who after the death of Abi Zar joined the Second (2nd) Holy Imam and thereafter remained with Imam Hussain and came to Karbala with him. He was trained under Abi Zar.

19 Jaun Ibn Malikee Tameemi Of the tribe of Bani Tameem

One who was in Yazed's army. He left the ranks of Yazeeds army and joined Imam Hussains camp

20 Hars
The liberated slave of Hazrat Hamza, the Uncle of the Prophet (PBUH&HF), who came along with Imam Hussain to Karbala and was martyred.

21 Habshi Ibn Qais e Nahmi
Of a group from the tribe of Hamdan. His grand father was one of the faithfuls of the Prophet (PBUH&HF).

22 Hars Ibn Amraul Qais e Kandi
A very brave Noble of Arabia. He went into the army of the oppressors and found his own Uncle there and he (Uncle) asked him : ' Have you come to Kill your Uncle ? ' He replied : ' Yes ! You are my Uncle, no doubt, but God is my Lord and you have come here against Him. ' He killed His Uncle. Along with him three (3) others joined the Holy Imam and they were martyred.

23 Habib Ibn Amir e Taimi
One who had already payed allegiance to the Holy Imam at the hands of Muslim Ibn Aqeel was martyred in Kufa, Habib left Kufa and joined the Holy Imam on his way to Karbala and got martyred.

24 Habib Ibn Muzahir al Asadi
He was known as Habib ibne Mazahir Ibn Re'aab Ibn al-Ashtar from the lineage of Asad Abdul Qasim al-Asadi.

25 Hajjaji Ibn Badr as S'di
From Basra of the tribe of Bani Sa'd, a famous noble man of Kufa. He was the one who carried communications of the Holy Imam to the pious ones of the devotees of the House of the Holy Prophet (PBUH&HF) in Kufa.

26 Hajjai Ibn Masrooq al Jaufi
A faithful companion of Imam Ali

27 Hur ibne Yazid ar Riyahi
He was the Son of Yazid ibne Najiyah Ibn Qanab Ibn Yatib Ibn Hur in the lineage of al-Yarboir Riyahi. A famous nobleman of Kufa, an experienced warrior specially selected by Ibne Ziad to command against Hussain. He was the one who obstructed Imam Hussain's way near Kufa, but he never believed that the venture of Ibne Ziad was to end in the martyrdom of the Holy Imam. When at Karbala he found out, Hur left the oppressors forces and joined the Holy Imam seeking pardon for his previous mis-conduct. At this Imam Hussain said : -

Hur, as they Mother has named thee Hur (a free man) thou art Hur in this World and the hereafter

He was among the foremost martyrs in the way of God.

28 Hallas Ibn Amro ar Rasibi
He was the son of Amru ar Rasibi who was one of the faithful companions of Imam Ali

29 Hanzala Ibn Asadus Shabami
He was the one who carried the message of exhortation from Imam Hussain to Ibne Sa'd in Karbala

30 Rafe - The liberated slave of Muslim Azdi
He came from volunteered to be with the Imams army

31 Zavir Ibn Amro al Kandi
A sincere devotee of the Ahl al Bayt who was a devoted companion of the Imam Hussain.

32 Zohair al Qaine Bijilly
He was a noble chieftain of his tribe, a man of great influence in Kufa. In the beginning he was attached to Othman, and once returning from Haj he met the Imam Hussain, and since then he became a staunch devotee. He is the one who bade good-bye to his wife Dalham daughter of Amru, liberating her with a divorce to go to her relatives and he joined the Imam and got martyred.

33 Ziad Ibn Areeb al Saidi
Son of Areeb one of the faithful companions of the Holy Prophet and also a traditionalist. A very pious and brave noble personality enjoying the trust and the confidence of the people.

34 Salim the liberated slave of Aamire Abdi
A devotee of Imam Ali from Basra

35 Sa'd Ibn Hars and Abul Hatoof Ibn Harse Ansari
These twin brothers had come from Kufa employed in the forces of the oppressor to fight Imam Hussain. Later they left the ranks of the army of Yazeed and joined the Imam's army

36 Sa'd the liberated slave of Imam Ali
After the martyrdom of Imam Ali he remained attached to Imam Hasan and after the martyrdom of Imam Hasan he remained attached to Imam Hussain and got martyred

37 Sa'd - the liberated slave of Amro Ibn Khalid
He volunteered to be martyred for the truth. A noble personality with a high degree of fidelity and valiance.

38 Sayeed Ibn Abdullah Hanafi
A noble, brave and influential personality from Kufa. He was very helpful to Muslim Ibn Aqeel in Kufa, as he carried Muslim's letter from Kufa to Imam Hussain and remained with him and was martyred.

He was the one, while the Holy Imam was offering prayers in Karbala stood infront of the Holy Imam and received arrows from Yazeed's army on his breast, protecting the Imam and got martyred.

39 Salman Ibn Mazarih Ibn Qais al Ammari al Bijjili
A cousin of Zohair al Qain. He went to Mecca with Zohair and when on his return he decided to join Imam Hussain.

40 Sulaiman Ibn Razeen - A liberated slave of Imam Hussain
He carried Imam Hussain's letter to the devotess of the Ahl al Bayt in Basra. Ibne Ziad the governor of the oppressor of Basra caught him and the faithful servant of the Holy Imam got martyred willingly.

41 Sawar Ibn Manyim e Nahmi
Travelled all the way from Iraq to join the forces of Imam Hussain.

42 Suwaid Ibn Amro Ibn Abil Mataa al Ammari al Khashmi
As he was fighting he got seriously wounded, lying un-conscious, the enemy thinking that he was dead left him, but on regaining consciousness and hearing the rejoicing of the oppressors forces that the Imam was martyred, he got up and fought till he also got martyred.

43 Saif Ibn Hars al Jabiri and Malik
These two cousins from Kufa joined the Imam and got martyred.

44 Saif Ibn Malik al Abdi al Basri
A leading devotee of the Ahl al Bayt

45 Shabeeb a liberated slave of Hars e Jabiri e Hamdani
Was martyred on the first attack of the enemy

46 Shaueb e Shakiri
Well known in Kufa for his nobility of character, courage, and a revered noble veteran of town

47 Zarghamah Ibn Malik e Taghlabi
A lion hearted brave gentleman who was faithful to Muslim Ibn Aqeel in Kufa, and after Muslims martyrdom he joined Imam Hussain and was martyred along with him

48 Aaiz Ibn Majma al Aazi
He was among one of the six who along with Hur ibne Yazid e Riyahi had joined the Imam

49 Aabis ibne Abi Shabeeb e Shakiri
He was among one of those who helped Muslim in Kufa

50 Amir Ibn Muslim at Badi Basri
With his liberated slave Salim, both the devotees of Imam Ali in Basra joined the Imam and were martyred.

51 Abbas Ibne Ali ibne Abi Taleb, Qamare Bani Hashim
This is the great son of the First Holy Imam, Imam Ali, from the noble Lady Hazrat Ommul Baneen. Abbas is so well known to the Muslim World for his noble qualities he was endowed with, that in the first place needs no introduction, secondly if a proper attempt is made, it would need a separate volume.

The great Lion Hearted son of the Lion of God in his qualities in Karbala is next to the Holy Imam, Imam Hussain. He was the next only to the Imam in Karbala. The Alam or the banner, which he held on the behalf of the Imam, was the standard of Islam or Truth.

52 Abdullah ibne Hussain, Known as Ali e Azghar
The six (6) old month baby of the Holy Imam, martyred in the very lap of his father whose martyrdom no human heart can bear without shedding tears.

When the Imam stood all alone in the Battle field surrounded by the enemies he was summoned a call from his sister Zainab in his camp. When he went into the tent, he found his baby son dying of thirst in his cradle and the poor mother Rubab, whose Milk had dried up by the continuos thirst and hunger for the three (3) consecutive days, could not help the baby with a drop of milk.

Telling the mother that he would show the baby to the enemy and get some water, Imam Hussain took the child to the field getting on a camel and raising it up in his arms to en-able every one to see him, said : -

O People ! If, in your opinion, Hussain is guilty of any sin or crime, this innocent babe has done nothing to hurt any one of you. It does not speak and has not even uttered anything against you or your Amir at Damascus. He is dying of thirst. He neither had milk nor water for the last three days. Would you quench his thirst by a few drops of water. If you suspect that I demand water for myself in the name of the Babe, then I will leave him here, if you want, and go away and you may return him with his thirst quenched !

But despite this, the Ibna i Sad, fearing the revolt of his forces in the sympathy of the Imam at once ordered Hurmula to answer Hussain. They tyrant shot a three pronged arrow from his bow which after piercing the Imams arm got stuck in the tiny arm of the innocent baby. Blood flowed from the baby's neck and the baby died looking at the fathers face !

53 Abdullah Ibn Hasan ibne Ali
The son of the Second (2nd) Holy Imam, Imam Hasan, a young boy, who ran out of the tent to save Hussain when he being martyred, and was martyred before the Holy Imam.

54 Abdullah Ibn Bushr Khashami
Of the Anmari e Khashami tribe, he came out of Kufa with Ibne Sa'd but
joined the Holy Imam and got martyred with him.

55 Abdullah Ibn Omair Kalbi
He had come to Kufa from Medina, and joined the Imam. His wife also accompanied him to serve the Holy Ladies. When Abdullah was martyred his wife sitting at the dead body of her husband said : -

O Abdullah ! Thou hath entered Paradise, take me along with Thee.

The good Lady had not finished her lamentations when a slave of Shimar delivered a blow on her head with an axe and she was martyred.

56 Abdul Rahman and Abdullah sons of Orawah Ibn Harraq al Ghaffari
These two (2) brothers were the noblemen of Kufa, their grandfather, Harraq was one of the faithful companions of Imam Ali. The joined the noble Imam and were martyred.

57 Abdullah Ibn Muslim Ibn Aqeel
Son of Muslim Ibn Aqeel ibne Abi Taleb.

58 Abdullah Ibn Yaqtar e Himyari

59 Abde Qais Basri e Abdi
Alongwith Abdullah Ibn Zaid e Abdi. Obaidullah Ibn Zaide Abdi, Yazid Ibn Sabeet al Abdi

60 Abdul Ala Ibn Yazeed al Kalbi al Aleemi

61 Abdul Rahman Ibn Abdul Rab e Ansari Khazriji

62 Abdul Rahman Ibn Aqeel ibne Abi Taleb

63 Abdul Rahman e Arhabi

64 Abdul Rahman Ibn Masood at Taimi

65 Othman Ibn Ali ibne Abi Taleb
One of the brothers of Hazrate Abbas, the third son of Ommul Baneen

66 Omar Ibn Janade e Ansari

67 Ali e Akbar son of the Imam
The eighteen (18) year old son of the Imam who resembled the Holy Prophet the most, was martyred by a lance pierced through his breast. When Imam Hussain sent Ali e Akbar to the battle field, who was also known as Ahmad i Thani (Muhammad the Second - due to his resemblance), the Imam raised his hands towards the Heaven and said : -

Lord ! Here is sent in Thy way, the one who resembleth the most with Thy Prophet Muhammad, whenever we did desire to have a view of the Holy Face departed away from us, we used to look at the face of this Youth

Lord ! Hussain has one Ali e Akbar and he is sent to be sacrificed for Thy cause, had I many more like him, I would have similarly offered them in Thy way !

68 Omer Ibn Zabiah Az Zabiyee
Came out of Kufa with Ibne Sad but later joined the Imam and was martyred

69 Amro Ibn Khalid e Saidavi

70 Amru Ibn Abdullah e Jundayi
From the tribe of Hamdan, was martyred with the Imam

71 Amru Ibn Qarta al Ansari

72 Amru Ibn Hab Abu Thamama al Sai'di

73 Amru Ibn Hasan at Talee

74 Aun and Muhammad (Sons of Jafar e Tayyar)
Two (2) sons of Hazrate Zainab, the Sister of Hazrat Imam Hussain. Aun was her own son and Mohammed was from the deceased wife (Khausa) of her husband Abdullah Ibn Jaffar Tayyar. These two (2) boys were the only young boys of about nine (9) and ten (10) years of age. The Holy Lady Zainab, the daughter of Imam Ali and Lady Fatima, brought these two boys and implored her brother, the Imam, to permit them to free the enemy. At the persistent implorings from his sister the Imam permitted, and these two (2) young souls were martyred before the eyes of their mother.

75 Qarib
The son of a liberated slave girl of Imam Hussain. This lady after being liberated by the Imam was married to a gentleman and brought her son Qarib and presented him to the Imam, and he was brought up by the Imam. He was martyred along with the other devotees, offering himself in the way of the Lord !

76 Qasim Ibn Hasan Ibn Ali ibne Abi Talib
When the young Qasim aged fourteen (14) years, son of Imam Hasan sought, permission to go, it is reported that Imam Hussain remembered the wish of his brother, Imam Hasan, that one of his daughters be wedded to Qasim. At the same time when Qasim presented to the Imam Hussain a closed note, written to him by his father (Imam Hasan) to be opened in the worst calamity situation, in which was written addressing Qasim :-

My dear son Qasim when your Uncle Hussain is besieged by his enemies from all sides and when every true lover of God and the Holy Prophet, lays down his life, defending the cause of truth, you sacrifice yourself for the cause on my behalf.

77 Qasim Ibn Habib al Azdi

78 Qasith, Kardoos, Musqit - the three (3) sons of Zohair al Taghlabi

79 Qanab an Namri

80 Qais Ibn Mushir as Saidavi

81 Kannah at Taghlabi

82 Majma ul Jahni
Son of Ziad Ibn Omar Jahni one of the aged companions of the Imam. When people started deserting him on the Night of Ashoora, this old devotee of the Imam remained and achieved martyrdom.

83 Muslim Ibn Aqeel
The Deputy of Imam Hussain to Kufa, where he was martyred.

84 Muslim ibne Ausaja al Asadi One of the faithful companions of the Prophet (PBUH&HF). An aged veteran who had earned a glorious name and fame for his valour and prowness against the infidels. When on the Ashoora Night, the Holy Imam told his companions to find their own ways and save themselves from the wholesale massacre of his supporters, which was in store for them the following day, he said to the Imam : -

O son of the Holy Prophet ! Where am I to go before myself getting martyred here ?

85 Muslim Ibn Katheer al Awaj all Azdi

86 Masood Ibn Hajjaj Taimy and his son Abdur Rahman Ibn Masood

87 Muhammad Ibn Abdullah ibne Jafar
A young son of Abdullah son of Hazrat Jafar e Tayyar, his mother was Khausa, daughter of Hafsa Ibn Rabi'a

88 Muhammad Ibn Muslim Ibn Aqeel
One of the two (2) young sons of Muslim Ibn Aqeel, the Deputy of the Imam Hussain to Kufa

89 Muhammad Ibn Abi Syeed Ibn Aqeel
The grandson of Muslim Ibn Aqeel, the Deputy of the Imam

90 Munjeh
The liberated slave of the Second Holy Imam

91 Mauq Ibn Thamamah Asadi Saidavi Abu Musa

92 Nafebin Hilale Jamali
A companion of Imam Ali, reciter of the Quran and tradionist, a noble personality of Kufa, escaped from Kufa and joined the Imam in Karbala. He remained by the side of Abbas, the Standard Bearer of Imam Hussain.

93 Nasr Ibn Naizar
A liberated slave of Imam Ali. He was presented to the Holy Prophet (PBUH&HF) by the King of Persia and the Prophet (PBUH&HF) presented him to Imam Ali who freed him. He came to Karbala and got martyred.

94 Wazeh the Turk
The Turkish liberated slave of Harse Mashaji. He came to Karbala and presented himself to the Imam and got martyred.

95 Hani Ibn Orwah
Martyred with Muslim Ibn Aqeel at Kufa

96 Yazid Ibn Ziad Mohasir e Kandi Behdile Abush Shasa
A noble of Kufa, joined the Imam from Kufa and got martyred

97 Yazid Ibn Maghful Jafi
A devotee of Imam Ali

And finally

98 Hussain Ibn Ali - The KING of the MARTYRS

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Source: Shi'ite Encyclopedia
www.ahlulbaytportal.com

The name of Imam Husain’s (a,s) companions on the day of Ashura

The companions of Imam Husain’s (a,s) who martyred on the day of Ashura in the land of Karbala were from different cities and tribes. Some of them were from Bani Hashim. Some of them were with Imam from Medina and some other joined him in Mecca or on the road and some were from Medina. Some of the companions of Imam Husain’s (a,s) martyred before the day of Ashura, their name is here too.

The name of Imam Husain’s (a,s) companions on the day of Ashura

The 6 companions of Imam Husain’s (a,s) who martyred who martyred in Kufa:

1.AbdolAli bin Yazid Kalbi
2.Abdollah bin Baqtar
3.Ammare bin Salkhab
4.Qeys ibn Moshhar Seydavi
5.Muslim ibn Aqeel
6.Hani ibn Urwa

Imam’s Loyalists of Bani Hashim:

1.Ali ibn al-Husain al-Akbar [Son Of Layla bint Abi Murra]
2.Abbas ibn Ali ibn Abu Talib [Son of Um Al-Baneen
3.Ja’far ibn Ali ibn Abu Talib [Son of Um Al-Baneen]
4.Uthman ibn Ali ibn Abu Talib [Son of Um Al-Baneen]
5.Mohammad ibn Ali ibn Abu Talib
6.Abdullah ibn Husain ibn Ali
7.Abu Bakr ibn Hasan ibn Ali
8.Qasim ibn Hasan ibn Ali
9.Abdullah ibn Hasan ibn Ali
10.Aoun ibn Abdullah ibn Muslim ibn Aqil
11.Muhammad ibn Abdullah ibn Ja’far
12. Ja’far ibn Aqil
13.Abdur Rahman ibn Aqil
14.Abdullah ibn Muslim ibn Aqil
15.Abdullah ibn Aqil
16.Muhammad bin Abi Saeed bin Aqil

There are 9 narrated names; they were not certainty martyred in the Karbala:

1.Abu Bakr ibn Ali ibn Abu Talib
2.Ubaidullah ibn Ja’far
3.Muhammad ibn Muslim ibn Aqil
4.Abdullah ibn Ali ibn Abu Talib [Son of Um Al-Baneen]
5.Amru ibn Ali ibn Abu Talib [Son of Um Al-Baneen]
6.Ibrahim ibn Ali ibn Abu Talib
7.Umar ibn Hasan ibn Ali
8.Muhammad ibn Aqil
9. Ja’far ibn Muhammad ibn Aqil

Imam’s Loyalists who were not from Bani Hashim:

1.Amru ibn Motaa’
2.Amir ibn Abdullah Mazhaji
3.Aslam Turkey
4.Anas ibn Harith Kaheli
5.Anis ibn Ma’qal Asbahi
6.Abbas ibn Abi Shabib Shakiri
7.A’mer ibn Hisan ibn Shorayh
8.A’mer ibn Muslim
9.Abdur Rahman ibn Abdur Rahman ibn Abdullah Arjabi
10.Abdur Rahman ibn Abd Rabah Ansari
11.Abdur Rahman ibn Abdullah ibn Yazaid Abdi
12.Ammar ibn Abi Salama
13.Ammar ibn Hassan
14.Amru ibn Janadah
15.Amru ibn Jondab
16.Amru ibn Khalid Azodi
17.Amru ibn Khalid Seydawi
18.Amru ibn Abdullah Jondae’e
19.Amru ibn Zabia’h
20.Amru ibn Qarzah
21.Amr ibn Qarzah
22.Barir ibn Khazir
23.Bashir ibn Umar Khazrami
24.Emran ibn Ka’b
25.Habib inn Abdullah Nahshali
26.Habib ibn Mazahir
27.Hajjaj ibn Masrooq
28.Hur ibn Yazid Riyahi
29.Halas ibn Amru Rasebi
30.Hanzala ibn Asa’d Shobami
31.Jabir ibn Harith Salmani
32.Jabla ibn Ali Shibani
33.Jonadah ibn Hareth Ansari
34.Jondab ibn Hajir Khowlani
35.Jown Moula Abuzar Ghaffari
36.Join ibn Malik Zab’e
37.Kardoos ibn Zahir or Zohair
38.Kananah ibn A’tiq
39.Khalid ibn Amru ibn Khalil
40.Malik ibn A’bd ibn Saree’
41.Majma’ ibn Abdullah A’e’zi
42.Mas’ood ibn Hajjaj
43.Muslim ibn A’usaja’
44.Muslim ibn Kathir
45.Manjah Maula al-Husain (a.s)
46.Nafi’ ibn Halal
47.No’man ibn Amru
48.Naee’m ibn Ajlan
49.Omme Wahab
50.Qarib Maula al-Husain (a.s)
51.Qasit ibn Zahir or Zohair
52.Qasim ibn Habib
53.Qarah ibn Abi Qarah Ghaffari
54.Qa’nab ibn Umar
55.Salim Maula bani alMadina Kalbi
56.Salim Maula A’mer ibn Muslim A’bdi
57.Sa’d ibn Hanzala Tamimi
58.Sa’d ibn Abdullah
59.Saeed ibn Abdullah
60.Savar ibn Mona’m ibn Habis
61.Soweid ibn Amru Khatha’mi
62.Seyf ibn Harith ibn Saree’ Jabiri
63.Seyf ibn Malik Abdi
64.Showzab Maula Shakir
65.The Son of Mas’ood ibn Hajjaj
66.Ubaidullah ibn Yazid Abdi
67.Umar ibn Abdullah Abu Thamamah Sae’di
68.Wahab ibn Abdullah
69.Yahya ibn Salim
70.Yazid ibn Hassine Hamdani
71.Yazid ibn Ziad Kendi
72.Yazid ibn Nabit
73.Zaher Moula Amru ibn Hamar Khozaee
74.Zahir ibn Bashir Khatha’mi
75.Zoheir ibn Qin Bajelli
76.Zeid ibn Ma’qal Jo’fi
77.Zarghama ibn Malik

There are 28 names in the sources like, Ziarat Rajabiyya, Manaqib ibn Shahr Ashoob, Mathir al-Ahzan or Lohoof:

1.Amir ibn Jalidah
2.Amir ibn Malik
3.Abdur Rahman ibn Yazid
4.Abdullah ibn Abi Bakr
5.Abdullah ibn Arwah
6.Abu Amru Naheshli
7.Gheylan ibn Abdur Rahman
8.Himad ibn Himad
9.Hanzala ibn Amru Sheybani
10.Ibrahim ibn Hasin
11.Malik ibn Dudan
12.Muslim ibn Kenad
13.Muslim Moula ibn Amir ibn Muslim
14.Monie’ ibn Ziad
15.No’man ibn Amru
16.Qasim ibn Harith
17.Qeys ibn Abdullah
18.Ramith ibn Amru
19.Salman ibn Mozarab
20.Suleiman ibn Suleiman Azudi
21.Suleiman ibn Aoun
22.Suleiman ibn Kathir
23.Uthman ibn Farwah
24.Umar ibn Kenad
25.Yazid ibn Mohajir Jo’fi
26.Za’ed ibn Muhajir
27.Zohayr ibn Sai’b
28.Zohayr ibn Salim Azodi

www.abna.ir

Who was Yazid?

In order to learn more clearly as to how far the views expressed by Imam Husayn about Yazid are indisputable according to the history of Islam, one should refer to the following remarks of Mas'udi in respect of Yazid.

"Yazid was a pleasure-seeking person. He was a man, who kept beasts of prey. He had dogs, monkeys and panthers. He always arranged wine-drinking parties. One day after the martyrdom of Imam Husayn while he was sitting in such a party, Ibn Ziyad was seated on his right side,Yazid turned to the cupbearer and recited two couplets which are translated below:

"Give me a cup of wine which should satiate my bones. Then give another such cup to Ibn Ziyad, the man who is my confidant and who has strengthened my position and the foundation of my caliphate".

Yazid meant to say that Ibn Ziyad by killing Imam Husayn had strengthened the foundation of his caliphate.

Thereafter Mas'udi writes about the injustice and oppressions committed by Yazid and then says: "In the Muslim ummah Yazid was like Pharaoh amongst his subjects" and then writes: "It is not so, because Pharaoh was more just to his subjects". He adds: "The injustice, intrepidity and impiety of Yazid also penetrated into the Muslim ummah". The sins committed by Yazid were also committed by his favorites and they adopted his ways and manners. During the period of his caliphate music became current in Makkah and Madina, and all sorts of amusements and funs began to be used. The people began to drink wine openly. It is also the more surprising that the man, who claimed to be the successor to the Holy Prophet and occupied the seat of the caliphate, had a pet monkey, which was named Abu Qays. Yazid used to bring it in his drinking parties and he spread a mattress for it. He also mounted it on the back of a she-ass, and made it participate in the horse-race. One day Abu Qays won the race. The monkey was then dressed in red and yellow silken clothes and cloak, and an embroidered cap was placed on its head".

This was the import of the sentence that Imam Husayn wrote to Mu'awiya about Yazid. However, this person attained to the Islamic Caliphate and pressed Imam Husayn to take the oath of allegiance i.e. to acknowledge him to be the lawful successor of his (i.e. Imam Husayn's) grandfather, the Prophet of Allah.

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Source: A Probe Into the History of Ashura; By: Dr. Ibrahim Ayati; Published by: Islamic Seminary Publications; Karachi, Pakistan
www.ahlulbaytportal.com

Some Lessons from Karbala

1.Importance of Amr bil maroof (enjoining good ) and Nahi anil munkar (forbidding evil)
The event teaches us ;not to waiver from the right path & not to panic while discharging obligations. One has to have conviction on the hereafter & focus ones mind on permanent consequences in the hereafter.
This has to be done irrespective of how big or strong the enemy is & irrespective of the consequences ,but with the knowledge of what Shariat(Islamic laws) requires us to do under those circumstances. One should never give up, for eg despite strength of Media or other social widespread ills., we need to continue to believe that we can overcome it & continue to fight rather than give up saying what we alone can do.One can atleast begin with ones own family & then the surrounding environment.Know & Discharge your duties with whatever is in your capacity & leave the results to Allah(swt)
2.Taqleed & resorting to an aalim, & not making your own verdicts on Islamic issues
Once there is conviction on the leader & his knowledge, his word is obeyed without any objections/reservation.The importance of knowing fiqh(Islamic practical laws) is seen from the event when Imams sister asks for edict from the Imam of the time.,even while the tents are burning.
3. Selection of spouse & Islamic upbringing of children
This is seen from 2 events once, when First Imam chooses Ummul Banin as wife for a progeny like Hazrat Abbas(as) & secondly when Imam addresses the Yazid troops telling them its the fault of their forefathers & upbringing also which has made them fight against them.
4.Husband- wife relations It teaches that the wife is to be a source of peace for husband...thus Imam’s statement that I don't like a house devoid of Rabab & Sakina.The wife should not stop her husband from discharching his duties HIM ..Bibi Rabab did not stop imam even when he took their child towards death.Sometimes women don't even allow their husbands to go to haj without them. Women should support & encourage their men in discharging their duties to HIM(swt) & others.
5.Importance of knowledge (ilm).so that life can be led as per HIS will.The purpose of Imams sacrifice is mentioned in four words in Ziarat Arbaeen where we say that I give witness that the entire purpose of the total sacrifice was "saving people(bande) from ignorance (jihalat)"
6.The event teaches Ikhlas ie do your duties for HIS sake only, without any Riya(show off),thus belief in hereafter /qiyamat must be very strong only then one can sacrifice material things/pleasure for permanent benefits in hereafter.
7.It teaches us to have control over emotions while acting for HIS sake.At the same time it does not prevent us from expressing our emotions,but without compromising on the actions required for HIS sake.
8.Importance of Hijab & Reservation from all namehram, whether they are close family friends or namehram family members.This is seen from many events after 10th Muharrum
9.The 4th Imam(as) said that his follower should; avoid Music ,should not shave his beard & should not indulge in gambling/chess or drink liquor ,as these were the traits of Yazid & it reminds him of the day.he was standing in court.
10.Importance of Namaz as even during the battle this was remembered.Praying on time & in Jamat Importance of Quran as even the severed head of the Imam was reciting the Quran.
11.Azadari & Namaz are complimentary & have no conflict as 4th Imam was the Greatest Azadar & the Greatest Abid ,at the *same * time.
12 The event teaches us to be in Submission to HIS will at all times, in all states.Imam(as) even offerred a sajda of thanks when every concievable difficulty was upon him.We too need to Find out what is HIS will ….&…. Accept it …..& Act upon it.
LESSONS THAT WE CAN LEARN FROM IMAM HUSSEIN A.S. AND KARBALA 2
1- DON'T ACCEPT HUMILIATION:
In one of his speeches, Imam Hussein a.s. said that the authorities
in Kufa had given him only two options - humiliation or death. He
carried on to say, 'And we do not accept humiliation'. A tradition
reported by Imam Sadiq a.s records that, other than not accepting
humiliation, Allah Almighty has given to believers a choice in all
matters.
2. BROAD-MINDNESS:
This means thinking independently and being just in one's
judgements. Not simply following others blindly and keeping one's
eyes closed. On the Day of Ashura Imam Hussein a.s. addressed Yazid's
troops: "O followers of Abu Sufyan, if you are not following the
teachings of Islam then as freemen, be independent of judgement. On
what basis do you fight me now?"
3. A WIDER UNDERSTANDING OF DEATH:
Few people desire death. The Holy Qur'an challenges the Jews for not
welcoming death in view of their alleged special relationship with
Allah s.w.t.
Imam Hussein a.s. extended our comprehension of death by drawing
attention to the three points below:
a) Death is written for everyone and no soul may escape it. He said:
"Death is an adornment of life as a necklace is an adornment of a
beautiful woman."
b) Death with dignity is preferable to a life lived in humiliation.
c) Dying for the cause of Islam is martyrdom and a great honour. In
his farewell to relatives in Madina, Imam Hussein a.s. said: "Whoever
joins us will be martyred, those who remain behind will miss the
victory."
4. AWARENESS:
Desertion is discouraged via military courts martial and firing
squads. A commander has never given troops permission to evade the
battlefield before or after Imam Hussein a.s. The Imam himself would
like them all to be aware of the consequences of the impending action
before any accepted the challenge.
5. SUPPORT THE TRUTH:
Imam Hussein a.s. announced: "Don't y see that Truth has been
replaced by falsehood. We must be prepared to sacrifice everything
that is precious in support of Truth!" Truth is the 'essence' of
Islam and fortifies the values emphasized in the Holy Qur'an. Hazrat
Ali Akbar asked his father Imam Hussein a.s.:"Are we not supporting
the Truth?". Imam a.s. replied in the affirmative Hazrat Ali Akbar
said: "then, it makes no difference if death comes to us or if we
approach death."
6. IT IS NEVER TOO LATE TO REPENT:
Hur Riahi, the first commander to surround Imam Hussein's troops and
prevent their access to the water of Euphrates, provides an excellent
illustration of repentance. Regretting his action, he asked Imam
Hussein a.s. if his repentance would be accepted. Imam Hussein a.s.
told him that it is never too late to repent. Hur joined Imam
Hussein's camp and was honoured by being one of the first martyrs
(Peace be upon Him).
7. FIDELITY AND LOYALTY:
Fidelity is a characteristic admired by all. If friends meet in
times of comfort and wealth but leave when hardship and difficulty
strike, it is clear that their friendship is not true. On the day of
Ashura, Imam Hussein a.s. told John, a servant of the renowned
companion Hazrat Abu Dhar: "You have accompanied us all the way but
now you may go." John replied: "It is not fair that I benefit from
your company and hospitality but abondon you in your hardship?" His
attitude exemplifies fidelity, loyalty and true friendship.
8. LADIES PARTICIPATE:
Without Lady Zainab's participation in Karbala, the mission of Imam
Hussein a.s. could not have been fulfilled.
9. TO PLEASE ALLAH:
The objective of all believers should be the pleasure of Allah
Almighty. Imam Hussein a.s. said in one of his speeches that the only
objective of the Prophet's household is to please Allah. Whenever he
saw family members martyred he would utter "It's bearable only
because Allah is its witness."
10. GIVING PREFERENCE TO THE NEEDS OF OTHERS:
In Islamic terminology, giving preference to the needs of others is
referred to as "Ithaar". On the Day of Ashura, the actions of Hazrat
Abbas, brother of Imam Hussein a.s. exemplify "Ithaar"! Hazrat Abbas
a.s. battled bravely to gain access to the water of Euphrates.
Although he gave no consideration to his own thirst but strove
instead to bring water to the tents for the women and children.
11. PATIENCE IN ADVERSITY:
Allah tells us in the Holy Qur'an that only those who remain patient
will receive reward without measure. Imam Hussein a.s. brought up to
understand the Quran that is why he was happy to 'remain patient' in
hardship and endurance and to await his Lords reward. His patience
wasn't out of weakness or helplessness but a demonstration of his
steadfastness and bravery. Those who saw Imam Hussein a.s. on the Day
of Ashura reported.
"We have never seen a man remaining as composed as Imam Hussein a.s.
whereas his relatives and children were slaughtered before his eyes."
12. THE SIGNIFICANCE OF AMR BIL MAROUF:
Imam Hussein a.s. declared in a speech that the only objective of
seeking this reform is to emphasis the significance of 'Amr bil
Marouf and Nahy anil Munkar'. (Enjoining good and forbidding evil).
13. THE USE OF LAWFUL MEANS:
Imam Hussein a.s. tried to stop Umar ibn Sa'd from pursuing his evil
objectives. He said to him: "You are promised government over
'Ray'(Tehran today) yet you will never eat the wheat of that area."
Ibn Sa'd responded: "Its barley will suffice!!" Realizing that he
couldn't change Ibn Sa'd's mind, Imam Hussein a.s. said: "Those who
use unlawful means to achieve their objectives never attain them."
14. CHASTITY AND HIJAB:
After the tragedy of Ashura, women and children became prisoners of
war and were taken first from Karbala to Kufa and then to Damascus.
They were tortured on route and forced to walk behind the soldiers
who carried the heads of Imam Hussein a.s. and his companions mounted
on their spears. When they arrived at Yazid's headquarter in
Damascus, Imam Sajjad a.s. asked that the 'heads' be removed from the
proximity of the women and children in order to protect them from
spectators.
"Glory be to your Lord, the Lord of Honour, beyond what they
describe.
And peace be upon the Apostles.
And all praise is due to Allah, the Lord of the worlds."
Reference: ImamReza.net

The Land of Karbala

Anas ibn Malik says: The Angel of Rain asked Allah's permission to go to the Holy Prophet (S.A.W.). The Angel was given the permission. The Holy Prophet (S.A.W.) ordered Umm Salama: "Stay outside so that nobody could come in". Anas says: Al-Husayn (A.S.) came in and wanted to enter the room, but Umm Salama prevented him. Husayn (A.S.) rushed inside the room and jumped on the Holy Prophet's back and neck. The Angel asked the Holy Prophet (S.A.W.) do you love him. He replied: Yes. The Angel said: Know that your Ummah will kill him, and if you wish I will show you the place where he will be martyred. The Angel struck out with hand and brought a handful of red clay. Umm Salama took it and kept it in the corner of her kerchief. Thabit who is a transmitter of this hadith says: We heard that land was Karbala.
Umm Salama says: One day the Messenger of Allah (S.A.W.) was sitting in my room and said that no one should come inside. I waited outside. At this time al-Husayn (A.S.) entered the room. I heard that the Messenger of Allah (S.A.W.) was sobbing bitterly. I looked inside and saw that al-Husayn (A.S.) was in the bosom of the Messenger of Allah (S.A.W) and he was caressing al-Husayn's (A.S.) forehead and shedding tears. I said I swear by Allah I did not notice his entering.
The Messenger of Allah (S.A.W.) said: Gabriel was with us in the room and asked: Do you love him? I replied: Ay, of all in the world [I only love him]. Gabriel said: Know that your ummah will kill him in a land called Karbala. Then Gabriel took a small amount of that earth and showed it to the Holy Prophet (S.A.W.). Later on when al-Husain (A.S.) was besieged and was going to be killed, he asked what this land is called. They replied: Karbala then he said Allah and his Messenger have told the truth. This is the land of "karb" [which means sorrow,] and Bala, [meaning calamity].
Abd Allah ibn Nojji quoting his father: When Ali (A.S.) was on his way to "Siffin" my father was Imam's retainer in that journey when we reached Nainawa he called: Wait Abu 'Abd Allah, wait at the Euphrates! Wait here. I asked: what has happened? He replied: One day I was at the Messenger of Allah's (S.A.W.) presence and saw that his eyes were full of tears. I said: O Messenger of Allah (S.A.W.)! Has someone bothered you? Why are your eyes tearful? He replied: No, a moment ago Gabriel left me. He told me that al-Husayn will be killed near the Euphrates. Gabriel had asked the Messenger of Allah: Do you wish to smell the earth of his martyrdom place? I said: yes then he took a handful of the earth and gave it to me that made me crying.
Source: Ahl al-Bayt (A.S.) in The Qur'an and Hadith
By: Muhammadi Rayshahri

Martyrdom of Imam Husayn and the Muslim and Jewish Calendars

Martyrdom of Imam Husayn and the Muslim and Jewish Calendars
Seyyid Saeed Akhtar Rizvi
THE 1400th year of the hijra caleadar is nearing its end. Since the last two years or more a substantial amount of time, energy and money is being spent of what has come to be known as the commemoration of the end of the 14th century of hijra and the welcome of the 15th. Seminars are being held, articles written, booklets published, postage stamps issued and a lot of trinkets designed, made and sold to honour this occasion. Not even the ruling dynasty of Saudi Arabia seems to mind that all these festivities—financed with petro-dollars and arranged with the active blessings of their religious leaders—are innovations (bid'ah), which the Muslims of even a century ago knew nothing about.
It is, of course, the natural offspring of a process started a few decades ago when western imperialism established its hold in the Middle East. The Muslims of Egypt and some other countries began celebrating the (Muslim) New Year on 1st Muharram. By this act, they introduced a new "festival" in Islam.
Of course, the justifications are many. It is claimed that these 14thcentury functions are held "to assess the impact of Islam on humanity and the contribution of Muslims to various branches of learning and in the upliftment of human society", "to probe into the past successes and failures" and "to hammer out new plans for the future".
Noble ideas, indeed. And nobody—least of all, the present writer— would deny their relevance and validity. But these rationalizations do not alter the fact that this celebration is an innovation (bid'ah). If such commendable goals may justify this innovation, then one has a right to ask these Muslims as to why they condemn the commemoration of the martyrdom of Imam Husayn as an unlawful act ? Is not this mourning justified on these very grounds? The remembrance of Imam Husayn's supreme sacrifice on the altar of truth strengthens the moral fibre of the Muslims; keeps their feet firmly on the path of righteousuess and piety; and creates in them a willingness to sacrifice their all in the way of Allah. It also helps the mourners in "probing their successes and failures" of the past year, and in "chalking out a new plan" for their religious, spiritual and social "upliftment for the future."
The principle should always remain the same, shouldn't it ?
Lest there be any misunderstanding, it should be clarified here that the mourning for Imam Husayn is not a bid 'ah (innovation) at all. It was started by the Holy Prophet of Islam himself, more than 50 years before the event; and he was seen in a vision by the Mother of the believers, Umm Salmah, on the day of Husayn's martyrdom, mourning for Husayn. And Allah has ordered thousands of angels to weep on the grave of Imam Husayn till the day of resurrection. These traditions are narrated in the Sunni books, and show that this particular mourning is the sunnah of the Holy Prophet and of the angels:
1. Some 50 years before the event of Karbala, the Prophet wept when he was told by the angel that Husayn would be killed by the army of Yazid in Karbala. Then Gabriel asked, "O Prophet of God, do you want me to give you some earth from his place of martyrdom ?" The Prophet said, "Yes". Gabriel gave him a handful of earth of Karbala and the Prophet began weeping uncontrollably. This tradition is recorded in Mishkatul-Masabih, Musnad of Imam Ahmad bin Hanbal, as-Sawaiqul Muhriqah of Allamah Ibn Hajar Makki and Sirrul-'alamin of Imam Ghazali; and has been narrated by Imam Sha'abi, Imam Baihaqi, Imam Hakim and scores of other traditionalists. The Prophet gave that earth to his wife, Ummul Mu'mineen, Umm Salmah, and told her, "When you see this earth turned into blood, know that Husayn has been martyred."
2. On the 10th Muharram, 61 A.H., Umm Salmah was asleep in the afternoon when she saw the Prophet in her dream: He stood there in a tragic coadition, his hair was dusty and dishevelled, and in his hand was a bottle full of blood. Umm Salmah asked him what it was. The Prophet said, "This is the blood of Husayn and his companions. I was collecting it since this morning." Umm Salmah woke up and hurried towards the bottle which contained the earth of Karbala; she saw red blood flowing from it. Then she cried and called her relatives and started mourning for Husayn. This tradition is narrated in Musnad of Imam Ahmad bin Hanbal, as-Sawaiqul Muhriqah, Mishkatul-Masabih, Sahih of Tirmidhi and other books.
3. Shaikh 'Abdul Qadir Jilani writes ia his book Ghunyatut-Talebeen, Vol. II page 62; "70,000 angels came on the grave of Husayn bin 'Ali after his martyrdom and they are weeping on him and will remain weeping unto the Day of Judgement."
4. God says in the Qur'an about Pharaoh and his army: "neither the Sky nor the Earth wept for them and they were not given chance." (ad-Dukhaa, Verse 29)
Imam Muslim records in explanation of this ayat, "When Husayn was martyred, the Sky as well as the Earth wept on him and weeping of the sky is its being red." (Sahih of Muslim).
It is a sign of the greatness of the 10th Muharram that Allah commanded the Israelites to observe it as a day of mourning; it was accompanied by a stern warning that anybody disobeying that law would be cut off from his tribe. The following is the passage quoted from Leviticus (Chapter 23, verses 23-32):—
And the Lord spake unto Moses, saying, Speak unto the children of Israel, saying, in the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation. Ye shall do no servile work therein; but ye shall offer an offering made by fire unto the Lord And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work; it shall be a stature for ever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.
This command is also briefly mentioned in Leviticus 16: 29-34. To understand what is meant by the seventh month, the following facts should be kept in mind:
The year of the Hebrews was based on lunar system. To make it coincide with solar year, a thirteenth month, Veadar, was added 7 times in a cycle of 19 years. The year began with the month of Abib (i.e., Nisan) with the new moon next before or next after the spring equinox.
The Arabs before Islam used to follow the same system. Thus their months coincided with the Jewish months; and Rajab coincided with Abib (i.e., Nisan) of the Jews. And the Jewish 7th month coincided with Muharram of the Arabs. (In original Hebrew reckoning, this seventh month was called Ethanim; now it is called Tishri I). As the original Jewish year began near the spring equinox (i.e. 21st March of the Gregorian calendar), the seventh month was bound to occur in SeptemberOctober.
Some time after the Exile, the Jews changed the new year from Nisan to the day of the new moon of the 7th month. Now it is their first month; except that the system of fasting and observing other laws concerning the 1st, 9th and 10th days (of the 7th month) mentioned above continues unchanged. Yom Hakippurim is faithfully observed with all due solemnity on the 10th day of the original seventh (i.e. the present first) month. (The Hebrew term, Yom Hakippurim, is rendered as Yaum-ul-Kaffarah in Arabic and Day of Atonement in English. In 1973, the world became familiar with the term 'Yom Kippur' when Egypt chose that day to start war with Israel, and thus caught them unprepared—the whole country was engaged in observing the fast and other rules of the Day of Atonement).
In the 9th year of Hijra, Islam forbade intercalation of the additional month every leap year. "Surely the number of months with Allah is twelve . . . Postponing (of a month, i.e. by intercalation) is only an addition in disbelief..." (Qur'an, 9: 37-38) From then on, the parity between the Jewish and the Muslim calendars disappeared.
In spite of that disparity, the Muharram of 61 A.H. began with Tishri I; and 10th Muharram, the day when Imam Husayn was martyred was 10th Tishri (Yom Hakippurim). See, for reference, the chart comparing the Hijra and Christian calendars, given in the 21st edition of al-Munjid. Thus the relationship of Yom Hakippurim with 10th Muharram was true not only because originally Muharram used to coincide with Tishri, but also because the martyrdom actually occurred on that very day.
I once discussed this commandment with Professor N. Q. King, of California University. I told him that, as apparently no significant historical event had happened on that day in Jewish history, one might safely say that it was a sort of prognosis of the martyrdom of Imam Husayn. The Professor wrote about it to his colleague, Dr. Mishael Maswari-Caspi, who very kindly wrote to me on March 28, 1978. In this letter, he writes, inter alia, on this subject as follows:
"If there is a link between the 10th of Al-Muharram and Yom Hakippurim, it is not just a coincidence, but emphasizes that we are truly close to each other." He agreed that "in both places, Leviticus 23 and Leviticus 16, historicization is not emphasized. Nor is the historical connection brought out in Tractate Yoms, the tractate dealing in many details of the Day of Atonement."
He further writes that "although no historical correlation is found, the spiritual and religious aspects are of utmost importance in both Bible and Talmud, whereas in the Midrashic literature (Midrash Tanhuma, Tisa 31) they relate this holy day to the event of bringing the tablets of the Covenant from Mount Sinai. It says 'The first time he went down on the 17th of Tammuz. He saw the calf and he broke the tablets. For two days he punished the people. He remained there from the 20th of Tammuz through the whole month of Ab, 40 days. Then he went up on the first day of Elul, staying 40 days, being the 10th of Tishri.' This is why this holy day is devoted to atonement, and this is why the High Priest entered the Holy of Holies not in his fancy cloth wiah stripes of gold (reminiscent of the golden calf), but in a purely white garment."
In view of the fact that the original commandment of Leviticus, as well as Tractate Yoms, does not refer to any historicization, one may safely say that the event mentioned in Midrash Tanhu1na, Tisa 31, had no bearing, as a historical event, on this commandment. Rather it is the spiritual and religious aspects that are of paramount importance. The spiritual significance of bringing the tablets of the Covenant may be one of those aspects And so may be the prognosis of the martyrdom of Imam Husayn not as a historical event but as a spiritual guiding light.
It is not uncommon about the early events of the Islamic history, and especially so if they happened in Muharram or Safar, that a difference of one year appears in their timing in various narrations. For example, the martyrdom of Imam Husayn is said to happen on 10th Muharram, in the year 60, or the year 61, depending on various reports. But in fact, in most cases, there is no material difference between the two. Both speak of the same year—one calling it the 60th, and the other the 61st, year after Hijrah The reason for this confusing discrepancy is as follows:
As mentioned earlier, in pre-Islamic days the year of the Arabs coincided with that of the Jews—Muharram was identical with the first (i.e. the original seventh) month of the Jewish calendar. When the Holy Prophet migrated to Medina in the month of Rabi'ul-awwal, the Muslims on the order of the Prophet himself started the Muslim calendar. They said that this or that event occurred in this or that month after Hijrah. This continued "till a year was completed", and then they began saying that a certain event occurred in the first or second year of Hijrah; and so on. And in this way the Hijra calendar was established.
Reports to this effect are given in the Annals of al-Tabari (Prima series, E. J. Brill, Laden, ed. 1882-1885) Vol. III p. 1250 from Ibn Shahab, Ibn 'Abbas and 'Amr b. Dinar; and in Vol. V, p. 2480, from Ibn 'Abbas.
It may be inferred from the words, "till a year was completed", that the year began with Rabi'ul-awwal and ended with Safar.
Accordiag to another narrative, the Hijrah calendar was established in the region of the 2nd Caliph, in 16th year after Hijrah. The reparts to this effect are found in the same two places of the Annals of al-Tabari. According to this narrative (of Sa'id b. Al-Musayyab), 'Umar gathered the people and asked them: From which day should we write (the Calendar) ? 'Ali said: From the day the Apostle of Allah migrated and left the land of polytheism. So 'Umar did so."
The day whea the Holy Prophet left Mecca was 1st Rabi'ul-awwal. (Safinatul-Bihar, Vol. 2, p. 696).
It appears from the first narrative that the Muslim year began with the month of Rabi'ul-awwal; and that it was done by the order of the Prophet himself And if the second narrative is correct, then 'Ali had advised to start the year from Rabi'ul-awwal, an advice that according to this report, the second caliph accepted.
But the Arabs were accustomed to count Muharram as the first month, and old habits die hard; and that is why many people continued to follow that custom. That is the only explanation why Muharram came to be counted as first month of the Hijrah calendar. Obviously, this month had nothing to do with the Hijrah the event upon which the Muslim year is based. There is a report ia the same Annals, from Muhammad b. Sirin that the people, after discussion, had unanimously agreed to begin the year with Muharram. But obviously this report is an attempt to justify the practice which by the time of Ibn Sirin (d. 110 A.H.) had firmly established itself in the Muslim society.
For those who, in early days, counted Rabi'ul-awwal as the first month, Muharram was the 11th month of the old year; for others it was the 1st month of the new year. Thus by the former reckoning, Imam Husayn was martyred in Muharram that was the 11th month of the year 60 A.H.; by the later reckoning, the same Muharram was the 1st month of the year 61 A.H.
Reference: ImamReza.net

How Do We View Imam Husayn (A.S) in the Depth of History?

How Do We View Imam Husayn (A.S) in the Depth of History?
Reviving the memory of Ahlul-Bayt (A) is not restricted to verbal forms like reciting poetry, mentioning their good traits, establishing mourning ceremonies, and so forth, though each of these represents one degree of reviving this memory. The most complete way of reviving their memory is translate their practical conduct into our individual and social lives. If people were aware of their noble words and their application in the world today, they would undoubtedly follow them in practice, be close to them in thought, and be bound to them in their emotions.
Although crying outwardly appears to be simply tears running from the eyes, in reality it is a complicated process that has roots in the thoughts and in the heart, and it has outward effects upon the body. Crying is the result of internal reactions like the theoretical belief about the sacredness of the person whose sufferings we cry for, the one who is connected to the greatest source of sacredness in existence, Almighty God Himself. It is likewise the result of reactions within the heart linked with that belief.
The rationale of crying is that it is a position the human being takes apart from the hand and the tongue to express his opinion about the details of life. Crying for the Chief of Martyrs Imam Husayn(A.S.) is showing a kind of refusal of any form of oppression which the Islamic nation has faced following the disappearance of the heavenly method which Almighty God outlined. This method is represented by the Holy Book, “the rope extended between the heavens and the earth,” and the Holy Family, “the rope extended between the Holy Prophet(S.A.W.) and his nation.” A tree is known by its fruits, and the occurrence at Karbala is the bitter fruit of the evil tree(Umayyads) which was described in the Noble Qur’an.
The natural means for the reform of the Islamic nation are represented in the hadiths and the admonitions directed at the minds and hearts, and those were given by Imam Ali(A.S.) and Imam Hasan (A.S.). But the nation had become stupefied and its will had died to the point that it came to view Yazid as its Imam. The Chief of Martyrs Imam Husayn(A.S.) described this man thus when Yazid wrote to Waleed commanding him to take allegiance from Imam Husayn or to smite his neck:
“We are the Holy Family of the Prophet, we are the mine of the message, we are those whom the Angels visit, by us Allah starts, by us Allah completes. Yazid is a corrupt man who drinks alcohol, kills people without right, and openly practices corruption, and the likes of me would never give allegiance to the likes of him!!”
There remained no other means than the sacrifice of blood so that the nation would be awakened by the magnitude of this disaster which took place after the gradual deviations which accumulated upon it.
We have to view the Imamate as a comprehensive method in all dimensions. Here is Imam Husayn (A.S.) who represents one of the links in this blessed chain -- we see him at one time in the highest forms of worship of Almighty God in his prayer on the Day of Arafah for which there is no likeness between a human and his God. We see him another time affirming the rule of Almighty God on the earth through his political speeches when he was leaving Madinah. We see him another time summoning his companions around him to forge a spiritual bond with God through his recommendations on the eve of Ashura. They had the sound of bees on the eve of Ashura reading the Holy Qur’an, and the roar of lions on the day of battle!!
The majlis of Imam Husayn (A.S.) is really like a university that has branches everywhere - from the largest capitals to the smallest villages of the countryside. For this reason, there is no nation so aware of the history and laws of Sharia like the followers of the school of Ahlul-Bayt (A.S.) who enter this university two months out of the year, from the youngest child to the oldest man. Aren’t these graduates indebted to the blessed movement of Imam Husayn (A.S.)? This movement wasn’t a movement in history so much as it was a movement for history! This revolution never called for outward rule but bore the message that life be changed by a correct reading of Islam, which was nearly afflicted with the disease of previous nations.
There is a connection and harmony between three groups of ten: the last ten days of Ramadan, the first ten days of Dhul-Hijjah, and the first ten days of the sacred month of Muharram, and these days together make up one whole month of every year. We have to take these blessed ten-day periods distributed throughout the year as stations upon which to re-establish our connection with Almighty God.
We distance ourselves from Him with every act of disobedience, and each of these seasons of renewal are a chance to compensate for the miles of distance from God by taking a brave step towards Him. They are a chance to reconnect with the method of Ahlul-Bayt (A.S.), for if their grandfather, the Holy Prophet of Islam Hadrat Muhammad Mustafa (S.A.W.), had a city of knowledge, they alone are its gates!
God has certain bodily and spiritual punishments, and He doesn’t strike a person with a punishment worse than a hardened heart. It is well known that tears do not dry but by the hardness of the heart, and the heart doesn’t grow hard but by the abundance of sins! Hardness of the heart is a clear sign of ill health in the emotional faculty of the human being. It is the worshipper’s responsibility to discover the reasons for this hardened heart, and if he doesn’t it will be a great loss.
On the other hand it is a great achievement for the one who sees upon his chest the medal of the Holy Prophet (S.A.W.) attesting to his belief that the martyrdom of Imam Husayn (A.S.) makes a heat in the hearts of the believers that can never be cooled. Have you found this heat in your heart which shows that it is alive?!
Reference: ImamReza.net