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Imam Hussain (A.S) - Islam Guidance

  • Al-Qasim and His Brother

    Abu Bakr, son of Imam al-Hassan son of the Commander of the Faithful (A.S), came out. His first name was Abdullah al-Akbar [Abdullah senior] and his mother was Ramla. He fought till he was killed.
    After the latter, his full-blooded brother, Qasim, came out. He was a lad who had not yet come of age. When Hussain (A.S), looked at him, he hugged him and wept. Then he permitted him to fight, so he came out with a face looking like a full moon bearing a sword and wearing a shirt and a mantle. On his feet he wore sandals. He had to fight on foot. The sandal's string on his left foot was cut off, so he, the son of the great Prophet (P.B.U.H&H.P) hated to walk bare-footed on the battlefield. He, therefore, stopped for a moment to tie his sandal6, regarding those enemies as no more valuable than his own sandal, paying no heed to their multitude, feeling unconcerned about their thousands.
    As he was thus engaged, ` Amr Ibn Sa'd Ibn Nafil al-Azdi attacked him. Hamid ibn Muslim asked him: “What do you want to do to this lad? Are you not satisfied to see the entire crowd that surrounds him?”
    He said: “By Allah I shall attack him!”
    He hit Qasim with his sword. The lad fell face-long crying out: “O uncle!”
    Hussain (A.S) came out to his help like an angry lion and struck Amr with his sword. Amr tried to avoid it with his arm, so the Imam cut it off from the elbow, causing him to let out a very loud scream which was heard by the entire army. The cavalry of Ibn Sa'd charged in order to rescue him. Amr met them face-to-face, causing their horses to trample upon him and to eventually kill him.
    After some time the cloud of dust dissipated, so Hussain (A.S) was now seen standing at the head of the young boy, examining his feet. Hussain (A.S) said:  “Away with people who have killed you while their opponent on the Day of Judgment will be your grandfather (P.B.U.H&H.P)!” Then he said: “Hard it is, by Allah, that you call upon your uncle to help you and he cannot answer your call, or that he does answer it but cannot do much for you. It is a lone voice whose enemies are numerous and whose supporters are few.” Then he carried him away.
    Qasim was on Hussain's chest; his legs were dragging on the ground. Hussain (A.S) put the corpse beside that of Ali al-Akbar and of those of his family who had been killed. Then he raised his eyes to the heavens and supplicated thus:
    O Allah! Count their numbers, and do not leave any of them alone, and do not forgive a single one of them! Be patient, O cousins! Be patient, O my Ahlulbayt! You shall never meet any hardship after today at all. [Al-Khwarizmi, Maqtal al-Hussain, Vol. 2, p. 28]

    Maqtal al-Hussain- Martyrdom Epic of Imam al-Hussain
    By: Abd al-Razzaq al-Muqarram

  • Ali Akbar (A.S), the perfect resemblance of the Prophet (P.B.U.H&H.P)

    “A Christian man once entered the Mosque of the Messenger of Allah (P.B.U.H&H.P), so the people said “Hey you! You are not allowed to enter the Mosque of the Messenger of Allah, for you are a Christian man, so leave” Thus, he said:” Yesterday, I saw the Messenger of Allah (P.B.U.H&H.P) with the Jesus, son of Mary (S.A), in my dream. So, Jesus said to me: “Embrace Islam by the hands of the Last Prophet, Mohammad son of Abdullah, for he truly is the Prophet of this nation.” I embraced Islam yesterday by his hands and I have come now to renew my Islam by the hands of a man of his household.” Therefore, they took him to Imam Hussain (A.S). He threw himself on the feet of the Imam and started to kiss them and when he calmed down; he narrated his dream to Imam Hussain (A.S) and renewed uttering the two testimonies to him. Thus, the Imam said to him “Do you like me to get you the one who resembles the Messenger of Allah (P.B.U.H&H.P)?” The Christian said “Yes, O Master.” Thus, Hussain (A.S) called for his son Ali Al-Akbar; he was a young child at that time and a veil was placed on his face. They took him to his father and when Al-Hussain lifted the veil off his face, his face’s beauty appeared and his brightness shined. The Christian became astonished and passed out due to the intensity of the brightness of Ali al-Akbar ibn Al-Hussain’s face and the greatness of his beauty and allure. Hence, Al-Hussain said to some of his close companions “Pour water on his face” So, they did and he returned to the way he was. Then, Hussain (A.S) said “He is the one who resembles my grandfather, the Messenger of Allah (P.B.U.H&H.P).” The Christian said:” Yes Indeed! It is as if I saw him with the Jesus (A.S) yesterday.” Hussain (A.S) said “What would you do if you had a son like him and he got hurt, had a fever or was injured by a thorn or had a small cut?” The Christian said:” I will mourn greatly over him, O Master, or I may die!” Thus, Al-Hussain (A.S) said “I foretell you that I will see with my eyes this son of mine cut into pieces by swords”

    [source: Samarat-al-Awad, v 1, p 174]


  • Ali Akbar, the Hashemite Prince

    The scene of Ali Akbar's march towards the battlefield was such as would defy description. The cries of ladies and children of Hussain's (A.S) camp were rising above the din of battle-cries and beating of enemy drums. It was appearing as if a dead body of an only son, dead in the prime of youth, was being taken out of a house for the last rites.
    Ali Akbar was now facing the enemy hordes. He was addressing the forces of Umar ibn Sa'ad with an eloquence which he had inherited from his Grandfather and the Prophet. He was telling them that Hussain (A.S), his father, had done them no harm and had devoted his life to the cause of Islam. He was explaining to them that by shedding the blood of Hussain (A.S) and his kinsmen. They would be incurring the wrath of God and displeasure of the Prophet who had loved Hussain (A.S) more than any other person. He was exhorting them not to smear their hands with the blood of a person so holy, so God-fearing and so righteous. His words cast a spell on the army of the opponents. The older ones from amongst them were blinking their eyes in amazement and wondering whether the Prophet had descended from the Heavens to warn them against the shedding of Hussain's (A.S) blood. What a resemblance there was with the Prophet, in face, features and even mannerism! Even the voice was of Muhammad! But on second thoughts, they realized that this was Ali Akbar, the 18 year old son of Hussain (A.S), about whose close resemblance with the Prophet people were talking so much.
    Seeing the effect which Ali Akbar's address had produced on his soldiers, Umar ibn Sa'ad exhorted them to challenge him to single combat. A few of them, coveting the honor and rewards they would get if they overpowered and killed this brave son of Hussain (A.S), emaciated by three days of hunger and thirst, came forward to challenge him. One by one he met them in battle, gave them a taste of his skill and prowess in fighting and flung them from their horseback to meet the doom they so much deserved. Now it was his turn to challenge the warriors of Yazid to come forward. Seeing that in spite of his handicaps, he was capable of displaying valor and battle craft for which his grandfather Ali had acquired name and fame and which had struck terror into the hearts of enemies of Islam none dared to come forward.
    Ali Akbar had received several gaping wounds in the course of his victorious single combats. He was fast losing blood and the effect of his thirst was getting accentuated with every second that was passing. He realized that the treacherous enemies would attack him in masse. He had left his mother in a dazed condition. An irresistible urge to see his dear ones for the last time seized him and he turned his horse towards his camp.
    He found his father standing at the doorstep of the tent and his mother and aunt standing inside the tent. Hussain (A.S) had been watching the battles of this thirsty youth and the two ladies were watching his face: they knew that if any calamity befell Ali Akbar, Hussain's (A.S) expression would indicate it. Whilst watching Hussain's (A.S) face, they were both praying offering silent prayers:
    O Allah, Who brought back Ishmael to Hagar (Hajar); O Allah, Who granted the prayers of the mother Musa and restored her son to her; O Allah, Who reunited Jacob with his son Joseph in response to the aged father's supplications, grant us our one wish to see Ali Akbar for once.
    Was it the effect of these prayers that brought back Ali Akbar to the camp?
    Ali Akbar was now facing his aged father and his loving mother and Zainab. With an exclamation of joy and relief they clung to him. Hussain (A.S) lovingly embraced his son saying:
    Bravo, my son. The gallantry you how displayed today reminded me of the battles of my revered father, Ali. The only difference was that, during his fights, my father Ali had not to battle against hunger and thirst as you had to.
    Ali Akbar with his head bent replied:
    Father, thirst is killing me because my wounds have added to its effect. It is usual to ask for rewards from parents for celebrating victories in single combats and I would have asked for a cup of refreshing water from you. But alas! I know that you have not even a drop of water with which you can quench the thirst of the young children. Father, knowing this, I shall not embarrass you by asking for water. I have come only to see you and my dear ones for the last time.
    Ali Akbar met each and every one of his family. The second parting was sad as the first one, perhaps sadder. Without being told, every one realized that this was the last time they were beholding Akbar. Fizza, the faithful maid of Fatima and Zainab, was as disconsolate with grief as Zainab and Umme Laila. Hussain (A.S) followed Ali Akbar out of the tent. As he rode away, Hussain (A.S) walked behind him with a brisk pace for some distance, as a man follows his sacrificial lamb in Mina. When Akbar disappeared from his sight, he turned heavenwards and, with his hands raised, he prayed:
    O Allah, Thou art my Witness that on this day I have sent away for sacrifice one whom I loved and cherished most, to defend the cause of righteousness and truth.
    He sat on the ground as if trying to listen expectantly to some call from the battlefield.
    It was not very long before he received a wailing call, a call from Ali Akbar, a call of anguish and pain:
    Father, Akbar has fallen with a mortal wound in his chest. Father, come to me for I have not long to live. If you cannot reach me, I convey my last salutations to you and my dear ones.
    Though Hussain (A.S) was anticipating such a call, what a ghastly effect it had on him! He rose from the ground and fell; he rose again and fell again. With one hand on his heart he struggled to his feet. Torrential tears were flooding his eyes. He rushed in the direction from which the cry had come. It seemed as Hussain's (A.S) strength had ebbed away on hearing that fateful cry of his dearest son, for he was falling at every few steps. He was sobbing:
    Akbar, give me another shout so that I can follow its direction. Akbar, my sight is gone with the shock I have received and there is nobody to guide me to where you lie.
    Abbas came rushing to the aid of his master. Holding his hand he led him on to the place from where Akbar's dying cry had come.
    Now Hussain (A.S) was stumbling his way onwards resting his hands on Abbas' shoulders. The distance seemed interminable but at last Hussain (A.S) and Abbas reached the place where Akbar was lying in a pool of his own blood. Ah, that tragic sight! May no father have occasion to see his young on in such a conditions. With one hand on his chest covering a deep wound from which blood was gushing out, with his face writhing with pain, Akbar was lying on the ground prostrate and unconscious. With the agony he was enduring on account of the wound and the thirst that he was offering, he was digging his feet into the sand. With a cry of anguish Hussain (A.S) fell on the body of Akbar.
    My son, tell me where you are hurt; tell me who has wounded you in the chest. Why don't you say something? My Akbar, I have come in response to your call. Say one word to me, Akbar.
    Seeing that Akbar was lying there without any response to his entreaties, Hussain (A.S) turned to Abbas and said:
    Abbas, why don't you tell Akbar to say something to me. My dutiful son, who used to get up on seeing me, is lying on the ground pressed by the hand of death.
    Hussain (A.S) once again flung himself on the body of Akbar. His breathing was now heavier; a gurgling sound was coming from his throat. It seemed that his young life was engaged in an uneven struggle with death. Hussain (A.S) put his head on Akbar's chest. He lifted it and put his own cheeks against Akbar's and wailed:
    Akbar, for once open your eyes and smile, as you were always smiling to gladden my heart.
    Though Akbar did not open his eyes, a faint smile appeared on his lips as if he had listened to his father's request. With the sweet smile still playing on his lips, he heaved a gasp and with that his soul departed. The cheeks of the father were still touching the cheeks of the son, in death as so many times in life.
    He made all the efforts that he was capable of and, assisted by Abbas, he lifted the body of Akbar. Clasping it close to his bosom, he started the long walk to his camp. How he reached is difficult to say. It would not be too much to imagine that his grandfather Muhammad, his father Ali, his brother Hasan and perhaps his mother Fatima had descended from heaven to help him in this task.
    Hussain (A.S) reached the camp and laid down Akbar's body on the ground. He called Umme Laila and Zainab and Kulsum, Sakina and Rokayya, Fizza and the other ladies of the house to see the face of Akbar for the last time. The loving mother came, the loving aunts came, the children came, and surrounded the body of Ali Akbar. They looked at Akbar's face and then at Hussain's (A.S). They knew that their weeping would add to Hussain's (A.S) grief which was already brimful. Ali Akbar's mother went up to her husband and with stifled sobs and bent head, she said to him:
    My master, I am proud of Akbar for dying such a noble death. He has laid down his life in the noblest cause and this thought will sustain me through the rest of my life. I implore you to pray for me, to pray for ail of us, that Almighty Allah may grant us patience and solace.
    Saying this she turned to the dead body of her son lying on the ground and put her face on his. Zainab and Kulsum, and Ruqayyah had all flung themselves on Akbar's body. The tears that were flowing from their eyes were sufficient to wash away the clotted blood from the wounds of Akbar.
    Hussain (A.S) sat for a few minutes near the dead body of his son; the son whom he had lost in such tragic circumstances; the son who had died craving for a drop of water to quench his thirst. He felt dazed with grief. He was awakened from his stupor by Qasim, the son of his brother, who had come to seek his permission to go to the battlefield. He rose from the ground, wiped the tears from his aged eyes and muttered:
    Verily from God we come, and unto Him is our return.

    This article borrowed from

  • Allah's Messenger Reveals Fatima's Future to Her

    'Once, the Prophet (P.B.U.H&H.P) summoned Ali, Fatima, Al-Hassan and Al-Hussain (A.S) and ordered everyone present in the house to leave. He then ordered Umme Salama to stand at the door so no one could come near it.
    The Prophet (P.B.U.H&H.P) then said to Ali (A.S):
    "Come near me."
    Ali came near as the Prophet asked; he then held Fatima's hand and put it on his chest for a long time, and held Ali's hand in his other hand. When the Prophet tried to speak, he was overtaken by tears and was unable to do so. Therefore, Ali, Fatima, Al-Hassan and Al-Hussain cried when they saw him (P.B.U.H&H.P) crying.
    Fatima (S.A) then said:
    "Messenger of Allah! You have broken my heart and brought sorrow to me with your crying. You are the Master of all Prophets and the trusted Prophet of your Lord; you are the beloved Prophet of Allah! Who do I have for my children after you? Who do I have to protect me from the humiliation, which will inflict me after you? Who does Ali, your brother and the helper of your religion, have after you? Who is to (attend to) Allah's revelation and affair?"
    Fatima then broke down crying and embraced him together with Ali, Hassan and Hussain (A.S). The Prophet raised his head, and while holding Fatima's hand, he placed it in Ali's hand and said:
    'Abu Al-Hassan, she is Allah's and His Messenger's, Muhammad, trust to you. Therefore, keep Allah's and His Messenger's trust by protecting her. Surely I know you will.'
    'Ali, this (Fatima) by Allah, is the Mistress of all women of Paradise; this, by Allah, is (like) Maryam al-Kubra.'
    'By Allah, before I reached this state, I asked Allah (certain things) for you and I, and He surely has given me what I asked.'
    'Ali, Execute that which Fatima commands you to do, for I have commanded her to (perform certain affairs) which Gabriel ordered me to do. Be informed, Ali that I am satisfied with him who my daughter is satisfied with, so is my Lord and the angels.
    'Ali, Cursed is he who oppresses her; Cursed is he who usurps her right; Cursed is he who violates her sanctity..."
    The Prophet then embraced Fatima (A.S), kissed her hand and said:
    "May your father be your sacrifice, Fatima."
    At that moment, the Messenger of Allah was putting his head on Ali's chest; but his love for Fatima kept driving him to embrace and kiss her repeatedly. He cried until his tears made his beard and shirt wet.
    Imam Hassan and Imam Hussain (A.S) began crying and kissing his feet; when Imam Ali (A.S) tried to separate them, the Prophet said:
    “Let them smell me and let me smell them; Let them be near me, surely they will be afflicted with sorrows and difficult problems after me. May Allah curse him who abuses them.” O Allah!! I commend them to your protection and to the protection of the righteous believers."
    Meanwhile, Fatima (A.S) was speaking to her father with a crying voice and saying:
    "May my soul be your sacrifice! May my face prevent harm from your face! Father, can you not speak a word to me?! Surely I see the knights of death attacking you fiercely!!"
    Allah's Messenger then said:
    "Daughter, I am leaving you; thus, peace be upon you from me".

    Fatima (S.A) the Gracious
    By: Abu Muhammad Ordoni
    P. 190 – 194

  • And Thus the Head Remains Held High

    On the day of Ashura, over 1300 years ago, a noble man was slaughtered thirsty on the land of Karbala, just by the river Euphrates.
    The head of the martyr was severed and raised upon a spear. The torn body, with uncountable wounds, was left on the hot sands under the burning sun.
    The warriors, who accompanied that noble man, were also martyred and beheaded. Their heads joined the head of their master upon the spears. The household of those martyrs were looted and taken as captive.
    The heads on the spears were taken all around the cities to show off the so-called victory. The caravan of captive widows and orphans accompanied the severed heads of their beloved ones.
    The sacred head kept reciting verses from the holy Quran whilst upon the spears. It kept warning the ignorant people, yet no one listened.
    After a long painful journey, the head was finally returned to Karbala and buried with the body of the martyr.
    The head of Imam Hussain (A.S) was buried, yet, the head remains held high.
    People may argue, how would a buried head remain held high?
    We believe that the head remains held high by inspiration.
    Lady Zainab (S.A) inherited the tragedies of her mother and faced them with the patience of her father to resume the mission of her brother.
    The spirituality of the sacred head became hearable in the whispered prayers of Al-Sajjad. The faith and passion for the creator are revived in the words: O Allah, who can have tasted the sweetness of your love, then wanted another in place of you?
    Persistence is inspired from the head held high. It inspired all the infallible Imams (A.S) down to the Imam of time, the Awaited Mahdi (A.S). The endurance of the head held high is felt in the existence of the awaited Imam, who lives among us spreading the mercy of the almighty.
    Again, we live the utmost spirituality inspired by the sacred head when we listen to Duaa Arafa. Every year Millions of Muslims respond to the call of the almighty and go on pilgrimage. On the day of Arafa, hundreds of thousands of believers recite this amazing supplication:
    That eye should be blind if it does not see you watching it, and the trade of your servant would be lost without giving him a share of your love.
    The sacred head of imam Hussain (A.S) inspires our prayers. When Imam Hussain (A.S) was a child, the prophet was teaching him how to pray and start prayer with Allah Akbar.
    At that time Imam Hussain (A.S), being a child could not follow until the seventh call of Allah Akbar. Since that day, many followers of the holy household repeat Allah Akbar seven time to start their prayers.

    Ref: Almujtaba Islamic Network

  • Angelic Appellation

    It was five years after the Muslims had accompanied the Prophet (P.B.U.H&H.P) and his family in the migration (Hijrah) to Medina, when the Holy Prophet's daughter, Hazrat Fatima (S.A), gave birth to a little girl.
    When her father, Imam Ali (A.S), saw his daughter for the first time Imam Hussein (A.S), who was then almost three years old, was with him. The boy exclaimed in delight:
    "O father, Allah has given me a sister."
    At those words Imam Ali (A.S) began to weep, and when Hussein (A.S) asked why he was crying so, his father answered that he would soon come to know.
    Fatima (S.A) and Ali (A.S) did not name their child until a few days after her birth, for they awaited the Prophet's return from a journey so that he could propose the name.
    When finally the baby girl was brought before him he held her in his lap and kissed her. The Angel Gabriel came to him and conveyed the name that was to be hers, and then he began to weep. The Prophet (P.B.U.H&H.P) asked why Gabriel wept and he answered:
    "O Prophet of Allah. From early on in life this girl will remain entangled in tribulations and trials in this world. First she will weep over your separation (from this world); thereafter she will bemoan the loss of her mother, then her father, and then her brother Hasan. After all this she will be confronted with the trials of the land of Karbala and the tribulations of that lonely desert, as a result of which her hair will turn grey and her back will be bent."
    When the members of the family heard this prophecy they all broke down in tears. Imam Hussein (A.S) now understood why earlier his father had also wept. Then the Prophet (P.B.U.H&H.P) named her Zainab (S.A).
    When the news of Zainab’s birth reached Salman al-Farsi, he went to Ali (A.S) to congratulate him. But instead of seeing him happy and rejoicing he saw Ali (A.S) shed tears, and he too was apprised of the events of Karbala and the hardships that were to befall Zainab (S.A).
    One day, when Zainab (S.A) was about five years old, she had a strange and terrible dream. A violent wind arose in the city and darkened the earth and the sky. The little girl was tossed hither and thither, and suddenly she found herself stuck in the branches- of a huge tree. But-the wind was so strong that it uprooted the tree. Zainab (S.A) caught hold of a branch but that broke. In a panic she grabbed two twigs but these top gave way and she was left falling with no support. Then she woke up. When she told her grandfather, the Prophet (P.B.U.H&H.P), about this dream he wept bitterly and said:
    "O my daughter. That tree is me who am shortly going to leave this world. The branches are your father Ali and your mother Fatima Zahra, and the twigs are your brothers Hassan and Hussein. They will all depart this world before you do, and you will suffer their separation and loss."

    Source: Almujtaba Islamic Articles Page

  • Arbaeen, In Karbala

  • Arrival of Jabir in Karbala

    Shaykh Tusi writes in his book entitled Misbah ul Mutahajjid that 20th of the month of Safar is the day on which Jabir bin Abdullah Ansari a companion of the Holy Prophet came from Medina to Karbala to pay homage to the sacred grave of Imam Hussain and he was the first person who performed homage to the grave of the Imam.
    Homage of Imam Hussain on that day is recommended and it is this very homage that is called Ziyuratul Arba'in. Shaykh Tusi appears to say that Jabir left Medina with the object of paying homage to the sacred grave of Imam Hussain and arrived at Karbala on the 20th day of Safar and not that he reached Karbala after forty days of the martyrdom of the Imam by chance.
    It is not unlikely that it was so, because after the arrival of Ahlul Bayt in Kufa Ibn Ziyad immediately dispatched Abdul-Malik ibn al-Harith Salami from Iraq to the Hijaz so that he might arrive in Medina as early as possible and inform Amr bin Sa'id bin A-S Amavi, the Governor of Medina, about the martyrdom of the Imam and his companions and Abdul Malik proceeded to Medina at once, reached there after a few days, and formally conveyed the news of the martyrdom of the Imam to the governor.
    In that case it is possible that on hearing about the tragedy of the martyrdom of the Imam and Bani Hashim and the companions of the Imam, Jabir bin Abdullah Ansari, who according to some narration had lost both of his eyes by that time, might have departed from Medina with the intention of paying homage to the graves of Imam Hussain and his devoted friends, who bravely met martyrdom, and might have arrived in Karbala on the 20th of safar i.e. that is exactly forty days after the martyrdom of the Imam and the tradition of the Ziyartal Arba'in of the Imam was commenced by him.

    Ref: A Probe into the History of Ashura
    By: Dr. Ibrahim Ayati

  • Ashura and Today

    The uprising of Imam Hussein (A.S) has not only affected the Shiite Islamic societies, but also people of other faiths. We will review some of the important social and individual effects of this movement in the following paragraphs.

    I–Social Effects
    The uprising of Imam Hussein (A.S) and his companions caused a significant effect on the Islamic community of that time as well as those of later centuries. Some of the social effects are:
    - Removal of Ignorance:
    In many narrations and scripts for pilgrimages (Ziarat), the most important social message of this movement is considered to be "fighting against ignorance in the society and people's unawareness." The tyrants of that time had done everything to diminish the limits between right and wrong, and Imam Hussein (A.S) intended to redefine that for the society. This movement not only caused a general awareness in Islamic communities, but also enlightened the non-Muslim communities as well. For instance, some of the representatives of non-Muslim counties in Yazid's palace and some of the monks were deeply affected and eventually were guided on the right path. Indeed, the guidance which is a result of this uprising is still in place and leads many free men to the right path. Further, the martyrdom of Imam Hussein (A.S) and his companions proves the trueness of Islam. The first goal of the movement of Ashura is to bring about awareness in people of reasonable thoughts and behaviors. Obviously if this movement were based exclusively on emotions and taking advantage of people's emotions, then it would not encourage people to refer to their intellect, and it would not lead to general awareness in society.
    - A General Uprising:
    There were a number of uprisings after the movement of Ashura (both in that period of time and in later years) against oppression and tyranny of governments. Among them, the uprising of the people of Medina was one of the most important ones. Those who started the movement were not thinking about victory, but they decided to stand against tyranny as a social duty. There were other Islamic and non-Islamic movements in later years which had the teachings of Karbala in mind. Moreover, there were many religious and non-religious uprisings throughout history which had set their goal to fight against oppression. But most of them had affected their own period of time and not further; or they had taken advantage of people's emotions and were later forgotten. On the contrary, the event of Ashura was not limited to a few years after its taking place; it affected societies from the first day until the present time. Further, the motivation of this movement was divine, unlike other uprisings, and therefore, it calls upon people to rise up against oppression based on divine values and human principles.
    - An Uprising Only for the Sake of Allah Almighty (S.W.T):
    Obviously, the most important and ultimate effect of Imam Hussein's (A.S) uprising, whether socially or individually, is only to act for the sake of Allah Almighty (S.W.T). Imam Hussain (A.S) sacrificed all he had for Allah (S.W.T). He did not even consider victory at the battlefield as a condition to rise up against the oppressive government.
    He told his companions and family on the night before the battle (the night of Ashura) that: "These people have animosity only for me; you can take advantage of the dark and leave. Know that whosoever stays here will be killed tomorrow." Furthermore, in the hardest condition of the day of Ashura, Imam Hussein (A.S) said: "This is easy for me because Allah is watching me."

    II–Individual Effects
    The uprising of Imam Hussein (A.S) affects every individual and constructs a practical path for social improvements. Some of the most important individual improvements are:
    - To practice the commands of Allah (S.W.T) and to abandon sin:
    Whoever benefits from the event of Ashura in any way will receive a sensation of obedience toward Allah (S.W.T) and a unique pleasure in submission to His command. Furthermore, even the act of committing a sin will appear ugly and unpleasant to that individual. However, the extent to which an individual leaves his sinful behavior depends upon his individual capacity for understanding the event of Ashura and Imam Hussein's (A.S) movement. This fact can be seen through individual experiences.
    - Freedom:
    After so many years, one of the quotes of Hussein (A.S) is still remembered – "If you do not believe in religion, at least be free in your world." This saying invites the whole world to practice freedom. The message of Hussein (A.S) continues, and his followers reject submission to oppression. Freedom from enslavement by tyrants or anyone except Allah (S.W.T) is one of the points of Imam Hussein's (A.S) revolution that can be used to realize the true values of Islam in this day and time. Hence, those who are in love with Hussein (A.S), no matter what religion they have, will try to free themselves from misfortune and obedience to anyone except Allah (S.W.T) by following Hussein's (A.S) path.
    - Patience and strength:
    Shiite Muslims and others who think about the events of Ashura have learned from the patience of Imam Hussein (A.S) such that in the most difficult situations of their lives, they remember their beloved leader. Therefore, they remain steadfast and patient in difficulties by remembering the difficulties Hussein (A.S) faced:
    1. Surrounded in the hot desert without any water, and the river blocked for three consecutive days by the enemy.
    2. The killing of his six-month old infant son with an arrow.
    3. The killing and subsequent mutilation of his young son, who was the most similar in looks and moralities to Prophet Muhammad (PBUH&HP).
    Hussein (A.S) never complained and did not stop thanking and remembering Allah (S.W.T). This was the only way his broken heart could be healed.
    Human demands for the teachings of Ashura are not only still on the rise after many centuries, but they are increasing at a fast pace due to the age of technology. One reason is that as humans quickly satisfy their materialistic needs, they feel the need to improve their spiritual capabilities as well. Such development can help them in their lives and take them closer to the goal and purpose of life, that is, perfection and becoming closer to Allah (S.W.T). The event of Ashura, nowadays, has such a critical responsibility. If the people of 1300 years ago could not fully understand what Hussein Ibn Ali (A.S) had accomplished at that time, mankind today has more capability of understanding what Hussein's (A.S) movement was all about. They have more to ponder over at their own level of concentration. By comprehending the philosophy of his movement, humans may be able to do something about the present spiritual problems, such as their routine life and apathy toward their Creator and the Resurrection Day.
    Furthermore, one could contemplate the ceremonies held for the martyrdom of Imam Hussein and Ahl al-Bayt (A.S) (the household of the Prophet (PBUH&HP)) by Shiite communities from a different point of view.
    The human body is totally dependent upon its soul. Unlike the materialistic part of the body, the soul is everlasting. That is why the spiritual connection is deeper and more sophisticated than the physical or materialistic connection. But when does a spiritual connection happen between two distinct individuals? The answer is when they have the same spiritual/divine values. The connection between Shiite Muslims and the household of the Prophet (PBUH&HP) is a spiritual relationship, which is much deeper and stronger than any materialistic relationship. Therefore, the sad the tragic ceremonies that Shiite communities hold are absolutely logical, since their spiritual relationship continues to exist, even though the souls of those martyrs are not in this world. Allah (S.W.T) says: "Do not think of those who are killed in the Way of Allah as dead. Nay, they are alive with their Lord and receive sustenance from Him." (The Holy Quran, 3:169). Thus Shiites have a spiritual connection with their Imams (A.S) even centuries after their martyrdom, since they are alive and a spiritual relationship is independent of time and place.
    For the same reason Shiites cry and commemorate the martyrdom of their beloved Imams (A.S). There is an advantage to their tears. Crying is a good means for increasing the love and care for a beloved one. So, crying and weeping is a result of love and improves that love in its nature. This way the people who sincerely love Allah (S.W.T) and Ahl al-Bayt (A.S) can escalate their spiritual level and get closer to perfection. It is true that weeping is not the only way to improve spirituality, but there lies a hidden point in weeping. The presentation of real love and the proof of a claim of a lover is demonstrated when the lover forgets every other one but his beloved. Indeed weeping fulfills this mission in its best way; it also clears one's mirror of heart and prepares the heart for being influenced by the best humans in all of creation.
    Finally, the remembrance of Ashura and Imam Hussein's (A.S) movement should be undertaken with logic and wisdom at all times. There are many ideological and moral needs, which can be satisfied by understanding his movement, which can lead to improvement of the spiritual life of the human being, as well as avoid any possible superstitions.

    Ref: Roshd magazine

  • Ashura Procession in Europe

    Ashura Procession in Europe - London

  • Benefits of Dua Mashlool

    This du-a'a known as "supplication of the youth stricken for his sin," is quoted from the work of Kaf-ami and from Muhaj al Da-wat by Sayyid ibn tawus.
    Through Imam Hussain (A.S) it is reported that one day he and his father, after performing Hajj, caught sight of a paralyzed young man crying his eyes out in repentance. They went near to console him and find out the reason of his sorry plight. He was a habitual sinner, always teased his father, disobeyed him and treated him with contempt. One day, disgusted, the father invoked curse upon him. So he was affected with paralysis.
    Then and there Ali ibn Abi Talib (A.S) wrote his dua and gave it to him with instruction to recite after noon prayer.
    Next day fully cured, as fit as a fiddle, he came to Imam Ali (A.S) and said that he had recited the dua as told and went to sleep. He saw the Holy prophet (P.B.U.H&H.P) in the dream. The holy prophet gently touched his body with his hand and asked him to remember this dua as it contains the great name of Allah (Ism-e-Azam).
    Recite this dua after noon prayer. It brings countless blessings. All your legitimate desires will be fulfilled. It drives away poverty and sickness. Sins are for given. Debts are cleared. Enemies become friends. Domestic affairs are set aright.
    Disputes are settled in your favor. Prisoners are set free mental worries disappear. Prosperity, sound mind and healthy body stand by you at all times.
    Mercy and forgiveness of sins are the main advantages the almighty Allah makes available if this dua is recited regularly.
    Recite it on Fridays.


  • Crying and wailing for Imam Hussain (A.S)

    Prophet Muhammad (P.B.U.H&H.P) wept whenever he was foretold the tragedy that would befall on Hussain (A.S) and his companions.
    Musnad Abu Ya'la Mosuli, Volume 1 page 298 Hadith 363:
    Abdullah ibn Naji narrated from his father who said: ‘I went with Ali, they faced Nainawa as they were going to the battle of Siffin then Ali called out and said: ‘O Aba Abdullah, have patience, O Aba Abdullah have patience on the bank of the Euphrates’. I asked: ‘What do you mean by Aba Abdullah’? Ali replied: ‘One day I went into the room of the Prophet (P.B.U.H&H.P) whilst his eyes were gushing with tears, I therefore asked of him: ‘O Prophet, has someone angered you? What makes your eyes gush with tears?’ He (P.B.U.H&H.P) replied: ‘Gabriel has just left me; he (Gabriel) told me that Hussain will be killed on the banks of the Euphrates River. Gabriel then said to him (P.B.U.H&H.P): ‘Shall I let you smell its soil (wherein Hussain will be killed)? I said: ‘Yes’. So Gabriel extended his hand and presented a handful of the soil and gave it to me, I was then unable to prevent my eyes from gushing into tears’’’.

    We also read in Musnad Abu Ya'la Mosuli, Vol 6, p 129, Hadith 3402:
    Anas bin Malik said: ‘The angel of rain asked permission from his Lord to visit the Holy Prophet (P.B.U.H&H.P) who granted permission. On that day the Prophet (P.B.U.H&H.P) was with Umm Salama. The Prophet (P.B.U.H&H.P) told her: ‘Guard the door and do not let anyone in’. While she was at the door, Hussain bin Ali burst into the room, so the Prophet (P.B.U.H&H.P) began to hug and kiss him. The angel said to Prophet (P.B.U.H&H.P): ‘Do you love him?”. He (P.B.U.H&H.P) replied: ‘Yes’. The angel said: ‘Your nation will kill him. If you wish, I can show you the place wherein they will kill him’. The Prophet (P.B.U.H&H.P) said: ‘Yes’. So the angel took a handful of soil from the spot of his (Hussain’s) murder and showed it and it was Sahla or red soil’. So Umm Salama took the soil and put it in her clothing’.

    Al-Albaani records a ‘Sahih’ Hadith:
    Gabriel came to me and informed me that my nation will kill my son Hussain. I asked: ‘This Hussain?’ He (P.B.U.H&H.P) replied: ‘Yes’ he then brought me some of its soil that was red. Narrated by Lubaba bint al-Harith that she went to the Holy Prophet (P.B.U.H&H.P) and said: ‘O Prophet, I have seen an unclear dream tonight’. He (P.B.U.H&H.P) asked: ‘What is it?’ She replied: ‘I saw that as if a part of your body was cut off from you and was placed upon my chest’. He (P.B.U.H&H.P) said: ‘You have seen something good. Inshallah Fatimah will bear a baby boy and he will be upon your chest.’ So Fatima gave birth to Hussain and he was on my chest as the Prophet (P.B.U.H&H.P) had notified me. On one day I went to the Holy Prophet (P.B.U.H&H.P) and put Hussain on his chest then he turned his face to the side and I witnessed his (P.B.U.H&H.P) eyes flowing with tears. I asked: “Prophet of Allah, my parents be sacrificed for you, what is wrong?” he (P.B.U.H&H.P) then mentioned it (the above hadith).
    Silsilah Al-Ahadith Al-Sahiyah, Volume 2 page 462 Hadith 821.

    We can see from these traditions that Prophet (P.B.U.H&H.P) was foretold about the martyrdom of Imam Hussain (A.S) on three separate occasions, by three different angels. Upon being notified of the tragic demise of his grandson, Prophet (P.B.U.H&H.P) broke down into tears, distraught at what was to become of him. On none of these occasions did Prophet (P.B.U.H&H.P) appear impassive and motionless at the news, his emotions overtook and his eyes were filled with tears when he was notified of what harm would befall his grandson (A.S). If Prophet (P.B.U.H&H.P) cried so profusely at the news of what was to happen to his grandson in the future, can one imagine his state would be on the Day of Karbala, when Hussain (A.S) was showered with arrows, his head decapitated and horses trampled over his body? This proves that crying when hearing of the suffering of Hussain (A.S) is a tradition (Sunnah) of Prophet (P.B.U.H&H.P).
    The tradition can also be read in:
    Al-Sawa'iq al-Muhriqah, page 641

    Derived from Shia Pen.

  • Difficult and critical decision

    The story is about a "choice", the most important manifestation of the meaning of human being. But what kind of choice? We are all faced with several choices in our everyday life: career, friend, wife, house, major.. But in this story, the choice is much more difficult: the good and the evil. And even so, not from a philosophical, scientific, or theological perspective. Instead, the choice here is between the truthful and the deceiving religion, between the just and unjust politics, with life being the price to pay.
    To further emphasize the sensitivity of the situation, the author has not put the hero of this story in the middle, equally between the right and the evil. Instead, the hero is the head of the army of the evil. On the other hand, the director of this play has to find symbols for his story to make them most effective. Should he have Promote on one side and some demons on the other side? But this makes the story too mythical...Spartacus and Crasios? No...This makes the story nationalistic and gives it a class dependent nature. How about Abraham and Nimrod? Moses and Pharaoh? Jesus and Judas? No... Again, for most of the people these are metaphysical and heavenly characters different from common ordinary people. Having them as heroes reduces the effect of the story, and causes people to admire them, but never think about following their examples in their everyday life. However, the main purpose of this story is to teach, to show the ability of the man to change, to show how it is possible for a common and even sinful man to reject all his social, family, and class ties and show a god-like change.
    The history of Islam is full of contradicting features. The two lines starting from Abel (Habil) and Cain (Ghabil), existing throughout the history side by side though in different faces, have also continued in Islam. Now, both these streams are dressed in Islam, but in opposite directions. Ironically, our hero is faced to choose between the most extreme ends in each of these parties: Yazid and Hussain (A.S).
    What is the name of this hero? For a historic figure, what is important is the role he plays, and not his name, since his name is something chosen for him by his family, according to his parent's taste.. On the other hand, if the story is created by an ingenious writer, he would choose a name which is relevant to the role of his hero. In this story however, our hero has been named by his mother, "Hur", as if she has been able to foresee the sensitive role his son is going to play. And thus, when the Imam of freedom attends his bloody body, just before his death, tells him: "O Hur! God bless you! You are free both in this world and in the world to come, just like what your mother called you!"
    Although Hur has played a unique role in the history, the essence of his role is not just confined to himself. The meaning of his action, in fact, includes all human-beings, and indeed defines "humanity". It is what distinguishes the human-beings from other creatures, underlining the responsibility of man with respect to God, people, and himself. And Hur has not played this with words and concepts, but with love and blood. If one grasps the depth of this saying from Imam Sadegh (A.S) that "All days are Ashura, and all places are Karbala, and all months are Muharram" one readily feels the extension: "and all human-beings are Hur!"
    It is by this choice that you become human. Before this choice you are nothing, you are just an existence without essence, you are standing in the middle. Thus, the man who has found "existence" through birth finds "essence" through choice. It is by this choice, that the creation of man completes, and this is exactly when the man feels this heavy burden on his shoulders and finds himself alone, as God and the nature have left him on his own on this dangerous decision.
    Hur and Umar ibn Saad both have come all the way from the palace of Yazid to Karbala together and they share the same status and social class. Hur asks Omar:
    "Can't you find a peaceful solution for this situation?”
    "You know that if it had been up to me I would have done as what you propose, but your master Ubayd Allah ibn Ziyad did not accept a peaceful resolution!"
    "So are you going to fight with this man (Hussain (A.S))?"
    "Yes, by God, I will fight a battle the least consequence of which will be separated heads and broken arms!"
    Now, it is evident that no longer can he play games with his religion. Now, the two separate their paths.
    For Hur, Yazid's army of tens of thousands is now nothing more than a bunch of faces, without meaning. A crowd of men without selves, a group of people without hearts, those who shout but don't know why, fight but don't know for whom. Now the Jesus of love and conscience cures a blind and resurrects a dead, creating a martyr from a murderer. In a journey it is not enough to ask for the destination, but one should also ask from the origin. Thus, the length of Hur's journey becomes evident when one realizes from where he started, and to where he ended, all in half-a day's time. In his emigration from Satan to Allah, Hur did not study philosophy or theology, nor did he attend any lectures or schools. He just changed his direction, and it is in fact this "direction" which gives meaning to everything: art, science, literature, religion, prayers, hajj, Mohammad, Ali... Having started his journey, and riding his horse, he slowly leaves his Army toward Hussain. Mohajer ibn Ous, who sees him agitated and worried, asks:
    "What’s wrong with you Hur? I am puzzled by your case, by God if I were asked about the bravest man in our army I wouldn’t hesitate to mention your name, and now you are so disturbed and worried?"
    "I find myself between the Hell and the Heaven, and I have to select between them, and by God I will not choose but Heaven, even if I were cut to pieces or burnt to ashes!"
    The creation of Hur was completed and the fire of doubt has led him to the verity of certitude. He slowly approaches the camp of Hussain, and as he gets closer he hangs his boots from his neck, and keeps his armor down (as a sign of remorse)
    "I am the one who closed your path O Hussain (A.S)" He didn’t accept Hussain (A.S)'s invitation to rest for a while...
    "Is there any repentance for me?" He can't wait any longer, he returns to the front and attacks the army of Omar with the most severe and bitter words, letting his ex-army and ex-commander know that he is no longer a slave, he is free, he is "Hur".
    Umar ibn Saad, his ex-commander, responds by throwing an arrow and yelling
    "Be witness and let the commander of the faithful know that I was the one to throw the first arrow at the army of Hussain!

    And this was how the battle of Karbala started.........

    This article borrowed from

  • English Latimiyya - Ale Yaseen

    Latimiyya - Ale Yaseen / by Ammar Al-Nashed Muharram 1438 / 2016 [With subtitles]

  • Etiquette of Drinking

    Imam Sadiq (A.S) said: “When anyone of you drinks water and say Bismillah (In the name of Gad), then he interrupts drinking and says, Alhamdo lillah (Praise be to Allah), and repeats the process three time, water will praise the Lord on his behalf (as long as it stays in his stomach) until it leaves his body.” (Al-Wasa`il, from the book of foods and drinks)
    According to abu-Dawood al-Raqy. “I was in Imam Sadiq’s (A.S) place when he asked for a drink. When he started drinking, he began shedding tears and his eyes were bathed with it. He then said to me: ‘O, Dawood! May Allah’s curse be upon the one who murdered Hussain (A.S); I have never drank cold water but remembered Hussain (A.S); no man drinks water and remembers Hussain (A.S) and his household and curses his murderers but a hundred thousand righteous deeds are reckoned to his credit and a hundred thousand bad deeds are dropped from his credit; and his rank will be raised by a hundred thousand and he is given the credit of freeing a hundred thousand men, and Allah will gather him delighted with Hussain (A.S).” (Al-Wasa`il, from the book of permissible beverages)
    According to Solayman Bin Khalid: “I asked for abu-Abdullah’s (Imam Sadiq (A.S)) opinion on the uninterrupted gulping of beverages, he replied: ‘It is reprehensible (not commendable) and that is (what the Koran calls) al-Heem’s (thirsty camels’) way of drinking. I said: ‘What are they?’ He replied: ‘Camels’. (Al-Wasa`il, from the book of permissible beverages)
    According to Jarrah al-Madainy: “Imam Sadiq (A.S) did not like it when a man eats with his left hand, drinks with it or receives with it.” (Al-Wasa`il, from the book of permissible beverages)
    Imam Sadiq (A.S) said: “If you want to drink water at night, stir the vessel and say: O, water (twice), ZamZam (the well in Holy Mecca, close to Kaaba) and the Euphrates (river) extend their greetings to you.” (Al-Wasa`il, from the book of permissible beverages)
    Imam Ali (A.S) said: “Water is the superior beverage in this world and in the hereafter.” (Al-Wasa`il, from the book of permissible beverages)
    The Prophet (P.B.U.H&H.P) said: “Offering water is the best kind of donations.” (Tib al-Nabiy)
    The Prophet (P.B.U.H&H.P) said: “Sip water and do not gulp it down.” (Tib al-Nabiy)
    Imam Sadiq (A.S) said: “Had they drank less water, their bodies would have been sounder. When the Prophet (P.B.U.H&H.P) ate fatty food, he used to drink less water. When he was asked about it, he said: ‘It makes food more palatable.”
    Imam Baqir (A.S): “It is tastier and healthier to drink water from the standing position.”
    The Prophet (P.B.U.H&H.P) said: “The water of (the well of) ZamZam is a remedy.” {Drinking Zamzam’s water remedies the illness}. (Al-Wasa`il, from the book of permissible beverages)

    Adopted from: Al Seraj

  • Flag Of Imam Hussain (A.S) In Air by Robot

  • For the love of Hussain (A.S)

    An Iraqi fruiterer in Sweden sell his fruits for free just for Imam Hussain (A.S) - Sweden

  • Gambling and Chess

    In today’s so-called advanced age, gambling and playing cards are common. People are very comfortable with these two pastimes, especially while travelling in trains and buses. Some play, while others watch intently. The Holy Quran declares:
    "They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit."
    (Surah Baqarah: 219)
    Moreover, it was revealed:
    "The Satan only desires to cause enmity and hatred to spring in your midst by means of intoxicants and games of chance, and to keep you off from the remembrance of Allah and from prayer. Will you then desist?"
    (Surah Maidah: 91)
    The verse that follows deals a great psychological blow:
    "And obey Allah and His Apostle and be cautious; but if you turn back, then know that only a clear deliverance of the message is (incumbent) on our apostle."
    (Surah Maidah: 92)
    It is prohibited to use those things which are used as a mode for gambling and which in normal circumstances are considered as a means of gambling, regardless of whether there is any bet on the game. Not only playing them is forbidden but even looking at such things is not permissible.
    Imam Sadiq (A.S) warns:
    "Playing chess is polytheism, holding a chess pawn is like touching pork … looking at it is as hateful and forbidden as looking at the private parts of one’s mother!!!’
    (Wasaael-us-Shiah, ‘The Book on Trading’)
    Besides inviting punishment in the hereafter, gambling results in some of the following losses in the world:
    1. Time spent indulging in sins.
    2. Causes enmity.
    3. Leads to hatred and malice.
    4. Keeps one away from Allah’s remembrance.
    5. Distances from prayer.
    6. Disobedience of Allah and obedience to Satan.
    7. Wealth is squandered.
    8. Children are spoilt.
    9. Homes are ruined.
    10. Results in nervous disorders.
    11. Continuous tension.
    12. Spoils temperament and behavior.
    13. Causes frustration, sometimes resulting in suicide.

    Fazl bin Shazan narrates from Imam Reza (A.S):
    "When the holy head of Imam Husain (A.S) was being taken from Syria, the accursed Yazid ordered to prepare the table for food. He was engrossed in eating and drinking wine with his cronies and ordered that Imam’s (A.S) head should be placed on the floor. Then he got engrossed in playing chess. He used to remember the ancestors of Imam Husain (A.S) and mocked at them. Whenever he would win the game he would drink three glasses of wine, and spill the leftovers near the tray. Therefore, one who is our Shia, it is compulsory for him to keep away from drinking wine and playing chess. And whenever he sees any of these two things, he should remember Imam Hussain (A.S) and curse Yazid and his progeny. If he dies, Allah will forgive his sins."
    (Oyoono Akhbar al-Reza, p. 93)

    Source: Al Muntazar

  • Great Scenes of Great Walk

    Great Scenes of Great Walk [2015]

  • Habib ibn Madhahir

    Hazrat Zainab (S.A) said to her brother: "Brother Hussain! Thousands of soldiers are gathering to fight you. We have hardly 72 men with us. Do you not have anyone to come to your help?" "My sister Zainab, many wanted to join me during the journey from Medina to Karbala. I politely discouraged them because their intention was not truthful. Many joined and have run away during the journey because they were scared of dying." He continued: "Zainab! My sister! Falsehood can buy many supporters, but truth has only a few friends. The soldiers on the other side have been bought. They prefer happiness in this world than in the world hereafter. My 72 truthful men prefer happiness in the world hereafter and that is why they are with me." That night, Imam Hussain wrote a letter to his childhood friend, Habib ibn Madhahir, who was in Kufa. Kufa was blocked off and nobody was allowed to leave. Habib ibn Madhahir did not know the whereabouts of Imam Hussain until the letter from Hussain arrived at his house. At the time he was having breakfast with his wife and a young son. Habib read the letter from Hussain. He kissed it and tears began to flow from his eyes. His wife asked him what was wrong. Habib said: "I have received a letter from my master, Hussain. He has asked me to join him in Karbala. Yazid's soldiers have surrounded him and are after his life." Habib's wife said: "Habib! Your childhood friend has called you. Your master needs your help. What are you waiting for? Go Habib, before it is too late!" Habib's worry was how to escape from Kufa without being seen. He instructed his slave to take his horse to a farm outside the city and to wait for him there. The slave did as he was told. The slave took Habib's horse to a farm outside the city. He waited for his master. His master was delayed. The slave started talking to the horse: "O horse! Master Hussain is in trouble. He needs help. He has asked my master Habib to join him. Master Habib is late. Horse If he does not manage to escape from Kufa, I will ride on you and go to Hussain’s help." At evening time, most of the men were in mosque. Habib managed to reach the farm where his horse was waiting. He quickly mounted his horse and said to his slave: "Go, my friend, Go! I am freeing you from my services" "Master! You are not being fair. I have served you faithfully for years. Now, I have a chance to serve the son of Bibi Fatima, and you are asking me to go. Why are you denying me a place in Heaven'?" Habib was taken aback by the words of his slave. He was pleased to hear that he had recognized the difference between the truth and the wrongful. He wanted to sacrifice his life for truth. Habib asked his slave to mount his horse. Together they galloped towards Karbala. Habib reached Karbala late in the evening. Imam Hussain greeted him with great affection. Hazrat Zainab heard that Habib had come. She asked her maid, Fizza, to convey her greetings to Habib. When Habib heard that Bibi Zainab had sent greetings to him, he screamed out in grief and anger. He threw his turban down on to the ground. He slapped his face. Tears rolled down his cheeks as he spoke: "What a sad day! What has happened to the household of Bibi Fatima? The princess! Grand-daughter of the Holy prophet, the daughter of Ali and Fatima is sending her greetings to an ordinary person like me! Yazid! You beast, you tyrant! What have you done to the household of Bibi Fatima?" At dawn, Ali Akbar gave Adhan for the last time. Yazid's soldiers blew the trumpets to start the battle. One-by-one, Hussain’s companions went to the battlefield and gave their lives for Islam. Between noon and evening time, Habib ibn Madhahir came to Hussain. He said: "My Master, Hussain, allow me to go to the battlefield. Let me sacrifice my life for Islam." "Habib, my childhood friend. Stay with me. You give comfort to me, my friend." Habib persisted with his request. Eventually Hussain gave his permission. Hussain mounted his friend, Habib, on the horse. Habib ibn Madhahir rode into the battlefield. He fought bravely but was finally over-powered. He fell to the ground. As Habib ibn Madhahir fell to the ground, an enemy soldier came over and cut off his head. All the martyrs of Karbala had their heads cut off, but Habib's was the first to be cut off by the enemy. Habib's head was not hung on the spearhead like that of the other martyr's. Habib's head was tied to a horse and pulled along the land of Karbala. Later on, in Shaam, Habib's head was tied to a horse's neck. A young boy, called Qasim, followed the horse wherever it went. One day, the man riding the horse asked the young boy Qasim: "Why are you following me around? What do you want? Qasim just looked at the head hanging from the horse's neck. The man asked again: "Why are you staring at the head". "This head is the head of my father, Habib ibn Madhahir; please give it to me so that I can bury my father's head." Habib's head seemed to look at his son and say: "My son Qasim, you are thinking of burying my head. What about the head of Hussain on that spearhead?"


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