بسم الله الرحمن الرحيم

Monday, 21st August 2017


Imam Al Sajjad [as]


Name: 'Ali.
Title: Zaynu'l-'Abidln.
Agnomen: Abu Muhammad.
Father's name: al-Husayn Sayyidu 'sh-Shuhada'.
Mother's name: Shahr Banu, daughter of Yazdeger III, the King of Persia.
Birth: In Medina, 5th Shaaban 38 AH.
Death: Died at the age of 58, in Medina; poisoned by al-Walid ibn 'Abdi 'I-Malik ibn Marwan on 25th Muharram 95 AH; buried in Jannatu 'I-Baqi', in Medina.

The holy Imam 'Ali Zaynu'l -'Abidin is the Fourth Apostolic Imam. His epithet was Abu Muhammad and was popularly titled as "Zaynu'l-'Abidin". The mother of this Holy Imam was the royal personage, Shahr Banu, the daughter of King Yazdgerd, the last pre-Islamic Ruler of Persia. Imam Zaynu'l-'Abidin spent the first two years of his infancy in the lap of his grandfather 'All ibn Abi Talib and then for twelve years he had the gracious patronage of his uncle, the second Holy Imam al-Hasan ibn 'All.

In 61 AH, he was present in Karbala', at the time of the gruesome tragedy of the wholesale massacre of his father, his uncles, his brothers, his cousins and all the godly comrades of his father; and suffered a heartless captivity and imprisonment at the hands of the devilish forces of Yazid. When Imam Husayn had come for the last time to his camp to bid goodbye to his family, 'Ali Zaynu'l-'Abidin was lying semiconscious in his sickbed and hence he escaped the massacre in Karbala'. Imam Husayn could only manage a very brief talk with the inmates of his camp and departed nominating his sick son as Imam.

The Holy Imam Zaynu'l-'Abidin lived for about thirty-four years after his father and all his life he passed in prayers and supplication to Allah and in remembrance of his martyred father. It is for his ever being in prayers to Allah, mostly lying in prayerful prostration, that this Holy Imam was popularly called "Sajjad". The knowledge and piety of this Holy Imam was matchless.

Az-Zuhri, Al-Waqid; and Ibn 'Uyaynah say that they could not find any one equal to him in piety and godliness. He was so mindful of Allah that whenever he sat for ablution for prayers, the complexion of his face would change and when he stood at prayer his body was seen trembling.

When asked why this was, he replied, "Know ye not before whom I stand in prayer, and with whom I hold discourse?"
Even on the gruesome day of 'Ashura when Yazid's forces had massacred his father, his kith and kin and his comrades and had set fire to the camp, this Holy Imam was engrossed in his supplications to the Lord. When the brutal forces of Yazid's army had taken the ladies and children as captives, carrying them seated on the bare back of the camels, tied in ropes; this Holy Imam, though sick, was put in heavy chains with iron rings round his neck and his ankles, and was made to walk barefooted on the thorny plains from Karbala' to Kufah and to Damascus; and even then this godly soul never was unmindful of his prayers to the Lord and was always thankful and supplicative to Him.

His charity was unassuming and hidden. After his passing away, the people said that hidden charity ended with the departure of this Holy Imam. Like his grand-father 'Ali ibn Abi Talib, 'Ali Zaynu'l-'Abidin used to carry on his own back at night bags of flour and bread for the poor and needy families in Medina and he so maintained hundred of poor families in the city.

The Holy Imam was not only hospitable even to his enemies but also used to continually exhort them to the right path. Imam Zaynu 'l-'Abidin along with the Ahlu 'I-Bayt passed through dreadful and very dangerous times, for the aggressions and atrocities of the tyrant rulers of the age had reached a climax. There was plunder, pillage, and murder everywhere. The teachings of Islam were observed more in their breach. The heartless tyrant al-Hajjaj ibn Yusuf ath-Thaqaf; was threatening every one who professed allegiance or devotion to the Ahlu 'I-Bayt; and those caught were mercilessly put to death. The movement of the Holy Imam was strictly restricted and his meeting with any person was totally banned. Spies were employed to trace out the adherents of the Ahlu 'I-Bayt. Practically every house was searched and every family scrutinized.

Imam Zaynu 'l-'Abidin was not given the time to offer his prayers peacefully, nor could he deliver any sermons. This God's Vicegerent on earth therefore, adopted a third course which proved to be very beneficial to his followers. This was in compiling supplicative prayers for the daily use of man in his endeavour to approach the Almighty Lord. The invaluable collection of his edited prayers are known as as-Sahifah al-Kdmilah or As-Sahifah as-Sajjddiyyah; it is known also as Az-Zabur (Psalm) of Al Muhammad The collection is an invaluable treasury of wonderfully effective supplications to the Lord in inimitably beautiful language. Only those who have ever come across those supplications would know the excellence and the beneficial effect of these prayers. Through these prayers the Imam gave all the necessary guidance to the faithful during his seclusion. On the 25th of Muharram 95 AH when he was in Medina, al-Walid ibn 'Abdi 'l-Malik ibn Marwan, the then ruler got this Holy Imam martyred by poison. The funeral prayers for this Holy Imam were conducted by his son the Fifth Imam, Muhammad al-Baqir and his body was laid to rest in the cemetery of Jannatu 'l-Baqi' in Medina.

Allamah Tabatabai writes:

Imam Sajjad ('Ali ibn al-Husayn entitled Zaynu'l-'Abidin and Sajjad) was the son of the Third Imam and his wife, the queen among women, the daughter of Yazdgerd the King of Iran. He was the only son of Imam Husayn to survive, for his other three brothers 'Ali Akbar, aged twenty-five, five-year-old Ja'far and 'Ali al-Asghar (or 'Abdullah) who was a suckling baby were martyred during the event of Karbala'. The Imam had also accompanied his father on the journey that terminated fatally in Karbala', but because of severe illness and the inability to carry arms or participate in fighting he was prevented from taking part in the holy war and being martyred. So he was sent with the womenfolk to Damascus. After spending a period in imprisonment he was sent with honour to Medina because Yazid wanted to conciliate public opinion. But for a second time, by the order of the Umayyad caliph, 'Abdu 'l-Malik, he was chained and sent from Medina to Damascus and then again returned to Medina. The Fourth Imam, upon returning to Medina, retired from public life completely, closed the door of his house to strangers and spent his time in worship. He was in con- tact only with the elite among the Shi'ites such as Abu Hamzah ath-Thumali, Abu Khalid Kabuli and the like. The elite disseminated among the Shi'ah the religious sciences they learned from the Imam. In this way Shi'ism spread considerably and showed its effects during the Imamate of the Fifth Imam. Among the works of the Fourth Imam is a book called Sahifah Sajjadiyyah. It consists of fifty-seven prayers concerning the most sublime Divine sciences and is known as "The Psalm of the Household of the Prophet."

Some of the sayings of Al-Imam 'Ali ibn al-Husayn, (A):

• Refrain from lying in all things, big or small, in seriousness or in jest. For when one starts lying in petty matters, soon he will have the audacity to lie in important matters (also).

• A man need not fear Allah except on account of his own sins, and should place his hopes only with his Lord.

• When about something one does not know, one should not be ashamed of having to learn about it.

• Patience is to faith what the head is to the body; one who does not have patience also lacks faith.

• Once, one of his companions complained to him that out of jealousy some people whom he had served very well were treating him badly. The Imam gave him some advice which was:

• Guard your tongue and do not speak about people whatever comes out of your mouth, otherwise you will turn your friends into your enemies.

• Avoid saying things which the minds of people are not prepared to accept.

• He who does not have wisdom will be ruined by the a smallest thing (Mistake).

• What harm will come to you if you take all Muslims to be your family and your relations? Consider your elders to be your parents, those younger than you as your children and those of your age as your brothers. If you do so who is going to harm or abuse you?

• Whenever a thought comes in your mind that you are better than any other person, then think along these lines:

• If the person is older than you then remind yourself that this person is better than you in matters of Islam because he has done more good deeds than you have.

• If the person is younger than you then remind yourself that this person is better than you because he has committed less sins than you have.

• If he is of your age than your argument should be: he is better than you in matters of Islam since you know of your own sins but not of his.

• If people show respect to you, think that this is because the people are very good not that you are good. If the people say bad things about you, think that something is really wrong with you. If you live in this way, life will become pleasant for you, you will make many friends and your enemies will be few.

• Do not have relationship with, nor talk with nor give company to 5 types of people:

• The Liar: because they are like mirage: With their words they show things different from what they really are. What is near they make it look far and what is far they make it look near. In this way, they take you away from truth.
• The Greedy and the Sinner: because you cannot rely on their friendship; for a small piece of food or even less than that, they will sell you.

• The Miser: because they will let you down when you need them most.

• The Fool: because even when they try to do you good, they will end you in difficulties.

• Those Who have cut relationship with their relatives, because Allah has cursed them in the Qur'an.

• Try to earn a high position in Paradise (Jannah). Remember: Highest positions will be given to those who have been most useful to their brothers in faith and who have been most helpful to the needy.

• Remember: There are times when a person says but one good sentence and that brings him very near to Allah and brings his freedom on the Day of Judgement.

• Never think that what you do for your brother in faith is unimportant because these are the things that will be of much use to you on a day when nothing else will be of any use.

• Drinking (Alcohol and other forbidden drinks) and Gambling are such sins that they destroy the power to stop committing other sins.

• (Speaking) Good words increase a person's wealth and sustenance (Rizk), prolong his life, make him to be loved by his wife and children and take him to paradise.


Article copied from Facebook posting by Sh. Jehad Ismail on Facebook.

Source: www.hujjat.org

Shame Gharibaan


And what a night it was for the daughters of the Messenger of Allah (S) whom lofty eminence never forsook ever since they were born! It was only yesterday that they lived in the pavilions of greatness and the chambers of dignity, lit during the day by the sun of Prophethood and during the night by the star of caliphate and by the lanterns emitting the radiance of sanctity. During this night, they were left in the pitch dark, having lost those shining lights, their belongings plundered, their chambers burnt, fear overwhelming them.

They remained among the corpses of those who used to be their protectors. Now they have neither protectors nor defenders. They do not know anyone who could defend them if they were to be attacked, or who would repel those who might terrorize them, or who would calm and pacify those who have lost their loved ones. Yes, there were among them children crying in anguish There were mothers of children waned by the arrows, sisters of those who were martyred, mothers who lost their sons. And they were mourning their dear ones.


Next to them were body parts amputated, corpses slashed and cut, necks covered with blood. And they were in a desolate desert... Behind the low marshes stood the army of treachery savouring its “victory”: the recklessness of winners and the meanness of vanquishers. Besides all of this, they did not know what the morning would bring them and what the caller would announce. Will he announce their slaughter, or will they be taken captive? None other than the ailing Imam (‘a) could defend them, had he only been able to defend himself against the danger of being killed.

A nurse set out to suckle her infant
With feelings that caused her infant to die of patience.
She saw his cradle, with grief after him overflowing,
And it used to overflow with happiness.
And her breast with her pure milk is weighed
For her infant used to overflow.
Swiftly to the infant's resting place did she go,
Perhaps she would find in him some life so he would suckle,
But she only saw a corpse at a slaughter place,
In it an arrow rested that killed the neck,
So she yearned and over him knelt
With her ribs to shade him from the heat.
She hugged him, though dead,
And from his spilled blood she dyed her chest.
And she wished, having seen his cheeks covered with blood
That with his arrow her own cheeks were split.
Over his grave she poured her heart
With feelings overflowing.
She now eulogizes him with the best of verse.
She sings lullabies once and once she
Hugs his corpse that decorated the pearls.
And she often kneels down and sniffs
Where his neck was slit and then kisses him again,
So how miserable you are and how bereaved
With the like of your tears did al-Khansa’ mourn Sakhr!
Of her emotions and yearnings she had that day
A cage for eternity from which the bird had flown away...

Vexation overwhelmed the world of the domain and of the unseen; the huris in the chambers of Paradise were crying, and so were the angels in the strata between the heavens, as the jinns mourned. [807]

Ibn Abul-Hadid says, “‘Ubaydullah Ibn Ziyad built four mosques in Bara to disseminate hatred towards ‘Ali Ibn Abu Talib (‘a).” [808]

This is not how to reward Allah's Messenger
O nation of oppression and corruption!
Had the Messenger of Allah lived after him,
He would have today mourned him exceedingly.

Umm Salamah saw the Messenger of Allah (S) in a vision [809] with his hair looking quite untidy, dusty, with earth soil on his head. She asked him, “O Messenger of Allah! Why do I see your hair looking so untidy and dusty?” “My son,” he (S) said, “has been killed, and I have not yet finished digging his grave and those of his companions.” [810]

She woke up terrified and looked at the bottle containing a specimen of the soil of Karbala'. She found it boiling in blood. [811] It was the bottle given to her by the Prophet (S) who ordered her to keep it. Moreover, she heard in the depth of the night a caller mourning al-Husain (‘a) saying

O killers of al-Husain out of ignorance
Receive the news of your torture and annihilation.
The son of David had cursed you
And so did Moses and the man of the Gospel.
All the people of the heavens condemn you
Every prophet, every messenger, and every martyr.

In fact, she heard in the depth of the night other voices mourning al-Husain (‘a) but could not see them. Among the poetry she had heard was the following:

O eyes! This is a day for your tears
So cry hard and spare not.
Who after me shall the martyrs mourn
Over folks led by their fates
To a tyrant in the reign of slaves?

On the day of ‘Ashura, Ibn ‘Abbas saw the Messenger of Allah (S) in a vision with his hair looking very untidy, and he was holding a bottle of blood. He said to him, “May my parents be sacrificed for your sake! What is this?!” “This is the blood of al-Husain (‘a) and of his companions;” he said, adding, “I have been collecting it, and I have not yet finished doing so.” [814]

They kept al-Husain's naked corpse on the ground for three days although he was the essence of existence itself, being part of the Prophet (S) who is the cause of all causes, the one whose light was derived from the holiest light of the Most Holy One. Three days saw nothing but pitched darkness, [815] and the nights were even more so. [816]

People thought that Doomsday had dawned. [817] Stars appeared at midday. [818] And they kept colliding with one another. [819] The rays of the sun could not be seen, [820] and all this continued for three long days. [821]

Nobody should be surprised at seeing the light of the sun diminishing during the period when the master of the youths of Paradise was left naked on the ground, for he is the cause in the cosmos running due to what you have come to know of his being derived from the very truth of Muhammad (S), the truth which is the cause of all causes and the first reason. It is due to the tradition, which confirms the same, and which is related to how the responsibility of wilaya was offered to everything in existence: whoever accepted it would surely benefit therefrom, and whoever refused would be deprived.

If the talk about the cosmos undergoing some change on account of the birth of a great prophet till the heavens are filled with clouds, and that it rained when a Christian scholar at Surra-man-Ra'a [Samarra’] [822] prayed for rain, although he did not uncover the body of the prophet [but only a bone of whose body he was holding], nor were his limbs cut off; so, how could it not undergo a change, or why should not the sunlight or the moonlight not be obliterated when the [corpse of the] Master of the Youths of Paradise was left on the ground after being mutilated?

Why did not the heavens when he was killed not collide?
Why did the earth when he fell not crack?
I after him excuse the moon of the morn
If it does not appear, and if the sun does not shine.
And the comet if let loose and their clouds, too,
If they departed, and if the beasts do not graze,
And the water if not pure and the trees
If they do not blossom, and the birds
If they do not sing at all,
And the wind if it does not blow
Except becoming storms and gales
And water shall I never drink near him
But stay grieved, heart-rent.
May the foes shoot my heart with a fateful blow
If what the most Exalted Glory did would not let me grieve so.
Borne on a bare and lean hump stayed,
If I ever forget how his offspring were conveyed
. [823]

Yes! The condition of everything changed, and all beings were altered. The wild beasts mourned him with tears in their eyes. The Commander of the Faithful (‘a) has said, “By my parents! Al-Husain (‘a) will be killed in the outskirts of Kufa. It is as if I can see the wild beasts stretching their necks on his grave mourning him all night long till the morning.” [824]And it rained blood. [825] Water urns and jars and every other container was filled with blood.[826] For a long time did its stain remain on houses and walls. [827] Whenever a stone was removed, blood was found underneath it, [828] even in Jerusalem.[829]

When the head was brought into the governor's mansion, the mansion's walls dripped blood[830] and a fire broke out from a number of its walls. That fire ran in the direction of ‘Ubaydullah Ibn Ziyad who, noticing it, ordered those who were in his company to keep what they had seen to themselves. [831] He fled away from it. It was then that the holy head spoke loudly saying, “Where are you running to, O cursed one?! If it does not reach you in this life, the Fire shall be your abode in the hereafter.” The head kept speaking till the fire was out. Everyone in the mansion was amazed. [832]

For two or three months did the people see the walls stained with blood at sunrise and at sunset. [833] Another incident is that of a raven stained with the blood of al-Husain (‘a). It flew to Medina and fell on the walls of the house where Fatima, the youngest daughter of al-Husain (‘a), was living at the time. She used this incident as a theme in mourning the killing of her father [before its news reached Medina] (‘a). When she mourned him to the people of Medina, they said, “Here she is reviving the witchcraft of ‘Abd al-Muttalib's offspring!”

It was not long before the news of his martyrdom came. This is narrated by the most eloquent among all the orators of Khawarizm, namely Ahmad Ibn Mekki [al-Khawarizmi] who died in 568 A.H/1173 A.D. as we read on p. 92, Vol. 2, of his book Maqtal al-Husain. This coincident should not surprise anyone especially when we come to know the fact that al-Husain (‘a) had another daughter besides Fatima and Sukayna.

Al-Husain's martyrdom was surrounded with super-natural events. It is as though the Almighty, the most Exalted One, wanted then to inform the nation, as well as the succeeding generations, to be acquainted with this epic the like of which has never been witnessed. He wanted to inform them about the extent of cruelty of the Umayyads in dealing with Abu ‘Abdullah, the man who sacrificed his all for the sake of the Divine Call. This implies attracting everyone's attention to the status al-Husain (‘a) enjoys with Allah, and that his killing will refute all misguidance and will herald the revival of the creed, the survival of which was desired by the Lord of the World, till the Day the dead shall be resurrected.

Du’bal al-Khuza’i narrated a story that he traces back to his grandfather thus:

His mother, Su’da daughter of Malik al-Khuza’i, was alive and aware of the fact that a tree belonging to the mother of Ma’bid al-Khuza’i [834] had long been dead. The Prophet (S) happened to make his ablution there and he poured the left-overs of his ablution water under that tree. Through such a blessing, the tree was brought back to life: it became green once more, and its produce was quite bountiful. When the Prophet (S) died, its produce decreased a great deal, and when the Commander of the Faithful (‘a) was killed, all its fruit fell at once on the ground. People continued to use its leaves as a medicine. After some time, they looked at it and noticed how its trunk was literally bleeding. They were terrified for having seen something nobody else had ever seen. When the night brought the mantle of its darkness, they heard someone weeping and wailing without seeing anyone at all. They heard another voice saying:

O martyr, and martyr is his uncle, too
The best of uncles, Ja’far at-Tayyar
Strange how a polished one dared to hit you
On the face, and dust had covered you.

It was not long after having witnessed such an odd phenomenon that news came of the killing of al-Husain (‘a). Du’bal al-Khuza’i dedicated three lines of poetry complementing the above wherein he said,

Visit the best of graves in Iraq
And disobey the ass, for whoever forbade you is an ass
Why should I not visit you, O Husain?
May my life be sacrificed for you,
And may my people and everyone to me dear.
All do not at all with you compare,
For you there is love in the hearts of the wise
Your foe is annihilated; him do we despise.

The meaning of the second line was borrowed by a Shi’a poet of old and reworded in three lines [the rough translation of which runs thus]:

How strange should a sword blow be dealt to you
On the day when dust high and wide flew!
And strange how arrows snatched you from the ladies
Who called upon your grandfather with tears abundant.
Why did not someone the arrows break?
Should your holy and exalted body them overtake?

In fact, anyone who touched the sassafran which had been plundered [from Husain's family] was burnt thereby and reduced to ashes. The taste of the meat of the camels which they had looted was more bitter than that of colocynth, and they saw fire coming out of it.[837]

Nobody had ever seen the sky turning red except on the day when al-Husain (‘a) was killed.[838] Ibn al-Jawzi has said,

“Whenever anyone among the people was angry, anger left permanent physical marks on his face. Since the Truth, Exalted is He, is far above having a physical form to manifest to people, He manifested His wrath for the killing of al-Husain (‘a) through the redness of the horizon on account of the magnanimity of the crime committed... The Prophet (S) could not sleep as he heard the moaning of his uncle, al-’Abbas Ibn ‘Abd al-Muttalib, who had been taken captive and who was tied during the battle of Badr; so, what would his condition have been had he heard the moaning of al-Husain (‘a)? When Washi, Hamzah's killer, embraced Islam, the Prophet (S) said to him, “Get your face away from my sight, for I do not like to see the killer of my loved ones.” This was so despite the fact that Islam wipes out whatever sins one had committed prior to accepting the faith; so, what would his condition have been had he seen the person who killed his [grand]son and who transported his family on camels’ bare humps?”[839]

Yes! The [soul of the] Messenger of Allah (S) did, indeed, attend and witness the huge host which was bent on eradicating his family from the face of earth, and he saw the wailing of the orphans and the sobbing of the ladies who had lost their loved ones, and he heard the cries of the children because of thirst. In fact, the army heard a thunderous voice saying, “Woe unto you, O people of Kufa! I see the Messenger of Allah (S) eying you, once looking at you, and once looking at the heavens, holding his holy beard!” But the desires and the misguidance that have taken control of the souls of that greedy host inspired to them that it was just “a mad man” [who was calling]. The crowd among them shouted, “Let it not frighten you!” Abu ‘Abdullah, Imam as-Sadiq (‘a), used to say, “I do not think that that voice came from anyone another than Gabriel.” [840]

Some angels shouted, “O nation that has become confused and misguided after its Prophet! May Allah never accept your Adha nor Fitr [Eid] prayers!” Imam as-Sadiq (‘a) has said, “By Allah! There is no doubt at all that they were not successful, nor will they ever be, till a revolutionary rises for [the offspring of] al-Husain (‘a).” [841]

Suppose John's blood on the ground did boil,
Husain's blood in the hearts did indeed boil.
Should Bucht-Nuzzar of old seek for John revenge?
His justice was indeed fully redressed,
But the blood of the Prophet's grandson shell not
Calm down before al-Qa’im,
By Allah's leave, seeks his revenge.

Shaikh al-Baha'i has narrated saying that his father, Shaikh Husain Ibn ‘Abd al-amad al-Harithi, entered Kufa's mosque once and found a carnelian stone upon which these lines were written:

I am jewel from the heavens, so scatter me
When the parents of the Prophet's grandson betrothed;
More clear than silver I once used to be
Now my color is that of al-Husain's blood.


Maqtal al-Husain: Martrydom Epic of Imam al-Husain (A) by 'Abd al Razzaq al-Muqarram
Published by: Al-Kharsan Foundation for Publications, Beirut, Lebanon, 1426 AH/2005 AD


[806] Excerpted from a poem eulogizing al-Husain (‘a) by the authority Shaikh ‘Abd al-Mun’im al-Farusi.

[807] Shaikh Badr ad-Din Muhammad Ibn ‘Abdullah al-Shibli al-Hanafi (d. 769 A.H./1368 A.D.), Ahkam al-Jan, p. 146. Ibn ‘Asakir, Tarikh, Vol. 4, p. 341. Ibn Hajar al-Haythami, Mujma’ al-Zawa’id, Vol. 9, p. 199. al-Suyyuti, Tarikh al-Khulafa', p. 139. Shaikh Muhammad al-Qatari al-Biladi al-Bahrani, Al-Kawakib al-Durriyya, Vol. 1, p. 56.

[808] Ibn Abul-Hadid, Shar Nahjul Balagha, Vol. 1, p. 386 (first Egyptian edition). al-Majlisi, Safinat al-Bihar, Vol. 1, p. 602 (old edition) citing p. 729, Vol. 8, of his other work titled Bihar al-Anwar.

[809] On p. 38, Vol. 3, of his book Al-Kamil, Ibn al-Athir says, “This can be established if we agree that she lived more than fifty years.” Ibn Na’im, as quoted in her biography stated on p. 460, Vol. 4, of Ibn Hajar al-’Asqalani's book Al-Isaba, says, “She died in 62 A.H./882 A.D.; she was the last of the mothers of the believers [to die].” According to al-Waqidi, she died in 59 A.H./679 A.D. On p. 362, Vol. 2, of al-Nawawi's Tahthib al-Asma’, Ahmad Ibn Abu Khaythamah is quoted as saying that she died during the reign of Yazid Ibn Mu’awiyah. On p. 137, Vol. 1, of Mir’at al-Jinan, al-Yafi’i, the author, says, “Umm Salamah, mother of the faithful, died in 61 A.H. (681 A.D.).” In his book Al-Bidaya, Ibn Kathir, in agreement with al-Waqidi, says that the above-cited traditions relevant to al-Husain's martyrdom indicate that she lived till after his death. Al-’Ayni, who explains p. 427, Vol. 1, of al-Bukhari'sai, where the latter discusses the qunut, says, “Umm Salamah died in Shawwal of 59 A.H. (August of 679 A.D.).” On p. 341, Vol. 4, of Tahthib Tarikh Ibn ‘Asakir, al-Waqidi is quoted as saying that Umm Salamah died three years before al-Husain's martyrdom. In his book Al-Kafi, al-Mufid cites Ahl al-Bayt (‘a) saying that al-Husain (‘a) had entrusted the nation's treasures to her in order to pass them on to Zayn al-’Abidin (‘a). On p. 142, Vol. 2, of al-Thahbi's book Siyar A’lam al-Nubala’, al-Thahbi says, “Umm Salamah, wife of the Messenger of Allah (S), was the last to die from among the mothers of the faithful. She lived till the news of the martyrdom of al-Husain (‘a) reached her. She was shaken, and she fainted. She grieved for him a great deal, remaining only for a short while thereafter before departing to Allah, the most Exalted One.” On p. 146 of the same book, Shahr is quoted as saying, “I came to Umm Salamah to offer my condolences on the death of al-Husain (‘a).”

[810] Shaikh al-Tusi, Al-Amali, p. 56. According to p. 356, Vol. 2, of Ibn Hajar’s book Tahthib al-Tahthib, p. 148 of al-Tabari's book Thakhair al-’Uqba, p. 139 of al-Suyyuti's book Tarikh al-Khulafa', and p. 213, Vol. 3, of al-Thahbi's book Siyar A’lam al-Nubala', Umm Salamah saw the Messenger of Allah (S) in a vision telling her of the martyrdom of al-Husain (‘a).

[811] al-Yafi’i, Mir'at al-Jinan, Vol. 1, p. 134. Ibn al-Athir, Al-Kamil, Vol. 4, p. 38. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 95.

[812] These verses are recorded on p. 341, Vol. 4, of Ibn ‘Asakir's Tarikh.

[813] Reference to these verses is made on p. 341, Vol. 4 of Ibn ‘Asakir's Tarikh, p. 127, Vol. 2, of al-Suyyuti's Khaa’i, and p. 199, Vol. 9, of Mujma’ al-Zawa’id of Ibn Hajar al-Haythami.

[814] Ibn ‘Asakir, Tarikh, Vol. 4, p. 340. al-Suyyuti, Al-Khasa’is al-Kubra, Vol. 2, p. 126. al-Suyyuti, Tarikh al-Khulafa', p. 139. al-Yafi’i, Mir’at al-Jinan, Vol. 1, p. 134. Ahmad, Musnad, Vol. 1, p. 242. Shaikh Muhammad al-Qatari al-Biladi al-Bahrani, Al-Kawakib al-Durriyya, Vol. 1, p. 56. al-Tabari, Thakha’ir al-’Uqba, p. 148. Ibn Hajar, Tahthib al-Tahthib, Vol. 2, p. 355. Ibn al-Athir, Al-Kamil, Vol. 4, p. 28. Ibn Hajar, Al-Sawa’iq al-Muhriqa, p. 116. Tarh al-Tathrib, Vol. 1, p. 22. al-Khatib al-Baghdadi, Tarikh, Vol. 1, p. 142. al-Maqrizi, Khutat, Vol. 2, p. 285. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 94, chapter 12. al-Thahbi, Siyar A’lam al-Nubala', Vol. 3, p. 212.

[815] Ibn ‘Asakir, Tarikh, Vol. 4, p. 339. al-Suyyuti, Al-Khasa’is al-Kubra, Vol. 2, p. 126. Ibn Hajar al-’Asqalani, Al-Sawa’iq al-Muhriqa, p. 116. al-Maqrizi, Khutat, Vol. 2, p. 289. Ibn al-Jawzi, the grandson, Tathkirat al-Khawa, p. 155. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 90. A non-Imamite ought not doubt this fact especially once he reads on p. 114, Vol. 6, of al-Qastalani's book Irshad al-Sari fi Shar al-Bukhari, that the earth was pitched in the dark upon the death of ‘Umar [Ibn al-Khattab] ...!!!

[816] al-Shabrawi, Al-Ithaf bi hHubbil-Ashraf, p. 24. Ibn Hajar, Tahthib al-Tahthib, Vol. 2, p. 354. Ibn ‘Asakir, Tarikh, Vol. 4, p. 339. Nobody can find it objectionable in the light of what is recorded by Ibn al-Jawzi on p. 244, Vol. 7, of his book Al-Muntazim, in the events of August of 399 A.H./1009 A.D. He narrates saying, “Pilgrims who visited al-Tha’labiyya were hit by a black wind that darkened their daytime, leaving them unable to see one another.”

[817] Ibn Hajar al-’Asqalani, Al-Sawa’iq al-Muhriqa, p. 116.al-Shabrawi,  Al-Ithaf, p. 24.

[818] Ibn Hajar al-’Asqalani, Tahthib al-Tahthib, Vol. 1, p. 354. Ibn Hajar al-’Asqalani, Al-Sawa’iq al-Muhriqa, p. 116. Ibn ‘Asakir, Tarikh, Vol. 4, p. 339. Tarikh al-Khulafa', p. 138. Shaikh Muhammad ‘Ali Ibn Ghanim al-Qatari al-Biladi al-Bahrani, Al-Kawakib al-Durriyya, Vol. 1, p. 56.

[819] al-Shabrawi, Al-Ithaf bi Hubbil-Ashraf, p. 24. Ibn Hajar al-’Asqalani, Al-Sawa’iq al-Muhriqa, p. 116. Ibn ‘Asakir, Tarikh, Vol. 4, p. 339. Tarikh al-Khulafaa', p. 138. Shaikh Muhammad al-Qatari al-Biladi al-Bahrani, Al-Kawakib al-Durriyya, Vol. 1, p. 56.

[820] Ibn Hajar al-Haythami, Mujma’ al-Zawa’id, Vol. 9, p. 197. Tarikh al-Khulafa, p. 138. Shaikh Muhammad al-Qadari al-Biladi al-Bahrani, Al-Kawakib al-Durriyya, Vol. 1, p. 56. Nobody should find this strange; the sun was eclipsed when Ibrahim son of the Messenger of Allah (S) died as stated on p. 212, Vol. 3, of al-Zarqani's book Shar al-Mawahib al-Laduniyya, by al-Jazri on p. 39, Vol. 1, of his book Usd al-Ghabah, and by al-’Ayni on p. 472, Vol. 3, of his book ‘Umdat al-Qari fi Shar al-Bukhari in a chapter about how to perform the eclipse prayers.

[821] Ibn Qawlawayh, Kamil al-Ziyarat, p. 77. This is the same as our statement saying that it was pitch dark for three days.

[822] al-Rawindi, Al-Khara’ij, p. 64 (Indian edition), where the miracles of Imam al-Hasan al-’Askari (‘a), are discussed.

[823] Excerpted from a poem by Shaikh Muhammad son of Sharif son of Falah al-Kaďimi, author of the Karrari poem in praise of the Commander of the Faithful which he had written in 1166 A.H./1753 A.D. and which eighteen of his contemporary poets critiqued. This one totals 39 lines as compiled by the authority al-Amini, author of Al-Ghadir.

[824] Ibn Qawlawayh, Kamil al-Ziyarat, p. 80.

[825]Al-Khasa’is al-Kubra, Vol. 2, p. 126. Ibn ‘Asakir, Tarikh, Vol. 4, p. 339.Ibn al-Jawzi, the grandson, Tathkirat al-Khawa, p. 155. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 89. al-Maqrizi, Khutat, Vol. 2, p. 989. al-Shabrawi, Al-Ithaf bi hHubbil-Ashraf, p. 255. Ibn Hajar al-’Asqalani, Al-Sawa’iq al-Muhriqa, p. 116. Ibn Shahr Ashub (d. 588 A.H./1192 A.D.), Al-Manaqib, Vol. 2, pp. 206 and 182. The heavens raining blood is mentioned by Ibn al-Athir on p. 29, Vol. 7, of his book Al-Kamil where the events of the year 246 A.H./860 A.D. are discussed. Al-Nujum al-Zahira, Vol. 2, p. 322. al-Muttaqi al-Hindi, Kanz al-’Ummal, Vol. 4, p. 291.

[826]Al-Khasa’is al-Kubra, Vol. 2, p. 126.

[827] Ibn ‘Asakir, Tarikh, Vol. 4, p. 339. Ibn Hajar al-’Asqalani, Al-Sawa’iq al-Muhriqa, p. 116.

[828] Ibn ‘Asakir, Tarikh, Vol. 4, p. 339. Ibn Hajar al-’Asqalani, Al-Sawa’iq al-Muhriqa, p. 116.

[829] Ibn Hajar al-Haythami, Mujma’ al-Zawa’id, Vol. 9, p. 196. Al-Khasa’is al-Kubra, Vol. 2, p. 125. al-Suyyuti, Tarikh al-Khulafa’, p. 138. Sayyid Muhammad Riďa al-Asterbadi al-Hilli, Al-’Iqd al-Farid, Vol. 2, p. 315. Shaikh Muhammad al-Qatari al-Biladi al-Bahrani, Al-Kawakib al-Durriyya, Vol. 1, p. 56. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 90.

[830] Ibn ‘Asakir, Tarikh, Vol. 4, p. 339. Ibn Hajar al-’Asqalani, Al-Sawa’iq al-Muhriqa, p. 116.

[831] Ibn Hajar al-Haythami, Mujma’ al-Zawa’id, Vol. 9, p. 196. Ibn al-Athir, Al-Kamil, Vol. 4, p. 103. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 87. al-Turayhi, Al-Muntakhab, p. 338.

[832]Shar Qaidat Abi Firas, p. 149.

[833] Ibn al-Athir, Al-Kamil, Vol. 6, p. 37. Shaikh Muhammad al-Qatari al-Biladi al-Bahrani, Al-Kawakib al-Durriyya, Vol. 1, p. 56. Ibn al-Jawzi, the grandson, Tathkirat al-Khawa, p. 155.

[834] On pp. 588-590 of my book titled Allah: The Concept of God in Islam (Qum, Islamic Republic of Iran: Ansariyan Publications, 1997), as well as on the preceding pages, I provided more details about this miracle. N. Tr.

[835] This poem is cited on p. 100, Vol. 2, of al-Khawarizmi's book Maqtal al-Husain.

[836] This poem is recorded on p. 380, Vol. 2, of Ibn Shahr Ashub's book Al-Manaqib.

[837]Al-Khasa’is al-Kubra, Vol. 2, p. 126. Ibn ‘Asakir, Tarikh, Vol. 4, p. 339. Tahthib al-Thahthib, Vol. 2, p. 354. Majma’ al-Zawa’id, Vol. 9, p. 96. Shaikh Muhammad al-Qatari al-Biladi al-Bahrani, Al-Kawakib al-Durriyya, Vol. 1, p. 56. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 90.

[838] Ibn Hajar al-’Asqalani, Al-Sawa’iq al-Muhriqa, p. 116.

[839]Ibn al-Jawzi, the grandson, Tathkirat al-Khawa, p. 154. Ibn Hajar al-’Asqalani, Al-Sawa’iq al-Muhriqa, p. 116.

[840] Ibn Qawlawayh, Kamil al-Ziyarat.

[841] as-Saduq, Man la Yauruhu al-Faqih, p. 148.

[842] Excerpted from a poem by the ‘Allama Shaikh Muhammad Taqi al-Jawhari.

[843] Excerpted from a poem recorded on p. 17 of the Indian edition of the Kashkul of Shaikh Yousuf al-Bahrani.

Source: www.hujjat.org

Hazrat Ali Asghar [as]

When al-’Abbas was killed, al-Husain (A) turned to see none to help him against his foes. He looked and saw how his family members and companions lied slaughtered on the ground. He heard the wailing of the orphans and the cries of the children. As loud as he could, he called out, “Is there anyone who defends the sanctity of the Messenger of Allah? Is there anyone who believes in the Unity of Allah and who fears Allah in our regard? Is there anyone who comes to our rescue and who wishes by doing so to please Allah?” The women's voices now grew even louder as they cried. [730]

Al-Sajjad (A) stood up. He was leaning on a cane and dragging a sword. He was sick and could hardly move, but al-Husain (A) called on his daughter Umm Kulthum saying, “Confine him so that the world may not run out of the progeny of Muhammad (SAW),” so she took him back to his bed. [731]

Al-Husain (A) now ordered his dependents to be silent, and he bade them farewell. He was wearing a dark silk jubba (long robe) [732] and a florid turban with two tresses let loose on the sides and wrapped himself with the same burda (gown) which the Messenger of Allah, peace and blessings of Allah be upon him and his progeny, used to wear, and was carrying his [Prophet’s] sword. [733]



He asked for a thawb (garment) which nobody wanted and which he put underneath his clothes so that nobody would be interested in it and, hence, in removing it from his body, since he knew that he was going to be killed soon. They brought him small trousers but he was not interested in them since they were the outfits of ignominy, [734] so he took a worn out garment which he ripped, placing its pieces underneath his clothes. [735] Then he asked for wrapping trousers which he also tore then put on so that nobody would take them away from his corpse. [736]

He then ordered his infant son [‘Abdullah] to be brought to him so that he would say good-bye to him. Zainab brought him his baby son ‘Abdullah [737] as well as the latter’s mother al-Rubab. He placed him in his lap and kept kissing him [738] and repeating this statement: “Away with these people when your grandfather the chosen one (SAW) is their opponent.”[739]

Then he brought him to those folks and asked for some water for him. Harmalah Ibn Kahil al-Asadi shot the infant with an arrow that slaughtered him. Al-Husain (A) received his blood in his hand then threw it up towards the heavens.

Imam Abu Ja’far al-Baqir (A) has said, “Not a drop of it fell.[740] In this regard, the Hujjah of the Progeny of Muhammad (SAW), may Allah hasten his reappearance, says, “Peace be unto ‘Abdullah, the slaughtered infant, the one shot with an arrow, the one whose blood was shed in a most cruel manner and whose blood ascended to the heavens, the one slaughtered with an arrow in his father's lap! The curse of Allah be upon the person who shot him, Harmalah Ibn Kahil al-Asadi, and upon his kinsfolk.” [741]

Hard it is for me how you carried your thirsty babe
And the fire of his thirst could not be quenched.
From the parching of the sun his voice changed,
In a tribulation from which what is solid melts.
You came to the people asking for water,
But how could you reach the watering place?
For the bow surrounded his neck as if
It was a string of the crescent wherein the star rests.
And on the prairie, in the tents, are mourners
Pointing to your babe with agony and repeat;
How many an infant did their arrows suckle
One Fatima would have rather nursed?
So my soul weeps for him since the arrow surrounded him
Just as it was decorated before by amulets.
He yearned smiling for the Prophet's grandson to plant his kiss
To bid him farewell, and what else other than
Such kissing suits him?
My heart goes for the infant's mother when the night descends
Upon her, and when the doves mourn.
In the dark does she come to see her babe
As his mark showed among the victims;
So once she saw the arrow in his neck planted,
She wished she shared his arrow of death
In her hands she places him as she kisses his lips
And kisses a neck before her the arrow had kissed.
She brought him closer to her chest in earnest
So once she sings lullabies for him and once she to him talks:
Son! Wake up from the slumber of death!
My breast should you suck.
Maybe my heart will then calm down...
Son! I have milk for you, and I know your thirst
So maybe I thereby quench your burning thirst.
Son! You used to entertain me in my loneliness
And my solace whenever the oppressors oppress.

Al-Husain (A) said, “What decreases my affliction is the fact that it is witnessed by Allah Almighty. [743] O Allah! It is not less in Your esteem than the life of a son! Lord! If You have kept victory away from us, then let it be so for something even better, and seek revenge on our behalf from the oppressors, [744] and let what has happened to us in this life be a treasure for us in the hereafter. [745] O Allah! You are the Witness against people who killed the one who looked most like Your Messenger Muhammad, peace and blessings of Allah be upon him and his progeny.” [746]

He (A), then heard a voice saying, “Leave him, O Husain, for there is a nurse for him in Paradise.![747] Then he (A), alighted from his horse and with his sword dug a grave for him and buried him; his blood was mixed with the sands, then he offered the funeral prayers for him. [748] Some accounts say that he placed him together with those of his family who had already been killed. [749]

My heart burns for his father when he saw
How, because of the thirst, his eyes deeply sank.
He could find no water for his babe,
So he found no choice except to beg
Though begging for a father is the greatest calamity.
So how when deprivation follows begging?
Of his pure blood he towards the heavens flung,
How great his kindness, how magnanimous!
Had he not thrown it to the heavens,
The earth would have swallowed everyone.
The heavens was painted red from his blood
Woe upon them from Allah's curse!
And how was his mother's condition when she did see
Her infant going through what had to be?
He left her like a white pearl
And returned like a red sapphire.
She yearned to him as she would her babe,
She mourned him in the morning and at sunset.
My heart goes for her how she mourned her infant,
A mourning that echoed her painful heart:
Says she: O son! O my ultimate hope!
O my desire and my joy!
My milk when no water was there did dry,
No water to drink, nothing to sustain you by;
So your thirst took you to drink of death,
As if your quenching rested in the foe's arrows.
O tears of mine, the life of my heart!
My greatest calamity that you had to depart.
I wished you would be the best to succeed
And a solace for me from their every vile deed.
Never did I think an arrow would wean,
Till my days showed him how one could be so mean.

Al-Husain (A) advanced towards the enemy raising his sword, losing all hope of survival, challenging them to a duel. He killed all those who accepted his challenge, and their number was quite high. [751] Then he charged on the army's east flank as he recited these verses:

Death is better than accepting ignominy,
While ignominy is better than the Fire! [752]
and on the left flank as he recited:
I am al-Husain son of ‘Ali
I decided never to bow nor bend,
Protecting my father's family,
Remaining on the Prophet's creed. [753]

‘Abdullah Ibn ‘Ammar Ibn Yaghuth said, “Never have I seen someone surrounded by a huge number of enemies and whose son is slaughtered, and so are his family and companions, and who still maintained his composure, remained relentless, and stayed courageous more than al-Husain (A). Men kept fleeing in front of him whenever he charged at them, and none kept his ground. [754]

‘Umar Ibn Sa’d shouted to everyone saying, “This is the son of the quarrelsome one, the one with the stomach! This is the son of the killer of the Arabs! Attack him from all directions!” Four thousand arrows[755] were at once shot at him, and he was forced to alight from his horse. Al-Husain (A) shouted at them, “O followers of Abu Sufyan! If you have no religion at all, and yet you fear the returning to your Maker, then at least you should remain free in your life, and you should go back to your lineage, if you are Arabs as you claim!

Al-Shimr addressed him saying, “What are you, son of Fatima (A), saying?” He (A) said, “I am the one who is fighting you, and women are not held accountable; so, keep your rogues away from them and stop them from harming my women as long as I am alive.”

Said he: “Face me, not my women, “My time is come, destiny is done.
Al-Shimr said, “We shall grant you that.”

He became the target of the fighters, and the fighting intensified. His thirst intensified, too.[756] From the direction of the Euphrates, he attacked ‘Amr Ibn al-Hajjaj who was surrounded by four thousand men, clearing them from the water and forcing his horse into the river. When his horse was about to drink, al-Husain (A) said to it, “You are thirsty, and so am I, yet I shall not drink before you.” The horse raised his head as if he understood what the Imam (A) had said to him. When al-Husain (A) stretched his hand to drink, a man asked him, “Do you enjoy water while the sanctity of your women has been violated?” He, therefore, spilled the water and did not drink then went in the direction of the tent. [757]

Their blood quenches the earth's thirst
As his insides from thirst were burning.
Had the burning of his heart been made manifest,
The most solid of objects would be melting.
The heavens mourns him with blood.
Had it only wept water for his thirsty heart!
O how my heart burns for you,
O son of Muhammad's daughter!
O how the foes were able to achieve their goals!
They prohibited you from reaching
The Euphrates river all the while,
So, may people after you never enjoy
The Euphrates or the Nile.


Maqtal al-Husain: Martrydom Epic of Imam al-Husain (A) by 'Abd al Razzaq al-Muqarram
Published by: Al-Kharsan Foundation for Publications, Beirut, Lebanon, 1426 AH/2005 AD


[730] Ibn Tawus, Al-Luhuf, p. 65.

[731] Shaikh Ja’far al-Shushtari (may Allah sanctify him), Al-Khasa’is al-Husainiyya [Husain’s characteristics] , p. 129.

[732] In his book Al-Kafi, al-Kulayni, commenting on the text on p. 105, Vol. 4, of Mir'at al-’Uqul ‘an Al al-Rasul, where Imam al-Baqir (‘a) is quoted, and also al-Alusi on p. 111, Vol. 8, of his book Ruh al-Ma’ani, commenting on the verse saying, “Say: Who has prohibited the embellishments of Allah which He has brought forth for His servants and the good provisions?” (Qur’an, 7:32), and so do both Ibn Hajar on p. 192, Vol. 9, of his book Majma’ al-Zawa’id and al-Khawarizmi on p. 35, Vol. 2, of his book Maqtal al-Husain, all say that al-Husain (‘a) was wearing a dark silk jubba on the day of ‘Ashura.

[733] Al-Muntakhab, p. 315 (Hayderi Press, 1369 A.H./1950 A.D.).

[734] Ibn Shahr Ashub, Al-Manaqib, Vol. 2, p. 222. al-Majlisi, Bihar al-Anwar, Vol. 10, p. 305.

[735] Ibn Hajar al-Haythami, Mujma’ al-Zawa’id, Vol. 9, p. 193. al-Majlisi, Bihar al-Anwar, Vol. 10, p. 205.

[736] Ibn Tawus, Al-Luhuf, p. 69. al-Tabari, Tarikh, Vol. 6, p. 259.

[737] On p. 222, Vol. 2, of his book Al-Manaqib, Ibn Shahr Ashub refers to him as ‘Ali Asghar (‘Ali Junior).

[738] Ibn Tawus, Al-Luhuf, p. 65. According to p. 218, Vol. 2, of al-Ya’qubi's Tarikh (Najaf's edition), “As al-Husain (‘a) was standing, his newly born son was brought to him. He called the athan in his [right] ear and applied the hanuk to him.

[739] al-Majlisi, Bihar al-Anwar, Vol. 10, p. 23. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 22.

[740] On p. 222, Vol. 2, of Ibn Shahr Ashub's book Manaqib, it is stated that, “None of it came back.”

[741] This is stated in the ziyarat of that sacred place. The text of the poem that follows was composed by the virtuous orator Sayyid Muhammad Jawad Shubbar.

[742] From a poem by the ‘Allama Shaikh Muhammad Taqi al-Jawahiri.

[743] Ibn Tawus, Al-Luhuf, p. 66.

[744] Ibn Nama, Muthir al-Azan, p. 26. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 32.

[745] al-Qazwini, Taallum al-Zahra’, p. 122.

[746]Al-Muntakhab, p. 313.

[747] Ibn al-Jawzi, the grandson, Tathkirat al-Khawa, p. 144. Mirza Farhad, Al-Qamqam, p. 385.

[748] al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 32. al-Tabarsi, Al-Itijaj, p. 163 (Najaf edition).

[749] al-Mufid, Al-Irshad. Ibn Nama, Muthir al-Azan, p. 36.

[750] Excerpted from a rajaz poem by the authority Ayatullah Shaikh Muhammad Husain al-Ishfahani, may Allah sanctify him.

[751] Abdullah Nur-Allah al-Bahrani, Maqtal al-’Awalim, p. 97. Ibn Nama, Muthir al-Azan, p. 37. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 33.

[752] Under the heading “A Discourse in Literature” on p. 171, Vol. 3, of his book Al-Bayan wal Tibyan (second edition), al-Jahiz adds the following after having quoted those poetry lines: Allah, from this and that, is the Refuge.

[753] Ibn Shahr Ashub, Manaqib, Vol. 2, p. 223.

[754] al-Tabari, Tarikh, Vol. 6, p. 259. On p. 38, Vol. 2, of his book Maqtal al-Husain, al-Khawarizmi attributes this statement to some of those who had participated in that battle.

[755] Ibn Shahr Ashub, Manaqib, Vol. 2, p. 223.

[756] Ibn Tawus, Al-Luhuf, p. 67.

[757] al-Majlisi, Bihar al-Anwar, Vol. 10, p. 204. ‘

[758] Excerpted from a poem by Ayatullah Shaikh Muhammad Husain Kashif al-Ghiťa’, may Allah have mercy on him.

Source: www.hujjat.org

Imam Hussain's [as] last moments

When his condition worsened, al-Husain (A) raised his eyes to the heavens and said,

O Allah! Sublime You are, Great of Might, Omnipotent, Independent of all creation, greatly Proud, Capable of doing whatever You please, Forthcoming in mercy, True of Promise, Inclusive of Blessings, Clement, Near to those who invoke Him, Subduing His creation, Receptive to Repentance, Able, Overpowering, Appreciative when thanked, Remembering those who remember Him! You do I call upon out of my want, and You do I seek out of need! From You do I seek help when in fear and cry when depressed! Your help do I seek in my weakness, and upon You do I rely! O Allah! Judge between us and our people, for they deceived and betrayed us! They were treacherous to us, and they killed us though we are the ‘Itrat of Your Prophet and the offspring of the one You love: Muhammad (S) whom You chose for Your Message and entrusted with the revelation! Do find an ease for our affair and an exit, O most Merciful of all merciful ones! [786]

Grant me patience to bear Your destiny, O Lord! There is no god but You! O Helper of those who seek help! [787] I have no god besides You, nor do I adore anyone but You! Grant me to persevere as I face Your decree, O Helper of the helpless, O Eternal One Who knows no end, O One Who brings the dead back to life, O One Who rewards every soul as it earned, do judge between me and them; surely You are the best of judges.” [788]

Had Isma’yl to slaughter surrendered,

In the lap of the one who would to him have mercy,
Becoming Allah's sacrifice and was not greeted by
White deer, nor did they shake his hands peacefully,
Husain patiently surrendered his soul
To be slain by the sword of his own oppressor,
And to defend Allah's creed he surrendered his soul
And every precious one so its pillars would stand tall.
His ribs and body were by the steeds trampled upon
As his ladies on bare beasts to captivity borne.

His horse came circling around him, rubbing his head on his blood. [790] It was then that Ibn Sa’d shouted, “The horse! Get the horse, for it is one of the horses of the Messenger of Allah (SWT)!” Horsemen surrounded that horse which kept kicking with its front legs, killing forty riders and ten horses. Ibn Sa’d then said, “Leave him and let us see what he does.” Once he felt secure, the horse went back to al-Husain (A) to rub his head on the Imam's blood as he sniffed him. He was neighing very loudly. [791]

Imam Abu Ja’far al-Baqir (A) used to say that that horse was repeating these words: “Retribution! Retribution against a nation that killed the son of its Prophet's daughter!” The horse then went to the camp neighing likewise. [792] When the women saw the horse without its rider and its saddle twisted, they went out, their hair spread out, beating their cheeks, their faces uncovered, screaming and wailing, feeling the humiliation after enjoying prestige, going in the direction of the place where al-Husain (A) had been killed. [793]

One kneels in earnest at him to hug
While another covers him with a robe,
Another with the flow of his bleeding neck
Her faces does she for glory paint,
And another wishes she was his own sacrifice,
And another does not help kissing him.
Yet another out of fear seeks with his corpse refuge,
And another because of her calamity knows not what to do. [794]

Umm Kulthum, namely Zainab the wise, cried out, “O Muhammad! O father! O ‘Ali ! O Ja’far! O Hamzah! Here is Husain in the open slain in Karbala’!” [795] Then Zainab said, “I wish the heavens had fallen upon the earth! [796] I wish the mountains had crushed the valley!” [797]She was near al-Husain (A) when ‘Umar Ibn Sa’d came close to her flanked by some of his men.

Al-Husain (A) was drawing his last breath She cried out, “O ‘Umar! Should Abu ‘Abdullah be killed as you look on?!” He turned his face away. His tears were flooding his beard.[798] She said, “Woe unto you! Is there any Muslim man among you?” None answered her. [799] Then [‘Umar] Ibn Sa’d shouted at people, “Alight and put him to rest!” Al-Shimr was the first to do so. He kicked the Imam (A) with his foot then sat on his chest and took hold of his holy beard. He dealt him twelve sword strokes. [800] He then severed his sacred head...

Al-Husain (A) Murdered

Those folks now took to maurauding the Imam (A). Ishaq Ibn Hawayh took his shirt. Al-Akhnas Ibn Murthid Ibn ‘Alqamah al-Hadrami took his turban. Al-Aswad Ibn Khalid took his sandals. Jami’ Ibn al-Khalq al-Awdi, but some say a man from Tamim named al-Aswad Ibn Hanzalah, took his sword.

Bajdal came. He saw the Imam (A) wearing a ring covered with his blood. He cut his finger off and took the ring... Qays Ibn al-Ash’ath took his velvet [801] on which he since then used to sit, so he came to be called “Qays Qateefa.” [802]

The Imam (A)’s worn out garment was taken by Ja’oonah Ibn Hawiyyah al-Hadrami. His bow and outer garments were taken by al-Rail Ibn Khaythamah al-Ju’fi, Hani Ibn Shabib al-Hadrami and Jarir Ibn Mas’ud al-Hadrami. [803] A man from among them wanted to take his underpants after all his other clothes had been taken away by others.

This man said, “I wanted to take it off, but he had put his right hand on it which I could not lift; therefore, I severed his right hand... He then put his left hand on it which I also could not lift, so I severed it, too, and was about to bare him and take it off. It was then that I heard something like an earthquake, so I became frightened. I left him and fell into a swoon. While I was unconscious, I saw the Prophet (S), ‘Ali, Fatima, and al-Hasan (‘a). Fatima was saying, ‘O son! They killed you! May Allah kill them!' He said to her, ‘O mother! This sleeping man has severed my right hand!' She then invoked Allah's curse on me saying, ‘May Allah cut your hands and legs, and may He blind you and hurl you into the fire!' Indeed, I am now blind. My hands and legs have already been amputated, and nothing remains from her curse except the Fire.” [804]

O slain one snatched by death away,
Without being helped, without being supported,
They washed him with the blood of his every wound,
They shrouded him with the earth of the ground,
They killed him though they knew,
That he was the fifth of Ashab al-Kisa’.
O Messenger of Allah! O Fatima!
O Commander of the Faithful al-Murtada!
May Allah's rewards for you be great,
For the one whose insides were killed
By thirst till he spent,
At Karbala’ he struck his tent,
Hardly he erected it before it was no more,
Dead mourned by Fatima, by her father and by ‘Ali
The man for him testifies sublimity.
Had the Messenger of Allah been after him raised,
He would have now been mourning him.
They carried a head whose grandfather they greet,
Be it is out of their free will, involuntarily,
Being handled by them as they pleased.
They neither honoured him nor sanctified...
O Messenger of Allah! If you only eyed
How they kept killing and taking captive,
How they were prohibited from enjoying any shade,
How their thirsty ones were met with the spears
How they were driven, stumbling, one following behind,
Another transported on a bare conveyance, how unkind!
Your eyes would have seen a sight
That would surely have grieved your insides
And would surely have been for your eyes a sore.
Such should not be how the Messenger of Allah,
O nation of oppression and corruption, be treated
They slaughtered like sacrifices his offspring that day,
Then they drove his family like slaves away.
They kept calling upon the Messenger of Allah
Whenever marching was hard, whenever they stumbled.


Maqtal al-Husain: Martrydom Epic of Imam al-Husain (A) by 'Abd al Razzaq al-Muqarram
Published by: Al-Kharsan Foundation for Publications, Beirut, Lebanon, 1426 AH/2005 AD


[786] al-Kaf’ami, Misbah al-Mutahajjid. Al-Iqbal. Both references are quoted on p. 107 of Mazar al-Bihar, p. 107 in a chapter on his ziyarat on his birth anniversary.

[787] Sayyid Kaďim al-Rashti al-Ha’iri, Asrar al-Shahada, p. 423.

[788]Riyad al-Masa’ib, p. 33.

[789] Excerpted from a poem by the authority Shaikh Muhammad Taqi Al-Sahib al-Jawahir

[790] as-Saduq, Amali, p. 98, majlis 30. al-Khawarizmi, Maqtal al-Husain, p. 37. Taallum al-Zahra’ of al-Qazwini, p. 129. al-Majlisi, Bihar al-Anwar, Vol. 10, p. 205.

[791] al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 37.

[792] al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 37.

[793] From the ziyarat of the sacred area.

[794] From a poem by al-Hajj Hashim al-Ka’bi.

[795] al-Majlisi, Bihar al-Anwar, Vol. 10, p. 206. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 37.

[796] al-Tabari, Tarikh, Vol. 6, p. 259.

[797] Ibn Tawus, Al-Luhuf, p. 73.

[798] Ibn al-Athir, Al-Kamil, Vol. 4, p. 32. al-Tabari, Tarikh, Vol. 6, p. 259 (first edition).

[799] al-Mufid, Al-Irshad.

[800] ’Abdullah Nur-Allah al-Bahrani, Maqtal al-’Awalim, p. 100. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 36 and following pages.

[801] Ibn Tawus, Al-Luhuf, p. 73.

[802] al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 38. Ibn al-Athir, Al-Kamil, Vol. 4, p. 32.

[803] Ibn Shahr Ashub, Manaqib, Vol. 2, p. 224.

[804] al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 102.

[805] From a poem by al-Sharif al-Rai, may Allah elevate his status.

Source: www.hujjat.org

Hazrat Ali Akber [as]


None remained with al-Husain (A) except his Ahl al-Bayt who were determined to face death with their might and to maintain their dignity. They came bidding each other farewell [661] the first being Abul-Hasan [662] ‘Ali al-Akbar [663]who was twenty-seven years old. He was born on the 11th of Sha’ban, 33 AH/653 AD [664], and he was a mirror reflecting the Prophet's own beauty and a model of his own sublime code of ethics, a specimen of his wise speech One poet of the Messenger of Allah (SAW) praised him saying:

Never have any eyes seen better than you
Never have women begotten more beautiful than you
Fault-free you have been made
As if you as you wished were made.

Al-Madi al-Akbar says [665]:

No eyes saw him have ever seen
Anyone walking, bare-footed or not.
Flesh boils till when it is ripe,
The eater finds it not expensive at all,
Whenever fire for it was lighted,
He with lofty honour ignited.
Just as a poor person sees it in hope,
Or a lone man with no family.
Never did he prefer his life over his creed,
Nor did he sell what is right for a misdeed.
I mean the son of Layla, the one of the dew,
I am describing the son of high lineage to you.

‘Ali al-Akbar is the one who branched out of the tree of Prophethood, the man who inherited the great merits. He was truly worthy of being a caliph had it not already been determined by the Lord of the Heavens. The most Glorified One had recorded their names in the tablet brought by Gabriel , to the Messenger of Allah, peace and blessings of Allah be upon him and his progeny.

He inherited the merits his legacy
From every valiant warrior and brave
In Hamzah's might, in Hayder's bravery
In al-Husain's loftiness, in Ahmad's dignity
Good in make and in conduct,
Wise in speech like the Prophet Ahmad. [666]

Once he was about to start his role in defending Ahl al-Bayt (A), it rested extremely heavily for the ladies who grew up in the lap of Imamate because he was the one upon whom they rested their hopes for their protection and security, their only hope after al-Husain (A) is gone. One of them would see the Message about to be muted with his death, while another would see the sun of Prophethood nearing an eclipse, while yet another would see Muhammad's code of ethics coming to an end.

They all surrounded him and pleaded to him saying, “Have mercy on our being strangers in this land! We cannot bear your separation!” But he did not pay them any attention because he could easily see how his enemies were to the end determined to spill his pure blood. He sought his father's permission then came out riding a horse belonging to al-Husain (A) named Laiq. [667]

From the camp of Layla, mother of ‘Ali al-Akbar and daughter of Maymuna daughter of Abu Sufyan, [668] a man shouted, “O ‘Ali ! You have kinship with the commander of the faithful Yazid, and we wish to safeguard it; so, if you wish, we can grant you security.” He (A), said,“The kinship I have with the Messenger of Allah, peace of Allah and His blessings be upon him and his progeny, is now more worthy of being safeguarded,” [669] then he recited these rajaz verses, identifying his holy self and his sublime objective:

I am ‘Ali son of al-Husain son of ‘Ali

We, by the House's Lord, are more worthy of the Nabi.
By Allah! We shall never be ruled by the da’i
With the sword shall I defend my family
And strike like a young Hashemi, Qarashi!

Al-Husain (A) could not help flooding his eyes with tears [671] and shouted at ‘Umar Ibn Sa’d:“What is the matter with you?! May Allah cut off your lineage just as you have cut off mine and just as you have not respected my kinship to the Messenger of Allah, peace and blessings of Allah be upon him and his progeny, and may He send upon you someone to slay you on your own bed![672] Then he uncovered his hair and raised his hands to the heavens supplicating thus:

O Allah! Bear witness against these folks that a man who looks most like Your Messenger Muhammad in his physique, manners, and eloquence [673] has come out to fight them! Whenever we missed seeing Your Prophet, we would look at him. O Allah! Deprive them of the blessings of the earth, create dissension among them, and make them into many parties, and do not let their rulers ever be pleased with them, for they invited us to support us, then they transgressed on us and fought us!”

Then he recited the Qur’anic verse saying,

Allah surely chose Adam, Noah, the family of Abraham and the family of Imran over all people, offspring of one another, and Allah is Hearing, Knowing (Qur’an, 3:34).” [674]

He kept charging at their right and left wings, diving in their midst. Whenever a group of fighters met him, he would repulse them, all of them, and whenever a brave man faced him, he would kill him:

He assaults the regiments as the ground closes in on them

All because of his fiery might,
So he forcibly sends them back on their tails
In his might he resembles the angry lion.

He killed a total of one hundred and twenty knights. Thirst took its toll on him, so he returned to his father to rest and to complain about suffering from thirst. [675] Al-Husain (A) wept and said, “O help! How quickly shall you meet your grandfather who will give you a drink after which you shall never suffer of thirst.” He gave him his tongue to suck then his ring to put in his mouth. [676]

He returns to bid farewell, and he is heavy-hearted,
His heart is thirsty, his iron is heavy,
His insides burn, his sword's thirst is quenched with dew,
But his own thirst was not, mind you.
Yet he with his saliva preferred him over his own self
Had only his saliva not dried yet.
As soon as he was bent to meet his death with a smile,
Death, from his ears and sight, stayed only for a while.
He turned the battle around and moved its grinding stone,
With his sword he struck their flesh and their bone,
With his withered shoulders he meets their braves
And places his sword in the necks of their knaves,
While on his body it leaves its mark
From their midst he disappeared and did not come back,
Mounting his steed though almost bear.
Time stumbled on him, so his body now
Is food for every sword and every bow.

‘Ali went back to the battlefield feeling very happy about the good news which he had just heard from the Imam, the Hujjah (A), who had told him that he would soon meet his grandfather, the chosen one, peace of Allah be upon him and his progeny. He, therefore, advanced towards them with courage reminiscent of [his grandfather] Imam ‘Ali (A). He met the enemies face-to-face. The latter could not tell whether it was ‘Ali al-Akbar who was chasing the enemy or whether it was the wali (A), roaring like a lion on the battlefield, or whether thunderbolts came emitting in an array from his sword. He kept killing the Kufians till the number of those whom he killed reached fully two hundred. [677]

Murrah Ibn Munqith al-’Abdi [678] said, “I shall bear all the sins of the Arabs should I not succeed in causing his father to lose him for good![679] He stabbed him with his lance in the back [680] and hit him with his sword on the head, splitting it in half. ‘Ali embraced his horse that carried him to the enemy camp. There, he became the target of their swords, so they cut his body into bits and pieces. [681]

He wiped out shame, Allah fight the shame
A crescent in the dark, a shining one
The one sought by both houses of Hashim
The haven of both honour and loftiness
How could death to you reach?
You have not hesitated nor tarried.
May my life be for him a sacrifice
Like a fresh flower that dried
In the ocean of thirst and the heat of the sword.
Early did witherness visit his fresh flower,
Withering is the foe of a fresh flower.
By Allah! What a moon on them did he shine!
The sword mixed his substance with its gold,
The water of youth and the blood both flew
Within him, and his heart was still on fire.
Never shall I him forget
How he was turbaned with the youth of the deer
Among the warriors, wearing only their every spear,
Drenched in blood was he yet the Euphrates was
Turning green what was still black.

He called out saying, “Peace be upon you from me, O father of ‘Abdullah! [682] My grandfather has given me a drink with his own cup after which I shall never suffer any thirst, and he says that there is another one reserved just for you![683]

Al-Husain (A) came to him and placed his cheek on his as he said, “There is no good in life after you... How dare they defy the most Merciful One, and how dare they violate the sanctity of His Messenger![684] Hard it is upon your grandfather and father that they cannot respond to you when you call upon them, and that they cannot help you when you ask for their help.[685]

Then he took a handful of his pure blood and threw it towards the heavens. Not a drop of it fell. This explains the recitation in his ziyarat of the following statement:

May my father and mother be your sacrifice! How you were slaughtered without having committed a crime! May my father and mother be your sacrifice! How your blood ascended to the one loved by Allah! May my father and mother be sacrificed for you! He mourns you with a burning heart, raising your blood to the depth of the heavens, not a drop whereof returns, nor one sigh of your father finds an ease![686]

He ordered his servants to carry him to the tent. His corpse was brought to the tent in front of which they were fighting. [687]

The honourable ladies who grew up in the home of revelation kept looking at him as he was carried away with blood covering him with its red mantle of dignity. Stabs and wounds had spared no place in his body. They welcomed him with very heavy hearts, their hair uncovered, their wailing defeaning the world. Before them stood the wise lady of Banu Hashim, namely Zainab, the great one, daughter of Fatima daughter of the Messenger of Allah (SAW), crying and wailing. [688] She threw herself on the corpse of her nephew, hugging it, grief-stricken, for he was the guardian of her home and its pillar. [689]

My heart goes for the ladies of the Prophet
When thus they saw him in that condition.
Their wailing and their cries did intensify
So the minds and the souls were baffled by their cry.
The wise ladies mourned their protector
And so did virtues and merits.
My heart goes for her when she seeks
The Messenger's help,
The mountains were almost to disappear.
My heart goes for her since she lost
The one she could depend on,
And how can anyone equal the one she lost?
Who can in honour equal the one who was
Like in manners Yasin, like in form Taha?
O Allah help his father when
The light of al-Akbar went out.
He at the Taff saw the Friend of Allah from Mina,
The one whom he sacrificed was now
Sought by the swords.
He was mourned by what can be seen and what cannot
From the zenith of the ‘Arsh
To the deepest of the earth
He was mourned by the master of all creation.
For his calamity was indeed the greatest of all.
He was mourned by the eyes of guidance and uprightness
And by the one appointed as the wali.

His father's condition could best be described thus:
Son! From my heart did I make you, so why
From me you now severed your tie?
Son! Your ties eclipse the hue of death
And the eclipse precedes perfection.
Son! Never shall I ever sleep
While your body on the burning sands lies.
Son! You insisted on reaching the heights,
Leaving for me only the dark nights.
Son! Men's eyes mourn you till the Day
Of Gathering and of Accounting.
Son! The attributes of perfection do you mourn,
And the tenderness of youth and the angels.
You rushed to meet your father the Prophet at the Pool
Having arranged the hearts of men's eyes.


Maqtal al-Husain: Martrydom Epic of Imam al-Husain (A) by 'Abd al Razzaq al-Muqarram
Published by: Al-Kharsan Foundation for Publications, Beirut, Lebanon, 1426 AH/2005 AD


[661] al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 26.

[662] On p. 14 of our dissertation of ‘Ali al-Akbar, we quoted Imam Abul-Hasan al-Riďa (A) saying that he was married to a “mother of sons,” hence his kunya “Abu [father of] al-Hasan” after his son by her, al-Hasan.

[663]  In our dissertation on ‘Ali al-Akbar, we quoted historians saying that he was older than Imam al-Sajjad (A). We shall quote Zayn al-’Afif [al-Sajjad] recognizing this fact when we discuss the post-martyrdom events in a dialogue between the Imam (A) and Ibn Ziyad.

[664] As quoted in Anis al-Shi’ah, a manuscript written by Sayyid Muhammad ‘Abd al-Husain al-Ja’fari al-Ha’iri which he wrote for sultan Fath ‘Ali Shah.

[665] According to p. 32 of Maqatil al-Talibiyyin, this poem was written in memory of ‘Ali al-Akbar [‘Ali Senior].

[666] These verses and the ones to follow were composed by the authority Ayatullah Shaikh ‘Abd al-Husain Sadiq al-’Amili, may Allah sanctify him.

[667] According to p. 178 of Fal al-Khayl by ‘Abd al-Mu’min al-Dimyati (d. 805 AH/1402 AD), one of al-Husain's mares was named Lahiq, and on p. 183 the author says, “Al-Husain son of ‘Ali (‘a), had a mare named al-Yamum and another named Laiq upon which he carried his son ‘Ali al-Akbar Ibn al-Husain during the battle of the Taff where they were both killed.”

[668] Ibn Hajar al-’Asqalani, Al-Isaba, Vol. 4, p. 178, where the biography of Abu Murrah is discussed.

[669] Abu Nar, Sirr al-Silsila, p. 57, in the discussion of genealogy in general and that of Mi’ab Ibn al-Zubayr of Quraish in particular.

[670] The rest of these verses are recorded by Shaikh al-Mufid, may Allah sanctify him, in his book Al-Irshad.

[671] Ibn Nama, Muthir al-Azan, p. 35. al-Mufid, Al-Irshad.

[672] al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 30.

[673] Ibn Nama, Muthir al-Azan. Ibn Tawus, Al-Luhuf. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 30.

[674] al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 30.

[675] Abul-Faraj al-Ishfahani, Maqatil al-Talibiyyin, p. 47 (old edition). ‘Abdullah Nur-Allah al-Bahrani, Maqtal al-’Awalim, p. 96. al-Naishapuri, Rawat al-Wa’iin, p. 161. Ibn Shahr Ashub, Al-Manaqib, Vol. 2, p. 222 (Iranian edition). Ibn Nama, Muthir al-Azan, p. 35. Ibn Tawus, Al-Luhuf, p. 64 (Saida edition). al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 30.

[676] al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 31. ‘Abdullah Nur-Allah al-Bahrani, Maqtal al-’Awalim, p. 95. According to p. 51, Vol. 2, of al-’Abbasi's book Ma’ahid al-Tansis, when Yazid Ibn Mazid al-Shaybani was pursuing al-Walid Ibn arif, and when thirst took its toll on him, he put his ring in his mouth and kept pursuing al-Walid till he stabbed him with his lance.

[677] al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 31.

[678] Ibn al-Athir, Al-Kamil, Vol. 4, p. 30. al-Dinawari, Al-Akhbar al-Tiwal, p. 254. al-Mufid, Al-Irshad. Ibn Nama, Muthir al-Azan.Ibn Tawus, Al-Luhuf.

[679] al-Mufid, Al-Irshad. al-Tabari, Tarikh, Vol. 6, p. 256.

[680] Ibn Shahr Ashub, Al-Manaqib, Vol. 2, p. 222.

[681] al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 31. Maqtal al-’Awalim, p. 95.

[682]Riyad al-Masa’ib, p. 321.

[683] ’Abdullah Nur-Allah al-Bahrani, Maqtal al-’Awalim, p. 95. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 31.

[684] al-Tabari, Tarikh, Vol. 6, p. 265.

[685] ’Abdullah Nur-Allah al-Bahrani, Maqtal al-’Awalim, p. 95.

[686] Ibn Qawlawayh, Kamil al-Ziyarat, p. 239. This statement is supported by accurate Isnad and is taught by Imam Ja’far as-Sadiq (‘a) to Abu Hamzah al-Thumali.

[687] al-Mufid, Al-Irshad. al-Tabari, Tarikh, Vol. 6, p. 256. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 31.

[688] According to p. 256, Vol. 6, of al-Tabari's Tarikh and p. 185, Vol. 8, of Ibn Kathir's book Al-Bidaya, Hamid Ibn Muslim has said, “When ‘Ali al-Akbar was killed, I saw a woman coming out of the tent crying, ‘O nephew!' She went and fell on his corpse. Al-Husain (‘a) took her in his hand and brought her back to the tent. I asked about who she was, and I was told that she was Zainab [granddaughter of the Messenger of Allah, peace and blessings of Allah be upon him and his progeny].”

[689] According to p. 256, Vol. 6, of al-Tabari's Tarikh and p. 31, Vol. 2, of al-Khawarizmi's book Maqtal al-Husain, Zainab daughter of Fatima (‘a) came out screaming and fell on his corpse. Al-Husain (‘a) took her back to the tent. Should the head lady of those bereaved women, the lady who was trying her best to comfort them, come out in such a manner, can anyone expect that there were ladies who remained inside the tent?

[690] Excerpted from an extemporal poem composed and delivered by Ayatullah Shaikh Muhammad Husain al-Ishfahani, may Allah sanctify him.

[691] Excerpted from a poem by the authority Sayyid Mahdi al-Bahrani, may Allah have mercy on his soul.

Source: www.hujjat.org


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