Mourning ( Azadari ) is not a Bid'at ( Innovation ) - PROVED!!

First Objection:

 Martyrdom should be celebrated not mourned!!!
REPLY:-
Rasulullah(saww) mourned those that were martyred!!              

Many companions were martyred in the battles that took place during the time of the Holy Prophet (s) and of course all of them succeeded in their respective examinations. Hamza was named as the Lord of the Martyrs, and hence received a larger but rather than express joy at what his uncle had attained he cried and lamented over him and asked that the women of Quraysh to likewise.
1) Seerat un Nabi, volume 1, page 345.
2) Ma'arij al Nabuwat, Rukn 4, chapter (Bab) 6, page 123

Similarly we have already cited the incident where Holy Prophet (s) wept over the martyrdom of Jaffar Ibn Abi Talib (as). If mourning for a martyr is incorrect than what do Nawasib think about Holy Prophet (s)? The fact of the matter is that Prophet (s) himself gave best reply of the pathetic Nasibi belief for celeberating the martyrdom rather to mourn it.

The Holy Prophet (s) said : “Yes, Today Jafar has been martyred there, but the troubles and the plight that he went through before being martyred are very grieving.”
Al-Bidayah wa al-Nihaya, Volume 4 page 673

This proves that mourning and lamenting for a martyr was practiced by the Holy Prophet (s) and hence it is Sunnah of the Prophet whilst celebrating the loss of a martyr has no textual proof.
1) Seerat un Nabi, volume 1, page 345.2) Ma'arij al Nabuwat, Rukn 4, chapter (Bab) 6, page 123
Similarly we have already cited the incident where Holy Prophet (s) wept over the martyrdom of Jaffar Ibn Abi Talib (as). If mourning for a martyr is incorrect than what do Nawasib think about Holy Prophet (s)? The fact of the matter is that Prophet (s) himself gave best reply of the pathetic Nasibi belief for celeberating the martyrdom rather to mourn it.
The Holy Prophet (s) said : “Yes, Today Jafar has been martyred there, but the troubles and the plight that he went through before being martyred are very grieving.”
Al-Bidayah wa al-Nihaya, Volume 4 page 673
This proves that mourning and lamenting for a martyr was practiced by the Holy Prophet (s) and hence it is Sunnah of the Prophet whilst celebrating the loss of a martyr has no textual proof.

 Lady Hajra mourned when she heard of her son’s pending death!!                    Traditions record that Hajra fainted when she visited the spot where her husband intended to slaughter his son. Some of the narrators say that it was this very grief that gradually caused her death. Nasibi logic would dictate that Hajra should have been doubly happy because her son was alive and also got the rewards for succeeding in the examination - she should have kept praising Ismail (as), however, she was a mother and not a foe, the latter would have been happy at the hardships faced by her son and husband. It is natural that whenever a loved one is in trouble, or if he has faced hardships, it always causes pain and sorrow, hence those who love Imam Husayn (as) will mourn and cry and his enemies will praise their persecutors.
 One can never rejoice over the terrible suffering of the Ahl’ul bayt (as)!!!
Whilst martyrdom is the sign of a great individual, it is also a time of reflection / sadness at an individual's suffering.
 One can never rejoice over the terrible suffering of the Ahl’ul bayt (as)!!!
Whilst martyrdom is the sign of a great individual, it is also a time of reflection / sadness at an individual's suffering. One can never rejoice over the terrible suffering of the Ahl’ul bayt (as)When our fourth Imam Zayn ul Abideen (as)was asked that which incident was of most pain to you during and after the Karbala? Imam (as) replied"Shaam! Shaam! Shaam!"

Although martyrdom is a high status a fact recognised by our Imams, the unveiling the daughters of Muhammad (s), making them prisoners and parading then bare head and foot through the streets of Damascus, is not a happy occasion, is this something that the Bani Hashim should be proud of? Should they rejoice at such humiliation?
Although martyrdom is a high status a fact recognised by our Imams, the unveiling the daughters of Muhammad (s), making them prisoners and parading then bare head and foot through the streets of Damascus, is not a happy occasion, is this something that the Bani Hashim should be proud of? Should they rejoice at such humiliation?

SECOND OBJECTION:
Shia rituals are a waste of money Shi'a waste money and blood on this Day - why? 

Reply –
        The Eid sacrifice should likewise be deemed a waste of money
At Mina on one day hundreds of thousands of goats are slaughtered and there meat often goes to waste, if its okay for such a waste of money on that day then why the objection to mourning for Imam Husayn (as)? If such spending at Mina is remember the event of Ismail (as) the Shi'a can also do the same on Ashura.

When our fourth Imam Zayn ul Abideen (as) was asked that which incident was of most pain to you during and after the Karbala? Imam (as) replied"Shaam! Shaam! Shaam!"
Although martyrdom is a high status a fact recognised by our Imams, the unveiling the daughters of Muhammad (s), making them prisoners and parading then bare head and foot through the streets of Damascus, is not a happy occasion, is this something that the Bani Hashim should be proud of? Should they rejoice at such humiliation?

THIRD OBJECTION:
You cannot mourn over someone that is alive! 

Imam Husayn (as) is alive so why do you do participate in mourning rituals for the living? 

Reply – 

          This exposes the hypocrisy of the Nawasib
Herein lies clear proof of Nasibi contradictions. When we debate on the concept of using the Imams (as) as a means of approach the same Nasibi objects, saying that you can't seek help from the dead!
Is this not a blatant contradiction! For these Nasibi Mullah there example is like that of a dog in Surah Araf 007.176
"His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue. That is the similitude of those who reject Our signs; So relate the story; perchance they may reflect."

FOURTH OBJECTION:    

Quran prohibits the visiting of graves! 

Allah has forbidden us to visit graves, as is clear from Surah Tauba, so why do the Shi'a create image depicting the grave of Imam Husayn (as)?
Reply –

This prohibition refers to the graves of hypocrites!
In this verse Allah has forbidden the holy Prophet (s) to go to the grave of a Munafiq. Hence a person who thinks that his parents or Imams are Munafiq should abstain from going to their graves and making their images.

FIFTH OBJECTION:

– Azadari is an unnecessary waste of public money!!The Shi'a population give a lot of money to Ulama and Zakireen, that's why they are not speaking against this. If they don't get this money, then this Azadari will also come to an end.

Reply –
Those that donate towards Azadari are duly rewarded by Allah (swt)
[Shakir 9:74] ... because Allah and His Messenger enriched them out of His grace; therefore if they repent, it will be good for them; and if they turn back, Allah will chastise them with a painful chastisement in this world and the hereafter, and they shall not have in the land any guardian or a helper.Look at how these people are getting jealous. These Mullahs receive no grace for implementing the of bidah of Tarawih, whereas the Shi'a Ulama and Zakireen praise Ali (as) and his family, and Allah blesses them with His grace in this world and in the next. The Nasibi Mullahs are people who keep burning in jealousy here, and also in the next world. Inshallah.

SIXTH OBJECTION:
All symbols associated with Azadari are false
The Shi/'a processions depict false Blood and False Arrows, the blood and arrows is placed over the Zuljanah, upon which Shi'as weep is false.
Reply:
                  When the brothers of Yusuf (as) came to Yaqub (as) and told him that their brother Yusuf (as) had been eaten by a wolf, and that all that remained was his bloodied shirt, the blood was not that of Yusuf (as), but was kept by Yaqub (as) as a symbol over his suffering. Yaqub (as) would weep bitterly when looking at that replica. The cradle of six month old Asghar (as) is not the real cradle, but it symbolises the suffering of a six month old child, as such we think of him (as) when we look at the cradle, remembering that a child of such a tender age met a fate wherein an arrow used to hunt wild beasts was fired in to his neck. Yaqoob (as) placed the shirt over his eyes and bloodies his face with it.
We can see that the Sunnah of one Prophet was to look at the replica and mourn over it profusely.
Yaqub (as) started weeping bitterly after looking at that replica. If such symbols constitute Bidah or shirk, then the Nawasib should apply a Fatwa on the Nabi (as) in the first instance. All of these symbols serve as a reminder of the tragedy of Karbala, and the callous manner in which innocent men were killed, and their women folk taken prisoner. We weep in the same way that Yaqub (as) wept over the sufferings of his son.

SEVENTH OBJECTION:

In Repudiation of The Criticisms on Azadari of Imam Husain (a.s.)

ઇમામે મઝલુમની અઝાદારીના વિરોધોના જવાબો

Mumbai’s largest circulated daily newspaper, The Times of India had published an article on February 6, 2006 by an extremist, Abu Bakr, captioned ‘Why should Muharram be considered sacred?’ The article and its claims were effectively debunked in the same newspaper. Following is the gist of the article.

Mr. Abu Bakr: Unfortunately your inability to follow the teachings of Islam is reflected in your writings. Let us examine what you have written and what the reality actually is.

You wrote:

The tenth day of Muharram is ‘Aashura’. The Jews of Madina fasted on this day, the day on which Prophet Moses (a.s.) and his followers crossed the Red Sea miraculously. So the Holy Prophet (s.a.w.a.) directed the Muslims to fast on the day of Aashura.

The Answer:

The hadith you have quoted is in actuality thus:

The Prophet (s.a.w.a) on migrating to Madina found the Jews fasting on the 10th of Muharram. On enquiry, he was told: “It is an auspicious day; it is the day when God delivered the children of Israel from their enemy (i.e. Pharaoh); and, therefore, Moses fasted on that day.” The Prophet (s.a.w.a) said, “I am worthier of Moses than you are.” Thereupon, he fasted on that day and ordered (the Muslims) to fast.

(Al- Saheeh of al-Bukhari, Vol.3; Egypt ed.; p.54. Mishkatul-Masabih; Delhi ed.; 1307 A.H.; p.l72)

It is noted by the commentator of Mishkatul-Masabih that “it was in the second year, because in the first year the Prophet (s.a.w.a.) had arrived at Madina after ‘Aashura, in Rabi’ul-awwal.”

It should be noted that the Jews had their own calendar and monthly cycles. There is no logic in saying that they fasted on the 10th of Muharram- unless it could be proved that this date always coincided with a Jewish day of fast.

The first month of the Jews (Abib, later named Nisan) coincided with Rajab of the Arabs. W.O.E.Oesterley and Theodore H.Robinson have written that in Arabia “the most important of all the new-moon festivals was that which fell in the month of Rajab (sic), equivalent to the Hebrew month ‘Abib, for this was the time when the ancient Arabs celebrated the Spring festival.” (Hebrew Religion; S.P.C.K., London; 1955; p.128)

Probably, in ancient times the two branches of Hazrat Ibrahim’s (a.s.) household followed the same system of intercalating an additional month. And in this way the 7th Jewish month, Tishri I, coincided with Muharram. And the ‘Aashura of Muharram synchronized with 10th of Tishri I, the Jewish Day of Atonement – a day of fast. The two calendars lost their synchronization when Islam, in the 9th year of Hijrah, disallowed intercalation. But on deeper consideration it transpired that this parity was lost long before the advent of Islam, because the Arabs did not follow any mathematical calculation in their intercalation. That was why Muharram of the 2nd year of Hijrah began on 5th July, 623 C.E. (Al-Munjid, 21st ed.), months before Tishri I (which always coincides with September-October).

Clearly, ‘Aashura’ of Muharram in that year (or, for that matter, during the Prophet’s (s.a.w.a.) whole life at Madina) had no significance whatsoever for the Jews.

You wrote:

In the beginning, fasting on this day was obligatory but later, the fasts of Ramadan were made obligatory and the fast on the day of Aashura was made optional.

You further state:

Yet, the sanctity of Aashura cannot be ascribed to this event for the simple reason that the sanctity of  Muharram and the day of Aashura was established during the days of the Holy Prophet (s.a.w.a.), much before the birth of Husain.

The Answer:

The question is: Why did they fast on that day?

The Jewish Midrashic literature relates the 10th day of the 7th month (Yom Hakippurim – Day of Atonement) to the event of bringing the tablets of the Covenant from Mount Sinai, as Dr. Mishael Maswari-Caspi has written in his letter.

The question is: If the Jews had wanted to keep the long-lost synchronization of Tishri I and Muharram in view, how was it that they forgot to narrate this tradition to the Prophet (s.a.w.a.)?

The month in which God delivered the Israelites from Pharaoh was Abib (i.e. Rajab), as the Bible clearly states: “Observe the month of Abib, and keep the pass-over unto the Lord thy God: for in the month of Abib the Lord thy God brought thee forth out of Egypt by night.” (Deut. 16:1)

The question is: How could the Jews transfer an event of Abib (originally coinciding with Rajab) to Muharram, in open defiance of their Torah?

Here is a point to ponder for the Muslims: The Prophet (s.a.w.a.) was sent with a religion to abrogate all previous religions and shari’ah. How was it that he deigned to imitate the custom of the Jews?

It is clear from above-mentioned facts that the Jews had no reason at all to fast on Aashura of Muharram at that period; and this story, built on that premise, is just that – a fiction. Obviously, it was invented by a narrator who only knew that once upon a time Muharram coincided with the Jews’ Tishri I; but was totally unaware of contemporary Jewish religion and culture.

One feels constrained to mention here that this and other such traditions were forged by camp-followers of the Umayyads, after the martyrdom of Imam Husain (a.s.), as a part of their campaign to turn the 10th of Muharram into a day of rejoicing. These traditions are of the same genre as those which say that it was on the 10th of Muharram that Noah’s ark rested on Mount  Arafat, the fire became cool and safe for Hazrat Ibrahim (a.s.) , and Hazrat Isa (a.s.) ascended to the heavens. In the same category came the traditions exhorting the Muslims to treat Aashura as a festival of joy, and to store one’s food-grain on this very day, as it would increase one’s sustenance and bring the blessings of Allah to the household.

You wrote:

In fact, it is one of the merits of Husain (a.s.) that his martyrdom took place on this day. Another misconception is that it is an inauspicious month since Husain was killed during Muharram. Hence people avoid conducting marriages during this period.

This is baseless. If the death of an eminent person on a particular day renders that day unlucky for all times to come, no day of the year would be free from bad luck. The Holy Qur’an and the Sunnah of the Holy Prophet (s.a.w.a.) have liberated us from such superstitious beliefs.

The Answer:

This is nothing but blind prejudice since there are no traditions which state that it is haraam (unlawful) to conduct weddings on Aashura or in month of  Muharram and Safar. I would like to ask you that will you get married on the day your father or mother die or will you postpone it for a month or so as a mark of respect or consideration? (I wouldn’t be surprised if you say  – there is no harm).

You wrote:

Lamentations, breast-beating and mourning in memory of Husain’s martyrdom are not sanctioned by Islam. Though such martyrdoms are tragic, the Holy Prophet (s.a.w.a.) has forbidden holding mourning ceremonies on the death of any person.

People of Jaahiliyyah (ignorance) used to mourn over their deceased then The Holy Prophet (s.a.w.a.) stopped the Muslims …………..”

The Answer:

Hasn’t it occurred to you that had it not been for these mourning rituals, the distinction between the path of Imam Husain (a.s.) and that of Yazid would have been destroyed. Yazid will for ever be deemed as a hateable man who symbolises filth, shame, debauchery, decadence, immorality, mental corruption, and all the ingredients existent in the DNA of Iblis (Devil).

We deem our Azadari (mourning) as the means via which we can express our sorrow for the Ahle bait (a.s.). The words of Imam of Ahle Sunnah Allamah Fakhrudeen Raadhi are very important:

“It is our firm belief that one who dies with love for the descendants of Muhammad (s) dies a martyr”.

(Tafseer-a-Kabir, vol. 7, p. 390, line No. 9)

Crying and Blood shed for Imam Husain (as) from Qur'an

فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنْظَرِينَ

"And neither heaven nor earth shed a tear over them: nor were they given a respite (again)"

Holy Quran Sura Dhukhan, Verse:29  (44:29)

---Tafseer of the above verse in narrations from the Imam's (as)---

Ibrahim Al Nakhai narrates:

عن إبراهيم النَّخعيِّ قال : خرج أمير المؤمنين عليه السلام فجلس في المسجد واجتمع أصحابه حوله وجاءَ الحسين عليه السلام حتّى قام بين يديه فوضع يده على رأسه فقال : يا بني إنَّ الله عَيَّرَ أقواماً بالقُرآن ، فقال : فما بَكَتْ عَلَيْهِمْ السَّماءُ وَالأرضُ وَما كانُوا مُنظَرينَ ، وأيْمُ اللهِ ليَقتلنّك بَعدي ، ثمّ تبكيك السَّماءُ والأرض

The Commander of the Believers (as) came out and sat in the mosque and his companions gathered around him. Then Imam Husain (as) came and stood in front of him.

The Commander of the Believers (as) placed his hand over the head of Husain (as) and said:

O My Son! Allah has degraded some people in the Quran by saying; neither did the heavens weep over them, nor the earth, nor were they granted respite’ (44:29). I swear to Allah that they will kill you after me and then the heavens and the earth will weep over you.

[Note: There are many more narrations which say the same as in this narration]

Source: Kamil Al Ziyarat Chapter.28 Hadees.2

http://www.rafed.net/books/doaa/kamil/k08.html#93    

---How did the heavens and the Earth weep for Imam Husain (as)??---

Narrated from Umar ibn Wahab, from his father, who said:

أخبرنا عُمَرُ بنُ وَهْب ، عن أبيه ، عن عليِّ بن الحسين عليهما السلام قال : إنَّ السّماء لم تبكِ منذ وضعتْ إلاّ على يحيى بن زَكريّا والحسين بن عليِّ عليهم السلام ، قلت : أيّ شيء كان بكاؤها؟ قال : كانت إذا استقبلت بثوب وقع على الثَّوب شبه أثر البراغيث من الدَّم

Ali ibn Husain (as) [Imam Sajjad (as)] said:

The Heavens have never wept over anyone since the day they were created except for Yahya ibn Zakariyya (as) and Husain bin Ali (as).

I asked, “How did the heavens weep?”

Imam (as) replied, “If you would have faced (the wind) with a garment, you would have seen something similar to a red mist of blood on it.”

Source: Kamil Al Ziyarat Chapter.28 Hadees.12

http://www.rafed.net/books/doaa/kamil/k08.html#93 

Imam Raza (as) in a long narration to Riyan ibn Shabeeb:

يا ابن شبيب لقد حدثني أبي ، عن أبيه ، عن جده أنه لما قتل جدي الحسين أمطرت السماء دما وترابا أحمر

Imam Raza (as) said, “O Ibn Shabeeb! My father narrated that his father (s) quoted on the authority of his grandfather (s) that when they murdered my grandfather Al-Hussein (s), the heavens cried (dark) red blood and dirt.

Source: Uyun Akhbar Al Riza Vol.1 Pg.299 / Bihar Al Anwar Vol.44 Pg. 286

http://www.al-shia.org/html/ara/books/lib-hadis/behar44/a29.html


Dawud bin Farqad narrates:

عن داودَ ابن فَرْقَد قال : سمعت أبا عبدالله عليه السلام يقول : كان الَّذي قَتَلَ الحسينَ بنَ عليٍّ عليهما السلام ولد زنا ، والَّذي قَتل يحيى بن زَكريّا ولد زنا ، وقال : احمرَّتِ السَّماء حين قُتل الحسين بن عليٍّ سنة ، ثمّ قال : بَكتِ السَّماء والأرض على الحسين بن عليٍّ وعلى يحيى بن زَكريّا ، وحُمرتها بُكاؤها

I heard Aba Abdillah (as) [Imam Sadiq (as)] say:

The Killer of Husain ibn Ali (as) was conceived illegitimately and the killer of Yahya ibn Zakariyya (as) was also conceived illegitimately. When Husain ibn Ali (as) was killed, the heavens turned red for one year.The heavens and the earth have (only) wept over Husain ibn Ali (as) and Yahya ibn Zakariyya (as) and the heavens weep by becoming red.

Source: Kamil Al Ziyarat Chapter.28 Hadees.21

http://www.rafed.net/books/doaa/kamil/k08.html#93    

Narrated from Ali bin Mus-hir Al Quraishi who said:

عن عليِّ بن مُسْهِر القُرَشيِّ «قال : حدَّثتني جدَّتي أنّها أدركتِ الحسين بن عليٍّ عليهما السلام حين قُتل فمكثنا سنة وتسعة أشهر ، والسّماء مثلُ العَلّقةِ مثلُ الدَّم ، ما ترى الشَّمس

My grandmother told me that she was alive at the time of killing of Husain bin Ali (as).

She said, “The heavens turned red like blood after the killing of Husain (as) for one year and nine months, and we could not (even) see the sun.”

Source: Kamil Al Ziyarat Chapter.28 Hadees.5

http://www.rafed.net/books/doaa/kamil/k08.html#93 

Abi Ma’shar narrates from Al Zuhri who said:

حدَّثني أبو مُعْشر ، عن الزُّهْريّ قال : لمّا قتل الحسين عليه السلام أمطرتِ السّماء دماً . لمّا قتل الحسين عليه السلام لم يبق في بيت المَقْدِس حَصاةٌ إلاّ وجد تحتها دمٌ عَبيط

When Husain (as) was killed, the heavens rained blood, and no stone was removed in Bayt Al-Maqdis without (one) seeing fresh blood under it.

Source: Kamil Al Ziyarat Chapter.28 Hadees.20

http://www.rafed.net/books/doaa/kamil/k08.html#93

12th Imam (atfs) Shedding tears of blood for Imam Husain (as)

Imam of the time, Imam Az Zaman (atfs) himself says the following in Ziyarat-e-Nahiya:

  فَلَئِنْ أَخَّرَتْنِى الدُّهُورُ ، وَ عاقَني عَنْ نَصْرِك َ الْمَقْدُورُ وَ لَمْ أَكُنْ لِمَنْ حارَبَك َ مُحارِباً، وَ لِمَنْ نَصَبَ لَك َ الْعَداوَةَ مُناصِباً ، فَلاََ نْدُبَنَّك َ صَباحاً وَ مَسآءً ، وَ لاََبْكِيَنَّ لَك َ بَدَلَ الدُّمُوعِ دَماً

"Since I haw been pushed behind by the passage of time and being prevented from helping you by fate and I could not fight those who had fought you. And (since) I had rot been able to face your enemies I will continue to weep morning and evening and weep for you with tears of blood."

Source: Ziyarat Al Nahiya.
http://www.ziaraat.org/other/nahiya.php

Fasting on the Day of Ashura

By all standards, the day Imam Hussain, the grandson of the beloved Prophet Muhammad, was killed was a great tragedy. Indeed, it was the greatest tragedy. He was martyred, along with his family members, simply because he stood against injustice. The family of Yazeed (the Banu Umayyah) and the family of Ziyad rejoiced the day he was killed. Not only did they celebrate the day of Ashura, but they turned it into a tradition for subsequent years. They would gather their family and friends and rejoice at the martyrdom of Imam Hussain.

While fasting is a great form of worship, we the Shia have valid reservations regarding the fast of Ashura. It is always recommended to fast, anytime throughout the year (except Eid), but the problem is that there is a history of politics behind the fast of Ashura.

Killing the very grandson of the Prophet was a major crime, so Banu Umayya attempted to shift the focus of the people for the day of Ashura. Possessing power and money, they spread to the Muslims that Ashura is a blessed day. They did so by indoctrinating their people that on Ashura God saved Prophet Musa and his people from the pharaoh. He saved Prophet Ibrahim from the fire of Namrud, and so on. To thank God for that blessed day, they encouraged the people to fast on Ashura.

Here are several points that demonstrate how the hadeeths which speak of the fast of Ashura are fabricated. The Prophet probably never said them, but they were forged after him.

First: There are several hadeeths in Sahih Bukhari, Sahih Muslim, and Tirmidhi which tell us when the Prophet arrived Medina, he saw the Jews fasting, Upon knowing the reason why they were fasting, he said we the Muslims are closer to Musa, so we should also fast. If you analyze these hadeeths, you will realize that they all go back to these four narrators who supposedly narrated them directly from the Prophet:

1- Ibn Abbas

2- Abu Musa Al-Ash’ari

3- Abu Huraira

4- Mu’awiya

The Prophet came to Medina the first year of the Hijra. As for Ibn Abbas, he was born three years before Hijra, which makes him four years old when the Prophet supposedly said this Hadith. In the Science of Hadith, the narration of a four-year-old boy is generally not accepted.

As for Abu Musa, he came from the tribe of Banu Ash’ar in Yemen. He became Muslim before the Hijra, but he was not seen in Medina till the battle of Khaybar in the seventh year after Hijra. The Prophet had sent him to Yemen to preach to his tribe. Hence, Abu Musa was not in Medina in the first year of Hijra, so how could he possibly narrate this hadith?

As for Abu Huraira, he also was not seen in Medina until after the battle of Khaybar in the seventh year of Hijra. He also came from Yemen.

As for Muawiya, the son of Abu Sufyan, he became Muslim in the eighth year of Hijra, so how could he narrate a hadith from the Prophet seven or eight years before he became Muslim?

Some of the hadeeth go back to Ibn Zubayr, who was also a young boy when the Prophet entered Medina.

Therefore, it is quite clear that all the narrators of this hadith were either not in Medina at the time, or they were young boys, so how can we possibly accept such a hadith? It is pretty convincing that the hadith was forged later on by Bani Umayya.

Second: Let’s look at the word “Ashura” which is mentioned in the hadith. According to Ibn Al-Atheer, there are two meanings to Ashura: an old meaning and a new meaning. The old meaning, which was during the Arab’s time and the Prophet’s time, meant the tenth day of any month. The new meaning surfaced after Imam Hussain was killed on the tenth of Muharram. After that, Ashura came to be known as the tenth of Muharram, but before that it was simply the tenth day of any month. So when the Prophet supposedly said this hadith, he just said Ashura, and he didn’t say the tenth day of which month. This demonstrates that the hadith was forged after the day of Ashura, and it slipped from the mind of the ones who forged it that before Ashura, the word had a different, more general meaning.

Third: Today, go to any Jew, even their scholars, and ask them: Do you have a fast on the day which God saved Moses, or a day which corresponds to the tenth of Muharram? They don’t, and they will tell you that even in the past they didn’t have such a fast. They fast on Yum Kippur, the day when Moses returned from Mt. Sinai and realized that his people were worshipping the calf. To expiate for their sin, they fasted, but they have no fast they day God saved them from the pharaoh. But the hadith in the books of Saheeh tells us that it was a tradition of the Jews, and they would all fast that day.

If you even look at the day the Jews fast, it never corresponded with the tenth of Muharram when the Prophet came to Medina. It corresponded with Muharram on the 28th year after Hijra.

Fourth: It seems the one who forged the hadith was not aware of how the Islamic Calendar originated. During the time of Umar, since Muslims wanted a set date to refer to, he created the Hijri calendar by seeking the advice of Imam Ali. So they decided to make the starting point the migration of the Prophet, and they made the first month Muharram. However, the Prophet entered Medina in Rabi-ul-Awwal, not in Muharram, and so the one who probably forged the hadith assumed that the Prophet entered Medina in Muharram because that is when the calendar starts. So the hadith tells us the Prophet when he first entered Medina he saw the Jews fasting on Ashura, but the Prophet didn’t enter Medina in Muharram, he did so in Rabu-ul-Awwal, ten months before Muharram! There’s a clear discrepancy here.

Fifth: The prophet knows more about the Shariah of previous Prophets such as Prophet Musa, and he doesn’t need the Jews to teach him that. The Prophet is also higher than copying what the Jews would do.

Sixth: How come there is so much emphasis on the fast of Ashura around the world? Thousands of speeches are dedicated to it, millions of pamphlets are distributed encouraging people to fast on Ashura, and so on. There are many other days throughout the year which are highly recommended to fast, such as the 27th of Rajab, but how come you don’t see a single pamphlet or speech encouraging it? This shows that this is a political thing, originally designed to focus the attention away from the Martyrdom of Imam Hussain, and to consider it a blessed day. I don’t know how anyone can stand on the Day of Judgment before Prophet Muhammad and consider the very day his grandson was slaughtered a blessed day.

Thus, based on these reasons we Shia have our reservations on the fast of Ashura. Banu Umayya were behind it, and considering it a blessed day is not an offence to us the Shia, but an offence to Prophet Muhammad, peace be upon him and his family.

-Syed Baqir Al Qazwini

Do Shias exaggerate the reward for Ziyarah of Imam Husain (a.s.)?

Some Muslims accuse the Shias of fabricating traditions regarding the ziyaarah of Imam Husain (a.s.), the Chief of Martyrs. They claim traditions that consider ziyaarah of Imam Husain (a.s.) equal to visiting Allah on His Throne (Arsh) and equal to hundreds of Hajj and Umrah are an exaggeration and are not supported by the Holy Quran or the intellect.

Reply

Such objections only show the dissenting party’s poor knowledge of Allah’s Book and the correct Sunnah. Let alone Imam Husain’s (a.s.) ziyarah, even simple acts of goodness can earn the reward of meeting Allah.

In Surah Kahf (18): Verse 110, Allah the Almighty declares:

فَمَن كَانَ يَرْجُو لِقَاء رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا

“…therefore whoever hopes to meet his Lord, he should do good deeds, and not associate anyone in the worship of his Lord.”

Performing good deeds is rewarded with meeting the Lord (لِقَاء رَبِّهِ). The good deed can be any one of the hundreds of good deeds defined by the Holy Quran and the correct Sunnah. It can be as basic as spending a dirham in the way of Allah the High.

Then why is it surprising if the ziyarah of Imam Husain (a.s.) is rewarded with meeting Allah on the Arsh? It must be noted over here that mention of Arsh in the tradition does not restrict Allah to a position; it underlines His magnificence and splendor and the importance of Imam Husain’s (a.s.) visitor.

Moreover, there are traditions which give so much importance to a believer (momin) that it boggles the mind. For instance:

‘The heart of a believer is Allah’s (Rahmaan) Arsh. When a believer’s heart is disturbed, it shakes the foundation of the Arsh.’

• Behaar al-Anwaar vol.. 55 p. 39
• Mer’aat al-Uqool fi Sharh-e-Akhbaar-e-Aal al-Rasool (a.s.), vol.. 12 p. 230

In a Hadis Qudsi, Allah the Almighty says, ‘The believer is from Me and I am from the believer.’

• Al-Jawaaher al-Saneeyyah of Shaikh Hurr al-Aamili (r.a.)

These traditions conclude that respecting a believer is a cause for divine proximity and is like revering Allah on His Arsh.

Then why is it surprising if Allah on His Arsh is pleased with the one visiting Imam Husain b. Ali (a.s.) who along with his brother Imam Hasan (a.s.) is the Chief of the Youths of Paradise?

The second argument that the reward for ziyarah is inconceivable and unacceptable to the intellect is just as ridiculous. How can the intellect perceive why and how Allah rewards a Muslim for a particular action?

Prophet Zakariyyah (a.s.) was puzzled to see the food near Janab Maryam (s.a.) especially since her chamber was not frequented by any mortal.

كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقاً قَالَ يَا مَرْيَمُ أَنَّى لَكِ هَـذَا قَالَتْ هُوَ مِنْ عِندِ اللّهِ إنَّ اللّهَ يَرْزُقُ مَن يَشَاء بِغَيْرِ حِسَابٍ

 “…whenever Zakariya entered the sanctuary to (see) her, he found with her food. He said: O Marium! whence comes this to you? She said: It is from Allah. Surely Allah gives to whom He pleases without measure.”

(Surah Aale Imran (3): Verse 37)

Janab Maryam’s (s.a.) response clearly states that Allah rewards those He pleases to the extent He pleases even to the amazement of His Prophet (s.a.w.a.).

There are many verses of the Noble Quran which state this fact:

أَن يُنَزِّلُ اللّهُ مِن فَضْلِهِ عَلَى مَن يَشَاء مِنْ عِبَادِهِ

 “…Allah should send down of His grace on whomsoever of His servants He pleases…”

(Surah Baqarah (2): Verse 90)

وَاللّهُ يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَاء وَاللّهُ ذُو الْفَضْلِ الْعَظِيمِ

 “…and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace.”

(Surah Baqarah (2): Verse 105)

Jo Hussain se Ladenga - By Tahir ul Qadri

Was Imam Husain (a.s.) killed by Yazid or his Shias?

Doubt

A section of the Muslims who find themselves in a spot while defending Yazid’s role in killing Imam Husain (a.s.) make lame excuses and indulge in Shia-bashing as if maligning Shias is the answer to all their woes. Among their most ludicrous claims is that the Shias themselves killed Imam Husain (a.s.) and are now repenting for the same.

Reply

1. Who killed Hamzah?

2. Role of companions

3. Yazid’s role

4. Who are the Shias?

5. Yazid’s forces were not Shias

Who killed Hamzah (a.s.)?

Who killed Ammar?

This lame excuse reminds one of the argument advanced by Yazid’s father nearly 1,400 years ago when he found himself similarly cornered in Siffeen on the count of being responsible for Ammar’s (r.a.) death, a fact prophesied by the Holy Prophet (s.a.w.a.).

To deflect blame for killing Ammar b. Yasir (r.a.), one of the greatest companions for whom Paradise was assured, Muawiyah conveniently shifted the blame for the crime of murdering Ammar to Ameerul Momineen (a.s.) Ali b. Abi Talib (a.s.) by suggesting that since Ali (a.s.) had got Ammar to the Battle of Siffeen, he was the one responsible for killing Ammaar and not Muawiyah.

Going by Muawiyah’s rationale the Prophet (s.a.w.a.) is likewise responsible for killing his own uncle Hamzah who came to the Battlefield of Ohad on his (s.a.w.a.) instruction!

Apparently, shifting the blame from the perpetrator of the crime to those who are the farthest in committing it is the most favored response of these Muslims.

Let us see how we can identify the perpetrators of other crimes using the rationale of these Muslims.

Who killed Hamzah (a.s.)?

1. Of course, conventional wisdom suggests as backed by history that the responsibility for killing Hamzah (a.s.) lies with the infidels of Mecca who waged war against the Holy Prophet (s.a.w.a.) and Muslims.

2. And we have also seen that according to Muawiyah’s rationale, the responsibility for killing Hamzah (a.s.) was with the Holy Prophet (s.a.w.a.).

3. According to the rationale of these Muslims, the responsibility for Hamzah’s death lies with another group altogether. Let’s refer to the 153rd verse of Surah Aale Imran (3) to find the answer:

‘When you ran off precipitately and did not wait for anyone, the Apostle was calling you from your rear…’

Since according to these Muslims, the treachery of the Shias killed Imam Husain (a.s.), it follows that the treachery of the companions in the Battle of Ohad killed Hamzah (a.s.).

However, for obvious reasons these Muslims won’t admit this fact and will apply their rationale selectively against the Shias.

Who killed Usman?

1. Conventional wisdom suggests that Usman was killed by the Muslims who laid siege to his house and ultimately killed him for his misguided policies.

2. But according to the rationale of these Muslims who put the blame squarely on those who act treacherously, the blame for killing Usman lies with his cousin – Muawiyah b. Abu Sufyan.

It is not a secret that the siege on Usman’s house lasted for over a month during which time he sent SOS to, among others, his cousin Muawiyah. However, for the period Usman was under siege which was considerable, Muawiyah did not send in his army to bail out Usman. This despite the fact that Muawiyah had a huge army at his disposal which only two years later took on the might of the entire Muslim army in Siffeen.

If Muawiyah had shown the same alacrity and enthusiasm in sending help to Medina to rescue Usman, that his son Yazid showed after ascending the throne to demand allegiance from Imam Husain (a.s.) in Medina, Usman’s life could well have been saved. Regardless, does this mean that Usman was a victim of Muawiyah’s treachery rather than the Muslims who actually killed him?

Going by the argument of these Muslims, the answer is yes – Muawiyah killed Usman.

Role of companions

Who killed Imam Husain (a.s.)?

According to this group of Muslims, Imam Husain (a.s.) was a victim of treachery by the Shias.

First and foremost if blame must be placed based on treachery, the companions and taabe’een displayed it in ample measure by not supporting Imam Husain (a.s.) against Yazid.

Treachery of the companions and taabe’een

In order to show Yazid in a positive light, these Muslims themselves claim that:

‘Several hundreds of companions despite being alive at the time kept aloof from the battle at Karbala to save the nation from entanglement and bloodshed. Had it been an encounter between good and evil, the companions who throughout their lives had not shirked jihad would have definitely thrown all their weight behind Imam Husain (a.s.).’

So the companions stayed away from Karbala citing confusion between truth and falsehood and not wanting to create bloodshed.

If the companions and taabe’een were indeed confused, then it is despite the fact that the Prophet (s.a.w.a.) had often declared that Imam Husain (a.s.) is the Lamp of Guidance and the Ark of Salvation. And that Imam Husain (a.s.) and his brother Imam Hasan (a.s.) were the Chiefs of the Youths of Paradise. And that both of them were his sons according to the Verse of Mubahelah in Surah Aale Imran (3): 61 when they along with the Prophet (s.a.w.a.) and their parents Ali (a.s.) and Fatima (s.a.) confronted the Christians of Najraan for malediction and drove them into submission.

Moreover, the Quran, which was a sufficient recourse for the Muslims after the Prophet’s (s.a.w.a.) demise, has prescribed a solution for confusion:

‘…so ask the People of the Reminder if you do not know.’ (Surah Nahl (16): Verse 43)

It is a common fact recorded by Sunni commentators of the Noble Quran that Imam Husain (a.s.) was among the People of the Reminder (Ahle Zikr).

Scores of Sunni scholars over the years have recorded these and other virtues of Imam Husain (a.s.) in their books.

Why did the companions and taabe’een, who were present in the time of Imam Husain (a.s.) and were witness to many of these narrations and incidents, lack the judgment to distinguish between Imam Husain (a.s.) and Yazid?

More so when we find clear instructions from the Prophet (s.a.w.a.) urging the Muslims to support Imam Husain (a.s.) as evident from the following narration:

The Prophet’s (s.a.w.a.) companion Anas b. Haaris relates –

I heard Allah’s Prophet (s.a.w.a.) say: ‘Verily my son, (Husain), will be killed in a land called Karbala; whoever amongst you is alive at that time must go and help him.’

Tarikh-o-Damishq vol 14 p 223

Are these Muslims suggesting that Umar b. Saad b. Abi Waqqas, who led Yazid’s army in Karbala and was among the leading taabe’een, and the son of a leading companion, had never heard of Imam Husain’s (a.s.) virtues? This despite the fact that Imam Husain (a.s.) was also his cousin? Then why did he fight Imam Husain (a.s.)? If this is not an example of treachery by the companions and taabe’een then what is?

It follows that the confusion between truth and falsehood was not the reason for the companions abandoning support to Imam Husain (a.s.) in Karbala. It was plain treachery which we saw in ample measure in Ohod and Hunain despite the Prophet’s (s.a.w.a.) presence in their midst. Obviously when the companions did not support the Prophet (s.a.w.a.) in his life time, it is too much to expect them to support his grandson (a.s.) 50 years after his (s.a.w.a.) demise.

Therefore we hold the companions responsible for abandoning their duty in supporting Imam Husain (a.s.) in Karbala and in this way being responsible for killing him.

Yazid’s role

Yazid’s role in killing Imam Husain (a.s.)

Of course, notwithstanding everyone else who contributed to the turn of events in Karbala, Yazid’s role is unmistakable. He is the one who sought to subjugate Imam Husain (a.s.) into giving him allegiance as various historical records testify.

We read in Maqtal al-Husain of Khaarazmi:

Yazid wrote: ‘Force Husain, Abdullah b. Umar and Abdullah b. Zubair to give allegiance and don’t spare them.’

We also find in the same source:

When he (Waleed) read Yazid’s letter for him (Marwan) and consulted him in the matter and said: ‘What do you think we shall do?’ He (Marwan) replied: ‘Send for them now and ask them to give allegiance and obey us. If they accept, we will let them go but if they reject you should arrest them and strike off their heads.

This is clearly Yazid demanding allegiance and triggering the chain of events culminating in Imam Husain’s (a.s.) martyrdom. All other excuses like Shias killing Imam Husain (a.s.) and Imam Husain (a.s.) revolting against Yazid etc. have no merit and are only advanced to hide the real culprit – Yazid b. Muawiyah.

Yazid’s letter to Ubaidullah b. Ziyad (l.a.)

We read in Mataalib al-So’l:

Ibn Ziyad wrote to Husain – I have received information that you have arrived in Karbala, and Yazid has told me not to kill you, provided you accept his authority and mine.

Jalaluddin Suyuti records in Taarikh al-Khulafaa:

Yazid wrote to his governor in Iraq, Ubaidullah b. Ziyad, ordering him to fight him (Husain). Therefore, he (Ibn Ziyad) sent an army consisting of four thousand people led by Umar b. Saad b. Abi Waqaas.

Zahabi records in Siyar Aalam al-Nobala, vol.3 p. 305:

Muhammad Ibn al-Dahak narrated from his father: When Husain marched, Yazid wrote to his governor Ibn Ziyad: Husain is marching to Kufa and he is a problem of your time not of other times, your state not of other states and you not for the other governors. At that time you might be free or be slaved.’ Therefore Ibn Ziyad killed him (on Yazid’s beckoning) and sent his head to him (Yazid).

Ibn Ziyad’s own admission that he killed Imam Husain (a.s.) on Yazid’s orders

In Taarikh al-Kaamil, vol.4 p. 112, we find:

He (Yazid) wrote to Ubaidullah b. Ziyad ordering him to march towards Medina and surround (Abdullah) Ibn Zubair in Mecca.

He (Ibn Ziyad) replied: I can’t give both these things to this transgressor (Yazid), after killing the grandson of Allah’s Prophet (s.a.w.a.), I am not now going to assault the Ka’bah.

Testimony of Ibn Abbas that Yazid killed Imam Husain (a.s.)

We read in Tareekh al-Kaamil:

Ibn Abbas replied to Yazid’s letter stating: ‘… you killed Husain as well as the youths from Bani Abdul Muttalib who were beacons of guidance and famed stars; your troops marched towards them on your orders.’

Testimony of Abdullah b. Umar that Yazid killed Imam Husain (a.s.)

We read in Maqtal al-Husain:

Ibn Umar wrote to Yazid: Hasn’t your heart gone black yet? You murdered thefamily of the Prophet?

Muawiyah b. Yazid’s testimony that his father Yazid killed Imam Husain (a.s.)

Facts and figures about Imam Hussain revolution

The folder will state events connected with the Holy Revolution of Imam Hussain AS chronologically, whether these events and figures happened in Medina, before the exodus of Imam Hussain AS, in Mecca, on the way to Holy Karbala, in Karbala, or in Kufa after the martyrdom of Imam Hussain AS, his sons, householders, and companions AS. 1. In the 15th of Rajab, 60H: Moaweiah has died in Damascus, and his son the lecher Yazid may Allah curse him inherited his father caliphate throne. 2. In the 28th of Rajab 60H: a letter from Yazid arrived to the governor of Medina, ordering him to take the pledges of allegiance from Imam Hussain AS. 3. In the 29th of Rajab, 60H: Alwaleed, the governor of Medina sent a man to Imam Hussain AS. The man invited Imam Hussain to come and give pledges. In the same day, Imam Hussain AS went to visit the grave of Messenger of Allah SAWA to the last time and farewell him. After that Imam Hussain AS left Medina with his family, and a number of his companions. 4. In the 3rd of Sha’ban, 60H: Imam Hussain has arrived Mecca, and met people. 5. In the 10th of Ramadan, 60H: a letter has arrived from people of Kufa, which was handed by two men from Kufa. 6. In the 15th of Ramadan, 60H: thousands of letters have arrived to Imam Hussain AS from people of Kufa, then he sent them Muslim b. ‘Aqeel AS to check the situation there. 7. In the 5th of Shawal, 60H: Muslim b. ‘Aqeel has arrived to Kufa, Kufans welcomed him and pledged their allegiance to him. 8. In the 1st of Thi Alqu’da, 60H: a letter from Muslim b. ‘Aqeel AS, has arrived to Imam Hussain AS inviting him to come to Kufa. 9. In the 8th of Thu Alhujja, 60H: the day of the revolution of Muslim b. ‘Aqeel leading 4000 man, then they were spread and left him alone. After that he was disappeared in the house of Taw’a. In the same day, Imam Hussain in Mecca has switched hajj with Umra. Then he declaimed people, and left Mecca with 82 man of His family, and supporters, heading towards Kufa. Also, in the same day in Kufa, Hane’a b. Urwa was arrested. 10. In the 9th of Thu Alhujja, 60H: Muslim b. ‘Aqeel fought against people of Kufa, then he was captured, killed, then was thrown from the roof of Castle of Emarah. In the same day, outside Mecca, Imam Hussain met with Alfarazdaq (famous Shiite poet). 11. In the month of Thu Alhujja, 60h: Imam Hussain AS met AlHur and his army, in Manzel Shraf, or Altha’labia, or Alrohaimeia, depends on varied narrations. 12. In the month of Thu Alhujja, 60H: the news of killing Muslim b. ‘Aqeel and Qais b. Mosher has arrived Imam Hussain AS in Manzel ‘Othaib Alhajanat. 13. In the 2nd of Muharram, 61H: the arrival of Imam Hussain AS to Karbala, and erected the tents there. 14. In the 3rd of Muharram, 61H: the arrival of ‘Omar b, Sa’d to Karbala on the head of 400 man of the army of Kufa. Then he began parleys with Imam Hussain AS to force him to Surrender and pledges his allegiance. 15. In the 5th of of Muharram, 61H: the arrival of Shibth b. Reb’i to Karbala on the head of 4000 man. 16. In the 7th of Muharram, 61H: orders from Kufa have arrived to prevent water from arriving the encampment of Imam Hussain AS. Therefore he delegated 500 knight from the army of enemies, led by Amro b. Alhajjaj who controlled the water banks. 17. In the 9th of Muharram, 61H: the arrival of Shimr to Karbala on the head of 5000 man, accompanied with a letter from ‘Amr b. Sa’d ordering him to fight and kill Imam Hussain AS. In that Night Sa’d came to the camp of the Imam AS, and Imam AS asked him to ceasefire that night to allow them to supplicate and pray. 18. In the 10th of Muharram, 61 H: the battle took place between the supporters of the Imam and the army of Yazid. Later, Imam Hussain AS and his companions were martyred, the camps were looted, the holy head of the imam AS was sent to Kufa with Kholi. 19. In the 19th of Muharram, 61H: the trajectory of the army of ‘Omar b. Sa’d with the captives of AhlulBayt AS, from Karbala to Kufa, after Omar, b. Sa’d has prayed on the dead of his army and buried them, then he putted AhlulBayt AS on camels. Figures about the revolution of Karbala The importance of figures is obvious when it comes to state clearer facts about topic or event. However because of variety of historic narrators and sources about Karbala, and the events which happened before and after, we cannot depend to accurate and unanimous figures. Sometimes significant variation can be found about what being narrated about it. Despite that, showing some of the figures makes the revolution of Karbala more embodiment and clearer. Therefore the folder will present some forms and figures. 1. The raising of Imam Hussain AS lasted for 175 days, from the day he refused to pledge allegiance until the day of Ashora: - 12 days in Medina - 4 months and 10 days in Mecca - 23 days on the way from Mecca to Karbala - 8 days in Karbala from the 2nd to the 10th of Muharram 2. The areas between Mecca and Kufa which he passed by until he arrived Karbala were 18 area. 3. The distances between one area to another one was 3 leagues, and sometimes it was 5 leagues. 4. The number of area from Kufa to Damascus which AhlulBayt AS passed by as captives of war was 14 areas. 5. The number of letter which arrived from Kufa to Imam Hussain AS in Mecca, which were inviting him to come was 12000 letter. 6. The number of people who pledged their allegiance to Muslim b. ‘Aqeel in Kufa was 18000 man, or 2500, some said 40000. 7. The number of the martyrs of Abu Taleb progeny, whose names were stated in Ziyarat Alnaheia, was 17 men. Also, the number of the martyrs of Abu Taleb progeny in Karbala whose were not stated in Ziyarat Alnaheia was 13 men. As there were 3 children of Bani Hashim (Imam’s clan), therefore the total number will be 32 person. They are as following: A. Imam Hussain AS: 1 B. The sons of Imam Hussain: 2 person C. The sons of Imam Ali AS: 9 persons D. The sons of Imam Hassan AS: 4 persons E. The sons of ‘Aqeel b. Abu Taelb: 12 persons F. The sons of Ja’far b. Abu Taleb: 4 persons 8. The number of martyrs whose names were stated in Ziyarat Alnaheia Almoqadasa and other references-except Imam Hussain AS and the martyrs of Bani Hashim- was 82 person. The names of other 29 persons were narrated in the late references. 9. There were 14 slave among those martyrs. 10. The number of the heads which were divided between tribes and token from Karbala to Kufa, 78 heads divided as following: A. Qais b. Alash’ath May Allah curse him, the leader of bani Kendah: 13 heads B. Shimr b. Thi-Aljawshan, the leader of Hawazen: 12 heads C. The Clan of Bani Tameem: 17 heads D. The Clan of bani Asad: 17 heads E. The Clan of Methhej: 6 heads F. Persons from other clans: 13 heads 11. The age of Chief of Martyrs when he was martyred was 57 years. 12. The number of the wounds of Imam Hussain AS after his martyrdom: 33 stab of shafts, 34 stab of swords, and other wounds of arrows. 13. The number of participants who bruised Imam Hussains’ body with horses: 10 men 14. The number of the army of Yazid who went to fight Imam Hussain AS: 33000 man, the number was at start 22000 men as following: A. ‘Omar b. Sa’d may Allah curse him, with 6000 fighter B. Senan May Allah curse him, with 400 fighter C. ‘Orwa b. Qais May Allah, curse him with 4000 fighter D. Shimr bin Thi-Aljawshan May Allah curse him, with 4000 fighter E. Shibth b. Reb’I May Allah curse hi, with 4000 fighter F. then yazid b. Rekab May Allah curse him followed them, with 2000 fighter G. Alhusaien b. Numair May Allah curse him, with 4000 fighter H. Almazeni May Allah curse him, with 300 fighter I. Nasr Almazeni May Allah curse him, with 2000 fighter 15. In the 10th of Muharram, the Chief of Martyrs mourned 10 of his companions, declaimed in their martyrdoms, supplicated to them, and cursed their enemies. Those martyrs were: Ali Al-Akbar, Al’Abbas, AlQasim, Abdullah b. AlHassan, Abdullah the infant, Muslim b. ‘Awsajah, Habib b. Mothaher, AlHur b. yazid Alreiahi, Zohair b. Alqain, and John. Also he supplicated for Allah’s mercy up on Muslim and Hani May Allah be pleased with them. 16. Imam Hussain AS went and set next to the bodies of 7 martyers, they were: Muslim b. ‘Awsaja, Alhur, watheh Alromi, John, Al’Abbas, Ali AlAkbar, and AlQasim AS. 17. On the 10th of Muharram 3 heads of the martyrs were thrown next to Ima Hussai9n AS, they were: Abdullah b. Omair Alkalbi, ‘Amro b. Jonadah, and ‘Abis b. Abu shabib Alshakeri. 18. The bodies of 3 martyrs has been shredded to pieces, they were: Ali AlAkbar, Al’Abbas, and Abdul-Rahman b. ‘Omair. 19. The mothers of 9 martyrs were present in Karbala, and witnessed their Sons martyrdom, they were: Abdullah b. AlHussain AS -his mother Rabab, ‘Awn b. Abdullah b. Abdullah b. Ja’far- his mother Zainab AS, AlQasim b. AlHassan AS-his mother Ramlah, Abdullah b. AlHassan AS-his mother the daughter of Shalil Aljaleleiah, Abdullah b. Muslim- His mother Roqaia the daughter of Imam Ali AS, Mohamed b. Abu Sa’eed b. ‘Aqeel, ‘Amro b. Jonadah, Abdullah b. Wahab Alkalbi-his mother Om Wahab, and ‘Ali Al Akbar- his mother Lila as narrated in some narrations. 20. In Karbala 5 boys were martyred who were not adults yet, they were: Abdullah the infant, Abdullah b. Alhassan, Mohamed b. Abu Sa’eed b. ‘Aqeel, AlQasim b. AlHassan, and ‘Amro b. Junadah Alansari. 21. There were 5 of the companions of Messenger of Allah were martyred in Karbala among the companions of Imam Hussain AS, they were: Anas b. Harth AlKaheli, Habib b. Mothaher, Muslim b. ‘Awsajah, Hane’ b. ‘Orwa, and Abdullah b. Baqtar (Yaqtor) Al’omairi. 22. The number of slaves (servants) who were martyred for the sake of Imam Hussain was 15, and they are: Nasr and Sa’d the slaves of Imam Ali AS, Monjeh the slave of Imam Hussain AS, Aslam and Qareb once of the slaves of Imam Hussain too, Alharth the slave of Hamza, John the slave of Abu-thar, Rafe’ the slave of Muslim AlAzdi, Sa’d the slave of ‘Omar Alsedawi, Salim the slave of Bani Almadenah, Salim the slave of Al’abdi, Shothab the slave of Shaker, Shaib the slave of Alharth Aljaberi, and Watheh the slave of Alharth Alsalmani. Those fourteen were martyred in Karbala, except Salman the slave of Imam Hussain AS, he was sent to Basra where he was martyred. 23. Two of the companions of Imam Hussain AS were captured then were killed-martyred- they were: Sewar b. Mon’em, and Mon’em b. Thomamah Alsedawi. 24. Four companions were martyred after the martyredom of Imam Hussain AS, they were: Sa’d b. Alharth, and his brother Abu alhotof, Sowaid b. Abu Motawe’ who was injured, and Mohamed b. Abu Sa’ed b. ‘Aqeel. 25. The fathers of seven men witnessed their martyrdoms, they were: Ali AlAkbar, Abdullah b. Alhussain the infant, ‘Amro b. Junadah, Abdullah b. Yazeed , Majma’ b. ‘Aeth, and abdul rahman b. Mas’od. 26. Five women went out the camps to fight enemies or to protest against them, they were: the bondmaid of Musli b. ‘Awsajah, the mother of Wahab -the wife of Abdullah Alkalbi, the mother of Abdullah Alkalbi, the mother of ‘Amro b. Junadah, and the greatest Zainab AS. 27. The women who was martyred in Karbala was, om Wahab- the mother of wahab, the wife of Abdullah Alkalbi. 28. The women who were in Karbala are, Zainab AS, Um-Kulthom AS, Fatima AS, safeiah AS, Roqaiah AS, Um-Hane’ AS; Those six were the daughter of the commander of the faithful Imam Ali AS. Also, Fatima and Sokaina; the daughters of Imam Hussain AS. Rabab, ‘Atah, the mother of Mohsen b. Alhassan, the daughter of Muslim b. ‘Aqeel, Feza Alnobeia, the bondmaid of Imam Hussain AS, and the mother of Wahab b. Abdullah.