Muharram : मुहर्रम :कौन हैं इमाम हुसैन जिन्होंने कर्बला में दी थी कुर्बानी

During the war of Karbala, were the people who killed Imam Hussain R.A. the Yazidi? Which ummah do they belong to, Sunni, Shia, or Wahabi?

I am really happy that someone asked this question.

Here's the thing,

There were no Sunni, Shia, Wahabi branches of Islam as it is today, in those times, people were known by their native place, like there were Kufis from Kufa, Farsi from Persia etc.

So who killed Imam Hussain (A.S)?

I get this from many of Muslims that Shias are the one who killed Imam Hussain and now they're the one weeping for Him(A.S) and that is so untrue.

 So what happened exactly?

When people came to know about how brutal and tyrant Muawiya and Yazid was, they wanted someone more generous ruler like Imam Hussain to rule upon them and they wrote to Imam to come and fight for them and they'll support Him, now these people didn't wanted Imam Hussain as he was chosen by Allah and he was son of Ali just for the sake of good ruler.

There were basically three types of people in Kufa.

1. The one who really loved Imam and were ready to sacrifice their lives for Imam.
2. The one who wanted Imam as the ruler just because he is more generous than a tyrant ruler like yazid.
3. The one who wanted to support Imam because, they thought when Imam will wage a war against Yazid, they'll get a lot of booty as Yazid was an opulent ruler.

But when Yazid sent Ubaidullah ibn Ziyad as the governor of Kufa who was a cruel ruler and didn't spared life of anyone who supported Imam, the Type 2 and Type 3 people got against Imam.

There were Type 1 people in kufa who sacrificed themselves for Imam and bared a lot of pain on the consequences of supporting Imam, those were true Shia, who didn't care for their lives, and believed the Imamate as a divine order and went through all the oppression carried upon them to support the Imam.

So Type 2 and Type 3 kufis killed Imam Hussain(A.S) on the orders of Yazid.

People who killed Imam Hussain were also Muslims. Is that correct? If yes, then didn't they know he was the grandson of their Prophet?

People who killed Imam Hussain were also Muslims. Is that correct?

Yes they were from the Muslims but of course were deviated from the right path.

Nafi’ b. Hilal al-Jamali (a companion of Imam al-Husayn) was fighting on that day, reciting:

“I am al-Jamali. I believe in the religion of `Ali.”

A man called Muzahim b. Hurayth came against him, crying,

“I follow the religion of ‘Uthman.”

Nafi’ replied, “Rather you follow the religion of Satan.”

Then he attacked and killed him.

Source - al-Tabari, Ta’rikh (English translation), vol. 19, pp. 136–7

In another example, we have ‘Amr b. al-Hajjaj, when he approached the followers of al-Husayn, say to them:

“People of Kufa, stay steadfast in your obedience and unity (jama'ah). Do not have any doubts about fighting against those who have strayed from the true religion and have opposed the imam.”

Al-Husayn retorted, “‘Amr b. al-Hajjaj, are you urging the people against me? Are we the ones who have strayed from the true religion, and you the ones who have remained firm in it ? By God! If our souls were taken, and you died with your actions, you would know which of us has strayed from the true religion and who was more worthy to be roasted by Hell-fire.”

Source - al-Tabari, Ta’rikh (English translation), vol. 19, p. 137

Both these examples, and there are so many more, prove that the people who came to battle against Imam al-Husayn were from claimants of Islam.

If yes, then didn't they know he was the grandson of their Prophet?

Yes they did. This is because Imam al-Husayn made sure everyone lined up to kill him knew who he was.

He addressed them on the day of Ashura before fighting commenced. The tone of his voice was so loud that most people heard:

"People, listen to my words and do not hurry me so that I may remind you of the duties you have toward me and so that I may give you reasons for my coming to you.

If you accept my reasons, believe my words and give me justice, you will become happier through that, and you will not have any cause against me. If you do not accept my reasons and give me justice of your own accord as individuals, 'Then agree upon your affair and call your associates. Let not your affair be in darkness to you.' [Cf. Quran 10:71] Indeed my guardian is God, Who sent down the Book. He takes care of the righteous.' [Cf. Quran 7:196].(1)

The Imam continued, "Trace back my lineage and consider who I am. Then, look back at yourselves and remonstrate with yourselves. Consider whether it is right for you to kill me and desecrate my inviolability.

Am I not the son of the daughter of your Prophet, the son of the executor of his will and his cousin, the first of believers in God and the man who first believed in what His Apostle brought from his Lord? Was not Hamzah, the leader of the martyrs, my father's uncle and Ja'far at-Tayyar my own uncle? Have you not heard the Prophet of God's saying concerning myself and my brother: 'These are the two lords of the youths of the inhabitants of heaven'?

"If you believe what I am saying - and it is the truth for, by God, I have never told a lie since I learned that God hated people who told them and that those who opposed Him grieved Him ... If you still regard me as a liar, then there are still to be found people who would tell you the truth if you ask them. Ask Jabir b. Abdullah al-Ansari, Abu Said al-Khudri, Sahl b. Sa'd, Zayd b. Arqam and Anas b. Malik to tell you what they have heard from the Apostle of God concerning myself and my brother. Is this not sufficient to prevent your shedding my blood?

"If you are in doubt about this, do you have the slightest doubt that I am the son of the daughter of your Prophet? By God! There is no son of a prophet other than me among you and among the other peoples from east to west. Tell me, are you seeking retribution from me for one of your dead whom I have killed, or for property of yours that I have expropriated, or for a wound that I have inflicted?"

Dead silence reigned over the whole army and nobody uttered a word.

Source - Tabari, Ta'rikh, II, 329–330

How would you explain Ashura to someone who does not know anything about it?

By Mahmood Abu Maryam on Quora 

This article may perhaps throw some light on what Ashura was all about. It is being quoted with attribution to its source.

“The month of Muharram brings with it the memory of a sacrifice the like of which is difficult to find in the history of Islam, indeed of mankind. Imam Husayn (AS) and his family and companions emerged victorious in a battle that they seemingly lost in material terms. The cost of this victory was immense, a period of great suffering which ended for the martyrs on the tenth day, the Ashura, but was to go on for much longer for the family members who were taken captive.

Imam Husayn was the grandson of the Prophet (PBUH). He and his brother Hasan (AS) had been declared leaders of the youth of Paradise. So how could people calling themselves muslims turn to kill him? Their problem was the age old one of ignorance and greed. They were either not aware of his high merits and noble lineage or were more attracted to the worldly benefits that a successful battle against him would bring.

In order to remove any misconceptions in the minds of his opponents, the Imam addressed them on the day of Ashura before fighting commenced. The tone of his voice was so loud that most people heard, "People, listen to my words and do not hurry me so that I may remind you of the duties you have toward me and so that I may give you reasons for my coming to you.

If you accept my reasons, believe my words and give me justice, you will become happier through that, and you will not have any cause against me. If you do not accept my reasons and give me justice of your own accord as individuals, 'Then agree upon your affair and call your associates. Let not your affair be in darkness to you.' [Cf. Quran 10:71] Indeed my guardian is God, Who sent down the Book. He takes care of the righteous.' [Cf. Quran 7:196].(1)

The Imam continued, "Trace back my lineage and consider who I am. Then, look back at yourselves and remonstrate with yourselves. Consider whether it is right for you to kill me and desecrate my inviolability.

Am I not the son of the daughter of your Prophet, the son of the executor of his will and his cousin, the first of believers in God and the man who first believed in what His Apostle brought from his Lord? Was not Hamzah, the leader of the martyrs, my father's uncle and Ja'far at-Tayyar my own uncle? Have you not heard the Prophet of God's saying concerning myself and my brother: 'These are the two lords of the youths of the inhabitants of heaven'?

"If you believe what I am saying - and it is the truth for, by God, I have never told a lie since I learned that God hated people who told them and that those who opposed Him grieved Him ... If you still regard me as a liar, then there are still to be found people who would tell you the truth if you ask them. Ask Jabir b. Abdullah al-Ansari, Abu Said al-Khudri, Sahl b. Sa'd, Zayd b. Arqam and Anas b. Malik to tell you what they have heard from the Apostle of God concerning myself and my brother. Is this not sufficient to prevent your shedding my blood? (2)

"If you are in doubt about this, do you have the slightest doubt that I am the son of the daughter of your Prophet? By God! There is no son of a prophet other than me among you and among the other peoples from east to west. Tell me, are you seeking retribution from me for one of your dead whom I have killed, or for property of yours that I have expropriated, or for a wound that I have inflicted?" Dead silence reigned over the whole army and nobody uttered a word.(3)

The speech of the Imam had an effect on those hearts that still had some remnants of humanity left in them. The classic struggle between 'Ruh' and 'Nafs' began. Where goodness won, the men found themselves in the ranks of the Imam, willing to fight the enemy to certain death.

The foremost of these men was Hurr b. Yazid. A commander in Ibn Sa'd's army, he had intercepted the Imam's contingent at Dhu Husum, where he addressed the Imam, "Husayn, I remind you of God with regard to your life, for I testify that if you fight, you will be fought, and if you are fought, you will be killed."

He replied, "Do you think that you can frighten me with death? Could a worse disaster happen to you than killing me? I do not know what to say to you. I can only address you as the brother of al-Aws addressed his cousin when he met the latter as he was going to help the Apostle of God. His cousin said to him: 'Where are you going, for you will be killed?' He replied:

I will depart, for there is no shame in death for a young man whenever he intends right and strives as a Muslim, And has supported righteous men through the sacrifice of his life, abandoned the cursed and made alliance with the consecrated" (4)

These words must have resonated in Hurr's mind. A decision had to be taken before commencement of hostilities. True to the meaning of his name, Hurr opted for true freedom. Little by little he began to approach the Imam's camp. One of his tribe Muhajir b. Aws asked him, "What do you want, Ibn Yazid? Do you want to attack?" He was silent but a great shudder came over him.

Al-Muhajir said, "By God! Ibn Yazid, your behaviour is suspicious.

By God! I have never seen you act like this before. If I was asked who was the bravest of the Kufans, I would not ignore you. What is this I see in you?" Hurr answered, "By God! I am giving my soul the choice between heaven and the fire of hell. By God! I will not choose anything before heaven, even though I am cut to pieces and burnt." (5)

He whipped his horse and joined the Imam. He said, "May God accept my soul for you, son of the Apostle of God. I was the one who intercepted you and made you stop in this place... I have come repenting to my Lord for what I have done, and offering you my life as consolation so that I may die before you. Will you accept that as repentance from me?"

The Imam replied, "Yes, God will accept your repentance and forgive you... You are the free man (al-hurr) as your mother named you. You are a free man in this world and the next." (6)

The battle began. All who fought lost their lives, though what they won was worth much more. Not only did they secure a place in Paradise but they also set an everlasting example of justice and morality, of patience and sacrifice, and above all, of freedom for generations to come.

The story of Hurr is a story of this freedom - freedom from the other-than-God and from the ungodly. It is the story of hope for you and me, an opportunity to reexamine our lives to see where we stand in this world, where both the opportunity for piety and wretchedness exists. Do we obey the commandments of Islam and identify ourselves with Imam Husayn? For, as Sana'i said:

Religion is your Husayn, while desires and hopes are pigs and dogs - yet you kill the first through thirst and feed these two. How can you keep on cursing the wicked Yazid and Shimr? You are a Shimr and a Yazid for your own Husayn! (7)

References:

1. Tabari, Ta'rikh, II, 328

2. Tabari, Ta'rikh, II, 329

3. Tabari, Ta'rikh, II, 330

4. Tabari, Ta'rikh, II, 302

5. Tabari, Ta'rikh, II, 333

6. Tabari, Ta'rikh, II, 334

7. Sana'i, Diwan, 665″

Who is Imam Hussain? Why did he launch an uprising?

By Zahir Jafri on Quora 

Courtesy : https://www.quora.com/Who-is-Imam-Hussain-Why-did-he-launch-an-uprising/answer/Zahir-Jafri-2?ch=10&share=66322b5b&srid=hOPZ0

Imam Hussain is the one who launch an ultimate uprising for the sake of Truth and Justice.

Imam Hussain was the Grandson of Prophet Muhammad SAW, son of Imam Ali and Fatima Zahra the daughter of Prophet (SAW). On the 10th of Muharram on the day of Ashura when he along with all his family rose to fight against that time tyrant ruler Caliph Yazeed. Thus Hussain became a 7th century revolutionary leader who stood for social justice against Opression, tyranny and terrorism. His legacy inspires millions worldwide.

Muharram is the month in which Hussain launch an ultimate uprising against tyranny, injustice, oppression and terrorism.

Muharram is the first month of Islamic calender in which the Tragedy of Karbala occurred when the family of Prophet SAW along with grandson Hussain was brutally killed. Thus this month is the commomoration of the sacrifice of Imam Hussain and his family with his companions on the land of Karbala, Iraq.

Why did Imam Hussain (a.s.) rise up? Did Imam Hussain (a.s.) rise up only for opposing a corrupt ruler like Yazid? Which were the true dimensions of Imam Hussain's movement?

Pic: The holy shrine of Imam Hussain in Karbala, Iraq.

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

What is Muharram?

Muharram is the first month of Islamic calender in which the Tragedy of Karbala occurred when the family of Prophet SAW along with grandson Hussain was brutally killed. Thus this month is the commomoration of the sacrifice of Imam Hussain and his family with his companions on the land of Karbala, Iraq.

Imam Hussain was the Grandson of Prophet Muhammad SAW, son of Imam Ali. On the 10th of this month fall the day of Ashura when he along with all his family rose to fight against that time tyrant ruler Caliph Yazeed. Thus Hussain became a 7th century revolutionary leader who stood for social justice against Opression, tyranny and terrorism. His legacy inspires millions worldwide.

Some other facts about the month of Moharrum, I cannot say which one is lesser known or famous :

1. Prophet Mohammed’s grandson Husayn was martyred by the so called Muslim Caliph Yazid in this month. He was a saintly figure, all men from Husayn’s family were martyred, women captivated - chained sent to Syria to the Caliph’s court. This is the most important event of this month.
2. Muharrum is the first month of Islamic calendar. This calendar was introduced by Caliph Umar and Caliph Uthman suggested that this calendar should start with the month of Moharrum. See wikipedia
3. Muharrum is a month of Mourning for Shia Muslims due to the martyrdom of Imam Husayn and some ignorant Sunni / Wahabi / Salafi Muslims celebrate this month as a beginning of the Islamic New Year. Weddings / merry-making are a normal phenomenon for Sunnis / Wahabis in this month.
4. 10th of Muharrum is the day of Ashura.
5. Muharram is one of the three successive sacred (forbidden) months mentioned by the Prophet of Islam in which bloodshed / battles are forbidden, still the so called Muslims fought a battle with the grandson of Mohammed and brutally killed him!
6. Shia Muslims fast on the first day of Muharram and Sunni Muslims fast on the day of Ashura (10th Moharrum).
7. On the 3rd of Muharrum Prophet Joseph was freed from his prison. (duas.org)

Courtesy : https://www.quora.com/What-are-some-lesser-known-facts-about-Muharram

Panjetan ke Janazon ke saath kya hua ?

Paygam-e-Husain (a.s)

امام حسين عليه السلام :

چيزى را بر زبان نياوريد كه از ارزش شما بكاهد

لاتَقولُوا بِألسِنَتِكُم ما يَنقُصُ عَن قَدرِ كُم

جلاءالعيون، ج 2، ص 205

Imam Husain (as):
"Don't say with your tongue something that diminishes your worth"

Imam Husain (as):
"Apni Zabaa'n se aisa kuch na kaho jisse tumhari Qadr kam ho jaae'n"

امام حسين عليه السلام :

همانا بخشنده ترين مردم،كسى است كه به آن كه به او چشم اميد نبسته بخشش كند

 إنّ أجْوَدَ النّاسِ مَن أعطى مَن لا يَرجو

كشف الغمّة ج2 ص242


Imam Husain (AS):
"Certainly, the Most Gracious is the One who gives and does not Hope (In return)"

"Yaqeenan,  sabse zyada bakshne wala wo hay jho ataa karne ke baad, Umeed nahi rakhta"

امام حسين عليه السلام:

تجربه هاى طولانى، مايه فزونىِ عقل است

طولُ التَّجارِبِ زِيادَةٌ فِي العَقلِ

أعلام الدين صفحه 298

Imam Husain (a.s.):
"Long experiences increases intellect"

Imam Husain (as):
"Toolaani Tajoorbe Aql me Izaafaa karta hay"

امام حسين عليه السلام:

در مدت عمر، در حفظ سلامت تن بكوشيد

فَبادِروا بِصِحَّةِ الاَْجْسامِ فى مُدَّةِ الاَْعْمارِ

تحف العقول، صفحه 239

Imam Husain (as):
"During your lifetime, try to keep your body healthy"

Imam Husain (as):
"Apni Zindagi ke dauraan apne Jism ko sehatmand rakhne ki koshish kare'n"

امام حسين عليه السلام:

بدانيد كه نيازهاى مردم به شما از نعمت هاى خدا بر شماست. از آنها ملول نشويد كه گرفتار مى شويد

كشف الغمّة, ج2, ص241

Imam Husain (as):
"Know that,  needs of the people upon you are from the blessings of Allah,  don't get overwhelmed that you are caught by it"

امام حسین علیه السلام:

شکرگزاری تو بر نعمت پیشین، زمینه ساز نعمت آینده است

نزهة الناظر، صفحه 80

"Your thanksgiving for the past blessings is the foundation for the blessings in future"

"Guzree hui Nemato'n par Shukriya adaa karna,  aanewaali Nemato'n ki asaas hay"

امام حسين عليه السلام:

قناعت، مايه آسايش تن است

القُنوعُ راحَةُ الأبدانِ

ميزان الحكمه جلد9 صفحه585

"The contentment is the comfort of the bodies"

"Qana'at Jismo ke liye Sukoon kaa ba'es hay"

FORGERIES OF THE ENEMIES OF IMAM AL-HUSAYN

In Zad al-Ma’ad, ‘Allamah al-Majlisi says that it is preferable not to observe fasting on the ninth and tenth of Muharram because the Umayyads used to observe fasting on these two days in order to express delight for and to gloat over the martyrdom of Imam al-Husayn (a.s.). Having seen a good omen in the killing of Imam al-Husayn (a.s.), the Umayyads and their fans fabricated many lies against the Holy Prophet (s.a.w.a.) and falsely ascribed to him that he mentioned many merits to be the reward of those who would observe fasting on these two days. On the other hand, the Holy Imams of the Ahl al-Bayt (a.s.) are reported to have warned against observing fasting on these two days in general and on the tenth of Muhammad, the Day of ‘Ashura’, in particular.

The Umayyads - may Allah curse them - used to store up their annual nutriment in their houses on the tenth of Muharram; accordingly, Imam al-Rida(a.s.) is reported to have said, “If one refrains from arranging for any worldly benefit on the tenth of Muharram, Almighty Allah will grant him all his needs for this world and the world to come. If one considers the tenth of Muharram to be the day of his misfortune, sadness, and weeping, Almighty Allah will make the Resurrection Day the day of his delight and happiness; and he will be delighted by us in Paradise. If one considers the tenth of Muharram to be a blessed day and he thus stores up any annual nutriment on that day, Almighty Allah will not bless that which he stored up and will add him to the gang of Yazid, ‘Ubaydullah ibn Ziyad, and ‘Umar ibn Sa’d - may Allah curse them all.”

In conclusion, it is required to suspend any worldly activity on this day and to devote oneself to weeping, mourning the martyrdom of Imam al-Husayn (a.s.), recalling his misfortunes, and ordering one’s family members to hold a consolation ceremony in the same way as one may hold for his dearest people. It is also required to abstain from eating and drinking up to the last hour of the day at which one may break the abstention with a drink of water at least, without intending ritual fasting, since to observe fasting on this day is discommended except in cases of obligatory fasting, such as vow fasting and the like. It is also required not to store up anything in the houses, not to laugh, not to entertain oneself, and not to play. It is recommended, on this day, to invoke Almighty Allah to lay curse on the slayers of Imam al-Husayn (a.s.) one thousand times by saying following statement:

The summary of the aforementioned worthy essay of ‘Allamah al-Majlisi is that the reports that are ascribed to the Holy Prophet (s.a.w.a.) concerning the merits of the tenth of Muharram, the Day of ‘Ashura’, are all in all fabricated. This topic has been discussed at length by the author of Shifa’ al-Sudur at explaining the famous Ziyarat ‘Ashura’ and, precisely, the statement that reads, “O Allah, verily, the descendants of Umayyah saw a good omen in this day... etc.”

The summary of the author’s explanation is as follows: The Umayyads used to regard this day as good omen and they thus used to do many things on it.

(1) They betook as custom on this day storing up the annual nutriment considering such to achieve happiness, good livelihood, and luxury up to the next year. In order to deny this bad habit, the Holy Imams (a.s.) warned against it in many narrations.

(2) They considered the tenth of Muharram a feast day on which they would commit to the manners of celebration, such as conferring upon the family members with whatever they need, procuring new clothes, having one’s mustache cut, trimming the nails, and shaking hands with each other as well as other norms.

(3) They and their fans have been observing fasting on the tenth of Muharram after they have fabricated numerous traditions entailing the significance of observing fasting on this day.

(4) They and their fans have declared that it is recommended to supplicate Almighty Allah on this day


Hadees e Rasool ( s.a.w.a ) 

Rayyan ibn Shabeeb relates that once when he visited the Prophet's 8th Infallible Successor, Imam Reza (A.S), on the advent of Muharram, the Imam said: "O Ibn Shabeeb! Muharram is the month in which the people of the Age of Ignorance (Jahiliyya) had forbidden the committing of any oppression as well as armed conflicts. Yet, this ummah did not respect the sanctity of this month or the dignity of their own Prophet. In this month, they killed the Prophet’s offspring… God will never forgive them.

"O Ibn Shabeeb! If you wish to cry, then cry for Husain who was slaughtered like a sheep, and was killed along with the members of his household. Eighteen people were martyred along with him who had no equal on Earth. The seven heavens and the earths mourned in his martyrdom…

"O Ibn Shabeeb! If you cry for Hussein (A.S) in such a way that tears flow down your cheeks, then God will forgive all the sins that you have committed whether minor or major, whether they be a few instances or a lot…

"O Ibn Shabeeb! If you would like to meet the Honourable the Exalted God without having any sins then visit (the shrine of) Hussein (A.S).

"O Ibn Shabeeb! If you would like have the company of the Prophet in the halls of Paradise, then curse the murderers of Hussein (A.S).

"O Ibn Shabeeb! If you would like to be in the same high ranks in Paradise with us, then be sad when we are sad and be happy when we are happy."

امام حسین (ع) کے جسم کو پامال کیا

وایات بتاتی ہیں کہ جن گھوڑوں سے امام حسین (ع) کے جسم کو پامال کیا گیا وہ عرب کے مشہور گھوڑے "آواجیاع" کے طور پر جانے جاتے تھے۔ 

ان کی خصوصیات دیگر اسٹالینز ( ایک اعلیٰ نسل کے نر گھوڑے)سے بھی اعلیٰ تھیں۔

ایک محقق نے ان گھوڑوں پہ تحقیق کی تو اس کو ایک جرمن گھوڑوں کے ماہر کی کتاب "دنیا کے سب سے مضبوط اسٹالینز" ملی، جس میں لکھا تھاکہ: اسٹالینزکی ایک خاص نسل آواجیاع کے نام سے مشہور ہیں, اور ان کی خاصیت یہ ہے کہ ان کی ایک ٹاپ کا وزن 65 کلو گرام ہوتا ہے اور اس کا مقصد اس کے نیچے آنے والی چیز کوکچلنا اور پیسنا ہوتاہے"جب کہ ایک اور تحقیق کے مطابق اس کھوڑے کی ایک ٹاپ کا وزن 125 کلو گرام ہوتا ہے۔ 

پھر راوی نے کہا کہ مجھے یاد ہے کہ ابن سعد کی فوج کے ایک گھوڑ سوار نے بتایا کہ میں نے حسین کی پسلیوں کے چٹخنے اور ٹوٹنے کی آواز سنی کہ جس وقت وہ ہمارے گھوڑوں سے پامال کیے جارہے تھے۔ 

وہ لوگ جو ہم سے پوچھتے ہیں کہ ہم فاطمہ (ع) کے بیٹے کو کیوں روتے ہیں....؟؟؟

آ مسلمان تجھے بتاؤں ہم 1400 سال سے حسین (ع) کو کیوں رو رہے ہیں؟ ہماری آنکھیں خشک کیوں نہیں ہوتیں؟ ہماری آہیں تھمتیں کیوں نہیں؟ ہمارے چہرے دکھ کی تصویریں کیوں ہیں؟ ہم سیاہ پوش کیوں ہیں...؟؟؟

تاریخ بتاتی ہے کہ 10 گھوڑوں نے امام حسین (ع)کو کچلا۔ ہر گھوڑے کی 4*125کلو گرام کی ٹاپیں تھیں یعنی ہر گھوڑے کئ 500 کلو کی ٹاپیں اور اس طرح کے دس گھوڑوں کی ٹاپوں نے فاطمہ (ع) کے بیٹےکے جسد اطہر کو کچل دیا،یہ مسلمانوں نے رسول اللہ (ص) کے اس نواسے کے ساتھ کیا جس کو رسول اللہ (ص) کی بیٹی نے نازوں سے پالا تھا. 

امام زین العابدین (ع) نے فرمایا کہ: "میرے بابا کا سینہ کچل کر ان کی پشت سے لگ گیا تھا۔

جب میں ان کو دفن کرنے آیا تو ان کے جسم کا ایک حصہ اٹھاتا تھا تو دوسرا حصہ گر جاتا تھا۔ 

وا حسینا 

وا غریبا

यज़ीद के विरूद्ध हज़रत इमाम हुसैन अलैहिस्सलाम का क़याम व उसके उद्देश्य

Courtesy : http://alhassanain.org/hindi/?com=content&id=407

सन् 60 हिजरी क़मरी में मुआविया के मरने के बाद उसका बेटा यज़ीद शाम के सिहासन पर बैठा और उसने स्वयं को पैग़म्बर का उत्तराधिकारी घोषित किया। सत्ता पाने के बाद उसने इस्लामी मान्याताओं को बदलने और क़ुरआन के आदेशों का विरोध करने के साथ साथ मानवता विरोधी कार्य करने भी शुरू कर दिये। इमाम हुसैन ने जब यज़ीद को इस्लाम विरोधी कार्य करते देखा तो सन् (61) हिजरी में यज़ीद के विरूद्ध क़ियाम (क़ियाम अर्थात किसी के विरूद्ध संघर्ष करना) किया। हज़रत इमाम हुसैन अलैहिस्सलाम ने अपने क़ियाम के उद्देश्यों को आपने प्रवचनो में इस प्रकार स्पष्ट किया कि----

1—             जब शासकीय यातनाओं से तंग आकर हज़रत इमाम हुसैन अलैहिस्सलाम मदीना छोड़ने पर मजबूर हो गये तो उन्होने अपने क़ियाम के उद्देश्यों को इस प्रकार स्पष्ट किया। “ मैं अपने व्यक्तित्व को चमकाने या सुखमयी जीवन यापन करने या उपद्रव फैलाने के लिए क़ियाम नहीं कर रहा हूँ। बल्कि मैं केवल अपने नाना (पैगम्बरे इस्लाम) की उम्मत (इस्लामी समाज) में सुधार हेतु जा रहा हूँ तथा मेरा निश्चय मनुष्यों को अच्छाईयों की और बुलाना व बुराईयों से रोकना है। मैं अपने नाना पैगम्बर व अपने पिता इमाम अली की शैली पर चलूँगा। ”

2—             एक दूसरे अवसर पर कहा कि “ ऐ अल्लाह तू जानता है कि हम ने जो कुछ किया वह शासकीय शत्रुता या सांसारिक मोहमाया के कारण नहीं किया। बल्कि हमारा उद्देश्य यह है कि तेरे धर्म की निशानियों को यथा स्थान पर पहुँचाए तथा तेरी प्रजा के मध्य सुधार करें ताकि तेरी प्रजा अत्याचारियों से सुरक्षित रह कर तेरे धर्म के   सुन्नत व वाजिब आदेशों का पालन कर सके। ”

3—             जब आप की भेंट हुर पुत्र यज़ीदे रिहायी की सेना से हुई तो आपने कहा कि    “ ऐ लोगो अगर तुम अल्लाह से डरते हो और हक़ को   हक़दार के पास देखना चाहते हो, तो यह कार्य अल्लाह को प्रसन्न करने के लिए बहुत अच्छा है। हम अहलेबैत ख़िलाफ़त पद के, अन्य अत्याचारी व व्याभीचारी दावेदारों की अपेक्षा सबसे अधिक हक़दार हैं। ”

4—             एक अन्य स्थान पर कहा कि हम अहलेबैत शासन के उन लोगों से अधिक हक़दार हैं जो शासन कर रहे है।  

         इन चार कथनों में जिन उद्देश्यों की और संकेत किया गया है वह इस प्रकार हैं-------

1-      इस्लामी समाज में सुधार।

2-      जनता को अच्छे कार्य करने का उपदेश।

3-      जनता को बुरे कार्यो से मना करना।

4-      आदरनीय पैगम्बर व आदरनीय अली की कार्य शैली को किर्यान्वित करना।

5-      समाज को शांति व सुरक्षा प्रदान करना।

6-      अल्लाह के आदेशो के पालन हेतु भूमिका तैयार करना।

नोट--यह समस्त उद्देश्य उसी समय प्राप्त हो सकते हैं जब शासन की बाग़ डोर स्वंय इमाम के हाथो में हो जो कि इसके वास्तविक अधिकारी हैं। अतः इमाम ने स्वंय कहा भी है कि शासन हम अहलेबैत का अधिकार है न कि शासन कर रहे उन लोगों का जो अत्याचारी व व्याभीचारी हैं।  
इमाम हुसैन अलैहिस्सलाम के क़ियाम के परिणाम

1-      बनी उमैया के वह धार्मिक षड़यन्त्र छिन्न भिन्न हो गये जिनके आधार पर उन्होंने अपनी सत्ता को शक्ति प्रदान की थी।

2-      बनी उमैया के उन शासकों को लज्जित होना पडा जो सदैव इस बात के लिए तत्पर रहते थे कि इस्लाम से पूर्व के मूर्खता पूर्ण प्रबन्धो को क्रियान्वित किया जाये।

3-      कर्बला के मैदान में इमाम हुसैन की शहादत से मुसलमानों के दिलों में यह चेतना जाग्रत हुई कि हमने इमाम हुसैन की सहायता न करके बहुत बड़ा पाप किया है।

इस चेतना से दो चीज़े उभर कर सामने आयीं, एक तो यह कि इमाम की सहायता न करके जो गुनाह (पाप) किया उसका परायश्चित होना चाहिए। दूसरे यह कि जो लोग इमाम की सहायता में बाधक बने थे, उनकी ओर से लोगों के दिलो में घृणा व द्वेष उत्पन्न हो गया।

इस गुनाह के अनुभव की आग लोगों के दिलों में निरन्तर भड़कती चली गयी। तथा बनी उमैया से बदला लेने व अत्याचारी शासन को उखाड़ फेकने की भावना प्रबल होती गयी।

अतः तव्वाबीन   नामक समूह ने अपने इसी गुनाह के परायश्चित के लिए क़ियाम किया ताकि इमाम की हत्या का बदला ले सकें।

4-      इमाम हुसैन के क़ियाम ने लोगों के अन्दर अत्याचार का विरोध करने के लिए

प्राण फूँक दिये। इस प्रकार इमाम के क़ियाम व कर्बला के खून ने हर उस बाँध को तोड़ डाला जो इन्क़लाब (क्रान्ति) के मार्ग में बाधक था।

5-      इमाम के क़ियाम ने जनता को यह शिक्षा दी कि कभी भी न किसी के सम्मुख झुको न अपने व्यक्तित्व को बेंचो । शैतानी ताकतों से लड़ो व इस्लामी सिद्धान्तों को क्रियान्वित करने के लिए प्रत्येक चीज़ को नयौछावर कर दो।

6-      समाज के अन्दर यह नया दृष्टिकोण पैदा हुआ कि अपमान जनक जीवन से सम्मान जनक मृत्यु श्रेष्ठ है।

 

 

 

यज़ीद के विरुद्ध हज़रत इमाम हुसैन अलैहिस्सलाम का क़याम व उसके उद्देश्य: एक विस्तृत अध्ययन

#### पृष्ठभूमि
हज़रत इमाम हुसैन अलैहिस्सलाम का क़याम इस्लाम के इतिहास में एक महत्वपूर्ण मोड़ है। 680 ईस्वी (61 हिजरी) में यज़ीद इब्न मुआविया के शासन ने इस्लामिक दुनिया में अत्याचार और भ्रष्टाचार को बढ़ावा दिया। यज़ीद के शासन ने इस्लामिक सिद्धांतों का उल्लंघन किया और इस्लामी न्याय और नैतिकता को विकृत किया। ऐसी स्थिति में, हज़रत इमाम हुसैन अलैहिस्सलाम ने सत्य और न्याय की रक्षा के लिए खड़े होने का निर्णय लिया।

#### कर्बला का सफर
मदीना से कर्बला तक का सफर हज़रत इमाम हुसैन के लिए एक आध्यात्मिक और नैतिक संघर्ष था। उन्होंने मदीना छोड़कर कूफा की ओर जाने का निर्णय लिया, क्योंकि उन्हें वहां के लोगों से समर्थन की उम्मीद थी। हालांकि, उनके रास्ते में यज़ीद की सेना ने उन्हें रोक दिया और वे कर्बला के मैदान में घिर गए।

#### कर्बला की घटना और शहादत
कर्बला की घटना 10 मुहर्रम 61 हिजरी को हुई। हज़रत इमाम हुसैन और उनके वफादार साथियों ने यज़ीद की बड़ी सेना के खिलाफ वीरता से लड़ाई लड़ी। इस लड़ाई में, हज़रत इमाम हुसैन, उनके परिवार के सदस्य और अन्य साथी शहीद हो गए। यह संघर्ष न केवल एक सैन्य संघर्ष था, बल्कि यह इस्लामी सिद्धांतों और न्याय की रक्षा के लिए एक महान बलिदान था।

#### क़याम के उद्देश्य
1. **न्याय और सत्य की रक्षा**: हज़रत इमाम हुसैन का उद्देश्य था कि वे यज़ीद के अत्याचार और भ्रष्टाचार के खिलाफ खड़े होकर न्याय और सत्य की रक्षा करें। उन्होंने अपने क़याम के माध्यम से यह संदेश दिया कि किसी भी प्रकार के अन्याय के खिलाफ खड़ा होना आवश्यक है।

2. **इस्लामी सिद्धांतों की पुनर्स्थापना**: यज़ीद के शासन में इस्लामी सिद्धांतों का उल्लंघन हो रहा था। हज़रत इमाम हुसैन ने अपने क़याम के माध्यम से इस्लाम के असली मूल्यों और सिद्धांतों को पुनर्स्थापित करने का प्रयास किया।

3. **मानवता के मूल्यों की प्रेरणा**: हज़रत इमाम हुसैन का क़याम मानवता, साहस और बलिदान के मूल्यों को जीवंत करता है। उनका बलिदान हमें यह सिखाता है कि सत्य और न्याय की रक्षा के लिए किसी भी कीमत पर खड़ा रहना आवश्यक है, चाहे इसके लिए कितनी भी बड़ी कुर्बानी क्यों न देनी पड़े।

#### कर्बला का प्रभाव और महत्व
कर्बला की घटना ने इस्लामिक दुनिया में एक स्थायी प्रभाव छोड़ा है। यह घटना न केवल इस्लामी मान्यताओं की रक्षा का प्रतीक है, बल्कि यह न्याय, सत्य और मानवता के मूल्यों की पुनर्स्थापना का भी प्रतीक है। हर वर्ष मुहर्रम के महीने में, मुसलमान हज़रत इमाम हुसैन की याद में मातम मनाते हैं और उनके बलिदान को याद करते हैं। यह परंपरा हमें यह याद दिलाती है कि अत्याचार के खिलाफ खड़ा होना और सत्य के लिए संघर्ष करना हमारी जिम्मेदारी है।

#### निष्कर्ष
हज़रत इमाम हुसैन अलैहिस्सलाम का क़याम एक महान प्रेरणा स्रोत है। उनका बलिदान इस्लामी इतिहास में एक महत्वपूर्ण अध्याय है जो हमें सत्य, न्याय और मानवता के मूल्यों को अपनाने की प्रेरणा देता है। करबला की घटना और हज़रत इमाम हुसैन का बलिदान हमें यह सिखाता है कि सत्य और न्याय की रक्षा के लिए हमें हमेशा तैयार रहना चाहिए। यह क़याम और बलिदान हमें अत्याचार और अनैतिकता के खिलाफ खड़े होने की प्रेरणा देता है, चाहे इसके लिए कितनी भी बड़ी कुर्बानी क्यों न देनी पड़े। हज़रत इमाम हुसैन का क़याम और उनका बलिदान आज भी हम सभी के लिए एक महान प्रेरणा है और हमें इस्लाम के असली मूल्यों की रक्षा के लिए प्रेरित करता है।

Imam Hussain A.S kay Qatil kon thay | Kya Shion ney Imam Hussain ko shaheed kiya

Hazrat Jafar al-Tayyar’s (a.s.) martyrdom and mourning over Imam Husain (a.s.)

Critics of mourning (azadari) level the following charges in support of their claims:

1. Weeping over dead is bidah (innovation) and there is no evidence of mourning from the Prophet’s
   (صلّى اللّه عليه و آله‏ و سلّم)

2. Weeping is the cause of punishment for the person inside the grave.

3. Food distributed to the mourners is innovation and has no place in Islam. In the least it is a waste of resources.

Reply

There is a reply to all the objections in a single event – the martyrdom of Hazrat Jafar al-Tayyar (عليه السلام)– cousin of the Prophet (صلّى اللّه عليه و آله‏ و سلّم).

Hazrat Jafar Ibn Abi Talib (عليه السلام) was the Holy Prophet’s (صلّى اللّه عليه و آله‏ و سلّم) first cousin. He was among the standard bearers of the Muta battle, where he eventually embraced martyred. As soon as the Holy Prophet (صلّى اللّه عليه و آله‏ و سلّم)  was informed of his martyrdom, he rushed to meet his sons.

When the Holy Prophet (صلّى اللّه عليه و آله‏ و سلّم) entered Jafar’s house, he called them aside and kissed them so that his eyes were soaked with tears.

When Jafar’s wife (Asma) witnessed this, she realized it must have something to do with her husband. So she asked: May my father and mother be ransom on you! Is there any news of Jafar and his companions?

He (صلّى اللّه عليه و آله‏ و سلّم) said: Yes, today he has been martyred.

Asma cried loudly and women surrounded her. Hazrat Fatima Zahra (s.a.) entered the house and exclaimed while weeping: ‘Alas, my uncle!’

Prophet (صلّى اللّه عليه و آله‏ و سلّم) said: Mourners should weep over the likes of Jafar.

• Musnad Ahmad Ibn Hanbal v 6 p 370 trad 27,131
• Al-Seerah al-Nabaviyyah v 5 p 31
• Al-Seerah al-Halabiyyah v 2 p 790

Waqedi narrates:

After the martyrdom of Jafar Ibn Abi Talib (عليه السلام) when Prophet (صلّى اللّه عليه و آله‏ و سلّم) entered the house of his daughter Hazrat Fatima Zahra (s.a.), he saw her weeping: ‘O my beloved uncle!’

He (صلّى اللّه عليه و آله‏ و سلّم) said: Women should mourn over Jafar in such a way.

Then he (صلّى اللّه عليه و آله‏ و سلّم) instructed: Prepare food for Jafar’s family and feed them.

• Al-Maghazi v 2 p 214

Comprehensive reply to the skeptics

Traditions and reports related to Hazrat Jafar al-Tayyar’s (عليه السلام) martyrdom are conclusive in deriving the following points:

• Weeping over dead is Sunnah of Prophet (صلّى اللّه عليه و آله‏ و سلّم).

• Not only did the Prophet (صلّى اللّه عليه و آله‏ و سلّم) himself mourn the dead, he was just as eager to see others mourn the dead. Hence, the instruction to mourn the likes of Jafar.

• A Sunnah is opposite of bidah (innovation), hence if weeping is Sunnah, then it cannot be bidah. In fact, stopping the Muslims from mourning is bidah.

• Contrary to the claims of the skeptics, weeping over the dead is not cause of punishment for the person inside the grave. Would the Holy Prophet (صلّى اللّه عليه و آله‏ و سلّم) legitimize weeping over Jafar al-Tayyar (عليه السلام) and indirectly punish his own cousin. The punishment over mourning relates to the dead from the disbelievers.

• Feeding the mourners is a Sunnah of the Prophet (صلّى اللّه عليه و آله‏ و سلّم). Hence to dismiss the food as innovation or needless expenditure amounts to replacing the Prophet’s Sunnah with one’s own opinion.

The Truth About Imam Husain’s Revolution

Different phenomena vary as to their realities. Similarly, every uprising or revolt is unique as to the truth/s underlying its eruption [and eventual success or otherwise]. In order to understand a particular matter, or a state of affairs, you should know the deeper reasons underling its existing form and the characteristics that gave it that specific appearance. You should also be conscious of the material causes of that matter, or issue, i.e. its constituents or ingredients. In other words:
The forces/causes that produced the revolt or uprising, which signify its truth are called “the causes at work”.
The nature of the revolt and its goals represent “its intents and purposes”.
The actual action plan, implementing it, and all what goes with it represent “its material causes”.
The end result that the revolt has come to produce represents its “overall picture”.
[Applying these parameters], was Imam Hussain’s uprising a result of an angry outburst?
Islam is different from some other movements for change or reform that took place as a result of certain circumstances that in turn led to eruptions.
Dialectics, for example, encourages heightening disagreements, inciting discontent, and showing opposition even for genuine reforms in order to bring things to a head on collision, i.e. an explosive revolution, not a conscious one.
Islam does not subscribe to these types of revolutions. The history of most Islamic revolts or uprisings speaks of the rationale behind such revolts, in that they came as a result of a complete understanding of the status quo they were determined to change. Thus, Imam Hussain’s revolt was not a result of an angry outburst, prompted by the pressures exerted by the Umayyad rule, especially during the reigns of Mu’aawiyah [the founder of the dynastic rule], and his son, Yezid.
Rather, it was a very well calculated move. What substantiates the position the Imam (a.s.) took in this regard was the letters he exchanged with both the men; and the sermons he gave on different occasions, especially that one he addressed the Companions of the Prophet (s.a.w.) in Mina, [in present day Saudi Arabia] with. All this evidence points in the direction of one conclusion. That is, the Imam was fully aware of what he was intending to do, viz. taking on the ruling establishment. His revolt was free from any angry reaction; rather, it was a purely Islamic uprising.
Looking at Imam Hussain’s revolt from another perspective, i.e. the way he was treating his followers, one can only come out with one conclusion. He was determined not to let the feelings of his companions run high, in a bid to avoid his revolt’s earning any description of an explosive one. Of this strategy was his repeated attempts to appeal to his companions to leave his company, with a view to sparing them the fate that was awaiting them all, i.e. him included. He used to remind them every now and then that they should not expect any materialistic gain in their march, other than definite death. After he commended his companions, describing them as among the best of friends, he pleaded with them one last time, i.e. on the eve of the 10th of Muharram, [62 AH, 680 CE], to leave if they so wished, making it clear to them that they would be safe, for the Umayyad’s were after his head alone.
You can hardly find a leader who aspires to utilize the dissatisfaction of his people to push them to revolt who talks in the same way Imam Hussain (a.s.) was talking to his companions. It is true that he was responsible for outlining to them their religious duty to rise against the despotic rule, in that resisting injustice and repression is such an obligation they have to discharge, yet he was seeking that his companions would discharge their responsibility of their own accord, i.e. without coercion.
That was why he reiterated to them to melt away from the battlefield under the cover of darkness because the enemy was not going to pursue them had they taken flight, nor had he wanted to force them to fight. He further advised them that he would absolve them from their oath of allegiance to him, should they have chosen to forsake him, in that he left it to their own consciences. That is, whichever way they decided, it had to be dictated by siding with the right, i.e. without compulsion, either from him or from the enemy. It would be their own choice alone. However, their decision to remain with the Imam gave the martyrs of Kerbala the high regard they are held with.
To draw a comparison between the position taken by Imam Hussain (a.s.) and Tariq bin Ziyad in the battle of Jabal Tariq [the Rock of Gibraltar], we would say that what Ibn Ziyad resorted to of action is symptomatic of a leader with a politician’s mentality, whereas Imam Hussain was conscious not to force the fight on his comrades in arms.
What Ibn Ziyad did was to burn all the food supplies save that which could sustain his troops for twenty-four hours. He then addressed them in a sermon to the effect that they had no choice but to win the battle, making it clear that if they did not win, the result would be one of two: They would either be routed by the army of the enemy or got drowned in the sea, should they have chosen to flee. In contrast, Imam Hussain (a.s.) left the choice to the small band of his followers to engage the enemy in combat or turn back, for neither the enemy nor he were coercing them to fight.

Indeed, the Imam’s revolt had its roots in the complete understanding, by all parties of his camp, of its inevitability. Thus, it should not be described as though it were brought about by a disgruntled man. This responsible revolt had a multiplicity of factors, in that it was neither a single entity nor a single-aim movement.

Among the differences that exist between matters of the physical world and the social one is that in the material world minerals always demonstrate a single essence. For instance, you cannot find, as a raw material, gold and copper in a single entity. In contrast, in social phenomena, it is quite possible that a single phenomenon might demonstrate a variety of realities and essences. Man is such a wonder because he can boast several essences at the same time.

Imam Hussain (A.S) Revolution's Results

What had Imam Husayn's revolution meant in history? Some people who are not familiar with its motives, innocently inquire about its results. Others have even questioned the wisdom of striking at a mighty force like the Umayyads, which was fatal. Although the revolution's motives have already been discussed, a brief review of the changes in the Muslim World after Imam Husayn's revolution is appropriate;

1. Murdering Imam Husayn (as) the grandson of the Prophet (S) was a great shock to the whole Muslim world. This is not to mention the way he was murdered or the treatment given to his family who had the highest esteem and respect of all Muslims. Consequently, all Muslims dissociated themselves from the Umayyad's deeds and policies. Indeed, who wants to share in the certain curse upon those who murdered the family of the Prophet?

Thus, this revolution had done the task of unveiling the Umayyad's un-Islamic character to the general public and left no doubt in any person's heart about the Umayyad's substance.
Therefore, the concepts which the Umayyad's were propagating in order to distort the ideals of Islam found no listening ear any longer, diverting the Umayyad's mischief of changing Islamic concepts and ideals.

2. Imam Husayn's revolution set a lively example as to the duty of Muslims in such conditions. It had deeply penetrated peoples’ hearts and produced great pains within them for not doing their Islamic duty. This feeling which pained people all the time transformed into repentance and then to an open revolt against the Umayyad's regime. Thus, the revolution provided the stimulant to move their spirit and set it in a dynamic movement. Indeed, the Islamic movement was put to a new gear throughout the rest of the Islamic history.

A series of revolutions manifesting Imam Husayn's revolutionary spirit and reforms emerged at successive intervals. Tawabeen's revolution took place immediately after Karbala's tragedy. Another revolution at Madina was aiming at doing away with the Umayyads deviated regime. Al-Mukhtar Al-Thaqafi led another revolution which stormed the Umayyad's regime in Iraq and he was able to punish all principal collaborators in the campaign against Imam Husayn in Iraq. Mitraf ibn Al-Mughira's revolution against Hajjaj and Abdul Malik was another result.
However, there were a chain of revolutions in all parts of the Muslim world which eventually did away with the Umayyad's regime. Imam Husayn's revolution was the principal slogan of the revolutionaries against the Umayyad's. The Abasides came and soon their conduct was exposed as not that which the family of the Prophet was advocating. They realized that the revolution’s results were stolen and before they could do anything, the main personalities which carried the revolt through were treacherously eliminated by murder, poison and imprisonment.
The attempts to restore Islamic conduct have never ceased throughout Islamic history. Bitter experiences and intermittent material failures are natural results of struggle. Most importantly is the triumph of the Islamic spirit against intimidation and attempts to obscure its shining face and glory. A ceaseless revolution in Muslim lives is a reality, which the enemies of Islam failed to extinguish.

The secret key of this blessed revolution lies in the firm faith in God, the unshakable conviction, which puts material supremacy and gain in an inferior position to God's satisfaction. These ideals were demonstrated by Imam Husayn when the Muslims were in need of such an example most.
The revolution of Imam Husayn was not solely for changing a government, if it was so, then it would be wrong to call it a revolution. Imam Husayn was advocating a drastic change in the social set up, the economic and political structures and refining Islamic concepts from foreign ideas which had crept into Muslims' minds and thoughts.

Imam Husayn wanted to change the life of Muslims to be in conformity with Islamic laws and ideals. Indeed, this explains one main reason for why Imam Husayn was let down by the tribes of Kufa after being promised support, and his call was ignored by the rest of the Muslim world. Hence, a revolution means a drastic change in one's life or the collective life when applied to a large scale.

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