Islam Guidance

After hatching the conspiracy and achieving ultimate martyrdom of Imam Hassan (A.S), Muawiya started campaigning openly for the succession of his son Yazid to the office of Caliphate. Until that time he had always planned in secret about this intention. To materialize his plans, he started his campaign among his most trusted people in Syria where he had established his headquarters. Later on, his missionaries took the message to other parts of the Islamic world and with the help of lot of money and bribery he got support for the caliphate of Yazid from a number of important Islamic cities.
After his death in Shabaan of the 60th Hijrah, Yazid sat on his throne and started the campaign of getting Baiyat of all Muslims so that they would accept him as the Caliph. The materialistic personalities of that time came forward and accepted his caliphate. Among them were mostly the people who were known for their enmity towards the Ahlul-Bayt (A.S) of our Prophet Muhammad (P.B.U.H&H.P). The other group was of the people who were either coerced by force or treachery or their loyalties were bought through material offers.
When the campaign crossed the borders of Syria, instructions were sent to the Governor of Medina – Walid ibn-e-Aqba ibn-e-Abu Sufyan – as well to get the baiyat of Imam Hussein (A.S). According to some historians, Yazid also mentioned that if Imam Hussein (A.S) declines his baiyat then Walid should kill him and send his head to Syria. Walid invited the Imam (A.S) to his court and gave him the orders of Yazid and demanded his baiyat. Imam (A.S) replied “A person like me would never accept the baiyat of a person like Yazid”. In this statement, Imam (A.S) gave a clear guideline for all the future time to come.
One of the advisors of Walid named Marwan bin Hakm incited Walid on getting Imam (A.S) killed right there but Imam (A.S) was joined by a few of his followers from Bani Hashim under the leadership of Hazrat Abbas (A.S) and returned safely from the court.
Within a few days time, the political developments made it very clear that Yazid is going all out to either obtain the baiyat of Imam Hussein (A.S) or to get him killed. Imam (A.S) had the sanctity of Medina as well as the salvation of the religion of Islam in his mind, therefore, he decided to leave Medina and go towards Iraq. He asked for the preparation of a Caravan of his selected family members and his trusted friends and set off for this long journey on the 28th of Rajab.
When Imam (A.S) had made his decision to leave Madina, he went to the grave of his brother Imam Hassan (A.S) with a very heavy heart. There he stayed for some time talking to his brother saying "O brother now your killers are after my blood. It looks like time for my martyrdom is near and I am leaving you now.". I imagine that Imam Hassan (A.S) would have replied from his grave – O my brother I bid you farewell and give you my son Qasim to become your sacrifice in Karbala.
After that Imam (A.S) went to the grave of his grandfather, the Holy Prophet Muhammad (P.B.U.H&H.P). He stayed there for a long time and wept a lot until he went to sleep. He saw the Prophet (P.B.U.H&H.P) in his dream and said to him "O my grandfather, my salutations to you. The land of Medina has become small for me. Tyrants among your ummah are after my blood and I am leaving Medina with a heavy heart".
Finally Imam Hussein (A.S) came to the grave of his mother Hazrat Fatima Zahra (S.A). Historians write that Imam (A.S) ran towards her grave just like a child runs toward his mother and he fell on her grave just like a child falls in the lap of the mother. Imam (A.S) said "O my mother accept my last salam. I am leaving the land of Medina and would not come back. The prophecy of my grandfather is about to come true". I imagine that Hazrat Zahra (S.A) would have said from her grave "O my beloved son, O the one whom I have raised by keeping awake in the night, I would not let you go alone. From this day I would not rest in my grave but I would accompany you throughout your journey."
Historians write that throughout the journey various people reported to Imam (A.S) that when everyone goes asleep during the night, we hear feminine voices of weeping and Bibi’s voice crying "Ya Hussein, Ya Hussein". Imam (A.S) told them "O my trusted companions this is my mother Zahra (S.A) who is with me ever since I have left Medina".

Derived from: Imam Reza.Network

A man from amongst the crowd shouted, "O Ali! You relate to Yazid - for his mother Layla was daughter of Maymoona daughter of Abi Sufyan - and we want to respect this relationship.
We may grant you an amnesty and a refuge if you wish".
He said "The kinship of the Apostle of God should be second to none." He pressed on proclaiming who he was.
Imam Hussein could not hold back his tears and shouted at Omar bin Sa'ad, "What has become of you? May Allah bereave you of your kindred as you have made me bereft of mine, and did not respect my relationship of the Prophet. May Allah set on you an adversary who will slay you in your bed." He then raised his hands to the sky and said:
"O Lord! Bear witness on those people for he who emerged to them is bearing a strong likeness to Your Prophet in all departments - resemblance of disposition, complexion, and logic. Hence we look at him when we crave to see Your Apostle."
Ali al-Akbar continued fighting. He killed all those who had the guts to meet him in duel. He killed scores of combatants.
He killed many well-known warriors. No one dared to come close to him in a single combat. Umar Sa'ad ordered his soldiers to kill him, saying, "When he dies, Hussein will not want to live! Ali Akbar is the life of Hussein."
Since thirst greatly contributed to his overstraining, he returned to his father to rest and state of what thirst had done to him. Hussein cried, appealed for help and said, "You will soon meet your grandfather who will water you from his tumbler that you will never be thirsty again".
Ali Akbar returned to the battlefield happy to be told by his father that be would meet his grandfather, the Prophet. He delved into their ranks dispersing them. It seemed as though it were his grandfather, Imam Ali roaring in the battle ground fighting them. He killed more Kufans.
When the death toll mounted, Murra bin Munqidh al-Abdi made a pledge saying, "I shall bear all the sins of the Arabs, if I do not bereave his father." He ran his lance into his back and dealt him a blow on his head causing it to split.
As Ali Akbar fell from his horse, he said, "O Father, my last salaams to you! Here is my grandfather, the Messenger of Allah, giving me my water. He says yours is here waiting for you".
When Hussein ibn Ali went to Akbar, Akbar placed his right hand on his wounded chest and his left arm over the shoulder of his father. Hussein ibn Ali asked, "Akbar, why do you embrace me with only one arm?"
Akbar did not reply. Hussein ibn Ali tried to move Akbar's right hand, but Akbar resisted. Hussein ibn Ali forcefully moved the hand. Then he saw the blade of the spear. Hussein ibn Ali laid Ali Akbar on the ground and sat on his knees, he placed both of his hands on the blade of the spear. He looked at Najaf, and said,
"Father, I too have come to my Khaybar!" He pulled out the blade. Ali Akbar sighed and died.
While lifting the spear from the chest of Ali Akbar, Hussein faced towards the direction of Najaf, where his father Ali ibn Abi Talib's grave was, and shouted out:
"O father, you lifted the gates of Khaybar, yet you never had to lift a spear from the chest of your own son. Come to Karbala and see me lifting the spear from the chest of my son, Ali Akbar."

Source: qul.org

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

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 Ziaraat.com

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

One of the miracles that Allah Almighty gave to Imam Hussain (A.S) was that his sacred head spoke as it was being carried from Karbala – in Iraq – to Shaam – modern Syria – and back to Karbala where it was buried in the grave where his sacred body had been buried. In the course of the entire passage of the women and children captives, with which the heads of the martyrs of Karbala were also carried from Karbala to Shaam and back, the sacred head of Imam Hussain (A.S) used to recite the holy Qur’an, and this phenomenon proved instrumental in guiding the people to Truth. The sacred head of Imam Hussain (A.S) also spoke in the court of the evil Yazid. When the sacred head of Imam Hussain (A.S) arrived at the court of Yazid, amongst others, the Roman envoy of the emperor of Rome was also present. After realizing that the captives were the women and children of the household of the Prophet of Islam, and the head of the grandson of the Prophet was amongst them, the Roman envoy protested to and rebuked Yazid, and said, “Had we had a descendent of Jesus amongst us we would have honor him and glorify him”. In response to this protest Yazid ordered the Roman envoy to be killed immediately. The sacred head of Imam Hussain (A.S) said in a loud voice, “there is no power but that of Allah”. At that occasion and at every other occasion throughout the journey from Karbala to Shaam and back, people were astonished to see and hear the sacred head of Imam Hussain speaking, and they realized that this was no ordinary event but a divine miracle, and Allah Almighty is showing them the realty of Imam Hussain (A.S). Such events revealed to the people the reality and the significance of the hadith stated by the Messenger of Allah (P.B.U.H&H.P), “I leave behind two momentous weights, the Book of Allah and my descendants the Ahlul-Bayt ”the people realized that the truth is with Imam Hussain (A.S) when they saw the miracle of his sacred head speaking or reciting the holy Qur’an.

Ref: Aim Islam

The journey of servitude and love to Mecca has started. It's a fascinating journey. In this journey, the holy Ka'ba, the symbolic House of God, as the focal point of monotheism, is the center of gravity for all pilgrims.
It attracts hearts like a powerful magnate to such an extent that the pilgrims circumambulate it like moths going round the lamp. This is indeed a lively sight and a spectacle of Islamic unity. It is the House which God has decreed as the heart of the world. As God says in ayah 96 of Surah Aal-e Imran:
"Most surely the First House to be set up for mankind is the one at Bekka, blessed and guidance for all nations."
Historical resources are unanimous that the Ka'ba was built by the Father of the human race, Adam. We read that after building the Ka'ba, on God's command, Adam circumambulated around it. In the subsequent centuries or millenniums, the Prophets of God would make the journey to the holy Ka'ba. In the great flood of the times of Prophet Noah, the Ka'ba was damaged. Centuries later, God assigned Prophet Abraham to reconstruct the Ka'ba as the manifestation of monotheism and to invite people to worship God. Ka'ba has been the symbol of monotheism throughout history. Abraham left his wife and firstborn son, Ishmael beside this supreme symbol of monotheism for holding prayer in order to be a base for the world monotheists.
As is evident by its name the Ka'ba is a cubic edifice. It stands about 15 meters high; it is 12 meters long and 10 meters wide in the middle of a spacious courtyard which has been surrounded by the Masjid al-Haram. It is a very simple edifice without any decoration, yet it is very glorious, and has withstood the ravages of time.
The Ka'ba is indeed the source of guidance. After Abraham and Ishmael the sanctity of the Ka'ba was violated by the infidel Arabs. With the advent of Islam the Ka'ba again regained its prominence, especially after the peaceful surrender of Mecca to the Prophet and Muslims in 8 AH when it was cleansed of the filth of idols. Some years earlier, God decreed that the Ka'ba ought to be the Qibla of Muslims. The commandment came while Prophet was praying in Medina with face turned towards the direction of the al-Aqsa Mosque in Bait al-Moqaddas. In Surah Baqara, verse 144, we read:
"We certainly see you turning your face about to the heaven, so we shall surely turn you to a qiblah of your liking; turn then your face towards the Sacred Mosque, and wherever you may be, turn your faces towards it…"
The Ka'ba is the axis of Islamic worship. Muslims turn to it from all over the world at least five times a day for the daily prayers. The most important message of circumambulating the Ka'ba is Islamic solidarity and humbleness towards the Unseen and Omnipotent God.
Ka'ba has been decreed to be a safe and secure place for all people. It is the source of spiritual perfection. Those who tried to violate the sanctity of the Ka'ba were themselves destroyed. For instance, when Abraha, the Abyssinian governor of Yemen came to the Ka'ba at the head of elephant led corps, he was struck by divine wrath and his elephantine horde was destroyed. That was the year of the birth of the Prophet, and the custodian of the Ka'ba then was the Prophet's grandfather, Abdul-Mutallib.
The miraculous destruction of Abraha's elephantine army by a flock of birds carrying pebbles in their beak is mentioned in the holy Qur'an.
After the heartrending tragedy of Karbala and martyrdom of Imam Husain (A.S), the tyrant Yazid sent an army from Syria which attacked the holy Ka'ba and damaged it with fire and catapults. Even as the attack was underway, news reached from Damascus of the mysterious death of Yazid while on a hunting trip. Only his severed leg atop at horse was found and the whole body went straightaway into hell.
It is also worth mentioning that the Ka'ba is the place where the one and only person born in its sacred precincts, was none other than the Prophet's cousin, ward, son-in-law, and vicegerent, Imam Ali ibn Abi Taleb (A.S).

Taken from: Iran English Radio

There is no doubt that the universe is the creation of Allah and operates according to his commands and the traditions he has determined. Allah is the cause of all causes (the ultimate cause) therefore He's the one, who, through His never-ending wisdom, has assigned every cause its particular effect, hence, furthermore he's capable to take away that effect. Like when God removed the natural effect of fire – which was to burn and provide heat – right before the idol worshipers through Prophet Ibrahim into it, in order to save him. Or when Allah prevented the sharp knife in Prophet Ibrahim's hand from penetrating that saved Ismail from being sacrificed by his father. Of course, we believe that God was able to dull the swords and daggers of Yazidi’s Army and miraculously save Imam Hussein and his companions, but this did not happen because not everything is supposed to happen by miracles. Actually in contrast to that, Allah's divine custom is to allow things to happen through their own natural and ordinary causes.
In addition to such, there were many other purposes intended in the incident of Ashura which were only possible if it were carried out by natural means. Some are as follows:
1. When regarding the complicated political condition that Muawiyah and Yazid had created, justifying the wrong they would do by doing whatsoever they desired and merely labeling it with Islam and also the fact that distinguishing wrong from right had become very difficult, we can come to the conclusion that the only way to stop this situation and revive Islam was for the Imam to become martyred along with his children and companions.
2. The hadiths regarding this matter indicate that the Imam was destined to be martyred so he could achieve his ultimate purpose which was awakening the ummah (Muslim nation) and saving them from ignorance. [Bihar ul-Anwar, vol. 44, pg. 329]
3. Imam Hussein believed that martyrdom was the most beautiful and honorable death possible. This can be seen in the sermon that he gave on his departure from Mecca to Iraq: "The beauty of death for mankind is like the beauty of a necklace on the neck of maidens.” [Bihar ul-Anwar, vol. 44, pg. 366; Muhaddith Ardebili, Kashful-Ghummah fi Ma’rifatil-A’immah, vol. 2, pg. 29; Luhuf, pp. 110-111] Meaning that death isn’t a restriction imposed onto one, but rather like the beauty of a necklace, a blessing granted to him. So, why would anyone refuse to wear this necklace, especially when it is for Allah's sake?! And for Imam Hussein (A.S), dying for the sake of his religion was very pleasant and like honey. Martyrdom isn’t a flaw or deficiency, rather, it is of high and great value and Imam Hussein would have missed out on it if his martyrdom was to be prevented.
4. Meeting Allah and his Prophets meant much more to Imam Hussein than remaining in this world - especially with the governing circumstances at that time - as he mentioned in his sermon in Mecca: "My eagerness to meet my ancestors is like the eagerness of Jacob to meet Joseph." [Bihar ul-Anwar, vol. 44, pg. 366; Kashful-Ghummah fi Ma’rifatil-A’immah, vol. 2, pg. 29; Luhuf, pp. 110-111]
5. The Imam wasn’t willing to use miracles, because he was obliged to conform to ordinary circumstances all humans must consent and adapt to. In addition to that, one of the main reasons why Imam Hussein has had such a great impact upon the lives of Muslims and all seekers of justice and freedom is the fact that he carried out his acts without using supernatural means but rather conducted based on common and standard circumstances. Leading his household to an unfair battle, those being taken as prisoners and all the disrespect they saw were reasons to why Imam Hussein's uprising became monumental and lasted. True, the imam could have overthrown Yazid using miracles, but the effect of such would be very much less than what he did on Ashura and wouldn’t reveal the sinister intentions of the Umayyad.
6. The event of Ashura and the way Imam Hussein (A.S) fought oppression is an act of standing before deviation from Allah's commands, something that might happen at any period of time for any Muslim and a true Muslim must follow the path of the Imam and fight for it. If Imam Hussein (A.S) wanted to perform this vital duty by miracles and his authority in cosmic guardianship he would not have been able to be a role model for all humans of all times. Thus Prophets and Imams were bound to act according to the ordinary standards of knowledge and power in their day to day lives and merely do things like miracles only when God desired and when it was for the sake of the community and nation’s (ummah) guidance. God Almighty has appointed the prophets and imams to be the role models and teachers of mankind so we can pick up the right lifestyle by observing their lives and codes of conduct, thus if Imam Hussein (A.S) had saved himself from martyrdom by using miracles, he and his household would no longer play the role of being an example of resistance, fighting oppression, and patience when facing difficulties and making sacrifices for greater values.

This article borrowed from Shia Studies.

The night after the day of Ashura is called the Shaam e Ghareebaan. It was a very difficult time for all the family of Imam Hussein (A.S) when he had been killed, the evil men of Umar ibn Saad’s army started to loot the body of the Imam. They took everything: his armor, his clothes, his shoes, his sword, even the ring from his finger. Then Umar ibn Saad ordered his troops on horseback to trample the Imam Hussein’s body.
Then they rode to the tents where the widows and the orphans were weeping. They set fire to the tents and started to take anything they could find. They snatched the earrings that Hazrat Sukayna (S.A) was wearing and her ears started to bleed. They hit the ladies with their lances and took away their chador, the hijab that the ladies had on their heads. They went to the place where the fourth Imam Zayn al-Abidin(A.S) was lying ill with fever and took away his mat. They put heavy chains around his hands, feet and neck.
The ladies and the children ran from one tent to another till there was one tent left. When the last tent was set on fire, Hazrat Zaynab (S.A) asked her nephew, the Imam: “What shall we do? Do we come out or stay inside? ”
The Imam said: “go out” so they all came out of the burning tent. Hazrat Zaynab and Umm Kulthum, the sisters of Imam Hussein (A.S) gathered all the children and the ladies together. When they counted the children, some were missing, so Umm Kulsoom (S.A) went to find them. She saw two little children on the floor. When she lifted them up, she saw that they were dead. They had been trampled by the horses of Yazeed’s army. She burst out crying: “O my Allah!”
Hazrat Zaynab (S.A) could not find her Brother Imam Hussein’s daughter Sukayna(S.A) anywhere. She went searching, to find Sukayna, and called, “Where are you my dear Sukayna?” At last, she found Sukayna by a body, which had no head. Sukayna was clinging to it crying: “O my father, my father, why didn’t you come back? Look at us. Our tents have been burnt. My earrings were snatched! Please come back.”
Hazrat Zaynab (S.A) took her little niece in her arms; “Come with me” she said. And they went back to the rest of the ladies. The army of Umar ibn Saad was happy and started to eat their dinner. They beat their drums in happiness. They kept crying. As the night passed, they said their prayer and Imam Zayn al-Abidin (A.S) went into prostration. Hazrat Zaynab (S.A) stayed awake to guard the Ahlul-Bayt. She thought of her brother Abbas, who used to do this every night. Suddenly she saw someone coming.
“Stop! We have nothing left now to loot. The children have just slept. Don’t move.” But the rider came closer. ”Stop, listen to me, I am Zeinab, the daughter of Ali”
The rider said “O Zaynab, my daughter. This is your father Ali. I have come, so you can rest. “Hazrat Zainab (S.A) cried:
O father, where were you when my Abbas lost his arms?
O father, where were you when my Akbar was killed?
O father, where were you when my Asghar was killed?
O father, where were you when my Brother Hussein’s head was cut?
O father, where were you when Sukayna was hit on her face?
O father, where were you when Ali Zayn al-Abidin was made a prisoner?
O father, where were you when my chador was snatched?
“Zaynab my dear, you have a lot more to suffer and a long journey ahead. Be patient. Allah will help you.” Came the reply.

Derived from: Shia books for children

Abbas (A.S) could no longer bear life after having seen how his companions and the members of his family killed and how the Hujjah of his time was suffering from the great number of the enemies surrounding him after his supply route had been cut off and after hearing the women wailing and the children crying of thirst. He, therefore, sought permission from his brother. Since Abbas (A.S) was the most precious asset to the grandson of the Prophet (P.B.U.H&H.P), who is soon to be martyred, especially since the foes always dreaded having to fight him and feared his advance, and how the ladies felt a sense of security upon seeing the standard raised high, the sacred soul of the Father of the Oppressed did not accept to part with him. The Imam (A.S) said to him, “O brother! You are my standard-bearer!” Abbas (A.S) said, “I am fed-up with these hypocrites, and I want to seek revenge against them.” Hussain (A.S) ordered him to bring water for the children, so Abbas went to those people and admonished them, warning them of the Wrath of the Omnipotent, but all of that fell on deaf ears.
He then shouted: “O Umar ibn Sa'ad! Here is Hussain son of the daughter of the Messenger of Allah! You have killed his companions and family, and here are his children suffering from thirst! Give them some water, for thirst has burnt their hearts!” As he kept repeating his pleas, he also kept saying to them, “Let me go to Rome or to India, and I shall leave Hijaz and Iraq for you all.” There were some people among the enemy ranks who were genuinely moved by those pleas, so they wept, but Shimr shouted as loudly as he could, “O son of Abu Turab! Had the face of earth been entirely covered with water, and had it been in our hands, we would still have not given you a drop of it to drink unless you swear the oath of allegiance to Yazid!”
Abbas went back to his brother to tell him of the outcome of his negotiations with those ruffians. Abbas heard the children crying of thirst, so he could not tolerate the situation any longer. He was fired up with his Hashemite zeal.
Then he rode his horse and took the water bag. As many as four thousand archers soon surrounded him and shot him with their arrows, yet their large number did not impede his attempt. He kept chasing those throngs alone as his standard kept fluttering above. Those people could not tell whether that was Abbas who was thus slaughtering their heroes. Their men could not maintain their grounds before him, and he succeeded in getting into the Euphrates River heedless of the huge crowd around him.
The moment he took one handful of water to drink he remembered how thirsty Hussain (A.S) and those with him were, so he spilled it then said:
O soul! After Hussain nobody does count!
After him, you should to nothing amount,
Here is Hussain nearing his end
While you drink of cool water?!
By Allah! Such is not a deed
At all enjoined by my creed!

Then he filled the water bag, rode his horse, and went in the direction of the camp. His path was blocked, so he kept killing those who blocked it till he was able to make his way through them as he was saying:
I do not fear dead when it calls upon me,
Till among the swords you bury me.
My soul protects the one
Who is the Prophet's grandson?
Abbas am I, the water bag do I bear
When I meet evil, I know no fear!

Zayd ibn Arqam ambushed him from behind a palm tree assisted by Ibn Tufail, dealing a sword blow to his right arm, completely severing it. He (A.S), said:
By Allah! If you cut off my right hand,
I shall not cease defending my creed,
And an Imam true to his conviction do I defend,
A son of the trustworthy Prophet whom Allah did send.

He did not pay attention to the fact that his right hand had been cut off because he was only concerned about getting the water to the children and the family of Hussain (A.S), but Ibn Tufail was still hiding another palm tree when he passed by. Hakim struck him with his sword on his left hand, amputating it, too, and soon a large number of men were surrounding him. Arrows fell on him like rain, piercing the water bag and boring a hole in it through which its water was completely spilled. An arrow pierced his chest. A man hit him with a pole on his head, severely injuring him.
He fell on the ground shouting, “Peace unto you from me, O father of Abdullah!” Hussain (A.S) rushed to him.
How I wish to know in what condition he went to him, with a soul imperiled by this great loss, or by the brotherhood that pulls a brother to his beloved brother....
Yes; Hussain (A.S) reached him and witnessed how sacrifice is being offered to the Holy One on a plain covered with blood and crowned with arrows. Abbas had no might nor speech nor anything whereby he could keep his foes away. He could not even see anything; his head was on the ground bleeding.
Is it accurate to say that Hussain (A.S) saw all of these calamities and still had any strength whereby he could stand on his feet? Only Hussain remained after the martyrdom of Abbas. He remained a figure staring in the sky, stripped of all the necessities of life. He (A.S) described his condition best when he said, “Now my spine has been split and my endeavor is further weakened.”
He left him where he had fell and did not move him anywhere due to a hidden reason which time later unveiled:
He was to be buried where he had fallen separately from the other martyrs so that he would have a mausoleum of his own visited by those who seek his intercession with the Almighty to grant them the fulfillment of their wishes, and so that his grave-site would be a place for the people who seek nearness to the Almighty, Praise to Him, under its dome that stands lofty in the sky, glowing. It is there that dazzling miracles manifest themselves and the nation thereby comes to know his lofty status and station with Allah Almighty. It then carries out its obligation of loving him which is renewed by continuous visits. Greeting him will establish a link between them and Allah, the most Exalted.
Hussain (A.S) went back to the camp feeling extremely depressed, tearful. He kept wiping his tears with his cuffs as men raced with one another to assault his camp. He called out: “Is there anyone who helps us?! Is there anyone who grants us security?! Is there anyone who seeks justice, so he supports us?! Is there anyone who fears the Fire, so he defends us?!” Roghayya, his daughter, came to him and asked him about her uncle Abbas.
He told her of his being killed. Zainab heard him revealing this sad news, so she cried out, “O brother! O Abbas! O our loss after you!” Women wept, and Hussain (A.S) wept, too, and said, “O our loss after you!”

Maqtal al-Hussain- Martyrdom Epic of Imam al-Hussain (A.S)
By: Abd al-Razzaq al-Muqarram

Ashura came to the land of Karbala.
One-by-one, Hussain (A.S)'s friends and companions were martyred.
Aun & Muhammed, Qasim, Abbas and Ali Akbar went to the battlefield and were martyred.
By noon time Hussain (A.S) was left alone.
The time had come for Hussain (A.S) to go to the battlefield. Hussain (A.S) said good bye to everyone.
Hussain (A.S), with his sword Zulfiqar on his waist, mounted Zuljanah, his horse.
Hussain (A.S) rode his horse to a small mount, he then called out loudly:
“Is there anyone to help me? Is there anyone to help the grandson of the holy prophet?”
With this call, the grandson of the Holy Prophet was giving one last chance to Yazid's men, the men who called themselves Muslims - the followers of the Holy Prophet (P.B.U.H&H.P).
Hypocrites! That's what Yazid's men were.
No one answered Hussain (A.S)'s last call. But Hussain (A.S) heard the sound of crying coming from his camp.
Hussain (A.S) turned around and returned to his tents.
"Zainab (S.A), your brother is still alive. Why are you crying?"
"My brother Hussain (A.S), when you called out,” Is there anyone to help me?” Ali Asghar fell from his cradle."
Hussain (A.S) knew what Ali Asghar was trying to say.
Hussain (A.S) went to Umme Rubab. Ali Asghar was on her lap.
He was crying and Umme Rubab was trying to comfort him.
Hussain (A.S) picked up baby Ali Asghar and whispered in his ear. Ali Asghar stopped crying. He looked up at his father and smiled.
"Umme Rubab, I am taking Ali Asghar to the battlefield with me so that I can get some water for him."
What did Hussain (A.S) whisper in Ali Asghar's ear? What made Ali Asghar stop crying, and to smile? Hussain (A.S) had whispered:
"My son, Ali Asghar, do you want to come to the battlefield with me? Asghar, do you want to show your strength on the battlefield? Come, let us go, my little soldier, Asghar."
Umme Rubab changed Ali Asghar's clothes.
Imam Hussain (A.S) carried Ali Asghar to the battlefield. It was very hot. Ali Asghar was thirsty. Hussain (A.S) covered baby Ali Asghar with his Cloak, to protect him from the scorching sun.
Yazid's men saw Hussain (A.S) approaching with something in his hand.
"Look, Hussain (A.S) is coming with the Quran. He has no one left to help him. With the help of the Quran he is hoping to win."
Hussain (A.S) walked to Yazid's soldiers. By moving his Cloak he uncovered Ali Asghar.
He held Ali Asghar high with both his hands and said:
"O soldiers of Yazid, you feel I have offended you, but what has this little child done to you? His mother's milk has dried up. He has not had a drop of water for three days. He is dying of thirst. I beg you to give water to this innocent little child."
Not one of Yazid's soldiers brought any water for Ali Asghar.
Once more Imam Hussain (A.S) said:
Maybe you think that when you bring water for this child, I will drink it too. I will put this little child on the ground. You can come and give him water yourself."
Hussain (A.S) placed Ali Asghar on the burning sand of Karbala.
Ali Asghar lay quietly on the hot sand of Karbala. His turned his head and stared at Yazid's men.
No water came for Ali Asghar.
Hussain (A.S) picked up Ali Asghar and said:
"My son Ali Asghar, my darling, you are too young to fight with a sword or a spear. My little soldier, you are a grandson of Ali (A.S). Ali Asghar, fight with your tongue."
Little Asghar stuck his dry tongue out and moved it over his dry lips looking towards Yazid's men. He fought with his tongue.
The little soldier shot a strange arrow - his dry tongue.
It hit the hearts of Yazid's soldiers who had children of their own. They became restless. Some started crying.
They spoke amongst themselves:
"Hussain (A.S) is saying the truth. What has this child done to us? Why is he punished like this? Let us give him some water."
Umar ibn Sa'ad got worried that his soldiers will turn against him.
The little soldier's fight was very effective.
Umar ibn Sa'ad ordered his best archer:
“Harmalah! What are you waiting for? Silence the little child! Don't you know he is a grandson of Ali (A.S)? Hurry, shoot your arrow, before it is too late."
Harmalah aimed an arrow at Ali Asghar. A small arrow for a little child? No! An arrow not with one head, not with two heads, but with three sharp heads.
Why? Why an arrow with three heads for such a small child?
My fellow Hussain (A.S)! You will not be able to stop crying when you hear what happened next.
An arrow with three sharp heads flew across the desert of Karbala. It was heading for Ali Asghar. Hussain (A.S) saw the arrow coming. He covered Ali Asghar with his arms.
The arrow reached Hussain (A.S).
The arrow went through Hussain (A.S)'s arm and lodged in the tiny neck of Ali Asghar.
Ali Asghar died instantly.
Allah Akbar! Allah Akbar!
Poor Hussain (A.S), the poor father, who came to get water for his little child.
Instead of water, Ali Asghar got an arrow in his neck.
What shall Hussain (A.S) do now? What shall Hussain (A.S) do now?
Hussain (A.S) gently pulled the arrow from Ali Asghar's tiny neck.
My fellow Hussain (A.S), put your hand on your heart and imagine the scene a father removing an arrow from his child's neck. What a tragic scene!
Blood gushed out from Ali Asghar's neck.
A voice came from the ground:
"No, Hussain (A.S), do not let Ali Asghar's blood fall to the ground, otherwise no crops will ever grow from this earth." Hussain (A.S) looked up at the sky.
A voice came from the sky:
"No Hussain (A.S), do not let the blood gush towards the sky, otherwise, no drop of rain will ever fall from this sky."
What shall Hussain (A.S) do now? What shall Hussain (A.S) do now?
The sky is refusing, the earth is not happy to accept Asghar's blood.
Poor Hussain (A.S) wiped Ali Asghar's blood on his face.
Hussain (A.S) started walking towards his tents.
He saw Ali Asghar's mother - Umme Rubab - standing by his tent. A mother anxiously waiting for her baby.
Hussain (A.S) thought:
"How can I face Umme Rubab? What shall I tell her? How can I tell her that her baby has been martyred without water? How? How?"
Seven times, Hussain (A.S) went forward and then turned back, Saying:
"INNA LILLAHE WA INNA ELAIHE RAJEOON."
He finally reached the tent where Umme Rubab was standing. "Rubab, come and take your Ali Asghar. Rubab, your little soldier has died for the sake of Allah."
Umme Rubab took her little child, Ali Asghar. She hugged him and cried.
"Come with me Rubab. Enough, Rubab, enough. Let us bury our baby Asghar"
Hussain (A.S) and Umme Rubab walked to the back of the tents.
Hussain (A.S) dug a small grave with his sword, the Zulfiqar.
Umme Rubab placed Ali Asghar in the small grave.
My fellow Hussain (A.S) why should we not cry tonight?
Have we ever heard of any other father and mother digging a grave and burying their own child?
Where can Hussain (A.S) get water to sprinkle on Ali Asghar's grave? There is no water to sprinkle on Ali Asghar's grave.
Hussain (A.S) sat by the grave crying.
Tears poured on the grave. Ali Asghar's grave was sprinkled with Hussain (A.S)'s tears.

Derived from Almujtaba Islamic articles page.

In order to learn more clearly as to how far the views expressed by Imam Hussain (A.S) about Yazid are indisputable according to the history of Islam, one should refer to the following remarks of Mas'udi in respect of Yazid.
"Yazid was a pleasure-seeking person. He was a man, who kept beasts of prey. He had dogs, monkeys and panthers. He always arranged wine-drinking parties. One day after the martyrdom of Imam Hussain (A.S) while he was sitting in such a party, Ibn Ziyad was seated on his right side; Yazid turned to the cupbearer and recited two couplets which are translated below:
"Give me a cup of wine which should satiate my bones. Then give another such cup to Ibn Ziyad, the man who is my confidant and who has strengthened my position and the foundation of my caliphate".
Yazid meant to say that Ibn Ziyad by killing Imam Hussain (A.S) had strengthened the foundation of his caliphate.
Thereafter Mas'udi writes about the injustice and oppressions committed by Yazid and then say: "In the Muslim community Yazid was like Pharaoh amongst his subjects" and then writes: "It is not so, because Pharaoh was more just to his subjects".
He adds: "The injustice, intrepidity and impiety of Yazid also penetrated into the Muslim community". The sins committed by Yazid were also committed by his favorites and they adopted his ways and manners.
During the period of his caliphate music became current in Makkah and Medina, and all sorts of amusements and funs began to be used. The people began to drink wine openly. It is also the more surprising that the man, who claimed to be the successor to the Holy Prophet and occupied the seat of the caliphate, had a pet monkey, which was named Abu Qays. Yazid used to bring it in his drinking parties and he spread a mattress for it. He also mounted it on the back of a horse, and made it participate in the horse-race. One day Abu Qays won the race. The monkey was then dressed in red and yellow silken clothes and cloak, and an embroidered cap was placed on its head".
This was the import of the sentence that Imam Hussain (A.S) wrote to Muawiyah about Yazid.
However, this person attained to the Islamic Caliphate and pressed Imam Hussain (A.S) to take the oath of allegiance i.e. to acknowledge him to be the lawful successor of his (i.e. Imam Hussain’s (A.S)) grandfather, the Prophet of Allah.

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

When it came to Hussein’s knowledge that Yazid had appointed `Amr ibn Sad ibn Alas. As the head of an army, ordering him to take charge of the pilgrimage caravans and to kill Hussein (A.S) wherever he could find him, he decided to leave Mecca before finishing the pilgrimage and be satisfied with performing only the Umra because he hated that the sanctity of the House might otherwise be violated. (The history of Tabari, Vol. 6, p. 177)

Ref: "Maqtal al-Hussein; Martyrdom Epic of Imam Hussein (A.S)" by: "Abd al-Razzaq al-Muqarram"

How on earth can these traditions apply for a beast like Yazid Ibn Muawiyah, who Fought against and mercilessly martyred Imam Husain (A.S), his family and friends Was a transgressor who committed sins publicly and announced his disbelief freely becoming a part of the renowned poems of Ibn al-Zabari, which he (Yazid) recited in joy when the severed head of Imam Husain (A.S) was brought to him.
He was the one who ordered Muslim Ibn Aqabah to kill and plunder the people of Madinah on three occasions. During these attacks, he killed a number of companions and the city of Madinah was totally ransacked. It was during these attacks that more than 1000 Muslim virgins were raped and whenever a Muslim from Madinah offered his daughter in marriage, he did not guarantee her virginity saying, perhaps, she has lost her virginity during the Tragedy of Haraa. It is said that four thousand illegitimate children were born after this incident. Muslim, in his Saheeh, reports that the Messenger of Allah (P.B.U.H&H.P) warned, whoever frightens the people of Madinah, Allah will frighten him and upon him is the curse of Allah, the angels and all mankind. [Murooj al-Zahab, vol. 3, pg. 69.]
Waaqedi narrates on the authority of Abdullah Ibn Hanzalah, By Allah! We did not visit Yazid but that we feared a stone falling on our heads from the sky (as a divine punishment) because he was a man who married his mothers, daughters and sisters, drank wine, did not pray [Taarikh al-Khulafaa, pg. 209] and he is the one who had ordered the attack on the Holy Kaaba.
Suyuti and others report on the authority of Nawfil Ibn Abi al-Furaat, I was with Umar Ibn Abd al-Aziz, when a person while mentioning Yazid, said, the chief of the faithful, Yazid Ibn Muawiyyah. On hearing this, Umar Ibn Abd al-Aziz (became angry) and asked, you call Yazid as Ameerul Momineen? And ordered that he be whipped 20 lashes. [Al-Sawaaeq al-Mohreqah, pg. 219, printed at Cairo; Taarikh al-Khulafaa, pg. 209, printed at Egypt.]
It is mentioned in Al-Sawaaeq that it was said to Saad Ibn Hassan, The Bani Umayyad claim that the caliphate is among them. He retorted, the sons of the blue-eyed (referring to Hind the wife of Abu Sufiyan) are lying. They are mere kings; nay, the worst of kings.

Taken From: Serat Online