Imam Hussain's (a.s.) movement is, indeed, perceivable via two perspectives—both of which are acceptable. Nonetheless, when put together, the two views show the extensive dimensions of this movement. One perspective involves the appearance of Imam Hussain’s action, which is a movement against a corrupt, deviated, suppressive and oppressive regime: Yazid’s Regime. But, at the heart of his action, there is a more important movement that the second perspective will lead to: the move against ignorance and humiliation of the mankind. In fact, even though Imam Hussain (a.s.) fights against Yazid, his extensive historical fight is not against the short-living and insignificant Yazid. Rather, his main fight is against mankind’s ignorance, abasement, deviation and humiliation. Indeed, Imam Hussain (a.s.) fights against such vices.

AHL AL-BAYT

THE CELESTIAL BEINGS ON THE EARTH
Author: Allama Hussein Ansariyan
Translator: Dr. Ali Akbar Aghili Ashtiani

P. 200-203
Imam Husayn (a.s) is reported as saying:

I am sure that Allah’s Messenger believed that the best deed after prayer was to make a believer happy provided there is no sin involved.

The Most Generous Man!

A Bedouin arrived in Medina asking for the most generous man living there. They guided him to Imam Husayn. The Bedouin entered the mosque and found Imam Husayn praying. He stood in front of the Imam, reciting a poem with the following content, “Whoever knocks at the door of your house will not be desperate. You are the paragon of generosity. You are a haven. Your father put the unbelieving rebels to death. Were it not for your sake, our life would be a hell.” Imam Husayn saluted the Bedouin, saying to Qanbar, “Is there any of Hijaz holdings left?” He said, “Yes, about four thousand Dinars.” The Imam said, “Bring it here, for he is more deserving of it than us.” Then, he took his cloak off his shoulders, wrapped the money in it and gave it to him, reciting a poem with the following content, “Take this holding from me and accept my apology. Know that I would like to be kind to you. If the reins of the rule were in our hands you would be showered with generosity; but the vicissitudes displace the affairs and presently we can give away only a little.” The Arab took the holding from the Imam while his eyes were full of tears. The Imam said, “What I have given to you is a little.” The Arab answered, “The reason I am crying is that I wonder how the earth will eat this giving hand.”[1]

What A Sorrow!

Imam Husayn (a.s) went to visit Usamah ibn Zayd who had fallen sick. Usamah kept on saying, “What a sorrow!” The Imam asked, “Dear brother! What is sorrow for?” He said, “I owe sixty thousand Dirhams.” The Imam said, “I promise to pay it.” He said, “I am afraid that I will die before my debt is paid.” Imam Husayn said, “I will pay it before your death.” He did so.[2]

Helping The Needy

In the events of Karbala', they found a scar on the shoulder of Imam Husayn. When Imam Zayn al-`Abidin was asked about it, he said, “This is a sign left of the heavy leather bag replete with what the widows, orphans and the poor needed, which my father carried on his shoulders.”[3]

Honoring A Teacher

`Abd al-Rahman al-Salami taught Surah al-Fatihah to one of Imam Husayn’s sons. When the child recited before the Imam, he gave the teacher a thousand Dinars as well as gifts. They objected to the Imam’s act, but he said, “What I have given to him cannot make up for what he has done.”[4]

Seek My Pleasure

There was an argument between Imam Husayn and his brother, Muhammad ibn al-Hanafiyyah. In a letter to Imam Husayn, Muhammad wrote, “Dear brother! `Ali is my and your father. In this relation neither I am superior to you nor are you superior to me. Your mother is the daughter of the Holy Prophet. Should my mother possess all the gold of the world, she cannot be equal to your mother in terms of virtues. When you read the letter, come to me and seek my pleasure, for you are more deserving of good deeds than me. May peace and blessing of Allah be upon you.” After reading the letter, Imam Husayn went to his brother and there was no argument between them any more.[5]

Liberality

On the day of `Ashura' (the tenth Muharram), Imam Husayn was told to submit to the rule of Yazid and pledge allegiance to him. The Imam replied:

وَاللهِ لأ أعْطِيكُمْ بِيَدِي إعْطَاءَ الذَّلِيلِ وَلا أفِرُّ فَرَارَ الْعَبِيدِ.

By Allah! I will not put my hand in your hand like the abased people nor will I escape from the battlefield like slaves.

Raising his voice, the Imam added:

عِبَادَ اللهِ، إنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ مِنْ كُلِّ مُتَكَبِّرٍ لأ يُؤْمِنُ بِيَوْمِ الْحِسَابِ.

O servants of Allah! I seek refuge to my Lord and Your Lord from every arrogant person who does not believe in the Day of Reckoning.[6]

Better Greeting

Anas reports: I was in the presence of Imam Husayn when his slave-girl entered the room presenting a bunch of basil as greeting. The Imam said, “You are free in the way of Allah!” I said to the Imam, “She presented an inexpensive bunch of basil to you and you set her free!” The Imam said, “Allah has taught us courtesy as such when He has said:

وَإِذَا حُيِّيْتُم بِتَحِيَّةٍ فَحَيُّواْ بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا

And when you are greeted with a greeting, greet with a better greeting than it or return it, surely Allah takes account of all things. (4:86)

Therefore, in this case, a better greeting was to set her free.”

Man’s Value

An Arab came to the presence of Imam Husayn saying, “O son of Allah’s Messenger! I have undertaken to pay blood money but I cannot afford it. I said to myself: I will ask it from the most generous man and I don’t find anyone more generous than Ahl al-Bayt.” The Imam said, “O Arab brother! I will ask you three questions. Should you answer one of them, I will give you a third of what you need. If you answer the second question, I will give you two-thirds of it and finally if you answer all the three questions, I will give to you all you need.” The Arab said, “Will you—man of knowledge and honor—ask questions from such a person as me?” The Imam said, “Yes, I heard my grandfather saying: everyone’s value is to the extent of his knowledge.” The Arab said, “All right, ask me your questions. I will answer if I can. Even if I can’t answer your questions, I will learn them from you.” The Imam asked, “What is the best deed?” The Arab said, “Belief in Allah.” The Imam asked, “What is salvation?” The Arab said, “Trust in Allah.” The Imam asked, “What is an ornament for men?” The Arab said, “Knowledge accompanied with forbearance.” The Imam said, “What if there were no forbearance?” The Arab said, “A wealth accompanied by generosity.” The Imam said, “What if there was no generosity?” The Arab said, “Indigence accompanied by patience.” The Imam said, “What if there was no patience?” The Arab said, “A thunderbolt coming down from heaven to burn such a person who deserves it.” The Imam smiled, gave him a purse of one thousand Dinars as well as his ring with a gem worth two hundred Dirhams saying, “O Arab! Give the one thousand Dinars to your creditors and leave the ring for living expenditures.” The Arab took them reading the holy verse,

اللّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ

Allah best knows where He places His message. (6:124)[7]

[1] Al-Manaqib: 66/4.
[2] Al-Manaqib: 65/4.
[3] Al-Manaqib: 66/4.
[4] Al-Manaqib: 66/4.
[5] Al-Manaqib: 66/4.
[6] Al-Manaqib: 66/4.
[7] Jami` al-Akhbar: 137, Chapter: 96.

Source: maaref-foundation.com

Source: almujtaba.com

Common title

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Morality of Imam Husayn (A.S)

INTRODUCTION

The Holy Prophet (s.a.w.a.) has said:

Those people from amongst my ummah, who memorise forty traditions pertaining to those issues of religion, which they are in need of, Allah shall resurrect them on the Day of Judgment as jurisprudents and scholars.

Bihar al-Anwaar, vol. 2, p. 156.

&nbsp;

Hadith No.1

The Heat of Husaini Love

The Holy Prophet (s.a.w.a.) has said:

Surely, there exists in the hearts of the Mu' mineen, with respect to the martyrdom of Husain (A.S.), a heat that never subsides.

Mustadrak al-Wasail, vol. 10,pg. 318

&nbsp;

Hadith No.2

A'ashura- A Day of Grief

Imam Reza (A.S.) said:

The one for whom the day of A'shura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him.

Bihar al-Anwar, vol,: 44,pg: 284

&nbsp;

Hadith No.3

Muharram - The Month of Mourning

Imam Reza (A.S.) said:

With the advent of the month of Muharram, my father Imam Kazim (A.S.) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him.

Amaali Saduq, pg,:111

&nbsp;

Hadith No.4

Laughing Eyes

The Holy Prophet (s.a.w.a.) has said:

O' Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Husain (A.S.) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise.

Bihar al-Anwar, vol,: 44;pg,:293.

&nbsp;

Hadith No. 5

Reward of the Martyred Companions

Imam Reza (A.S.) said: (to one of his companions):

If you desire that for you be the reward equivalent to that of those martyred along with Husain (A.S.), then whenever you remember him say: 'Oh! Would that I had been with them! A great achievement would I have achieved'.

Wasaail al-Shia'h, vol.14, pg. 502

&nbsp;

Hadith No. 6

The Customary Mourning

Abu Haroon al-Makfoof said:

I presented myself before Imam Sadiq (A.S.) whereupon he said to me: "Recite for me a poetry" and so I recited for him. He said "Not in this manner. Recite for me as you recite poems and elegies over the grave of Husain (A.S.)" and so I recited for him (again).

Bihar al-Anwar,Vol.:44, pg.: 287.

&nbsp;

Hadith No.7

Reward for Reciting Poetry about Husain (A.S.)

Imam Sadiq (A.S.) said:

There is none who recites poetry about Husain (A.S.) and weeps and makes others weep by means of it, except that Allah makes Paradise incumbent upon him and forgives his sins.

Rijal al-Shaikh al-Tusi, pg.: 289.

&nbsp;

Hadith No.8

People of Eulogies and Elegies

Imam Sadiq (A.S.) said:

All praise is for Allah, who has placed amongst the people, those who arrive in our presence, eulogizing us and reciting elegies about us.Wasail al-Shia V.10 Pg 469

&nbsp;

Hadith No. 9

Poetry Recitation During the Period of Mourning

Imam Reza (A.S.) said: (to De'bil, a poet sincereiy devoted to the Ahlul bayt):

I desire that you recite for me poetry, for surely, these days (of the month of Muharram) are the days of grief and sorrow, which have passed over us, Ahlul Bayt.

Mustadrak al-Wasail, vol. 10, pg. 386.

&nbsp;

Hadith No. 10

Shi'ites- The Companions and Associates

Imam 'Ali (A.S.) said:

Surely, Allah has chosen for us followers (Shi'ites), who assist us and are happy at our happiness and are sad in our sadness.

Ghurar al-Hikam, Vol: 1/ pg.: 235.

&nbsp;

Hadith No. 11

Paradise - The Recompense of A'zadari

Imam 'Ali Ibn al-Husain(A.S) used to say:

Every Mu'min, whose eyes shed tears upon the killing of Husain Ibn' Ali(A.S.) and his companions, such that the tears roll down his cheeks, Allah shall accommodate him in the elevated rooms of paradise.

Yannaabe' al-Mawaddah, pg.: 429.

&nbsp;

Hadith No.12

In Remembrance of the Children of Fatimah (A.S.)

Imam Sajjad(A.S.) said:

Surely, I have never brought to mind the martyrdom of the children of Fatimah (A.S.) except that I have been choked with tears due to it.

Bihar al-Anwar, Vol.: 46, Pg.: 109.

&nbsp;

Hadith No. 13

Mourning in the Houses

For those unable to go for the ziarat of Imam Husain (A.S.) on the day of A'shura, Imam Baqir (A.S.) mentions the manner of performing A'zadari as follows: He should mourn over Husain (A.S.), weep for him and instruct the members of the house to weep for him. He should establish the mourning ceremony in the house by exhibiting lamentions and grief over him; the people should meet one another in their homes and offer condolences and consolations to each other over the calamities which befell him. Kaamil al-Ziyaraat, Pg.: 175.

&nbsp;

Hadith No. 14

'Ali (A.S.) Weeps Grieving the Martyrs of Karbala

Imam Baqir (A.S.) said:

Amirul Mu'mineen Ali(A.S.), along with two of his companions, happened to pass by Karbala and as he did so, tears filled his eyes. He said (to them), "This is the resting place of their animals; and this is where their luggage shall be laid down; and it is here that their blood shall be shed. Blessed are you O' Earth, that the blood of the beloved shall be spilled upon you." Bihar al-Anwar, Vol.: 44, pg.: 258

&nbsp;

Hadith No. 15

Tears - Barrier of Hell

Imam Baqir (A.S.) said:

He who remembers us, or in whose presence, we are remembered, and (as a result) tears flow from his eyes, even though they may be in the measure of a wing of a mosquito, Allah shall construct for him a house in paradise and make the tears a barrier between him and the fire (of hell). Al-Ghadeer Vol.2 Pg 202

&nbsp;

Hadith No. 16

Twenty Years of Weeping!

Imam Sadiq (A.S.) said:

As for A'li Ibn al-Husain (A.S.), he cried over Husain (A.S.) for twenty years (after the tragedy of Karbala); never would any food be placed before him except that he would begin to weep.

Bihar al-Anwar, Vol.: 46, Pg.: 108

&nbsp;

Hadith No. 17

The Etiquette of Mourning

Imam Sadiq (A.S.) said:

When Ibrahim, the son of the Holy Prophet (S.A.W.) died, tears filled the eyes of the Holy Prophet (S.A.W.), whereupon he said, "The eyes are tearful and the heart is anguished (but) we shall not say anything which shall anger the Lord. Surely we, O' Ibrahim, are grief-stricken for you" Bihar al-Anwar, Vol.: 22,Pg.: 157.

&nbsp;

Hadith No. 18

Tearful Eyes

Imam Sadiq (A.S.) said:

He in whose presence we (and our miseries) are mentioned and, as a result, his eyes pour out tears, Allah shall make his face forbidden upon the fire of hell.

Bihar al-Anwar, Vol.: 44, Pg., 285.

&nbsp;

Hadith No. 19

Husaini Gatherings

Imam Sadiq (A.S.) said to Fudhail:

Do you sit together, talk and discuss amongst yourselves?

Fudhail replied: Yes.

The Imam then said:

I approve of these sittings. So keep our 'issue' (Imamate) alive. May Allah exhibit mercy on those who revive our issue and mission! Wasail Al-Shia`h V.10 Pg 392

&nbsp;

Hadith No. 20

Invaluable Tears

Imam Sadiq (A.S.) said:

(to Masma', one of those who mourned over Imam Husain (A.S.)):

May Allah have mercy upon your tears! Do know that you are regarded as being of those who are deeply concerned about us and of those who are happy at our happiness and aggrieved at our sorrow.

Do know that you shall witness the presence of my fathers near you at the time of your death.

Wasail al-Shia'h, Vol.: 10, Pg.:397

&nbsp;

Hadith No. 21

Scalded Hearts

Imam Sadiq (A.S.) said:

(while sitting on the prayer mat prayed for the mourners and those going for the ziarat of the Ahlul Bayt (A.S.) as follows):

O' Lord, have mercy upon those eyes, which have shed tears in compassion for us; and upon those hearts, which have been restless and blistered for us; and upon those wailings, which have been for us.

Bihar al-Anwar, Vol.:98, Pg.:8.

&nbsp;

Hadith No. 22

Tears over the Oppressed State of the Shi'ites

Imam Sadiq (A.S.) said:

He whose eyes shed tears for our blood which has been shed, or for our rights which have been usurped, or for the humiliation meted out to us or to one of our Shiites, Allah shall accomodate him in paradise for a long time.

Amali al-Shaikh al-Mufid, Pg.: 175.

&nbsp;

Hadith No. 23

Weeping of the Sky

Imam Sadiq (A.S.) said:

O' Zurarah! The sky had cried for forty days over (the martyrdom of) Husain (A.S.)

Mustadrak al-Wasail, vol. 1, pg. 391

&nbsp;

Hadith No. 24

The Holy Prophet (S.A.W.) and Weeping over the Martyrs

Imam Sadiq (A.S.) said:

After the news of the martyrdom of Ja'far Ibn Abi Talib (A.S.) and Zaid Ibn Harithah reached the Holy Prophet (S.A.W.), whenever he he entered his house, he would weep profusely for them and say:'' They used to converse with me and were intimate with me and (now) both of them have departed together''.

Man La Yahdhuruhu al-Faqih, Vol.: 1, pg.: 177.

&nbsp;

Hadith No. 25

Sympathy for Ahlubayt

Imam Sadiq (A.S.) said:

The breath of one who is aggrieved upon the injustice and oppression subjected to us, is tasbeeh (glorification of Allah), and his concealing our secrets, is jihad in the path of Allah.

The Imam (A.S.) them added: This tradition ought to be written in gold.

Amali al-Shaikh al-Mufid, pg.: 338.

&nbsp;

Hadith No. 26

Mourning Angels

Imam Sadiq (A.S.) said:

Allah has appionted to the grave of Imam Husain (A.S.), four thousand anguished and grief-stricken angels, who weep over him (and shall continue to do so) up to the Day of Judgment.

Kamil al-Ziyaraat, pg.: 119.

&nbsp;

Hadith No. 27

Weeping over Husain (A.S.)

Imam Reza (A.S.) said (to Reyyan Ibn Shabib):

O' Son of Shabib! If you have to cry over something, then do so over Husain Ibn 'Ali (A.S.) for surely, he was slaughtered in the manner in which a ram is slaughtered.

Bihar al-Anwar/ Vol.: 44/ pg.: 286.

&nbsp;

Hadith No.28

Gatherings in Remembrance of the Imams

Imam Reza (A.S.) said:

He who sits in a gathering in which our affairs (and our path and aims) are discussed and revived, his heart shall not die on the day (Day of Judgment) when hearts shall die (of fear).

Bihar al-Anwar Vol.: 44, pg.:278

&nbsp;

Hadith No. 29

Benefits of Weeping over Husain (A.S.)

Imam Reza (A.S.) said:

Those who weep should weep over the likes of Husain (A.S.) for surely, weeping over him does away with one's great sins.

Bihar al-Anwar, Vol.: 44/ pg.: 284.

&nbsp;

Hadith No. 30

Forgiveness of Sins

Imam Reza (A.S.) said:

O' Son of Shabib! Should you weep for Husain (A.S.) in the measure that tears roll down your cheeks, Allah would forgive all the sins committed by you, whether they be the great sins or the small sins and whether they be meagre or immense.

Amaali al-Saduq, pg.:112.

&nbsp;

Hadith No. 31

Intimacy with the Progeny

Imam Reza (A.S.) said (to Ibn Shabib):

O' Son of Shabib! If it makes you happy (and you desire) to be with us in the elevated ranks of paradise, then be sad in our grief and happy at our happiness.

Wasaail al-Shia'h, Vol. 14, pg. 502

&nbsp;

Hadith No. 32

Day of Ashura

Imam Reza (A.S.) said:

One who refrains from seeking his (worldly) desires on the day of Ashura, Allah shall grant him his desires of this world and the hereafter.

Wasail al-Shia'h, vol. 14,pg.504.

&nbsp;

Hadith No. 33

Pilgrim of Husain (A.S.)

Imam Sadiq (A.S.) said:

The zaair (pilgrim) of Imam Husain (A.S.) turns back (from his pilgrimage) such that not a single sin remains upon him.

Wasail al-shia'h, vol. 14,pg. 422.

&nbsp;

Hadith No. 34

Husain (A.S.) Seeks Forgiveness for his Pilgrims

(Regarding someone who goes for pilgrimage to the shrine of Imam Husain (A.S.),

Imam Sadiq (A.S.) said:

One who weeps for Imam Husain (A.S.), surely, the Imam (A.S.) observes him and seeks forgiveness for him and requests his holy fathers to (also) seek forgiveness for him.

Bihar al-Anwar vol. 44,pg. 281

&nbsp;

Hadith No. 35

Intercession on the Day of Judgment

The Holy Prophet (S.A.W.)

(said to Hazrat Fatimah (A.S.): On the Day of Judgment, you shall intercede for the ladies and I shall intercede for the men; every person who has wept over the tragedy of Husain (A.S.), we shall take him by the hand and lead him into Paradise.

Bihar al-Anwar vol. 44,pg. 292.

&nbsp;

Hadith No.36

Imam Sadiq (A.S.) on Day of Ashura

A'bdullah Ibn Sinaan says:

I arrived in the presence of my master, Imam Sadiq (A.S.) on the day of Ashura and found him pale and grief-stricken, with tears streaming from his eyes like falling pearls.

Musadrak al-wasail,vol.6, pg. 279.

&nbsp;

Hadith No.37

Neither Angels nor Prophets

The Holy Prophet (S.A.W.) said:

(On the Day of Judgment, a group would be seen in the most excellent and honourable of states. They would be asked if they were of the Angels or of the Prophets. In reply they would state): "We are neither Angels nor Prophets but of the indigent ones from the ummah of Muhammad (S.A.W.)". They would then be asked: "How then did you achieve this lofty and honourable status?" They would reply: "We did not perform very many good deeds nor did we pass all the days in a state of fasting or all the nights in a state of worship but yes, we used to offer our (daily) prayers (regularly) and whenever we used to hear the mention of Muhammad (S.A.W.), tears would roll down our cheeks".

Mustadrak al-Wasail, vol. 10, pg. 318.

&nbsp;

Hadith No. 38

Visiting the Shrine of Imam Husain (A.S.)

Imam Sadiq (A.S.) said:

He (Imam Husain) sees those, who come to his shrine and he knows them by their names, their father's names and their ranks in the eyes of Allah, The Glorious, better than you know your own children!

Wasaail al-Shia'h, vol. 14, pg. 422.

&nbsp;

Hadith No. 39

Isa (Jesus) (A.S.) weeps

Imam A'li (A.S.) said to Ibn A'bbas:

(Once when he happened to pass by Karbala), Isa Jesus (A.S.) sat down and began to weep. His disciples who were observing him, followed suit and began weeping too, but not comprehending the reason for this behaviour, they asked him:"O' Spirit of God! What is it that makes you weep?" Isa Jesus (A.S.) said: "Do you know what land this is?" The disciples replied: "No." He then said: "This is the land on which the son of the Prophet Ahmad (S.A.W.) shall be killed.

Bihar al-Anwar vol. 44,g. 252.

&nbsp;

Hadith No. 40

All Creatures Weep over Imam Husain (A.S.)

Abu Baseer narrates that Imam Baqir (A.S.) said:

The humans, the jinn, the birds and the wild beasts (all) mourned and wept over (the tragedy which befell) Husain Ibn A'li (A.S.)

Kaamil al-Ziyaraat, Pg. 79.

&nbsp;

Imam Ali Ibn al-Husain(A.S) used to say: Every Mu'min, whose eyes shed tears upon the killing of Husain Ibn' Ali(A.S.) and his companions, such that the tears roll down his cheeks, Allah shall accommodate him in the elevated rooms of paradise.

Imam Muhammad Baqir (A.S.) said: He who remembers us, or in whose presence, we are remembered, and (as a result) tears flow from his eyes, even though they may be in the measure of a wing of a mosquito, Allah shall construct for him a house in paradise and make the tears a barrier between him and the fire (of hell). Al-Ghadeer, Vol.: 2, pg.: 202

&nbsp;

Imam Jafar Sadiq (A.S.) said: He in whose presence we (and our miseries) are mentioned and, as a result, his eyes pour out tears, Allah shall make his face forbidden upon the fire of hell. Bihar al-Anwar, Vol.: 44, Pg., 285.

&nbsp;

Imam Jafar Sadiq (A.S.) said: (to Masma', one of those who mourned over Imam Husain (A.S.)): May Allah have mercy upon your tears! Do know that you are regarded as being of those who are deeply concerned about us and of those who are happy at our happiness and aggrieved at our sorrow. Do know that you shall witness the presence of my fathers near you at the time of your death. Wasail al-Shia'h, Vol.: 10, Pg.:397

&nbsp;

Imam Jafar Sadiq (A.S.) said: There is none who recites poetry about Husain (A.S.) and weeps and makes others weep by means of it, except that Allah makes Paradise incumbent upon him and forgives his sins.

Imam Jafar Sadiq (A.S.) (while sitting on the prayer mat prayed for the mourners and those going for the ziarat of the Ahlul Bayt (A.S.) as follows): O' Lord, have mercy upon those eyes, which have shed tears in compassion for us; and upon those hearts, which have been restless and blistered for us; and upon those wailings, which have been for us. Bihar al-Anwar, Vol.:98, Pg.:8.

&nbsp;

Imam Jafar Sadiq (A.S.) said: One who weeps for Imam Hussain (A.S.), surely, the Imam (A.S.) observes him and seeks forgiveness for him and requests his holy fathers to (also) seek forgiveness for him.

Imam Jafar Sadiq (A.S.) said: He whose eyes shed tears for our blood which has been shed, or for our rights which have been

usurped, or for the humiliation meted out to us or to one of our Shi'ites, Allah shall accomodate him in paradise for a long time. Amali al-Shaikh al-Mufid, Pg.: 175.

&nbsp;

Imam Ali Reza (A.S.) said: The one for whom the day of A'shura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him. Bihar al-Anwar, vol,: 44, pg: 284

&nbsp;

Imam Ali Reza (A.S.) said: With the advent of the month of Muharram, my father Imam Musa Kazim (A.S.) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him. Amaali Saduq, pg,:111

&nbsp;

Imam Ali Reza (A.S.) said: He who sits in a gathering in which our affairs (and our path and aims) are discussed and revived, his heart shall not die on the day (Day of Judgment) when hearts shall die (of fear). Bihar al-Anwar Vol.: 44, pg.:278
Source: imamreza.net

Source: almujtaba.com

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40 Hadith Regarding Azadari (Mourning for Imam Hussain)

A brief look at the Life of Imam Hussain (A.S.)

Al-Husayn ibn 'Ali Sayyidu'sh-Shuhada (Peace be Upon him )

In the month of Muharram 61 AH (approx. 20 October 680 AD), an event took place in Iraq at a place known as Kerbala on the bank of the river Euphrates. It seemed in those days insignificant from the historical point of view. A large army which had been mobilised by the Umayyad regime besieged a group of persons numbering less than a hundred and put them under pressure to pay allegiance to the Caliph of the time and submit to his authority. The small group resisted and a severe battle took place in which they were all killed.

It appeared at that time that like hundreds of similar events, this battle would be recorded in history and forgotten in time. However, the events that occurred on the 10th day of Muharram in Kerbala were to become a beacon and an inspiration for future generations. In this article, we shall examine briefly the principal adversaries.

Who is Hussain?

The leader of the small band of men who were martyred in Kerbala was none other than Husain (A), son of Ali bin Abi Talib (A) and grandson of the Holy Prophet (S). Who was Husain? He was the son of Fatima (A) for whom the Holy Prophet (S) said, "Husain is from me and I am from Husain. May God love whoever loves Husain." [1]

With the passing away of his brother Hasan(A) in 50 AH, Husain (A) became the leader of the household of the Holy Prophet (S). He respected the agreement of peace signed by Hasan (A) and Muawiya, and, despite the urging of his followers, he did not undertake any activity that threatened the political status quo. Rather he continued with the responsibility of looking after the religious needs of the people and was recognised for his knowledge, piety and generosity. An example of the depth of his perception can be seen in his beautiful du'a on the day of Arafat, wherein he begins by explaining the qualities of Allah, saying:

" (Oh Allah) How could an argument be given about Your Existence by a being whose total and complete existence is in need of you? When did you ever disappear so that you might need an evidence and logic to lead (the people) towards You? And when did You ever become away and distant so that your signs and effects made the people get in touch with you? Blind be the eye which does not see You (whereas) You are observing him. What did the one who missed You find? And what does the one who finds You lack? Certainly, the one who got pleased and inclined toward other than You, came to nothingness (failed)."

On the other hand, we have Yazid, whose father (Muawiya) and grandfather (Abu Sufyan - the arch-enemy of the Prophet) had always tried to sabotage the mission of the Holy Prophet, and who showed his true colour by stating in a poem, "Bani Hashim had staged a play to obtain kingdom, there was neither any news from God nor any revelation." [2]

Mas'udi writes that Yazid was a pleasure-seeking person, given to wine drinking and playing with pets. It is no wonder that Husain's response to Yazid's governor, when asked to pay allegiance to Yazid was, "We are the household of the prophethood, the source of messengership, the descending-place of the angels, through us Allah had began (showering His favours) and with us He has perfected (His favours), whereas Yazid is a sinful person, a drunkard, the killer of innocent people and one who openly indulges in sinful acts. A person like me can never pledge allegiance to a person like him ..." [3]

The revolution of Husain (A) was an Islamic movement spearheaded by one of the great leaders of Islam. The principles and laws of Islam demanded that Husain (A) act to warn the Ummah of the evil situation which it was in, and to stand in the way of the deviating ruler. As Husain (A) himself remarked when he left Madina for the last time, "I am not rising (against Yazid) as an insolent or an arrogant person, or a mischief-monger or tyrant. I have risen (against Yazid) as I seek to reform the Ummah of my grandfather. I wish to bid the good and forbid the evil." [4]

Hussain (A) was killed on the battlefield as he did Sajdah. His head was removed from his body on the plains of Kerbala, mounted on a spear, and paraded through villages and towns as it was taken to Damascus and presented at the feet of Yazid.

Why remember Ashura?

Why is Husain (A) regarded as the "leader of the martyrs" ? It is because he was not just the victim of an ambitious ruler. There is no doubt that the tragedy of Kerbala, when ascribed to the killers, is a criminal and terrible act. However when ascribed to Husain (A) himself, it represents a conscious confrontation and a courageous resistance for a sacred cause. The whole nation had failed to stand up to Yazid. They had succumbed to his will, and deviation and regression towards the pre-Islamic ways were increasing.

Passiveness by Husain (A) in this situation would have meant the end of Islam as we know it. Thus Husain (A) took upon himself the responsibility of the whole nation. The greatest tragedy was that one who stood up for the noblest of causes, the defence of Islam, was cut down in so cruel a manner.

It is for this reason that the sacrifice of Husain (A) is commemorated annually throughout the Muslim world. Our sorrow never abates as we relive the tragedy. As Allama Iqbal says in his Baqiyat (in Urdu):

Ronay wala hoon Shaheed-e-Kerbala key gham men main,
Kya durey maqsad na dengey Saqiye Kausar mujhey

I am one who weeps at the plight of the Martyr of Kerbala
Won't the reward be given to me by the Keeper of Kauser (Imam Ali (A))

The commemoration of Ashura on the 10th of Muharram every year serves to remind us of the sacrifices of the family of the Prophet (S). It also makes us aware of the people, then and now, who tried to destroy Islam and the family of the Prophet (S) and all that they stood for - as well as those who watched, listened and did nothing.

References:

[1] Ibn Majah: Sunan, Hadith 144.
[2] Ibn Jarir: Tarikhu'l Umam wa'l Muluk, vol.13, p.2174.
[3] Sayyid ibn Ta'us: Maqtalu'l Husain, pp.10-11
[4] Al-Khatid al-Khuwarazmi: Maqtalu'l Husain ,vol.1, p.88.

Source: ansarkarbala.com

Source: almujtaba.com

Ashura and Imam Hussain (A.S)

Historic Journey of Imam Hussain (A.S) to Karbala

<span style="line-height: 1.5em">Unlike any other city, Karbala has its named engraved in the memory of generations, and in the expanse of the Muslim world...</span>

Believers remember that name with sorrow and distress, for they remember the history of the master of all martyrs, Imam Husain, peace be upon him, and his sacrifice for Islam.

The wave of visitors never stopped coming to Karbala, from the time the Umayyad and Abbaside caliphs prevented the construction of the shrines to the time the believers were able to build the precinct, despite the hardships and difficulties imposed on them.

And today, since Karbala is witnessing new calamities, and the mausoleums of Imam Husain [a] and his companions are subjected to destruction and neglect, and visitors are prevented from reaching that place, it is suitable to familiarize ourselves with Karbala...
Two main roads lead the visitor to Karbala. One is from the Iraqi capital Baghdad, through Al-Musails, and the other is from the holy city of Najaf. However, either one excites the visitor with its greenish scenery along the sides.

Upon reaching Karbala, the holy place would draw the visitor's attention to its glorious minarets and domes shining due to the light of its lord.

At the city's entrance, the visitor finds a row of houses decorated with wooden columns, and while proceeding further towards the holy mausoleum, he sees architechture similar, to some extent, to modern ones.

Upon reaching the holy shrine, one finds himself in front of a boundary wall that surrounds wooden gates covered with glass decorations, and when one enters one of those gates, he enters a precinct surrounded by small rooms called "Iwans".

The holy grave is located in the middle of the precinct, surrounded by square shaped structures called "Rawaq".

The grave itself is located in the middle of the grave site with golden windows around it, with beautiful illumination. It really is something great to see.

"Karbala" Origin & Meaning
There are many opinions among different investigators, as to the origin of the word "Karbala".
Some have pointed out that "Karbala" has a connection to the "Karbalato" language, while others attempt to derive the meaning of word "Karbala" by analyzing its spelling and language. They conclude that it originates from the Arabic word "Kar Babel" which was a group of ancient Babylonian villages that included Nainawa, Al-Ghadiriyya, Karbella, Al-Nawaweess, and Al-Heer. This last name is today known as Al-Hair and is where Imam Husayn's [a] grave is located.

The investigator Yaqut al-Hamawy had pointed out that the meaning of "Karbala" could have several explanations, one of which is that the place where Imam Husayn [a] was killed is made of soft earth - "Al-Karbalat".

Other writers made the connection between the name and the disastrous event which painted the desert with blood, and so the word "Karbala" was said to compose of two Arabic words: "Karb" meaning grief and sorrow, and "Balaa" meaning affliction. Such a connection, in fact, has no scientific evidence, since Karbala was known as such even before the arrival of Imam Husain, peace be upon him.

Martyrdom and popularity
Karbala was at first an uninhabited place and did not witness any construction activity, although it was rich in water and its soil fertile.

Following the tenth of Muharram 61 AH (680 AD), after the martyrdom of Imam Husain [a], people from far as well as tribes living nearby started visiting the holy grave.

A lot of those who came, stayed behind and/or asked their relatives to bury them there after their demise.

Despite many attempts by successive rulers, such as Al-Rashid and Al-Mutawakkil, to put a restriction on the development of this area, it has nonetheless spread with time to become a city.

Bounty of visiting Imam Husayn(as)
There is a lot of benefit and great spiritual reward in visiting the grave of Imam Husain [a]. The Prophet [s] has said of his grandson Imam Husain [a]: "Husain is of me and I am of him". Several narrations mention that visiting the grave of Imam Husain [a] relieves one of worldly afflictions as well as those after death.

Believers, therefore, come from all parts of the world all year round to receive the honour of visiting Imam Husain [a], particularly during the first ten days of Muharram (Ashura) and the twentieth of Safar (the fourtieth).

One common Iraqi custom during that season is to go walking from Najaf to Karbala, reflecting their strong adhesion to and adoption of the morals and principles for which Imam Husain [a] struggled and attained martyrdom.

Mausoleum of Imam Husain, peace be upon him
The historian Ibn Kuluwayh mentioned that those who buried Imam Husain [a], made a special and rigid construction with signs above the grave.

Higher and bigger constructions above the grave started during the ruling of Al-Saffah, but Harun al-Rashid later on, put heavy restrictions to prevent people from visiting the grave.

At the time of Al-Mamun, construction around the grave resumed until the year 236 AH when Al-Mutawakkil ordered the destruction and digging of the grave, and then filling the pit with water. His son, who succeeded him, allowed people to visit the grave site, and since then building the precinct to the grave increased and developed step by step.

On the other hand, the historian Ibn Al-Athir, stated that in the year 371 AH, Aadod Al-Dawla Al-Boowayhi became the first to largely lay the foundations for large scale construction, and generously decorated the place. He also built houses and markets around the precinct, and surrounded Karbala with a high boundary wall turning it into a strong castle.

In the year 407 AH, the precinct caught fire due to the dropping of two large candles on the wooden decorations, but Hasan ibn Fadl (the state minister) rebuilt the damaged sections.

History has recorded the names of several rulers who shared the honour of widening, decorating or keeping the precinct in good condition. Amongst them is Fateh Ali al-Qajari, who in 1250 AH ordered the construction of two domes. One over Imam Husain's [a] grave and the other over his brother Abu al-Fadl Abbas [a].

The first dome is 27 meters high and completely covered with gold. At the bottom, it is surrounded with 12 windows, each of which is about 1.25 m away from the other, from the inside, and 1.30 m from the outside.

The mausoleum has an area of 59 m / 75 m with ten gates, and about 65 rooms (I wans), well decorated from the inside and outside, used as classrooms for studying.

As for the grave itself, in the middle of the precinct, it is called the "Rawda" or garden and it has several doors. The most famous one is called "Al-Qibla" or "Bab al-Dhahab". When it is entered, one can see the tomb of Habib ibn Madhahir al-Asadi, to the right hand side. Habib was a friend and companion of Imam Husain [a] since their childhood. He was one of those who was honoured with martyrdom at the Battle of Karbala.

The resting place of Abbas b. Ali, peace be upon him
Abu al-Fadl Abbas, peace be upon him, was the brother of Imam Husain [a] and Imam Husayn [a] and the standard-bearer of Imam Husain [a] in the Battle of Karbala. He is well known in history for his velour, loyalty and similarity to his father, the Lion of God, Ali b. Abi Talib, peace be upon him.

The grave of Abbas [a] received similar attention as that of Imam Husain [a]. In the year 1032 AH, the King Tahmaseb ordered the decoration of the grave's dome. He built a window on the 'darih' around the grave and organized the precinct. Other similar activities were done by other rulers.

As a matter of fact, Karbala contains, besides the grave of Imam Husain [a] and his brother, the grave of all the 72 martyrs of Karbala. They were buried in a mass grave which was then covered with soil to the ground level. This mass grave is at the foot of Imam Husain's [a] grave. In particular, besides Imam Husain's grave are the graves of his two sons Ali Akbar and 6-month old Ali Asgher.

Source: shiarightpath.com

Source: almujtaba.com

History of The Shrine of Imam Hussain (A.S) in Karbala

On his way to Karbala(1), Imam Al-Hussain (peace be upon him) said:

This world has changed, snubbed, and its good has turned tail.

Nothing has remained from it except a thing that is as scanty as the leftover of a cup and a mean life that is like a noxious grazing. Have you not noticed that the right is ignored and the evil is not forbidden? This is sufficient for making the believers desire for meeting God rightfully. I consider death as happiness and life with the wrongdoers as boredom. People are certainly the slaves of this world. The religion is only a slaver on their tongues. They turn it wherever their livelihood demands. If they are examined by misfortunes, the religious will be very little.

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(1)

At-Tabari relates the following to Uqba bin Al-Aizar:
In a place called- ThiHasm, Al-Hussein said, after he had praised and thanked God:
So then, the matter that you are noticing has befallen us. the world has changed

Source: almujtaba.com

Imam Al-Hussain's Saying on His Way to Karbala

Imam Husain's Role in Reviving Islam  

History of the Caliphs

By: Rasūl Ja'farīan

Translation by: Ali Ebrahimi

p. 326-327
We discussed earlier that a group of historians and tradionists have done their utmost to introduce the two brothers different. The false notion concerning their opinions about compromise was propounded in such a way as though Imām Husayn had denied the compromise and objected to his brother. It was justified, however, that Imām Husayn (a) had been faithful to his father’s policy whereas Imām Hasan had not approved of the policy of fighting. As already shown, Imām Mudjtabā had been of the same mind about the war and it was quite explicit in his remarks.

Imām Husayn is quoted as objecting to his brother, أعيذك بالله ان تكذّب علياً في قبره وتصدّق معاوية “I take refuge in Allāh that you deny ‘Alī in grave and confirm Mu‘āwiya!”[1]

It is also narrated in Madā’inī that Imām Husayn (a) balked at compromising until his brother convinced him.[2] Against such claims there are many proofs indicating that Imām Husayn (a) had known no other way more appropriate than compromising and had called upon people to obey his brother.

First, Imām Husayn’s practical way of conduct was indifference to the remarks and actions trying to set him against his brother and introduce him as the Shi‘ite Muslims’ leader in Iraq. To the very last moment of his brother’s life, Imām Husayn was beside him living like him in Medina. For eleven years even after his brother’s martyrdom, his position was exactly as that of his brother’s. It demonstrates that without a shadow of a doubt he agreed to compromise.

Second, Resentful of compromising, the extremist Shi‘ite Muslims came up to Imām Husayn urging him to undertake their leadership.

‘Alī Ibn Muhammad Ibn Bashīr Hamdānī recounted, “Sufyān Ibn Abī Laylā and I went to Medina to meet Hasan Ibn ‘Alī (a). When we stepped in, Musayyib Ibn Nadjba along with a number was there. I greeted him, السلام عليك يا مذل المؤمنين “Peace be upon you who humiliated the believers.”

Peace be upon you too, said Imām calmly, sit down. I never humiliated the believers but I held then dear. I compromised for the sake of naught but protecting you.

He added, “We went to visit his brother, Husayn, and inform him of what Hasan had said”.

Imām Husayn said, صدق ابو محمد، فليكن كل رجل منكم حلساً من أحلاس بيته مادام هذا الانسان حياً فان يهلك وانتم احياء رجونا أن يخيّر الله لنا ويؤتنا رشدنا ولايكلنا الى انفسنا “My brother is true. All of you should stay at home as long as Mu‘āwiya is alive. If he were dead and you alive, may Allāh do what our progress is in and may He leave us not on our own.”[3]

When he was demanded to rise up, Imām Husayn said, أما أنا، فليس رأيي اليوم ذلك، فالصقوا رحمكم الله بالارض واكمنوا البيوت واحترسوا الظنة مادام معاوية حيٌاً “Now I do not believe so. Mercy on you, as long as Mu‘āwiya is alive, stay at home and avoid being suspected.”[4]

Imām’s referring to Mu‘āwiya’s existence reveals that he was fully conscious of the prevailing situation which led to compromising. The role Mu‘āwiya played was pivotal. Anyhow, afte the compromise was finalized, the two brothers left Kūfa for Medina.

[1] Tardjamat al-imām al-Hasan, Ibn ‘Asākir, p. 178
[2] Sharh nahdj al-balāgha, Ibn Abi l-Hadīd, vol.XVI, p. 23; al-Bidāya wa l-nihāya, vol. VIII, p. 26; Usd al-ghāba, vol. II, p. 20; Kashf al-ghumma, vol.II. p.247; Tadhkirat al-khawās, p.197
[3] Ansāb al-ashrāf, vol.I, p.150; Akhbār al-tiwāl, p. 221; al-Imāma wa l-siyāsa, vol.I, p. 187
[4] Akhbār al-tiwāl, p.222
Source: maaref-foundation.com

Imam Husayn (A.S) and Compromise

Imam Al-Hussain (peace be upon him) said:

There are four kinds of friends: there is the friend who is for you and for himself, the friend who is for you, the friend who is against you, and the friend who is neither for you nor for himself.

As he was asked an explanation, Imam Al-Hussain (peace be upon him) said:

The friend who is for you and for himself is that who seeks the continuity of your friendship through fraternity and does not seek the interruption of your friendship through fraternity. This friend is for you and for himself. This is because the life of both of you will be pleasant as long as your fraternity is achieved, but when fraternity encounters contradiction, everything will be valueless.

The friend who is for you is that who moves from the state of greed to the state of desire. He does not feel greedy to the worldly affairs as long as he desire for fraternity. Such a friend will completely save you from any defect.

The friend who is against you is that who waylays you, conceals hisreality, forges lies against you among the clans, and looks at you enviously. The One curse such a friend.

The friend who is neither for you nor for himself is that whom God has filled with idiocy and thrown away. Thus, you see him prefer himself to you and his eye is focused on your wealth.

Source: almujtaba.com

Imam Hussain (A.S.) And The Four Kinds of Friends

<span style="line-height: 1.5em">Written By: Late Shaikh Muhammed Jawad Chirri</span>

Reynold Alleyne Nicholson

(1868-1945) Sir Thomas Adams Professor of Arabic at the University of Cambridge.

"Husayn fell, pierced by an arrow, and his brave followers were cut down beside him to the last man. Muhammedan tradition, which with rare exceptions is uniformly hostile to the Umayyad dynasty, regards Husayn as a martyr and Yazid as his murderer."

[A Literary History of the Arabs, Cambridge, 1930, p. 197 ]

THE COMMEMORATION OF IMAM HUSSEIN HAS been observed by the followers of "Ahl Al-Beit" (members of the House of the Prophet) for centuries; yet many Muslims resent it, thinking that this commemoration divides or increases the division of the Muslims, To my understanding, this argument is unsound for the following reasons:

1. The Imam Hussein and his opponent Yazeed are on opposite ends of the Heavenly scale. There is no Muslim school that doubts the purity and qualification of the Imam. Righteous Muslims know that Imam Hussein is a dear grandson of the Prophet Mohammad, and that he is a leader of the youth of paradise. On the other hand, Yazeed is unacceptable to any Muslim. All Muslims condemn him, and will continue to do so, for his transgression and for the crimes he committed against Ahl Al-Beit. With such a clear distinction between the two parties, there should be no confusion among the Muslims on account of the commemoration of this great Imam. No Muslim party should be angered by hearing the truth about the Imam Hussein and his opponent Yazeed.

2. Imam Hussein and the rest of Ahl Al-Beit did not receive in their lives the fairness and respect due to them on the part of the Muslims, while the rest of the companions of the Prophet received of that as much as they deserved (or more). The members of the House of the Messenger were denied even the right to live or feel safe. The Muslims, therefore, should try to correct the mistake of history by uncovering the virtues of these distinguished people.

3. To keep the names of these people alive is in the interest of the Muslims. The Messenger of God, Mohammad, said when he was returning from his Valedictory Pilgrimage, while at Ghadir Khum:

"I am about to be called (by the Lord to depart from this world) and respond (to His call). I am leaving for you the Two Valuables (one of them is bigger than the other): The Book of God and the members of my House. Beware how you shall treat the two after me, because they will not part with each other until they join me on the Day of Judgment."

Thus, honoring their memories and informing people about them would be in accord with the advice of the Messenger, and would provide the Muslims with what they need of guidance.

4. The history of this great Martyr is a school for the seekers of the truth. Every Muslim can learn a great deal from the supreme sacrifice and courage of the Imam. The Muslims are still living under similar conditions now as before. Corruption is still prevalent in our society, and tyrants, like Yazeed, are no rarity in Muslim and non-Muslim countries, but we do not have men like the Imam Hussein. Fortunately, his commemoration is providing the Muslim world with some of his excellent students.

Source: shiarightpath.com

Source: almujtaba.com

Imam Hussein (A.S): The Leader of The Martyrs

All those who are familiar with Imam Husseins life do certainly realize that his role in serving Islam had started very early in his life. He has contributed to the rising Islamic movement when he was a boy, and played a significant role when his father was the Commander of the Faithful, taking part in all three wars that his father fought along with the rest of the faithful companions and followers.
When his brother Hassan (A.S.) became Imam, he obeyed and followed him in all what he said or did. Then his role entered a new stage with the passing away of his brother. And since the role of any Imam of Ahlul Bayt is defined in accordance with the nature of the social and political conditions of his age. the Imam drew a new course in determining the direction of the Islamic movement.

Winds of Revolution
When Muawyiah died , his son Yazid took power and ordered his walis (governers) to ask for the people's pledge of loyalty and especially that of Imam Hussein, a wave of rejection and opposition to the policy of betrayal and tyranny mounted, and the Imam decided to rise to his religious responsibilities as the lawful Imam and the leader of the Islamic Nation entrusted with the task of preserving its Divine message.
He went to his grandfather's (P.B.U.H.) grave, and recited the following prayer:

"0 God, This is the grave of your Prophet, Muhammad (P.B.U.H.) and I am his daughter's son, and I have come to know what you undoubtedly know. 0 God, I like to enjoin the good and reject the evil. I ask you 0 All-Mighty God by this grave and by he who is in it to choose for me what would please You and Your Prophet"

Thus Imam Hussein pledged that he would defend the message whatever the cost, as long as it would lead to Allah's satisfaction. The Imam went on to meet with his relatives and followers and inform them of his intention to leave to Mecca. He was met by a lot of opposition of those who tried to dissuade him, either because they were afraid that he would get killed, or because they were not courageous enough to follow him. But his resolve to uphold the right was not shaken by such objections or threats.

He declared his first revolutionary communique which took the form of a will, he wrote to his brother, Muhammad bin Al-Hanifiah:

"...I did not revolt to cause evil , tyranny or corruption, but to reform my grandfather's (Muhammad P.B.U H.) Ummah. I want to enjoin the good and denounce the evil, and take the course of my father and grand-father...."

This eternal message was the official declaration of his revolution. The Imam (A.S.) traveled to Mecca and there he chose to stay at the house of Abass bin Abdul Muttalib, where the faithful believers of Mecca, as well as those outside it, started to visit him and pledge loyalty to him.

News about the political uprising in Kufa reached Mecca, and the leaders of the city wrote a letter in which they declared their opposition to the Ummayad rule, and they would not accept anybody else but Imam Hussein (A.S.) to rule them. This letter was followed by many other letters asking the Imam to come to their city to assume his rule as an Imam of the faithfuls.

On the way to the Great Martyrdom
Yazid became so worried that he decided to send an army led by Amr Bin Said bin Al-Ass, to kill the Imam wherever they found him and whatever the costs. When the Imam heard that Yazid's army was heading towards Mecca, he wasn't afraid that they would kill him but was afraid that they would violate the sanctuary of the City, so he decided to leave to Kufa although he knew before hand the ultimate destiny he was to face. Al-Hussein (A S.) and his companions headed towards Iraq, although he was going to be killed. But he believed that the true victory would be his, along with his Ahlul Bayt through their Martyrdom at Karbala.

The Reasons of the Revolution
Imam Hussein did not possess the necessary force that would enable him to win, he did not even rely on those who wrote to him from Kufa. For he declared his revolution before he received their letters and delegates.

AI-Hijaz too did not give him enough support to be able to stand against the Ummayads. Therefore he decided to leave to Iraq for the sole reason of preventing any blood
shedding in the Holy City of Mecca. Moreover, he knew that he was destined to die, yet he went on. Why then did he insist, and why did he declare his Revolution?
To answer this question, one should be aware of the following facts:

First: Yazid represented a real danger to the Islamic Nation, for he was not a true Muslim. He was not properly educated with the teachings of Islam. And he used according to historical sources, to drink alcohol, gamble, and commit all other sins.
Such a man could not be entrusted with the affairs of the nation.

Nonetheless, the faithful forces, with Imam Hussein as their leader, had benefited a lot from these points of weakness in the personality of such an evil ruler as Yazid which he used to reveal so openly before the people.

In these circumstances it might not be strange to see many Muslim dignitaries trying to convince Imam Hussein to avoid the confrontation with Yazid, although they bore witness to the corruption of the Ummayads, and they also realized that it was the Imam's duty and right to face it... He was thus approached by Abdallah bin Umar bin AI-Khattab and Abdallah bin Al-Zubair, as well as some of his family members. These are some of the manifestations of the absence of the militant spirit among most Muslim leaders.

As for the common people, this negative spirit spread among them to the terrifying extent that the people of Kufa, for example, broke all their pledges promises and oaths , once they were subjected to the wave of terror led by ibn-Ziyad, as well as seducing them with promises of wealth and power. These factors were among the main reasons that led to the announcement of the revolution. The Imam wanted to shake the dead consciences because he knew that there was no other way of preserving Allah's message except through his Martyrdom. Since there was no one else to stand up for the oppression, he knew that the nation would not wake up except by such speeches and talks amongst themselves to galvanize and mobilize the people and solidify their Morales.

Second: The general level of the nation as a whole was below the required to stand up to the currents of sweeping deviation. A tendency to treasure the pleasures of this world began to be visible in all sections of the nation, as a substitute to the spirit of sacrifice for the cause of Allah. And this enabled the opportunistic current to win and hold the positions of ruling and guidance.

Third: It was necessary that the nation should learn about the true Islamic conception of the Imamate; its true role and its dimensions. The dangerous effects of undermining the Islamic conceptions which was played by the Ummayad rule was never emerging from the grass-root level, but rather from the high levels of Leadership that monopolized all means of guidance.
Therefore, in accordance with the demands of the Islamic message, and the qualities that have to be availabe in a Muslim ruler, Imam Hussein had to explain these issues to the Muslim masses in every speech he made or any other opportunity he had:

"0 people you have to be pious believers, and know the truth. That is better for you. We the members of the family of Muhammad (Ahlul Bayt ) are more entitled to be the rulers than those who claim what is not rightfully theirs; those oppressors and tyrants".

With such roaring words the Imam(as) revealed that the Ummayads who have deviated from the right Islamic path are not fit to be rulers, and explained to the nation the foundations of the course on which the Islamic ruler should be committed to, as well as the Islamic ,traits .that are embodied in the Imam himself that qualify him to be the Imam of the nation.

Thus, underlining the Islamic conception of the Imamate and revealing the falsehood of the Ummayad claims were among the fundamental reasons that made the Imam declare his revolution.

Fourth: The Islamic message offers no justification for the Muslim to relieve him from performing his duties as a man who has obligations towards the message he believes in. Man in the Islamic Society is not an independent individual but rather a person who is integrated in his society and who should perform his duties towards the Islamic faith.

But to fulfill his commitments towards Allah's Shariah in enjoining the good and forbidding the evil meant that he had to follow the path of the revolution, because it was the only way that provided any hope for reform in his grandfather's (pbuh&hf) nation.

These are the main reasons that gave Imam Hussein and his companions the right to declare the victorious revolution, that immortalized Islam and inspired the coming generations to defend it and to hold fast in the Holy Wars of Jehad.

Source: shiarightpath.com

Source: almujtaba.com

Imam Hussein (A.S)'s Revolution, Reasons & Motives

Karbala Chain of Events

Karbala Movement

Imam Husain's Admonition

I advise you to adhere to God-fearing, warn you against the difficult days, and show you the signs of Allah. The feared (death) is about to come with its frightful arrival, drastic befalling, and horrible taste. It will lap your souls and impede you from acting. As long as you enjoy sound physiques and enough time, take the initiative in acting because you may suffer the sudden visit of death that takes you from the surface of the earth to its inside, from its highest point to the lowest, from its affability to its loneliness, from its ease and light to its gloom, and from its wideness to its narrowness where the intimate friend cannot be visited, the ill cannot be called on, and the seeker of help cannot be aided.

Allah may help you and us stand the horrors of that day, save you and us from His punishment, and grant you and us the profuse reward.

O servants of Allah, if that was your target and the end of your advance, it would be sufficient for one to find a work that was your target and the end of your advance, it would be sufficient for one to find a work that empties his griefs, engages him from his world, and increases his fatigue for seeking escape from it. How it will be then when man is subject to what he earned and detained for judgment?

There will be no supporter to protect and no helper to preserve. On that day, the belief of any soul will be of no avail to it unless some good deeds have been done with it, or it has been formed before the coming of such a day. Tell them, "Wait and we, too, are waiting."

I command you to fear Allah because He has guaranteed for those who fear him to take them from what they detest to what they like and to provide them with sustenace in way that they will not even notice. Beware of being one of those who concern for people's sins and feel safety from the punishment for their own sins. Allah, the Blessed the Exalted, will not be cheated in matters regarding His Paradise and no one will get what He has in possession except through obedience to Him, if He wills.
Source:Tuhaf al-Uqool

Imam Husain(A.S.) Admonishing the People of Kufah

So then, fie and grief be on you, O group. When you appealed for our help grievously and we hurried for your help exhaustingly, you unsheathed against us a sword that had been in our right hands and ignited against us the fire that we had struck against your and our enemy. You therefore formed groups surrounding your allies and became the support of your enemies although they did not spread justice among you and you lost any hope in them.

In addition, you noticed no heresy or new opinion that came out of us. Why did you __woe to you! __not leave us when swords were sheathed, malice was hidden, and the decision was not taken. But you hurried to the sedition like locusts and fell on it like the falling of butterflies(in fire). Damn and away with the idols of the umma, irregulars of the parties, deserters of the Book, expectorants of the Shaitan, distorters of the meanings, extinguishers of the traditions and the mockers who divided the Quran believing in some parts and rejecting others.

By Allah I swear, your disloyalty is expected because it is entwined with your arteries and it recurred in your origins. You therefore are the bitterest fruit that causes its caretaker to choke and gives good taste for its usurper. Allah curse the disloyal ones who disregard their firm oaths after they have already appointed Allah as their Guarantor.

The bastard, son of the bastard, has forced me to choose one of two things__ either the religion or ignominy. Ignominy is impossible for us. Allah, His messenger, the (faithful) believers, chaste laps, jealous noses (individuals), and noble souls (personalities) refuse for us to prefer obedience to the mean to the death of the honorable. I am advancing to them with this family despite the alliance of the enemies, their great numbers, and the betrayal of the supporters. They will soon ride their horses, war will flare up, and the necks will be lapped. My father(A.S.) foretold me of so. So, plan against me without delay. I trust Allah who is my Lord as will as yours. It is Allah who controls the destiny of all living creatures. It is my Lord who knows the right path.
Source:Tuhaf al-Uqool

Forms of Jihad

As he was asked whether jihad is obligatory or recommendable, Imam Husain(A.S.) answered: Jihad is of four forms,two are obligatory, one is recommendable but performed only with the obligatory, and one is independently recommendable. One of the two obligatory jihads is self-control against committing acts of disobedience to Allah. It is surely the greatest form of jihad. The other obligatory jihad is fighting the near disbelievers.

The jihad that is recommendable but performed only with the obligatory is fighting the enemy. It is obligatory upon everybody. If they neglect fighting the enemies, punishment will befall them. Meanwhile, fighting the enemies is recommendable for the Imam who is permitted to fight the enemies with people.

The jihad that is independently recommendable is every (good) tradition that a man founds and exerts efforts for instituting, achieving, and enlivening it. Activities and efforts that are exercised for achieving such traditions are the best because they represent the restoration of the traditions.

The Prophet(S.A.W.) said: He who introduces a good tradition will be gaining the reward of that tradition in addition to the rewards of everybody who follows it up to the Day of Resurrection without any imperfection in their rewards.
Source:Tuhaf al-Uqool

Monotheism

Beware, O people, of those apostates who anthropomorphize. They copy the sayings of the disbelieving Christians and Jews. He is Allah. There is certainly nothing like Him. He is All-hearing and All-aware. He devotes monotheism and omnipotence to Him and finalizes volition, will, power, and knowledge with whatever will happen. No one can dispute with Him about any of His matters. There is no one equal to Him, there is no opposite that disputes with Him, there is no opponent that resembles Him, and there is no one like Him.

Affairs cannot affect Him, changes cannot influence Him, and events cannot befall Him. Describers cannot depict the essence of His greatness and hearts cannot recall the edge of His omnipotence because He is not like anything else. Scholars and people of thought cannot comprehend Him except by means of believing in the unseen, because the descriptions of the creatures are not applicable to Him. He is the One the Absolute. He is the contrary of anything that is ideated in the illusions.

He is not lord if He is a matter of discussion. He is also not worshipped if He exists in the air or any other place. He exists in things, but not encompassed by them. He is far away from things, but not absent from them. He is not powerful if He is compared to an opponent or equaled by an adversary. His sempiternity was not from time and His existence is not in the places.

He concealed from the minds as well as sights. His concealment from the inhabitants of the heavens is identical concealment from the inhabitants of the earth. His nearness is His honoring and His remoteness is His offending. He has no place in 'in' __ adverb of place __, has no time in 'when' __adverb of time __, and has no submission to 'if' __hesitation. His elevation does not need ascent and His coming does not need motion. He originates the nonexistent and eliminates the existent. Except for Him, no one can have two attributes in the same time. The intellect can only believe in His existence. The existence of believing is not the existence of attributes. The attributes are described through Him, but He is described by these attributes. Knowledge is known through him, but He is not known by knowledge. That is Allah to Whom there is no namesake. All glory be to Him. There is certainly nothing like Him. He is All-hearing and All-aware.

Source:Tuhaf al-Uqool

Source: almujtaba.com

Sayings of Imam Hussain (A.S)

1. Imam Al-Hussain (peace be upon him) said:

Sitting with the intelligent is a sign of successfulness. Disputation with other than the disbelievers is a sign of ignorance. A sign of a scholar is his self-criticism of his sayings and his acquaintance with the various hypotheses.

2. Imam Al-Hussain (peace be upon him) said:

The true believer is that who betakes God as his defender and betakes his wording as his mirror. He once looks in the qualities of the believers and once in the qualities of the haughty. He therefore relieves his character and discovers himself. He is also sure of his intelligence and capable of respecting himself.

3. Imam Al-Hussain (peace be upon him) said:

Beware of things for which you apologize. The true believer should not make mistakes and should not apologize. The hypocrite makes mistakes and apologizes everyday.

4. Imam Al-Hussain (peace be upon him) said:

There are seventy advantages for the greeting. Sixty-nine are given to the one who greets first and one is given to the one who responds to the greeting.

5. Imam Al-Hussain (peace be upon him) said:

The true stingy is that who refrains from greeting.

6. Imam Al-Hussain (peace be upon him) said:

He who tries to achieve something through acting disobediently to God will miss what he expects and fall in what he fears.
Source: almujtaba.com

Short Ahadeeth by Imam Al-Hussain (A.S.)

1. Imam Al-Hussain (peace be upon him) said to a man who begged him:

Asking for financial- help is acceptable only in big loss, extreme poverty, or horrible guarantee. The man said: Because of one of these I came. Hence, the Imam (peace be upon him) ordered to be given one hundred dinars.

2. Imam Al-Hussain said to His son Ali (peace be upon them):

O son, beware of wronging him who does not have a supporter except God the Majestic.

3. As a man asked for the exegesis of God saying, Proclaim the bounties of your Lord, (1) Imam Al-Hussain (peace be upon him) said: God orders him to proclaim the religious graces.

4. A man from Ansar wanted to ask Imam Al-Hussain (peace be upon him) for financial- help, but the Imam said: O brother of Ansar, protect your face from the humility of seeking others help. You may write your need in a paper and I will respond to it pleasantly, God willing.

The man wrote to the Imam (peace be upon him) that he owed a certain individual five hundred dinars and that man insisted on receiving his money soon. He also asked the Imam to speak to persuade that man to grant him a respite until he becomes able to defray the sum. As Imam Al-Hussain (peace be upon him) read the paper, he entered his house to take out a bale containing one thousand dinars. He handed them to the man and said: You may defray the debt and use the other five hundred dinars for settling your financial problems. Do not say your need to anybody except three  a religious, a chivalrous, or a highborn individual. The religious will try to keep his religion pure, the chivalrous will be embarrassed by his chivalry, and the highborn will feel that you have not kept your face from asking for your need; therefore, he will protect your face against disappointing you.

5. Imam Al-Hussain (peace be upon him) said: Sitting with the intelligent is a sing of successfulness. Disputation with other than the disbelievers is a sign of ignorance. A sign of a scholar is his self-criticism of his sayings and his acquaintance with the various hypotheses.

6. Imam Al-Hussain (peace be upon him) said:

The true believer is that who betakes God as his defender and betakes his wording as his mirror. He once looks in the qualities of the believers and once in the qualities of the haughty. He therefore relieves his character and discovers himself. He is also sure of his intelligence and capable of respecting himself.

7. Imam Al-Hussain (peace be upon him) said:

Beware of things for which you apologize. The true believer should not make mistakes and should not apologize. The hypocrite makes mistakes and apologizes everyday.

Footnotes:

(1) The Holy Quran, Sura of Ad-Dhuha (93) Verse (11)

Source: almujtaba.com

Short Maxims of Imam Al-Hussain

In this article, I would like to present some of the traditions recorded
in the Sunni collections of the traditions Regarding him:

The Messenger of Allah said: "Al-Hasan and al-Husain are the chiefs of
the youth of Paradise and Fatimah is the chief of their women."

Sunni references:
(1) Sahih al-Tirmidhi, v5, p660, on the authority of Abu Sa'id and Hudhayfa
(2) Sunan Ibn Majah, Introduction 8
(3) al-Tabarani, on the authorities of: Umar, Ali, Jabir, Abu Hurayrah,
Usamah Ibn Zaid, al-Baraa, Ibn 'Adi, and Ibn Masud.
(4) al-Kubra, by al-Nisa'i
(5) Musnad Ahmad Ibn Hanbal, v1, pp 62,82, v3, pp 3,64, v5, p391
(6) Fada'il al-Sahaba, by Ahmad Hanbal, v2, p771, Tradition #1360
(7) al-Mustadrak, by al-Hakim, v3, pp 166,167
(8) Hilyatul Awliyaa, by Abu Nu'aym, v5, p71
(9) Majma' al-Zawa'id, by al-Haythami, v9, p187
(10) Tuhfatul Ashraf, by Lumzi, v3, p31
(11) Ibn Habban, as mentioned in al-Mawarid, pp 551,553
(12) al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p290
(13) Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tdadition #6154

Also it is narrated that:

The Messenger of Allah said: "Husain is from me and I am from Husain."

Sunni references:
(1) Musnad Ahmad Ibn Hanbal, v4, p172
(2) Fadha'il al-Sahaba, by Ahmad Hanbal, v2, p772, Tradition #1361
(3) al-Mustadrak, by al-Hakim, v3, p 177
(4) Amali, by Abu Nu'aym al-Isbahani, p 64
(5) al-Kuna wal Asmaa, by al-Dulabi, v1, p88
(6) al-Tabarani, v3, p21
(7) Adab by al-Bukhari, also al-Tirmidhi and Ibn Majah, as quoted in:
(8) al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p291
(9) Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tdadition #6160

The last part of the above tradition probably means that Imam Husain (AS),
by sacrificing himself and his family, preserved the religion of Prophet
Muhammad (PBUH&HF) from full annihilation.

Abu Huraira narrated:

The Prophet (PBUH) looked toward Ali, Hasan, Husain, and Fatimah (AS),
and then said: "I am in war with those who will fight you, and in
peace with those who are peaceful to you."

Sunni references:
(1) Sahih al-Tirmidhi, v5, p699
(2) Sunan Ibn Majah, v1, p52
(3) Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p767, Tradition #1350
(4) al-Mustadrak, by al-Hakim, v3, p149
(5) Majma' al-Zawa'id, by al-Haythami, v9, p169
(6) al-Kabir, by al-Tabarani, v3, p30, also in al-Awsat
(7) Jami' al-Saghir, by al-Ibani, v2, p17
(8) Tarikh, by al-Khateeb al-Baghdadi, v7, p137
(9) Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, p144
(10) Talkhis, by al-Dhahabi, v3, p149
(11) Dhakha'ir al-Uqba, by al-Muhib al-Tabari, p25
(12) Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tdadition #6145

Also:
The Messenger of Allah said: "He who loves al-Hasan and al-Husain, has
loved me, and he who makes them angry has made me angry."

Sunni reference:
- Sunan Ibn Majah,
- al-Mustadrak, by al-Hakim, from Abu Hurairah
- Musnad Ahmad Ibn Hanbal, as quited in:
- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p292

It is narrated in two wordings that:

The Messenger of Allah said: "I named Hasan and Husain and Muhsin the
names of the sons of Aaron (Haroon) who were: Shubbar, Shubair, and
Mushbir."

Sunni references:
(1) Sunan Abu Dawud al-Tilyasi, v1, p232 (without mentioning Muhsin)
(2) Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p774, Tradition #1365
(3) al-Mustadrak, by al-Hakim, v3, pp 165,168
(4) Kashf al-Astar, by al-Bazzar, v2, p416
(5) Ibn Habban, as quoted in al-Mawarid, p551
(6) al-Tabarani, v3, p100
(7) Idhaah, Abdul Ghani, from Salman al-Farsi
(8) al-Mu'jam, by al-Baghawi, as quoted in:
(9) al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p292

Usamah ibn Zayd narrated:

I went to the Prophet (PBUH&HF) one night about something I required
and he came out with something (I did not know what) under his cloak.
When I had finished telling him my business I asked him what he had
under his cloak, and when he opened it I saw al-Hasan and al-Husain on
his hips. He then said, "These are my sons and my daughter's sons. O
Allah, I love them, so I beseech Thee to love them and those who love
them.

Sunni References:
- Sahih Tirmidhi, per:
- Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tdadition #6156

Anas ibn Malik Narrated:
When Allah's Messenger (PBUH&HF) was asked which member of his family
was the dearest to him, he replied, "Al-Hasan and al-Husain." He used to
say to Fatimah, "Call my two sons to me," and then would sniff and
cuddle them.

Sunni References:
- Sahih Tirmidhi, per:
- Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tdadition #6158

Imam Husain (AS) said: "Don't you see that the truth is not followed
and the falsehood is not discouraged? (The situation is so severe) so
that a Believer wishes to meet Allah (i.e., to die). And today I don't
see death but prosperity, and living with tyrants is nothing but
disgust and disgrace."

Sunni Reference: Hilyatul Awliyaa, by Abu Nu'aym, v2, p39
Imam Husain (AS) said in the day of Ashura: "If you do not have any
religion, then at least be noble and broad-minded in your present life."

Source: shiarightpath.com

Source: almujtaba.com

Sunni Traditions on Imam Hussain (A.S)

Author

The Journey of Imam Hussain (A.S)

The Philosophy of Martyrdom of Imam Husayn (A.S)

The status of Imam Hussein (Abu-Abdullah) (a.s.) is unparalleled, except by that of his father, mother, brother, and the Imams of his offspring, on all of them be the peace and blessings of Allah. Should a historian make a good research, collecting the stories and traditions concerning Imam Hussein (a.s.), he would certainly end up with the Imam (a.s.) as the top example among the Muslims. He would write a voluminous, great work covering this Imam.

As much as we can, we will delve into the key points which portray the great position of Imam Hussein (a.s.) according to Islamic criteria.

The Glorious Qur'an, the supreme divine document, which falsehood can never reach from before or behind it, expresses in many verses the lofty position Imam Hussein (a.s.) achieved in the sight of Allah, the Exalted. Following are some of these verses:

1. Verse of Purification (Tathir):

"Allah only wishes to keep away uncleanness from you (Household of the Prophet) and purify you thoroughly."

Holy Qur'an (33:33)

Traditionists say, regarding the reason this verse was revealed, that the Holy Prophet (s.a.w.) called for a shawl. With it he covered Ali, Fatimah, Hassan and Hussein (a.s.). "O my Lord," he said, "these are the members of my family. Remove uncleanness from them and purely purify them." and so this noble verse was revealed on this occasion. It is a testimony by Allah, the Blessed and Exalted, on the purity of the Prophetic house (Ahlul Bait (a.s.)) and their great stature.

2. Verse of Malediction (Mubahala):

"If anyone disputes with you about it (your prophethood) after the knowledge has come to you, say, 'Come, let us bring our sons and your sons and our women and your women and ourselves and yourselves and pray to Allah to curse the lying party."

Holy Qur'an (3:61)

The Qur'anic exegesists and scholars say that this noble verse was revealed when the Christians of the city of Najran agreed with the Messenger of Allah (s.a.w.) to pray to Allah to destroy the party which stuck to falsehood. As agreed, and on time, the Holy Prophet (s.a.w.) went out to the place chosen for the contest. He carried Imam Hussein (a.s.) and took Imam Hassan (a.s.) by the hand. Fatimah followed behind while Imam Ali walked in their wake. "Say 'Amen' at the end of my prayer," the Holy Prophet (s.a.w.) told them. But, upon seeing those brilliant faces filled with piety and grandeur, the Christians stopped short of entering the contest. They recognized the Prophet's authority, and paid the tribute.

The noble verse called Hassan and Hussein "our sons," mentioned the Prophet Muhammad (s.a.w.), and referred to Ali as "ourselves" and Fatimah as "our women." She symbolizes the whole of womankind in this verse. Had there been other people who had higher status than these people, the Holy Prophet (s.a.w.) certainly would have brought them along with him.

3. Verse of Affection (Mawada):

"...say: 'I do not ask you f or any payment f or my preaching to you, except the love f or my relatives...'"

Holy Qur'an (42:23)

The Qur'anic exegesists state that this verse was revealed concerning Ali, Fatimah, Hassan and Hussein (a.s.).

Jabir bin Abdullah is reported to have said: "A bedouin came to the Holy Prophet (s.a.w.) and said, 'O Muhammad! introduce me to Islam.'

"'You should bear witness,' replied the Messenger of Allah (s.a.w.) 'that there is no god but Allah, Who is the only God, Who has no partner whatsoever, and that Muhammad is His Servant and Messenger.'

"'Do you ask for recompense in return?' asked the bedouin.

"'No,' said the Prophet (s.a.w.), 'except that you should love the relatives.'

"'Mine or yours?' inquired the man.

"'Mine,' said the Holy Prophet (s.a.w.).

"'Hold out your hand,' said the bedouin. 'I give you my pledge of allegiance. My Allah curse whoever doesn't love you or your kindred.'

"'Amen,' said the Messenger of Allah (s.a.w.)."

It is reported in the Musnad (Book of traditions) of Ahmad bin Hanbal, the two Sahihs (Authentic books of traditions), and the exegesis of al-Tha'alibi and al-Tabarsi, that Ibn Abbas, may Allah be pleased with him, was quoted as saying, "when the verse (say: I do not ask you for any payment for my preaching to you except the love for my relatives) was revealed, Muslims asked the Prophet (s.a.w.), 'O Messenger of Allah! Who are your kinsfolk whom we should love?! 'Ali, Fatimah and their two sons,' answered the Prophet (a.s.)."

Next to the verses of the Glorious Qur'an, we quote certain statements, from the Messenger of Allah (s.a.w.) as additional evidence expressing the lofty position occupied by Imam Hussein (a.s.) in the world of Islam and the Muslim ummah.

1. In the Sahih of al-Tirmidhi, Ya'la bin Murrah is quoted to have said, "The Messenger of Allah (s.a.w.) said,

'Hussein is from me and I am from Hussein. Allah loves whoever loves Hussein. Hussein is a disciple of the disciples."

2. Salman al-Farsi is reported to have said, "I heard the Prophet of Allah (s.a.w.) saying, 'Hassan and Hussein are my two sons. Whoever loves them then he loves me. And whoever dislikes them then he dislikes me. And whoever dislikes me then Allah dislikes him. And whomever Allah dislikes, He will throw him into hell f ace downward."'

3. Al-Bara' bin Azib is quoted to have said, "I saw the Messenger of Allah (s.a.w.) carrying Hussein bin Ali (a.s.) on his shoulder. He was saying, 'O Lord! I do love him so love him.'"

4. Abdullah bin Mas'ood is reported to have said, "The Messenger of Allah (s.a.w.) said, concerning Hassan and Hussein, 'These are my two sons, whoever loves them then he loves me. And whoever dislikes them he dislikes me,"'

5. Ali bin Hussein (a.s.) said, on the authority of his father, on the authority of his grandfather (a.s.), 'The Messenger of Allah (s.a.w.) took the arms of Hassan and Hussein and said, 'Whoever loves me and loves these two and their father, he will certainly be with me on the Day of Judgement.'"

In our latest booklet we referred to the fact that the characters of both Imams Hassan and Hussein (a.s.) have many traits in common. Both of them received their initial stage of training before shouldering the heavy task of propagating and defending the da'wah. Both of them had one and the same education, indoctrination, and spiritual and ideological teachings, under the supervision of their grandfather (s.a.w.), their father and their mother (a.s.).

As a result, the aspects of their characters fused together personifying the message of Allah, the Blessed and Exalted, in thought, action and conduct.

In our booklet on Imam Hassan (a.s.), we cited some examples which put his character into perspective. Here, we do the same regarding Imam Hussein (a.s.).

1. His Relationship With Allah

We can better understand the depth of Imam Hussein's (a.s.) relationship with Allah, the Most High, if we don't lose sight of the fact that the Prophet (s.a.w.) himself taught him the ideology of Islam and brought him up spiritually as he had done with his father, Imam Ali, his mother, al-Zahra', and his brother, Imam Hassan (a.s.). By so doing, his path was defined and his character was formed.

One day he was asked, "How great is your fear of your Lord?"

"No one would be secure on the Day of Judgement except those who feared Allah in this life," he replied.

His face would turn pale, and he would tremble at the time of doing his ablution. He was asked about this and answered,

"Whoever stands in the presence of the Almighty Allah is not to blame if his color turns pale and his limbs shake."

On the night before the tenth of the month of Muharram, Imam Hussein (a.s.) asked the Ummayyad army to delay the battle till the following morning. He said, "This night we want to offer our prayers to our Lord, and we want to ask His forgiveness. He knows that I love to offer my prayer to Him, recite His Book, and pray much asking f or His forgiveness."

During the most critical and horrifying hours of the last day of his earthly life, he realized that it was midday and he had to perform his prayer. The battle of Karbala' was in full swing. He asked the enemies to stop fighting so as to let him and his followers offer their prayer. No better testimony than this can reflect the depth and strength of his relationship with Allah and his love for Him.

He used to recite this supplication, "O Lord! Grant me the desire for the other world, till I realize that it is a real thing in my heart, through my apathy to this world. O Lord! Grant me perception with regard to the other world so much that I will seek the divine reward with acute longing, and flee from the bad deeds out of fearing You, O Lord...".

We Will address this plea more elaborately when we cover the uprising of Imam Hussein (a.s.) and his heroic, and matchless sacrifice for the sake of Allah, the Most High.

2. His Relationship With People

A look at the ethical side of Imam Hussein's (a.s.) character would be enough to shed light on the vividness of his relations with the ummah, for he was the most perfect and exemplary leader during his time. We don't mean that Imam Hussein (a.s.) was different from the other Imams in this respect. The nature of the relationship between the Imam and the ummah is actually outlined by the Divine Message. Imams represent it, as personified in their daily life.

Following are some examples of that great, high and brilliant relationship.

A. His Humbleness

Once Imam Hussein (a.s.) passed by poor men eating crumbs of bread on a mat. He greeted them and they invited him to their meal. He sat among them and said: "If your food were not alms, I would have eaten with you. Come home with me," he asked them. There, he fed them, clothed them and provided them with money.

One could easily detect the depth of his humbleness through examination of this vivid testimony, particularly when we take into consideration that Imam Hussein (a.s.) was the political and ideological figure who was appointed as the legitimate leader of the Muslims by Allah, through His Messenger (s.a.w.).

As for his social position, he was so matchless and unique, that Ibn Abbas, the revered companion of the Holy Prophet (s.a.w.), used to hold the stirrup of his horse when he would mount it. Ibn Abbas was older than Imam Hussein (a.s.), but he did this out of his respect for him.

It is because of his glorious social status that the people would dismount from their horses and camels, on the way to Mecca to perform their pilgrimage, as long as he would travel on foot.

Another example reflecting his humble nature is that of his acceptance of an invitation to having food with the poor. He encountered a number of poor men. Having had their food they hastened to ask him to share with them. He dismounted from, his horse saying, "Surely, Allah doesn't like the haughty." He partook of their food and said: "I have accepted your invitation. Won't you accept mine?"

"Certainly, we Will," said they. He took them to his house and said to al-Rabab, his wife, "Bring us what you have been storing."

He did care for the people. He would always help them, even though, for the most part, they wouldn't recognize his legitimate right. Shu'aib bin Abdul-Rahman is reported to have said: "On the way of al-Taf (battle of Karbala', wherein he was martyred) a mark was seen on the back of Hussein bin Ali (a.s.). Imam Zain al-Abideen (a.s.) (his eldest son, and the son who survived the battle) was asked about it. 'It is the trace,' he replied, 'of the bag, which he puts on his back (carrying food) to the house of the widows, orphans and the poor."

This fact attests to his remarkable humbleness, his care for the ummah, his awareness and deep feeling of his responsibility toward the people.

B. His Forgiveness of the Wrongdoers

This is another one of his key attributes. Once a young servant of his did something which deserved punishment. When Imam Hussein (a.s.) wanted to punish him, the servant said:

"Who curb their anger." "Let him go", said the Imam.

"And those who forgive their fellow-man," added the servant.

"I forgive you," said the Imam.

"And Allah loves the charitable, sir," said the servant.

"I set you free, for the sake of Allah," said the Imam. "Henceforth I am going to give you the double of what I have been giving you."

These are only brief instances of the ethical side of the character of Imam Hussein (a.s.).
Source: almujtaba.com

The Status of Imam Hussain (A.S)

The Truth About Imam Hussain's Revolution

In the Islamic calendar, 10th day of the month of Muharram is the day of 'Ashoora, a day of mourning for all feeling Muslims. It is the day on which, in the year of 61 Hijri (680 AD), in a place called Karbala, in Iraq, Imam Hussain, the grandson of the Prophet of Islam, sacrificed his life and the lives of many of his family members and friends, in order to save the teachings of Islam from utter distortion and destruction.
What led to this tragic event of Karbala?
Even in the lifetime of the Prophet of Islam, there were people whose tongues professed faith in Islam but whose hearts lay elsewhere. These people were called "Munafiqeen" (hypocrites) by the Holy Quran. The reasons that these people joined the ranks of Muslims were manifold, some of which were as follows:
1. Enmity towards Islam prompted them to sow discord among the Muslims from within, by distorting the Prophet's message wherever and however possible.
2. Islam was spreading fast and gaining power. They decided to join the winning side and seize whatever worldly gains they could lay their hands on. The activities of such people gained impetus after the Prophet's passing away, and reached a peak when Muawiya, the son of Abu Sufyan, claimed himself the ruler of Syria.
The hypocrites were now in power and so they mounted a highly organized assault against the very roots of Islam, and they were on the verge of total success. Some of the priorities of the attack were to destroy the awareness of the common Muslims or to destroy their faculty of expression. This was achieved through bribes, through terror and through propagation of ignorance. When these weapons failed in silencing the tongue of a strong Muslim, then that tongue was silenced by death.
By all these means, within half a century after the Prophet's passing away, Islam had been distorted so much that it became totally unrecognizable, so unrecognizable that people knew of the debaucheries of Yazid, son of Muawiya, and still accepted him as a successor of the Prophet and a true leader of the Muslims.
With the advent of Yazid, the vilest of the vile, the mission of destroying the roots of Islam had reached its peak. The right and the wrong had been intermixed so much that it became impossible for a common man to differentiate between them.
This would have been the end of Islam, but for Hussain (AS = alayhi as-salaam, or peace be upon him), grandson of the Prophet (PBUH) and son of Ali ibn Abi Talib (AS) and Fatima az-Zahra (AS).
What Imam Hussain did was to gather about him in Karbala the exalted members of his family and his hand-picked friends and companions, many of whom had been the companions of the Prophet (PBUH) and of Ali (AS) and of Imam Hasan (AS). These people were the very best examples of humanity in that period, or for that matter, in any period in the history of the world. Imam Hussain had virtually gathered the sum total of the strength of Islam to himself. This strength comprised not of physical might, but of moral might. With this strength, he proceeded to resist Yazid. The fact that he traveled from Madinah toward Kufa with his family (including his infant son Ali Asghar AS) is a clear indication that it was not his intention to fight for Caliphate and worldly power. No. His aims were higher. He was fighting for the life of Islam.
His sermons, which he delivered in front of his companions during his journey from Madinah to Karbala, clearly indicate that he knew what was going to happen in the next few days. He informed his companions time and again, that he, and those who would accompany him, were going to die. He gave his companions a free and clear choice: death with him, or life away from him. His companions showed that they were fully prepared for the sacrifice of their lives in the company of Hussain (AS).
The purpose of this sacrifice was:
With his sacrifice, Hussain (AS) attracted to himself the eyes of all the free-thinking people of his time and of all the time to come. In that time of confusion, when right and wrong had become so intermixed that they had lost distinction, Hussain, in Karbala, irrevocably re-established that distinction, creating a clear, incisive demarkation between right and wrong, and leaving no doubts (for even the most prejudiced of historians) about the fact that the right lay with Hussain, and the wrong lay with those who opposed him. Establishing this fact, Hussain, through his words and actions and the words and actions of his companions, encapsulated all the teachings of Islam within a short span of time, in the field of Karbala, creating a beacon of light for the truth seekers of all times.
It is this event that is marked on the tenth of Muharram every year. It is this event that has made free thinking people of all times love Hussain with a selfless love beyond compare. And it is this love that expresses itself through mourning during the month of Muharram, and particularly on 'Ashoora, the 10th of Muharram, every year. The mourning is a way to remind oneself of Hussain's incomparable sacrifice, a way to thank him, a way to express love for him, and a way to broadcast to the world his message of true freedom.

Why Hussain (A.S.) is not forgotten?
The one whose martyrdom, grief, pain, sorrows and children"s captivity were all only for God will never fade out of the memories. Instead, by the pace of time and age his love, fascination, and charm will grow in the hearts of people. And each year the love and fascination of the people with respect to that "pure and chaste revolutionary" increases. Hussain (A.S.) spent 57 years of his prolific life for the sake of God"s love and God"s search. Many times he traveled, to the God"s house for pilgrimage, on foot.
He was very fond of prayers confessions and supplication talking intimately. So far so, that on the last night of his life, he asked for respite only that he might sit all alone and make confessions and supplications, to his God.
One of his companions said about Arafat prayers and supplications of Imam Hussain (A.S.), On the 10th day of the month of Zil Hijj Imam Hussain stood in the burning and scorching desert of Arafat facing Holy Ka’bah and prayed with painful and aching heart, "Oh God! I turn my face towards you (focus my attention) and give evidence about your being God. O God! You created me and continuously remained along with me and provided me with sustenance and livelihood with several kinds of blessings and bounties. Praise is for the God; nothing can change whose desire and stop His munificence and generosity."
"Oh God adjudge and fix in my soul the independence and freedom from desires and faith and confidence in my heart, and sincerity in my practice and light in my vision and awareness in my religion."
Imam Hussein’s Will to Muhammad ibne Hanafiyah
Thus, Imam Hussein (A.S) started making preparations for the journey. During midnight he went to the graves of his Mother Hazrat Fatimah (A.S) and his Brother Imam Hassan (A.S) to bid them farewell. In the morning when he returned to his home, his brother Muhammad ibne Hanafiyah came to him and said, "O dear brother! You are the most dear and beloved to me than anyone else. And I will not refuse to advise anyone except you, being most worthy of it, for you are from me, and are my life, my spirit and my eyes and the elder of my family. Your obedience is obligatory upon me for Allah has exalted you over me and has chosen you as the Master of the Youth of Paradise." Then he recited the entire Tradition narrated by the Prophet (PBUH) viz.
"Hassan and Hussein are the chiefs of the youth of Paradise."

Then he said, "I desire that you go to Mecca, if you find peace, stay there, and if the matter turns out to be different, then go to Yemen, for the people therein are among the helpers and followers of your Grandfather and Father. And they are the most kind-hearted and merciful among men, while their towns and cities are vast. Then if you can halt there then seek shelter in the deserts and mountain-caves and go from one town to the other until you witness the state of affairs of people, and may Allah judge between us and the group these of evil-doers."

Imam Hussein (A.S) replied: "O brother! Although there is no place left in this world for sheltering me, I shall never ever swear the oath of allegiance to Yazeed."
Then he said:

"O Brother! May Allah reward you favorably, for you have advised me and have opined righteously. As regards you O dear brother! You may stay behind in Medina and be alert and keep informing me about the affairs of the enemies."

Then Imam Hussein (A.S) asked for paper and pen and wrote the following recommendation for his brother Muhammad bin Hanafiyah:

"In the Name of Allah, the Beneficent, the Merciful. This contains that which has been willed by Hussein bin Ali bin Abi Talib to his brother Muhammad renowned as Ibne Hanafiyah. Verily Hussein bears witness that there is no Lord except Allah Alone. And bears witness that Muhammad (PBUH) is the Slave and the Messenger of Allah, who has been righteously chosen by Him. And that Paradise and hell are truth, and without doubt the Day of Judgment will come. And Allah will arise all those who are buried inside their graves. I have not risen to spread evil or to show off, nor for spreading immorality or oppression. But I have left for the betterment of the ummah of my Grandfather and I desire to propagate the Religion and forbid against evil, thus following the footsteps of my Grandfather and Father Ali bin Abi Talib (A.S). Thus the one who accepts truth through me, will have received truth from Allah, while the one who betrays me, I shall forebear until Allah judges between myself and the oppressive creed and verily Allah is the Best Judge. This is the testimony to you from me O brother. And my favor is with Allah Alone on Whom alone I rely, and my return is towards Him."

Then he folded the letter and affixed his seal on it and gave it to his brother Muhammad ibne Hanafiyah and bade him farewell and left in the darkness of the night.

Why We Cry?
I Take Refuge In Allah From The Stoned Satan.
In Name Of Allah The Source Of Mercy To All Of Creation; The Source Of The Mercy To The Believing Congregation.

Oh Allah Bless Muhammad’s Soul, And Rain Down Peace on His Household.
“Why We Cry”

Don’t think our cries are too extreme. There’s good reason for grown men to scream. Our actions aren’t of those insane, we weep in Zikr (remembrance) of Hussein pbuh. When the guilty kills the innocent to usurp Islamic Government, Should not a Muslim cry in pain?

Hussein! Hussein! Hussein! Hussein!
Reflect on Hussein’s flawless fame. Reflect on Yazeed, steeped in shame. Shall not the heart be pierced by woe when the Khalif is Al-Islam’s foe? Oh what a dark, sad thought to bear, It breaks the heart, moves joy to tear. That’s why our tears fall down like rain.

Hussein! Hussein! Hussein! Hussein!
A heart of stone’s too hard to cry. A mind that’s closed won’t wonder why. A foolish man is deaf and blind. A coward always stays in line. But a soul that prostrates on its face. With trembling heart, seeking God’s Grace Won’t hide from Truth, can’t hide the pain.

Hussein! Hussein! Hussein! Hussein!
The Khalif chose vile tricks, and lies. Hussein chose death, not compromise. This Prophet’s son would not bow down; Preferring death to being bound to evil hind’s Satanic Son. So with his death The Imam won. Imam’s loss of loved ones was Islam’s gain.

Hussein! Hussein! Hussein! Hussein! Oh what a brave and selfless deed, to give up life for Islam’s creed; to sacrifice both friend, and kin to show the world Islam from sin. Are you confused which side is right? How would you stand if called to fight? Are you aware just who was slain.

Hussein! Hussein! Hussein! Hussein!
The leader of The Garden’s Youth was murdered by a drunk uncouth. Understand the scene my friend; An angel murdered by a jinn who held the Ummah’s reins.

Hussein! Hussein! Hussein! Hussein!
A Nimrod in Islamic Guise. Truth mixed with lies. An Ummah fooled by slight of hand. One raised his voice. One dared to stand. An Abraham who chose The Flames Rejecting falsehood kingly claims an Abel who opposed a Cain.

Hussein! Hussein! Hussein! Hussein!
How could a demon rise so high to cause the Prophet’s son to die; to kill him with the Muslim’s sword; And in The Name Of Prophet’s Lord? Can might make right, and rule God’s Deyn? Then how did things get so obscene? How will we ever clean the stain?

Hussein! Hussein! Hussein! Hussein!
They wouldn’t let Hussein’s men drink. And now they will not let you think. They barred them from a river clear. They bar you from a knowledge dear. The fence your mind with bigotry and tie your hands with apathy. Why should a Muslim not feel pain?

Hussein! Hussein! Hussein! Hussein!
These Yazeeds kill for crown, and purse. At least Muslims can spit and curse, but many think the cost too high. So they obey the one’s who lie. They would not allow Husayn a drink. And now they won’t let Muslim’s think and those who think, they call insane.

Hussein! Hussein! Hussein! Hussein!
The world’s a Karballa, a desert dry; And Quran’s a river flowing by, And Ishtahad’s a water skin that’s cool and filled for thirsty men. Where is Abbas with what we need? His canteen was pierced with shafts of greed. Our thirst is not from lack of rain.

Hussein! Hussein! Hussein! Hussein!
Though martyrdom gave Abbas wings, Thirst remains and grief still stings. But tears alone won’t slake our thirst. Tears by themselves can make things worse. Who will stand? Who will try to speak The Truth ... To stand ... To die; To cause a tyrant’s moon to wane? Hussein! Hussein! Hussein! Hussein!Hussein! Hussein! Hussein! Hussein!Hussein! Hussein! Hussein! Hussein!

Oh Allah Bless Muhammad’s Soul, And Rain Down Peace On His Household.
Source: hussainimission.com

What is Ashura?

Learn about Karbala & the Day of Ashoor. You will read what happened in 12 days of Muharram. Read a majlis for each martyrs. Find out how Imam Hussain sacrificed his family to save the message of Islam...!

12 Days of Muharram

This text is about Imam Hussain's a.s Arraival at Karbala on 2nd of the Muharram by Wilayatmission.com ....

2nd Muharram

<span style="color: #000000;">A history of the events leading to and including the tragedy of Karbala, and its aftermath.The tragedy of Karbala is an unparalleled event of the history of mankind. The great sacrifice made by Imam Husayn, the grandson of the Holy Prophet, on Āshura (the l0th of Muharram 61 A.H.) and the steadfastness shown by him is a beacon light for everyone, who has faith in his mission and is keen for its success.</span>The book also describes the regimes of Muawiya and Yazid, and relates the events that led to Karbala, and its aftermath in the court of Yazid and the return of the Ahlulbayt to Madina.

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Is this post suggested?

A Probe into the History of Ashura'

The presented booklet is compiled from one of the most basic books on Ziyarah of Masomeenasws, ‘Kamil Al-Ziyarah’, written by Ibn Qulawayh Al-Qummi in the 4 th century. Please note, some of the traditions of Masomeen (asws) on the rewards of Ziyarah of Imam Hussain (asws) mention various levels of rewards, which is not due to the contradictions in traditions but simply due to the Marifat of those who were present in front of Masomeen (asws), but in one of the traditions, Imam Sadiq (asws) has just quoted a Verse from Quran Majeed on the reward of Ziyarah of Imam Hussain (asws), where Allah (azwj) Says: ‘If you count the bounties of Allah (azwj), you will not be able to number them' (Quran-16:18).

Ahadith About Reward For Imam Hussein as Ziyara

This write up has purely been written in the light of the Prophetic Sunnah (traditions) derived from our own Ahl ul-Sunnat Wa al-Jama'at's famous and trustworthy books as well as from the non-Islamic Holy Scriptures...!

Al Hussain In Prophetic Sunnah

Al-Hussain in Prophetic Sunnah

Al-Hussain s Martyrdom

This book is a translation of the original Arabic book called " Al-Malhoof Ala Katla Al-Tofoof " which is a brief, and short story of the battle of Karbala. The author of the original Arabic book is named "Al-Sayed ibn Tawoos" who is a descendent of Ali ibn Abi-Talib (A.S.). The author lived in Iraq and died at year 664 A.H. at Baghdad.

Al-Malhoof Ala Katla Al-Tofoof

<span style="color: #000000;">An attempt to reconstruct tradition of historical writing about martyrdom of Imam al‑Husayn. The narrative into 8 distinct sec. by I.K.A Howard Edinburg University) Subsections added for Ease of Reading</span>

Source: islamicmobility.com

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Arabic Accounts of Al-Husayn's Martyrdom

<span style="color: #000000;">What follows in this piece is a brief look at the “Arba‘een” [the commemoration of 40 days after the tragic events of Karbala] of Imam al-Husayn, peace be upon him. The article concludes with the Arabic text of Ziyarat Arba‘een with full English translation and a brief exposition on certain passages of this powerful and moving visitation. Insha-Allah, a more comprehensive understanding of this ziyarat will be presented in the future.</span>

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Source: al-islam.org

Arbaeen of Imam Husayn

Historical background of the incident of Karbala and martyrdom of Imam Hussain (as) and his family, starting from the period of Prophet (s) till the happening of Ashoora; A historical analysis of what led to the tragedy of Karbala ...

Ashoora the 10th of Moharram

The uprising of Husayn a.s., is replete with ideas, concepts, values and beautiful scenes, the like of which are rarely witnessed in the words and deeds of others. The author injects new horizons of thought, understanding and analysis of Husayn’s words, speeches and stances as he moved from Hijaz to Iraq; together with the speeches of his kinsman and companions.

Ashura

<span style="color: #000000;">The Day of Ashura is on the 10th day of Muharram in the Islamic calendar and marks the climax of the Mourning of Muharram. This book contains the brief details about the martyrs of Karbala on Ashura. </span>

Ashura Encyclopedia

The discussion here concerns the misrepresentations (tahrifat) relating to the historic event of Karbala'. There have occurred various kinds of distortions in recounting the details of this great event. The discussion is carried in four parts. The first will deal with the meaning of tahrif and its various existing forms, while pointing out that such misrepresentations have occurred in the [popular] accounts of the historic episode of  'Ashura'. The second part deals with the general factors responsible for tahrif, that is, the causes which commonly lead to the distortion of events and issues in the world. Why do men misrepresent and distort events, issues, and, occasionally, personalities? In particular, what factors have played a distorting role in the narrative of the episode of Karbala'? The third part consists of an explanation concerning the distortions that have crept into the narratives of this historic event, and finally the fourth part deals with the duty of the scholars and the Muslim masses, in this regard.

Ashura History and Popular Legend

The present book is by no means the first and last volume collected in this field. Contrary to an initial anticipation, it seems that Ashura literature in English will occupy at least five volumes of books. Hence, readers and which contains eighty‐ nine hadiths on this topic.the grace of the Almighty to our friend and brother Dr. Muhammad-Reza Fakhr-Rohani, presently professor of English at the University of Qom, that he has anthologized a fine collection of such English poems in the present book, titled Ashura Poems in English.

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Ashura Poems in English

This book gives salams,  marsiyas, nohas in Roman English organised day to day from the first night of Muharram till the 12th day. Each chapter also has a short hadees written in English . The hadees is based on words from the Ziarat Warisa and linked to the shahadat of the martyr remembered on the day. It includes a map showing the journey of Imam hussain to Karbala. There is a list of the martyrs as mentioned in Ziarat Nahiya.

Aza e Hussain (a.s)

For this first booklet of the series, the main source of reference was a collection of forty traditions on A'zadari by Agha Jawad Muhaddathi. More ahadith were added to the collection from which the final 40 were selected for publication. The collection of the ahadith, together with their translation in English, was carried out by Shaykh Shahnawaz Mahdavi. IEB ‑ WF would like to thank Agha Muhaddathi and Shaykh Mahdavi for their efforts.

Azadari 40 Ahadith

All Maraje support Azadari & consider it to be a corner stone of Shia Islam .Some anti-Islam ,internal and external forces present the Fatawa (verdicts) and opinions of Maraje Uzzam with distortion and tempering which is a severe deeni, literary and moral breach of trust.

Azadari in sight of Maraje Uzzam and Ulema

The mourning rituals in the memory of the martyrdom of Imam Hussain (as), the grandson of Mohammad (saww). Azadari is the core of the Islamic belief, and in this book we shall refute all common Nasibi propaganda against the mourning rituals for the martyrs.

Azadari;  Mourning for Imam Hussain (as)

Biography of Imam Husayn (a.s)

A narrative of Kerbala, the revival of the Islam and the story of the victory that occurred in less than half a century after the demise of the Prophet.

Husain, The Saviour of Islam

<p class="style74">This is a collection of articles about a totally unique individual who, through his remarkable sacrifices, managed to change the course of history and the direction that mankind was heading for. He is none other than Husayn, the grandson of the Prophet of Islam, Muhammad. Husayn stood up to tyranny and oppression and gave everything he had, including his life and the lives of his most beloved sons and brothers as well as those of his closest allies, in order to awaken the masses, reform society and rectify the distortion that has been inflicted on Islam.</p>
<p class="style74">The articles in this work cover some aspects of the aims and objectives of Husayn's movement, the examples he set, and the lessons that are learnt from the events that lead up to Karbala fourteen centuries ago. Besides the benefits of his movement, the personality of Imam Husayn is also discussed. Included in this work are a number of questions and answers about the commemoration ceremonies observed by the Muslims around the world on the occasion of Ashura.</p>

Husayn (as) the Sacrifice for Mankind

The early history of Islam is replete with examples of men and women who patiently put up with all sorts of persecution and willingly laid down their lives for the sake of truth. However, the later-day Muslims needed a more stirring example to serve as an eternal reminder that social and political ills cannot be held in check without paying a really heavy price. Allah willed that this supreme example be set by the grandson of the Messenger of Allah. The martyrdom of Hazrat Husain has a significance of its own. He stood firmly, against overwhelming odds, for what he believed to be the right cause in the interest of Islam. He had no delusions about the outcome of the struggle. But the grim outlook only added to the strength of his resolve. The supreme sacrifice of Hazrat Husain exalted him to a position of glory, which the mightiest of emperors might well envy. Hazrat Husain became a symbol of the eternal struggle of right against might. Whenever and wherever men feel overawed by the forces of evil, their thoughts turn to Hazrat Husain. They take heart from his example and carry on the fight with a renewed faith.

Hussian a.s The Great Martyr

<span dir="ltr">Imam Husain (A.S) as His Words Portray</span>: <span dir="ltr">In Commemoration of 1400th Year of the Birthday of Imam Husain (A.S)</span>, Volume 2 ...!

Imam Husain (a.s) as His words Portray Part 2

This booklet was originally published by the Muslim Youth Association in the United Kingdom. Since our first publication of 5,000 copies was received with great enthusiasm by the readers, the response has encouraged us to re-publish the same for wider circulation. We hope that wider circulation of this booklet would help the cause of Islam and help realise the goal set by this group.

The basic concepts of Islam are the existence of God, prophethood and the Hereafter. They are the foundation of the Islamic culture. The comprehension of these fundamental concepts is the primary condition for achieving the Islamic culture in practice. The second condition is the belief in these concepts. The firm conviction which generates lively emotions and sentiments moulded in the Islamic shape. This type of belief which generates rich sentiments would define the way of thinking, like, dislike, and finally behaviour of people. When the Islamic basic concepts are understood and believed, then it is expected to have the culture and civilisation of Islam into real life. But when they are not perceived as the case with Muslims today, the Islamic .life should not be expected. We should simply try to facilitate the ways and means to study these thoughts, and see their logic and credibility. If Muslims cared to give this vital points some attention, then a tremendous change in the lives of Muslims might be witnessed within a short time.

This booklet is a small attempt to simplify this task for our young Muslim brothers. The esteemed author has kindly devoted valuable time to write this booklet. We aspire that it will fill part of the cultural vacuum existing throughout the world.

INTRODUCTION

This survey of the unique revolution of Imam Husain (p.b.u.h.) is analytical in essence. The purpose of this essay is to give a qualitative rather than quantative account. It has dealt with the causes, policy and results of this eternal revolution. This is done in the hope of unveiling the startling aspects of the revolution's message which is often neglected in its traditional commemoration.

In being confronted with this event, many questions need to be answered. First, why did this revolution take place? What were its implications and procedures? And what were its conclusive results? The answers may provide a guiding light on which people would formulate their judgements. Although the following account is only a person's viewpoint which is not necessarily the complete answer. Nevertheless, it is based on the most popular and trustworthy authorities on the subject.

The answers of the above quest ions are by no means easy, because they involve analysis of the prevailing conditions before and after the revolution. Indeed comprehensive answers would require volumes in order that one may be satisfied. Not to mention the stormy and turbulent events of the time which add substantial difficulties in the way of objective research work.

To understand Imam Husain's personality and the collective culture of the society, a summary of Islam's view of life is necessary.

Source:alhassanain

Imam Husain's Revolution (Analytical Review)

The definition of freedom in Islam is when you have attached yourself only to Allah and cut ties with all other entities.

When Imam Husayn (pbuh) saw that the freedom brought by the Prophet of submission only to God was being eroded by the prison of allegiance to the government or state over and above the laws of God, he became a freedom fighter; A Shaheed ( one who recognises and declares the truth of freedom and stands by it ) freeing the oppressed by being an example, a paradigm, worthy of being followed.

Imam Husayn (pbuh)

<span style="color: #000000">This survey of the unique revolution of Imam Husayn (as) is analytical in essence, its purpose is to give a qualitative rather than quantative account. The following account is only a person's viewpoint which is not necessarily the complete answer, nevertheless, it is based on the most popular and trustworthy authorities on the subject.</span>

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Source: al-islam.org

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Imam Husayn's Revolution

A sensitive and moving account of the struggle of the Prophet (may Allah bless him and grant him peace)'s grandson, Sayyiduna Hussein ibn Ali and his followers in the events leading up to the tragic battle of Kerbala. Recommended for ages 9 and over.

Imam Hussain may Allah be pleased with him

As centuries pass by, the uprising of Imam Hussein (a.s.), the grandson of Prophet Muhammad (s.a.w.), shines more powerfully, as a medal on the brow of history. It becomes firmly fixed in the conscience of the Muslim ummah, and is more understandable in the view of the historians and researchers. Similarly, the free faithful get more determined to follow in it's footsteps, and hold firmly to it's noble goals so as to destroy the oppression of the tyrants, and root up the governments of the agents of the east and west all over our great Muslim world.

Imam Hussein bin Ali (as)

Unique, simple and interesting way to acquaint children to the personalities of the martyrs of Karbala. The events, which took place in Karbala and the sufferings

Karabala Work Book Vol-1

<strong>Followed by Ziyarah of Ashura and Ziyara of Warith</strong>

A brief yet documented narrative of events that took place in Medinah, Mecca, Karbāla’, Kufah, and Syria, and began in Rajab, 60 A.H. (680 CE) and ended in Muharram 61.

Karbala and Ashura

<span style="color: #000000;">This book contains a brief yet documented narrative of an incident that took place in Karbala’’, Iraq, in 61 A.H. (After Hijra, or Hegira)/680 A.D. It has stamped the history of the Muslim nation ever since, and it will continue to do so till the reappearance of the Awaited One, the Mahdi from among the offspring of Prophet Muhammad. It refers to a revolution against tyranny and oppression led by Imam al-Husayn son of Imam Ali ibn [son of] Abu [father of] Talib and grandson of Prophet Muhammad.</span>

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Source: al-islam.org

Karbala and Beyond

The importance of the martyrdom of the Imam al-Husayn can be seen in the great attention paid to it by the early Muslim historians whose works have survived to the present day. Most of these historical works are of a general kind but the amount of space which they devote to this event indicates the momentous impact it had on Muslims.

The early historians whose works are my main concern all lived in the third and fourth centuries of the Islamic era. They based their works, in the main, on earlier monographs devoted entirely to the subject which only survived in these later works. Fortunately the bibliographical works of Ibn Nadim, al-Tusi and al-Najashi provide us with evidence of many of these earlier monographs.

We can also deduce them from the writings of later historians. In attempting to describe this historical tradition, I have divided the account into ten phases. In these phases, I will point out what survives from earlier writers and analyze the different presentations.

It will be necessary, first, to give a list of the monographs or lengthy accounts on the martyrdom of al-Husayn which we have some record of or which we can summarize:

* al-Asbagh b. Nubata[1] (d. second half of 1st cent. AH),
* Jabir b. Yazid al-Ju`fi[2] (d. 128),
* Ammar b. Mu`awiya[3] (d. 133),
* `Awana b. al-Hakam[4] (d. 147),
* Abu Mikhnaf[5] (d. 157),
* Hisham b. al-Kalbi[6] (d. 204),
* Al-Waqidi[7] (d. 207),
* Nasr b. Muzahim[8] (d. 212),
* Al-Mada'ini[9] (d. 215)

These are all the early works which we know at present but there were certainly many more. We also know of monographs written later, but in the third and fourth centuries more general historical writing flourished and most historians preserved some account of the martyrdom of the Imam al-Husayn.

The main works which will provide the material for the investigation of this historical tradition are those of Khalifa b. Khayyat (d. 246), al-Baladhuri (d. 279), al-Dinawari (d. 282), al-Ya'qubi (d. 292), al-Tabari (d. 311), Ibn A'tham (d. 314), al-Mas'udi (d. 346), Abu al-Faraj al-Isfahani (d. 356), and al-Mufid (d. 413).

In an attempt to reconstruct the tradition of historical writing about the martyrdom of the Imam al-Husayn, it seems appropriate to divide the narrative into distinct sections. Naturally differences between different writers may concern only some of these sections and reports if only some of these occur in early writings. I have adopted the following divisions.....

Source:alhassanain.com

Karbala Historical Resources

The importance of the martyrdom of the Imam al-Husayn can be seen in the great attention paid to it by the early Muslim historians whose works have survived to the present day. Most of these historical works are of a general kind but the amount of space which they devote to this event indicates the momentous impact it had on Muslims.The early historians whose works are my main concern all lived in the third and fourth centuries of the Islamic era. They based their works, in the main, on earlier monographs devoted entirely to the subject which only survived in these later works. Fortunately the bibliographical works of Ibn Nadim, al-Tusi and al-Najashi provide us with evidence of many of these earlier monographs.We can also deduce them from the writings of later historians. In attempting
to describe this historical tradition, I have divided the account
into ten phases. In these phases, I will point out what survives from
earlier writers and analyze the different presentations.

A detailed and authentic account of the tragedy of Karbala and the sacrifice of Imam Husayn (a)

Kitab Maqtal al-Husayn

This international organization named THE ISLAMIC SEMINARY, established, under the patronage of His Eminence Imam Khui (Rehmatullah alaih of Najaf of Iraq) in 1977, is endeavouring to convey authentic Islamic literature to the people of the world.

The object of this organization is to meet the spiritual needs of the present age, to draw the attention of the people to real and solid Islamic learning and to safeguard the valuable treasure of knowledge which has been entrusted to us by the Seal of the Prophets, Muhammad and by his Holy Ahlul Bayt (peace be upon them).

This organization has so far published more than one hundred books in English, Urdu, Arabic, French, Malay, Hausa, Sindhi and Gujrati which enjoy a high position among the publications on Islamic literature. If Allah Wills this process of publication will continue and will show the Straight Path to the humanity. Moreover, many madaris which are being run under the supervision of the Seminary are playing their role in spreading Islamic education among the youths of the community.

Furthermore, the Seminary also participates in the establishment and development of social and welfare projects of the community. Spreading the message of slam is a task which needs cooperation by all of us. The Seminary invites you to participate in this noble task so that the teachings of slam may be spread round the globe.

I pray to Almighty Allah to favour us with His Kindness and Blessings.

Agha YusufAli Nafsi, Representative of Ayatullah-al-Uzma Sistani (Najaf- Iraq)

INTRODUCTION OF IMAM HUSAYN (P) IN LECTURES ON ASHURA

It cannot be gainsaid that the Ashura Day or the Tragedy of Karbala has no parallel in the history of the world. Though its significance has been realized by a large number of people, yet it requires to be brought home to the ignorant masses and the educated persons, who are desirous of learning the true concepts of Islam, but have been handicapped by hearing or listening to only one-sided or biased accounts.

This tragedy occurred (61 A.H) 50 years after the passing away of the Holy Prophet (11 A.H). The hero of this tragedy was Husayn bin Ali bin Ali Talib (P) the grandson of the Holy Prophet. The Holy Imam [ Husayn (P) ] was martyred on the l0th of Muharrum (Ashura day 61 A.H) at the plains of Karbala (Iraq).

Why was he martyred? It was because he refused to pay allegiance to Yazid who was nominated Caliph by his father Muawiyyah. Muawiyyah, who belonged to the Umayyad clan was the worst enemy of Ali (P) who, like the Holy Prophet, belonged to the Hashimiite clan. The enmity between the Umayyad and the Hashimiites was proverbial. In the battle of Badr most of the Umayyad were killed and Islam was now on a firm footing. Abu Sufyan who was always trying to kill the Holy Prophet and destroy Islam, was the leader of the Umayyad. Although later he apparently professed Islam, he was at heart the bitterest enemy of Islam and the Prophet.

When Yazid, the vilest of the vile, son of Muawiyyah and grandson of Abu Sufyan, declared himself to be the Caliph of Islam, he got martyred Husayn son of Ali and Fatima, the dearest daughter of the Prophet of Islam. The fight between Husayn (P) and Yazid (L) was really a fight between Truth and Falsehood, and between Faith and Infidelity .Had Husayn (P) any desire for power, he would not have gone forward to sacrifice his life along with a band of less than hundred of his kith and kin including his children and women.

This tragedy occurred within fifty years of the passing away of the Holy Prophet. During the twenty-three years of the Prophetic mission an unparalleled revolution had taken place. The Holy Prophet suffered extreme troubles in propagating Islam which gloriously spread by leaps and bounds with the support of his real uncle Abu Talib who had nurtured him in his childhood and protected and defended him from his inveterate enemies.

After the demise of Abu Talib the Holy Prophet pursued his preaching with his cousin Ali bin Abi Talib (P) at his support, until the task was accomplished in 10 A.H. It was then that after receiving Allah's command Proclaim what has been sent down to you and if you do not, you would not accomplish the mission at all. -(5 : 67). The Prophet of Islam, returning from his Farewell Hajj, ordered a halt at Ghadir-e-Khum on 18th Zil Hij, mounted the pulpit and taking Ali's(P) hand in his own proclaimed amongst multitudes of muslims. "I leave behind two grand things -Allah's Book (the Qur'an) and my Progeny (Ali, Fatima, Hasan and Husayn). Beware! how you behave to them when I am gone from amongst you. Both of them will never separate from each other until they reach me in Heaven at the fountain of Kauther". Then he reiterated taking Ali's hand in his hand "Whomsoever I own the guardian- ship Ali also owns his guardianship?" The Divine Mission was accomplished and shortly afterwards the Holy Prophet passed away in Madina on 28th of Safer or 12th of Rabiul Awwal.

Thus ended the revelation of Wahi,since the Holy Prophet was the last Prophet and the Holy Qur'an is the last Book of Allah.

The Holy Prophet in his lifetime had forewarned the people of the atrocious activities of Bani Umayya against his progeny. The Holy Qur'an also said: Say O Prophet! I do: not require any recompense from you except love for my kin. Allah also said about the Prophet's Ahlul Bayt: Verily Allah intends but to keep off from you, O' the People of the House, every kind of uncleanness and purify you with a thorough purification. (33: 33)

Source:alhassanain.com

Lectures on Ashura

Allamah Majlesi, in Behar stated Seyed Ibn Tavoos, "I have written the book "al-Malhoof ala Qatlal Tofouf" who reads will know its preferences over similar books". The original title was Malhoof old manuscripts its Lohoof. Lohoof is a favorite partner in a spiritual journey for the respected reader, and we invite you to pay due attention to every word of this noble book.

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Lohoof

<p style="text-align: justify;">A spiritual affiliation with the members of the Household of the Holy Prophet Muhammad (<em>ahlul bayt</em>) which is characterised by love for his noble family is an aspect of Islamic tradition which has largely been ignored, unconsciously due to a dissemination of a sectarian brand of Islam that have purchased and controlled by a particular sect in the Modern Muslim World after the closure of the Political Caliphate. Love and reverence for <em>Ahlul Bayt</em> seems to have been confined to a ceremonial acknowledgement in <em>salawat</em> or during the Friday Sermon. This is not the role envisioned by Allah and the Holy Prophet Muhammad. Indeed, their active role in shaping Islamic political history, the monumental contributions of the <em>al-Khulaf</em><em>ā’u r-Rāshidūn</em> (The Righteous Caliphs) in maintaining the political and religious stability, the noble blessed wives to the intellectual tradition, and love for <em>Sayyiduna</em> Ali , <em>Sayyida</em> Fatimah , Imam Hasan and Imam Husayn , -in particular- as a means of spiritual elevation are perpetuating legacies within Dynamic Orthodox Islam as opposed to Conservatism and Modernism.</p>
<p style="text-align: justify;">The Holy Prophet Muhammad e 1400 years ago laid down the law that all human beings are born free and equal preaching the doctrine of universalism of divine guidance. These proud Arabs shook with anger when he said this. They took up arms when he preached all those global principles. The Holy Prophet  wrote the most illumined chapter in human history, where tribalism, racialism, caste, serf and master and all these things were wiped off. Eight years after his migration he conquered Makkah, the only conquest in history were not a drop of blood was shed. Sixty one years after the migration his grandson gave his life and the life of his family, the family of the Holy Prophet Muhammad , the first protest march in the history of the world. Imam Husayn carried the message of his grandfather from Madinah to Karbala watering the tree of liberty with his holy blood.</p>

Madinah to Karbala Holy Blood on Unholy Hands Vol 2

<strong>Martyrdom Epic of Imam Husain (a.s)</strong>

A detailed and authentic account of the tragedy of Karbala and the sacrifice of Imam Husain (a).

Maqtal al-Husain

Soil which is in the vicinity of the grave of Imam Husain (a.s.) is sacred. Allah has bestowed it with beneficence, unsurpassed in compassion to any other material.

Merits of earth (turbah) of Imam Husain's Grave

The author traces the history before Islam, birth of Islam, the various atrocities against it, and the various personalities involved in the resurgence of Islam.This book discusses the causes of the tragedy of Karbala’ and it will also throw light on numerous other matters, which are yet unknown to the vast majority of Muslims.
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Misbah-Uz-Zulam - Roots of the Kerbala Tragedy

It is accepted to the Islamic nation, due to the finality of the prophethood and its particular concerns, that the holy prophet (S) had the knowledge about the wars , trials and that which happened to his family-house hold, their progeny, and relatives, more or less, of the enormous tragedies, of the dark surprises of time, of the hard events, wide killings, and to whatever else that has entered on them from torture, trickery, ill-treatment, capture and imprisonment. This knowledge of his (S) is from among the wide, unconditional, and fully general (master) leadership on every creation. As not acting on this information, using it for forgiveness and patience (instead) , as if nothing was going to occur, all while he could have taken these men without any consequence. These unjust men of tyranny, men of corruption, he (S) (could have taken them) using his knowledge of that he knew of them. To uphold legal punishment before they attack, punish before the crime, to sever the ties with the offending clan, not to have good relation with the aggressors; and to send away those whom he knew of aggression bad fortune and animosity to his family from his field, away from his person. All of this is also from the concerns of the leadership. No human, ever, can carry this heavy burden. While this knowledge and this forgiveness is not combined in any of the sons of Adam. This can not be conceived in any human except in one who has the leadership (Wilayah). This is an important subject, very wide, form the sciences of religion, if we were to go into its details we would end up with a heavy book.

Our Husayn (a), Mourning Him and His Karbala

<span style="color: #000000;">Selected elegies (Marsias) of Meer Anis and Mirza Dabeer</span>

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Source: al-islam.org

Remembering Karbala Once Again

This is a summary of Imam Khomeini's speeches on Karbala, Imam Hussein and Ashura.

The Ashura Uprising

<p style="text-align: justify;">"The Battle of Karbala took place on Muharram 10, 61 AH (October 9 or 10, 680 CE) in Karbala, in present day Iraq. On one side were supporters and relatives of Muhammad's grandson Husayn ibn Ali; on the other side was a military detachment from the forces of Yazid I, the Umayyad caliph.  Husayn ibn Ali's group consisted of notable members of Muhammad's close relatives, around 72 men and women, of which some were either very old or very young. Husayn and some members of his group were accompanied by some of the women and children from their families. On the opposite side, the armed forces of Yazid I were led by Umar ibn Sa'ad and contained at least 40,000 men.  The battle field was a desert region located beside one of the branches of the Euphrates River.  The Battle of Karbala is one of the most significant battles in the history of Muslims.This battle also had significant effects on formation of subsequent revolts against the Umayyad dynasty.</p>

The Battle of Karbala

<p style="text-align: justify;">The English Noha Collection has been started to provide a home for quality English poetry about Islam, Ahl Al-Bayt (as), and Imam Husain (as) - in particular, poetry that can be recited as English Nohas or English Latmiya.</p>

The English Noha Collection About Islam

Authenticity of traditions encouraging Muslims to fast on the 'Ashura, the 10th of Muharram.

The Fast of Ashura

The battle at Karbala is a well-known tragedy in human history. It is not fiction or legend but a historical fact. This is an excellent narrative that chronicles the injustices against the Ahlul-Bayt and their followers through the ages until now.

The Hidden Truth About Karbala

The events of Karbala reflect the collision of the good versus the evil, the virtuous versus the wicked, and the collision
of Imam Hussain (the head of virtue) versus Yazid (the head of impiety). Imam Hussain (pbuh) was a revolutionary
person, a righteous man, the religious authority, the Imam of Muslim Ummah (nation). As the representative of his
grandfather Prophet Muhammad (pbuh), Imam Hussain’s main concern was to safeguard and protect Islam and guide fellow Muslims. On the other hand, the staying power of the rulers (Muawiya and his son Yazid) depended solely on the might of the sword. They used brute force to rule over the Muslim empire even by all possible illicit means...!

The Karbala

1400 years have passed since the birth .of Imam Husain (A.S.), the grandson of the Holy Prophet Muhammad (S.A.W.), yet this name as an exalted personage and Leader of the Martyrs still survives in the annals of history. Muslims and non-Muslims alike st1ll recall his supreme ideals and sacrifices which act as a torch light of guidance to all those who feel the need of reforming and revolutionizing their society. The Islamic Revival of recent years in Iran is a vivid example of our times in this respect.

No martyr has been revered and remembered so often, by so many and for so long in this world other than Imam Husain (A.S.) His supreme sacrifices in the cause of truth and his unrelenting trust in Almighty Allah in most trying circumstances provide profound testimony of the Islamic truth to the world.

With the aim of reminding the world of the noble ideals and teachings of the Imam on the occasion of his 1400th birthday anniversary, the Author has endeavored to compile and translate words spoken by him, adding explanatory notes…!

The Leader of Martyrs as his sublime words portray

The month of Muharram, the first month of the Islamic calendar, brings with it the memory of the sacrifice of Imam Husayn. This  text reflects the deep admiration of its author towards Imam Husayn [a] and an insight into the tragedy of Karbala.

The Martyrdom of Imam Husain, Grandson of the Holy Prophet

The message of Islam & Karbala: A series of lectures delivered in 1988 at London under the auspices of Muhammadi Trust...!

The Message of Islam & Karbala

Islamic book describing the miracles and benefits of reciting Ziyarat Ashoora. This Ziyarat, or greeting, is for the third Shia Imam, Al Hussain (as) and his family who were brutally murdered on the banks of the Euphrates river over 1000 years ago. The Shia and non-Shia still commemorate his death and with this greeting to him and him family, they obtain spiritual uplifting and miracles.

The Miracle of Ziyarat e Ashura

<p style="text-align: justify;">The present book has been based  on  the  original book in Persian by Hujjat-ul-Islam Muhammad  Yazdi entitled  "Let  Us  Get  to  Know  Husain  ibn   Ali Better".</p>
<p style="text-align: justify;">The  tragedy  of  Karbala  which  took  place  on  10th of  Muharram,  in  the year  61  of Hijrah (October  2, 680 A.D.)  was  an event of unique significance in the history of mankind. This is not to say that all of the historians have recognized its uniqueness. Some have seen in it nothing more than a  struggle  for  political  power  and and sovereignty while others have considered it to be Simply a ruler's suppression of the rebellion of a rival. Such writers have  either drastically  failed  to understand its significance,  or, having understood, have  sought  only to malign its real nature. The  only  way  to understand  the  events  of  Karbala is  by  viewing  them  in  the  context  of  the  teachings  of Islam and the ultimate objectives of its Prophet (s.a.w.a.s)</p>
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The Mission Of Imam Husain

In this book the writer discusses the revolt of Imam Hossein as a rightful successor to  the  Caliphate, against the then ruling Caliph Mu'avieh and his son, Yazid. The writer shows that this revolt was caused by several factors, firstly as an act of defence in refusing to swear allegiance to Yazid which was considered an innovation contrary to religious traditions. Secondly, it took the form of assistance to the Imam's followers in Kufa on their explicit invitation. Thirdly, it assumed the shape of attack against an immoral system by the principle of enjoining the good and forbidding the evil, a factor which was the most important of all as an ever lasting message for the whole world at all times...!

The Nature of Imam Hussein's Movement

<span style="font-weight: bold; color: #888888;">Its Impact on the Consciousness of Muslim Society</span>

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The impact of Karbala on the consciousness of Muslim society. Ziyara (pilgrimage), lamentation poetry, remembering Imam Husayn (a), and weeping.

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<div class="field field-name-field-author field-type-taxonomy-term-reference field-label-above clearfix" style="color: #000000;">Source: al-islam.org</div>
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The Revolution of Imam al-Husayn (a)

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<div class="field-item even">The Role of Women in Karbala`, A lecture delivered by Shaykh Mansour Leghaei at Hannans Rd Public School, on 1/6/1997</div>
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The Role of Women in Karbala

This booklet is the translation of  Haqiqatun Nahdhal Hussainiya, The Truth About Al-Hussain’s Revolt, by Martyr Ayatollah Murtadha Mutahhari, a transcript of a sermon/lecture the late author had delivered in gatherings held in Tehran for the annual commemoration of the martyrdom of Imam Hussain (a.s.)...!

The Truth About Al-Hussain’s Revolt

This book presents how the commemoration of the martyrdom of Imam Husayn (a) and the events of Karbala is a source of unity among Muslims and not a cause of division and details of the events...!

Tragedy of Karbala

This text is basically a collection of articles published in different periodicals over the years and a radio speech, but they were arranged by the author himself in this present book form and published originally in Urdu.

Understanding Karbala

What was the course of Imam Hussain's (A) revolution? What reasons prompted him to initiate such a great and unmatched upspring? Did he intended to overthrow the Yazid regime? Did he wish to end the Umayyid dynasty? These and such other questions keep cropping in the mind and everyone wants to know the satisfactory replies, specially the mourner of Imam Hussain (A) are more eager in this regard.

When Imam Hussain (A) was preparing to leave on his longest journey, he bid adieu to the grave of his grandfather, the Holy Prophet (S.AW). Then he wrote a legacy addressing his brother Mohammed Bin Hanafiyyah in which he explained the aims and objectives of his uprising. He wrote thus:

"And surely the aim of my stand is not inspired by vain exultation and it is also not for the quest of kingdom, Neither it is to cause dissension and corruption nor it is to wrong anybody unjustly."

These sentences of Imam Hussain (A) are sufficient enough to beat all the criticisms and accusation leveled against him by the enemies of Islam and the enemies of Imam Hussain (A).) Now the question arises if these were not the motives of Imam's uprising than why did he took stand? What were the aims of his uprising? Thus continued Imam Hussain (A)

"The purpose of my stand is the reformation of my grandfather's nation. I intend to enjoin goodness and forbid evil. I want to emulate my grandfather, the Holy Prophet (S)and my father Alt Bin Abu Talib (A). Whosoever accepts me by accepting the truth, then Allah is higher than the truth. And whosoever rejects me then I will bear patiently until Allah adjudges between me and them and He is the best Judge." ...!

Why Husain Took Stand?

Why Prostrate on Karbala's Turba
The reason why Shias prostrate on the turba is based on two sound
premises hinging upon two issues.

Why Prostrate on Karbala's Turba

The Purpose of Imams mission is very well summarised in this ziarat as  "...made every effort and put his heart, mind, soul and life at the disposal of Thy mission to liberate the people from the yoke of ignorance"

who is imam hussain?

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