ARTICLES

- The mourning for Imam Hussain
- Islam is revived after every Kerbala
- Chemchem Ya Uhuru

The mourning for Imam Hussain
By Syed Hassan Bokhari, Dr. Farhan Zaidi & Zileyh Shah

As the Ummah enters a new millennium and the coming of our Imam (as) comes ever closer, the Shi'a community is now being faced with new challenges, the traditional opposition from the majority school but also from the Shi'a community itself.

Voices of opposition to the mourning rituals for Imam Hussain (as) is becoming all the more prevalent. This is why we felt that it was our duty to defend the traditions of Aazadari.

Is Mourning for Imam Hussain (as) Bidah?

This is the common argument of the Ahl'ul Sunnah. Our response is that such rituals have passed through history and were rituals cited in the Bible, the Qur'an and in the practices of the Sahaba.

Part 1 - Textual Proofs

1. Christian sources

The Wahabys will ask 'why are you quoting Christian sources?' to them our answer is simple doesn't Ahmad Deedat prove Salaat from Christian sources? Ofcourse, why because he seeks to demonstrate that this form of Salaat is correct was practised by previous generations. We will likewise advance the same arguments when proving mourning rituals.

The Bible, Isaiah 22:12 - shows that this type of mourning was ordained by God

"On that Day the Lords called for weeping and beating the breast, for shaving the head and putting on sack cloth"

"You are now at ease, be anxious; tremble, you who have no cares. Strip yourselves bare; put a cloth round your waists and beat yourselves"
The Bible, Isaiah 32:11

"Howl, Heshbon, for Ai is despoiled. Cry aloud you villages round Rabbath Ammon, put on sack cloth and beat your breast and score your body with gashes"
The Bible, Jeremiah 49:3

"The crowd that had assembled for the spectacle, when they saw what had happened went home beating their breasts"
The Bible, Luke 23:48

2. Mourning from the Qur'an

From the Holy Quran from the Chapter ADH-DHAARIYAAT we learn that Hadhrath Sara (as) struck her face when she was told that she would conceive a baby.

"Then came forward his wife in grief, she smote her face and said (what! I) an old barren woman?"
Quran 51:29

Thus it is evident that smiting the face was not an objectionable act in the sight of Allah, otherwise Allah would have reprimanded her for doing so.

3. The mourning rituals of the Sahaba, wives and Ahl'ul bayt (as)

(i) Beating and mourning by a Bedouin / Sahaba

We can read from the book of Muwatta of Imam Malik, that a Bedouin came to Holy Prophet (s.a.w) while beating his chest and tearing his hair in front of the holy prophet (s.a.w) because he slept with his wife while fasting during month of Ramadhan.

Malik's Muwatta
Book 18, Number 18.9.29:

Yahya related to me from Malik from Ata ibn Abdullah al-Khurasani that Said ibn al-Musayyab said, "A bedouin came to the Messenger of Allah, may Allah bless him and grant him peace, beating his breast and tearing out his hair and saying, 'I am destroyed.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Why is that?', and he said, 'I had intercourse with my wife while fasting in Ramadan.' The Messenger of Allah, may Allah bless him and grant him peace, asked him, 'Are you able to free a slave?', and the man said, 'No.' Then he asked him, 'Are you able to give away a camel?', and the man replied, 'No.' He said, 'Sit own,' and someone brought a large basket of dates to the Messenger of Allah, may Allah bless him and grant him peace, and he said to the man, 'Take this and give it away as sadaqa.' The man said, 'There is no one more needy than me,' and (the Messenger of Allah, may Allah bless him and grant him peace), said, 'Eat them, and fast one day for the day when you had intercourse.' "

The incident should be considered in the light of the following facts :-

1. The Bedouin being a Muslim was Sahabi (companion) of the Holy Prophet (s.a.w).
2. He was beating his chest and tearing his hair in presence of Holy Prophet (s.a.w) who neither objected to it nor reprimanded him for the same.
3. The action of the Bedouin was a result of spiritual pain he suffered as his fast was invalidated.
4. This incident has been authentically recorded by Sunni traditionists.

(ii) Beating and mourning by Bilal

Sheikh Abdul Haq Mohaddis Hanafi Dehlavi who is regarded as one of the greatest Scholars of the Sunni Sect, describing the events at the fatal illnes of the Holy Prophet (s.a.w) in his book 'Modaarejun Nubuwwat' vol II page 544 records:-

"Bilal emerged beating his head and loudly wailing (from the room of Aisha)."

Fatima Zahra (a.s) hearing the rumour of the martyrdom of the Holy Prophet (s.a.w) at Uhud came out of her house running and beating her head

Sheikh Abdul Haq Mohaddis Hanafi Dehlavi

Even in this case none of the companions raised any objection at the action of Bilal, the special Muezzin of the Prophet (s.a.w). Moreover, the Holy Prophet (s.a.w) was yet alive and not dead. This is the extreme extent of grief. Then how can similar action for Imam Hussain (a.s) be prohibited?

Allamah Shibli Numani al Hanafi is a renowned Sunni scholar from the Indian subcontinent, in his Sirat-un Nabi (Eng translation Volume 2 pg 74) quoting Sirat Ibn Hisham we read following Hadhrath Humza (ra) martyrdom:

(iii) Beating and mourning by the wives of the Sahaba

"The Holy Prophet (P) returned to Madina and found the whole city gone into mourning. Whenever he went, he heard wailing and lamentation in every house. He was grieved to find that all who fell in the battle had their mourners doing their duty to the memory of their dear ones; but their was none to mourn the death of Humza (ra). Overwhelmed with grief the words that there was none to mourn the loss of Hamza escaped his lips. The Ansaris were touched to the core when the remark came to their ears. They asked their women to go to the house of the Prophet (S) and lament over the death of Humza. The Prophet (p) thanked them for their sympathy, prayed for their well being, but added that it was not permissible to cry lamentations in memory of the dead. (Women in Arabia were used to wailing and lamenting aloud, they would tear off their garments, dig their nails into their cheeks, slap themselves on the face and put up loud screams. This undesirable practice was from that day stopped for future".

Suffice it to say:

The Sahaba's wives performed mourning rituals upon the death of Amir Humza (ra).

Coming back to Numani's final comments I would pose these questions:

1. If Lamenting was haraam why would the Prophet (S) had been saddened that no-one was mourning his slain Uncle?
2. Why would the Prophet (S) allow the women to do something that is haraam?
3. If as Numani tells us that this was a common practice amongst Arab women and it was banned it would have definitely received maximum publicity.
4. Beating and mourning by Ayesha and the other wives of the Prophet (S)

(iv) Beating and mourning by the wives of the Prophet (S)

Curiously, not a single wife of the Prophet (S) ever heard of this ban (as claimed by Numani). On the contrary Hadhrath Aisha regarded by Ahl'ul Sunnah as the most knowledgeable women on Qur'an and Sunnah performed the following when the Prophet (S) left this earth:

As narrated by al Tabari in History Volume 9 page 183 (English translation by Ismail Poonawalla)

Abbas narrates:

"I heard Aisha saying "The Messenger of God died on my bosom during my turn, I did not wrong anyone in regard to him. It was because of my ignorance and youthfulness that the Messenger of God died while he was in my lap. Then I laid his head on a pillow and got up beating my chest and slapping my face along with the women".

Need we say anymore? Would the wives of the Prophet (S) indulge in a haraam activity?

According to Musnad of Imam Ahmad Hanbal Vol. 6, page 274; Aisha mourned the demise of the Holy Prophet (s.a.w) with other women by beating her head.

(v) Beating and mourning by Sayyida Fatima Zahra (as)

Again the same book of 'Modaarejun Nubuwwat' Vol 2, page 163, the high ranking Sunni Scholar, Sheikh Abdul Haq Mohaddis Hanafi Dehlavi recorded that:

"Fatima Zahra (a.s) hearing the rumour of the martyrdom of the Holy Prophet (s.a.w) at Uhud came out of her house running and beating her head".

Does it not transpire from the above that beating of head during the act of mourning for a martyr is also allowed by the religion as Sayyeda (a.s) was well aware of the religious code and was also infallible according to aya tat-hir (33:33). In addition an action of any member of Ahl'ul bayt is a Sunnah for the Ithna Ashari Shia's, mourning is not bidah it is a Sunnah of Sayyida Fatima Zahra (as).

(vi) Beating and mourning for Imam Ahmad bin Hanbal death

From the book of 'Hayatul Aaiwan' it is recorded that :

"Caliph Mutawwakil ordered breast-beatings to be held at the spot where funeral prayers were offered over the dead body of Imam Ahmad bin Hambal (a founder of one of the Sunni schools of thought). Accordingly, some 25,00,000 persons including Muslims, Jews, Christians and Majusi gathered there and mourned Ahmad bin Hambal with breast-beatings."

It may be noted here that this Caliph, Mutawwakil is the same one who had completely demolished the sacred shrine of the Holy Prophet's grandson, Imam Hussain (a.s). Yet he has so much love and regard for Imam Ahmad Hambal that he not only beats his own breast, but commands other religious group also to follow his example!

What do these sources demonstrate?

From these sources it is evident that to mourn in this way is a natural reaction to distress.

Who in this life can claim that he never and will never beat himself, if he dare to claim that than he just deceive himself! We human being naturally beat ourselves at the time when something make us happy or sad.

We all goes to the conference, meeting, party and other occasions when the time come to cheer someone for what he has done we start clapping ourselves. Some people will clap that their hands become red, but here there is no one to protest that we are hurting ourselves. Not only is there no one to protest but we join other people by beating ourselves with our hands.

Also when we hear surprise or sad news we hit ourselves on the forehead, on our chest or any place in our body. You can see this behavior to all human beings it does discriminate between Sunni, Shia, Christians, Jews or any one. Again we do not hear condemnation from those who accuse the Shia of beating themselves for the sake of Imam Hussain! Take the example from the Bible you see how it is the human nature:

"And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner". (KJV)
The Bible, Luke 18:13

Strange is the world to those people who just follow what they have been taught without trying to struggle to find the truth.

Our detractors will argue that self-flagellation is haraam because it causes pain to the body. To counter this we would present these references.

Previously we quoted the book of Muwatta of Imam Malk, that a bedouin came to Holy Prophet (s.a.w) while tearing his hair in front of the holy prophet, is this not the sort of injury oneself? Why did the Holy Prophet (s.a.w) not order the Bedouin to refrain from this action?

The most explicit proof of self inflicted injury comes Owais Qarni, the great Muslim Sahaba, praised by both Shia as well as Sunni erudites, had an immense love for the Holy Prophet (s.a.w). When the news reached him in Yemen that two teeth of the Holy Prophet (s.a.w) were broken in the battle of Ohad, he extracted all his teeth. When the Holy Prophet (s.a.w) got the news in Medina that Owais had struck down all his teeth, he (s.a.w) exclaimed, "Indeed Owais is our devoted friend."

This event can be found written in 'Tazkeratul Aulia' by Sheikh Fariddun Attar, also 'Ihsanul Uyun' commonly known as 'Seerate Halbia' vol II, page 295.

We should point out that breaking one's teeth is a thousand times more painful than the beating of one's chest for a few hours. It is even more extreme than breast beating with chains or knives (Zanjir) because those who have suffered from tooth ache will understand the immense pain that circulates in the mouth and head. Compare the removal of a tooth to the forced removal of a full set of teeth without the benefit of modern day anaesthetic and instruments the pain must have been unbearable. This was clearly an act of great courage.

Some individuals will seek to counter this evidence by stating that as Shia we do not follow the Sahaba and hence this act cannot be relied upon as a precedent. We would like to ask such persons, could you show us a single hadith in which the Prophet (S) condemned this act and issued an edict banning it in the future?

Those who are against mourning for Imam Hussain (a.s) and, for that matter, for any of the martyrs of Karbala usually raise a question whether the Holy Prophet (s.a.w) had ordered for mourning Imam Hussain (a.s). The answer to this question is: 'did the Holy Prophet (s.a.w) ordered Owais Qarni (r.a) to extract all his teeth? Did he insist that the Bedouin to beat his chest? Did he ordered Bilal to beat his head? Similarly there was no order by the Holy Prophet (s.a.w) for Fatima (a.s) to beat her head at the rumour of his martyrdom in Uhud. The reason for the absence of such orders with regards to mourning or even sanction therefore is, however, quite clear. These acts were all done out of love and sorrow and the Holy Prophet (s.a.w) had not forbidden this.

It is quite clear for the holding mourning of Imam Hussain (a.s) by means of beating the chest or Zanjir is to give Physical expression of sympathy for the grief that befall Imam Hussain (a.s) and it expresses nothing but love and loyalty.

Part 2 - Rational and logical proofs

Our fellow Shi'a opposed to mourning rituals usually present their arguments on the following basis.

1. IMAGE: This is portraying a bad image for the Non Muslims?
2. MESSAGE of Imam Hussain (AS): We are losing the real values of the teachings of Imam Hussain(AS)

Our answers to these two arguments are as follows:

IMAGE:

If Image and blood spill was such an issue then why not examine the other fundamental of Islam. For instance all of the everyday aspects and which is all Wajib:-

1. Hijab; The kufr and non- Muslims see this as oppression of women, and question why a person should cover herself?
2. Jehad; The Kufr and non-Muslims see this as radicalism and fundamentalism.
3. Sacrificing of an animal, lots of blood spill, and the manner which non-Muslims see portray this.
4. How about going around the Kaaba? Kufar find it funny and question why do Muslims circulate around a stone?
5. Running between "Safa" and "Marwa". Etc?
6. Circumcision: Obviously a Fardh, is looked as a cruel act by the non-Muslims which we do to new born babies.
7. The list goes on...

Zaynab[sa] was the first person who hit her forehead to a bar inside the carriage she was in, causing considerable bleeding, when the head of al-Hussain (AS) was being paraded in Kufa.

Bihaar al-Anwaar; volume 45, page 114

In India and Pakistan, during Muharram you will find that even Sunnis, Hindus and Sikhs participating in the Marches and taking part in chest beating and self-flagellation. So strong is the love expressed by Hindus and Sikhs to Imam Hussain (AS) that they view it as act of worship for which they will receive rewards - a means by which their prayers will be answered? So powerful are the processions in the Indian Subcontinent that Sikhs will even "proclaim" the words "YA ALI MADAD", demonstrating their love for Maula Ali (as).

If these rituals are portraying such a "BAD IMAGE" then CLEARLY then why are Sunnis and Kaffirs not being turned away from them? We should also point out that the number of converts to Shia'ism in the Indian Subcontinent is very large - rather than being repulsed by these rituals converts are attracted to these rituals. Remember many Sunnis have never heard of Imam Hussain (as), these rituals bring his martyrdom to the masses.

If image is such posing such problem, let say that Zinjeer of Tatbeer was completely abolished, what is there to say that KUFR are not going to try to Knit pick on the other aspect of Deen as mentioned above?

MESSAGE:

Are we really losing the Message of Imam Hussain(AS) performing by these rituals?

People opposed to the mourning rituals will make comments like:

"Instead of telling the world that Human Rights, Truth, Justice, Integrity is what Imam Husayn stood for we are shown as barbarians who cut the heads of their babies"

The message of Imam Hussain(AS) is strong!! As promised by the Prophet (S), it will remain intact till the day of Judgement!! To say that the message of Imam Hussain(AS) is lost is ludicrous as it goes against the traditions of the Prophet(S).

On the birth of Imam Hussain(AS), when Angel Gabriel informed that this child would be one day be martyred, Lady Fatima(AS) wept and asked the Prophet(PBUMHF) who will be there to mourn for him? , The Prophet(PBUMHF) assured her that group of people shall arise and will mourn her child till the day of Judgement, and he said this in a POSITIVE MANNER. No where did he state that Shias shall indulge in Haram acts, when they will mourn for Imam Hussain(AS).

Had the message really been lost, we would have been seeing a very different Islam today Islam is ALIVE TODAY BEACAUSE OF THEIR(AS) SACRIFICE, therefore on what basis do you state that the Imam Hussain(AS) values and teachings are lost. If this was the case then the ISLAM that we would be seeing today would not have been in the original form.

Common Questions and responses related to Zinjeer and Tatbeer:

Q1: "Imam Hussein (as) when speaking to S. Zainab said "Dear Sister, be tranquil and patient. It is not only the inhabitants of the world that die. Those in the heavens do not also continue to live. everything dies except the Almighty, Who has created the people with His power, and will one day bring them to life again, whereas He Himself is Unique. My grandfather was better than me, my father was better than me. My mother and brother were better than me. It is necessary for every Muslim to follow the Prophet of Allah. Dear sister I administer an oath to you that you will follow my advice. Do not tear your dress on account of my suffering; Do not scratch your face and do not lament"

A1: This tradition is often quoted by those opposed to mourning rituals for Imam Hussain[as]. This alleged tradition contradicts other Sahih hadeeth in which S. Zainab[sa] struck her head with a bar in the carriage.

Clearly it would be illogical for her to do this, had her brother forbade her to do it. Do you really think Zainab[sa] will dissobey Imam e Waqt[as] and her brother?

Zaynab[sa] was the first person who hit her forehead to a bar inside the carriage she was in, causing considerable bleeding, when the head of al-Hussain (AS) was being paraded in Kufa. This is one evidence that the shedding of blood is permissible; whether from the head or from the back etc. The infallible Imam Zayn-el-'Aabidin (AS) used to address Lady Zaynab al-Kubra (AS) by saying to her "You are al-Hamdu-Lillah an untaught scholar" - "Anti al-Hamdu-Lillah 'Alimah Ghayr Mu'allimah"
Bihaar al-Anwaar; volume 45, page 114,
Jalaa’ al-‘Oyun; volume 2, page 238,
Zaynab al-Kubra; page 112,
Asraar al-Shahadah; page 474,
Al-Muntakhab; volume 2, page 478,
Nusrat-ul-Madhlum; page 18.

Needless to say that ‘Allamah al-Majlisi – compiler of Bihaar al-Anwaar – and Sheikh al-Shari’ah al-Isfahani have confirmed the authenticity of the report.

Q2: The post modern Shi'as who deem blood shedding a waste often pose these questions:

• Why we can't donate blood-to-blood banks?
• Why can't we take flowers to sick people dying of cancer in hospitals?
• Why can't we give food to the homeless and needy?
• Why can't we show that Imam Husayn (AS) sacrificed his life for the basic rights and values that all communities believe in and cherish dearly.
• Why can't we practice what we preach?

A2: As followers of the Ahlulbayt(AS) we should be following their teachings and ethics 24 HOURS A DAY, 7 DAYS A WEEK, ALL YEAR AROUND. As followers of the HOLY Progeny, we have all year to:

1. preach the MESSAGE OF IMAM HUSSAIN (AS) and the lessons of Kerbala.
2. spread the deen of Allah(SWT).
3. donate the blood to the sick and needy,
4. give food to the homeless and the needy

ASHURA IS ONE DAY IN A WHOLE YEAR, HOW MUCH BLOOD CAN ONE WASTE IN ONE DAY?

Q3. "It is our duty to deliver Imam Hussain's message to the population of the country we live in. To show we are sincere believers of Islam and hold up the things Imam Husayn stood for."

A3. "There is no problem with this statement what so ever, but what is yet to be proven is that this form of ritual is a) DAMAGING to the message of Imam Hussain(AS) b) it is HARAAM according to Hukum Shiria. Neither the Prophet(PBUMHF), nor the Imams(AS) forbade Matam in any form, as proven above".

Q4: "Now can you explain the benefits or the message of Maatam and cutting the children's heads or zanjeer maatam and its relation to what Imam Husayn (AS) died for?"

A4: We counter such feeble arguments with this question?

What was the benefit of the Owais bin karni smashing his jaw, for going through such grievance?

What was the benefit bedouin of beating and tearing his hair?

What was the benefit of lady Fatima al-Zahra(as), the holy infallible, the lady of light, to beat and mourn the way she(as) did?

Conclusion:

So in Summary we have shown.

1. Quranic evidence
2. Evidence from Tarikh
3. Evidence from Christain sources
4. Rational proof and logical arguments

The anti Matamis usually present their argument on the basis of "Image" and "Message", which is weak in the light of all the evidence shown above. It is sad that for some reason we always seem to question the validity of anything that is related to Kerbala and Imam Hussain(AS), BUT WHEN IT COMES TO THE HOLY PROPHET(PBUMHF), We don't seem to object heavily to all of the fallacies from the Kufr against our Holy Prophet(pumhf). Indeed the motive of those people are suspicious!

It is a co-ordination of the material with the spiritual - a transcendant passion approaching a state that cohesively unites the emotional with the physical - the emotion being pulsing grief, the action the pulsing movements of the flagellant, heart and body acting as one, blood flowing as a result, the intellect having acknowledged its permissibility on the basis of the above examples.

Further, the symbolism is more than even this. In addition to the symbolism of blood that has been spilled and thus sacrificed in the devotee's sympathy with his Master, the King of Martyrs, blood has a sacred meaning none the moreso than with Imam Husain as shown by the blood in the dust given to Umm Salma (sa) turning blood red, and it raining blood elsewhere when the King of Martyrs was beheaded.

The symbolism of the spilling of blood by the devotee, his own blood, is thus symbolic of the very nature of Karbala and brings that event, the supreme sacrifice, to the fore, a sacrifice that for which the lamb was sacrificed instead of his son by a knife by Ibrahim Khalilullah. And what, if Mohammad (saws)'s blood is spilt will man not spill his own blood? And even then the spilling of the blood has a deeper, more personal reason - the heart of worship is love, and here we find love of ahl-ul-bait.

In the world of the spirit the devotee woders how it is that he who was spiritual, whose name meant kindness in its cosmic representation, and whose quality was his famous gentleness, Husain (as) the Lord of the Spirits of the Believers, was treated so cruelly by an unjust material world with suffering that no man has or will bear in the material world. It is this clash of the duality of material and spiritual, with material hurting the spiritual, that excites in the devotee his own spirit's voice, that heart touched by the light of Imam Husain (as), and since all hearts long for their origin, the believer reciprocates his Master's pain by bringing the material onto that wherein his spirit lies - he cuts his own body which harbours his own spirit, a spirit longing for union with his Master - a Master hurt by a cruel material world that cut his material form and hurt his sensitivities, though his spirit, like that of the believer's endured these calamities.

Thus the act of self-flagellation is nothing more than the believer trying to feel as his Master felt and more, realising he cannot be at Karbala the anguish this causes him - the anguish of separation - the helplessness creates this phenomenon of self-flagellation.

The reader is asked if he cannot understand this to ponder the words repeated by cautious Ulema throughout the ages on this topic who have often passed silence. It was not fear of the self- flagellators and their influence as some say - the Ulema said - Fear the Mother of Husain (as) - that is fear Fatima (sa) - for even if one does not perform this action oneself, if that believer's devotion to her son in this action finds her favour then it would be wrong to condemn him - very, very wrong. The martyrdom of Imam Husain (as) has spiritual dimensions that most men can never truly understand.

"Thus the act of self-flagellation is nothing more than the believer trying to feel as his Master felt and more, realising he cannot be at Karbala the anguish this causes him - the anguish of separation - the helplessness creates this phenomenon of self-flagellation "

Islam is revived after every Kerbala
By Maulana Rai Muzammil Hussain Abidi

In the year 60 Al Hijra (680 AD) Yezid (L), son of Maaviya ibn e Abu Sufyan, was the Caliph (head of Islamic government) in Damascus, Syria. Yezid (L)'s rule as Caliph was far from Islamic. Under Yezid (L)'s rule, there was widespread corruption in government as well as in social morals, Islamic tenets, and practices. Imam Hussain (AS) refused to accept Yezid (L) as the leader of the Muslims. In those days, Imam Husain (AS) and the rest of the prophet's family resided quietly in Medina, actively seeing visitors only to provide religious guidance to those who sought it.

Yezid (L) directed Walid bin Utba, the governor of Medina to obtain an oath of allegiance from each of the four respected sons of the prophet (saww)’s companions. These four were Abdullah bin Omar, Abdullah bin Zubair, Abdur Rehman bin Abu Bakr and Hussain Bin Ali (AS). Yezid (L) further instructed that Hussain (AS)'s oath of allegiance was so important that if Walid failed in obtaining it, Hussain (AS) should be executed. Coercion and bribes had failed Yezid (L) in gaining his objective.

The Governor in the middle of the night sent for Imam Hussain (AS). The Imam took precautions to answer the summons accompanied by a large number of his followers. Imam Hussain (AS) argued that the homage to be valid should be done publicly and that he would consider this matter in consultation with his people in the Mosque. Marwan Bin Hakm (L) , an old enemy of the prophet (saww)'s family, who at one time was exiled from Medina by the prophet (saww), advised Walid to have Hussain (AS) executed immediately. Walid, who was secretly partial to the Imam, granted Imam Hussain (AS) his request.

Imam Hussain (AS) was offered the Caliphate by the Shiaan-Ahl-e Baiit in Kufa, a city 100 miles south of the present day Baghdad. He was also asked by his followers in Mecca to come and reside in safety. Two days after his meeting with the governor Walid, Imam Hussain (AS) with all his family and friends went to Mecca on Rajab 28, 60 AH.

In Mecca, Imam Hussain (AS) learned that Yezid (L) was planning to execute him during the forthcoming Hujj without respect for the holy event or for the sanctity of the city. Imam Hussain (AS) did not want to tarnish the image of Mecca, the city so revered by all Muslims. Once in Mecca he was inundated by requests from Shiaan-e-Ahl-e Baiit in Kufa and other Muslims also of Kufa to come there and challenge the Caliphate of the corrupt Yazid (L). Imam Hussain (AS) knew how fickle the Kufans were and how they had let down his father and his brother Imam Hassan (AS). He therefore sent his cousin Muslim Bin Aqeel (RA) to assess the situation in Kufa. His letter to the people of Kufa after praising Allah and the prophet and emphasizing the services of his family to Islam and of their nearness to the prophet stated:

"I have sent my messenger to you and call you to the book of Allah and the Sunnah of the prophet, the Sunnah which has now been obliterated and innovations have crept in undermining the basic teachings of Islam. If you listen to me and follow me, I will lead you in the right path. May the mercy of Allah and peace be upon you."

Muslim bin Aqeel (RA) received an enthusiastic reception in Kufa and some 18,000 persons kissed his hand pledging their support to Imam Hussain (AS). On the strength of this, Muslim (RA) wrote to Imam Hussain (AS) asking him to come to Kufa.

In the meantime Yazid (L) had been informed about the happenings in Kufa and asked Ibn Ziad (L), who was the governor of Basra, to go to Kufa and take over the Governorship and ruthlessly suppress the revolt. Within a few days of Ibn Ziad (L)'s arrival the Kufans were either bribed or threatened with loss of life and property if they continued to support Imam Hussain (AS). Muslim bin Aqeel (RA) decided to start a rebellion against Ibn Ziad (L) but he found himself deserted by almost all the people who first supported him and only a few people helped him. He was beheaded along with his supporters by Ibn Ziad (L)'s forces.

Imam Hussain (AS), evaluating the seriousness of Yazid (L)'s plot to kill him in Mecca, and receiving the letter from Muslim (RA) as to the support he had received from the Kufans, gathered his family and left Mecca a day before the Hadj, 9 Zilhij, 60 AH., for Kufa. On his way to Kufa Imam Hussain (AS) received the news about Hazrath Muslim (RA)'s shahadath.. Muslim (RA)'s shahadath thus became the first in the series of shahadaths at Kerbala some three weeks later near the banks of the Euphrates River. It is worth noting that Muslim (RA) also died thirsty and longing for water, a fate similar to that, which befell all seventy-two martyrs at Kerbala. Imam Hussain (AS) next received the news of Qays (RA) shahadath in Kufa. Qays (RA) was sent by Imam Hussain (AS) in advance to Kufa to announce his arrival. Qays (RA), who was captured by Ibn Ziad (L) and had refused to reject his allegiance to Imam Hussain (AS), was thrown down the roof of Ibn Ziad (L)'s palace.

Hussain (AS) immediately gathered his followers in a meeting and recited the following verses from the Quran:

“Among the believers are men Who have been true to Their covenant with God Of them some have completed Their vow to the extreme, And some still await But they have never changed Their determination in the least"
(AL-Quran 23-23)

He then blessed those who died and sought mercy of Allah for them and the survivors and informed the gathering that they were marching towards certain death and those who had accompanied him for worldly reasons should leave and he would not blame them for leaving. Many at this stage left the camp.

Before his shahadath, Hazrath Muslim (RA) had written out a message and had given it to a trusted messenger to be delivered to Imam Husain (AS) in the event of his death. The messenger carried out his duty. In the message, Muslim (RA) told Imam Hussain (AS) that by the time he read the message, he would have been killed. Muslim (RA) prayed for Allah's forgiveness and pleaded with Imam Husain (AS) to turn back because all of his friends in Kufa were now too frightened by Yazid (L)'s death threat to support him.

Ibn Ziad (L) found out that Hazrath Muslim (RA) was with two sons of his in Kufa. He sent his spies to locate them and offered substantial rewards to those who found them. The two young boys had lost their way and were wondering outside Kufa when they were caught and imprisoned.

Imam Husain (AS) received Hazrath Muslim (RA)'s message about the same time the two boys were put to death in Kufa. This was the second. day of Muharram 61AH (2nd of October 680 AD). Imam Husain (AS) had just reached Kerbala, a place where nobody lived since it was one of the hottest and most barren parts of the desert near the banks of the Euphrates (Furat). He asked his companions and the family to camp at this place. He summoned the owners of the plain and bought the land from them. He then gifted the land back to people and informed them that on the 10th day of the month they would find headless corpses on this plain and that they should give these corpses a proper burial and thereafter act as hosts to the many pilgrims who would visit their shrines.

On the third of Muharram Ibn Saad (L) arrived with a force of 4,000 with instructions from Ibn Ziad (L) to blockade the road to the river and cut off the Imam's water supply. When Ibn Ziad (L) had sent a contingent of a thousand men under the command of Hur to keep Imam Hussain (AS) under surveillance and to harass his forces, Hur's contingent upon arrival at Kerbala was gasping for water. Imam Hussain (AS) personally supervised the supply of water to them. Ibn Saad (L) had orders from Ibn Ziad (L) to blockade the water from reaching Imam Hussain (AS) and to force him to go to Kufa. On the 7th of Muharram there was no water in the Imam's camp.

Ibn Ziad (L) impatient at the delay sent Shimr (L) to take over the command from Ibn Saad (L) if he refused to attack the Imam's forces. It was the very same Shimr (L) who was imprisoned by Imam Ali (AS) and implored Imam Hussain (AS) to intercede on his behalf. When Imam Husain (AS) appealed to his father, Ali (AS) told him "do you realise that at one time this very Shimr (L) will be the torturer of you and your family?"

Ibn Saad (L), anxious to retain his command could not afford to delay an attack on Hussain (AS)'s forces. When the attack was mounted, Imam Hussain (AS) sent his brother Hazrath Abbas (AS) with others from his family to ask for a day’s respite. Imam Hussain (AS)'s intention in asking for a day’s delay was to give time to the enemy to deliberate on the crime they were about to commit and give an opportunity to those in his camp who were not totally committed to his cause to leave if they so desired.

Thus on the eve of the 9th of Muharram, Imam Hussain (AS) assembled his family and companions and addressed them in the following words:

"I give praise to Allah who has honoured us with the prophet, has taught us the Quran and shown us the way of life which He favours. I know of no worthier companions than mine. May Allah reward you all. I believe that tomorrow our end will come. I ask you all to leave me alone and seek your safety. I free you all from allegiance to me and I do not hold you back. Night will provide you with cover, use it as a steed".

Soon, only some remained in the camp. They spent their time reading the Quran and supplications and preparing for their end.

A few in the enemy camp were not indifferent to Hussain (AS)'s supreme sacrifice and his mission to re-vitalise Islam and bring it back to the guidelines preached by Prophet Muhammed (saww) and from which it had wavered. Some thirty nobles of Kufa came over to lay down their lives with Hussain (AS).

Hur (RA), who had long regretted his misdemeanour, came over with his brother, son, and a slave to fall at the Imam's feet and beg forgiveness for waylaying and obstructing his path and was the first to die in the ensuing battle

On the morning of Ashura, the 10th of Muharram, Hussain (AS) drew up his army of 72 men who ranged in age from the 70-year-old Muslim bin Aswaja (RA) to Qasim (AS) the 14 year old son of Imam Hassan (AS). Dressed in the cloak of the prophet, perfumed in musk, the Quran raised in his hand, the Imam rode alongside his men addressing them thus:

"Oh Allah, You are my only trust in every calamity, You are my only hope in any hardship, You are the only promise in anxiety and distress in which hearts become weak and action becomes slight, in which one is deserted and forsaken by his friends, and in which enemies take malicious pleasure and rejoice at his misfortunes. Oh Allah, I submit myself to You, my complaint is to You alone against my enemies and to You alone is my desire and request. Who else other than You can relieve me from grief. You alone are the custodian of every blessing and the Master of every excellence, and the last resort for every desire."

The enemy on hearing these words retorted with vile insults. This incensed the Imam's followers but the Imam did not allow them to take the initiative to start the battle. As the heat of the day grew the Imam rode out time and again to remind Yezid (L)’s army, in the name of Allah, to the heinous crime they were about to commit, of his own relationship to the prophet and the merits of his family and their services to Islam. Each time their only answer was that he should pay homage to Yezid (L).

As the afternoon approached, the fighting became fierce and only the Imam's family remained. Then one by one they all gave up their lives fighting gallantly and inflicting heavy casualties on the enemy's forces. The first family member to give his life fighting in the name and cause of Islam was Ali Akbar (AS), eighteen-year-old son of Imam Hussain (AS). His resemblance to the prophet was so striking that the enemy was stunned for a moment. Soon, however, they hemmed him from all sides and he died while his father looked on and prayed to Allah that this sacrifice of his dearest son would be acceptable to him.

Qasim (AS), son of Imam Hassan (AS) begged his uncle to let him join the fight and presented him with a letter from his father which was given to him to be opened when he was facing the worst calamity of his life. This letter instructed him that when his uncle Imam Hussain (AS) is besieged from all sides and when every true lover of Allah and the holy prophet had died defending the truth, Qasim (AS) must sacrifice his life on behalf of his father. Imam Hussain (AS), remembered that his brother had expressed the wish that Qasim (AS) should marry one of his daughters. He therefore celebrated the wedding of Qasim (AS) to his daughter Syeda Fatima Kubra (AS). The wedding completed. Qasim (AS) went into the fray and died putting to the sword five of the most famous enemy warriors. Hussain (AS) helplessly watched the body of his nephew trampled by the enemy cavalry.

Aun (AS) and Muhammed (AS) at the behest of their mother Syeda Zainab (SA), the sister of Imam Hussain (AS), then entered the fray giving up their young lives with the other martyrs of the day. They were only nine and ten years of age.

Abbas (AS), Hussain (AS)'s brother was cut down when he made a dash to the river to bring water to the thirsty children in the Imam's camp. It should be noted that Abbas (AS) reached the river, filled his canteen and was returning when he died. As the historians reported, even though all of the warriors on Imam Hussain (AS)'s side were thirsty for three days, they fought valiantly and left an example of moral integrity unmatched in annals of history. When Abbas (AS) reached the river, he lifted the water in his palms and thinking of the thirsty children back at the camp dropped it without drinking, demonstrating remarkable self control.

Imam Hussain (AS) was now left alone at the camp. In answer to his sister's call he went inside the camp and was told that his youngest son, Ali Asgher (AS), a six-month-old baby was dying of thirst, as his mother could no longer nurse him. The Imam took the baby in his arms and went out reciting the Quran. Addressing the enemy forces he said that surely they had no quarrel with this baby who had done them no harm and that he might be given water to sustain his life. Ibn Saad (L) anxious to ensure that his army was not moved by this sight, ordered Hurmela (L) to fire on the child. Hurmela (L)'s arrow pierced through the throat of Ali Asghar (AS) killing him instantly.

Wounded, exhausted from thirst, his body spattered by the blood of his baby son, Imam Hussain (AS) returned to his camp. The Imam was quite certain that his baby son's plight would not move his enemy to pity but he wanted to demonstrate to the world that up to the last moment he had done everything possible to appeal to the better nature of his enemy but to little effect.

The Imam then bade farewell to his sister Syeda Zainab (SA), the companion of his childhood, warning her of the trials and sufferings which would befall them after his death. He entrusted her with the care of the women and children and particularly of his four-year-old daughter, Syeda Sakina (SA), who was so attached to him. Ali Zain-ul-abideen (AS), his only surviving son was lying on his sick bed unable to join the battle. Imam Hussain (AS) went to his bedside to appoint him as his successor, entrusting him to carry on the light of Muhammed (saww) to mankind. The young man staggered to his feet and wanted to accompany the Imam in his last fight. Hussain (AS) restrained and reminded him of his sacred duties and the blessed progeny that were destined to be his issue-the future Imams of Ahl-e Baiit (AS).

All through the day Imam Hussain (AS) had gathered the bodies of his companions and laid them carefully side by side ready for burial. He now returned to this task and there a body of men led by Shimr (L) found him, attacked him, and hacked his body to the ground while the women and children looked on. Abdullah (AS), the youngest son of Imam Hassan Al Mujtaba (AS) threw himself across the path of the soldiers attacking his uncle and met his death. Finally, Sinan bin Ans bin Amr (L) severed the head from the body of the mutilated Imam.

Inna Lillah e wa Inna Ileh e Rajeon

Thereafter Hussain (AS)'s camp was put to the fire and the women and children of his household arrested, chained, and marched to Ibn Ziad (L)’s palace in Kufa. From Kufa, they were taken to Yazid (L)'s palace in Damascus. En route wherever this cavalcade camped, Syeda Zainab (SA) addressed the people who had gathered to see the prisoners of war. These people were not aware that the prisoners were the Ahl-e Baiit-e Rasool (saww). Syeda Zainab (SA) explained their contribution to the Islamic cause and the events at Kerbala in her addresses. It was Syeda Zaineb (SA) who started these gatherings which are continuing till today and are called Majlis in India and Pakistan.

Imam Hussain (AS) by his sacrifice had re-vitalised the true Islamic spirit. Syeda Zainab (SA) and Imam Zain-ul Abiddin (AS) carried the task of explaining the true Islamic teachings and the Sunnah to the Muslims in the years that followed Kerbala.