The Doyen of Martyrs - Part 1


Imam Hussain Al-Shaheed (A.S.)

Imam Husain (A.S), the Doyen of the Martyrs,the second child of Imam Ali(A.S.) and Hadrat Fatimah(A.S.), was born in the year 4 AH, and after the martyrdom of his elder brother, Imam Hasan(A.S.), became his successor.Imam Husain(A.S.) was Imam for 10 years which was mostly during the reign of Muawiyah, except the last 6 month which coincided with the reign of Yazid.

Imam Husain(A.S.) lived under the most difficult conditions of suppression and persecution. This was due to the fact that, first of all, religious laws and regulations had lost much of their weight and credit, and the edicts of the Umayyah government had gained complete authority and power. Secondly, Muawiyah and his fans made use of every possible means to put aside the Household of prophet and to move them out of the way. Above all, Muawiyah wanted to strengthen the basis of future kingdom of his son, Yazid, who because of his lack of principles and scruples was opposed with a large group of Muslims. Therefore, in order to quell all opposition, Muawiyah had undertaken more severe means until he died in 60 AH and his son Yazid took his place.

Giving the oath of allegiance, was an old Arab practice which was carried out in important matters like governorship. Well-known people would give the oath of allegiance as a sign of agreement and obedience to their king and showing their support for his future actions. Braking the agreement after the oath of allegiance, was considered as a definite crime. Muawiyah during his life time, had asked well-known people to give the oath of allegiance to Yazid, but did not impose this request upon Imam Husain(A.S.). He particularly told Yazid in his last will that if Imam Husain(A.S.) refused to give the oath of allegiance, he should take it easy because Muawiyah knew the bad consequences of such enforcement.

However because of his egoism and recklessness, Yazid neglected his father's advice, and immediately after taking over the power, ordered the governor of Medina to either take the pledge of allegiance from Imam Husain(A.S.), or send his head to Damascus. After the governor of Medina informed this demand to him, Imam Husain(A.S.) asked for a delay to think about the matter, and moved with his family toward Mecca overnight. He sought refuge in the sanctuary of God in Mecca which is official place of refuge in Islam.

This happened at the beginning of Shaban 60 AH. Imam Husain(A.S.) stayed in Mecca for nearly four month. This news spread throughout the Islamic world, and many people who were tired of inequalities during Muawiyah reign and were even more disturbed when Yazid took over, corresponded with Imam Husain(A.S.) and expressed their sympathy for him. On the other hand, a flood of letters began to flow, specially from Iraq and particularly from the city of Kufah, inviting the Imam to go there and to build up a government. Naturally such situation was dangerous for Yazid.

The stay of Imam Husain(A.S.) in Mecca continued until the season of pilgrimage when Muslims from all over the Islamic world came to Mecca to perform Hajj. The Imam realized that some of the followers of Yazid had entered Mecca as pilgrims with the mission of killing Imam during the ceremonies of Hajj with the arms they carried under the special pilgrimage dress. In order to safeguard the great sanctuary of Mecca, Imam Husain(A.S.) decided to leave for Iraq before completing the ceremony of Hajj. When he was asked the reason for the mysterious departure, Imam Husain(A.S.) said that he would perform this year's pilgrimage in the desert of Karbala, offering the sacrifice of not any animals, but himself and his family and friends.

Giving a short speech in the vast crowd of people, he announced that he was setting for Iraq, and said he would be martyred. He asked people to join him in attaining the goal of offering their lives in the path of God. Imam Husain(A.S.) was determined not to give his allegiance to Yazid and fully knew that he would be killed. But it was not the time to save the life. That moment was the right time to water the faded lawn of Islam by his blood. Some of outstanding people of Mecca stood in the way of Imam Husain(A.S.) and warned him the danger of the move he was making. But he answered that he refused to pay allegiance and to give his approval to a government of injustice and tyranny.

He added that wherever he would go, he would be killed, so he would leave Mecca in order to preserve the respect for the House of God, and not to allow this respect be destroyed by letting his blood spilled there. While on the way of Kufah, he received the striking news that under the pressure of Yazid's agents, people of Kufa did not support his representatives and turned back, and some of them joined the Yazid's army to kill Imam's representatives in Kufah. The feet of those martyrs were tied and they were dragged through the streets of Kufah. The city and its surroundings were under very strict marshal law by countless soldiers of enemy who where waiting to face Imam. There was no way for Imam to turn into unless to march ahead and face the death.

Approximately 44 miles from Kufah, in a desert called Karbala, Imam and his followers were surrounded by the army of Yazid. They cut off the water supply of the Household of Prophet and their companions and their families among them were many women and children. For eight days they stayed in that place under the heat of the sun, and the circle among them narrowed and the number of enemy's army increased by a number of 30,000 fully equipped soldiers of Yazid. In the following night, Imam gathered his companions and gave the a short speech saying that there was nothing ahead but martyrdom.

He added that since the enemy was concerned only with his person, he would free them from all obligations so that any one who wished could escape in the darkness of the night and save his life. Then he ordered the lights to be turned off, and most of his companions who had joint him for their own advantages, dispersed. Only those whose hearts were tested by Allah remained who were about 40 companions and some from Bani Hashim (his relatives). Once again, Imam gathered those who remained to put them on the test. He addressed his companions and Hashimite relatives, repeating that enemy was only concerned with him and they could escape the danger in the darkness of night.

But this time the faithful companions answered each in own way that they would not deviate from the right path and would never leave him alone. They said that they would defend the Household of Prophet to the last drop of their blood as long as they could carry a sword. The enemy intended to start the war in the eve of the ninth day of the month, but Imam asked for a delay till next morning to worship all over the night for the last time. During the night, some 30 soldiers of enemy joint Imam, among them was Hurr who was one of the Generals of the army of enemy. They finally chose their way to be with Imam, and Imam accepted their repentance. In this way the number of his followers became close to 90 people consisting of 72 companions and 18 male members of his family and relatives, while enemy was more than 45,000 by then.

On the tenth of Muharram of the year 61 (680) That inequitable war began. That day, they fought from morning till their final breath, and all the companions and the relatives were martyred. Among those who were killed were two children of Imam Hasan(A.S.), only thirteen and eleven years old, and a five years old child of Imam Husain(A.S.). When Imam himself was ready to fight, he saw his six-month-old baby is dying from thirst. Imam brought his infant near to enemy demanded some water for baby, saying:

You want me but not this baby so take him and give him some water. The words of Imam has not been finished that the thirst of the baby was quenched by a deadly poisoned arrow from Hurmula which pinned the baby's neck to the arm of his father. Imam threw some of his blood toward sky saing: "O' Lord! Your Husain has offered whatever You have given him. Bless me by acceptance of this sacrifice."

Finally Imam came to the field and fought for a long time and was finally martyred. The army of Yazid having martyred Imam Husain(A.S.), cut his head and raised it on a lance. The army of enemy, after ending the war, burned the tents of women and children accompanying Imam and his companions, and plundered those helpless women. They decapitated the bodies of the martyrs, denuded them and threw them to the ground without burial. Then they moved women and children along with the heads of the martyrs to Kufah. The bodies of the martyrs were under the sunshine for three days till a tribe passing that place found them and performed the burial. The event of Karbala, the capture of women and children of the Household of Prophet, their being taken as prisoners from town to town, and the speeches made by Zaynab, the daughter of Ali, who was one of the prisons, became a scandal for Umayyah Kingdom.

Such abuse of the Household of Prophet nullified the propaganda which Muawiyah had built up for years. The scandal reached to the extent that Yazid denounced the action of his agents in public. That was what excactly Imam Husain wanted to do, otherwise he would not bring women and children with him and sacrifice some, and let the rest to become captives. That was the only way to make a wave in order to awaken the Muslim nation. The event of Karbala was a major factor in the overthrow of Umayyah kingdom though its effect was delayed. Among its immediate results were the revolts and rebellions combined with bloody wars which continued for twelve years.

During those riots non of the important elements in Karbala could escape revenge and punishment, including Yazid.

Muhammad Iqbal (from Lahore, Pakistan) said: "Imam Husain(A.S.) uprooted despotism forever till the day of Judgment. He watered the dry garden of freedom with surging wave of his blood, and indeed he awakened the sleeping Muslim nation. If Imam Husain(A.S.) had aimed at acquiring a worldly empire, he would not have traveled he did. Husain(A.S.) weltered in blood and dust for the sake of truth. Verily he, therefore, became bed-rock (foundation) of the Muslim creed; There is no God but Allah."

Charles Dickens had said the following about Imam Husain (AS): "If Husain fought to quench his worldly desires, then I do not understand why his sisters, wives and children accompanied him. It stands to reason therefore that he sacrificed purely for Islam."

Thomas Carlyle has relayed this about the Tragedy of Karbala: "The best lesson which we get from the tragedy of Karbala is that Husain and his companions were the rigid believers of God. They illustrated that numerical superiority does not count when it comes to truth and falsehood. The victory of Husain despite his minority marvels me!"

The famous, Dr. K. Sheldrake on Imam Husain (AS) said this: "Husain marched with his little company not to glory, not to power or wealth, but to a supreme sacrifice and every member of that gallant band, male and female, knew that the foes were implacable, were not only ready to fight but to kill. Denied even water for the children, they remained parched under a burning sun, amid scorching sands yet no one faltered for a moment and bravely faced the greatest odds without flinching."

World famous Arab historian al-Fakhri has said this about Imam Husain's sacrifice: "This is a catastrophe whereof I care not to speak at length, deeming it alike too grievous and too horrible. For verily, it was a catastrophe than that which naught more shameful has happened in Islam...There happened therein such a foul slaughter as to cause man's flesh to creep with horror. And again I have dispersed with my long description because of it's notoriety, for it is the most lamented of catastrophes."

Some Traditions on Imam Husain(A.S.) in Sunni Collections

Some Traditions on Imam al-Husain (A.S.) In this article, I would like to present some of the traditions recorderded 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, Tradition #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, Tradition #6160 The last part of the above tradition probably means that Imam Husain (A.S.), by sacrificing himself and his family, preserved the religion of Holy Prophet Muhammad (S.A.W.) from full annihilation. Abu Huraira narrated:

The Holy Prophet (S.A.W.) looked toward Ali(A.S.), Hasan(A.S.), Husain(A.S.), and Fatimah (A.S.), 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, Tradition #6145

Also: The Messenger of Allah said: "He who loves al-Hasan and al-Husain, 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 has been 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 The third son of Lady Fatimah (A.S.) who was pre-named by the Holy Prophet(S.A.W.) as Muhsin, was miscarried shortly after the demise of Holy Prophet(S.A.W.).

Usamah ibn Zayd narrated: I went to the Holy Prophet (S.A.W.) 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-Husayn 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, Tradition #6156

Anas ibn Malik Narrated: When Allah's Messenger (S.A.W.) was asked which member of his family was 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, Tradition #6158 Imam Husain (A.S.) 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: "By Allah, I shall not give my oath to you like a humiliated one, and nor shall I flee like the captive.

al-Bukhari Narrated from Ibn Abi Na'm: I have heard Prophet saying:

"They (Hasan and Husain) are my two sweet- smelling flowers in this world." Sunni Reference: Sahih al-Bukhari, Arabic-English, v8, Tradition #23

Again al-Bukhari narrated from Ibn Abi Nu'm: A person asked Abdullah Ibn Umar whether a Muslim could kill flies. I heard him saying (in reply): "The people of Iraq are asking about the killing of flies while they themselves murdered the son of the daughter of Allah's Apostle .

The Holy Prophet(S.A.W.) said, They (i.e. Hasan and Husain) are my two sweet basils in this world." Sunni Reference: Sahih al-Bukhari, Arabic-English, v5, Tradition #96 Narrated

Anas Ibn Malik said: "The head of al-Husain was brought to Ubaidullah Ibn Ziyad and was put in a tray, and then Ibn Ziyad started playing with a stick at the nose and mouth of al-Husain's head, and saying something about his handsome features." Anas then said (to him): "Al-Husain resembled the Prophet more than any other people." Sunni Reference: Sahih al-Bukhari, Arabic-English, v5, Tradition #91

Imam Husain(A.S.) said: "I revolted not for wickedness nor for fame. Verily I rose only to seek for rectification in the nation of my grandfather, The Messenger of Allah."

. Imam Husain(A.S.) said: "The true life is all having a strong idea and striving (for that idea)."

|Imam Husain(A.S.)said: "People are the slaves of this world, and religion is just in their tong. They keep it as long as it meets their comfortable life. But when the test comes, religion holders become very few."

The Holy Prophet(S.A.W.) Crying For Imam Husain(A.S.)

Narrated Salma: "I went to visit Umm Salamah and found her weeping. I asked her what was making her weep and she replied that she had seen Allah's Messenger (S.A.W.) (meaning in a dream) with dust on his head and beard. She asked him what was the matter and he replied, `I have just been present at the slaying of al-Husayn.'" - Sahih Tirmidhi, per: - Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tradition #6157

Narrated Abdullah Ibn Abbas: One day at midday he saw in a dream the Prophet (S.A.W.) dishevelled and dusty with a bottle containing blood in his hand and said, "You for whom I would give my father and mother as ransom, what is this?" He replied, "This is the blood of al-Husayn and his companions which I have been collecting today." He told that he was reckoning that time and found that he had been killed at that time. - Musnad Ahmad Hanbal; - Dala'il an-Nubuwwah, by al-Bayhaqi; per: - Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tradition #6172

Aisha narrated: The Holy Prophet (S.A.W.) said: "Gabriel informed me that my grandson al- Husain (A.S.) will be killed after me in the land of al-Taff and brought me this Turbah (mudd/soil) and informed me that this is the soil of the place he will be martyred."

Sunni reference: - Tabaqat, by Ibn Sa'd, - al-Tabarani, as quoted in: - al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p292

Not only human beings, but also the Jinns mourn for Imam Husain(A.S.).

It has been narrated that after his (A.S.) martyrdom: Umm Salamah (the wife of Holy Prophet (S.A.W.)) said: I heard the Jinns (the unseen creatures) mourning for al-Husain." Sunni references:

(1) Tarikh al-Kabir, by al-Bukhari (the author of Sahih), v4, part 1, p26

(2) Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p776, Tradition #1373

(3) Tabarani, v3, pp 130-131

(4) Tahdhib, v7, p404

As for the Shi'ite references, there is a traditions from the Holy Prophet (S.A.W.) that: "When al-Khidr (A.S.) met Moses (A.S.), he explained and forecast the catastrophe of Karbala (the place where this tragedy took place) in the day of Ashura for Moses, and the calamities that will happen on that day, and then both al-Khidr and Moses cried and screamed severely."

Also Ibn Abbas narrated that he met Imam Ali (A.S.) in Ziqar, and Imam Ali(A.S.) pulled out a book that was written of the words of Holy Prophet (S.A.W.) in which the Prophet had explained the tragedy of Ashura and the slaughtering of his grandson al-Husain and how he will be killed and who kills him and who assist them and who will be martyred with him. Then Imam Ali (A.S.) screamed severely and caused Ibn Abbas (RA) to cry.

Umayyad Sanctifying Ashura

Bani Umayyah (Umayyad) forced people to celebrate the day of Ashura (10th of Muharram) as a blessed day, and encouraged people to buy and store their annual food on that day and to fast that day as Sunnah, by fabricating traditions in this regard which were solely designed to overshadow and to cover up the great catastrophe of the slaughtering the household of Prophet (S.A.W.). To make people believe that Ashura is a blessed day, day fabricated that it was in that day when Allah saved Bani Israel from Pharaoh. this is while Moses (AS) and his companions were saved and passed the Nile river in the month of Rabiul-Awwal.

They also invented that the repentance of Adam was accepted on that day, while it was accepted in the month of Zil-Hajjah. They say that it was the day that Jonah (Yunos) was saved from the body of fish and the ark of Noah was settled on earth while it was on the 18th of Zil-Hajjah. All those traditions were fabricated By Bani Umayyah to cover their crimes. Imran ibn Husayn narrated that: The Holy Prophet (S.A.W.) at the time of his death disliked three tribes: Thaqif, the Banu Hanifah and the Banu Umayyah.

- Sahih Tirmidhi, per: - Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tdadition #5983 "The Children of Umayad shall ascend to my pulpit. I have seen them in my dreams jumping on my pulpit like monkeys."

Then the Holy Prophet(S.A.W.) said that the following verse was revealed about the Umayyad : And We made that dream, which We have shown you, only as a test to the people and the cursed tree in the Quran. And We warn them but it only increases their extreme transgression! (17:60)

Sunni references: - Sharh Ibn Abi al-Hadid, Volume 3 page 81 Printed by Mohammad Ali Subaih in Egypt - Fakhr al-Din al-Razi in his commentary of the Holy Quran Chapter 17 Volume 5 Pages 413 - 414 Second Printing by al-Matbaah al-Sarafeyah 1304 H Ashura is the day of mourning and lamentation.

In a tradition from Ahlul- Bayt, it is said that "whoever celebrates this day as a blessed day, he will be resurrected in the day of judgment with Yazid." The reason is clear, and it is because there are traditions from Holy Prophet (S.A.W.), every body who is pleased with an action, he will be resurrected in the day of judgment with the one who did that action.

Imam Husayn (A.S.), Mourning him and his Karbala

By al-'Allama al-Sheikh al-Ameeni.

It is accepted to the Islamic nation, due to the finality of the prophethood and its particular concerns, that the holy prophet (S.A.W.) 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 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 (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 (Wilayeh).

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.

This condition caused the Messenger of Allah (s) to look to all of these events and tragedies which were to inflict his household, as long as he lived, the essence of his kidneys (Hassan & Hussain), his love and a part of himself (Fatima) and her cousin his greatest supporter in truth (Ali) and from their good progeny; as if he was viewing the events from behind a thin screen. Whenever he looked to one of them, up close, his knowledge, as a matter of fact, would play the scenes before his eyes. Therefore, for the length of his life, he displayed his sorrow and depression among those close to him, naturally. His sorrow does not separate from him, he lived with it, crying secretly, hiding the longing and swallows the pain.

Whenever he found the appropriate environment he would attempt to cure the pain of his heart, put off the heat in his heart and the fire of sorrow by hugging one of his family close to his chest, he would smell and kiss pouring his tears, with crying eyes and his tong carries what amuses his feelings.

You would see him holding on to Ali (A.S.), the master of his progeny, his cousin and father of his "sons", in the middle of the road he would kiss him and repeat his saying: "My father is your ransom. (You) The lonely the martyr." As reported by 'Aesha, the mother of believers,

Sunni references:

· al-Hafidh abu-Yaala al-Mousilly, in his Musnad

· an many scholars took from him.

Many of the narrators reported the correct hadeeth of Ibn-Abbas:

"I went out with the prophet (S.A.W.) and Ali (A.S.) by the walls of Madina, we passed by a garden. Ali (A.S.) said: What a beautiful garden this is Oh' prophet of Allah? He (the prophet) said: Your garden in Paradise is more beautiful than this. Then he pointed with his hand to his (Ali's) head and beard and cried till he was loudly crying. We said: What makes you cry? He said: Hatred in the hearts of a people, they do not display till they loose me."

In a narration according to Anas bin Malik:

"Then the prophet put his head on one of Ali's shoulders and cried. He said to him: What makes you cry, Oh, messenger of Allah? He said: Hatred in the chests of peoples, they don't display until I depart from this world."

Also, according to Ameerul Moemineen (Ali):

"When the road was clear for me, he hugged me and cried loudly. I said: Oh messenger of Allah, what makes you cry? He said: Hatred in the chests of peoples, they don't display to you until after me."

Sunni Ref, where all three narrations are recorded:

· Musnad al-Bazzaz;

· al-Mu'jam al-Kabeer, al-Tabarani

· Musnad abu-Ya'la

· Tareekh al-Sham, Ibn 'Asakir

· Majma' al-Haithami

· more references can be found in "Al-Ghadeer", by al-Ameeni.


The Holy Prophet (S.A.W.) used to attend to his (Ali's) patience and solidarity and say (s) to him (as):

"How is your patience if that was dyed (colored) from this? Pointing with his hand to his beard and head. Ali said: Wasn't I tested when I was tested, so this is not from among the things of patience, but it is from those of good tidings and dignity."

So the Holy Prophet (S.A.W.) is pleased with such beautiful expressions, which describes the greatness of Ali's self and his love in the way of Allah, Almighty.

Sunni Ref:

· al-Mu'jam al-Kabeer, al-Tabarani.


You see him embrace Abu-Mohammad - the Hassan, the son, to his chest and kiss him on his mouth and navel, because of what he knew that his contents from his mouth to his navel will be cut by the poison.

Then he would embrace the Hussain, the son, towards him to smell and kiss. To kiss the spots where swords, arrows and stabs are to fall. He would concentrate on his lips, knowing that they will be hit by the rod.

He (s) mourns his Hussain, his flower (as he used to call them), time after time, in the houses of the Mothers of the Believers (his wives). Whenever his sorrow is hard on him, he would take the Hussain in his lap and brings him along to the mosque, to the gathering of Sahaba while crying. His tears falling, he would display to them the infant Hussain with the sand of Karbalaa in his hand and say: "

My nation (Ummah) will kill him, and this is the dirt of Karbalaa."

Or he would take the dirt smell it and cry, with the mention of his murder and death, saying:

"The smell of Karb wa Balaa (sorrow and trial)."

Or would say:

"By The One who owns my soul, it saddens me: Who is this who kills Hussain after me?"

Or would say:

"Wow to 'Karb and Balaa'", or "Karbalaa: the land of Karb (deep sorrow) and Balaa (painful trial)."

Or puts Hussain on his lap, with his red dirt in his hand, while crying and say:

"I wish I could express my self! Who kills you after me?"

You would see Fatima (as), when her father (s) tells her that she is to catch up with him fast from among his family, it pleases her to hear this news . He is but telling her that the life of the family of Mohammed is surrounded by treachery and sad surprises. If it were not for such fears, from those enormous tragedies pouring into their field, why would the Zahraa-Fatima dislike her life? Her happy life ought to be the best life, most pleasant and greatest of pride: Having a husband alike to her father in his virtues; having sons like the Hussan and Hussain, the flowers of the Messenger of Allah (S.A.W.), the masters of the youth of Paradise - none equal, any beautiful description falls short; and from among the girls such as Zainab, the jewel of completeness and honor.

* Sunni Ref:

· Musnad Ahmad, Ahmad bin Hanbal

· Musnad abu-Ya'la, abu-Ya'la al-Mousulli

· Musannaf Ibn Abi Sheiba

· al-Khasaes, al-Nisaei

· Saheeh al-Tirmithi

· Mushkil al-Athar, al-Tahawi

· al-'Ilal, al-Darqutni

· Huliat al-Abrar, abu-Naeem

· al-Dalael, al-Bayhaqi

· and many others via Umul Moemineen 'Aesha


So why is Fatima, at that time, displeased with life, when she is still in the bud of her youth, has not reached her aims and has not gotten what she hopes out of life?

Why would she ask her God to hasten her death, when she has not attained what mothers wish to see in their sons? For such hopes ease (mothers') pains and sweeten the bitterness of this world. They sacrifice all to see these hopes come true. Why would she remove her hand from her infants, clears her lap from them and accept orphaning them when they have reach their beautiful youth?

Why would she be 'pleased' to wither her flowers, the flowers of the family of Mohammed, while they are in their most beautiful stage, and she has not attained their blossom? Why would she leave her garden and the flowers have not opened?

Why would she like to separate from her spouse and leave her love to accompany sorrow, pain and emptiness. His sorrow after her is everlasting and his nights in her separation is insomnia?

Why is this happiness and pleasure in becoming close to death?

All of this is nothing more than escaping from the gravity of these tragedies which she knew well, taken from her father the truthful. For Fatima (A.S.) did not imagine for herself or hope for a savior or shelter which she could trust could give her peace and protection, except to be near her Generous God and declining this life, inclusive of its bitterness and sweetness.

What can Fatima do with life and she sees her father , for the duration of his life, allied to sorrow? He spent his life with a teary eye, a sorrowful heart and grief within him because of distress over his family. He mourns for his son-Hussain from the start of his birth and on and on, when a baby, an infant, and a boy. Allah had taken the houses of his prophet places of sorrow and crying since the birth of dear Hussain. The angels of his god arrive to him in groups and singular, time after time, every now and then, announcing (the future death) of Hussain, they bring him his red dirt (earth) symbolizing in that his upcoming murder and death.

These are important Islamic historic events, a slice of which history did recorded for us, even though, due to the past circumstances only little reached us. Here is a brief list for you.

A rite (maatam) in the house of the Messenger of Allah (S.A.W.)

"Ahmed and Ibn al-Dhahhak narrated from Ali (A.S.), said: I entered on the prophet (S.A.W.) and his eyes a flooded, I said: Oh! Prophet of Allah, anyone made you angry? Why are your eyes flooded? He said: Gabriel just left me telling me that Hussain will be killed by the river Euphrates. He (prophet) said: So he (Gabriel) said: Do you want me to let you smell his dirt (from his burial pot)? I said: yes! He reached with his hand and grabbed and handful of dirt and gave it to me. So I could not help it and my eyes were flooded."

Sunni Ref:

· Thakhaer al-Uqba, Muhibbuldeen al-Tabari, p148.

 To Be Continued....