The Story of Karbala

By Ayatolla Ali Nazari Munfarid and Muktar B. Abi Ubayda Thaqati

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

—the prayer of the Imam-Husayn (AS) on the Day of Ashura

• Language: English
• Publisher: AuthorHouse
• Release date: Jun 20, 2019
• ISBN: 9781546247647

Ayatolla Ali Nazari Munfarid

Sayyid Hussein Alamdar, PE, holds a MSCE from the University of South Carolina, at Columbia, South Carolina. He served Duke Power Company, Charlotte, North Carolina, from 1971 to 1982. In 1983, he was invited to join the Water and Power Co in Tehran, where he served as a project manager for hydroelectric projects until 2003. During his stay in Iran for twenty years (1983–2003), in addition to his engineering responsibilities, he was blessed with the divine grace of also attending Islamic seminary under the able tutorship of Ayatollah Seyed Mohammad Taqi Hakim Shooshtari and Hajj Aghai Ali Solemani Aashtiani in Tehran. He also founded the Ahl al-Bayt Islamic Cultural Services (AICS) of USA to accomplish the following exalted objectives to publish the Uloom & Mu’arif of Ahl al-Bayt (AS). It has been narrated that Imam al-Rida (A.S) has said to one of his followers, “May Allah bless the servant who keeps our vicegerency (vilayat) alive through publication of our learning (mu’arif) and knowledge (uloom).” Alamdar has translated the following books; some of them are also available on the internet at www.Al-Islam.org, Islamic Library Project of Stanford University California (USA). His translated books are also being published by the AuthorHouse of Bloomington, Indiana, USA, and are being marketed through Amazon.com and Barnes and Nobles as a hardcopy, softcopy, and kindle book. 1. Self Building (Khud Sazi wa Tahzib wa Tazkiyeh Nafs): Ayatollah Ibrahim Amini 2. Truth and Falsehood: Martyr Ayatollah Murtaza Mutaheri (RA) 3. Discourse of Patience: Grand Ayatollah Seyed Ali Khamenie 4. Profundities of the Prayer: Grand Ayatollah Seyed Ali Khamenei 5. Spiritual Journeys of the Mystics (Saluk-e-Arifan): Grand Ayatollah Malaki Tabrizi (RA) 6. Etiquette of the Holy Month of Ramadan: Grand Ayatollah Malaki Tabrizi (RA) 7. Radiance of Vicegerency (Frooghe-e-Vilayat): Grand Ayatollah J'afar Sobhanie 8. Shi'i Replies to Wahabi Questions: Grand Ayatollah J'afar Sobhanie 9. The Story of Karbala: Ayatollah Ali Nazari Munfarid 10. How to Bridge the Generation Gap: Ayatollah Seyed Muhammad Taqi Hakim 11. Imam al-Zain al-A’abedin (AS): Seyed Munthir Hakim 12. Imam al-Baqir (AS): Seyed Munthir Hakim 13. Biography of Ash Sharif ar-Radi: Muhammad Ibrahim Nejad 14. History of the Holy Mosque of Jamkaran 15. Translation of the Death-Will (Vasiyat Nameh) of Grand Ayatollah Seyed Muhammad Rida Golpaygani 16. Every Must Know (Hame Bayad Bedanand): Ayatollah Ibrahim Amini 17. Fatimeh al-Zahra (SA): Seyed Munthir Hakim 18. Imam Jafar al-Sadiq (AS): Seyed Munthir Hakim

Book preview

© 2019 Sayyid Hussein Alamdar. All rights reserved.

No part of this book may be reproduced, stored in a retrieval system, or transmitted by any means without the written permission of the author.

Published by AuthorHouse 06/20/2019

ISBN: 978-1-5462-4766-1 (sc)

ISBN: 978-1-5462-4765-4 (hc)

ISBN: 978-1-5462-4764-7 (e)

Library of Congress Control Number: 2018907266

Any people depicted in stock imagery provided by Getty Images are models,

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Certain stock imagery © Getty Images.

Because of the dynamic nature of the Internet, any web addresses or links contained in this book may have changed since publication and may no longer be valid. The views expressed in this work are solely those of the author and do not necessarily reflect the views of the publisher, and the publisher hereby disclaims any responsibility for them.

The Holy Prophet (SAW) has said: ‘I am leaving two heavy trust among you—The Book of God and my Ahl al-Bayt—until you remain attached to these two, you would never be deviated. Verily these two would never be separated from each other until they see me at the Fountain of Kauther.’

—Sahih Muslim v.7, p-122; Sinnan Darmi v.2, p-432; Masnad Ahmad v.3, p-14, 17, 26; v. 4, p-371; v. 5, p-182, 189; Musadarik Hakim, v. 3, p-109, 148, 533.

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Acknowledgment

I have known Sayyid Hussein Alamdar for several years, what can I say about him? He is an element that does not need recognition. A tradition narrated to our great Holy Prophet (SAW) that said: People are like metals, such gold and silver, by one look you can recognize and at least guess the gold from other metals. Today, the languages that have established themselves in benefiting from Islam, are definitely Arabic and the second language I say is Persian, we have a great flow of information from Islam, it is an eternal spring, truly as a great eternal spring, but who is going to carry that knowledge to other non Arabic or Persian speakers? Usually if you see a book in Arabic, chances are you see it in Persian, you seldom see them in other languages. Since unfortunately very little of that spring is going to Europe or the West, or let us say to English speaking nations. Not only that, but because of the ignorance about Islam, the media, is fighting forcefully to destroy this spring and to distort the beautiful picture of Islam, as a matter fact, the TV and other media became so successful that today a Muslim is looked at as a guilty terrorist, even though the law said: A man is innocent until proven guilty!

Mr. Alamdar, bravely at this era—the era of such a media (and other means of fight) is going single handedly against this huge flow. He is exerting all of his efforts, time, and using his pen to spread the traditions of his grand fathers, fourteen precious, errorless and infallibles imams (AS) to the English speaking populations. At the time that I met him, his reputation had already reached me, the translation of the book of Imam Husain (AS) was already published and spread, since then determinedly and diligently, writing about the progeny of the Holy Prophet (SAW), books as the lives of the Imams (AS). Also translations of the books that will lift your spiritual life to the moral life and rise your spirit to the highest level, after all, the spiritual life is far more important than the physical life, although both are important, yet the body has a due date on it and will expire at a certain specific time but, but the spirit has an eternal life as God said in many verses in the Holy Qur’an.

These books are:

1. Radiance of Vicegerency (Froogh-e-Vilayat): Grand Ayatollah J’afar Sobhanie 2. Fatimeh al-Zahra (SA) 3. Imam Zain al-A’abedin (AS) 4. Imam Muhammad al-Baqir (AS) 5. Imam J’afar al-Sadiq (AS): Hujjatul Islam Wal Muslimin, Sayyid Munthir Hakim 6. Self Building 7. What Everyone Must Know About Islam?: Ayatollah Ibrahim Amini 8. Truth and Falsehood and Renaissance of Islamic Thought: Martyr Ustad Murtaza Motaheri (RA) 9. The Story of Karbala: Ayatollah Ali Nazari Munfarid 10. Biography of Sayyid Razi: Hujjatul Islam Wal Muslimin Muhammad Ibrahim Nejad 11. Etiquettes of the Holy Month of Ramadan (Suluk-e-Aarifan): Grand Ayatollah Javad Agha Maliki Tabrizi (RA) 12. Importance of Patience and Prayer 13. A 250 years Old Human Being 14. Letters to the Western Youths, Including a Masterpiece of Cultural Reflections from the Land of Glory and Beauties—I.R. Iran: Grand Ayatollah Sayyid Ali Khamenei 15. How to Bridge the Generation Gap?: Ayatollah Sayyid Muhammad Taqi Hakim, 16. History of the Holy Mosque of Jamkaran.

I think these books should be read, whether, they are the lives of the Impeccable Imams (AS), the models and the perimeters of our lives to be followed, or the moral issues, Mr. Alamdar is greatly needed in this field of translation. May God accept and give him the strength to continue this deed.

Dr. M. Jowad Al-Ansari

Clinical Pastoral Psychology, Detroit, MI (USA)

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Dedication

In the Name of Allah, the Beneficent, the Merciful

O Allah it was Thou grace and blessing upon this unworthy servant to be able to translate The Story of Karbala, from Persian into English. If this insignificant work deserves to earn Your reward, bestow it upon my parents. Distinguish them with the best distinctions, which Thou have conferred upon the parents of Thy true-believing servants. O! Most Merciful.

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And lower unto them the wing of submission through mercy, And say: ‘My Lord! Have mercy on them both as they did care for me when I was little."

—The Holy Qur’an (17:24).

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The Message of Grand Ayatollah Makarim Shirazi

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In the Name of Allah, the Beneficent, the Merciful

Dear Mr. Alamdar:

A lot of important books have been written about the History of Karbala and the Martyrdom of the Lord of Martyrs, Imam Husain (AS) and his worthy companions. Which could make all the interesting readers thoroughly aware and knowledgeable about this great historical event. The present book: The Story of Karbala," written by Hujjatul Islam Nazari Munfarid is one of those precious and valuable books, which deserves to be recommended for the interested readers. May Allah bestow His grace upon all the Muslims of the world to take inspiration from the history of that honorable Imam, to strive, endeavor and sacrifice for the defense of Islam, Holy Qur’an and the School of Ahl al-Bayt’s (AS) with best of their Abilities.

May Allah bestow upon you His grace to strive for attaining His pleasure."

Nasir Makarim Shirazi

Safar 19, 1421, May 24, 2000, Qum, I.R. Iran

Contents

1. Translator’s Foreword

1.1. Introduction

1.2. Various Aspects of Uprising

1.3. Islamic Government of the Holy Prophet (SAW)

1.4. Imamat vs. Kingdom

1.5. Imam Husain’s (AS) Noble Conduct

1.6. Continuity of Ashura Movement

1.7. Translation

2. Biography of the Author

3. Few Words about the Book

3.1. Style of Writing

3.2. Special Features of the Book

3.3. Name of the Book

3.4. An Important Reminder

4. Preface

4.1. The Holy Prophet (SAW) and Imam’s (AS) Birth

4.2. Naming Ceremony

4.3. His Character

4.4. His Personality

4.5. Imam’s (AS) Features in the Holy Qur’an

4.6. Imam’s (AS) Features in the Traditions

4.7. Prophecies of His Martyrdom

Part I   From Medina to Medina

5. In Medina

5.1. Letters from the Kufans

5.2. J’ada b. Habira’s Sons

5.3. Imam’s (AS) Letter to the Kufans

5.4. Hujr b. Adi Kindi’s Martyrdom

5.5. Criticism of Mu’awiya

5.6. Umro b. Hamaq Khiz’ai’s Martyrdom

5.7. Mu’awiya’s Deceit

5.8. Changing of Governmental System

5.9. Mu’awiya’s Letter to Imam (AS)

5.10. Imam’s (AS) Reply to Mu’awiya

5.11. Gathering in Mecca

5.12. Arrival of Delegations Near Mu’awiya

5.13. Ahnaf b. Qays

5.14. Letter to the Governor of Medina

5.15. Mu’awiya’s Journey to Medina

5.16. Meeting with A’isha

5.17. Mu’awiya’s Journey to Mecca

5.18. End of Mu’awiya’s Life

5.19. Mu’awiya’s Letter to Yazid

5.20. Yazid’s Speech after His Father’s Demise

5.21. People’s Condolences to Yazid

5.22. Yazid’s Dream

5.23. Yazid’s Letter to the Governor of Medina

5.24. Walid’s Consultation with Marwan

5.25. Imam’s (AS) Encounter with Marwan

5.26. Marwan’s Meeting with Imam (AS)

5.27. Farewell with Holy Prophet’s (SAW) Grave

5.28. Farewell with His Mothers & Brother’s Graves

5.29. Imam’s (AS) Will for Muhammad b. Hanafiya

5.30. Muhammad b. Hanafiya’s Proposal

5.31. Imam’s (AS) Reply

5.32. Hashmite Women’s Grief

5.33. Their Awareness of Martyrdom

6. From Medina to Mecca

6.1. Imam’s (AS) Journey from Medina to Mecca

6.2. Meetings in Between the Journey

7. In Mecca

7.1. Entry in Mecca

7.2. Visiting of Khadija’s (SA) Grave

7.3. Letters for the People of Basra

7.4. Manzar b. Jarud’s Reaction

7.5. Ahnaf b. Qays’ Reply

7.6. Yazid b. Masud’s Reaction

7.7. Yazid b. Masud’s Reply to Imam (AS)

7.8. Yazid b. Nabit Basri

7.9. Letters of the Kufans

7.10. Imam’s (AS) Letter to the Kufans

7.11. Dispatching of Muslim b. Aqil (AS)

7.12. Muslim b. Aqil’s (AS) Letter to Imam (AS)

7.13. Imam’s (AS) Reply

7.14. Muslim b. Aqil (AS) in Mukhtar’s Home

7.15. Abis b. Abi Habib Shakiri’s Speech

7.16. Allegiance with Muslim (AS)

7.17. Another Letter of Muslim b. Aqil (AS)

7.18. Speech of Governor of Kufa

7.19. Sarjun—Muawiya’s Slave

7.20. Yazid’s Letter to Ubaydullah

7.21. Ubaydullah b. Ziyad’s Speech

7.22. Ubaydullah b. Ziyad’s Journey to Kufa

7.23. Ubaydullah b. Ziyad’s Entry in Kufa

7.24. Ubaydullah b. Ziyad’s Sermon in Kufa

7.25. Threats and Intimidation

7.26. Encounter with Government Officials

7.27. Muslim b. Aqil (AS) in Hani’s Home

7.28. Sharik b. Aaur in Kufa

7.29. Ubaydullah Visits Hani and Sharik

7.30. Sharik’s Plot to Kill Ubaydullah

7.31. Mehran’s Becoming Suspicious

7.32. Muslim’s (AS) Reluctance to Kill Ubaydullah

7.33. Sharik b. Aaur’s Demise

7.34. Story of Mo’aqal

7.35. Plot Against Hani b. Urwa

7.36. Arrest of Hani b. Urwa

7.37. Hani and Muslim b. Umro Bahili

7.38. Torture of Hani b. Urwa

7.39. Uprising of the Clan of Madhhij

7.40. Ibn Ziyad’s Sermon

7.41. Uprising of Muslim (AS)

7.42. Ubaydullah’s Trick for Breaking of Siege

7.43. Declaration of Helplessness by Kufans

7.44. Raising of White Flags

7.45. Arrest of the People

7.46. Beginning of Muslim’s (AS) Exile

7.47. Muhammad b. Kathir’s Arrest

7.48. Muslim (AS) in Tu’a’s Home

7.49. Ubaydallah’s Sermon

7.50. Issuance of New Orders

7.51. Dream of Muslim (AS)

7.52. Story of Bilal—Son of Tu’a

7.53. Muslim’s Bravery

7.54. Arrest of Muslim (AS)

7.55. Crying of Muslim (AS)

7.56. Dispatching of A Courier

7.57. Muslim b. Umro Bahili

7.58. Muslim (AS) in Ubaydullah’s Assembly

7.59. Last Will of Muslim (AS)

7.60. Martyrdom of Muslim b. Aqil (AS)

7.61. Martyrdom of Hani

7.62. Ibn Ziyad’s Lettter to Yazid

7.63. Yazid’s Reply to Ibn Ziyad

7.64. Muslim b. Aqil’s (AS) Clan

7.65. Imam’s (AS) Sermon in Mecca

7.66. Safeguarding the Sanctity of Holy Mecca

7.67. Why Imam (AS) Selected Iraq, and Kufa?

7.68. Imam (AS) and Muhammad b. Hanafiya

7.69. Imam (AS) and Umar b. Abdul Rahman

7.70. Masur b. Makhrama

7.71. Abdullah b. Abbas

7.72. Abdullah b. Umar

7.73. Abdullah b. Zubayr

7.74. Ibn Abbas and Abdullah b. Zubayr

7.75. Meeting with Oza’i

7.76. Abdullah b. Ja’far’s Letter

7.77. Umro b. Sa’id’s Letter

8. From Mecca to Karbala

8.1. Pursuance of Imam (AS)

8.2. Walid b. Utba’s Letter

8.3. Blockade of the Routes

8.4. Umro b. Sa’id’s Letter to Yazid

8.5. Stoppages from Mecca to Karbala

8.6. Story of Qays b. Mushir as-Saydawi

8.7. Meeting with Zuhayr b. Qayn

8.8. News of Muslim’s (AS) Martyrdom

8.9. Abu Harra Azdi

8.10. Muslim b. Aqil’s (AS) Daughter

8.11. Acceptance of Islam by a Christian

8.12. Courier of Kufa

8.13. Abdullah b. Yuqtar

8.14. Umro b. Qays

9. In Karbala

9.1. Entry in Karbala

9.2. Second Day of Muharram

9.3. Imam’s (AS) Prayer

9.4. Imam’s (AS) Speech

9.5. Imam’s (AS) Letter to the Kufans

9.6. Expressions of Imam’s (AS) Companions

9.7. Ubayadullah’s Letter to Imam (AS)

9.8. Ammar b. Abdullah

9.9. Third Day of Muharram

9.10. Purchasing of Land in Karbala

9.11. Prudence of Imam’s (AS) Companions

9.12. Umar b. Sa’d’s Letter to Ubaydullah

9.13. Ubaydullah’s Reply

9.14. Ubaydullah in Nukhayla

9.15. Fourth Day of Muharram

9.16. Fifth Day of Muharram

9.17. Number of Umar b. Sa’d’s Army

9.18. Sixth Day of Muharram

9.19. Status of Enemy Troops

9.20. Imam’s (AS) Letter to Muhammad b. Hanafiya

9.21. Banu Asad’s Support for Imam (AS)

9.22. Seventh Day of Muharram

9.23. Eighth Day of Muharram

9.24. Meeting of Yazid Hamdani and Umar Sa’d

9.25. Bringing of Water from Euphrates

9.26. Meeting of Imam (AS) and Umar b. Sa’d

9.27. Umar b. Sa’d’s Letter to Ubaydullah

9.28. False Accusation and Slander

9.29. Ubaydullah’s Reply

9.30. Threat of Dismissal

9.31. Ninth Day of Muharram (Tasu’a)

9.32. Letter of Immunity

9.33. Rejection of Letter of Immunity

9.34. Declaration of War

9.35. Speeches of Habib and Zuhayr

9.36. Permission of Worshiping for One Night

9.37. Imam’s (AS) Sermon on the Night of Ashura

9.38. Response of Imam’s (AS) Companions

9.39. Muhammad b. Bashir

9.40. Death—Sweeter than Honey

9.41. Resistance—Till the Verge of Martyrdom

9.42. Excavation of Trench around the Camp

9.43. Strengthening of Position

9.44. Ceremonial Ablution for Martyrdom

9.45. Verses of Imam (AS)

9.46. A Small Group of Enemy Joins Imam (AS)

9.47. Burayr and Abu Harb Sabi’i

9.48. Attaining of Allah’s Countenance (Laq’a)

9.49. Nafi’ b. Hilal Jamali and Imam (AS)

9.50. Imam’s (AS) Dream

9.51. The Day of Ashura

9.52. Number of Imam’s (AS) Supporters

9.53. Umar b. Sa’d’s Army

9.54. Movement of Enemy Troops

9.55. Sermon of Imam (AS)

9.56. Shimr Dhul Jawshan Speaks to Imam (AS)

9.57. Ibn Abi Juwayra and Tamim b. Husain

9.58. Abdullah b. Hoza

9.59. Tanabba Masruq

9.60. Zuhayr b. Qayn’s Sermon

9.61. Burayr’s Sermon

9.62. Uproar and Disturbance

9.63. Imam’s (AS) Second Sermon

9.64. Imam’s (AS) Prophecy about Umar b. Sa’d

9.65. Another Sermon of Imam (AS)

9.66. Hurr b. Yazid Riyahi

9.67. A Heavenly Announcer

9.68. Order for the Attack

9.69. Martyrdom of Imam’s (AS) Companions

9.70. Martyrs of First Enemy Attack

9.71. Descending of Divine Help

9.72. Imploration for Help (Isteghasa)

9.73. Names of other Martyrs

9.74. Last Prayer (Salat)

9.75. Imam (AS) Speaks to His companions

9.76. Fighting of Imam’s (AS) Companions

9.77. Attacking of the Camp

9.78. Zoak b. Abdullah

9.79. Valor of Imam’s (AS) Companions

9.80. Martyrs of Banu Hashim

9.81. Aqil b. Abi Talib’s (AS) Family

9.82. Family of Ja’far b. Abi Talib (AS)

9.83. Children of Imam Hasan (AS)

9.84. Children of Imam Ali (AS)

9.85. Last Moment and Infant

9.86. Newly Born Martyr

9.87. Number of Ahl al-Bayt’s (AS) Martyrs

9.88. Verses of Imam (AS)

9.89. Imam’s (AS) Call for Help (Isteghasa)

9.90. Recommendations to Imam Sajjad (AS)

9.91. Farewell of Imam (AS)

9.92. Imam’s (AS) three Years old Daughter

9.93. Epic Fighting of Imam (AS)

9.94. Imam’s (AS) Last Sermon

9.95. Imam’s (AS) Last Farewell

9.96. Savage Attack

9.97. Triple Head Arrow

9.98. Camp Under Attack

9.99. Imam’s (AS) Last Prayer

9.100. Imam’s (AS) Last Hymns

9.101. The Martyrdom of Imam (AS)

9.102. Crying of Zaynab (SA)

9.103. Nafi’ b. Hilal Jamali

9.104. Imam’s (AS) Last Moments

9.105. Order of Imam’s (AS) Execution

9.106. Who was Imam’s (AS) Murderer?

9.107. Crying of Angels

9.108. News of Martyrdom

9.109. Last Martyr

9.110. Imam’s (AS) Horse—Dhul Jinah

9.111. Upheaval of the Universe

9.112. Date of the Martyrdom

9.113. Number of Imam’s (AS) Wounds

9.114. Aftermath of the Martyrdom

9.115. Looting of the Camp

9.116. Muslim’s (AS) Daughter—Hamida

9.117. Burning of the Tents

9.118. Request for the Reward

9.119. Peak of Cruelty

9.120. Narration of Jammal

9.121. Imam’s (A.S) Wounded Companions

9.122. Mothers of the Martyrs—Present in Karbala

9.123. The Holy Prophet’s (SAW) Companions

9.124. Number of the Martyrs of Karbala

9.125. Those who weren’t Martyred in Karbala

9.126. Those, Who were Martyred after Imam (AS)

9.127. Children of Muslim b. Aqil (AS)

9.128. The Enemy Losses

9.129. Imam’s (AS) Age at his Martyrdom

9.130. The Holy Head of Imam (AS)

9.131. Distribution of the Holy Heads

9.132. Journey from Karbala

9.133. Number of the Captives

9.134. Captives from the Banu Hashim’s Men

9.135 Banu Hashim’s Women Captives

9.136. Other Women Captives

9.137. Caravan of the Captives

9.138. Zaynab (SA) At the Site of Martyrdom

9.139. Sermon of Zaynab (SA)

9.140. Sakina (SA) and Imam’s (AS) Body

9.141. Holy Corpses of the Martyrs

9.142. Observations of a Man from Banu Asad

9.143. Burial of the Sacred Bodies

9.144. When the Burial was done?

10. In Kufa

10.1. Captives Arrival in Kufa

10.2. First Head—Mounted Upon the Lance

10.3. Camels without Saddles

10.4. A Prophecy of Imam Ali (AS)

10.5. Fiery Sermons in Kufa

10.6. Governor’s Mansion of Kufa

10.7. Ibn Ziyad’s Assembly

10.8. Order for Imam al-Sajjad’s (AS) Execution

10.9. Ibn Ziyad and the Holy Head of Imam (AS)

10.10. Prison of Kufa

10.11. Ubaydullah’s Letter for Yazid

10.12. Events in Kufa after Captives’ Arrival

10.13. Abdullah b. Afif Azdi

10.14. Jundab b. Abdullah

10.15. Regret of Umar b. Sa’d

10.16. Mukhtar at Governor’s Mansion

10.17. News of Martyrdom in Medina

10.18. Blasphemous Words of Umro b. Sa’id

10.19. Abdullah b. Ja’far

10.20. Umme Salma (SA)

10.21. An Announcer from the Unseen

10.22. News of Martyrdom in Mecca

10.23. Rab’i b. Khuthim

10.24. Hasan Basri in Basra

11. From Kufa to Damascus

11.1. Ahl al-Bayt’s (AS) Journey to Damascus

11.2. Stoppages from Kufa to Damascus

11.3. Prophets and the Holy Head

12. In Damascus

12.1. Ideological Beliefs of the Syrian People

12.2. Sahal b. Sa’d al-Sa’di

12.3. Verses of Imam Sajjad (AS)

12.4. Ibrahim b. Talha

12.5. Yazid’s Assembly

12.6. Imam’s (AS) Daughter—Fatima (SA)

12.7. Drinking of Wine by Yazid

12.8. Incident of the Roman Ambassador

12.9. Zaynab Kubra’s (SA) Sermon

12.10. Imam Sajjad’s (AS) Sermon

12.11. Reaction of Imam’s (AS) Sermon

12.12. Minhal b. Umro

12.13. Hatred of Syrian People towards Yazid

12.14. Hind’s Dream

12.15. Incident of Imam’s (AS) Youngest Daughter

12.16. Official Declaration of the Mourning

12.17. Imam Sajjad’s (AS) Three Demands

13. From Damascus to Medina

13.1. Departure from Damascus

13.2. The 40th. day (Arba’een)

13.3. Contradiction about Arba’een’s Traditions

13.4. Stoppage at Karbala

13.5. Departure from Karbala

13.6. Return to Medina

13.7. Reward for A Well-done Job

14. In Medina after Karbala

4.1. Bashir in Medina

14.2. Welcome of Caravan-e-Karbala

14.3. Imam al-Sajjad’s (AS) Sermon

14.4. Sa’sa’a b. Suhan Abdi

14.5. Muhammad b. Hanafiya

14.6. Ahl al-Bayt’s (AS) Entry in Medina

14.7. Umme Salma (SA)

14.8. Ummul Banin (SA)

14.9. Ahl al-Bayt’s (AS) Mourning

14.10. Rabab (SA)

14.11. Elegy of Aqil’s Daughter

14.12. Lamentation of Imam Sajjad (AS)

14.13. Lamentation of the Companions

14.14. Zaynab’s (SA) Grief

14.15. Yazid’s Thanking of Marjana’s Son

15. Importance of Imam’s (AS) Pilgrimage

15.1. Importance Imam’s (AS) Pilgrimage

15.2. Is Pilgrimage of Imam’s (AS) Mandatory?

Part II   The Story of Revenge

16. Shi’i After Imam’s (AS) Martyrdom

16.1. The Regret

16.2. Letter from the Prison

16.3. Yazid’s Letter

16.4. The Penitents (Tawwabun)

16.5. Mussayab b. Najaba’s Speech

16.6. Rafa’a b. Shaddad Bajali’s Speech

16.7. Sulayman b. Surad’s Speech

16.8. Letter to Mada’in

16.9. Sa’d b. Hudhaifa al-Yaman’s Letter

16.10. Letter of People of Basra

16.11. Yazid’s Demise

16.12. People’s Allegiance with Zubayr

16.13. Mukhtar’s Journey to Mecca

16.14. Ibn Ziyad after Yazid’s Demise

16.15. Amir b. Mas’ud

16.16. Exit from Basra

16.17. Escape to Damascus

16.18. Abdullah and Ibrahim b. Muhammad

16.19. Abdullah b. Yazid Ansari’s Speech

16.20. Beginning of Penitent’s Movement

16.21. Sulayman b. Surad’s Sermon

16.22. Abdullah b. Sa’d b. Nufayl Azdi

16.23. Abdullah b. Yazid & Sulayman b. Surad

16.24. Arrival of Penitents in Karbala

16.25. Movement of Penitents from Karbala

16.26. Abdullah b. Yazid al-Ansari’s Letter

16.27. Sulayman’s Reply to Abdullah b. Yazid

16.28. Qirqisiya

16.29. Movement of the Syrian Army

16.30. Aynul Warda

16.31. Another Sermon of Sulayman b. Surad

16.32. Dispatching of Numayr & Shrahbil

16.33. Dispatching of Adham b. Mahrz

16.34. Sulayman b. Surad’s Martyrdom

16.35. Musayyab b. Najba Fazari

16.36. Abdullah b. Sa’d b. Nufayl Azdi

16.37. Rifa’a b. Shaddad Bajali

16.38. Abdullah b. Walin b. Taymi

16.39. Abdullah b. Auaf b. Ahmar

16.40. Abdullah b. Aziz Kanani

16.41. Return to Kufa

16.42. Arrival of the Reinforcing Troops

16.43. News of Penitents in Damascus

17. The Uprising of Mukhtar

17.1. Who is Mukhtar?

17.2. Period of His Growth

17.3. His Personal Characteristics

17.4. Mukhtar—In the sight of Imams (AS)

17.5. Mukhtar—In Imam Ali’s (AS) Lap

17.6. Mobid b. Khalid

17.7. Muslim (AS) at Mukhtar’s Home in Kufa

17.8. Mukhtar during Muslim’s (AS) Uprising

17.9. Mukhtar and Mitham b. Yahya Tammar

17.10. Mukhtar after the Penitents (Tawwabun)

17.11. Mukhtar’s Letter to Sulayman

17.12. Freedom from the Prison

17.13. Abdullah b. Mut’i

17.14. Plot for Mukhtar’s Arrest

17.15. Abdul Rahman b. Shurayh

17.16. Meeting with Muhammad b. Hanafiya

17.17. Muhammad b. Hanafiya’s Speech

17.18. Imam Sajjad’s (AS) Opinion

17.19. Return to Kufa

17.20. Abdul Rahman b. Shurayh’s Testimony

17.21. Invitation to Ibrahim b. Malik al-Ashtar

17.22. Ibrahim’s Paying Homage to Mukhtar

17.23. Mukhtar’s Uprising

17.24. Ayas b. Madarib

17.25. Orders of the Uprising

17.26. Attacking of Zor b. Qays’ Troops

17.27. Swayd b. Abdul Rahman

17.28. Abu Uthman Nahadi and Clan of Shakir

17.29. Clan of Khath’am

17.30. Assembly inside the Mosque

17.31. Killing of Na’eem

17.32. Mukhtar under the Siege

17.33. Yazid b. Anas’ Speech

17.34. Killing of Rashid b. Ayas

17.35. Hassan b. Qa’id

17.36. Umro b. Hajjaj’s Proposal

17.37. Ibn Mut’i’s Sermon

17.38. Ibn Mut’i under the Siege

17.39. Entry in Kufa

17.40. Nofil b. Masahaq

17.41. Governor’s Mansion Under the Siege

17.42. Pardon of the Nobles

17.43. Mukhtar’s Sermon

17.44. Allegiance with Mukhtar

17.45. Distribution of the Public Treasury

17.46. Dispatching of the Governors

17.47. Marwan b. Hakam’s Demise

17.48. Beginning of the Revenge

17.49. Abdul Rahman’s Letter to Mukhtar

17.50. Mukhtar’s Reply to Abdul Rahman

17.51. Killing of the Syrian Army Commanders

17.52. Demise of Iraqi Army Commander

17.53. Warq’a b. Aazib’s Proposal

17.54. Warq’a b. Aazib’s Blunder

17.55. Reflections of Yazid b. Anas’ Demise

17.56. Conspiracy in Kufa

17.57. Abdul Rahman b. Mikhnaf’s Proposal

17.58. The Mutiny

17.59. Shimr’s Quitting of the Yemenite Clan

17.60. Fighting with the Rebels

17.61. Malik b. Umro

17.62. Abul Qulus

17.63. Killing of Rifa’a b. Shaddad Bajali

17.64. Suppression of the Rebels

17.65. Escape from Kufa

17.66. Umro b. Hajjaj Zubaydi

17.67. Abdullah b. Mut’i

17.68. Demolition of the Homes

17.69. Killers of Imam (AS)

17.70. Horse Gallopers

17.71. Group of Dabbaba

17.72. Killing of Khuli

17.73. Killing of Umar b. Sa’d

17.74. Sending of Heads to Medina

17.75. Shimr b. Dhu’l Joshan

17.76. Sinan b. Anas b. Amr

17.77. Hamid b. Muslim

17.78. Story of Hurmala b. Kahil

17.79. Crimes of Hurmala b. Kahil

17.80. Hakim b. Tufayl Ta’i

17.81. Crimes of Hakim b. Tufayl Ta’i

17.82. Marra b. Minqadh

17.83. Zayd b. Raqad

17.84. Abu al-Hatuf Ja’fi

17.85. Saleh b. Wahb

17.86. Abhar b. Ka’b

17.87. Bajdal b. Salim

17.88. Umro b. Sabih

17.89. Story of Saraqa b. Mardas

17.90. Fighting with Ubaydullah b. Ziyad

17.91. Mukhtar’s Recommendations

17.92. Movement of the Kufan Army

17.93. Umayr b. Habab

17.94. Ibrahim b. Malik Ashtar’s Speech

17.95. Syrian Army

17.96. Beginning of Attack of the Syrians Army

17.97. Killing of Ubaydullah b. Ziyad

17.98. Killing of Husain b. Numayr

17.99. Killing of Shrahbil

17.100. Victory of Musal

17.101. Mukhtar’s Arrival in Mada’in

17.102. Sending of Ibn Ziyad’s Head to Kufa

17.103. Sending of Ibn Ziyad’s Head to Medina

17.104. The Sha’yb Arm Incident

17.105. Mas’ab b. Zubayr

17.106. Expulsion of Banu Hashim from Mecca

17.107. Mollab b. Abi Safra’s Movement

17.108. Abdul Rahman b. Mikhnaf

17.109. Masab’s Movement from Basra

17.110. Blunder or Treason

17.111. Beginning of the Attack

17.112. News of the Defeat

17.113. Movement towards the Kufa

17.114. Fighting at Harura’

17.115. An Incorrect Proposal

17.116. Mukhtar under the Siege

17.117. Mukhtar’s Suggestion

17.118. Mukhtar and Sa’ib b. Malik

17.119. Mukhtar’s Precise Foresight

17.120. Killing of Mukhtar

17.121. Bajir b. Abdullah

17.122. Abdul Rahman b. Ash’ath

17.123. Musafir b. Sai’d

17.124. Abdullah b. Umar’s Reprimand

17.125. Mukhtar’s Women

17.126. Mukhtar’s Body

17.127. Duration of Mukhtar’s Rein

17.128. Urwa b. Zubayr

17.129. Abdullah b. Zubayr

17.130. Mukhtar’s Grave

1. Translator’s Foreword

1.1. Introduction

1.2. Various Aspects of Uprising

1.3. Islamic Government of the Holy Prophet (SAW)

1.4. Imamat vs Kingdom

1.5. Imam Husain’s (AS) Noble Conduct

1.6. Continuity of Ashura Movement

1.7. Translation

In the Name of Allah, the Beneficent, the Merciful

1. Translator’s Foreword

1.1. Introduction

A lthough more than fourteen centuries have already been passed since the occurrence of the great epic incident of Ashura, ¹ but this life giving and refreshing movement of the Lord of Martyrs—Imam Husain ibn Ali (AS)—still remains alive in the form of a most challenging and interesting topic of research. Since, its very beginning his epic uprising has been a matter of profound debates among the Islamic as well as non Islamic thinkers and intellectuals, who want to learn lessons from the past important historical incidents of the Islamic history.

1.2. Various Aspects of Uprising

In order to comprehend its profundities and different aspects, let us ponder over a few sentences in the Ziyarat Arbae’en² of Imam Husain (A.S). In the first sentence we testify before Allah that: Husain b. Ali (AS) gave his soul and blood in Your path—in order to free Your servants from ignorance and to rescue them from straying into the dark valleys of deviation and perversion. This is one side of the story that the one who arises and takes a stand is—Husain b. Ali (AS). The other side of the story has been explained in the next sentence: On the opposite side were those who were charmed by the deceit of life, the materialistic world, its allurements, passions, egos and carnal desires had made them completely blind and naive. Thus, the share which Allah has reserved in His vast magnificent creation for each human being—i.e. the prosperity and salvation of this world and the hereafter—they had sold it for something worthless and insignificant.

In the light of the above this great epic movement could be analyzed from two points of views—although both of them are correct individually—but their summation indicates much greater dimensions of this movement. Looking from one angle we see the apparent movement of Husain b. Ali (AS) which is an uprising against a deviated, corrupt and oppressive regime—Yazid b. Mu’awiyeh’s government. However, in its esoteric essence this contains a much greater movement that could be seen from looking at it from another angle—which is a movement against ignorance, degradation, and wretchedness. Outwardly, it appears that Imam Husain (AS) struggles against Yazid, but in reality his historical grand struggle—although against a short lived Yazid isn’t without merit—is against men’s ignorance, deviation, and degradation.

Before Islam created an ideal divine government, the humanity was burdened under the yoke of tyranny, ignorance and discrimination. The greatest empires of that period were the governments of Caesar of Rome and Kesra of Iran, which were the governments of brute force, ignorance and corruption. The smaller kingdoms of Arabian Peninsula were even worst than these two great empires. Over all, the darkness of ignorance had engulfed the entire world.

1.3. Islamic Government of the Holy Prophet (SAW)

In the midst of such darkness the light of Islam through painstaking endeavors of the Holy Prophet (SAW), divine help and great struggle of the people was able to first illuminate a tiny particular region in the Arabian Peninsula and was gradually expanding its light that could have illuminated the entire globe. When the Holy Prophet (SAW) left this transient world towards his eternal abode, this government has been planted firmly and could have been an ideal model for the humanity forever. Had this government continued in the same direction without least doubt the human history would have been entirely different.

The characteristic of the Holy Prophet’s (SAW) government was that instead of tyranny it was based upon justice, instead of Polytheism and human discard, upon Monotheism and worshipping of the sacred essence of the Allah the Almighty and instead of tribal vengeance upon brotherly ties, love, affection, communications and mutual tolerance. Individuals trained in this government are pious, righteous, learned, farsighted, devoted, happy, dynamic and continuously moving towards perfection.

1.4. Imamat vs. Kingdom

Unfortunately, after the passage of only fifty years period, circumstances changed drastically, although the name of Islam was still apparent but its esoteric essence was no longer Islamic. Instead of government of justice again a government of oppression took control of authority, instead of brother ship and equality of rights, discrimination, duality and class distinction became apparent and instead of knowledge ignorance became ruler and divine spiritual leadership (imamat) ³ was changed into kingdom!

The essence of Imamat is totally different, incompatible and is in contradiction with the essence of kingdom. The Imamat means: spiritual and meaningful leadership, ideological and sentimental bonds with the people, but on the opposite side kingdom means: government by brute force, power and fraud without any sort of spiritual, sentimental and ideological bonds. Imamat is a movement within the Ummah ⁴ for the Ummah towards attaining goodness and prosperity. On the contrary, kingdom means a powerful plot against the interest of the masses for the benefits of a particular special class and accumulation of wealth for the sensual passions and whims of the ruling group. What we see in Imam Husain’s (AS) uprising is the existence of this later one instead of the former. Yazid who had taken control of authority neither has any sort of meaningful communications with the people nor possessed knowledge and righteousness. Neither he has any past record of participation in a crusade in Allah’s way nor his behavior was like the manner of a wise man. Further, he didn’t possess the slightest resemblance with the Holy Prophet (SAW) whatsoever.

In these circumstances, for some one like Husain b. Ali (AS)—who himself happens to be the same imam who should have been sitting in the position of the Holy Prophet (SAW)—an opportunity arrived and he arose. If we look only into the outward aspects of this episode, this uprising was against the corrupt and unpopular government of Yazid, but in its esoteric essence this uprising was for the freedom of human beings from corruption, ignorance, wretchedness and abjection. Therefore, at the very beginning when he comes out of Medina, in a message for his brother Muhammad b. Hanafiya—or in reality a message for the history—wrote: I haven’t arisen for oppression, transgression, corruption, amusement and egotism, rather my uprising is for the sake of reforming of my grandfathers Ummah’s affairs and for the fulfillment of my divine obligation of encouraging virtue and forbidding of vice. I could see drastic changes in the affairs of Ummah, a movement in the wrong direction, towards decadence, exactly in the direction opposite to the direction desired and brought by Islam. I have risen to fight against these deviations.

Imam Husain’s (AS) uprising possessed two aspects and it could have produced two results. The first possibility was that he could have been victorious over Yazid’s government, taking power away from the clutches of those who were ruling people by brute force and were destroying their ultimate destiny, thus placing the affairs in their proper course. If this had occurred again the course of history would have been completely changed. Another possibility was that Imam Husain (AS), because of any reasons whatsoever, couldn’t have attained this political and military victory. In that case, he not by tongue rather by his blood and innocence—with a language that history would never forget till eternity—would have placed his words in circulation like a continuous roaring current that would never be terminated throughout the history and this is exactly what he did.

Of course, those who claimed themselves as the supporters of the faith if had acted in a different manner—the way they acted with Imam Husain (AS)—the first aspect would have been achieved and he would succeeded in reforming their affairs of this world as well as of the hereafter during that very period. Unfortunately, they showed negligence and because of that, the first desired goal wasn’t achieved. Nevertheless, the second aspect was accomplished and this is some thing that no power whatsoever could take it away from Imam Husain (AS), the power of going to the battlefield of martyrdom, giving up his own life as well as the lives of his dear ones. This generous disposition is so exalted that the enemy in encountering with this epic scene—in spite of its being possessed with all that grandeur and might becomes smaller and insignificant. On the contrary this bright sun is still increasing the illumination of Islamic world more and more with the passage of each day and its brilliance is surrounding the entire humanity. Today, after the passage of fourteen centuries Imam Husain b. Ali (AS) of Islam is very well recognized in the world. The thinkers and philosophers—especially those, who are unprejudiced and impartial—when are encountered with Islamic history and see Imam Husain’s (AS) epic episode, they have a feeling of humility towards him. For those who don’t accept Islam but believe in freedom, justice, honor, and higher human virtues, look from this angle and Imam Husain (A.S) becomes their leader (imam) in seeking freedom, demanding social justice, struggling against evils and wickedness, and confronting with human ignorance and wretchedness.

Even today, wherever men have suffered a severe blow—whether political, economical, and military—its roots are connected with their ignorance or wretchedness. Either they didn’t have the required insight or knowledge which they ought to have or if they have this insight they decided to sell themselves at a petty and insignificant price and therefore accepted degradation and abjection. It has been narrated from Imam Sajjad (AS) and Commander of the Faithful Imam Ali (AS) that: O man! If it is decided that you have to sell your existence, your identity, and your self, it has only one price—and that is the eternal paradise—if one has sold himself cheaper than this, he has been tricked.

Even if one is offered the entire world and whatever it contains at the cost of acceptance of wretchedness and degradation of self—it is not permissible. All those, around the world, who surrendered themselves in front of the possessors of wealth and power and accepted this wretchedness—whether scholars, politicians, social workers and thinkers—did so because they failed to recognize their own real worth and sold themselves worthless. It isn’t honor that a person sits upon the thrown of a kingdom or occupies the chair of presidency; sometimes one person sits upon such a thrown boasts in pride acts snobbishly and forcefully humiliating over a thousands of his own subordinates and fellow countrymen. While, at the same time he is a wretched prisoner of a certain center of power, or is the prisoner of his won selfish whims and passions. The Holy Prophet (SAW) ate food like other Allah’s servants, sat like other ordinary people and not like nobles, even though he himself belonged to the nobles, but his conduct with his own people was extremely polite and humble and he didn’t boast pride with them. When a small indication of the Holy Prophet (SAW) towards those mighty emperors of that period, especially at the end of his life caused them to tremble in awe and—that is an honor.

Divine Leadership (Imamat) means a system of creating a divinely bestowed honor, prestige and dignity for the people. It bestows upon them knowledge, wisdom, motivates them to develop fellowship and mutual tolerance between themselves and preserves the dignity of Islam and Muslims against the enemy but the kingdom and oppressive governments represent its exact opposite point. Today in many parts of the world although apparently they don’t call themselves as king in name, but in reality—they are kings even though they don’t pronounce them as sultan and the so-called democracy is prevailing in those places. Since, they act arrogantly and snobbishly while dealing with their own people and lower their heads in humility and wretchedness before each power existing over their heads! They are too impotent and helpless to take a stand in accordance to their own desires and in the interest of their own people and country—and that is kingdom. When the degradation and wretchedness exist at the very top in a system, then as a rule its body would also acquire these lowly characteristics. The Lord of Martyrs Imam Husain (A.S) struggled and arose against these vices.

1.5. Imam Husain’s (AS) Noble Conduct

In Imam Husain’s (AS) conduct since its conception when he left Medina until his epic martyrdom in the Plain of Karbala on the Day of Ashura, that very spirituality, dignity, pride, servant-hood and absolute obedience in front of Allah—are conspicuous. That is the way his conduct has been during all along these stages. The day, when hundreds or may be thousands of letters were sent to him stating that we are your devoted followers and are awaiting for your arrival in Kufa in Iraq, he didn’t behave arrogantly. When he spoke and said: The death for sons of Adam—like a necklace—is tied upon a daughter’s neck. He talked about death, didn’t boast that I would do such and such, neither threatened his enemies nor made his friends hopeful of receiving rewards. When all the hands were stretching towards him and every one was showering affection upon him, his movement was a complete manifestation of modesty and servant-hood. On the day, when together a group of less than one hundred people, he was circled by a group of more than thirty thousands rascals and villains, threatening his own as well as well his loved ones’ lives and to imprison his women and children—not a single trace of fear and anxiety was observed in this servant of Allah and dearest of Islam. The reporter who has narrated the tragedies of the Day of Ashura says: The one who is engulfed with terrible waves of grief and sorrow, his children and loved ones are killed, companions are annihilated, wealth is plundered and all sort of catastrophes attack him simultaneously from all sides; I have never seen in this situation any one more steadfast and firm than Husain b. Ali (AS).

In different situations, in wars, in social and political arenas, one is encountered with different types of individuals, who are inflicted with different sorts of pains and anxieties. The narrator continues: In such circumstances while being inflicted with such terrible calamities, I never saw any one like Husain b. Ali (AS) with a pleasant face and determined, as a result of his steadfastness and trust in Almighty Allah. This is real dignity, prestige and honor which Imam Husain (AS) has written upon the golden pages of human history forever with his own blood. Humanity now understands how to struggle and strive for the creation of such a government or society—the society, which should be free from ignorance, wretchedness, human bondage and discrimination. We all must struggle and strive for the establishment of such an ideal society—which is certainly possible and could be achieved. If we preserve Imam Husain’s (AS) message alive, regard his name with exaltation, consider his uprising as the greatest human incident of Islamic history and assign due importance; it is for this reason that the remembrance of this epic incident would certainly guide and help us to start moving, to march forward, to follow Imam Husain’s (AS) pointing finger and by the grace of Allah—we would accomplish those cherished exalted goals and objectives with the blessing of Allah (Inshallah)!

1.6. Continuity of Ashura Movement

The historical struggle between the truth and falsehood is still going on and would be continued till this world exists; it’s in this back ground that we have been told:

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Every day is Ashura and every land is Karbala

And this statement is so powerful that it causes Satan’s backbone trembling with fear, while making the supporters of the truth continuously hopeful of divine blessing. It means that the most exalted spiritual position of martyrdom wasn’t limited to the year 61 AH, rather this door of blessing still remains open till this world exists, that this caravan of love is marching on continuously all along the history. Therefore, it’s not really appropriate for the devoted servants of Allah to settle down permanently and be contended with life of this transient world while oppression and tyranny exist. This means that in responding to Imam Husain’s (AS) cry for help—"Is there any body to help me (Hal min nasirun yansurna)?"—whenever one takes a stand and raises flag for the defense of truth to help an innocent, that day is Ashura, and whenever a martyr’s body torn to pieces and weltered in his own blood falls down upon the ground, that land is Karbala. This gives glad tidings to those who weren’t born in the year of 61 AH, were stored in divine treasurers as potential would be existence and have opened their eyes upon this earthly planet during the era of this new Paganism. That for them too there is a Ashura and Karbala thirsty of their blood, awaiting for their breaking of these earthly chains, thus migrating from self and other attachments to be associated with the Divine Leadership (vilayat) ⁵of the infinite domain beyond the limits of time and place to become a part of the Caravan of Karbala of 61 AH.

Here, it would be fitting to end this introduction with the following quotations of martyr Seyed Murtada Avini, the author of the book: The Victory of Blood over the Sword, who by his own martyrdom ⁶ in the Karbala of Iran, joined the caravan of love of 61 AH, proving his belief that the door of martyrdom still remains open for those who have acquired that exalted perfection and deserved to be associated with Imam Husain (A.S) and his holy companions in the eternal Paradise:

The blood of Imam Husain (AS) and his companions is like the Milky Way upon the sky of the world, which indicates the direction of Mecca (Qibla). Never mind, if the worldly beings don’t know that. How can a creeping parasitic worm living inside the marshy land ever find out what exist outside its own limited world, where it nourishes itself? For it its earth and sky is the same marshy land where it creeps and would die instantaneously, if was removed from there. For the Holy Prophet’s (SAW) Ummah, on that day of—Ashura Husaini—except Husain (A.S) there was no refuge and shelter, whether they appreciate this blessing or not. The Ashura incident is a gateway of illumination which leads them from the City -of-oppression (Zulmabad) of Yazidis to the City-of-illumination (Noorabad) of love. Was it not for Imam Husain’s (A.S) blood—the sun would have become cold without light and the horizon would have been covered by the eternal darkness forever. Truly Husain (A.S) is—the fountain head of light.

—Victory of Blood over the Sword, p-30.

1.7. Translation

During the new year’s holidays of the Iranian year 1377 (1998 A.D) I had a chance of spending few days in a resort area located at an elevation of 2000 meter in the midst of Albourz Mountains, north of Tehran. It was Saturday, March 21, 1998 when after making a resorting (tawwasul) to Imam Husain (A.S), I started this translation. It took a few years of painstaking efforts to accomplish this task. Regarding the method of translation I have tried to remain faithful to the original Persian text by presenting the actual picture in English—which is what a translator is supposed to accomplish. Also, the original Arabic texts of all the important sermons and quotations of Imam (A.S) and his Ahl al-Bayt (A.S) have been presented together with their English translation. The author himself in the beginning of the text has described the special features of the book.

It now appears, not unexpectedly, an impossible task to give proper acknowledgement to all those who have sincerely contributed towards the realization of this work. Special acknowledgement must be made to my wife Fatima Razavi for her skillful digitizing of the manuscript and valuable recommendations; to my son Mohammad for designing the text and cover page. Finally, I would like to express my sincere gratitude to all my friends, for their generous support, motivation and commitment for the publication of this book, who encouraged me to use my writing skills in translating Ahl al-Bayt’s (A.S) learning’s from the Persian to English for the enlightenment and benefit of truth seekers.

Especially, in the after math of the former Iraqi dictator Saddam Husain, American attack on Iraq and prolonged occupation by American armed forces, demolition of Holy Tomb of Imam Hasan Askari in Samrah and participation of twenty millions lovers of Ahl al-Bayt’s (AS) followers on the occasion of this year’s 40 day anniversary (Arbaeen) of the martyrdom of Imam Husain (AS) are the factors that has raised the curiosity to know more about the Holy Prophet’s (SAW) Holy Progeny—Ahl-Bayt (AS). In accordance with a famous proverb that the sun of reality never remain always hidden, the oppression of tyranny inflicted upon the children of our beloved Holy Prophet (SAW)—upon whom the Muslims send salutations in their daily prayers—was covered by the oppressors and tyrants for a period of 1439 years is now being shown on the TV screens all over the world. Elucidatory footnotes added by the translator are identified with [TR]; all other footnotes are by Ayatollah Munfarid himself. It is obvious that this translation won’t be without mistakes, errors and omissions for which I apologize to my readers in advance and sincerely welcome their valuable suggestions and comments.

Sayyid Hussein Alamdar

Ahl al-Bayt (AS) Islamic Cultural Services (AICS),

Orlando, Florida (USA)

Phone: [phone] (Cell)

Fax: [phone]

E-mail: [e-mail]

www.sayyidalamdar.com

www.amazon.com/author/sayyidalamdar

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2. Biography of the Author

H ujjatul Islam-wal-Muslimin Ali Nazari Munfarid was born in 1947 in the holy City of Qum, located 150 km, south of Tehran. Both of his parents belonged to religious and scholarly families, his father being an eloquent preacher thus he spent his childhood years in a pure spiritual environment. Having finished his primary education, with the motivation and encouragement of his parents, he joined the famous Religious Learning Center of Qum (Howzeh-ilmiyeh) , and after completing preliminary courses in literature as well some advance level courses, was able to obtain his High School Diploma from Dar al-Funoon School of Tehran.

In order to pursue higher religious education he went to Iraq in 1966, and joined the prestigious Religious Learning Center of Najaf al-Ashraf, where he stayed for two years and acquired religious learning under the tutorship of famous learned scholars of that period. Having completed his curriculum at Najaf al-Ashraf, he returned again to the Religious Learning Center of Qum, where he continued his higher religious learning under the able guidance of late Ayatollahs Golpaygani, and Hashim Amuli. Simultaneously, he first started teaching elementary religious courses, literature, and logic and later on advance courses of jurisprudence and basic principles. Because of the importance of religious propagation—which in accordance with the following verse of the Holy Qur’an:

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"Who delivered the messages of Allah and feared Him, and feared none save Allah. And sufficient is Allah to call (men) to account."

—the Holy Qur’an (33:39).

is a divine mission—he actively pursued the task of Islamic propagation and preaching, traveling frequently to Europe and other countries. In his endeavors for the improvement of the art of preaching as a specialty, he started teaching courses in Preaching and Propagation at the Advanced Center of Propagation at Qum. His lectures delivered at this center would soon be published in the form of a book. Also, discussions and debates relevant to various ideological, ethical, historical and interpretation issues are being readied for publication. Because of his profound interest for research and investigations about various historical events of the Islamic history as well as encouragement and motivation of learned scholars of the Religious Learning Center of Qum, he has composed the following precious works:

1. Fasting, Ramadan, and Narration about the Unseen, published in three volumes.

2. The Story of Karbala, the present translation, which is a comprehensive book about the epic event of Karbala including the uprising of Mukhtar Abi Ubayda Thaqafi in Kufa.

After the publication of The Story of Karbala, which has been translated into many languages and was welcomed profoundly by the readers, he was motivated to complete the forthcoming works regarding the important events of Islamic history as follows:

3. The Story of Medina: which covers the life event of the Holy Prophet (SAW) after the migration (hijrat), and the life of Fatima al-Zahra (SA).

4. The Story of Kufa: which covers the life events of the Commander of the Faithful Imam Ali (AS) and Imam Hasan (AS).

The translator has an opportunity of meeting with author on Dhiqad 21, 1420, (Feb 27, 2000) in the Holy City of Medina during the Hajj Pilgrimage in order to collect this brief information about his biography. In this meeting I requested him to give me a brief message for the readers of this translation, which in a nutshell could be summarized as follows:

The author hopes that the Muslims of the world after going through this translation would become thoroughly knowledgeable about the history and traditions (sunnah) of the Holy Prophet (SAW) and his Ahl al-Bayt (AS), especially about the epic of Ashura and the life giving School of Martyrdom of Karbala. In reality the movement of the Lord of Martyrs—Imam Husain (AS)—is a university, delivering lessons of faith, sacrifice, valor, steadfastness, and firmness for the mankind. Whatever was presented by the Holy Prophet (SAW) for the prosperity and salvation of human beings was manifested, executed, and materialized through the heroic incident of Karbala. Now it’s our responsibility and obligation, having been aware about this great incident of Islamic history, its various aspects and dimensions should be reviewed carefully and utilized in our own lives, also its message should be delivered to others. It should never be forgotten that the Lord of Martyrs offered all these heroic sacrifices, and suffered all those pains and tortures for the sake of safeguarding the pure religion, Holy Qur’an and accomplishments of his exalted grandfather—the Holy Prophet (SAW).

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3. Few Words about the Book

3.1. Style of Writing

3.1.1. First Journey

3.1.2. Second Journey

3.1.3. Third Journey

3.1.4. Fourth Journey

3.1.5. Fifth Journey

3.2. Special Features of the Book

3.3. Name of the Book

3.4. An Important Reminder

3. Few Words about the Book

T he epic incident of Ashura Husaini —the martyrdom of Imam Husain (AS) on tenth of Moharram in the arid Plain of Karbala—is one of the greatest and most comprehensive historical narratives, which contains the most delicate and precise description of events relevant to the Karbala tragedy. It is very rare that the history has recorded such delicate and sensitive points with such precise details, especially warfare and fighting, during the life of the Holy Prophet (SAW) and later on.

For example, in the historical books about Karbala incident (Maqatils) which have documented the great valor of Ashura, we can find out the precise details of the epic verses recited by Imam Husain (AS) during fighting or at the time of delivering sermons. Similarly the epic verses recited by his companions and supporters have been documented with precise details which weren’t documented with such vivid description for other warfare and fighting incidents. Also, the names of Imam Husain’s (AS) companions, of those who killed them, the order in which they went to the battlefield and were martyred, the sentences uttered by Imam (AS) beside them at the place of their falling upon the ground, and the sermons delivered by Ahl al-Bayt (AS) throughout their journey and imprisonment, all have been documented thoroughly.

These are the special privileges of those persons to whom we may find in the great Karbala incident, which in itself indicates the special attention and importance shown towards them by those reporters or narrators who have documented the occurrence of Ashura of the year 61 AH. On the other hand the collectors of this great historical event—which after the passage of many centuries hasn’t lost its freshness, attraction, message, and has remained still alive—sketched and presented it with special styles focusing its various angles which would be described here in brief.

Of course, this point shouldn’t be forgotten that here, we aren’t concerned with criticism or support of those methods, or we aren’t in a position to select them; every method among them which was selected by the collector and he has compiled his collection in accordance with that, is appreciated. Because, Imam Husain’s (AS) movement consists of various dimensions and parameters, and naturally each one of them, which was interesting for the writer of that Maqtal, was reviewed and presented by him in its detailed description. Instead, what we are interested here is to mention about some of the works, which have been presented relevant to the incident of Karbala as well as their comparison with the present book as follows:

1. Collection and documentation of Karbala incident only as a historical event just like other historical events, which were documented at the time of their occurrence at the same place. Of course, some of them have documented in detail like Tarikh-Tabri and al-Kamil fi al-Tarikh, while some have documented it with extreme brevity like Tarikh-e-Yaqubi and Maruj al-Zahab, and then there are those who have narrated Karbala incident neither with comprehensive details nor with extreme brevity like Irshad of Sheikh al-Mufid, Mathir al-Ahzan of Ibn Nama, and al-Malhuf of Sayyid b. Ta’oos.

2. Another group didn’t engage themselves in writing Maqatil directly, instead described the life of Imam Husain (A.S) mentioning about his superiority of virtues and merits. Incidentally they also mentioned about the incident of Karbala like Biharul Anwar of Allameh Majlisi, Awalam of Behrani, Jala al-Ayoon of Shabbar, Kashful Ghamma of Ardbili, and Munaqib of Ibn Shaher-e-Ashub.

3. Another group of writers didn’t involve themselves to analyze the movement of Ashura and simply documented the occurrences relevant to it, with the point of view point that the School of Karbala teaches human beings lessons of valor, patience, sacrifice, loyalty, faith, sincerity, and love like Samu al-Zat of Alaily, and Hyat Husain of Qurshi etc.

4. Some others have documented the Revolution of Karbala as an epic movement, have reviewed it from this point of view, and thus have endeavored for the collection of epics of Ashura and all relevant points like Hammase-Husaini of Martyr Ustad Murtada Mutahari (RA).

5. While some other authors who tried to search and discover the causes and reasons behind Imam Husain’s (AS) uprising, have counted the motive or motives behind the movement and uprising of that exalted personality, and thus have described them in their writings accordingly.

These are examples of various methods utilized by the writers for documentation of their maqatil or for presentation of the real face of Karbala incident.

3.1. Style of Writing

In the documentation of this book from the point of view sequence of Karbala incident, what has been paid attention is—the movement of Imam (AS), his Ahl al-Bayt (AS), and his companions. The movement which started from Medina and was ultimately terminated at Medina consisted of five important journeys:

3.1.1. First Journey

The movement from Medina towards Mecca with the aim of refusing oath of allegiance with Yazid and finding a suitable place for presenting his message to the Muslim Ummah, i.e. the reason of refusal of allegiance and rejection of Yazid’s Ability for caliphate over the Muslims, in the forms of meetings, speeches, and writings like the letters, which were sent to the people of Kufa and Basra.

3.1.2. Second Journey

The movement from Mecca towards Iraq, apparently for the acceptance of Kufan’s invitation, who have written plenty of letters to him, as well as have dispatched some messengers for presenting their invitations. In reality this movement was for the accomplishment of that grand divinely assigned mission. His great uprising for the sake of attaining salvation and awakening of human beings; for cleansing wide spread corruption which had befallen over the Islamic community, as he himself has explained the philosophy of his uprising as follows:

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"I haven’t come out to commit oppression, transgression, corruption, amusement and acting arrogantly, rather my uprising is for the sake of reforming my grandfather’s Ummah and for the fulfillment of my obligation of encouraging virtue and forbidding vice (amr bil al-ma’ruf wa nahi an al-munkar)." Imam (AS) knew well that his uprising would result in his martyrdom as he himself has said that: "The Holy Prophet (SAW) said:

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‘Allah wants to see you martyred.’

And further said that:

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The Holy Prophet (SAW) has commanded me to undertake a task, and I am committed for its fulfillment.

3.1.3. Third Journey

Ahl al-Bayt’s (AS) movement towards Damascus to accomplish their mission for publicity, propagation, and presentation of Imam’s (AS) message for the masses.

3.1.4. Fourth Journey

The movement from Damascus towards Karbala was for the purpose of mourning and lamentation upon their own loved ones near the holy graves of Imam (AS), his children, and dear companions.

3.1.5. Fifth Journey

The return towards Medina. These journeys are the axes upon which the present book has been compiled, since before, after, and in the middle of these journeys a lot of incidents have occurred. Part-1 of the book has been divided into ten chapters and the incidents and happenings occurred therein have been described accordingly.

3.2. Special Features of the Book

1. Compilation of the book on the basis of the movement of Imam Husain (AS) and Ahl al-Bayt (A.S) from Medina till Medina.

2. Description of the names and comments relevant to the halting stations (manazil) from Mecca till Karbala through which Imam (AS) has passed and the details of his encounters with people at these places.

3. Collection and description of the names of those who attained martyrdom with Imam (A.S) at Karbala—more than seventy two famous martyrs.

4. Translation (from Arabic into Persian) of material relevant to each of the companions and supporters of Imam (AS) to the extent abstracted from the original authentic Arabic sources and presented either in the main text or added as explanatory foot notes.

5. Translation (from Arabic into Persian), of brief live histories of all those, whose names have been mentioned in this book with respect to certain occasions.

6. Description of the names of persons who accompanied Imam Husain (AS) to Karbala and couldn’t attain martyrdom because of different reasons.

7. Collection and description of the names of some of the women and children who were taken captives together with ‘Ali b. Husain (A.S) after Imam’s (AS) martyrdom.

8. Description of halting stations (manazil) along the Damascus route, through which Ahl al-Bayt (AS) had passed during their captivity.

9. Quotation of narration and traditions, which have mentioned the story of Imam’s (AS) being aware of his martyrdom and aftermath events.

It should be reminded that the above mentioned matters have also been described in other maqatil, but their sequence, collection and categorization are the special features of the present book.

3.3. Name of the Book

The attention should be paid to this point that the name of the book was extracted from the Holy Qur’an, because Allah the Almighty calls the past incidents in the Holy Qur’an as stories and this phrase and its derivatives have relatively been used on many occasions, e.g. about the Companions of the Cave (Ashab-e-Kahf) says:

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We narrate unto thee their story with truth.

—the Holy Qur’an (18:13).

Also, whatever has happened to the divine messengers in the past, the Holy Qur’an describes it by utilizing the phrase—the stories (qisas), e.g. in the Surah Ghafir it says:

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"Verily, We sent messengers before thee, among them those