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

World’s biggest pilgrimage underway and you’ve never heard of it!

written by Sayed Mahdi al-Modarresi

 

It’s not the Muslim Hajj, or the Hindu Kumbh Mela... Known as Arba'in, it is the world’s most populous gathering and you’ve probably never heard of it! Not only does the congregation exceed the number of visitors to Mecca (by a factor of five, in fact), it is more significant than Kumbh Mela, since the latter is only held every third year. In short, Arba'in dwarfs every other rally on the planet, reaching twenty million last year. That is a staggering 60% of Iraq’s entire population, and it is growing year after year.

 

Above all, Arba'in is unique because it takes place against the backdrop of chaotic and dangerous geopolitical scenes. ISIL (aka ‘Islamic State’) sees the Shia as their mortal enemy, so nothing infuriates the terror group more than the sight of Shia pilgrims gathering for their greatest show of faith.

 

There’s another peculiar feature of Arba'in. While it is a distinctively Shia spiritual exercise, Sunnis, even Christians, Yazidis, Zoroastrians, and Sabians partake in both the pilgrimage as well as serving of devotees. This is remarkable given the exclusive nature of religious rituals, and it could only mean one thing: people regardless of color or creed see Husayn as a universal, borderless, and meta-religious symbol of freedom and compassion.

 

Why you have never heard of it probably has to do with the fact that the press is concerned more with negative, gory, and sensationalized tabloids, than with positive, inspiring narratives, particularly when it comes to Islam. If a few hundred anti-immigration protestors take to the streets in London and they will make headlines.. The same level of airtime is awarded to a pro-democracy march in Hong Kong or an anti-Putin rally in Russia.. But a gathering of twenty million in obstreperous defiance of terror and injustice somehow fails even to make it into the TV news ticker! An unofficial media embargo is imposed on the gargantuan event despite the story having all the critical elements of an eye-catching feature; the staggering numbers, the political significance, the revolutionary message, the tense backdrop, as well as originality.. But when such a story does make it through the editorial axe of major news outlets, it creates shockwaves and touches the most random people.

 

Among the countless individuals inspired by it, is a young Australian man I met several years ago who had converted to Islam. Evidently, no one takes such a life-altering decision lightly, so upon inquiry he told me it all started in 2003. One evening, as he was watching the news only to be drawn by scenes of millions streaming towards a holy city known as Karbala, chanting the name of a man he had never heard of: “Husayn”. For the first time in decades, in a globally televised event, the world had caught an glimpse into previously suppressed religious fervor in Iraq.

 

With the Sunni Ba’athist regime toppled, Western viewers were eager to see how Iraqis would respond to a new era free from dictatorship persecution. The ‘Republic of Fear’ had crumbled and the genie had irreversibly escaped from the bottle. “Where is Karbala, and why is everyone heading in its direction?” he recalls asking himself. “Who is this Husayn who motivates people to defy all the odds and come out to mourn his death fourteen centuries after the fact?”

 

What he witnessed in that 60-second report was especially moving because the imagery was unlike any he had ever seen. A fervent sense of connection turned human pilgrims into iron filings, swarming together other as they drew closer to what could only be described as Husayn’s irresistible magnetic field. “If you want to see a living, breathing, lively religion, come to Karbala,” he said.

 

How could a man who was killed 1396 years ago be so alive and have such a palpable presence today that he makes millions take up his cause, and view his plight as their own? People are unlikely to be drawn into a dispute (much less one that transpired in ancient times) unless they have a personal interest in the matter. On the other hand, if you felt someone was engaged in a fight over your right to freedom, your prerogative to be treated justly, and your entitlement to a life of dignity, you would feel you had a vested interest and would empathize with him to the point where conversion to his beliefs is not a far-fetched possibility.

 

The Ultimate Tragedy

 

Husayn, grandson of the Prophet Muhammad, is revered by Muslims as the “Prince of Martyrs”. He was killed in Karbala on a day which became known as Ashura, the tenth day of the Islamic month of Muharram, having refused to pledge allegiance to the corrupt and tyrannical caliph, Yazid.

 

He and his family and companions were surrounded in the desert by an army of 30,000, starved of food and water, then beheaded in the most macabre manner, a graphic tale recounted from pulpits every year since the day he was slain. Their bodies were mutilated. In the words of the English historian Edward Gibbon: “In a distant age and climate, the tragic scene of the death of Husayn will awaken the sympathy of the coldest reader.”

Shia Muslims have since mourned the death of Husayn, in particular on the days of Ashura, then, forty days later, on Arba'in. Forty days is the usual length of mourning in many Muslim traditions. This year, Arba’een falls on Friday 12 December.

 

Long Trek

 

I travelled to Karbala, my own ancestral home, to find out for myself why the city is so intoxicating. What I witnessed proved to me that even the widest-angle camera lens is too narrow to capture the spirit of this tumultuous, yet peaceful gathering.

 

An avalanche of men, women and children, but most visibly black-veiled women, fill the eye from one end of the horizon to the other.The crowds were so huge that they caused a blockade for hundreds of miles.

 

The 425 mile distance between the southern port city of Basra and Karbala is a long journey by car, but it’s unimaginably arduous on foot. It takes pilgrims a full two weeks to complete the walk. People of all age groups trudge in the scorching sun during the day and in bone-chilling cold at night. They travel across rough terrain, down uneven roads, through terrorist strongholds, and dangerous marshlands. Without even the most basic amenities or travel gear, the pilgrims carry little besides their burning love for “The Master” Husayn. Flags and banners remind them, and the world, of the purpose of their journey:

 

    O self, you are worthless after Husayn.
    My life and death are one and the same,
    So be it if they call me insane!

 

The message recalls an epic recited by Abbas, Husayn’s half-brother and trusted lieutenant, who was also killed in the Battle of Karbala in 680AD while trying to fetch water for his parched nieces and nephews. With security being in the detrimental state that makes Iraq the number one headline in the world, no one doubts that this statement is genuine in every sense.

 

Free lunch... and dinner, and breakfast

 

One part of the pilgrimage which will leave every visitor perplexed is the sight of thousands of tents with makeshift kitchens set up by local villagers who live around the pilgrims’ path. The tents (called ‘mawkeb’) are places where pilgrims get practically everything they need. From fresh meals to eat and a space to rest, to free international phone calls to assure concerned relatives, to baby diapers, to practically every other amenity, free of charge. In fact, pilgrims do not need to carry anything on the 400 mile journey except the clothes they wear.

More intriguing is how pilgrims are invited for food and drink. Mawkeb organizers intercept the pilgrims’ path to plead with them to accept their offerings, which often includes a full suite of services fit for kings: first you can a foot massage, then you are offered a delicious hot meal, then you are invited to rest while your clothes are washed, ironed, then returned to you after a nap. All complimentary, of course.

 

For some perspective, consider this: In the aftermath of the Haiti earthquake, and with worldwide sympathy and support, the UN World Food Programme announced delivery of half a million meals at the height of its relief efforts.. The United States military, launched Operation Unified Response, bringing together the massive resources of various federal agencies and announced that within five months of the humanitarian catastrophe, 4.9 million meals had been delivered to Haitians. Now compare that with over 50 million meals per day during Arba'in, equating to about 700 million meals for the duration of the pilgrimage, all financed not by the United Nations or international charities, but by poor laborers and farmers who starve to feed the pilgrims and save up all year round so that visitors are satisfied. Everything, including security is provided mostly by volunteer fighters who have one eye on ISIL, and another on protecting the pilgrim’s path. “To know what Islam teaches,” says one Mawkeb organizer, “don’t look at the actions of a few hundred barbaric terrorists, but the selfless sacrifices exhibited by millions of Arba'in pilgrims.”

 

In fact, Arba'in should be listed in the Guinness Book of World Records in several categories: biggest annual gathering, longest continuous dining table, largest number of people fed for free, largest group of volunteers serving a single event, all under the imminent threat of suicide bombings.

 

Unmatched Devotion

 

Just looking at the multitudes leaves you breathless. What adds to the spectacle is that, as the security conditions worsen, even more people are motivated to challenge the terrorist threats and march in defiance. Thus, the pilgrimage isn’t a mere religious exercise, but a bold statement of resistance. Videos have been posted online showing how a suicide bomber blows himself up in the midst of the pilgrims, only to have the crowds turn out in even greater numbers, chanting in unison:

 

    If they sever our legs and hands,
    We shall crawl to the Holy Lands!

 

The horrific bomb blasts which occur year-round, mostly targeting Shia pilgrims and taking countless lives, illustrate the dangers facing Shias living in Iraq, and the insecurity that continues to plague the country. Yet the imminent threat of death doesn’t seem to deter people - young and old, Iraqis and foreigners - from making the dangerous journey to the holy city.

 

It isn’t easy for an outsider to understand what inspires the pilgrims. You see women carrying children in their arms, old men in wheelchairs, people on crutches, and blind seniors holding walking sticks. I met a father who had travelled all the way from Basra with his disabled boy. The 12-year-old had cerebral palsy and could not walk unassisted. So for a part of the trek the father put the boy’s feet on top of his and held him by the armpits as they walked. It is the kind of story out of which Oscar-winning films are made, but it seems Hollywood is more concerned with comic heroes and with real life heroes whose superpower is their courage and commitment.

 

Golden Dome of Husayn

 

Visitors to the shrine of Husayn and his brother Abbas are not driven by emotion alone. They cry be reminded of the atrocious nature of his death, in doing so, they reaffirm their pledge to his ideals.

 

The first thing that pilgrims do upon reaching his shrine is recite the Ziyara, a sacred text which summarizes the status of Husayn. In it, they begin the address by calling Husayn the “inheritor” of Adam, Noah, Abraham, Moses and Jesus. There is something profound in making this proclamation. It shows that Husayn’s message of truth, justice, and love for the oppressed is viewed as an inseparable extension of all divinely-appointed prophets.

 

People go to Karbala not to marvel at the city’s landscape - lush with date palms, or to admire the mausoleum’s physical beauty, or to shop, be entertained, or to visit ancient historical sites. They go to cry. To mourn and experience the angelic aura of Husayn. They enter the sacred shrine weeping and lamenting the greatest act of sacrifice ever seen.

 

It is as though every person has established a personal relationship with the man they have never seen. They talk to him and call out his name; they grip the housing of his tomb; they kiss the floor leading into the shrine; they touch its walls and doors in the same manner one touches the face of a long-lost friend. It is a picturesque vista of epic proportions. What motivates these people is something that requires an understanding of the character and status of Imam Husayn and the spiritual relationship that those who have come to know him have developed with his living legend.

 

If the world understood Husayn, his message, and his sacrifice, they would begin to understand the ancient roots of ISIL and its credo of death and destruction. It was centuries ago in Karbala that humanity witnessed the genesis of senseless monstrosities, epitomized in the murderers of Husayn. It was pitch black darkness v. Absolute shining light, an exhibition of vice v. a festival of virtue, hence the potent specter of Husayn today. His presence is primordially woven into every facet of their lives. His legend encourages, inspires, and champions change for the better, and no amount of media blackout can extinguish its light.

 

“Who is this Husayn”? For hundreds of millions of his followers, a question this profound, which can cause people to relinquish their religion for another, can be answered only when you have marched to the shrine of Husayn on foot.

 

The article first appeared on HuffPost.

 

Ref: RASA 

Habeeb bin Muazhir

The desert was very vast. The sky was full of stars. An old man aged seventy-five left his tent. The old man jumped on his horse and rode away. The old man heard a wolf howling. He was afraid of nothing. He intended to get to Mudharib (Bani Asad's tribe) near the Euphrates.
When the old man got there, some dogs barked at him. Some men of Bani Asad's tribe were sitting in a big tent. They were chatting with one another at night. The old man greeted them. They stood up for him. He looked dignified, but they did not know him. The old man sat down.
He had a beard. His beard was as white as cotton. The men began looking at his calm expression and his white beard.
I am Habib
The old man introduced himself to the men in the tent.
I'm Habib bin Mudhahir: I belong to Bani Asad's tribe.
One of the men was very old. He was acquainted with ancestry. So, he knew Habib and said:
Habib is telling you the truth.
Then the old man added:
He's bin Riaab bin al-Ashtar bin Fakas bin Tareef bin Qais bin al-Harith bin Thalaba bin Doodad bin Asad.
Another man added:
This is the companion of Allah's Apostle. He has lived in Kufa since Imam Ali's Caliphate. He stood by him at the Battle of Camel, the Battle of Siffeen, and the Battle of Nihrawan.
One of the men asked Habib:
Bani Asad's Shaikh, what have you brought?
Habib quietly answered:
I've brought you good no leader has brought to his people.
The men listened to him attentively. Then he added:
Al-Husayn, Ali and Fatima's son is around. A group of the believers has accompanied him. His enemies have surrounded him. They want to kill him. So, I've come to you. I ask you to defend him against his enemies to save the dignity of Allah's Apostle. By Allah! If you support him, Allah will give you honour in here and hereafter.
One of the men stood up. His name was Abdullah bin Bashher al-Asady. He said:
May Allah thank you for your effort. You've brought us a good deed. I'm the first to defend al-Husayn against his enemies.
The number of the volunteers became ninety fighters. Habib took them and headed for an area called Karbala. Their Imam Husayn [a], his family, and his believing supporters had camped there. A man belonging to Bani Asad was a traitor. He took advantage of the darkness and hurried to tell Umar bin Saad, the leader of Yazeed's Army, about Habib and his friends.
Yazeed's Army had besieged Imam Husayn's caravan and prevented them from drinking water. Umar bin Saad formed a division. The number of the division was five hundred horsemen. Al-Azraq headed them.
The horsemen hindered Bani Asad. Al-Azraq asked them to come back, but they refused. A fight took place between the two sides. So, some men of Bani Asad were killed and some were wounded. The volunteers knew that there was a big army before them. And there were big supplies behind the army. For this reason, they decided to come back. When the volunteers got to their tribe Mudharib, they warned it of staying at that area. The men quickly collected their tents and moved to another place in the desert. Habib came back by himself.
He was sad. He told Imam Husayn [a] about Bani Asad's attitude. Imam Husayn [s] said:
There's neither might nor power but with Allah!

In Karbala
Mu'awiyah died. His son Yazeed succeeded him. So, the Caliphate became a kingdom. Yazeed was a bad man. He drank alcohol. He committed illegal actions. He amused himself with his dogs and monkeys.
Thus Imam Husayn [s] refused to pay him homage. The people in many Muslim cities suffered from Mu'awiyah's unjust policy. They wanted him to die to get rid of his bad behaviour.
When the Muslims knew that Yazeed would be the Caliph, they felt pain and were full of anger. They opposed his rule because he did not respect Islam and Muslims.
The people in Kufa liked Imam Ali [a] because he was just and merciful. Besides they knew al-Husayn's good behaviour and his kind treatment towards his Muslim brothers. Therefore, they sent him many letters.
In Makkah, Imam Husayn [s] received the Muslims messengers. In their signed letters, the Muslims said to Imam Husayn [a]:
Come to us! You are our leader only!
Imam Husayn [a] accepted the Muslims request. He decided to revolt against Yazeed bin Mu'awiyah. He took his family and supporters and left for Kufa.

The Siege
Ubaidullah bin Ziyad had sent a military division. The number of the division was one thousand horsemen. Its aim was to hinder Imam Husayn's caravan. It was very hot. Ubaidullah's horsemen used up their water
Imam Husayn [a] took a pity on them, and ordered his companions to give them water. Imam Husayn [a] camped near River Euphrates. Ubaidullah appointed Umar bin Saad over the division. Umar bin Saad occupied the riverbanks.
He prevented Imam Husayn [a] and his companions from drinking water. Umar bin Saad sent a man called Qurra bin Qais to Imam Husayn [a]. He ordered him to ask the Imam:
Why have you come to Kufa
When Qurra went to Imam Husayn [a], the Imam asked Habib bin Mudhahir about him:
Do you know him?
Habib answered:
Yes, this is Qurra bin Qais. I know his good opinion. I don't think he'll fight you.
Qurra came and greeted the Imam. He told him about Umar bin Saad's letter. The Imam said:
The people of Kufa have asked me to come. If they hate me, I'll leave them.
Qurra bin Qais kept silent. He wanted to come back to Umar bin Saad. So Habib said to him:
Qurra, woe unto you! Don't come back to the unjust people! Support Imam Husayn!
Qurra said:
I'll tell Umar about Imam Husayn's answer. Then I'll consider your request.

Tasu'a
On Muharram 9th, 61 A.H. Umar bin Saad started his attack at night. He advanced towards Imam Husayn's camp. Zaynab, Imam Ali's daughter, heard the enemy's voice. She said to her brother al-Husayn:
The enemies have approached! Imam Husayn [a] ordered his brother al-Abbas to ask them. Al-Abbas, Habib bin Muzahair, and twenty persons jumped on their horses and rode away. Al-Abbas asked them about their aim. They said:
Obey Ubaidullah bin Ziyad, otherwise we'll attack you!
Al-Abbas came back to Imam Husayn [a] to tell him about the enemy's attitude. Habib stayed behind. He began advising the enemy army:
By Allah, tomorrow, Allah will regard you as bad people! How will you meet Him while you are going to kill Imam Husayn and his family? Don't you know that they're the Prophet's grandsons? Don't you know that they pray to Allah after midnight and remember Him very much?
An enemy person called Uzrah said:
Habib, you're praising yourself!
Zuhair answered:
Allah has praised and guided him. Uzrah I advise you to fear Allah!

For Prayers
Al-Abbas went to Imam Husayn [a] to tell him about the enemies' attitude. The Imam said to him:
Go back and ask them for time to pray. We want to pray to Allah tonight. We want to ask Him to forgive us. Allah knows that I love prayers, reading the Qur'an, and asking forgiveness.
Al-Abbas came back and asked them for some time. Umar bin Saad thought for a while. He thought that Imam Husayn [a] would change his mind. So, he agreed on Imam Husayn's request and said: We'll give you a chance till tomorrow. If you give in, we'll take you to Emir Ubaidullah bin Ziyad. If you refuse to give in, we won't let you go

Imam Husayn [a] gets ready to fight.
Imam Husayn [a] and his companions began praying and reading the Qur'an, for it was the last night in the world. The tents were here and there. Imam Husayn [a] wanted to prevent the enemies from penetrating them.
So, he ordered his companions to tie them to each other. He also ordered his companions to dig a trench at the back of the tents to fight the enemies at one front. The Imam met his companions and said:
I praise Allah with the best praise! I am thankful to Him in all conditions whether pleasant or otherwise! Allah, I thank you for making my grandfather a prophet and teaching us the Qur'an! I thank you for giving us ears, eyes and hearts. I thank you for you have not made us polytheists!
The Imam added:
I don't think that there are companions better than mine, there's a family more loyal than mine! May Allah reward you all. I think that we'll face those enemies tomorrow! Now you may go!
All refused and said:
We'll sacrifice our lives, money, and families to defend you against the enemies! We'll stand by you

The Prisoner of War
A young man came to Imam Husayn's camp. He was looking for his father Muhammad bin Basheer al-Hadramy. The young man said to his father:
My brother is a prisoner of war at Ray (a town near Teheran)
. His father said:I
'll support Imam Husayn at any rate!
Imam Husayn said:
You're free. Go and release your son.
Muhammad bin Basheer refused that and said:
By Allah, I won't leave you!
Imam Husayn [a] gave him five garments. Each cost one thousand dinars. Then he said to him:
Give your son these garments to release his brother.
Thus Imam Husayn's companions preferred death with him to life with the unjust.

Zaynab's Tent
At midnight, Imam Husayn [a] went out to see the nearby hills. One of his companions, named Nafi bin Hilal al-Jamaly, saw and followed him.
The Imam asked his companion about his going out. His companion said:
Son of Allah's Apostle, I'm anxious about you.
Imam Husayn [a] said to him:
I've gone out to see the nearby hills.
Imam Husayn [a] and his faithful friend came back together. On their way, Imam Husayn [a] said to him:
Why don't you go through those two hills in the dark to save yourself?
Hilal wept and said:
No! By Allah, I won't leave you alone! I want to be killed with you! When the Imam got to the tents, he came into the tent of his sister Zaynab. Hilal stood by the tent waiting for him. Hilal heard Zaynab saying to her brother:
Are you certain of your companion's intentions?
The Imam said:
By Allah, I've tried them. They are brave. They are ready to die for me.
When Nafi heard Zaynab's words, he wept and went to Habib's tent. He told him about Zaynab's word. Then he said to him:
We'd better go to her to relieve her worry.
Habib stood, left his tent, and said loudly:
Good friends!
The men went out. They stood around Habib. He said to them:
Let us go to Zaynab's tent to relieve her worry.
The men took their swords and went to Zaynab's tent. They said to her:
By Allah, we're ready to sacrifice our lives for you!
Zaynab went out and said:
Good companions, defend the grandsons of Allah's Apostle against their enemies.
Habib and his friends wept. They decided to fight till death.

Dream
Imam Husayn's [s] companion went to their tents. Some companions went to bed to get ready to tomorrow's fight, and some began praying and reading the Qur'an.
Al-Husayn was in his tent mending his sword. He felt tired and closed his eyes. It was early morning. Imam Husayn [a] dreamt that he saw dogs attacking him. One of the dogs was spotted. It was biting his neck. Al-Husayn woke and said:
We belong to Allah, we shall come back to Him!

Ashoora
In the morning, Muharram 10th, Imam Husayn [a] and his companions said their prayers. Imam Husayn [a] prepared his companions for the battle. He divided them into three small groups: Zuhair bin al-Qain headed the right wing. Habib bin Mudhahir headed the left wing, and al-Abbas, the Imam's brother, headed the core.
Imam Husayn [a] rode his she-camel and stood before Yazeed's Army. He preached and advised them. He warned them of committing such a crime. All Imam Husayn's efforts were in vain. Satan led Yazeed's fighters astray. So, they forgot Allah.

The Battle
Yazeed's army began attacking Imam Husayn's army, throwing many arrows at them. Imam Husayn [a] said to his companions:
Good companions, stand up for death!
The two sides met for the first time in a small clash. The clash was over and the Imam's companions came back to their places. Then Yazeed's Army launched savage attacks against the Imam Husayn's companions. Imam Husayn's companions resisted the attacks bravely. Some of them fell over the ground and died martyrs for the Prophet's grandson.

Muslim dies a Martyr
Amru bin al-Hajjaj began a big attack. Imam Husayn's companions faced the attack and fought bravely. Muslim bin Ausajah, a companion of the Imam's, was fighting with enthusiasm. Then he was badly wounded and fell over the ground.
Imam Husayn [a] saw Muslim lying on the ground. He and Habib bin Mudhahir attacked Yazeed's Army. They saved Muslim bin Ausajah from them. Muslim was about to die. Imam Husayn [a] sadly said:
Muslim, may Allah have mercy upon you. I'm giving you good news about the Paradise.
Muslim answered faintly:
May Allah give you good news!
Habib said:
I wish I could listen to your will, but I'll die after you.
Muslim looked at Habib. Then he looked at Imam Husayn [a] and said:
Habib, I ask you to die for Husayn! By the Lord of Kaaba, I will!

Happiness
On that day, Habib was full of happiness. His face was smiling. A companion of Habib's wondered and asked him:
Why are you happy?
Habib answered:
I'm happy because I'll be killed and enter the Paradise!
Final Prayers
The fights went on till noon. A companion of Imam Husayn's looked at the sun. He knew that it was time to pray. Imam Husayn [a] asked Yazeed's Army to stop fighting to say their prayers. Al-Husayn bin Numair said to Imam Husayn [a]
Husayn, Allah won't accept your prayers!
Habib bin Mudhahir said stormily:
Donkey! Will Allah accept your prayers, but won't accept the prayers of the Prophet's grandson?

The Martydom
Al-Husayn bin Numair was full of spite. He whipped his horse and attacked Habib. Habib faced him. He hit al-Husayn's horse on the face. So, al-Husayn bin Numair fell over the ground. Many fighters rushed to save al-Husayn bin Numair.
Habib clashed and fought them bravely. In spite of his old age, Habib could kill over sixty fighters. When the fight became strong, a fighter threw a spear at Habib. So, Habib fell over the ground and became a martyr.
Thus the brave companion's life was over. He spent all his life waging holy war for Islam. Al-Husayn bin Numair was not satisfied with killing Habib. He took his head and tied it to his horse's neck.
Then he began roaming through Yazeed's fighters. He was boasting of his bad action. Imam Husayn [a] tried to save Habib, but he got there late. So, his eyes shed tears. He sadly said:
We belong to Allah and we shall come back to Him.
Imam Husayn [a] came back to his camp. He was sad because he lost the closest and the most loyal companion.

In the Believers' Hearts
Today Muslims all over the world go to Karbala to visit Imam Husayn [a]. In the distance, they can see a high gold dome and high minarets. When a Muslim enters the holy shrine full of perfume, he will find a tomb near Imam Husayn's tomb. That tomb belongs to Habib bin Mudhahir, Bani Asad's leader, and the master of the loyal. The visitor to Imam Husayn [a] must greet his companion and say:
Peace be upon Habib bin Mudhahir al-Asady
Maitham al-Tammar
It was dawn. As usual, Maitham went to the date-palm trunk. He splashed it with water. The good ground sent out a sweat smell. Maitham said two Rakaas. Then he put his back against the date palm trunk.
Maitham had visited the date palm for more than twenty years. It had not been a mere dry trunk. It had been a tall date palm before twenty years. Days, months, and years passed. Maitham said two Rikaas near the date palm. Then he addressed it:
"Allah has created you for me. And He has created me for you." Maitham liked that date palm. He watered it when it was green. One day, he came to the date palm. He found it a dry trunk. He cut the top of the trunk. That tall date palm became a mere short trunk. Still Maitham went on visiting that dry trunk. Who was Maitham? What was the relationship between him and that date palm?

Maitham's Origin
Maitham was born at Nihrawan near Kufa. He belonged to Iran. A woman from bani Asad bought him. One day, Imam Ali (A.S.) bought and gave him his freedom. Maitham became free. He sold dates in Kufa Market. Maitham lived a simple life.
Two things grew in his heart: faith in Islam and love for Imam Ali (A.S.). Imam Ali (A.S.) taught him that Islam was the only way to freedom. Imam Ali (A.S.) liked Maitham because he was a good man. The Imam went to Maitham's shop. He taught him about Islam.

The Real Name
Imam Ali (A.S.) bought Maitham from a woman belonged to bani-Asad. The Imam asked Maitham:
"What is your name"? "Saalim",
he replied.
The Imam said:
"Allah's Apostle (P.B.U.H.) has told me that the Iranians call you Maitham."
Maitham was astonished because no one knew his real name. So, he said:
"Allah and His Apostle are truthful."
Since that day, Maitham had not left the Imam.

In the Desert
Whoever goes to the desert at night will see the sky full of stars. His heart will be afraid of Allah. Imam Ali (A.S.) went to the desert at night to say his prayers. He took a friend of his to that desert to teach him a lesson about Islam.
Sometimes, Imam Ali (AS.) took Maitham to the desert. He told him about future matters. The Imam did not know the unseen. He learnt future matters from our master Muhammad (P.B.U.H.). Maitham listened to Imam Ali's words. The Imam said his prayers. Maitham said them behind him. He listened with awe to the Imam's prayers.

At al-Tammar's Shop
Imam Ali (A.S.) went to the market to meet Maitham al Tammar. He sat and talked with him. Some people passed by them. They did not know the Imam. And some knew him. They were astonished to see the Imam sitting with a dates-seller.
One day Imam Ali (A.S.) went to the market. He sat with Maitham. After a while, Maitham wanted to go to by something. He asked the Imam's permission and went away. The Imam stayed behind to sell dates. In the meantime, a man came to buy some dates for four dirhams. The man took the dates and went away. Maitham came back. He was astonished to see the Dirhams because they were false. The Imam smiled and said:
"The owner of the Dirhams will come back."
Again Maitham became astonished. He wondered: The man bought the dates by false Dirhams! How will he come back? After an hour, the owner of the Dirhams came back. He said with annoy: "I do not want these dates! They are bitter! Why are they bitter"? The Imam said:
"Because your Dirhams are false."
The man was full of astonishment. He took the Dirhams and went away.

The Nation's Scholar
Maitham was a brilliant. He learnt his knowledge from Imam Ali (A.S.). One day he said to Abdullah bin Abbas, the nation scholar: "Ask me whatever you want to know about the Koran explanation. I've learnt everything from Imam Ali (A.S.)."
So, bin Abbas sat before Maitham to learn lessons about the Quran's explanation.
Amru bin Huraith Amru bin Huraith was a leader from Kufa. Maitham said to him:
"I'll be your neighbour. Treat me kindly."
Amru said:
"Do you want to buy bin Masoud's house or bin al-Hakim's"? Maitham kept silent. Amru bin Huraith was puzzled. He wondered: What does Maitham mean? Days and years passed. Unjust rulers succeeded each other over Kufa. They treated people rudely.

The Market
Zyyad bin Abeeh became a ruler over Kufa. He began killing Imam Ali's companions. He carried out Mu'awiyah's orders. Mu'awiyah was full of spite.
He ordered people to abuse Imam Ali (A.S.). The ruler appointed a man to look after the market. The man was unjust. The people complained of his bad treatment. The people were afraid of the man. Thus, they went to Maitham.
They asked Maitham to go with them to the Prince. They said to him:
"Maitham, come with us to the prince."
Maitham went with them. He met the Prince and told him about the rude treatment in the market. A policeman in the Palace was displeased with Maitham's words. He said to the Prince:
"Your Highness, the Prince, do you know this man?"
The Prince said:
"No"
He's a liar! The supporter of the liar! said the policeman. The policeman meant that Maitham was one of Imam Ali's companion. Maitham said:
"Surely, I'm truthful! I'm supporter of the truthful man. Really, he's Amirul-Momineen! (The Commander of the faithful)."

A Meeting on the Road
Habeeb bin Muzahir was a good companion. After our master Mohammed's demise, Habeeb had a close relationship with Imam Ali (A.S.).
One day, Maitham was riding a horse. Habeeb bin Muzahir was riding a horse, too. They met each other before bani-Asad. They had a short talk. Bani-Asad listened to their talk. Habeeb said with a smile:
"I predict that a bald man with a big belly will sell melons at Dar al-Rizk. The man will be killed for the love of his Prophet's family." Maitham said:
"I know that a red man with two plaits would appear. The man will support the son of the daughter of his Prophet. The man will be beheaded. His head will be carried through the streets of Kufa." The two friends saw off each other. Bani Asad said:
"They are liars."
In the meantime, Rasheed al-Hajry passed by bani-Asad. He asked them about Habeeb and Maitham. Bani-Asad said:
"They have just gone away."
Then bani Asad told Rasheed about Habeeb and Maitham's predictions. Rasheed said with a smile:
"May Allah have mercy on Maitham. He's forgotten who brings the head will be given an extra hundred dirhams."
Rasheed went away. Bani Asad were astonished at his words. Then they said:
"Rasheed is a liar too."
Days passed. In Muharram, 61 A.H., bani Asad saw Habeeb's head. It was tied to a long spear. They saw bin Zyyad's policeman carrying the head and walking through the streets of Kufa.

The Caravan
Mu'awiyah bin Abu-Sufyan died. His son Yazeed succeeded him. Yazeed was a young man aged thirty. He drank alcohol. He amused himself with dogs and the monkeys. So, Imam Hussein (A.S.) refused to pay Yazeed homage. Meanwhile, the Kufians were tired of Mu'awiyah's persecution.
Thus, they sent Imam Hussein (A.S.) many letters. In their letters, they asked the Imam to come to save them from Umayyad persecution. The spies told Yazeed about the situation in Kufa. Yazeed had a spiteful Christian doctor called Sergon. He asked the advice of the doctor. Sergon advised him to appoint Ubaidullah bin Zyyad a ruler over Kufa.

The Prison
Many companions of Imam Ali (A.S.) supported Imam Hussein (A.S.). Many Muslims supported him too. Ubaidullah bin Zyyad arrived in Kufa. He began arresting and imprisoning Imam Hussein's supporters.
Maitham, al-Mukhtar al-Thaqafy, and Abdullah bin al-Harith were in the same prison. Imam Hussein (A.S.) died a martyr for Islam. The prisoners felt pain for him. Al-Mukhtar said to his two friends: "Be ready to meet Allah! After Imam Hussein's killing, Ubaidullah bin Zyyad will kill the Imam's supporters."
Abdullah bin al-Harith said:
"Yes, he will kill us sooner or later."
Maitham said:
"No, he won't kill you. My dear Imam Ali (A.S.) has told me that you (al-Mukhtar) will get revenge of Imam Hussein's killers. And you will kick Ubaidullah's head with your foot."
Then Maitham said to Abdullah bin al-Harith:
"You'll rule Basra."
Faith Maitham deeply believed in Allah. He was not afraid of the unjust. People were afraid of bin Zyyad. They shook with fear when they saw him. But Maitham did not pay attention to him. He knew that Ubaidullah's death was certain.
He knew that the unjust would not stay alive forever. Mu'awiyah and his son Yazeed prevented people from loving Imam Ali (A.S.). The police arrested and killed the Imam's companions. Imam Ali (A.S.) had told his companions about the Umayyad police. One day he said to Maitham:
"The Umayyads will order you to disown me. Will you do that"? Maitham said
"No."
Maitham thought that to disown Imam Ali (A.S.) meant to disown Islam. And to disown Islam meant to disown Allah. The Imam said: "Surely, you'll be killed."
Maitham said:
"I'll be patient! Death is little for Allah."
The Imam said:
"You'll be with me in the Paradise."

The Martyrdom
Ubaidullah bin Zyyad ordered the police to bring Maitham. He said to him:
"I've heard that you're a companion of Ali's."
Maitham said:
"Yes."
Ubaidullah bin Zyyad said to Maitham:
"Will you disown him"?
Maitham said:
"By Allah, Imam Ali (A.S.) has told me that you will kill me! He has told me that you will cut my hands, legs, and tongue."
Ubaidullah bin Zyyad angrily said:
"Your Imam is a liar."
Maitham jeered at that foolish person (Ubaidullah bin Zyyad). Ubaidullah bin Zyyad ordered the police to tie Maitham to the date palm trunk near the house of Amru bin Huraith. Besides, he ordered them to cut off his hands and legs.

The Neighbour
Maitham was tied to the date palm trunk. Amru bin Huraith saw him. Amru remembered Maitham's words:
"I'll be you neighbour. Treat me kindly."
So, Amru bin Huraith ordered one of his daughters to sweep the ground around the date palm trunk. He also ordered her to splash it with water. A person looked at Maitham and said:
"Disown Ali to save your soul."
Maitham said with a smile.
"By Allah, this date palm has been created for me! And I've been created for it."
Thus, the people knew the secret of Maitham's visit to the date palm throughout the long years.

People
Maitham addressed the people:
"People, If you want to hear some information about Ali bin Abu-Talib, then come to me."
The people crowded around Maitham. He began teaching them various kinds of knowledge. The spies told Ubaidullah bin Zyyad about Maitham's words.
Ubaidullah bin Zyyad ordered a policeman to cut off Maitham's tongue.
Maitham said:
"Amirul-Momineen has told me about that
Then the policeman cut off Maitham's tongue. Another policeman stabbed him with a sword. Thus this Mujahid's life put out as the candles did!

Maitham's Body
Maitham did a lot good for the people. The people loved him very much. They wanted to take Maitham's body to bury it, but the police strictly prevented them from approaching it.
One night, seven dates-sellers came. They saw the policeman burning a fire. Two of them sawed the trunk. The seven dates-sellers carried Maitham's body outside Kufa. They buried it at a known place. Then they came back home. Six years passed. Al-Mukhtar announced his revolution in Kufa. His army met Ubaidullah's on Al-Khazir Riverbank.
Ibraheem al-Ashtar could behead Ubaidullah bin Zyyad. Some fighters brought al-Mukhtar Ubaidullah's head. He stood up and kicked Ubaidullah's head. He remembered Maitham's words in the prison:
"Al-Mukhtar, you'll get out of prison. You'll get revenge on Imam Hussein's killers."
Days passed. Imam Hussein's killers parished. People have cursed them throughout history. Today, the visitor leaves the Holy Najaf City. He goes to see Kufa ruins. On the way he sees a beautiful dome. The dome decorates Maitham's shrine
Ref: Imam Reza Network

Comparison Between the Conditions of Imam Hasan(A.S.) and the Conditions of Imam Husayn(A.S.)

Many people think that the Hashimite pride, which always resulted from honorable attitudes, was more appropriate for the attitude of al Husayn, peace be on him, than the attitude of al-Hasan, peace be on him.
This is a primary viewpoint that suffers from the paucity of an innermost analysis and accuracy.
Al-Hasan was a Hashimite with high glory during all his attitudes. He was similar to his father and his brother in glory. Thus they were all an example to the original reformers in history. However, each one of them had a special jihad (armed struggle), message, and attitudes which he derived from the core of the conditions that surrounded him. These conditions were early examples of jihad, glory, supporting the usurped right to authority.
Al-Husayn faced death through killing during his condition, and al-Hasan retained his life through making peace (with Mu'awiya) during his condition. With these two ways they were able to continue their doctrine and to condemn their enemies. In the meantime these two ways were the necessary logical solutions for the problems of both conditions. These solutions were the best means, which al-Hasan and al-Husayn followed to please Allah, the Most High, not to win the life in this world. They (i.e., the solutions) are the real victory that last throughout history though al-Hasan and al-Husayn were apparently deprived of their rights and their succession to authority.
The two sacrifices (i.e., al-Husayn's sacrifice in his life, and al Hasan's sacrifice in his succession) are the utmost degrees to which the original leaders aspire during their human revolutionary attitudes.
The time factors accompanied both al-Hasan and al-Husayn during their succession. They created for each of them a private condition towards his supporters, and a private condition towards his enemy. In other words the two brothers had two different conditions. As their conditions were different, their ways of jihad were different. Therefore their ends were different.
The following are the conditions their supporters and their enemies caused:
1. The Conditions their Supporters caused
For al-Husayn, peace be on him, he suffered from the treason of his Kufan companions. Such a kind of treason helped al-Husayn take a step to pave the way for his glorious success in history. That is because the people had broken their pledge of allegiance to al-Husayn before he declared war mobilization. Thus his little army was empty of any traitorous person on the day when he stood to fight against his enemies to achieve his ideal objectives.
However, the treason from which al-Hasan, peace be on him, suffered at the Camp of Maskan and the Camp of al-Mada'in was quite different from that which al-Husayn suffered. That is because al-Hasan declared war mobilization, and then his army moved to the mentioned camps. However, the enemy rumors played an important role in scattering the army. Thus chaos, plots, and treason spread all over it. Accordingly, al-Hasan was unable to wage holy war (jihad) against his enemies. In other words this was the army through which al-Hasan lost hope of winning victory in that war.
From here we understand that Al-Hasan's supporters pledged allegiance to him, and accompanied him to his camps as holy fighters (mujahidin). However, they broke their allegiance to al-Hasan, disobeyed him, and joined his enemies. Thus they were worse than those who had broken their allegiance to al-Husayn before he met his enemies.
In this manner al-Husayn paved the way to fight against his enemies when the events of treason before the battle helped him form the most wonderful army in history in loyalty and obedience though his army was few in number.
As for al-Hasan, he was unable to retain supporters even from his sincere Shi'ites. For he was not sure that he would gather them and direct their movements because of the chaos which his enemies spread.
Therefore, isn't there a great difference between their two conditions towards their supporters?
2. The Conditions their Enemies caused
The enemy of al-Hasan was Mu'awiya, and the enemy of al Husayn was Yazid b. Mu'awiya. History is full of differences between Mu'awiya and Yazid. For example, the son (i.e., Yazid) had plain dullness, while the father (i.e., Mu'awiya) had a deep viewpoint that the people regard as smartness.
The enmity of these two men (i.e., Mu'awiya and Yazid) towards al-Hasan and al-Husayn did not result from an accidental condition. Rather it was a past historical enmity between banu Hashim and banu Umayya.
The Umayyads did not match the Hashimites one day. Rather the Umayyads showed enmity towards the Hashimites, for the former feared that the latter would take their authority. This is the reason why the people and the historians mention the Umayyads face to face with the Hashimites. Now we have the right to ask: Isn't there a great difference between those who follow desires and those who follow ideals? Isn't there a clear difference between those who had corrupt lineages and those whom Allah purified completely as it is in the Qur'an? Isn't there an obvious difference between the corrupt people and those who adopted intellectual talents, good manners, pure race, and sciences that have played an important role in developing man in all cultural fields? Such were the Hashimites who brought light to the world. [1]
How different they are!
What al-Hasan b. 'Ali anticipated was likely. For if he had waged a hopeless war against his historical enemy Mu'awiya b. Abu Sufyan b. Harb, the war would have led to the greatest disaster against Islam. Also it would have destroyed all Shi'ites of the members of the House (Ahl al-Bayt), peace be on them. In this connection Mu'awiya had excellent abilities to carry out this plan to end that long historical enmity towards 'Ali, his sons, and their Shi'ites.
We have already mentioned this subject. Thus there is no need to mention it again.
However, such a possibility was enough for al-Husayn when the young man (i.e., Yazid) antagonized him. That is because Yazid was luxurious. He was unable to solve problems nor was he able to mobilize the trends nor was he able to make plans: Moreover, his ambition was to be a king with many treasuries, even though he faced al-Akhtal the poet whose words al-Bayhaqi has narrated:
"Your religion, indeed, is like the religion of the donkey
Rather you are more unbelieving (person) than Hurmuz."
This possibility was sufficient for al-Husayn when the sword of terrorism (i.e., Yazid) began to chase the Shi'ites everywhere, made them homeless and imprisoned those great figures who followed the doctrines of the members of the House (Ahl al-Bayt), and to whom these doctrines were entrusted to convey them to the generations after them.
Thus al-Husayn thought that it was better for him to go on carrying out his decision. He was sure of his plan, his objectives, and their future towards his enemies.
As for al-Hasan, he was not as sure as his brother al-Husayn. That is because al-Hasan suffered from the spiritual backgrounds of his army. Moreover, among his enemies were Mu'awiya and his fearful servants who made spiteful hostile plans.
Finally, al-Husayn made use of Mu'awiya's mistakes such as his attacks against the peaceful Muslim cities, his attitude towards the conditions of the Peace Treaty of al-Hasan, his killing al-Hasan with poison, his pledge of allegiance to his son Yazid, and so on. All these errors of Mu'awiya, in addition to the support of the Muslim public opinion urged al-Husayn to take steps against the Umayyads.
In the meantime al-Husayn made us of the errors of Yazid, Mu'awiya's successor, who was fond of monkeys and wine. All these things were appropriate factors for al-Husayn to carry out his plan.
Al-Husayn's conditions towards his enemies, and his conditions towards his supporters agreed with each other on supporting his movement, carrying out his task, and leading him to the glorious victory through which he succeeded with Allah and in history.
As for al-Hasan, as we have already mentioned, he was tired of the conditions which his companions caused. Thus these conditions prevented him from obtaining martyrdom. Also he suffered from the conditions which his enemies caused. So these conditions prevented him from waging war against them though he was aware that such a kind of war would destroy his doctrines.
For this reason al-Hasan thought that it was necessary for him to develop his way of jihad, and to start his battle through making peace with Mu'awiya.
The objectives which al-Hasan wanted to accomplish through his Peace Treaty with Mu'awiya forced Mu'awiya and his party to face a
quick failure in history.
Indeed, after this study, it is difficult for us to distinguish which of the two brothers (i.e., al-Hasan and al-Husayn), peace be on them, had a greater effect in his jihad, more intense influence on his objectives, and a more careful opinion in defeating his enemies.
It is obvious that the Umayyads faced many hardships after the Peace Treaty. That was because of al-Hasan's plans and his directions. Indeed all these hardships took place due to this successful plan which al-Hasan's enemies supported, whether they knew that or not.
[1] In reply to Mu'awiya, the Commander of the faithful said: "Inspite of our old established honor and our well- known superiority over your people, we did not keep away mixing with you and married and got married (among you) like equals although you were not so. How could you be so when (the position is that) from us is the Prophet while from you is the liar, from us the Lion of Allah while from you is the Lion of the allies, from us is the two Lords of the youth of Heaven while from you are the children of the fire, from us is the mistress of the women of the worlds while from you is the bearer of firewood, and there are many distinctions between you and us."
Ref: Imam Reza Network

SHIMR B. ZIL JAWSHAN

SHIMR B. ZIL JAWSHAN


HIS BACKGROUND

Shimr was named Sharhabeel at birth. His agnomen (kuniyah) was Abu as-Saabegah. His father Zil Jawshan al-Ziyaabi was from the clan of Bani Kilaab. His name was mentioned among the affluent individuals of Hawaazan. Janab Ummul Baneen, mother of Hazrat Abbas (a.s.), was from the same clan. This is why Shimr on the 9th of Muharram, approached Imam Hussain's camp, offering amnesty to Hazrat Abbas and his brothers. But they shunned his overtures and chose to stay with Imam (a.s.) and embrace martyrdom. They had recognized their Imam and their duties vis-a-vis the Imam and everything else to them seemed a mere distraction that would distance them from this recognition.

SHIMR'S ADVENT AT KARBALA

Tabari records that Umar b. Sa'ad's inclination was for peace with Imam (a.s.), and was not favorably disposed towards a confrontation. When Ibne Ziyad learnt of this disposition, he wrote a letter to Shimr and commanded him to take it to Umar b. Sa'ad. He instructed him to ensure that Umar b. Sa'ad took the pledge of allegiance from Husain and his friends. If they acceded, then Shimr was to bring them to Ibne Ziyad, in a manner akin to slaves. However, if they did not, Shimr was to confront them. If Umar b. Sa'ad was also for confrontation then Shimr was to simply obey him. But, if the former desisted from waging a battle, then Shimr was to behead Umar b. Sa'ad, take charge of his army and wage a battle against Hussain.

At the same rime Ibne Ziyad also wrote a letter to Umar b. Sa'ad. He reprimanded him for trying to seek means of salvaging the situation and preventing a confrontation with Hussain (a.s.)..... If Umar did not wish to submit then he was to surrender charge of the army in favour of Shimr who was given suitable instructions.

PLEA FOR AMNESTY

When Shimr received his letter, he along with Abdullah b. Abi Mahal, approached Ubaydillah (the cursed) to plead exemption for the sons of his paternal aunt, Ummul Baneen binte Khuram. She was wife of Ameerul Mo'mineen, Ali, and had four sons from him viz.Abbas, Abdullah, Ja'far and Usman. Abdullah b. Abi Mahal explained to Ubaydillah that Ummul Baneen's sons were in Hussain's camp and beseeched Ubaydillah to write a letter of amnesty for them. The latter complied with this request and issued a letter. Abdullah b. Abi Mahal ordered his freed slave, Karman, to deliver the letter to his nephews. Karman did as ordered and handed over the letter to Ummul Baneen's sons. However, the latter did not even bother reading the message. They said that they would never accept any immunity from Ibne Ziyad as Allah's promise of deliverance was more veracious than that of Ibne Ziyad.

INTENSE ATTACHMENT TOWARDS IMAM

Tabari writes further, that on the eve of Ashoora, which happened to be a Thursday, Shimr approached Imam Hussain's camp. He demanded, 'Where are my nephews?' Hearing him, Abbas, Abdullah, Usman and Ja'far, stepped out of their tents. They asked him, 'What do you want with us?' Shimr replied, 'I bring tidings of reprieve for all of you?' They retorted contemptuously, 'Curse be upon you and your reprieve! You, our uncle, are willing to offer us immunity but deprive the Prophet's son of it!' ( Tarikh-e-Tabari part IV, page, 241-242, printed by Nafis Academy, Karachi )

SHIMR'S PEDIGREE

Shimr's low pedigree can be gauged from an incident that occurred on the day of Ashoora. Imam Hussain's tent was pitched on a low-lying land. Imam (a.s.) had amassed some reeds and woods near his tent. The idea behind this was that in the event of a raid he could set alight the firewood and curtail the attack to only one direction. On the day of Aashoora, Imam (a.s.) was forced to resort to this move.

When Shimr witnessed this spectacle, he rushed past Imam's tents. The tongues of flames leapt high in the air blocking the tents from his view. He cried out to Imam (a.s.) in his insolence, 'O Hussain! You seem impatient to enter the fire and could not wait for Qiyamat.' Imam (a.s.) inquired from his companion. This seems like Shimr'. Imam's companion affirmed. Imam (a.s.) cried, 'O son of a herdsman! It is you who shall be engulfed in the fire.' ( Tabari part IV, 250-251 )

Umar b. Sa'ad had stationed Amr b. Hajjaj on his right and Shimr on his left.

SHIMR'S IMPUDENCE

When Zuhair b. Qain (r.a.) exhorted Umar b. Sa'ad's men to refrain from fighting against Imam Hussain's (a.s.), Shimr shot an arrow at Zuhair. He castigated Zuhair thus, 'May Allah strike you dumb! You talks have pestered us no end! Zuhair retorted, 'I am not addressing you! By Allah, I know that you will find it difficult to comprehend even a couple of verses from the Quran! May the hereafter greet you with destruction and a painful chastisement!'

HIS ATTEMPTS TO SET ABLAZE THE AHLE BAYT (A.S.)

Shimr in the course of the battle at Karbala, attempted several forays on Imam Hussain's tents with the intention of setting them ablaze. However, his henchmen chided him for his intention to raid helpless women and children. A person named Hameed remarked, "The murder of men by you is sufficient to please your master." At that moment Zuhair assaulted Shimr with a group of ten soldiers. He forced Shimr to withdraw, but not before killing Abu Farah Zababt, one of Shimr's close companions. ( Ibid, 265 )

HIS ATTACK ON THE IMAM'S TENTS

Shimr along with a band of ten Kufans advanced towards Imam's tents which were inhabited by the Able Bayt (a.s.). They intercepted Imam (a.s.) and stood between him and the tents. On seeing this, Imam (a.s.) said, "Woe on you! You are devoid of any faith and if you don't fear the hereafter, at least observe the basic human rights!"

SHIMR AND HIS CRONIES

When Shimr saw Imam (a.s.), he advanced towards him with his infantry. Among these were Abul Junoob Jo'fee, Qash'am b. Amr Jo'fee, Saleh b. Wahab Yazalee, Sinaan b, Anas Nakha'ee and Khulee b. Yazeed Asbahee. Shimr tried to instigate them into murdering Imam (a.s.). He commanded Abu Junoob to advance towards Imam (a.s.).

The former rejoined. 'Why don't you (do it)?' Stung with this reply, Shimr said, "You dare speak to me in this way!' Abu Junoob shot back similarly, *You dare speak to me in this way!' Shimr accused him of being slothful. Abu Junoob replied menacingly, 'I will tear out your eyes with my dagger'. This had the desired effect and Shimr left him alone. But he kept muttering under his breath about getting even with Abu Junoob. ( Ibid 276 )

MUKHTAR AND SHIMR

Mukhtar Saqafee sent forth his slave Zarbi to track down Shimr. Muslim b. Abdullah Zababi, one of Shimr's henchmen, relates, 'Mukhtar's slave, Zarbi gave us a chase. We had left Kufa behind us, riding on our skinny horses. He continued in hot pursuit, not willing to relent. When he closed in on us, Shimr cautioned, 'Distance yourself from me, I think he is only after me.' We hustled our horses.

When Zarbi, the slave had reached within striking distance, he assaulted Shimr. Shimr, warded off the blow. But meanwhile, Zarbi had parted from his companions. Shimr saw his chance and struck him so hard that he broke his spine, killing him.

Later, when Zarbi's corpse was taken to Mukhtar, he was aggrieved and said that he would never have permitted Zarbi to combat Shimr. Anyhow, Shimr, after killing Zarbi, fled to Saaneedma where he took shelter in a village called Qultaneesa, located on a riverbank. He hid near a hillock. He chanced upon a farmer from the village. He roughed him up and ordered him to pass on a letter to Mu'sab b. Zubair. That farmer took the letter and on his way had to traverse through a village. Incidentally Mukhtar had posted Abu Umrah in that village as a conduit between himself and the people of Basrah. A farmer from that village met this farmer (sent by Shimr) and complained to the latter of Shimr's excesses. One of Abu Amarah's men overheard this conversation and inquired about Shimr's whereabouts from them.

The farmer disclosed Shimr's exact location, which was only some distance away. All of them set forth in that direction. On reaching the shack where Shimr had taken shelter, they encircled him and launched a concerted onslaught. Shimr was attired in only a cloak and nothing else. He tried to retaliate with his lance but in vain. His opponents were in a merciless mood and did not even spare him the chance to put on his clothes. Meanwhile, we were watching the entire episode from a distance. When we saw Shimr in this condition we decided to make ourselves scarce and fled silently. We had only gone a little distance when we heard the triumphant cries of 'Allahu Akbar' rejoicing Shimr's death.'

Abdur Rahman b. Abul Kunood recounts, 'I was the one who saw Shimr's letter with the farmer and took him to Abu Umrah. And I was the one who finally killed Shimr.'

SHIMR'S END

Ali Akbar Dehkhuda has chronicled in his ' Na'at Namah ' that Shimr actually fought the battle of Siffeen from Hazrat Ali's side. He then settled down in Kufa. Eventually he participated in the carnage at Karbala and killed Imam Hussain (a.s.).

Indeed it is most ironical that one who fought the battle of Siffeen from Ameerul Mo'mineen's army, a few years later slays his beloved son. However, it is not really astonishing. History is replete with such instances. Ibn Muljim is a case in point. He was one of the supporters of Ameerul Mo'mineen before he actually killed his own Imam. Therefore, one must never take the light of guidance for granted. On the contrary, one must allow for intense introspection to safeguard this light. God forbid, the generations to follow must not mention our names in the same breath as Shimr and Ibn Muljim.

Anyhow, Mukhtar Saqafee threw Shimr's corpse to the dogs after slaying him.

Most of Shimr's children migrated towards the west and settled down in Andaloos (Spain). The one to achieve some prominence was his grandson, Samil b. Hatim b. Shimr b. Zil Jawshan.

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Guest of the Holy Ka'aba Fatima bint Asad

Fatima, was a special person even before she was born because she was conceived from the fruits of paradise.
The Prophet (S.A.W) says:

“That before she was conceived the Arch-Angel Gabriel came down from the heavens with a plate containing a cluster of dates and a bunch of grapes ordering me to eat them.
After I ate them I was ordered to go to Khadija and thus Fatima was conceived from the fruits of paradise.”

Khadija was now pregnant with Fatima and as she says, it was an easy pregnancy because the embryo would speak to her from inside her womb.
Khadija did not inform the Prophet about this miraculous occurrence, but one-day when she was home alone, he found Khadija speaking to someone.
He inquired as to whom she was speaking to, she replied, “That which is in my womb, surely it speaks to me”.
The Prophet then cheerfully said, “Rejoice Khadija, for this is the girl whom Allah has made to be the mother of eleven of my successors who will come after me and after their father”.

So for the duration of the pregnancy, Fatima was comforting her mother who had been deserted by the women of Quraysh because she married the poor orphan, Mohammad.

When Fatima's delivery came near, Khadija sent for the qurayshi midwives, who still refused to help her.
But by the grace of Allah, four of the most beautiful women came to help her in this time of need, as she says, “When Fatima’s delivery came near, I sent for the qurayshi midwives who refused to help me because of Mohammad.
During childbirth four ladies whose beauty ad brilliance were indescribable entered the house, each one began to introduce herself.
The first one said, “I am your mother Eve”. The second one said, “I am Asiya bint Muzahim, Firauns wife”.
The third one said, “I am Kulthum Musa’s sister”, and the fourth one said, “I am Mariam bint Imran, Isa’s mother, we have come to deliver your child”.

So with the help of these heavenly ladies, Fatima was delivered.

She was born on the 20th Jamadi al-Akhir.
She fell to the ground in the position of prostration and the brightness and brilliance of her face illuminated the skies from east to west, and for this reason she was named “Al-Zahra”, lady of light.
Al-Zahra is known by nine names, such as Fatima.
She was named Fatima because she and her followers are protected from hell.
She is also Al-Siddiqa meaning she is a woman who has scrupulous honesty and sincerity, believing in the commands of Allah and his Prophet, never doubting for one moment.
She is also Al-Mubaraka, which means the blessed one because abundant blessings originated from her, such as the necklace that fed a hungry man, satisfied a poor man and freed a slave.

Jabir bin Abdullah Al-Ansari relates that an old man weak from hunger came to the Prophet and asked to be fed and clothed.
The Prophet did not have anything to give him so he sent him to Fatima’s house.
When he arrived he asked the same of her, so she gave him a necklace.
He took the necklace and went to the mosque and showed the Prophet.
The Prophet said, “sell it for Allah will grant you a solution to your problems because it was given to you by the Mistress of All Women. Meanwhile Ammar bin Yasir asked the Prophet if he had permission to buy it.
The Prophet gave him permission so Ammar paid generously for it, then he gave the necklace to Sahim, his slave and said give it to the Prophet and tell him that I give you to him also.
The Prophet said to the slave, take this necklace and give it to Fatima and tell her that I gave you to her.
When the slave reached Fatima, she took the necklace and told the slave that he was free. Upon hearing this the slave laughed. Fatima asked him the reason that made him laugh.
He answered: “I smiled when I thought of the abundance put in this necklace, it fed a hungry man, freed a slave and returned to its original owner.

We now understand why she was Mubaraka.
Some other names she is known by, are Al-Tahera, meaning she was virtuous and pure, cleansed from all sin, and she was Al-Batool, meaning she was chaste and pure, safeguarded from menstruation and childbirth bleeding.
She is also Al-Zakiya, meaning the chaste and Al-Radhiyah, the satisfied or gratified one, and of course Al-Mardhiya which means she who pleases Allah.


Father and Daughter

Prophet Mohammad and his daughter had an extremely powerful relationship.
Even Ayisha, the Prophets wife has spoken about the strong relationship between Mohammad (SAW) and Fatima; “Never have I seen anyone like the Messenger of Allah, in his solemn way of standing and sitting, more than Fatima, may Allah grant her more honor.
When she came to see him, he would rise to his feet, take her hand, kiss her, and seat her where he was seated.
And when he came in to see her, she would stand up, kiss his feet, kiss him, and seat him where she was seated”.

Aiyisha has also said: “Never have I seen anyone resembling the Prophet of Allah, in his way of speaking and talking, better than Fatima”.

When people threw rocks at the Prophet of Allah, it was Fatima that came and cleaned and helped.
And as much as Fatima loved the Prophet, he loved her back.


Importance of Fatima

This great lady who has been of the brightest stars of Islamic history had lived a most powerful and eventful life.
Her name was Fatima, the daughter of Asad, son of Hashem.
Fatima had been gifted with some most unique qualities that no other woman before her and no other woman after her had been granted by Allah.
Every aspect of her outstanding life has invaluable lessons to teach to all mankind past, present and future.

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