The Authentic from the Martyrdom of Imam Hussain (peace be upon him) vol 1, p 8 to 205

In the name of Allah, the most Beneficent, the most Merciful.

Introduction

A vast, encompassing study of the lives of the religious leaders (the Prophet, peace be upon him and his Purified Household, and the Purified Household of the Prophet, peace be upon them) is necessary. For in this lies the right understanding of their words and their ways and their stances in differing times. And the study of one part, without thought for the other parts, it falls into the affliction of misunderstanding. And through this encompassing gaze, one can reach the links between the seemingly unlinked rings. Just as through this gaze, the seeming contradictions in some of their words and ways can be lifted.

And this encompassing gaze, it cannot be achieved save through programmed scientific research into each of these leaders. And this calls for the presence of researchers with various specializations at the different stages of the research.

And the completion of such research has occupied my thoughts for the Study of Hadith Sciences and Knowledge for many years.

It is not hidden that Imam Husayn, peace be upon him, has been known most often among the Shias and other Muslims, indeed among other human societies, through the event of Ashura. And this represents the most prominent and brightest dimension of his life, peace be upon him. If this stage of his life is joined with the other stages, then we will obtain a more complete understanding of him. And for this, we have tried in this collection to cover all stages of Imam Husayn's life, peace be upon him. Yes, the importance and greatness of the Ashura event demand that scientific efforts of the required level be made concerning that stage. And this is what we have accomplished to the best of our ability, and praise be to God. And these efforts have crystallized with the aim of presenting the glorious history of the Master of Martyrs, peace be upon him – especially the Ashura epic – in a complete and precise manner, and in a scientific style.

Presenting a Model of the Perfect Human and the Speaking Quran

Imam Husayn, peace be upon him – by seizing the precious opportunity of Karbala – presented a perfect model of the Speaking Quran and the Perfect Human. And he placed it before humanity’s eyes, creating an unparalleled epic.

This epic, in which various noble human qualities were manifested, such as: patience and steadfastness, altruism and sacrifice, dignity and self-respect and defiance, the quest for freedom, and the preservation of tranquility and inner peace in the midst of the most difficult circumstances, and in the face of all sorts of vices and crimes and cruelty and tyranny. And it manifested in a way that aroused the admiration of the angels.

And this presentation was clear and plain and unveiled and universal, to such a degree that the enemies of Imam Ali, peace be upon him, and the Purified Household of the Prophet, peace be upon them, could not distort the luminous image of Imam Husayn, peace be upon him, or portray his divine revolution in any other way.

The Greatest Lessons of Ashura

The history of Ashura offers valuable and diverse moral, political, and social lessons for the Islamic nation, indeed for all free people. However, its greatest lesson lies in warning against cultural and political transformation in a society where values prevail.

This lesson is extremely important, especially for the believing people who launch their revolution inspired by the Ashura revolution and under the leadership of one of Abu Abdullah al-Husayn’s true descendants, peace be upon him. For this lesson is worthy of inspiring them with awareness and providing them with lessons.

The history of Ashura possesses an unparalleled capacity for guiding humanity and building an ideal human society based on Islamic values. And if we take this cultural capacity into consideration, then the secret of the prophetic saying written on the right of the Throne, in which Husayn, peace be upon him, is mentioned as the lamp of guidance and the ark of salvation, will be revealed to us:

Indeed, Husayn ibn Ali, peace be upon him, in the heavens is greater than he is on earth; and it is indeed written on the right of the Throne of God, the Almighty, the All-Glorious: A lamp of guidance, and an ark of salvation. (2)

And there is no doubt that all the Imams of the Purified Household of the Prophet, peace be upon them, are lamps of guidance and arks of salvation. However, the vast cultural capacity of the history of Ashura has led to Imam Husayn’s name, peace be upon him, being described as recorded as the lamp of guidance and the ark of salvation.

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(1) "And the angels of the heavens wondered at your patience." Al-Mazar al-Kabeer: p. 504, Bihar al-Anwar: vol. 101, p. 240.

(2) Uyun Akhbar al-Rida, peace be upon him: vol. 1, p. 59, hadith 29.

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And thus, the correct utilization of the cultural capacities of Ashura's history can not only save the Islamic world, but it is also capable of saving the entire world from the cultural, political, and social dead-end it faces today.

And this is the secret behind all this emphasis by the Household of the Prophet, peace be upon them, on reviving the memory of Ashura, and turning towards Karbala and visiting the Master of Martyrs.

The Necessity of Re-examining the History of Ashura

The vast cultural capacity of Ashura's history and its special status in the Islamic world, especially among the followers of the Purified Household of the Prophet's school, necessitate that the topic of the Husayni uprising be subjected to precise research and study in academic centers and universities by the most capable scholars and experts, as one of the most important issues of the faith. And the elites familiar with the knowledge of the Book and the Sunnah and the history of the Purified Household of the Prophet must clarify and interpret the various expressive dimensions of this epic full of guidance and happiness, by collecting, evaluating, and analyzing historical narrations.

But it must be said – and with great sorrow – that the inadequate attention from academic centers and prominent scholarly figures to this extremely important issue, on the one hand, and the linking of mourning ceremonies for the Master of Martyrs to providing livelihoods for a number of eulogy chanters, on the other hand, have led to the arousal of people's emotions in many mourning gatherings taking the place of explaining the noble goals of the Husayni uprising. And thus, not only have weak and baseless narrations in which the emotional aspect is strong – even if they contradict the status and dignity of the Purified Household of the Prophet, peace be upon them – become widespread, but also – as the martyred Professor Motahari says – by arguing that "the end justifies the means," based on Machiavelli's principle,

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(1) Refer to: Hamaseh Husayni (Persian): vol. 1, p. 48.

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they paved the way for inventing falsehoods in eulogies. Observe examples of these narrations with Martyr Motahari's critique of them, such as their saying:

"Indeed, Hashim ibn Utbah al-Mirqal rushed to help Imam Husayn carrying a spear eighteen cubits long." (2)

 While he was one of Imam Ali's companions, peace be upon him, and was killed in the Battle of Siffin about twenty years before the event of Ashura!

And their saying: "Indeed, Umar ibn Sa'd came to Karbala with one million six hundred thousand fighters from Kufa." (3) While the population of Kufa at that time did not exceed one hundred thousand!

And their saying: "Indeed, Imam Husayn, peace be upon him, killed three hundred thousand people with his own hand on the Day of Ashura." (4) While if we assume he killed each one in a second, killing three hundred thousand people would take eighty-three hours and twenty minutes!

And: "Indeed, Abu al-Fadl, peace be upon him, killed twenty-five thousand men." (5) While killing this number of enemies would take about seven hours if each one was killed in just one second!

And it seems that the author of the mentioned narrations, in order to provide the necessary time for what was mentioned, claimed that the Day of Ashura lasted seventy-two hours! (6) (7)

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(1) Refer to: p. 29 (Unreliable Sources).

(2) Refer to: Muhriq al-Qulub: p. 152, Rawdat al-Shuhada: p. 301, and it also states: "He was carrying a spear as if it were a venomous snake."

(3) Asrar al-Shahadah: vol. 3, p. 39.

(4) Refer to: Asrar al-Shahadah (old edition): p. 345, this phrase has been removed in the new edition.

(5) Refer to: Asrar al-Shahadah: vol. 3, p. 36.

(6) Refer to: Asrar al-Shahadah: vol. 3, pp. 35-39.

(7) Hamaseh Husayni (Persian): vol. 1, pp. 28-29.

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And this kind of narration is abundant in books mentioned as "weak sources" (1). And we must add to the list of weak texts the topics presented as "the language of the situation" (lisan al-hal) by preachers and eulogy reciters, which later transformed into "the language of direct speech" (lisan al-maqal).

In any case, the failure of specialized experts to meet society's urgent need for the true history and noble goals of the Husayni uprising has led to the books written about Imam Husayn, peace be upon him – especially those written in the present era – reaching hundreds, even thousands, of volumes. While the authenticated books that can be relied upon and used to explain the historical facts of the uprising and its objectives and goals are extremely few.

Therefore, a specialized review of Ashura's history, purifying it from weakening and baseless issues, and cleansing the history and teachings of the Husayni uprising from distortions, is the greatest service that research and academic centers can offer to the Master of Martyrs, peace be upon him.

The Encyclopedia of Imam Husayn, peace be upon him, by Mohammadi Ri Shahri represents a modest step in this direction. It is the result of continuous efforts over years of research and investigation, with the assistance of a number of virtuous researchers at the "Center for Hadith Sciences and Knowledge Studies," in nine volumes. The work was completed and made available to researchers and interested individuals in Dhu al-Hijjah 1431 AH.

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(1) Refer to: p. 29 (Unreliable Sources).

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The Present Book in Brief

Foreword

The book in the esteemed reader's hands, The Authentic Account of the Martyrdom of the Master of Martyrs, represents the main sections related to the history of the Ashura epic from the Encyclopedia of Imam Husayn, peace be upon him. Its aim is to spread awareness among the general public, especially researchers, Husayni poets, and eulogy reciters. The reason for choosing the name "Authentic" is that we have attempted in it – as in other sections of the Encyclopedia – to present authenticated texts, relying on credible historical and hadith sources.

On this basis, the book primarily relies on sources written in the first five centuries, and secondarily on sources written thereafter up to the seventh Hijri century, and then on works from the eighth and ninth centuries. As for the Maqatil books written in the tenth century and beyond, they are unreliable – as we explained in "Bibliography of the History of Ashura and Mourning Rituals" (1) – except for critical research and similar purposes, and in such cases, we will indicate the weakness of that narration.

It should be noted that historical research is not subject to the strictness that jurisprudential research is. Rather, the researcher tries to be assured of the soundness or weakness of the text. To ascertain the facts, various contextual clues must be used. Hence, the main criterion in our collection of texts and selection of the authentic ones – after attributing them to reliable sources – is "textual criticism."

We have tried, by supporting the contents of the texts with rational and transmitted evidence, to instill confidence in the researcher regarding the chosen text. Therefore, we have not included denied texts, even if they appeared in reliable sources. And if, in special cases, we included some unreliable texts, we clarified the reason for their inclusion.

Here is a brief overview of the book's sections:

Section One: Important Studies on the Ashura Epic

This first section of the book compiles the detailed analyses and articles that were scattered throughout the Encyclopedia of Imam Husayn, peace be upon him, those that are more related to the topic of the martyrdom of the Master of Martyrs, peace be upon him. It should be noted that we added a new chapter titled "The Role of Women in the Event of Karbala."

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(1) Refer to: p. 29 (Unreliable Sources).

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Section Two: Family Life

This section broadly covers the following topics: his birth, his naming, his physical characteristics, his upbringing, his marriage, and the number of his children, peace be upon him.

Section Three: Prophecies of Imam Husayn's Martyrdom

This section reviews the prophecies from heaven concerning Imam Husayn's martyrdom, peace be upon him, and the predictions of the Great Prophet, peace be upon him and his Purified Household, and the Commander of the Faithful, peace be upon him, and the rest of the leaders and great figures concerning his martyrdom, peace be upon him, in a harmonious arrangement. In addition, we clarified that these narrations are definitively authentic in their issuance, and that the prophecy of his martyrdom, peace be upon him, does not contradict his will and choice and the will and choice of those supporting him or not supporting him or being on his side or on the side of enemy.  If the supportters for him increase their support in any generation and any time they can change their fate and the fate of all humanity.

Section Four: Imam Husayn's Departure from Medina until his Arrival in Karbala

At the beginning of this section, a relatively comprehensive analysis of the groundwork for Imam Husayn's revolution, peace be upon him, and the philosophy behind it, is presented. Following that, we discuss important issues such as: his refusal to pledge allegiance to Yazid, his departure from Medina, his activities in Mecca, sending Muslim, peace be upon him, as an envoy to Kufa, the martyrdom of Muslim and a number of the Imam's companions and the imprisonment of others, the various suggestions offered to the Imam not to go to Kufa, and the Imam's journey towards Karbala.

Section Five: Imam's Arrival in Karbala until His Martyrdom

In this section, we mentioned the texts related to the painful event of Ashura, starting from his arrival in Karbala until the martyrdom of his companions, children, brothers, nephews, nieces, and cousins, and finally his own martyrdom, peace be upon him.

Section Six: Events After the Imam's Martyrdom

In this section, we reviewed the events that occurred after the Imam's martyrdom in Karbala, including the strange phenomena reported in credible sources, the manner of burying the martyrs, the fate of the sacred heads of the martyrs, the miracles witnessed from the sacred head of the Master of Martyrs, peace be upon him, and the journey of the Household of Abu Abdullah, peace be upon him, from Karbala to Kufa, from Kufa to Sham, and their return from Sham to Medina.

Section Seven: The Echo of Imam Husayn's Martyrdom and the Fate of Those Who Played a Role in His and His Companions' Killing

In this section, we included the texts of narrations related to the echoes of the martyrdom of the Master of Martyrs and his companions among the prominent figures in the Islamic world at that time, as well as among the criminals and their families, and among the people of Iraq and Hijaz. We then explained the unfortunate fate of the individuals who played a role in this painful event, as well as those who refrained from supporting the Imam.

Section Eight: Holding Mourning Ceremonies and Weeping for Imam Husayn

This section – the last section of the book – reviews the traditions that recommend and encourage holding mourning ceremonies, reciting eulogies, weeping for Husayn, peace be upon him, and causing others to weep for him. It also explains who first held mourning ceremonies for Husayn, peace be upon him, after the event of Ashura, the importance of Ashura and the etiquettes of this day, and the mourning of all beings for the tragedy of the Master of Martyrs, peace be upon him. We also dedicated a special chapter to "Examples of Elegies Recited for the Master of Martyrs and His Companions," and added two Ziyarat (pilgrimage prayers) attributed to the Holy Presence, due to their role in recalling the sufferings of the Master of Martyrs, peace be upon him.

In conclusion, I extend my thanks and praise to all the esteemed researchers who contributed in any way to the compilation of this book.

O God, grant us the intercession of Husayn, peace be upon him, on the Day of Arrival, and establish for us a firm footing with You, along with Husayn and the companions of Husayn, who sacrificed their lives for Husayn, peace be upon him.

Dr Sayyid Ammar Naqvi

Muharram ul Haram, 1447 AH

July 2, 2025 CE.

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Section One: Important Studies on the Ashura Epic

Chapter One: Bibliography of the History of Ashura and Mourning Rituals

Foreword

Many books have been written about the uprising of Imam Husayn, peace be upon him, as well as about mourning rituals and the tragedy (Maqtal), throughout history. This in itself indicates the interest of Islamic scholars and researchers in this topic. (1)

These sources are not of equal standing in terms of credibility and accuracy in narration and analysis. They can be divided into two general groups: reliable sources and unreliable (or weak) sources.

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(1) For more information, refer to: Kitabshinasi Tarikhi Imam Husayn, peace be upon him, by Muhammad Isfandiari, and Kitabshinasi Imam Husayn, peace be upon him, by Najaf Quli Habibi. Over a thousand sources are introduced in the first book, and 879 sources in the second. Also, Ma'rifi wa Naqd Manabi' Ashura by Sayyid Abdullah al-Husayni, Ashuranameh (Maqalat) by "Khaymah" Foundation, Pazhuheshi dar Maqatil Farsi by Muhammad Ali Mujahidi, Kitabshinasi Imam Husayn, peace be upon him, by Heshmatullah Safar Ali Pur, and the article "Ma'khazshinasi Azadari" by Muhammad Nouri (published in Fasliyat Farhang-e Andisheh: No. 17). All of these are in Persian.

Yes, this division applies only to the books that have reached us. For another number of these sources are lost, and only referenced in indices, and are not now in our hands. Though some of their reports may have found their way into other books.

And based on this, any research into the history of Ashura has four groups of sources:

 * Reliable sources.

 * Unreliable sources.

 * Contemporary sources.

 * Lost sources. (1)

By reliable sources, we mean sources that possess a historical identity, and whose authors are limited and known, and are scholars with a methodology, though we have reservations about each of their narrations and view them with a critical eye.

As for the unreliable sources in our view, they are the narrative sources lacking authentic chains of transmission (sanad) and historical background. We do not accept the reports narrated in them unless we find historical corroborations and they are strengthened by reliable sources.

We will begin by introducing thirty-three sources in the section on reliable sources, and ten sources in the section on weak and famous sources. Then we will briefly mention contemporary sources. Then we will explain the reason for our not relying on the narrations of later sources in the Encyclopedia of Imam Husayn, peace be upon him.

Firstly: Reliable Sources

(1) We have not included an explanation about lost sources in this book for the sake of brevity. Also, we have provided a brief introduction to reliable sources and contemporary sources. For more information, refer to: Mawsu'at al-Imam al-Husayn, peace be upon him: vol. 1, pp. 48-113.

Many old, reliable sources have reached us, praise be to God. They have documented the Ashura revolution with narrations. These sources can be divided into two categories: independent (which are specific sources for narrating the Ashura revolution and its martyrs) and non-independent, which we can call inclusive (which are sources that dedicated some of their chapters and sections to the uprising of Imam Husayn, peace be upon him). We will review the most important of these sources in chronological order.

It is worth noting that these sources do not all have the same value, but they are all reliable and can be referred to. They can be evaluated and accepted through systematic historical research.

Here is a general list of these sources:

 * Naming of those killed with Husayn, peace be upon him, from among his children, brothers, household, and followers

   If we set aside the unique Maqtal of Abu Mikhnaf Lut ibn Yahya (d. 157 AH) due to its inaccessibility and direct unavailability, (1) then we can confidently consider the treatise "Naming of those killed with Husayn, peace be upon him, from among his children, brothers, household, and followers" by Fudayl ibn al-Zubayr ibn Umar al-Kufi al-Asadi (one of the Shia scholars of the second century) as the first available and independent source on the heroes of Ashura.

 * Kitab al-Tabaqat al-Kabir

   Kitab al-Tabaqat al-Kabir – known today as al-Tabaqat al-Kubra – is a significant work and an important reference, authored by Muhammad ibn Sa'd ibn Mani' al-Zuhri, known as Ibn Sa'd (d. 230 AH).

 * Al-Imamah wa al-Siyasah

   Al-Imamah wa al-Siyasah is a well-known book attributed to Ibn Qutaybah al-Dinawari. Abdullah ibn Muslim ibn Qutaybah al-Kufi (d. 276 AH) was one of the well-known literary figures, writers, and hadith scholars from the Sunnis.

 * Ansab al-Ashraf

   Authored by Ahmad ibn Yahya al-Baladhuri (d. 279 AH), one of the historians knowledgeable in genealogies in the Abbasid era.

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(1) It is worth noting that the Maqtal of Abu Mikhnaf has been collected and organized several times in the contemporary era (refer to: Kitabshinasi Tarikhi Imam Husayn, peace be upon him (Persian): pp. 47 and 74).

 * Al-Akhbar al-Tawal

   By Abu Hanifa Ahmad ibn Dawud al-Dinawari (d. 282 or 290 AH). He is considered one of the historians, astronomers, and botanists of the Abbasid era, and was a contemporary of al-Baladhuri.

 * Tarikh al-Ya'qubi

   By Ibn Wadih Ahmad ibn Abi Ya'qub ibn Ja'far, known as al-Ya'qubi (d. 292 AH), one of the historians of the Abbasid era, and a Shia in belief, unlike most historians of that era.

 * Tarikh al-Umam wa al-Muluk (Tarikh al-Tabari)

   By Abu Ja'far Muhammad ibn Jarir al-Tabari (d. 310 AH), one of the prominent historians, exegetes, and hadith scholars of the Sunnis.

 * Al-Futuh

   By Abu Muhammad Ahmad ibn A'tham al-Kufi (died around 314 AH), (1) a renowned historian, and among the early historians, similar to al-Ya'qubi, al-Tabari, al-Dinawari, and al-Baladhuri.

 * Al-'Iqd al-Farid

   By Abu Umar Ahmad ibn Muhammad, known as Ibn Abd Rabbih (246-328 AH), one of the great literary figures of Andalusia.

 * Maqatil al-Talibiyyin

   By Abu al-Faraj Ali ibn al-Husayn al-Umawi al-Isfahani (284-356 AH), one of the prolific and prolific historians of the fourth century.

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(1) Some have opined, based on what Yaqut al-Hamawi mentioned in Irshad al-Arib ila Ma'rifat al-Adib (vol. 2, p. 230), that he was alive until around 320 AH, because he said: "He has a book of history up to the end of al-Muqtadir's days," and we know that al-Muqtadir was caliph until 320 AH.

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 * Al-Mu'jam al-Kabir

   By Abu al-Qasim Sulayman ibn Ahmad ibn Ayyub al-Shami al-Tabarani (260-360 AH), one of the great hadith scholars of the Sunnis.

 * Sharh al-Akhbar

   By Abu Hanifa al-Nu'man ibn Muhammad al-Tamimi al-Maghribi (d. 363 AH), one of the prolific judges and scholars of the Fatimid era in Egypt.

 * Kamil al-Ziyarat

   By Abu al-Qasim Ja'far ibn Muhammad ibn Qulawayh al-Qummi, known as Ibn Qulawayh (d. 368 AH), one of the jurists and great hadith scholars, and trusted by the Shia.

 * Al-Amali (Amali al-Saduq)

   By Muhammad ibn Ali ibn al-Husayn ibn Babawayh al-Qummi, known as Shaykh al-Saduq (d. 381 AH), one of the great hadith scholars of Qum and Rayy, two ancient cities known for hadith narration.

 * Al-Mustadrak 'ala al-Sahihayn

   By Abu Abdullah Muhammad ibn Abdullah al-Shafi'i (d. 405 AH), one of the great and prolific hadith scholars of the Sunnis in the fourth Hijri century.

 * Al-Irshad

   By Abu Abdullah Muhammad ibn Muhammad ibn al-Nu'man al-Baghdadi, known as Shaykh al-Mufid (d. 413 AH), one of the most prominent Shia figures from ancient times until today.

 * Fadl Ziyarat al-Husayn, peace be upon him

   By Abu Abdullah Muhammad ibn Ali ibn al-Hasan ibn Abd al-Rahman al-Alawi al-Shajari (d. 445 AH), one of the scholars of the Buyid era in Iraq.

 * Misbah al-Mutahajjid

   By Shaykh Abu Ja'far Muhammad ibn al-Hasan al-Tusi, known as Shaykh al-Ta'ifa (d. 460 AH), one of the luminaries of the Shia and stars of the Islamic world.

 * Al-Amali al-Khamisiyyah

   By Abu al-Husayn Yahya ibn al-Husayn ibn Isma'il al-Shajari (412-479 or 499 AH), (1) one of the hadith scholars of the fifth Hijri century.

 * Rawdat al-Wa'izin wa Basirat al-Mutta'izin

   By Abu Ali Muhammad ibn al-Hasan ibn Ali, known as al-Fattal and Ibn al-Fattal al-Naysaburi (d. 508 AH), one of the students of al-Sharif al-Murtada, Shaykh al-Tusi, and his father al-Hasan ibn al-Fattal.

 * I'lam al-Wara bi A'lam al-Huda

   By Amin al-Islam al-Fadl ibn al-Hasan al-Tabarsi (d. 548 AH), author of the valuable and famous commentary Majma' al-Bayan and about 20 other books. He is one of the greatest Imami Shia scholars in

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(1) There is a difference in the date of al-Shajari's death, but as for his birth date, it can be reached through his statement regarding the death of his shaykh's shaykh, where he said: "He died on Friday night and was buried on Friday on the twenty-eighth of Sha'ban of the year three hundred and ninety, twenty-two years before my birth" (Al-Amali li al-Shajari: vol. 1, p. 149).

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the sixth Hijri century.

 * Maqtal al-Husayn, peace be upon him

   By Abu al-Mu'ayyad al-Muwaffaq ibn Ahmad ibn Abi Sa'id al-Khawarizmi al-Makki, known as Akhtab Khawarizm (d. 568 AH), one of the scholars of the Hanafiyyah and Mu'tazilah.

 * Tarikh Madinat Dimashq

   By Abu al-Qasim Ali ibn al-Hasan al-Shafi'i al-Dimashqi, known as Ibn Asakir (d. 571 AH), one of the prolific hadith scholars and historians.

 * Al-Khara'ij wa al-Jara'ih

   By Abu al-Husayn Sa'id ibn Abdullah ibn al-Husayn ibn Hibatullah, known as Qutb al-Din al-Rawandi (d. 573 AH), one of the exegetes, hadith scholars, and jurists in the sixth Hijri century.

 * Manaqib Al Abi Talib

   By Abu Ja'far Rashid al-Din Muhammad ibn Ali ibn Shahr Ashub al-Mazandarani (d. 588 AH), one of the great Shia scholars in the sixth century.

 * Al-Mazar al-Kabir

   By Abu Abdullah Muhammad ibn Ja'far al-Mashhadi (d. 610 AH), one of the scholars and hadith narrators, and among the shaykhs with ijaza (permission to transmit) in the sixth Hijri century.

 * Al-Kamil fi al-Tarikh

   By Abu al-Hasan Izz al-Din Ali ibn Muhammad al-Shaybani (d. 630 AH), one of the well-known historians in the sixth and seventh Hijri centuries.

 * Muthir al-Ahzan wa Munir Sabil al-Ashjan

   By Najm al-Din Ja'far ibn Muhammad al-Hilli, famous as Ibn Nama (d. 645 AH) (1). He grew up in a prominent family and in the golden age of the Hilla seminary. His father was one of the shaykhs of al-Muhaqqiq al-Hilli.

 * Tadhkirat al-Khawass min al-Ummah bi Dhikr Khasa'is al-A'immah, peace be upon them

   By Abu al-Muzaffar Yusuf ibn Qizughli ibn Abdullah, known as Sibt Abi al-Faraj Ibn al-Jawzi (581-654 AH). He was Hanbali in belief in the early part of his life, then became Hanafi.

 * Al-Malhuf 'ala Qatla al-Tufuf

   By Sayyid Radi al-Din Ali ibn Musa ibn Ja'far, known as Sayyid Ibn Tawus (d. 664 AH), one of the famous Shia scholars and mystics. (2)

 * Kashf al-Ghummah fi Ma'rifat al-A'immah

   By Abu al-Hasan Ali ibn Isa ibn Abi al-Fath al-Irbili (d. 692 AH), one of the scholars and literary figures of Iraq in the seventh century.

 * Siyar A'lam al-Nubala'

   By Shams al-Din Muhammad ibn Ahmad ibn Uthman al-Dhahabi (d. 748 AH), one of the renowned and prolific Sunni scholars in the eighth century. He was a biographer, historian, and a great hadith scholar in Sham during the Mamluk era.

(1) Some consider his death date to be later than that (refer to: Al-Kuna wa al-Alqab: vol. 1, p. 442, Kitabshinasi Tarikhi Imam Husayn, peace be upon him (Persian): p. 83, no. 11).

(2) Ibn Tawus has another Maqtal titled "Masra' al-Shin fi Qatl al-Husayn", which has not yet been published and deserves to be researched and authenticated (refer to: Maktabat Ibn Tawus: p. 63, no. 29).

 * Al-Bidaya wa al-Nihaya

   By Abu al-Fida' Isma'il ibn Umar ibn Kathir (701-774 AH), one of the historians of the eighth Hijri century.

Secondly: Unreliable Sources

Foreword

The event of Ashura is one of the strange historical events. A small number of heroes stood against crowds of those cruel killers until the last moments of their lives and the last drops of their blood, sacrificing everything for their beloved. This brave resistance and heroic sacrifice have bewildered minds from the very first moments of their occurrence until now, attracting tongues and pens.

Historians and biographers were among the first to narrate this event, along with many related occurrences and minor incidents. Even those historians connected to the ruling regime, who subsisted on the Umayyad table, could not ignore the heroism, sacrifices, and epics of that seemingly small number, which in reality equals the humanity of all people, or completely cover them with the clouds of interpretation and distortion.

Books of history and biography – whether Shia or Sunni, and even non-Islamic – have narrated the event of Ashura as a turning point and an undeniable historical event. They have mentioned its main pillars and occurrences as famous, widely transmitted, and undeniable historical facts, even if they differed in mentioning its details and specifics, like any other historical event, either by lacking some of its events or exaggerating others. Meanwhile, it is expected that more change and distortion would occur over time and as distance from the original event increases. This observation demonstrates the rule of the necessity of referring to older sources closer to the historical event.

Fortunately, the old historical sources and biography books covered the events of Ashura and Karbala with such precision and detail that, by comparing them with each other, the errors and mistakes inherent in human nature become apparent, as do the malicious changes in some of them. These old sources and historical commonalities, along with maintaining the standards of textual criticism and historical attribution, form our basis for evaluating the authenticity and credibility of books authored in later eras.

And since the event of Ashura represents one of the most prominent bloody events in the history of Shia Imamate, it is necessary to evaluate the narrations and sources related to Ashura also by the standard of the Imam’s infallibility, peace be upon him, and to adopt the behavioral conduct of the Shia Imams as a criterion for evaluating what is attributed to them.

On this basis, the books and sources that did not use the method of criticism in presenting historical narrations, and did not compare those narrations with accredited historical sources, or did not observe their difference with the conduct of Imam Husayn, peace be upon him, and his companions, and their miracles and status and the nature of their personalities; these are in our view afflicted with weakness and outside the circle of credibility, narration, and reliance. The more a book contains narrations lacking original source and chain of transmission, or inconsistent with the dignity of these noble and defiant personalities, the weaker the book becomes. And the fewer such narrations it contains, the greater its value.

This means that our criticism in this field is directed at the content of the book, not at its author. For some authors of this type of book are those who undertook authorship out of admiration for this historical epic and the personality of Imam Husayn, peace be upon him, and his companions, and in appreciation of their sacrifices. And they wrote in a field fundamentally different from their scientific culture, such as: jurisprudence and Quranic exegesis, without their primary specialization being history and biography.

In other words, the sense of responsibility towards Imam Husayn, peace be upon him, was mixed with the enthusiasm that seizes every human being when studying the Ashura uprising. This feeling sometimes led them to be lenient in dealing with baseless narrations, which sometimes led them to rely on oral narrations as well, which they heard from here and there, or from some preachers and eulogy reciters, and to include additions in their books that are inconsistent with the event of Ashura and contradict its goals, in addition to their reliance on low-quality, unknown, or even fabricated books.

Yes, the existence of certain conditions and several factors contributed to the entrenchment of this unfortunate phenomenon. Among them is the emergence of the style of weaving stories and presenting engaging narratives that focus on the listener, a style that emerged based on humanity's natural inclination towards storytelling and engaging narration of events, and people's innate inclination to honor their heroes and elevate their heroic status. Indeed, it led some to disregard the verses and narrations that deter lying and to coin the term "language of circumstance" (lisan al-hal), and they even permitted lying in some instances!

With the infiltration of this imaginary, emotional, and narrative language into pulpits, the cycle of oral transmission to written transmission was completed. What had been fabricated and recited as elegies or lamentations or storytelling with the aim of arousing emotions gradually entered books, and for some, it transformed into a reliable historical source. These are those who do not distinguish between old sources close to the event of Ashura and books written centuries after it!

All of this is in addition to the natural errors that occur in transmitting historical events, such as:

 * The error of memory in oral transmission.

 * The error of the eye when writing, which occurs when manuscripts are copied and read, especially if the manuscript contains many errors or is poorly written.

What gives hope to researchers is the presence of the pyramidal shape of this unfortunate phenomenon; meaning that although the number of current books that contain topics where truth and falsehood are mixed seems large, tracing the path of their transmission would lead the researcher to a small number of sources that were the basis for the entry of this imaginary and historically baseless literature into the narrative of the Karbala epic.

And the researchers of the Encyclopedia of Imam Husayn, peace be upon him, have identified some of these books through studying hundreds of narrations and gradually tracing the sources of each of these narrations, and have pointed out their composition and weaknesses. However, this does not mean that all the information in these books is wrong and distorted, for these books have narrated credible narrations from ancient and original sources of history and biography. Rather, the intention is that many of the incorrect or unsupported narrations are mentioned in these books. Indeed, some of them are incompatible with the conduct of Imam Husayn, peace be upon him, and his pure Household, even if the existence of some narrations in sources that have not reached us is plausible. Therefore, the information in this type of book cannot be relied upon without evaluation. These books (1) are:

 * Maqtal al-Husayn, peace be upon him, attributed to Abu Mikhnaf

   Abu Mikhnaf, Lut ibn Yahya ibn Sa'id (d. 158 AH), is a trustworthy historian, and one of the companions of Imam al-Sadiq, peace be upon him. He was most likely Shia, and is relied upon by historians from both sects. Therefore, many historians and biographers have narrated from him concerning the revolution of Imam Husayn, peace be upon him. Among them, we can mention Muhammad ibn Umar al-Waqidi (d. 207 AH), Ibn Qutaybah (d. 276 AH) in his book al-Imamah wa al-Siyasah, Muhammad ibn Jarir al-Tabari (d. 310 AH) in his Tarikh, Ibn Abd Rabbih (d. 328 AH) in al-'Iqd al-Farid, Ali ibn

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(1) The most important and influential unreliable sources are meant here, even if we did not delve into some other unreliable sources, such as: Sa'adat Naseri, Tufan al-Buka', and Riyadh al-Quds; because they are not central sources.

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al-Husayn al-Mas'udi (d. 345 AH) in Muruj al-Dhahab and Akhbar al-Zaman, Shaykh al-Mufid (d. 413 AH) in Al-Irshad and also in Al-Nusrah fi Harb al-Basra, al-Shahristani (d. 548 AH) in Al-Milal wa al-Nihal, al-Khawarizmi (d. 568 AH) in Maqtal al-Husayn, peace be upon him, Ibn Asakir (d. 571 AH) in Tarikh Dimashq, (1) Ibn al-Athir (d. 630 AH) in Al-Kamil, Sibt Ibn al-Jawzi (d. 654 AH) in Tadhkirat al-Khawass, and Abu al-Fida' (d. 732 AH) in Al-Mukhtasar fi Akhbar al-Bashar. (2)

Unfortunately, the original book of Abu Mikhnaf has disappeared, and we can only access a part of it by collecting the narrations of these historians. Several researchers in our current era have undertaken this work, including: Muhammad Baqir al-Mahmudi, Hasan al-Ghaffari, Sayyid al-Jumayli, and Muhammad Hadi al-Yusufi al-Gharawi, who have collected what al-Tabari and others narrated from Abu Mikhnaf's book, and published it under the following titles: Abarat al-Mustafina, Maqtal al-Husayn, peace be upon him, Istishhad al-Husayn, peace be upon him, and Waq'at al-Taf. (3)

Before that, an unknown book titled "Maqtal Abi Mikhnaf" was published. It is worth mentioning that Abu Mikhnaf's narrations are worthy of research and verification, even if they are in unknown sources, such as: Masra' al-Shin (refer to: Maktabat Ibn Tawus: p. 63) and Maqtal... (refer to: Majallat Turathuna - Issue 68). However, there is no evidence for the authenticity of its attribution to the author. Rather, the significant and clear difference between his narrations and al-Tabari's transmission from this book indicates

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(1) Ibn Asakir rarely quotes from Abu Mikhnaf, but he explicitly states in the chapter on the introduction of Zaynab bint Imam Husayn, peace be upon him, that he read Abu Mikhnaf's book (Tarikh Dimashq: vol. 69, p. 168).

(2) Refer to: Waq'at al-Taf: p. 9 (introduction), which we mentioned under the title "Maqtal al-Husayn, peace be upon him, attributed to Abu Mikhnaf."

(3) It is worth noting that Abu Ali Muhammad ibn Muhammad al-Bal'ami (d. 363 AH), the vizier of the Samanids, freely translated al-Tabari's history, which became known as "Tarikh al-Bal'ami." Parts of it have been published under the title "Qiyam Sayyid al-Shuhada Husayn ibn Ali, peace be upon him, wa Khun Khwahi Mukhtar," edited by Muhammad Surur Mawla'i.

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the falsity of this attribution. Another proof for the unsoundness of the aforementioned attribution is the presence of some narrations that diminish the great personality of Imam Husayn, peace be upon him, which we highly doubt could have been issued by a scholarly and trustworthy historian like Abu Mikhnaf. It is striking that there is an uncommon degree of difference between the printed book and some of its manuscripts! And this removes confidence in it and reliance on it. (1)

It is regrettable that the need for Abu Mikhnaf's Maqtal has led many to turn to this widespread and common edition, and to attribute most of its information to Abu Mikhnaf unknowingly.

It is worth noting that many hadith scholars, historians, and bibliographers in the last two centuries have considered – after affirming Abu Mikhnaf and his original book – the circulating book Maqtal Abi Mikhnaf to be worthless and unreliable. In this regard, one can refer to al-Muhaddith al-Nuri, (2) Mirza Muhammad Arbab al-Qummi, (3) Hajj Shaykh Abbas al-Qummi, (4) Sayyid Abd al-Husayn Sharaf al-Din, (5) Sayyid Hasan al-Amin, (6) and the martyred Sayyid Muhammad Ali al-Qadi al-Tabataba'i (7) and others. (8)

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(1) A copy of this book was printed at the end of the tenth volume of the lithographed edition of Bihar al-Anwar. There is also a manuscript dated 1130 AH in the library of Dar al-Hadith. This manuscript does not contain some of the terrible additions present in the common printed version that led to the printed version's loss of credibility; such as the book's chain of transmission on (p. 25) and the narration from al-Kulayni on (p. 12) (refer to: Fihrist Nusakh Khatti Kitabkhaneh Takhassusi Markaz Tahqiqat Dar al-Hadith: vol. 1, p. 129 and Fihristgan Nusakh Khatti Hadith wa Ulum Hadith Shi'ah: vol. 5, p. 540) [both in Persian].

(2) Lu'lu' wa Marjan (Persian): p. 236.

(3) Arba'in Husayniyya (Persian): p. 9.

(4) Nafs al-Mahmum: p. 9, Al-Kuna wa al-Alqab: vol. 1, p. 155, Hadiyat al-Ahbab: p. 45.

(5) Mu'allifu al-Shi'ah fi Sadr al-Islam: p. 41.

(6) Mustadrakat A'yan al-Shi'ah: vol. 6, p. 255.

(7) Tahqiq dar Barah-e Awwal Arba'in Hadrat Sayyid al-Shuhada, peace be upon him (Persian): pp. 60, 76, 219, 221, and 222.

(8) For more information about this book and other relevant sources, refer to: Kitabshinasi Tarikhi Imam Husayn, peace be upon him, by Muhammad Isfandiari (Persian): p. 70.

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 * Nur al-Ayn fi Mashhad al-Husayn, peace be upon him

   This is a Maqtal attributed to Abu Ishaq al-Isfarayini, and this name refers to Ibrahim ibn Muhammad ibn Ibrahim al-Isfarayini, the Shafi'i jurist (d. 417 or 418 AH). However, none of the ancient sources mention the authorship of such a book in his biography. (1) Among the later bibliographers who attributed this book to him are Isma'il Pasha al-Baghdadi first, (2) then Shaykh Agha Buzurg al-Tehrani after him, (3) and Yusuf Iliyan Sarkis. (4)

However, what diminishes the value of Isma'il Pasha's view is his reference to the source he relied upon, which is the book Wafayat al-A'yan, while we have not found that in Wafayat al-A'yan. Furthermore, Isma'il Pasha mentioned this book in his other book Idah al-Maknun, without mentioning its author. (5)

Also, contemporary bibliographers – such as Sayyid Abd al-Aziz al-Tabataba'i – believe that this book was falsely attributed to al-Isfarayini because its style differs from the books authored in the fourth century, which was the period of al-Isfarayini's teaching and authorship. (6)

The final observation is that the topics of the book are devoid of chain of transmission (sanad) and source, and are sometimes weak and illogical; which makes its authorship by a learned jurist unlikely. (7) This led

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(1) Refer to: Tabaqat al-Shafi'iyyah: vol. 4, p. 256, Wafayat al-A'yan: vol. 1, p. 28, Tabyin Kadhib al-Muftari: p. 243, Siyar A'lam al-Nubala': vol. 17, p. 353, and Al-Bidaya wa al-Nihaya: vol. 12, p. 30.

(2) Hadiyat al-'Arifin: vol. 1 (5), p. 8.

(3) Al-Dhari'ah: vol. 17, pp. 72-73, no. 380.

(4) Mu'jam al-Matbu'at al-'Arabiyyah: vol. 1, p. 436.

(5) Idah al-Maknun: vol. 2 (4), p. 685.

(6) Refer to: Ahl al-Bayt fi al-Maktabah al-'Arabiyyah: p. 654, no. 839.

(7) Such as stating that Imam Husayn's horse alone killed 26 horsemen and 9 horses (p. 51), or that the battle began on the third day of Muharram and that the Imam killed three thousand people on the third day: refer to: pp. 7, 37, 38, 41, 44, 48, etc.

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expert researchers in the life and history of Imam Husayn to deny it. (1)

 * Rawdat al-Shuhada'

   By Kamal al-Din Husayn ibn Ali al-Wa'iz al-Kashifi (d. 910 AH), the innovator of the narrative and sermonizing style in recounting historical events. We do not know his exact sect, whether Sunni or Shia, but he was passionately devoted to the Purified Household of the Prophet, peace be upon them. He transformed historical events into beautiful prose stories, especially the event of Ashura, and mingled credible and incredible topics, those with chains of transmission and those without. This new style – in addition to the book being written in Persian, and also the author's purpose in writing it, which was to be recited in mourning gatherings – led to this book not being considered a historical book, but rather a journalistic, even fictional, one.

Unfortunately, the disregard for this matter, and the frequent reading and copying of the book – to the extent that eulogy reciters of Imam Husayn's mourning gatherings in Persian came to be called "Rawdah Khwanan" (reciters of the Rawdah) – all of this paved the way for the infiltration of much incorrect information contained in this book into the culture of Ashura, and "the language of circumstance" (lughat al-hal) replaced "the language of direct speech" (lughat al-maqal) in many places.

The book's editor and annotator – the esteemed Mirza Abu al-Hasan al-Sha'rani – in his introduction to this book, referred to this matter, saying:

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(1) Such as the martyred Judge al-Tabataba'i, who considers it, like the Maqtal attributed to Abu Mikhnaf, to be weak and entirely a fabricated story (Tahqiq dar Barah-e Awwal Arba'in Hadrat Sayyid al-Shuhada, peace be upon him (Persian): p. 60). Also, Muhammad Arbab in Arba'in Husayniyya (both in Persian): p. 272, and Fadl Ali al-Qazwini in Al-Imam Husayn, peace be upon him, wa Ashabuh: vol. 1, p. 150.

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We should not be surprised by the weak narrations in Rawdat al-Shuhada', for it is strong in serving the purpose of the preacher, even if it is insufficient for the purpose of the historian. (1)

Before al-Sha'rani, Mirza Abdullah Afandi – a contemporary scholar and bibliographer, and an assistant to Allamah Majlisi, may God have mercy on him – considered most, if not all, of the narrations in this book to be taken from obscure and unreliable sources. (2) Sayyid Muhsin al-Amin also affirmed this statement. (3) Al-Muhaddith al-Nuri considered some of the book's narrations to be lacking historical authenticity. (4) And the martyred Mutahhari considered it full of lies, and believed that its authorship and publication prevented people from referring to the original sources and studying the true history of Imam Husayn, peace be upon him. (5) Similarly, the martyred Sayyid Muhammad Ali al-Qadi al-Tabataba'i considered its topics that contradicted reliable Maqatil to be fallacious and worthless. (6)

We can find numerous examples of this type of unbelievable narration within the book. (7)

 * Al-Muntakhab fi Jama' al-Marathi wa al-Kutab

   By Fakhr al-Din ibn Muhammad Ali ibn Ahmad al-Turayhi (d. 1085 AH), author of Majma' al-Bahrayn. It contains hadiths and elegies about Imam Husayn and some of the Imams, peace be upon them. He compiled it with the aim of moving believers to tears and encouraging them to hold mourning ceremonies, and he compiled it as an encyclopedia.

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(1) Rawdat al-Shuhada': p. 6 (introduction of the editor).

(2) Riyadh al-Ulama': vol. 2, p. 190.

(3) A'yan al-Shi'ah: vol. 6, p. 122.

(4) Lu'lu' wa Marjan (Persian): pp. 287-288.

(5) Hamaseh Husayni (Persian): vol. 1, p. 54.

(6) Tahqiq dar Barah-e Awwal Arba'in Hadrat Sayyid al-Shuhada, peace be upon him (Persian): p. 66.

(7) Such as the number of wounds on Imam Husayn's body reaching twenty-two thousand (p. 60), the reattachment of heads to the bodies of Muslim ibn Aqil's children (p. 241), the presence of Hashim al-Mirqal (Hashim ibn Utbah) in Karbala (p. 300), the story of Za'far al-Jinni (p. 346), and the wedding of Qasim (p. 321).

The book Al-Muntakhab is not a scientific historical work on the life of Imam Husayn, peace be upon him, or his revolution. Most of the book's topics are presented without mentioning the source, and its narrations are mentioned in an unreferenced manner. The good and the bad are mixed within it, and therefore it is inconsistent with the author's aim and style. It is also referred to as:

Al-Majalis al-Turayhiyyah or al-Majalis al-Fakhriyyah.

Another weakness in the book is the discrepancies present between its numerous manuscripts, which could be evidence of later alterations to it. (1)

Al-Muhaddith al-Nuri believes that Al-Muntakhab contains both weak and non-weak narrations. (2) Mirza Muhammad Arbab al-Qummi stated that it contains many laxities and considered the narrations unique to it to be unreliable. (3)

We refer esteemed readers to examine some of the weak and questionable topics in the book. (4)

 * Muhriq al-Qulub

   The book Muhriq al-Qulub is a Maqtal in Persian by Mulla Mahdi al-Naraqi (d. 1209 AH). Through quotations from Rawdat al-Shuhada', he aimed to present topics that stir people's emotions and feelings towards the event of Karbala. However, since al-Naraqi's relied upon source is Rawdat al-Shuhada', which mixes accurate and inaccurate information, his book contains weak and unreliable reports.

Al-Naraqi himself declared the weakness of some of his book's narrations, (5) and therefore he was criticized by some

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(1) Refer to: Agha Buzurg al-Tehrani's statement in Al-Dhari'ah: vol. 22, p. 420, no. 7696.

(2) Lu'lu' wa Marjan (Persian): p. 287.

(3) Arba'in Husayniyya (Persian): p. 64.

(4) Such as the killing of more than ten thousand horsemen in Ashura (p. 450), the mixing of three events: the martyrdom of al-Abbas, peace be upon him, his bringing water to the infant, and the martyrdom of Ali al-Akbar (p. 431), and so on.

(5) Ashura Pazhuhi (Persian): p. 406, quoting from the introduction of Muhriq al-Qulub.

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scholars who came after him. Mirza Muhammad al-Tunkabuni considered some of its reports to be likely or certainly false. (1) Al-Muhaddith al-Nuri wondered at such a great scholar authoring such a book and described some of its contents as objectionable. (2)

Moreover, the martyred Motahari considered al-Naraqi a great jurist, but he did not consider him knowledgeable in the history of Ashura, and he criticized some of its contents. (3) It is worth noting that the attribution of this book to al-Naraqi is well-known and has not been doubted, (4) but it is probable that he wrote it in the early stages of his studies and before reaching the heights of scholarly perfection.

 * Iksir al-Ibadat fi Asrar al-Shahadat ("Asrar al-Shahadah")

   By Agha ibn Abid al-Darbandi al-Shirwani, known as al-Fadil al-Darbandi and Mulla Agha al-Darbandi (d. 1285 or 1286 AH). He was among those who authored works, in addition to their specialized field – which was jurisprudence – in other branches such as the history of Ashura. He compiled one of the largest works on the event of Ashura, by combining strong and weak narrations with the aim of reconciling differences between them and analyzing them.

He was a lover of Imam Husayn, peace be upon him, and authored his book with this motivation. However, due to his reliance on weak sources alongside reliable ones, and his narration of some reports lacking an authentic chain of transmission, he was unable to present a credible Maqtal. He also relied on some incorrect foundations, narrating from books that also contain reports suspected of being false. The principle he relied upon in this regard was that signs of falsehood do not prevent narration, even if they reach the degree of suspicion, and there is no problem in narrating such reports in explaining biography and history.

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(1) Qisas al-Ulama': p. 146.

(2) Lu'lu' wa Marjan (Persian): p. 245.

(3) Refer to: Hamaseh Husayni (Persian): vol. 1, p. 28.

(4) Refer to: Al-Dhari'ah: vol. 4, p. 41, no. 2056; vol. 20, p. 149, no. 2329; vol. 21, p. 359, no. 5452; Idah al-Maknun: vol. 2 (4), p. 443; and Hadiyat al-Arifin: vol. 2 (6), p. 342.

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Al-Muhaddith al-Nuri believes that a baseless, unknown, and entirely fabricated manuscript was one of al-Darbandi's sources.

The Old Books and What They Whisper

The old books, they hold stories. Like the "Stories of Scholars," page 146. And "Pearls and Coral," in Persian, page 245. And "The Epic of Husayn," in Persian, volume 1, page 28. Then there's "Al-Dhari'ah," volume 4, page 41, number 2056, and volume 20, page 149, number 2329, and volume 21, page 359, number 5452. And "Clarifying the Hidden," volume 2, page 443. And "The Gift of the Gnostics," volume 2, page 342.

The Narrator Nuri, he sees a manuscript. A baseless thing, unknown, full of lies. It was one of the weak sources for Darbandi's book. An Arab Sayyid, one who recited elegies, brought it to the scholars of Najaf. He wanted their approval. But they rejected it. Yet, it found its way to Darbandi. This manuscript, Nuri says, it's not likely the work of a scholar. Too many clear lies, too many flimsy reports. (1) And elsewhere, he says this book, it's a tool for those who oppose, to accuse the Shi'a of lying and fabrication. (2)

Many scholars, they agreed with Nuri. They cited so many unverified, unbelievable narrations from the book. Mirza Muhammad Tinkabani (3), a student of the esteemed Darbandi, and Shaykh Dhabih Allah al-Mahallati (4), and Sayyid Muhsin al-Amin (5), and Mirza Muhammad Ali Mudarris Tabrizi (6), and Shaykh Agha Buzurg al-Tahrani (7), and the martyred professor Murtada Mutahhari (8). They all point to this.

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(1) "Pearls and Coral," in Persian, page 250.

(2) "It reached a point where the opponents wrote in their books: 'The Shi'a are the house of lies.' If one denies this, it is enough to bring the book 'Asrar al-Shahadah' into the open to prove it." ("Pearls and Coral," in Persian, page 289).

(3) "The unreliable reports in this book ('Asrar al-Shahadah') are many and weak, some are even suspected of being lies, and some seem to be definite lies, which has diminished the book's value." ("Stories of Scholars," page 108).

(4) "The esteemed Darbandi narrated a long account in 'Asrar al-Shahadah' about Sukaynah's thirst, and Burayr bringing water, and the waterskin tearing, and the water spilling. And because I do not fully trust that book, I refrained from narrating it." ("Rayahin al-Shari'ah," volume 3, page 272).

(5) "In short, he has included many weak reports in his narrative works, and even reports that reason cannot accept and narrations cannot confirm." ("A'yan al-Shi'ah," volume 2, page 88). [1]

(6) "In fairness, this book of his, indeed his other works on the martyrdom, appeared due to the intense love he harbored, and they contain both good and bad." ("Rayhanat al-Adab," volume 2, page 217).

(7) "Out of the intensity of his sincerity and purity of soul, he narrated in this book matters not found in reliable books, but rather took them from unknown collections, relying on the principle of leniency in the proofs of recommended acts." ("Al-Dhari'ah," volume 2, page 279, number 1134). [2]

(8) "Sixty or seventy years ago, the late Mulla Darbandi appeared, and he collected what was in 'Rawdat al-Shuhada,' in addition to other things, and gathered it all in one place and authored a book named 'Asrar al-Shahadah.' And the topics in this book lead people to trouble for Islam." ("The Epic of Husayn," in Persian, volume 1, page 55, and refer to page 106).

Many analyses of the author's book, they aim to convince one of narratives not easily accepted. (1)

The Names of Histories

7. Naskh al-Tawarikh

By Mirza Muhammad Taqi Sipihr, known as Lisan al-Mulk (died 1297 AH). He was a historian, a poet, a writer in the Qajar court. He was commanded, alongside his court duties, to write a book about the history of the world, from Adam, peace be upon him, up to his time. (2)

 

A book that would contain everything said, and everything likely to have happened, if it wasn't impossible, even if it was far from the mind. He paid attention to such detail in the section on Imam Husayn, peace be upon him. And so he mentioned "every story he saw in the books of historians and narrators of traditions." (3) 

Even though he sometimes criticizes some narrations, he himself fell into some historical errors. Weak information crept into his book. And so, his unique reports cannot be considered reliable, even if preachers and elegists rely on them. The martyred Qadi Tabataba'i considered his mistakes many, and his unsourced information, unreliable. (4) And the martyred Mutahhari, despite acknowledging the author's piety, considered his history far from...

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(1) Unbelievable narrations; such as the killing of twenty-five thousand people by Abbas and 330,000 people by Imam Husayn (Old Edition: p. 345), or the fabrication of a story about how Imam Husayn, peace be upon him, left Medina in attire resembling that of kings (Vol. 3, p. 509), or that the army of Umar ibn Sa'd was 1,600,000 people ("Asrar al-Shahadah": Vol. 3, p. 39).

(2) "Dehkhoda Lexicon," in Persian, volume 8, page 11848, entry "Sipihr Kashani."

(3) "Naskh al-Tawarikh," volume 1, page 378.

(4) "Research on the First Arba'een of Sayyid al-Shuhada," in Persian, page 54 and footnote pages 177-178.

... اعتبار. (1)

8. Unwan al-Kalam

By Mulla Muhammad Baqir al-Fusharaki (died 1314 AH). A jurist from Isfahan in the thirteenth and fourteenth centuries. Jurisprudence was his main specialty, but he was also a preacher and orator. He would conclude his lectures by briefly mentioning the calamities of Sayyid al-Shuhada, not intending to recount the history of Ashura. Then he wrote a part of these lectures, which revolved around explaining the supplications for each day of Ramadan, in Persian. He added two decalogues, representing what he wrote about the calamities of Imam Husayn, peace be upon him, in the form of ten sessions.

Fusharaki's goal wasn't to write history. No. His goal was to recount the calamity and to make people weep. And so, in many places, he provides no chain of transmission for his statements. He narrates some topics, content with mere conjecture and possibility, even while stating that they are not found in reliable and well-known books. (2)

And the book "Unwan al-Kalam," it has not gained reliance from research and historical books. Yes, preachers sometimes quote from it, for it contains some حدیث  exhortations and stories. And the author's late temporal placement, and the lack of scholarly references to books and sources, and the singular narrations lacking corroboration (3), these can be considered reasons for not relying on it. (4)

.....

(1) "Philosophy of History," page 14.

(2) Refer to: "Unwan al-Kalam," page 294.

(3) For a look at the unsourced singular narrations in the book, refer to: "Unwan al-Kalam," pages 81 and 268 (an elegy of the mother of Ali al-Asghar for her infant child), and pages 265 and 326 (the removal of Ali al-Asghar's body from the grave and his decapitation), and other topics also on pages 320, 282, 280, 194, and so on.

(4) Refer to: "Al-Dhari'ah," volume 15, page 268, number 1740 and page 353, number 2267, and "Mu'jam al-Mu'allifin," volume 9, page 91, and "A'yan al-Shi'ah," volume 9, page 332.

9. Tadhkirat al-Shuhada

By Mulla Habib Allah Sharif Kashani (died 1340 AH). One of the prolific scholars and jurists of the fourteenth Hijri century. He has around 200 works. One of them is a book on martyrdom in Persian, titled "Tadhkirat al-Shuhada." His main scholarly activity was jurisprudence and related sciences. Yet, he wrote a detailed history in translation for the martyrs of Ashura, due to his intense love for Imam Husayn, peace be upon him. In this book, he quoted from various sources, strong and weak. And despite the author rejecting some weak reports, a number of them remained in the book. These reports have no historical chain of transmission, and no other corroborating evidence. And so, not all narrations in the book are trustworthy. Examples of his unique and unsupported narrations can be seen on many pages of this book. It's worth noting that some of these reports are not impossible or extraordinary, but they lack a sound chain of transmission and source. (1)

.....

(1) Refer to: "Tadhkirat al-Shuhada," pages 218 and 222 (the infant child being struck by a poisoned, three-pronged arrow in his throat), and page 270 (the horse refusing to go towards the place of Abu al-Fadl al-Abbas's martyrdom), and pages 296-299 (the beginning of the battle on the third day of Muharram), and pages 325 and 443 (bringing gifts for the daughter of Imam Husayn, peace be upon him, and Umm al-Banin), and page 365 (a voice coming from the throat), and pages 24 and 56 or 411, and so on.

10. Ma'ali al-Sibtayn

By Muhammad Mahdi al-Ha'iri al-Mazandarani (died 1385 AH). One of the authors of the fourteenth century. He has two other books about the Ahl al-Bayt, peace be upon them: one named "Shajarat Tuba," and the other "Al-Kawkab al-Durri fi Ahwal al-Nabi wa al-Batul wa al-Wasi."

Al-Ha'iri al-Mazandarani, in his book "Ma'ali al-Sibtayn," briefly discusses the biography of Imam Hasan, peace be upon him. The rest of the book is about Imam Husayn, peace be upon him. He blended the book's topics with stories and poetry, presenting them in a way suitable for mourning gatherings. He narrates historical and hadith topics, and various other subjects, to create a suitable environment for recounting the martyrdom and events of Ashura. In this, he did not avoid narrating weak topics and relying on unreliable books and sources, such as "Rawdat al-Shuhada," and "Asrar al-Shahadat," and "Muntakhab al-Turayhi," and others. (1)

The martyred Qadi Tabataba'i, who knew the author and corresponded with him, believes that the book's contents are not at a level that can be relied upon. He sees it as a mixture of authentic and weak. And so he advises readers to be careful with it. (2)

We refer the esteemed reader to the footnote to see examples of the book's weak or uniquely narrated reports. (3)

Third: Contemporary Sources

The sources authored after the ninth and tenth Hijri centuries are so numerous that they cannot all be reviewed. But generally, it can be said that the value of these books depends on the value of the sources they relied upon.

In other words: the more late and contemporary books rely on older and more valuable books for their narrations, and the more precise and faithful they are in their transmission, the more reliable they will be.

.....

(1) To see some of the weak points of this book and their criticism, refer to: "Ashura - Mourning - Distortions," in Persian, pages 388, 393, and 400.

(2) "Research on the First Arba'een of Sayyid al-Shuhada," in Persian, page 382.

(3) Refer to: "Ma'ali al-Sibtayn," volume 1, page 254 (that Imam Husayn, peace be upon him, was on the verge of death three times when he saw Ali al-Akbar going to the battlefield! Or that Ali al-Akbar's aunts and sisters prevented him from going to the battlefield! Or that Lady Zaynab threw herself on Ali al-Akbar's body before the Imam arrived, because she knew that if he saw his son killed, his soul would leave his body), and page 255 (Layla leaving the tent unveiled after Ali al-Akbar's martyrdom), and volume 2, page 24, and so on.

Thus, large books like "Bihar al-Anwar," and frequently referenced books like "Ibsar al-Ayn," and "Nafas al-Mahmum," and "Muntaha al-Amal," cannot be classified by a general overview into one of the two previous categories. Similarly, a book like "Al-Kibrit al-Ahmar" cannot be considered reliable or unreliable, despite its author being a scholar, Muhammad Baqir al-Birjandi (1276-1352 AH), who compiled his book after much research. This is because some of its sources are reliable and some are weak. And although the author sometimes criticized some narrations, the quoting from weak books without criticizing the content is also not insignificant.

On this basis, "Nafas al-Mahmum" and "Bihar al-Anwar" are considered more reliable, for many of their narrations are acceptable and based on old and reliable books.

In conclusion: the mere existence of a historical narration in late or contemporary books, even if it is famous, does not permit us to consider it a reliable historical source, and to attribute what is in it to the Ahl al-Bayt, peace be upon them. Rather, its source must also be known and evaluated. If its source is weak, or if it has no source at all, then it will fall outside the scope of reliability.

This rule also applies to oral narrations. Even if the narrator is a great person, the long period separating us from the era of the Ahl al-Bayt, peace be upon them, in addition to the numerous errors in oral narrations proven by experience, makes trusting such narrations contrary to common sense.

Fourth: Singular Reports of Late Sources

A Note

The detailed study of narrations related to the event of Ashura, found in the "Encyclopedia of Imam Husayn, peace be upon him," raises a question in the researcher's mind: Why do we not find some famous events, mentioned in late sources and by many elegists on pulpits when recounting the event of Ashura, in the Encyclopedia? Yet the choice of the name "Encyclopedia" for the mentioned collection implies that it should include all narrations of the event of Ashura. Were these narrations overlooked by those who prepared and compiled the "Encyclopedia of Imam Husayn, peace be upon him"? Or are the singular reports of late sources unreliable, baseless narrations? Or is there another reason for this?

Reasons for Not Relying on Late Sources

A Note

During our study of the sources of the event of Ashura, and also in our discussion of the afflictions that befall the mourning for Sayyid al-Shuhada (1), we pointed out some observations in this regard. However, due to the importance of this topic and to answer the aforementioned questions more clearly, we will also discuss here the reasons for our non-reliance on late sources and our omission of some famous narrations currently recited by orators and elegists, especially concerning the event of Ashura.

1. Presenting a Corroborated Account of Ashura

The first reason for not relying on late sources in the "Encyclopedia of Imam Husayn, peace be upon him," is to present a credible and verified history of that Imam's life, especially the event of Ashura. And so, our methodology in compiling the Encyclopedia was to rely on the oldest sources, starting from the first century up to the seventh, or even sometimes the ninth Hijri century. On this basis, we did not rely on narrations that appeared in later sources and whose roots are not found in the original and old sources.

Of course, this doesn't mean that everything found in old sources is reliable. No. What is meant is that the topics in late sources that don't have roots in the original and old sources cannot be relied upon at all. As for the topics in old and reliable sources, they also depend on necessary evaluations, as we did in the Encyclopedia, where we criticized a significant number of topics from these sources.

(1) Refer to: page 124 ("The Afflictions of Mourning for Imam Husayn, peace be upon him").

2. No Need for Singular Reports from Late Sources

The history of Ashura, as previously mentioned and as indicated by the texts of the "Encyclopedia of Imam Husayn, peace be upon him," and this book, has more reliable and trustworthy sources than any other topic. There is fundamentally no need for narrations from unreliable sources.

3. Clear Difference Between Narrations in Old and New Sources

One striking observation is that the narrations in old sources, up to the ninth century, regarding the event of Ashura, clearly differ and are distinct from the narrations in books authored in later centuries. Among these differences are:

a. In the sources of recent centuries, hundreds—even thousands—of new narrations have appeared that are not found in old sources.

b. The style chosen by weak sources in recent centuries to narrate the event of Ashura is that of weaving stories instead of authenticated historical reporting. (1) And so, short narrations in original sources have become long stories with many details in this type of book.

c. Many of the mentioned sources crossed reasonable boundaries, even to the point of disregarding the dignity of the Household of the Prophet (peace be upon them), aiming to stir people's emotions and feelings.

A Note of Caution

One might argue in defense of narrations from recent centuries' sources: that the absence of these narrations in currently available original sources does not mean they are unauthentic. It is possible that the authors of these books had access to sources that were considered reliable by them, but which have not reached us!

To answer this, we say:

First: No author of the well-known weak books has claimed to have had access to reliable books not available to others. Rather, their narrations are usually unsourced, or they have sometimes attributed their narrations to equally weak books (even though this attribution is sometimes also incorrect (1)).

Second: This type of book sometimes attributes its narrations to reliable sources, but by referring to those sources, it becomes clear that their transmission was erroneous. (2)

.....

(1) Refer to: page 29 ("Unreliable Sources").

.....

Classification of Narrations from Late Sources

The narrations from late sources can be classified into three groups:

First:

Narrations whose contradiction with reality is clear and certain, such as some topics in the books "Rawdat al-Shuhada," "Asrar al-Shahadah," "Al-Muntakhab" by Turayhi, and other weak late sources previously mentioned in this chapter, whose roots we trace in the discussion of the afflictions of mourning for Imam Husayn, peace be upon him. (1)

.....

(1) Such as some companions of Husayn, peace be upon him, leaving the plain of Karbala on the night of Ashura. This is mentioned in "Al-Dam'ah al-Sakibah" (Vol. 4, p. 271) quoting from "Kitab Nur al-Ayn," although we have not found it in that book. And like the Imam's, peace be upon him, nearing death when Ali al-Akbar went to the battlefield, which was quoted in "Ma'ali al-Sibtayn" (Vol. 1, p. 254) from Shaykh Ja'far al-Tustari, but we have not found it in any of his books. And like the arrow that struck Ali al-Asghar being three-pronged, which was quoted in "Tadhkirat al-Shuhada" (218) from the martyrdom account attributed to Abu Mikhnaf, but we did not find it there.

(2) Such as the story of Hilal ibn Nafi' on the night of Ashura, which the author of "Al-Dam'ah al-Sakibah" (Vol. 4, p. 272) attributes to Shaykh al-Mufid (may Allah have mercy on him); even though it is not mentioned in any of al-Mufid's books or any other ancient texts.

Second:

Narrations whose texts are not problematic, but for which no proof of authenticity has been provided. In addition to not finding them in original sources, they are mentioned alongside topics whose falsehood is clear. For this reason, we have strong doubts about their authenticity.

Third:

Narrations found in original historical and hadith sources.

We believe that the third group is the only one suitable for narration and reliance from among the narrations of late sources. And if some do not agree with this view, and cannot refrain from narrating the singular reports of weak sources, because they are emotionally moving, poignant, and ignite passion in mourning gatherings, then relying on that Encyclopedia will at least help them differentiate the original texts from old sources from reports not found in original sources. This is so they do not commit the clear sin, which is explicitly forbidden in the noble verse: 

"{وَ لا تَقْفُ ما لَیْسَ لَکَ بِهِ عِلْمٌ}" (17:36) 

(And do not pursue that of which you have no knowledge), 

by attributing words to the Ahl al-Bayt, peace be upon them, which they did not utter, for the sake of a recommended act.

Examples of Singular Reports from Late Sources

A Note

We will now point out—by way of example—a number of reports that have become famous in late sources or on the tongues of elegists, yet have no trace in original sources:

.....

(1) Refer to: page 124 ("The Afflictions of Mourning for Imam Husayn, peace be upon him").

1. Shurayh al-Qadi's Fatwa to Kill Imam Husayn (PBUH)

Reliable sources clarify Shurayh al-Qadi's role in the arrest and martyrdom of Hani ibn Urwah. (1) 

But what became famous, his fatwa to kill Imam Husayn, peace be upon him, is found only in late sources (like "Tadhkirat al-Shuhada" (2), authored in the fourteenth century).

2. Kindness Towards Muslim's Daughter

In al-Turayhi's "Al-Muntakhab," within the narration of the news of Muslim's martyrdom reaching Imam Husayn, peace be upon him, on his way to Kufa, it says:

Muslim had a daughter, eleven years old, with Husayn, peace be upon him. When Husayn rose from his gathering, he went to the tent, comforted the girl, and brought her close to his abode. The girl sensed something wrong, for he, peace be upon him, had stroked her head and forehead as one does with orphans. So she said: "O uncle! I have not seen you do this to me before today. I think my father has been martyred?" Husayn, peace be upon him, could not help but weep, and said: "My daughter, I am your father and my daughters are your sisters..." (3)

It seems "Rawdat al-Shuhada" is the original source for this narration (4), as the author of "Al-Muntakhab" translated that text into Arabic. We do not find this narration in old and reliable sources.

3. The Order to Extinguish the Lamps on the Night of Ashura

It is famous that Imam Husayn, peace be upon him, ordered the lamps to be put out on the night of Ashura, so that anyone who wished could leave. So the lamps were extinguished, and the companions of the Imam, peace be upon him, began to depart.

.....

(1) Refer to: page 438 (Part Four/Chapter Four/The Arrest of Hani and What Happened to Him).

(2) "Tadhkirat al-Shuhada," page 279.

(3) "Al-Muntakhab li al-Turayhi," page 364. [1] It is worth noting that Muslim ibn Aqil was the cousin of Imam Husayn, peace be upon him, and also his brother-in-law, making Imam Husayn the maternal uncle of his children, and thus a mahram to Muslim's daughter.

(4) "Rawdat al-Shuhada," page 252.

It seems the origin of this incident is taken from the weak book "Al-Dam'ah al-Sakibah," which in turn quoted it from another, even weaker book, "Nur al-Ayn" (1). This narration is attributed to Sukaynah, peace be upon her:

"I was sitting on a moonlit night in the middle of the tent when I heard weeping and wailing from behind it. I feared the women would notice me, so I went out, stumbling over my robes, and there was my father, peace be upon him, sitting with his companions around him, weeping. I heard him say to them: 'Know that you came out with me because you knew I was going to a people who pledged allegiance to me with their tongues and hearts. But the matter has reversed, for Satan has overcome them and made them forget the remembrance of Allah. And now they have no goal but to kill me and those who fight before me, and to capture my family after stripping them. And I fear that you know and are ashamed. And deception is forbidden for us, the Ahl al-Bayt. So whoever dislikes this, let him depart, for the night is a covering, and the path is not dangerous, and the time is not hot. And whoever sacrifices himself with us will be with us tomorrow in Paradise, saved from the wrath of the Most Merciful. And my grandfather, Muhammad, the Messenger of Allah, peace be upon him and his Purified Family, said: My son Husayn (PBUH) will be killed in the land of Karbala, a stranger, alone, thirsty, solitary. So whoever helps him has helped me and has helped his son, the Qa'im, may Allah hasten his reappearance. And even if he helps us with his tongue, he is in our party on the Day of Resurrection.' Sukaynah said: 'By Allah, he had not finished his speech before the people dispersed, ten by ten, twenty by twenty. Only seventy-one men remained with him. I looked at my father, his head bowed, and tears choked me...'" (2)

It is worth noting that we do not find the Imam's order to extinguish the lamps even in weak accounts of martyrdom. No reliable source has narrated that any of Husayn's companions, peace be upon him, abandoned the Imam on the night of Ashura. On the contrary, everyone showed resistance and steadfastness in the face of the Imam's suggestion to leave Karbala, deeming death insignificant, and created an eternal epic with passionate words, expressing their readiness for sacrifice in the way of Allah. (3)

.....

(1) It is worth noting that we have not found this topic in the book "Nur al-Ayn."

(2) "Al-Dam'ah al-Sakibah," volume 4, page 271. [1]

(3) Refer to: page 748 (Part Five/Chapter One/The Response of His Household and Companions).

4. The Story of Hilal and Habib and Their Bringing the Companions Near the Tent of the Ahl al-Bayt (PBUT)

The author of "Al-Dam'ah al-Sakibah" narrated a detailed and moving story stating that Imam Husayn, peace be upon him, left the camp one night, and Hilal ibn Nafi' followed him to protect his life, peace be upon him. When the Imam noticed him, he suggested to him—after a conversation—that he leave Karbala and save himself. However, Hilal refused this suggestion. Hilal says:

Then the Imam left me and entered his sister's tent. And since doubt had afflicted Zaynab regarding the loyalty of the Imam's companions, she said to him:

"My brother! Have you inquired about the intentions of your companions? For I fear that they will abandon you when the spears clash."

Here, the Imam wept and said:

"By Allah, I have tested them, and they are not weak or cowardly. They are more eager for death than a child is for its mother's milk." (1)

Continuing this story, it is narrated that Hilal wept upon hearing these words, and informed Habib ibn Muzahir of the news. Habib then called out to the Ansar that night and gathered them near the tent of the Ahl al-Bayt, peace be upon them. They declared their support for the Imam, peace be upon him, with astonishing and moving words. At that time, the women came out of the tents, weeping and asking for their help.

It must be said regarding this detailed story, which the author of "Al-Dam'ah al-Sakibah" included over more than two pages, that we find no trace of it in reliable sources. It is probable that the author of "Al-Dam'ah al-Sakibah" was the first to narrate this incident! Yes, he attributed this narration to Shaykh al-Mufid, but it is not found in any of Shaykh al-Mufid's books, nor in any reliable books.

.....

(1) "Al-Dam'ah al-Sakibah," volume 4, page 272. [1]

.....

It should also be noted that Hilal ibn Nafi'—to whom this story is attributed—is not among the companions of the Imam, peace be upon him. Rather, he was one of Ibn Ziyad's soldiers. As for the one who was among the companions of Imam Husayn, peace be upon him, his name was "Nafi' ibn Hilal"!

An Index of Other Singular Reports from Late Sources

If we were to narrate the singular reports of late sources concerning the event of Ashura, as we did in the previous examples, it would constitute a volume on its own. (1) Therefore, we will content ourselves with an indexed list of some others, for the information of researchers:

 * The narration of the sermon attributed to the Imam, peace be upon him, after the noon prayer on the Day of Ashura. (2)

 * The report of Jabir ibn Urwah al-Ghifari (a companion of the Prophet, peace be upon him and his Purified Family) being present in Karbala, and the Imam's saying to him: "May Allah reward your efforts, O Shaykh!" (3)

 * The report of Habib ibn Muzahir meeting Muslim ibn Awsaja in a perfumer's shop in Kufa market to buy dye, and how Habib reached Karbala and delivered Zaynab's greetings, peace be upon her, upon his arrival in Karbala. (4)

 * The report of Zuhayr ibn al-Qayn playing with Imam Husayn, peace be upon him, in their childhood, during the lifetime of the Prophet, peace be upon him and his Purified Family, and that he then kissed the dust beneath the Imam's feet and received the Prophet's kindness. (5)

.....

(1) Indeed, as the martyred Mutahhari said: "If we were to collect the false elegies that are recited, they might amount to several volumes, each consisting of 500 pages." ("The Epic of Husayn," in Persian, volume 1, page 18).

(2) "Maqtal al-Husayn" attributed to Abu Mikhnaf, page 105; "Asrar al-Shahadat," volume 2, page 266, quoting from "Maqtal al-Husayn" attributed to Abu Mikhnaf, similarly.

(3) "Maqtal al-Husayn" attributed to Abu Mikhnaf, page 115.

(4) "Asrar al-Shahadat," volume 2, page 591.

(5) "Majalis al-Mawa'iz," page 59; "Al-Muntakhab li al-Turayhi," page 196, though it does not mention Zuhayr ibn al-Qayn by name.

 * Many reports from "Ma'ali al-Sibtayn," "Asrar al-Shahadat," and "Unwan al-Kalam" concerning the martyrdom of Ali al-Akbar, peace be upon him. (1)

 * The report stating that Imam Husayn, peace be upon him, carried Ali al-Asghar, peace be upon him, in his arms and addressed the Kufa army, saying: "Give him a drink of water, for his mother's milk has dried up from thirst." (2)

 * The report of disagreement within Umar ibn Sa'd's army regarding providing water to Ali al-Asghar, and Ibn Sa'd ordering Harmalah to resolve the dispute. (3)

 * The report narrating a conversation between Harmalah and al-Mukhtar, and Harmalah saying to al-Mukhtar something to the effect of: "If you must kill me, then let me tell you what I did so I may burn your heart: I had three poisoned, three-pronged arrows: with one, I struck the throat of Ali al-Asghar; with the second, I struck the heart of Husayn; and with the third, I aimed at the throat of Abdullah ibn al-Hasan." (4)

 * The report stating that Ali al-Asghar smiled at Imam Husayn, peace be upon him, after being struck by the arrow. (5)

 * The report containing that Rabab—the infant's mother—her breasts lactated after she drank water on the eleventh night of Muharram, and that she held her breasts and said: "Where are you, O light of my eyes, O Ali al-Asghar? For my breasts have lactated." (6)

 * The report of Ali al-Asghar being exhumed in his swaddling clothes, and his head being separated and raised on a spear. (7)

.....

(1) "Ma'ali al-Sibtayn," volume 1, page 254; "Asrar al-Shahadat," volume 2, page 514; "Unwan al-Kalam," page 282.

(2) "Rawdat al-Shuhada," page 342.

(3) "Masra' al-Husayn," page 181.

(4) "Sughnameh Al-e Muhammad," in Persian, page 535, quoting from "Minhaj al-Dumu'," page 411.

(5) "Muhriq al-Qulub," page 105.

(6) "Unwan al-Kalam," pages 268 and 123, similarly.

(7) "Unwan al-Kalam," pages 54, 265, and 326.

 * The report of Amir al-Mu'minin, peace be upon him, instructing Abbas, peace be upon him, on the twenty-first night of Ramadan not to drink water on the Day of Ashura while his brother Husayn is thirsty. (1)

 * The report of Amir al-Mu'minin, peace be upon him, instructing his children concerning Imam Hasan, peace be upon him, and entrusting Abbas with Husayn, peace be upon them, as a trust from Allah and His Messenger, peace be upon him and his Purified Family, and a trust from Fatima, peace be upon her, and his own trust, peace be upon him. (2)

 * The report in which Abbas, peace be upon him, says to Imam Husayn, peace be upon him, that he wants to see his face one more time, but Harmalah struck his eye with an arrow. (3)

 * The statement attributed to Fatima al-Kilabiyah, "Umm al-Banin," that she asked Amir al-Mu'minin, peace be upon him, when she went to his house, not to call her Fatima, so that the children of al-Zahra, peace be upon them, would not remember their mother. (4)

 * The report of some of the Imam's household, peace be upon him, preventing his horse from moving, and asking the Imam to dismount, or kissing his throat (5), and also their saying: "Slowly, slowly, O son of al-Zahra."

It is worth noting that we have not found the text of this phrase even in weak sources. Rather, in "Asrar al-Shahadat," it says:

"...So he wanted to leave the tent, and Zaynab, peace be upon her, clung to him and said: 'Slowly, my brother, stop so that I may gaze my fill and bid you farewell.'" (6)

 * The report of Zaynab, peace be upon her, coming disturbed to Imam Zayn al-'Abidin, peace be upon him, in the tent after the martyrdom of Imam Husayn, peace be upon him, and asking about the reason for the change in the world's state. And the Imam, peace be upon him, saying to her: "O aunt, lift the flap of the tent," and the Imam, peace be upon him, looking at his father's severed head and saying to Zaynab, peace be upon her: "O aunt, prepare for captivity, for my father has been killed." (1)

.....

(1) "Ma'ali al-Sibtayn," volume 1, page 277.

(2) "Sha'sha'at al-Husayni," in Persian, volume 2, page 60.

(3) "Tadhkirat al-Shuhada," page 272.

.....

 Mulla Habib Allah Sharif Kashani continues his discourse, refuting this topic himself by saying: "It is a very weak statement and not found in famous books."

(4) We have not found this topic in any reliable or unreliable source. No conversation between this Lady and Amir al-Mu'minin or his children on any matter has been recorded in reliable sources.

.....

(5) "Anwar al-Majalis," page 98; "Tadhkirat al-Shuhada," page 311.

(6) "Asrar al-Shahadat," volume 3, 

.....

 * Reports related to the attack on the tents; such as: the explicit statement of beating the women of the Prophet's household (peace be upon them), (2) pulling the mat from under Imam Zayn al-'Abidin, peace be upon him, and throwing him to the ground, (3) crushing some children under horses' hooves and feet, (4) and Imam Zayn al-'Abidin, peace be upon him, ordering his aunt—in response to her question about what they should do—saying: "You must flee," (5) and counting the children at the end, and it becoming clear that two of them perished in the same place. (6)

 * The report narrating how Banu Asad came to bury the martyrs' bodies, and that Imam Zayn al-'Abidin, peace be upon him, said regarding their assistance in burying his father: "I have someone who will help me," and his addressing his father: "As for the world, after you it is dark," and that he wrote on his father's grave with his finger: "This is the grave of Husayn ibn Ali ibn Abi Talib, whom they killed thirsty and alone." (7)

 * The report narrating Zaynab's, peace be upon her, words addressing her brother's body: "Are you my brother? Are you the son of my father (8)?" (9), and her kissing her brother's throat and severed arteries, and her saying (10): "O Allah, accept this small offering from us." (1)

.....

(1) "Tadhkirat al-Shuhada," page 347.

(2) "Al-Muntakhab li al-Turayhi," page 183; "Unwan al-Kalam," page 213.

(3) "Nur al-Ayn," page 53; "Maqtal al-Husayn" attributed to Abu Mikhnaf, page 154; "Ma'ali al-Sibtayn," volume 2, page 51.

(4) "Wafayat al-A'immah," page 160.

(5) "Ma'ali al-Sibtayn," volume 2, page 52.

(6) "Ma'ali al-Sibtayn," volume 2, page 53.

(7) "Al-Dam'ah al-Sakibah," volume 5, page 13 [1], and refer to: volume 2, page 350 (Part Six/Chapter Three/Discussion on the Shrouding and Burial of the Martyrs).

(8) And what is commonly said today is "son of my mother" instead of "son of my father."

(9) "Sha'sha'at al-Husayni," volume 2, page 127.

(10) "Al-Khasa'is al-Husayniyyah," page 180; "Tadhkirat al-Shuhada," page 363; "Ma'ali al-Sibtayn," volume 2, page 32.

 * Reports related to some actions of Sukaynah in Karbala as a small child, (2) while according to some historians she was married at that time and came to Karbala with her husband, as reliable sources narrate. (3) In Arabic literature the name of Ruqayyah is used for the four year daughter of Imam Hussein (PBUH) while in Indo- Pak lierature the name Sakina is used for the same child whose grave is in Damasqus, Syria.

 * The report narrated by Muslim al-Jassas about the Ahl al-Bayt, peace be upon him, entering Kufa, and the children of Kufa giving bread and dates to their children, and that Umm Kulthum prevented them from doing so, due to the prohibition of charity for them. And also Zaynab striking her head with the wood of the litter and reciting poems beginning with this verse: "O crescent when it completed its perfection..." (4)

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(1) "Kibrit Ahmar," page 376 (quoting from "Tiraz al-Madhhab"); "Unwan al-Kalam," page 57, similarly.

(2) "Asrar al-Shahadat," volume 2, pages 581, 583, and 402; "Unwan al-Kalam," page 302.

(3) Refer to: page 211 (Part Two/Chapter Six: The Children).

(4) "Nur al-Ayn," page 55; "Al-Muntakhab li al-Turayhi," page 463; [1] "Maqtal al-Husayn" attributed to Abu Mikhnaf, pages 158-161, similarly. 

It is worth noting that Muhaddith Qummi, may Allah have mercy on him, said concerning this report: "There is no mention of litters or palanquins except in the report of Muslim al-Jassas. And although Allamah Majlisi narrated this report, his source for it is 'Muntakhab al-Turayhi' and 'Kitab Nur al-Ayn,' and the condition of these two books is not hidden from hadith experts. And it is unlikely that Lady Zaynab, peace be upon her, struck her head, as she is the noble lady of Banu Hashim, the learned without a teacher, nursed from the mother coming as the daughter of prophethood ( PBUT), and possessed of the station of contentment and submission. And the well-known poems attributed to that veiled lady are also far-fetched."

 ("Muntaha al-Amal," page 483). In addition to what Muhaddith Qummi, may Allah have mercy on him, clarified, there are three other points that draw attention in this regard:

 

First: There is no problem in offering gifts and recommended charity to a Hashemite by a non-Hashemite. The second observation: How can it be believed that Zaynab, peace be upon her, struck her head with the litter in public among thousands of Kufans and her blood flowed, and then this matter remained unspoken for about a thousand years, only to be narrated after all this long period in some sources that are extremely weak, and from only one person?! It is worth noting that all the weak books that narrated this topic from Muslim al-Jassas do not refer to the topic of "striking the head with the litter." 

For example, this topic was not mentioned in "Kitab Nur al-Ayn" and the printed version of "Maqtal al-Husayn" attributed to Abu Mikhnaf, and it was only mentioned in "Muntakhab al-Turayhi" and a manuscript of "Maqtal" attributed to Abu Mikhnaf. 

The third observation: It is certain that Zaynab, peace be upon her, would not do anything contrary to the explicit will of Imam Husayn, peace be upon him; this is because reliable sources narrate that the Imam instructed her saying: "O my sister! I swear upon you, so fulfill my oath; do not tear your garment for me, nor scratch your face for me." Refer to: page 653 ("Part Five/Chapter One/The Condition of Zaynab, peace be upon her, on the Night of Ashura").

 * What is attributed to Imam Zayn al-'Abidin, peace be upon him, when he was asked what was the hardest thing he experienced on his journey, he replied three times: "Alas for Syria." (1)

 * Reports that narrate incidents such as the spilling of water, and throwing fire and ash on the heads of the Ahl al-Bayt of Imam Husayn, peace be upon him, and fire falling on the turban of Imam Zayn al-'Abidin, peace be upon him, and his head burning in Syria. (2)

And the narration of tying the Ahl al-Bayt of the Imam, peace be upon him, with a rope tied to Imam Zayn al-'Abidin, peace be upon him, on one side, and to Zaynab, peace be upon her, on the other. (3)

 * Reports stating that when Zaynab, peace be upon her, was an infant, she would not stop crying until she was placed in Husayn's lap, peace be upon him, and her crying ceased, (4) or that Zaynab was once sleeping during her childhood under the sun, and Husayn, peace be upon him, shaded her when he saw her in that state... until the incident of Karbala occurred and the Imam's body, peace be upon him, remained under the sun... (5)

Or that Zaynab stipulated when she married Abdullah ibn Ja'far that he should not prevent her from traveling with Imam Husayn, peace be upon him, (6) or that the Imam said to her in their final farewell: "Do not forget me in the night prayer," (7)

.....

(1) "Unwan al-Kalam," page 118.

(2) "Tadhkirat al-Shuhada," page 411.

(3) "Al-Muntakhab li al-Turayhi," page 473.

(4) "Shajarat Tuba," volume 2, page 153.

(5) "Anwar al-Majalis," page 40.

(6) "Wafayat al-A'immah," page 433.

(7) "Wafayat al-A'immah," page 441.

Or that Zaynab performed the night prayer sitting on the eleventh night or at some stops (1) on the way to Syria, or that Abdullah ibn Ja'far did not recognize her after her return to Medina. (2) And hundreds of other such narrations.

In short, the reason for not mentioning the unique narrations of late sources in the account of the event of Ashura and the life history of Imam Husayn, peace be upon him, in that Encyclopedia, is that they are unreliable and cannot be depended upon. Although some of them may be true in reality, there is no evidence or at least no corroboration for their authenticity.

Therefore, narrations that are not problematic rationally or narratively can be quoted by attributing them to their sources. However, it is essential to indicate the weakness of the source so that the listener does not take them as established facts. And since it is not practical for everyone to observe these points, we strongly recommend refraining entirely from quoting narrations attributed to weak sources. (3)

.....

(1) "Ma'ali al-Sibtayn," volume 2, page 133; "Wafayat al-A'immah," page 441; "Shajarat Tuba," volume 2, page 153.

(2) We have not found even a weak source for this matter so far.

(3) Refer to: page 29 (Chapter One/Unreliable Sources).

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Chapter Two: The Objectives of Imam Husayn's Revolution

A Note

Chapter Two: The Objectives of Imam Husayn's Revolution (1)

Among the important topics in studying the event of Ashura is understanding the objectives of Imam Husayn, peace be upon him, in his revolution. Shi'a scholars have implicitly discussed and analyzed the objectives of the event of Ashura from the fifth century onwards. But we see its widespread form in the modern era, coinciding with social and religious movements, and various opinions have been presented during this short period.

It seems necessary, first, before presenting and analyzing viewpoints, to define the hypotheses and research methodology. On that basis, many of the presented statements and viewpoints can be reconciled, we believe, for the reason for their difference is the lack of clarity regarding the hypotheses and research methodology.

On this basis, we will present the discussions of this analysis under the following four headings:

First: Hypotheses in studying and extracting objectives.

Second: Research methodology in analyzing and extracting objectives.

Third: Reporting and criticizing viewpoints on objectives.

Fourth: Multi-layered objectives.

.....

(1) This chapter is a summary of an article under this title in "Encyclopedia of Imam Husayn, peace be upon him," in Persian, Volume Three, written by the esteemed scholar Shaykh Mahdi al-Muhrizi, may Allah protect him.

First: Hypotheses

A Note

There is no doubt that we cannot analyze the event of Ashura and Imam Husayn's uprising outside the framework of accepted Shi'a beliefs, inspired by the Quran, Sunnah, and history, as well as rational and conventional axioms. These hypotheses are shaped by religious beliefs and rational and conventional axioms. We will briefly mention the most important of them:

1. The General Objectives of Imamate and Divine Succession

The Shi'a, in discussing the establishment of Imamate, rely on confirmed texts from the Messenger of Allah, peace be upon him and his Purified Family, regarding the necessity of Imamate, in addition to matters they consider to be among the affairs of Imamate, including:

a. Explaining the meanings of the Quran and the Sunnah of the Messenger of Allah, peace be upon him and his Purified Family.

b. Striving to preserve and protect religion from decay and deviation.

c. Striving to implement and realize religion.

d. Exemplary conduct.

The Imams, peace be upon them, dedicated their words, actions, lives, and deaths to achieving these objectives.

2. The Imams' Knowledge of the Unseen (Ghaib)

Among the confirmed and essential beliefs of the Shi'a is the Imams' knowledge of the unseen. Yes, there are slight differences in viewpoints regarding the extent and scope of that knowledge, but there are no doubts about its essence in any way. Of course, the Shi'a consider this knowledge of the unseen to be by Allah's permission, and subordinate to His knowledge, Glorified be He, but at the human level. This belief is based on numerous narrations transmitted in hadith sources. (1)

.....

(1) For more information on this topic, refer to: "The Imam's Knowledge" (collection of articles).

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3. The Unseen Knowledge Does Not Prevent Performing Apparent Duties

Among the issues that have led to slippage and fallacy in this research is the failure to note that knowledge of the unseen does not prevent the performance of apparent duties. In other words: the Prophet, peace be upon him and his Purified Family, and the Imams, peace be upon them, possessed knowledge of the unseen, yet they did not base their performance of duties on it. The Messenger of Allah, peace be upon him and his Purified Family, did not do so in his affairs and rulings, nor even when going to war and battle. Rather, he would say:

"I judge between you by proofs and oaths, and some of you are more eloquent in their arguments than others. So, if I rule in favor of a man concerning something from his brother's property, then I have only cut for him a piece of fire." (1) (as he knows that he manipulated the court to be in his favor while knowing the excess in taking more than his right.  Hence do not do that).

Were it not so, it would be difficult to justify his going to Mecca and performing Ihram, and that ending in the Treaty of Hudaybiyah, and also the Battle of Uhud, and many other events.

4. Imam Husayn's Knowledge of His Martyrdom

Based on the many narrations that have reached us as continuously transmitted in historical and hadith books, Imam Husayn, peace be upon him, knew of his martyrdom before he set out for Mecca and Karbala. (2)

Second: Research Methodology in Analyzing and Extracting Objectives

In order to study viewpoints and arrive at the preferred opinion, we must also address the rules and method of extracting objectives in social phenomena, especially when they acquire a historical character and fall within the behavioral sphere of great and holy men, in addition to the hypotheses that constitute the established and accepted principles of this research. These principles and rules lead us to take all dimensions and angles into consideration in the research, and to move away from a one-dimensional view. We will now point out some aspects of these principles and rules:

.....

(1) "Al-Kafi," volume 7, page 414, hadith 1. [1]

(2) Refer to: page 233 (Part Three: The Foretelling of the Martyrdom of Imam Husayn ibn Ali, peace be upon them).

.....

 * The objectives of Imam Husayn's movement, peace be upon him, can be extracted through two ways: one is the theological approach and employing the general objectives of Imamate, and the other is by referring to Imam Husayn's sayings and writings, peace be upon him. The correct approach is to rely on both sources together, because focusing on only one of these sources leads to error and deviation in analysis.

 * One of the things that led to differences of opinion regarding the issue of objectives is the failure to distinguish between purpose and intent. One who travels to a city, or engages in trade, or visits a sacred place, that city is his destination, but his intent and objective is trade or visitation. Although the event of Ashura ended in martyrdom, martyrdom is a destination, not an intention or objective.

Based on this, if it is said: that Imam Husayn, peace be upon him, did not revolt for martyrdom, but rather for the establishment of governance, the revival of the Prophet's Sunnah, and the rectification of affairs, then this statement is not baseless; because martyrdom is a destination, and the intent is the revival of the Sunnah and the rectification of affairs commanded by Allah to be rectified.

 * One must distinguish between the objectives of a reality and the results and effects arising from it. Imam Husayn, peace be upon him, was martyred to achieve certain objectives. If people after him attain spiritual perfections and otherworldly rewards through mourning and weeping for him, it is incorrect to consider mourning, weeping, and the resulting consequences as objectives of Imam Husayn's revolution, peace be upon him.

Therefore, those who considered intercession for the Ummah, or obtaining otherworldly rewards and forgiveness of sins, as objectives of Imam Husayn's revolution, peace be upon him, are mistaken.

Third: Viewpoints on the Objective of Imam Husayn's Revolution

A Note

This topic has been directly studied and researched in the modern era, and many works have been written in this field. As for the opinions and statements presented in this field, they truly belong to four theories:

First: The theory of seeking martyrdom.

Second: The theory of establishing a state.

Third: The theory of self-preservation.

Fourth: The combination of the first and second theories; that is, seeking martyrdom and establishing a state.

The meaning of the first three opinions is clear. As for the fourth opinion, it was presented based on the theological principles of the Shi'a, namely the Imam's knowledge of his martyrdom from one side, and the Imam's sayings and historical evidence for overthrowing Yazid's rule and establishing an Islamic state from the other side. The proponents of this opinion sought to combine these two realities, and this combination manifested itself in four forms:

a. Making the intention (objective) in stages; i.e., intending to establish a state (initially) then intending martyrdom (Professor Mutahhari).

b. Direct and indirect intention (Allamah Askari).

c. Establishing a state with knowledge of martyrdom (Ayatollah Ustadi).

d. The apparent and the inner aspects (Ayatollah al-Fadil and Sayyid al-Ishraqi).

Below, we will take a brief look at these theories:

1. The Theory of Seeking Martyrdom

A Note

Until now, interpretations of the theory of seeking martyrdom have been presented (1), and perhaps some of them have no proponents today. Yet, a general understanding of them is useful. Four interpretations of the Imam's seeking martyrdom have been put forth, and each has its proponents.

(1) It is worth noting that Allamah Sayyid Sharaf al-Din al-Amili mentioned in "Al-Majalis al-Fakhirah" (p. 94) thirty-five proofs for the theory of seeking martyrdom. Similarly, Allamah Muhsin al-Amin mentioned in the first volume of "A'yan al-Shi'ah" nearly twenty proofs indicating that Imam Husayn, peace be upon him, expected martyrdom, and even was certain of it at some stages... Ayatollah Ustadi also mentioned twenty proofs for this topic in his book "Barresi Qismati az Kitab Shahid Javid," in Persian, which was later published as "Sargozasht Kitab Shahid Javid," in Persian. And Ayatollah Safi Golpaygani also presented thirty-three proofs for the theory of seeking martyrdom in his book "Shahid Agah," in Persian.

a. The Discretionary Martyrdom

This theory was presented based on some narrations, the most famous of which are two:

One: the narration of Imam Sadiq, peace be upon him, in "Al-Kafi," which states that every Imam has a responsibility:

"When al-Hasan, peace be upon him, died and passed away, al-Husayn, peace be upon him, opened the third seal, and found in it: 'Fight, so you may kill and be killed, and go out with a people for martyrdom for whom there is no martyrdom except with you.'" (1)

The other: the narration that tells us of Imam Husayn's dream, peace be upon him, as he journeyed from Mecca to Kufa:

"O Husayn, go forth, for Allah has willed to see you slain." (2)

Some, based on these narrations, believe that Imam Husayn's revolution, peace be upon him, was a personal and specific duty, ordered to him, peace be upon him, according to a pre-arranged plan. These individuals consider Imam Husayn's revolution to have had a divine blueprint, and that the hand of the unseen wrote its details, and the Imam executed it, and thus it cannot be emulated thereafter. Based on this viewpoint, Imam Husayn's revolution, peace be upon him, was an exceptional case and not a general rule, and this exception cannot be made into a rule.

.....

(1) Refer to: "Al-Kafi," volume 1, page 279, hadith 1. [1]

(2) Refer to: page 585, hadith 590.

.....

One scholar wrote:

"Nothing can be said about the event of Karbala except that it was a personal duty." (1)

b. Martyrdom of Redemption

This theory is not without similarity to the Christian theory of the crucifixion of Jesus, peace be upon him. Just as he chose to be crucified to redeem humanity from their sins, so too Imam Husayn, peace be upon him, was martyred to purify the Ummah from its sins and to be its intercessor. (2) This theory is, in truth, a Christian interpretation of the Husayni revolution, and has no basis in religious texts.

c. Political Martyrdom

The theory of political martyrdom is considered the most famous interpretation of Imam Husayn's objective in his revolution. This theory is constantly explained and disseminated today in books and lectures. This interpretation is, in truth, a political analysis of Imam Husayn's revolution, inspired by political Islam. After Muslims today experienced political Islam and its political dimensions became clear to them, they extracted this theory from it.

Sayyid Hibat al-Din al-Shahristani says:

"Husayn, peace be upon him, found himself killed if he did not pledge allegiance, and killed if he did pledge allegiance. But if he pledged allegiance, he would buy with his killing the killing of his glory, and the killing of his grandfather's legacy. But if he did not pledge allegiance, it would be a single killing by which the Ummah would be revived, and the rituals of religion and eternal honor." (3)

d. Mythical Martyrdom

Some contemporary researchers believe that the martyrdom of Imam Husayn, peace be upon him, should not be viewed as a political matter, and should not be removed from its mythical and mysterious state so that its sphere of influence is not limited to a specific group. Rather, it should be viewed as a myth whose influence extends from finite linear time to the sphere of infinite time. (1) These individuals have not provided any proof for this opinion.

.....

(1) "The Objective of Husayn," page 9.

(2) Refer to: "Secrets of the Martyrdom of Allah's Family," page 133 and "Collection of Festivals," page 108; and "Kitab al-Ma'idah," page 167.

(3) "The Uprising of Husayn," page 31.

.....

2. The Theory of Establishing a State

Some great Shi'a scholars—such as Shaykh al-Mufid and Sharif al-Murtada, as well as some contemporary scholars—believe that Imam Husayn, peace be upon him, revolted to establish governance. The proponents of this view believe that Imam Husayn, peace be upon him, departed from Medina to Mecca so that he would not pledge allegiance to Yazid ibn Mu'awiyah. And when Muslim ibn Aqil informed him of the support of the people of Kufa, he set out towards it with the aim of establishing governance and reviving the Sunnah of the Messenger of Allah.

Shaykh al-Mufid, in "Al-Masail al-Akbariyyah," during a question and answer session, states that the Imam's goal was to defeat the enemies, as is the way of all mujahidin:

"...And what about Husayn ibn Ali, peace be upon him, going to Kufa when he had..."

So, it was asked, why did Husayn ibn Ali, peace be upon him, go to Kufa? He knew they would abandon him, would not aid him, that he would be killed on that very journey?

And as for Husayn's knowledge, peace be upon him, that the people of Kufa would betray him, we cannot be certain of that. For there is no proof of it, neither from reason nor from hearing. (2)

And Sheikh al-Salihi Najafabadi (author of the book "Shahid-e Javid") is considered the only one in our current era who adopted the theory of establishing rule and sought to provide evidence for it. And he believes that the Imam's goal was not predetermined, but rather he would make the appropriate decision based on the circumstances, and he sought to achieve a specific goal in each situation. He believes that Imam Husayn's revolution had four stages, and he, peace be upon him, sought to achieve a specific goal in each stage.

.....

1- (1) Refer to: Under the World's Skies: p. 155

2- (2) Al-Masail al-Akbariya: pp. 69-71, [1] Bihar al-Anwar: Vol. 42, pp. 257-258. [2]

.....

And it is mentioned that the common opinion among Sunnis in analyzing the Ashura incident is also the establishment of rule.

And Ibn Kathir dedicated a section of his book to this topic, titled "The Story of Husayn ibn Ali, peace be upon him, and the Reason for his Departure in Pursuit of Leadership" (1).

And it is clear that the frankness of the Sunnis in explaining and their lack of disagreement in this matter is due to their purely historical view of the subject, without interpreting it from theological perspectives.

The Theory of Self-Preservation

One contemporary writer wrote about the Imam Husayn's objective in his departure:

The aim of Imam Husayn's, peace be upon him, departure from Medina to Mecca and from Mecca to Iraq was self-preservation, not revolution or fighting enemies or establishing rule. (2)

The Theory of Combination

The theory of combination, as mentioned, aims to reconcile the theory of seeking martyrdom and the theory of establishing rule. The latter is supported by numerous texts from the Prophet and the Imams concerning the seeking of martyrdom, while Imam Husayn's sayings, sermons, and writings indicate the establishment of rule. These two theological and historical realities prompted this group to seek a form of reconciliation between them, leading to the emergence of four views:

A. Achieving the Goal in Stages

It appears from some of the writings of the martyred Professor Mutahhari that Imam Husayn's, peace be upon him, goal was in stages, where his initial aim was to establish rule, but after hearing of Muslim's martyrdom, his goal became martyrdom. (1)

.....

1- (1) Al-Bidaya wa al-Nihaya: Vol. 8, p. 149. [1]

2- (2) The Seven-Year Book, Why Did It Make a Sound (in Persian): pp. 193-194.

.....

B. Direct and Indirect Intent

Allama Askari, in the introduction to "Mirat al-Uqul," which was later published under the title "Ma'alim al-Madrasatayn," believes that Imam Husayn, peace be upon him, intended martyrdom, but he wanted the people to rise in armed revolt against Yazid's rule. (2)

C. Establishing Rule with Knowledge of Martyrdom

Ayatollah Reza Ostadi says:

We do not say that the Imam went with the intention of being killed, but rather we say that he went even though he knew he would be killed, but ostensibly he went to establish rule at the invitation of the people of Kufa. (3)

After reviewing these opinions, we will briefly highlight some questions, ambiguities, and criticisms leveled against them, without intending a detailed and comprehensive study:

 * Martyrdom was not the Imam's objective or intention, as mentioned, although it was intended. Those who considered the seeking of martyrdom as the objective confused the objective and the intended, on the one hand, and on the other hand, they ignored Imam Husayn's sayings, sermons, and writings, in which the Imam emphasized goals other than seeking martyrdom.

 * Those who believe in the theory of establishing rule did not shed light on the Imam's knowledge of martyrdom, if we do not say they ignored it, even though the texts indicating it are numerous. On the other hand, the source they relied upon in deriving this objective is Imam Husayn's sayings, sermons,

.....

1- (1) Collected Works of Professor Martyr Mutahhari (in Persian): Vol. 17, p. 371.

2- (2) Introduction to Mirat al-Uqul: Vol. 2, pp. 493-494; Ma'alim al-Madrasatayn: Vol. 3, p. 308. [1]

3- (3) The Story of the Book "Shahid-e Javid" (in Persian): p. 339.

.....

and writings (to the people of Kufa and Basra), and his sending his envoy to Kufa, and his envoy (Muslim) taking allegiance for him, and his declaration of commitment to allegiance, and his confiscation of a trade caravan belonging to Yazid, along with other similar pieces of evidence. Of course, in the collection of the Imam's sayings and writings, what we see in this collection is the call to enjoin good and forbid evil, to reform the affairs of the Ummah, and to revive the Sunnah of the Prophet, peace be upon him and his family. It does not explicitly indicate his intention to establish rule, unless we consider it a prerequisite for establishing rule. Yes, when he refused to pledge allegiance, he referred in some texts to Yazid's unworthiness and his own right to the caliphate.

On the other hand, the term "departure" in Imam Husayn's speech does not mean revolution, but rather—in all instances—it means leaving Medina, and it may be mistakenly expressed as revolution.

 * The theory of self-preservation has no theological or historical evidence, and therefore it is not presentable, and at the same time, it does not conform to the affairs of the Imamate.

 * Regarding the theory of combination, we must discuss what we mentioned in the first and second paragraphs, knowing that some aspects of this incident were ignored in this analysis—like the first three theories—which we will discuss in the upcoming sections.

Fourthly - The Multi-Layered Objective

To explain the multi-layered objective, we will shed light on this objective in two layers, believing that Imam Husayn, peace be upon him, was aware of his martyrdom, but he considered martyrdom an intended outcome, not an objective or a goal:

The First Layer

In this layer, we will analyze the issue of the objective of the Ashura revolution from the perspective of Imam Husayn, peace be upon him, and the general principles of the Imamate.

Imam Husayn, peace be upon him, mentioned some objectives for his conduct in his sayings, sermons, and writings. Some of these objectives were mentioned during the stage of refusing allegiance to Yazid, and others during his journey from Medina to Mecca and from there to Kufa.

In other words, Imam Husayn, peace be upon him, in his many sayings and writings, mentioned some reasons and objectives for refusing allegiance, and he justified his journey from Medina to Mecca and from there to Kufa in another way.

In the first section, Imam Husayn, peace be upon him, raised the issue of Yazid's immorality and unworthiness. In his objection to the governor of Medina, he explicitly stated this, saying:

"O Emir! We are the Household of Prophethood (PBUH&HF), the source of the Message, the frequenting place of angels, the abode of mercy. Through us, Allah began, and through us, He will conclude. And Yazid is a wicked man, a wine-drinker, a killer of forbidden souls, openly committing immorality. One like me does not pledge allegiance to one like him. But we shall see, and you shall see. And you shall wait, and we shall wait, who among us is more deserving of the Caliphate and allegiance." (1)

In the second section, he presents the reform of the Ummah, the revival of the Sunnah, enjoining good and forbidding evil, fighting the unjust ruler, and dignity and defiance. It is narrated from him, peace be upon him, in this regard that he said:

"I did not leave out of arrogance, nor conceit, nor corruption, nor injustice. Rather, I left seeking success and reform in the Ummah of my grandfather Muhammad, peace be upon him and his Purified Family. I want to enjoin good and forbid evil, and to follow the path of my grandfather Muhammad, peace be upon him and his Purified Family, and the path of my father Ali ibn Abi Talib (PBUH)... So whoever accepts me with the acceptance of truth, then Allah is more deserving of the truth. And whoever rejects this from me, I will be patient until Allah judges between me and the people with justice and rules between me and them with justice, and He is the best of judges." (2)

In addition to these sayings and writings, the analysis of the affairs of the Imamate (3) also necessitates this. Imam Husayn, peace be upon him, held the position of Imamate to explain and implement the religion, to protect it from decay and disappearance, and to safeguard it from distortion, and to be a role model for society. It is assumed that these matters should cast their shadow on all his behaviors, sayings, and thoughts. How can an incident of such magnitude be analyzed in isolation from these objectives? An incident in which the blood of these great individuals was shed on the ground.

This first layer represents the objectives of the Ashura incident, and it is likely that what those who used the term "establishing rule" intended was the outcome extracted from these matters. As we indicated, this expression was not explicitly stated in the Imam's sayings and writings.

It can be said that the outcomes of this layer of objectives are the shaking of the foundations of the Umayyad rule, the overthrow of Yazid's rule, the occurrence of retaliatory revolutions, and the awareness of the people in that historical era. And of course, this happened within relatively short periods of time.

.....

1- (1) Refer to: p. 325, H. 192. [1]

2- (2) Refer to: p. 340, H. 209.

3- (3) Among the duties and powers of the Imam, peace be upon him, and among the conditions and requirements of the Imamate.

Other Layers

The objective of the Ashura incident has been analyzed in these layers from the perspective of Allah, His Messenger, and His Awliya (saints).

The objective here is not limited to a specific period of history, but rather it takes into account the immortality of the torch of confronting oppression, the demand for freedom, the attainment of human dignity, and the dissemination of awareness.

An emotional connection is established here between Imam Husayn, peace be upon him, and the human فطرة (innate disposition) throughout history. It seems possible to understand and interpret these expressions in light of such layers of objectives:

"Indeed, for the killing of Husayn, there is a warmth in the hearts of the believers that will never cool." (1)

With this perspective, the secrets of the special rulings mentioned in the collection of Shiite teachings concerning Imam Husayn, peace be upon him, can be understood and analyzed, including:

 * The permissibility of eating from the soil of Imam Husayn, peace be upon him, for healing. (1)

 * The desirability of prostrating on the soil of Karbala. (2)

 * The desirability of remembering Allah with a rosary made from the soil of Karbala. (3)

 * The desirability of anointing a child with the soil of Karbala. (4)

 * The desirability of embalming the deceased with the soil of Karbala. (5)

 * Emphasis on the Arba'een pilgrimage. (6)

 * The desirability of visiting Imam Husayn, peace be upon him, on various religious occasions. (7)

 * The desirability of holding mourning ceremonies and weeping for Imam Husayn, peace be upon him. (8)

 * The permissibility for a traveler to shorten or complete prayers in the Husayni Sanctuary. (9)

 * The desirability of carrying the soil of Karbala when traveling. (10)

 * The desirability of mentioning Husayn, peace be upon him, when drinking water. (11)

All of this (12) indicates that Allah and His Awliya also had certain objectives for this revolution,

.....

1- (1) Mustadrak al-Wasa'il: Vol. 10, p. 318, H. 12084 [1] (quoted from Majmu'at al-Shahid, manuscript).

p. 74

1- (1) Wasa'il al-Shi'ah: Vol. 10, p. 408 (Ch. 70), p. 414 (Ch. 72), and p. 416 (Ch. 73).

2- (2) Refer to: Wasa'il al-Shi'ah: Vol. 3, p. 608, H. 6810.

3- (3) Refer to: The same source: H. 6807.

4- (4) Refer to: Wasa'il al-Shi'ah: Vol. 15, p. 138, H. 3.

5- (5) Refer to: Wasa'il al-Shi'ah: Vol. 2, p. 742 (Ch. 12).

6- (6) Refer to: Wasa'il al-Shi'ah: Vol. 10, p. 373 (Ch. 56). [1]

7- (7) Refer to: Wasa'il al-Shi'ah: Vol. 10, pp. 358-385 (Chapters 49-53, 51-63, 57 and so on).

8- (8) Refer to: Wasa'il al-Shi'ah: Vol. 10, p. 391 (Ch. 66). [2]

9- (9) Refer to: Wasa'il al-Shi'ah: Vol. 5, p. 543, H. 11346. [3]

10- (10) Refer to: Wasa'il al-Shi'ah: Vol. 8, p. 313 (Ch. 44). [4]

11- (11) Refer to: Wasa'il al-Shi'ah: Vol. 17, p. 216, H. 3187. [5]

12- (12) For more information on teachings and rulings, refer to: Al-Rasool al-Mustafa wal-Sha'air al-Husainiyyah.

.....

in addition to the objectives that the Imam sought to achieve through his revolution. These are the same objectives we referred to as multi-layered objectives.

In other words, Imam Husayn, peace be upon him, knew that he would be martyred during this incident, but for the sake of achieving the following objectives:

 * Reforming the affairs of the Prophet's Ummah, peace be upon him and his Purified Family.

 * Establishing truth and abolishing falsehood.

 * Dignity and freedom.

 * Exposing oppression and tyranny.

 * Paving the way for the establishment of an Islamic state.

And Allah, the Almighty, also took into consideration some of the objectives aimed at from this revolution throughout history. What some have referred to as the sacred myth, or the emotional connections between humans and Imam Husayn, peace be upon him, refers to this dimension of objectives.

Here, the outcomes of the revolution are not limited to a specific period of history, nor will they be limited to followers of a particular religion.

Among the outcomes of these layers are the Shiite revolutions throughout history after the Occultation, as well as its transformation into a model and example for the free people of the world, such as Gandhi (1) and others.

.....

1- (1) Refer to: Farhang Ashura (in Persian): p. 279 (under "Gandhi," also refer to: Mahatma Gandhi (in Persian) (Sympathy with Islam - Accompaniment with Muslims): p. 96

.....

Chapter Three - Evaluation of Imam Husayn's Journey to Iraq and the Kufa Revolution

After Imam Husayn, peace be upon him, departed from Medina, he stayed in Mecca for about four months and five days, from the third of Sha'ban until the eighth of Dhu al-Hijjah in the year 60 AH. After receiving the letter from Muslim ibn Aqil, peace be upon him, from Kufa, which indicated the readiness of the people of Kufa to defend him against Yazid's government, and also after sensing the imminent danger from the authorities' agents during the Hajj rituals, he left Mecca on the eighth of Dhu al-Hijjah, heading towards Kufa.

Based on some narrations, the Imam, peace be upon him, accepted the invitation of the people of Kufa and headed to that city, despite the clear opposition of the Umayyad government, which was preventing him from traveling to Kufa directly and indirectly. After he rejected the suggestions of some of his loved ones and those with malicious intentions and personal interests, who were pressing him to abandon his resolve, portraying the dangers of this journey, he still responded to that invitation and went to them. He was informing—implicitly, or rather explicitly—of his martyrdom and the martyrdom of his family and companions in several places as he was heading towards Karbala.

When he set out from Mecca towards Iraq, he wrote to Banu Hashim saying:

"Whoever joins me will be martyred, and whoever stays behind will not attain victory." (1)

Several questions come to mind in this regard that must be answered:

 * Was the choice of Kufa as a base for the revolution against Yazid's government a sound political move?

 

And would a great politician like the Imam, peace be upon him, trust the Kufans despite their previous stances with his father and elder brother, and rely on their promises to defend him against the Umayyad government, to make Kufa a base for the movement against the ruling regime?

   More clearly: Did the Imam, peace be upon him, not know what others were saying about the dangers of his journey to Kufa? And finally, did the Imam, peace be upon him, not know that the general atmosphere of support for him, which prevailed in this city before the arrival of Ibn Ziyad in Kufa, was a fabricated atmosphere?

 

* Were all those who invited Imam Husayn, peace be upon him, truly his Shi'a and followers in belief? And was it as some thought (1) that he was deceived by his Shi'a who promised him victory, but they not only failed to defend him but rose to fight him, and thus the Kufans themselves were the main cause of the Ashura tragedy?

   Or is the concept of "Shi'a" in that era different from its current meaning, and that the people who abandoned the Imam, their Shi'ism for him was political and social, not doctrinal and true?

 * What were the reasons for the people of Kufa's embrace of the Husayni movement and their turning away from it? And what were the factors of its failure?

.....

1- (1) Refer to: p. 618 (The Imam's letter to Banu Hashim informing them of the future).

.....

1- (1) Among them is Abdullah ibn Abd al-Aziz in his book: "Who Killed al-Husayn, peace be upon him?" where he says: "It was the people of Kufa who wrote to al-Husayn, peace be upon him, and asked him to come, and they soon abandoned his envoy Muslim ibn Aqil and betrayed him. Then it was al-Husayn's turn to suffer from them what Muslim ibn Aqil suffered. And al-Husayn was not the only one betrayed by the Kufans, but they betrayed his father and brother before him, and then after him the Imams of the Household - peace be upon them." (Who Killed al-Husayn, peace be upon him?: p. 118). Of course, this perception has been answered in detail in this chapter. Refer to: Who are the Killers of al-Husayn, peace be upon him?: Sayyid Ali Husayni Milani; The Reflection of Ottoman Thought in the Karbala Incident (in Persian), Muhammad Reza Hidayat Panah; Kufa from its Genesis to Ashura (in Persian), Safari Furushani; Ashura-shenasi (in Persian), Esfandiari.

(1) Reasons for Choosing Kufa as a Base for the Revolution

To evaluate Imam Husayn's journey, peace be upon him, to Iraq and the choice of Kufa as a base for the revolution, it must be noted that the primary goal of his revolution was the overthrow of Yazid's government and the establishment of an Islamic government if the people supported him. The secondary goal was to enjoin good and forbid evil, expose the Umayyad government and shake its foundations, and prevent the disappearance of Islamic values. Finally, it was to complete the proof for the Muslims, even if the price of achieving these goals was his martyrdom, the martyrdom of his family and companions, and the captivity of his household and children. (1)

Kufa at that time had characteristics that made it the best place in the Islamic world to achieve Imam Husayn's goals, peace be upon him, which were:

First - Political and Military Position

The city of Kufa was founded in the seventeenth year of the Hijra by the second Caliph and by Sa'd ibn Abi Waqqas, with the aim of establishing a large camp and for leading and expanding the Islamic conquests (2). (3)

Due to the sensitive location of the city of Kufa, it was inhabited in

.....

1- (1) Refer to: p. 61 (Chapter Two: Objectives of Imam Husayn's Revolution, peace be upon him).

2- (2) Kufa was established to organize and lead the Islamic conquests in the western region, such as Syria, Palestine, and Africa. As for the eastern regions, Basra was designated for the same purpose.

3- (3) Tarikh al-Tabari: Vol. 4, p. 40.

the early days of Islam by a remarkable number of tribal elders, great military leaders, and elite fighters. Therefore, when Imam Ali, peace be upon him, left Medina for Iraq to suppress the sedition of the Oath-Breakers, he was accompanied by only seven hundred fighters (1) from the Muhajirun and Ansar, while twelve thousand joined him from Kufa. (2)

It is noteworthy that the Imam sent a letter to the people of Kufa when he intended to depart from Medina towards Basra, which began with these phrases:

"From the servant of Allah, Ali, Amir al-Mu'minin (PBUH), to the people of Kufa, the vanguard of the Ansar and the pinnacle of the Arabs." (3)

Tabari's narration states that when the Imam was informed on the way that the rebels had gone to Basra, he felt reassured and said:

"Indeed, the people of Kufa are more beloved to me, and among them are the leaders of the Arabs and their prominent figures." (4)

He also wrote to them:

"Indeed, I have chosen you over other cities, and I am in favor of you." (5)

And in another narration, it is stated that he wrote:

"Indeed, I have chosen you and to reside among you because of what I know of your affection and your love for Allah, Exalted and Glorified, and for His Messenger, peace be upon him and his Purified Family...." (6)

.....

1- (1) Al-Jamal: p. 240.

2- (2) Tarikh al-Tabari: Vol. 4, p. 500 [1], and refer to: Encyclopedia of Imam Ali ibn Abi Talib, peace be upon him: Vol. 3, p. 63 (Section Six/First War: Battle of the Camel) and p. 150 (Chapter Five/Arrival of Kufa Forces to the Imam, peace be upon him).

3- (3) Tarikh al-Tabari: Vol. 4, p. 500. [2]

4- (4) Tarikh al-Tabari: Vol. 4, p. 477. [3]

5- (5) In some sources, "and I am with the trace," which is more appropriate (refer to: Sharh Nahj al-Balaghah by Ibn Abi al-Hadid: Vol. 14, p. 16). [4]

6- (6) Tarikh al-Tabari: Vol. 4, p. 477. [5]

.....

And when the people of Kufa joined Imam Ali, peace be upon him, in Dhi Qar, the Imam praised them, saying:

"You are the most loving of Arabs to the Prophet and his Household (PBUH&HF), and I have come to you, trusting in you, after Allah." (1)

And after the Battle of the Camel ended, he commended them with these words:

"May Allah reward you, O people of a city, on behalf of the Household of your Prophet (PBUH&HF), with the best reward He gives to those who obey Him and are grateful for His blessings. For you have heard and obeyed, and you were called and you responded." (2)

Moreover, the majority of his army in the Battle of Siffin was from Kufa, as historical sources state that the Imam's army reached one hundred and twenty thousand. (3)

In this same battle, when the Imam, peace be upon him, noticed the weakness of his army against the army of Syria, he pointed to their important position in the Islamic world during a speech in which he blamed his army, saying:

"You are the lions of the Arabs, the peaks of nobility, the prominent nose, and the greatest hum." (4)

And he addressed them in another place with some dispraise:

"And you are the remnant of Islam, and the rest of the people." (5)

Second - Geographical Position

Kufa was historically at the heart of the Islamic lands, and it was the closest region for their administration, especially the regions that were annexed during the reign of the second Caliph to the expanse of the Islamic state.

During the rule of Imam Ali, peace be upon him, the seat of the caliphate moved from Medina to Kufa, and there is no doubt that among the reasons for this—in addition to the economic location—was the proximity of this city to various Islamic countries, especially for sending armies to fight Muawiyah.

.....

1- (1) Al-Irshad: Vol. 1, p. 250. [1] Nahj al-Balaghah: [2] Letter 2.

2- (2) Nahj al-Balaghah: [3] Letter 2.

3- (3) Refer to: Encyclopedia of Imam Ali ibn Abi Talib, peace be upon him: Vol. 3, p. 268 (Section Six/Second War: Battle of Siffin/Number of Participants).

4- (4) Nahj al-Balaghah: Sermon 107. [4]

5- (5) Nahj al-Balaghah: Sermon 180.

.....

Based on this, Kufa was, from a geographical perspective, the most suitable region for fighting Yazid's government.

Third - Cultural Position

Kufa was the most important cultural base in the Islamic world, in addition to its political, military, and geographical position. The policy of the second Caliph was to place in Kufa soldiers who were knowledgeable of the Quran but not of the Sunnah; therefore, he prohibited the narration of Hadith in Kufa. Based on this, its reciters were mostly one-dimensional Muslims who were not knowledgeable of the Sunnah. However, after Imam Ali, peace be upon him, assumed the caliphate, his principled cultural policies during his reign, on the one hand, and the presence of great companions of the Messenger of Allah, peace be upon him and his Purified Family, who had come to Kufa (1) with Imam Ali, peace be upon him, on the other hand, played an influential role in the cultural and intellectual development of the people of Kufa.

On this basis, there is no doubt that a section of the people of Kufa at the time of Imam Husayn's revolution—where about 25 years had passed since the beginning of Imam Ali's (PBUH) rule—enjoyed a relatively high cultural level among Islamic societies. Therefore, the ground for demanding reform and revolution against the oppression and injustice of the Umayyads was more prepared in this city than anywhere else. This is evidenced by their repeated revolutions against the ruling regimes at that time after Imam Husayn's (PBUH) revolution.

Fourth - Center of Fighting the Syrian Government

The decisive role of the people of Kufa in the Islamic conquests and their fight against the Syrian government, especially during the rule of Imam Ali , peace be upon him, necessitated that they would not accept Syria as the center of the Caliphate and decision-making in the Islamic world.

 

Therefore, Kufa remained throughout the Umayyad rule a center for fighting and opposing the Syrian government, and it offered the largest number of casualties, prisoners, and exiles in this path.

Ziyad ibn Abihi, during the period when he was appointed governor of Kufa by Mu'awiya—in addition to killing (1) and imprisoning many revolutionaries, and exiling many of them to Syria and other cities (2)—relocated fifty thousand people specifically from Kufa and Basra to Khurasan, as some narrations indicate. (3)

.....

1- (1) Imam Ali, peace be upon him, was accompanied in the Battle of Siffin by between 70 to 80 individuals from the Badriyyin (those who participated in the Battle of Badr), 800 from those who participated in the Pledge of Ridwan, and 400 from other companions of the Messenger of Allah, peace be upon him and his Purified Family. However, we do not have evidence to prove that all of them resided in Kufa, but of course, many of them resided in Kufa and Basra. Refer to: Encyclopedia of Imam Ali ibn Abi Talib, peace be upon him: Vol. 3, p. 271 (Section Six/Second War: Battle of Siffin/Great Companions of the Imam).

Also, his son, Ubayd Allah ibn Ziyad, imprisoned about 12,000 Shi'a from Kufa, in addition to committing massacres against the revolutionaries, as one narration indicates. (4)

Furthermore, the Tawwabun and Mukhtar's revolutions after the Karbala incident (5), and the revolution of Abd al-Rahman ibn Muhammad ibn al-Ash'ath in 82-83 AH (6), and the revolution of Zayd ibn Ali ibn al-Husayn, peace be upon him, in 122 AH (7), are other clear evidences of the intense hatred that the majority of the people of Kufa harbored towards the Umayyad government.

During the imamate of Imam Husayn, peace be upon him, the natural hatred of the people of Kufa towards the Syrian government doubled due to the blatant moral and behavioral corruption of Yazid, who considered himself the Caliph of the Muslims. Therefore, they invited the Imam through successive letters to come to Kufa and lead the revolution against the Umayyad rulers.

.....

1- (1) Refer to: Encyclopedia of Imam Husayn, peace be upon him: Vol. 2, p. 165 ([1] Section Five/Chapter Two/Imam's Stance in Confronting Mu'awiya/A Reprimanding Letter from the Imam, peace be upon him, to Mu'awiya for his oppression and innovations).

2- (2) Tarikh al-Tabari: Vol. 5, p. 257; Tarikh Dimashq: Vol. 12, p. 227.

3- (3) Futuh al-Buldan: p. 400.

4- (4) Hayat al-Imam Husayn, peace be upon him, by al-Qurashi: Vol. 2, p. 416.

5- (5) Tarikh al-Tabari: Vol. 5, p. 551 onwards.

6- (6) Tarikh al-Tabari: Vol. 6, p. 342; Siyar A'lam al-Nubala': Vol. 4, p. 184.

7- (7) Tarikh al-Tabari: Vol. 7, p. 180. [2]

.....

Fifth - Presence of Lovers of the Ahl al-Bayt (Peace Be Upon Them)

Although the number of sincere Shi'a and followers of the Ahl al-Bayt, peace be upon them, in Kufa—as we will explain—was small (1), the lovers of the Ahl al-Bayt (PBUT) and those who expressed their love for the Household of the Message (PBUT) were many in this city. In fact, given that Kufa was the center of Imam Ali's (PBUH) just rule for nearly five years, and a large number of the great companions of the Messenger of Allah, peace be upon him and his  Purified Family, had come with him to this city, many narrations spread among its people regarding the virtues of the Ahl al-Bayt, peace be upon them. Thus, Kufa gradually became a center for the lovers of the Ahl al-Bayt, peace be upon them, in the Islamic world. Therefore, after Mu'awiya's death, when a small group of sincere followers of the Ahl al-Bayt, peace be upon them, began their media activities to pledge allegiance to Imam Husayn, peace be upon him, and fight the Umayyad government, the Imam's followers quickly controlled the general atmosphere of the city, taking advantage of the open social atmosphere resulting from the weakness of the governor of Kufa.

However, the people of Mecca and Medina were not as inclined towards the Ahl al-Bayt, peace be upon them, as the people of Kufa were, due to the prevailing political conditions. In this regard, Ibn Abi al-Hadid narrates from Abu Amr al-Nahdi, from Imam Ali ibn al-Husayn, peace be upon him, that he said:

"There are not twenty men in Mecca and Medina who love us." (2)

On the other hand, there are many narrations indicating the relative abundance of Ahl al-Bayt (PBUT) lovers in Kufa, as narrated from Imam al-Baqir, peace be upon him:

"Indeed, our Wilayah (guardianship/love) was presented to the people of the cities, and none accepted it as the people of Kufa did." (3)

.....

1- (1) Refer to: p. 96 (Sections of the Shi'a in that era).

2- (2) Sharh Nahj al-Balaghah by Ibn Abi al-Hadid: Vol. 4, p. 104, [1] Bihar al-Anwar: Vol. 34, p. 297. [2]

3- (3) Thawab al-A'mal: p. 114, H. 20; Kamil al-Ziyarat: p. 314, H. 533, [3] Bihar al-Anwar: Vol. 101 [4], p. 46, H. 6.

.....

There are also other narrations confirming that the supporters of the Ahl al-Bayt, peace be upon them, in Kufa were more numerous than in any other city, although the love of the majority of them did not reach the extent of practical defense and self-sacrifice. However, the Ahl al-Bayt (PBUT) did not have this number of associations in other cities. Therefore, when Ibn Ziyad forced the people of Kufa to go to Karbala and fight Imam Husayn, peace be upon him, many of them fled along the way and did not witness Karbala. Al-Baladhuri says in this regard:

"And a man would be sent with a thousand, and only three hundred or four hundred, or even less, would arrive, out of their dislike for this direction." (1)

Sixth - Invitation of the People of Kufa to the Imam (Peace Be Upon Him)

No one in the entire Islamic world invited Imam Husayn, peace be upon him, to revolt against Yazid's government except the people of Kufa. Therefore, one of the Imam's responses to those who objected (2) was to rely on the letters in which the people of Kufa invited him to come. Had the Imam, peace be upon him, gone to another region in such an atmosphere to declare a revolution and been killed by government officials, he would have been accused of lacking political acumen. The option of staying in Mecca was blocked by the hiding killers in the dress of Ihram.

Seventh - The Umayyad Government Preventing the Imam (Peace Be Upon Him) from Going to Kufa

Imam Husayn's arrival in Kufa posed a great danger to the Umayyads. Therefore, Yazid and his agents—before Ibn Ziyad's complete control over Kufa—made every effort to prevent the Imam from going to Kufa. Yazid even sought help from Ibn Abbas (3) to prevent the Imam from going to Kufa. Amr ibn Sa'id, the governor of Mecca, also tried to prevent the Imam's departure and sent a group to stop him from leaving Mecca, but the Imam, peace be upon him, headed to Iraq after a slight skirmish. (1)

.....

1- (1) Refer to: p. 715, H. 760.

2- (2) Refer to: p. 548 (Chapter Six: Those who advised the Imam, peace be upon him, against going to Iraq/Buhayr ibn Shaddad) and p. 562 (Abd Allah ibn Mut'i).

3- (3) Refer to: p. 581 (Chapter Seven/Yazid's efforts to dissuade the Imam, peace be upon him, from leaving).

.....

Based on this, Kufa was the best region for starting the revolution against Yazid's government in terms of its cultural, political, social, military, and geographical location. Therefore, Sayyid al-Murtada, may Allah have mercy on him, says in his analysis of the Karbala incident:

"Indeed, the reasons for victory over the enemies were [apparently] clear and directed, and the agreement reversed the matter and turned it upside down until what happened, happened." (2)

And although we do not support this opinion, we consider Kufa the best choice for achieving the goals of the Husayni movement for the aforementioned reasons, and we will shed more light on this topic.

.....

1- (1) Refer to: p. 616 (Chapter Seven/The failure of Amr ibn Sa'id's police in preventing the Imam, peace be upon him, from leaving).

2- (2) Tanzih al-Anbiya: p. 176, [1] Bihar al-Anwar: Vol. 45, p. 98. [2]

(2) The Imam's Answers (Peace Be Upon Him) Regarding the Perilous Journey to Kufa

.....

A study of the narrations on this matter in historical sources shows that different individuals, with various motives, sought to dissuade the Imam, peace be upon him, from traveling to Iraq. Some were directly commissioned by Yazid to prevent the Imam, while others were executing his command indirectly. Some were fulfilling Yazid's will while expressing love for the Imam. Some feared this journey due to certain prophecies from the Messenger of Allah, peace be upon him and his Purified Family, which they had heard from him. Others aimed for the Imam to prefer well-being and safety, like themselves. And finally, there were some who were driven by nothing but their love for him, peace be upon him plus the lack of the sense about the responsibilities of the Infallible Imam (peace be upon him).

To analyze the Imam's answers, peace be upon him, to those who sought to dissuade him from this journey by portraying its dangers, we must consider—as previously mentioned—that the Imam's primary objective in traveling to Kufa was to establish an Islamic government, and secondarily, to weaken the pillars of the Umayyad government and defend the foundations of Islam, even if it entailed his martyrdom and the martyrdom of his family and companions ( peace and salutations be upon them ). Therefore, achieving this objective is not inconsistent with the probable, or rather certain, dangers of this journey.

The Imam, peace be upon him, knew the fate of this journey and was fully aware of its dangers, on the one hand. On the other hand, for the sake of completing the proof, he could not disclose all that he knew to all people, or even to some close companions. Therefore, the Imam's answers to those who described the journey to Kufa as dangerous were varied. These answers can be divided into three categories:

.....

1. Response to Government Agents

The Imam's response, peace be upon him, to Yazid's agents who were preventing him from traveling to Iraq was to ask them not to interfere in his affairs. When Amr ibn Sa'id's agents, the governor of Mecca, prevented the Imam and his companions from leaving Mecca, they addressed the Imam after a slight altercation, saying:

"O Husayn, do you not fear Allah that you leave the community and cause division among this Ummah?!"

But the Imam merely recited this noble verse:

«لِی عَمَلِی وَ لَکُمْ عَمَلُکُمْ أَنْتُمْ بَرِیئُونَ مِمّا أَعْمَلُ وَ أَنَا بَرِیءٌ مِمّا تَعْمَلُونَ » (1)

And according to Ibn A'tham's narration, the Imam also sufficed by writing the mentioned verse in response to Yazid's letter to the people of Medina, which contained a prohibition against their revolution. (2)

2. The Imam's Response (Peace Be Upon Him) to Those Whom He Did Not Wish to Inform About the Fate of This Journey

Since the Imam's primary objective, peace be upon him, in traveling to Iraq was to establish an Islamic government, he could not, for the sake of completing the proof, inform all people—or even some close associates—about the fate of this journey. Therefore, he sufficed with general answers in response to those who sought to dissuade him from his resolve by portraying its dangers, as he said in response to the suggestion of al-Tirimmah and Abu Bakr ibn Abd al-Rahman:

"Whatever Allah decrees will be." (3)

He also sufficed with general answers in response to Bishr ibn Ghalib (4), Abd Allah ibn Mut'i, Umar ibn Abd al-Rahman, and al-Farazdaq, and their likes. (1)

.....

1- (2) Refer to: p. 616, H. 640. [1]

2- (3) Refer to: p. 581 (Yazid's efforts to dissuade the Imam, peace be upon him, from leaving).

3- (4) Refer to: p. 543, H. 525. [2]

4- (5) Refer to: p. 636 (Chapter Seven/Meeting Bishr ibn Ghalib in Dhat Irq).

.....

3. Response to the Elite

As for Imam Husayn's answers, peace be upon him, to prominent figures like Umm Salama, Abdullah ibn Ja'far, and Muhammad ibn al-Hanafiyyah, they were completely different from his answers to others. He would inform them of his martyrdom, as he said in response to Umm Salama:

"Indeed, by Allah, I will be killed in that manner, and if I do not go to Iraq, they will kill me anyway." (2)

He also answered Abdullah ibn Ja'far saying:

"Even if I were in a hole of a pest of the earth, they would extract me and kill me." (3)

These sayings mean that whether he went to Kufa or not, he would certainly be killed by Yazid's agents. Therefore, he had to choose a place for martyrdom so that he could, with his blood, provide the greatest service to Islam and strike the biggest blow to the Umayyad government, while also preserving the sanctity of the sanctuary. And that region was none other than the land of Iraq.

Based on this, he chose Kufa and took his family, children, and best companions (peace and salutations be upon them) with him (peace be upon him) on this journey, within the framework of achieving this sublime divine goal.

.....

1- (1) Refer to: p. 543 (Chapter Six/Those who advised the Imam, peace be upon him, against going to Iraq).

2- (2) Refer to: p. 548, H. 534. [1]

3- (3) Refer to: p. 552, H. 541. [2]

.....

(3) Factors Influencing the People of Kufa's Embrace of the Husayni Revolution

Based on what we have mentioned about the cultural and political position of Kufa, the reasons for the people of Kufa's embrace of the Husayni revolution can be summarized in the following points:

 * The rising cultural level of a segment of the people.

 * The contradiction of Kufa's political and economic interests. It was, at one point, the decision-making center of the Islamic world and at odds with Syria, and suddenly, they felt humiliated by the Syrian government.

 

* The love of many people of Kufa for the Ahl al-Bayt, peace be upon them.

 * The corruption of the Umayyad government, especially Yazid's corrupt behaviors.

 * The absence of a suitable alternative to Imam Husayn, peace be upon him, for the people of Kufa to lead the opposition against Yazid's government and overthrow it.

The convergence of these factors led the general public to welcome this call when a group of the Imam's sincere followers, peace be upon him, began to declare opposition to the Umayyad government and called the people to overthrow it. Given Nu'man ibn Bashir's policy of not wanting confrontation, the general atmosphere of Kufa quickly changed in favor of the Imam's revolution, peace be upon him, to the extent that a group of pro-government leaders—such as Amr ibn al-Hajjaj and Shabath ibn Rib'i, who felt their positions were threatened—ostensibly joined the ranks of the revolution's defenders and wrote to the Imam, peace be upon him, influenced by the prevailing general atmosphere in Kufa.

Now we must see why things turned around so quickly after Ibn Ziyad's arrival in Kufa? And why did the general atmosphere in Kufa change in favor of Yazid's government?

In other words: What were the negative points that Kufan society suffered from alongside its positive characteristics, such that the general atmosphere of this city was one day in favor of Imam Husayn, peace be upon him, and another day in favor of Yazid (curse be upon hi? And can we attribute this tendency of the people of Kufa to other cities also?

To answer these questions, it is necessary to analyze the behavior of the people of Kufa from a social and psychological perspective, and to understand the administrative and economic system prevailing in this city. Therefore, we will discuss these issues in the following chapters and then elaborate on the most important factors for the change of behaviour of the people of Kufa at the time of the Islamic revolution.

(4) Study of Kufa Society

The issue that must be studied in evaluating Imam Husayn's journey, peace be upon him, and the revolution of the people of Kufa, is the study of this city from a social perspective, as Kufa is a diverse city with different aspects from several angles:

1. Kufan Society from an Ethnic Perspective (1)

Kufan society can be divided ethnically into two sections: Arabs and non-Arabs.

The Arabs living in Kufa were tribes who migrated from the Arabian Peninsula to Iraq—with the beginning of the Islamic conquests in Iran—with the aim of participating in the conquests, and finally settled in Kufa and Basra after the end of the conquests.

There was another group of Arabs living in Kufa who consisted of tribes, such as Banu Taghlib, who had resided in Iraq since the beginning of Islam and were in a constant state of war with the Iranians. These tribes joined the Muslim tribes with the beginning of the Islamic conquests and assisted them in the conquests, and then some of them settled in the newly established Islamic cities. (2)

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1- (1) Refer to: Hayat al-Imam Husayn, peace be upon him, by al-Qurashi: Vol. 2, p. 433, and Kufa from its Genesis to Ashura (in Persian), p. 209.

2- (2) Al-Hayat al-Ijtima'iya wal-Iqtisadiya fi al-Kufa fi al-Qarn al-Awwal al-Hijri: p. 42.

.....

The non-Arab elements in Kufa consisted of various groups—such as Mawali (1), Syriacs (2), and Nabataeans (3)—forming this diverse population. (4)

Of course, the latter two groups constituted a minority of Kufa's population.

2. Kufan Society from a Doctrinal Perspective

Kufan society at that time could be divided doctrinally into two sections: Muslim and non-Muslim. The non-Muslim section consisted of Christian Arabs from Banu Taghlib, Christians from Najran, Nabataean Christians, Jews expelled from the Arabian Peninsula during Umar's era, and Iranian Zoroastrians. This section generally represented a minority of Kufa's total population. (5)

3. Kufan Society from a Political Perspective

The Muslim section of Kufa's population can be divided into four sections:

1. Supporters of the Ahl al-Bayt (Peace Be Upon Them)

We previously mentioned that Kufa, during the Husayni revolution, was the center of the supporters of the Ahl al-Bayt, peace be upon them. However, it must be noted that this does not mean that all those who expressed their loyalty to the Ahl al-Bayt, peace be upon them, were sincere followers and "Shi'a" in the true sense of the word. Rather, the

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1- (1) They are non-Arab Muslims, such as Persians, Romans, Turks, and others (Tarikh Tamaddun Islami (in Persian): p. 686).

2- (2) Syriacs: Today they are Christian speakers of the Syriac language, and they are in Syria and Mesopotamia (Al-Munjid: p. 354, "Syriacs").

3- (3) Nabataeans: A people of Arabs who entered into the non-Arabs and Romans, and their lineages differed, and their languages were corrupted (Majma' al-Bahrain: Vol. 3, p. 1746).

4- (4) Hayat al-Imam Husayn, peace be upon him: Vol. 2, pp. 437-439.

5- (5) Same source: Vol. 2, pp. 440-445.

.....

supporters of the Ahl al-Bayt, peace be upon them, and those who claimed Shi'ism in that era were divided into several groups, which we will shed light on below.

2. Supporters of Banu Umayyah

The supporters of Banu Umayyah also constituted a significant percentage of the people of Kufa. Many individuals were drawn to them in that era, given that twenty years had passed since the Umayyad rule in Kufa, and they enjoyed strong organizations.

Examples of leaders of Banu Umayyah's supporters in Kufa include Amr ibn al-Hajjaj al-Zubaydi, Yazid ibn al-Harith, Amr ibn Hurayth, Abdullah ibn Muslim, Umara ibn Uqbah, Umar ibn Sa'd, and Muslim ibn Amr al-Bahili (1). 

These are the ones who wrote to Syria when they sensed the danger of Muslim ibn Aqil's success in his mission and the weakness and apathy of Nu'man ibn Bashir, the governor of Kufa, and paved the way for Nu'man's dismissal and Ibn Ziyad's rule. (2)

It is said that the tribal chiefs and notables of Kufa belonged to this party, which led many of the inhabitants to lean towards this side. (3)

3. The Khawarij

The Khawarij's influence grew in Kufa after they suffered a crushing blow in the Battle of Nahrawan, during Mu'awiya's reign, and as a result of his un-Islamic policy. They revolted in 43 AH during the rule of Mughira ibn Shu'bah, led by al-Mustawrid, but their revolution failed. (4) Ziyad ibn Abihi played an important role in suppressing them after he became governor of Kufa in 50 AH. (5) After Ziyad's death

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1- (1) Maqtal al-Husayn by al-Muqarram: p. 149, [1] Hayat al-Imam Husayn, peace be upon him: Vol. 3, p. 441.

2- (2) Refer to: p. 394 (Chapter Four/Yazid's Notification of People's Allegiance to Muslim and Nu'man ibn Bishr's Weakness).

3- (3) Refer to: Baztab Tafakkur Uthmani dar Waqi'a-e Karbala (in Persian): pp. 31, 78, 119, and 186.

4- (4) Tarikh al-Tabari: Vol. 5, p. 181.

5- (5) Tarikh al-Tabari: Vol. 5, p. 235.

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in 53 AH, they carried out another revolution in 58 AH led by Hayyan ibn Zabyan. (1) Ibn Ziyad, after being appointed governor of Kufa, also worked to suppress them.

Therefore, given the continuous conflict of the Khawarij with the Umayyads, we can perhaps conclude that they did not side with either party during the Husayni revolution.

4. The Apathetic and Opportunistic

The apathetic and opportunistic constitute a significant percentage of different societies, and in Kufa, there was also a group that was not inclined towards the Ahl al-Bayt, peace be upon them, nor towards the Umayyads. Rather, their attention was focused on satisfying their hunger and desires, so they followed whoever secured their livelihood.

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1- (1) Tarikh al-Tabari: Vol. 5, p. 309.

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(5) Sections of the Shi'a in that Era

The narrations of the Ahl al-Bayt, peace be upon them, divided those who claimed Shi'ism and loved the Ahl al-Bayt, peace be upon them, into several categories:

1. The First Class of Shi'a

The first group: These are the individuals who harbor deep love for the Household of the Message (PBUT) and openly and secretly defend the aspirations and goals of the Ahl al-Bayt, peace be upon them. Imam al-Sadiq, peace be upon him, presented them as the first-class supporters of the Ahl al-Bayt, peace be upon them, saying:

"A class who love us in secret and openly, they are the highest kind."

And in the rest of this narration, the Imam, peace be upon him, speaks about the characteristics of this group, saying:

"So, from among the wounded and the slaughtered, scattered in every distant land... And they are the fewest in number, the greatest in rank and importance before Allah." (1)

Prominent examples of this group of Shi'a and lovers of the Ahl al-Bayt, peace be upon them, in the era of the Husayni movement are Habib ibn Muzahir al-Asadi, Muslim ibn Awsaja, and Abu Thumama al-Sa'idi; they gathered after Mu'awiya's death in the house of Sulayman ibn Surad al-Khuza'i and initiated correspondence with Imam Husayn, peace be upon him.

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1- (1) Tuhaf al-Uqul: p. 325.

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2. The Second Class of Shi'a

The second group: Individuals who showed their love for the Ahl al-Bayt, peace be upon them, through attractive matters in Ali's government, peace be upon him, and the narrations that he had transmitted concerning the virtues of the Ahl al-Bayt, peace be upon them. However, their love did not exceed the limits of appearances and the tongue. Imam al-Sadiq, peace be upon him, described this group as the lower type of lovers of the Ahl al-Bayt, peace be upon him:

"And the second class: the lower type, they loved us openly and followed the conduct of kings, so their tongues were with us and their swords were against us." (1)

This group represents the majority of the people of Kufa during the rule of Imam Ali, peace be upon him, and other Imams, peace be upon them. They are the ones whom Imam Ali, peace be upon him, constantly complained about in the later part of his rule, saying:

"O semblances of men, and no men!" (2)

And he says:

"I am afflicted by those who do not obey." (3)

And he says:

"There is no benefit in the multitude of your numbers." (4)

And he says:

"How bad you are as kindlers of the fire of war." (5)

And he says:

"Far be it that I reveal the secrets of justice to you." (6)

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1- (1) Tuhaf al-Uqul: p. 325.

2- (2) Nahj al-Balaghah: Sermon 27, [1] Al-Kafi: Vol. 5, p. 6, H. 6, [2] Bihar al-Anwar: Vol. 34, p. 65, H. 931.

3- (3) Nahj al-Balaghah: Sermon 39, [3] Bihar al-Anwar: Vol. 34, p. 32, H. 905. [4]

4- (4) Nahj al-Balaghah: Sermon 119, [5] Bihar al-Anwar: Vol. 34, p. 96, H. 942. [6]

5- (5) Nahj al-Balaghah: Sermon 125, [7] Al-Gharat: Vol. 1, p. 36, [8] Bihar al-Anwar: Vol. 34, p. 49, H. 910-911, [9] Tarikh al-Tabari: Vol. 5, p. 90. [10]

6- (6) Nahj al-Balaghah: Sermon 131, [11] Bihar al-Anwar: Vol. 34, p. 110, H. 949. [12]

.....

And according to some narrations,

 

Imam al-Hasan, peace be upon him, described them when explaining the wisdom of his peace treaty with Mu'awiyah, saying:

"They tell us that their hearts are with us, but their swords are drawn against us!" (1)

And al-Farazdaq says in describing this group of lovers of the Ahl al-Bayt, peace be upon them, when he met Imam Husayn, peace be upon him:

"Hearts are with you, and swords are with Banu Umayyah." (2)

The striking observation in the description of the second group of lovers of the Ahl al-Bayt, peace be upon them, is "their tongues are with us and their swords are against us." However, in the words of al-Farazdaq and others, it is stated that "hearts are with the Ahl al-Bayt and swords are against them." The truth is that if hearts were with the Ahl al-Bayt, peace be upon them, swords could not be against them.

The practical opposition of this group to the Household of the Message (PBUT) is evident in the fact that their loyalty to this family did not extend beyond mere words.

3. The Third Class of Shi'a

The third group of lovers of the Ahl al-Bayt, peace be upon them, consisted of individuals who did not defend the Ahl al-Bayt, peace be upon them, outwardly and inwardly like the first group, nor was their love merely superficial like the second group. Rather, this group loved the Ahl al-Bayt, peace be upon them, with sincere love, but they did not dare to show their loyalty to them. They are, as Imam al-Sadiq, peace be upon him, described them, lovers of the middle type. This is the text of the Imam's Hadith:

"And the third class: the middle type, they loved us in secret and did not love us openly."

Then he, peace be upon him, says in explaining the characteristics of the third group:

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1- (1) Al-Ihtijaj: Vol. 2, p. 72, H. 159, [1] Bihar al-Anwar: Vol. 44, p. 147, H. 14. [2]

2- (2) Refer to: p. 628, H. 664.

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"And by my life, if they loved us in secret but not openly, then they are those who fast by day and stand in prayer by night. You see the mark of asceticism on their faces, people of peace and submission." (1)

And it is narrated from Imam al-Baqir, peace be upon him, another division of the Shi'a, which is his saying:

"The Shi'a are three categories: a category who adorn themselves with us, a category who seek livelihood through us, and a category who are from us and to us." (2)

Based on these narrations, those who claimed Shi'ism in Kufa can be divided into three groups:

The first group: Individuals whose hearts were with the Ahl al-Bayt, peace be upon them, and who also practically defended the principles of this family, but their number was small.

The second group: Individuals who loved the Ahl al-Bayt, peace be upon them, in their hearts, but did not dare to defend their principles, and their number was greater than the first group but less than the third group. (3)

The third group: Individuals who showed their loyalty to the Ahl al-Bayt, peace be upon them, for their political, social, or economic interests, but their swords were at the service of their enemies. The individuals of this group—which constituted the majority—were not true Shi'a at all.

In reality, the Shi'a who were driven by political and economic interests followed whoever secured their interests. Therefore, they pledged allegiance to Muslim when they sensed the dominance of Imam Husayn, peace be upon him, but they joined the ranks of the Umayyad Shi'a when they realized that their cooperation with the Imam, peace be upon him, posed a danger to them.

Therefore, the responsibility for not supporting Imam Husayn's (PBUH) revolution lies with these Shi'a who followed their political, social, and economic interests, and with those who exploited the name of Shi'a, not with the ideological and true Shi'a.

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1- (1) Tuhaf al-Uqul: p. 325, [1] Bihar al-Anwar: Vol. 68, p. 275, H. 31. [2]

2- (2) Mishkat al-Anwar: p. 127, H. 297. [3]

3- (3) And perhaps Sa'd ibn Ubaydah means this group when he says:

 

"Indeed, some old men from the people of Kufa were standing on the hill crying and saying: 'O Allah, send Your victory.' He said: I said: 'O enemies of Allah! Why do you not come down and help him?'" Refer to: p. 824 (Section Five/Chapter Two/The prayer of some old men from the people of Kufa for the Imam's victory, peace be upon him, and their weeping).

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(6) Psychological Analysis of the People of Kufa

In general, we can mention the psychological characteristics of the majority of Kufan society, which played a role in their manifest failure of support to Imam Husayn's (PBUH) revolution, as follows:

Firstly - Their Inability to Accept Order

The nomadic tribes living in the desert formed the main core of the city of Kufa. For various reasons, they participated in the Islamic conquests, and then moved from a nomadic and wandering life to settling in cities. However, they did not lose their nomadic nature.

The Psychoanalysis of the People of Kufa

Introduction

We can, in general, list the psychological traits of most of Kufa's society. These played a part in the  failure to persist on the support of Imam Hussein's (peace be upon him) revolution. They are as follows:

First: Their Rejection of Authority

The nomadic tribes of the desert formed the core of Kufa. They had joined the Islamic conquests for various reasons, then moved from a life of wandering to settling in cities. But they never lost their nomadic nature.

One characteristic of desert dwellers is their boundless freedom. From the beginning, they clashed with their rulers. The Second Caliph was fed up, complaining:

"What greater deputy is there than a hundred thousand who are not pleased with a ruler, nor is a ruler pleased with them?" (1)

One could say such a society tolerates neither a just nor a free-thinking ruler. Such a society exploits such rulers, rises against them, and disobeys their commands. We see examples of this in the behavior of Kufans with Imam Ali (peace be upon him). The only ruler who took the advantage for this society is one like Ziyad ibn Abih, who forces them into obedience with violence and injustice. (2)

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1- (1) .Tarikh al-Tabari: Vol. 4, p. 165. [1]

2- (2) .Jamharat Khutab al-Arab fi Usur al-Arabiyah al-Zahirah: Vol. 1, p. 420 onwards (Imam Ali's (peace be upon him) words condemning the people of Kufa). Also, refer to: Mishkat Magazine (Persian): Issue 53, p. 21.

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Second: Love of the World

Many Muslims in early Islam joined the conquests with pure intentions, seeking God's pleasure. But those who fought for spoils were not few. After settling in Kufa, they were unwilling to abandon their worldly gains. They retreated the moment their worldly interests were threatened. Conversely, they eagerly joined anything that promised profit.

A true witness to this is the Kufans' participation in the battles of Jamal and Siffin. In the Battle of Jamal, when Imam Ali (peace be upon him) marched from Medina to Iraq in 36 AH to confront the rebels in Basra, he sought Kufan aid. But the Kufans, seeing Ali's (peace be upon him) government as young and fearing the war's outcome, especially with the Basra army outnumbering them, tried to avoid the call. After widespread urging, only twelve thousand, or about 10% of Kufa's able fighters, ultimately participated (1). After the war, a common complaint from their elites was Ali's (peace be upon him) failure to distribute spoils. (2)

In the Battle of Siffin, however, the Kufans showed greater eagerness to participate. Ali's (peace be upon him) government had solidified, and they hoped for victory. Sources say his (peace be upon him) army in this battle numbered between 65,000 and 120,000 fighters (3). Very few non-Kufans participated.

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1- (1) .Tarikh al-Tabari: Vol. 4, p. 500.

2- (2) .Tarikh al-Tabari: Vol. 4, p. 541.

3- (3) .Tarikh al-Tabari: Vol. 5, p. 80; Muruj al-Dhahab: Vol. 2, p. 384.

.....

The large number of those who pledged allegiance to Muslim can also be explained by this principle, though the sincere among them were a minority.

The Kufans then saw that the central government in Sham was weakened by Muawiyah's death and Yazid's rashness. They also believed Nu'man ibn Bashir could not face a widespread rebellion. Thus, the Kufans quickly welcomed a gathering of loyal Shiites led by Sulayman ibn Surad al-Khuza'i and supported the call of Imam Hussein (peace be upon him) and the establishment of a government in Kufa by them. They saw victory and government as highly probable.

They did not lose hope of victory even after Ubayd Allah arrived in Kufa. A large number of them joined Muslim in besieging Ubayd Allah's palace. But they quickly abandoned the revolution when they sensed danger, handing Muslim and Hani to Ubayd Allah!

This sense of danger intensified when Ubayd Allah's supporters spread rumors of the Sham army's movement. The Kufans' attachment to worldly possessions can be considered the reason for their fear of the Sham army. (1)

Third: Following Emotions

Studying Kufa's history reveals this trait clearly. The main reason for this trait can be attributed to the lack of deep-rooted faith in their hearts. Of course, one cannot expect other behavior from individuals and tribes who embraced Islam after seeing its power and might, and then went to war for worldly gain.

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1- (1) .Tarikh al-Tabari: Vol. 5, pp. 369-371 [1]. Also, refer to: This book: p. 438 (Chapter Four/Hani's Arrest and What Befell Him) and p. 450 (Muslim and His Companions Besieging Ibn Ziyad's Palace) and p. 459 (People Dispersing from Ibn Aqil).

.....

Perhaps the Kufans' notoriety for treachery and disloyalty, which led to common proverbs like "More treacherous than a Kufan" (1) or "A Kufan does not fulfill" (2), stemmed from this characteristic of following their feelings and emotions.

Fourth: Violence

The city's military nature and its establishment for war created a particular psychology of violence. They dealt with every phenomenon violently, arrogant in their military strength and conquests, seeking to regain their identity and achieve their interests.

Fifth: Tribalism

The prevailing tribalism in Iraq and the Arabian Peninsula was also evident in Kufa. Thus, members of a tribe were more connected to their tribal chiefs than to the rulers.

Politicians, like Muawiyah and Ibn Ziyad, exploited the power of these tribes by enticing their leaders, unlike the Shia Imams (peace be upon them).

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1- (1) .Al-Farq Bayn al-Firaq by Abd al-Qahir al-Baghdadi: p. 45. [1]

2- (2) .Athar al-Bilad (Persian) by Zakariya al-Qazwini: p. 307.

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The Role of Kufa's Administrative and Economic System in Mobilizing People Militarily

Introduction

The ethnic, doctrinal, and political composition of Kufa's people, along with their psychological characteristics, demanded that the prevailing economic conditions in the city play a highly effective role in their military mobilization. To clarify this, a brief mention of the administrative system and sources of income for the residents is necessary.

A. The Administrative System

Introduction

The most important elements of Kufa's administrative system were:

First: The Governor (Wali)

The Wali was Kufa's chief executive. He was appointed directly by the central government and tasked with managing the affairs of Kufa and its dependencies (1)(2).

Second: Chiefs of the Quarters

When Ziyad ibn Abih was appointed governor of Kufa in 50 AH (3), he divided all Kufan tribes into four quarters to gain more control over the city (4): the quarter of the city dwellers, the quarter of Tamim and Hamdan, the quarter of Rabi'ah and Kindah, and the quarter of Madh'hij and Asad. He appointed a chief for each quarter, and collectively they were called the chiefs of the quarters. (1)

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1- (1) .The major cities of Iran at that time: Azerbaijan, Zanjan, Qazvin, Tabaristan, Kabul were considered dependencies of Kufa.

2- (2) .Tarikh al-Iraq fi Usur al-Khilafah al-Arabiyah: p. 21.

3- (3) .Tarikh al-Tabari: Vol. 5, p. 235.

4- (4) .Al-A'lam by al-Zirikli: Vol. 3, p. 53.

.....

The chiefs Ziyad chose for the quarters were, in order: Amr ibn Hurayth, Khalid ibn Arfat, Qays ibn al-Walid, and Abu Burdah ibn Abi Musa al-Ash'ari. (2)

Muslim ibn Aqil also utilized this system during his uprising and revolution. He organized the members of each quarter within their respective quarters and chose himself as the chief of the quarter, replacing the government-appointed chief.

During Muslim's revolution in Kufa—after Hani's arrest and the siege of the palace—we find the names of the quarter chiefs appointed by him:

Muslim ibn Awsajah al-Asadi, chief of the Madh'hij and Asad quarter; Ubayd Allah ibn Amr ibn Aziz al-Kindi, chief of the Kindah and Rabi'ah quarter; Abbas ibn Ja'dah al-Jadali, chief of the city dwellers' quarter; and Abu Thumamah al-Sa'idi, chief of the Tamim and Hamdan quarter. (3)

Hani ibn Urwah did not hold the leadership of the Kindah and Rabi'ah quarter from the government's side, but he commanded great respect among the people of this quarter, which was the most populous in Kufa. This respect was so profound that it is said if he sought help, thirty thousand swords would come to his aid (4).

However, Ibn Ziyad, through his policies and by exploiting Amr ibn al-Hajjaj al-Zubaydi, Hani's rival, managed to minimize this influence and ultimately kill him without any movement from the quarter! (5)

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1- (1) .Mishkat Magazine: Issue 53, p. 30.

2- (2) .Tarikh al-Tabari: Vol. 5, p. 268. [1]

3- (3) .Refer to: p. 447 (Chapter Four/Muslim Calling His Forces and Moving Towards the Palace).

4- (4) .Tarikh al-Kufa: p. 297.

5- (5) .It is worth noting that the various tribes participating in the conquests were administered under the "Ashar" system before the founding of Kufa. After Sa'd's army settled in Kufa, the "Asba'" system was established instead of the "Ashar" system by order of the Second Caliph, and this system continued until Ziyad's governorship (Mishkat Magazine: Issue 53, p. 29, and refer to: Tarikh al-Tabari: Vol. 4, p. 48). [2]

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Third: The Araf (Chiefs of Tens)

The Araf, plural of Arif, represented a position within the tribe. An Arif was responsible for leading a number of tribe members and looking after their affairs, taking responsibility for their actions before the government. The responsibility undertaken by the Arif and the number of individuals under his supervision was called "Arafah." (1)

This position was known among Arab tribes in the pre-Islamic era, and administratively it was one or two ranks below the tribal chief. (2)

However, after the establishment of the seven-part system (Nizam al-Asba') in 17 AH, the system of Araf changed. The criterion for the number of individuals under each Arif's supervision became that their stipends and rights, including their wives and children, amounted to one hundred thousand dirhams. (3)

 Therefore, the number of members in different Arafat varied, because the system adopted by Umar ibn al-Khattab for paying stipends to fighters was not based on equality, but on individuals' services to the governaments and characteristics,  and so on. (4) Thus, different Arafat included from twenty to sixty fighters, in addition to their wives and children.

The Araf's duty at that time was to receive the stipends and rights of the individuals under their supervision from the commanders of the seven-parts and deliver them. They would mobilize their individuals for war and sometimes report the names of those who failed to participate in war to the governor or to the commanders of the seven-parts. (1)

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1- (1) .Al-Nihayah: Vol. 3, p. 218; Lisan al-Arab: Vol. 9, p. 238.

2- (2) .Taj al-Arus: Vol. 12, p. 380; Tarikh al-Tamaddun al-Islami: Vol. 1, p. 176.

3- (3) .Tarikh al-Tabari: Vol. 4, p. 49.

4- (4) .For more information on the characteristics of Umar's stipend system, refer to: Tarikh al-Tabari: Vol. 3, p. 613.

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The Araf gained greater importance when the uncivilized soldiers settled in cities and established themselves in Kufa. They were entrusted with the responsibility of maintaining security among the mentioned individuals, in addition to their previous responsibilities. They prepared special registers recording the names of fighters, their wives, children, and freed slaves. The names of newborns and their birth years were also recorded, and the names of deceased persons were removed. Thus, they kept informed about their individuals.

It seems that the appointment and dismissal of the Araf were carried out by the governor, as they were responsible to the governor for the individuals under their charge. (2)

The role and importance of the Araf multiplied during urban unrest, as they were responsible for maintaining order in their respective Arafat. Of course, if the central government was strong, it would ask them to report the names of rebellious individuals. (3)

B. Sources of People's Income

Introduction

Generally, the sources of people's income can be divided into two sections: First: earning and working, and Second: receiving stipends and provisions from the Kufa government.

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1- (1) .Mishkat Magazine: Issue 53, p. 31.

2- (2) .Tanzimat al-Jaysh al-Arabi al-Islami: p. 223; Al-Hayat al-Ijtima'iyah wal-Iqtisadiyah fi al-Kufa fi al-Qarn al-Awwal al-Hijri: p. 49 onwards.

3- (3) .It is worth noting that another position mentioned in Kufa's administrative system was called "al-Manakib," and some narrations indicate that Ibn Ziyad was the one who established this position to supervise and control the work of the "Araf" (Mishkat Magazine: Issue 53, p. 31).

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First: Earning and Working

People's work at that time usually consisted of agriculture, industry, and trade, or government jobs, such as police service.

Given the Kufans' strong dependence on government stipends, it seems they worked little. It was even said that freed slaves (Mawali) handled most crafts in Kufa, and Arabs did not consider working in crafts and industries suitable for themselves. (1)

Second: Stipends and Provisions

Stipends (Ata'at) were cash amounts paid by the government in lump sums several times a year to fighters in the city. Provisions (Arzaq) were in-kind assistance, such as dates, wheat, barley, and oil, paid monthly and without charge.

Umar ibn al-Khattab established the system of stipends and provisions. He assigned annual rights to soldiers to prevent them from engaging in other activities. The amounts of stipends and provisions were governed by specific criteria layed by the government according to its own assessment. These annual rights were primarily secured from conquests and the land tax (kharaj) of newly conquered lands (2). They were distributed to individuals in amounts ranging from 300 to 2000 dirhams per year. The maximum limit was called "Sharaf al-Ata" (honor of the stipend) and was paid to prominent individuals with outstanding qualities like exceptional bravery and boldness in government interests. (3)

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1- (1) .Al-Hayat al-Ijtima'iyah wal-Iqtisadiyah fi al-Kufa fi al-Qarn al-Awwal al-Hijri: p. 82.

2- (2) .Tarikh al-Tabari: Vol. 3, p. 613; Futuh al-Buldan: p. 435 onwards.

3- (3) .Al-Hayat al-Ijtima'iyah wal-Iqtisadiyah fi al-Kufa fi al-Qarn al-Awwal al-Hijri: p. 240; Tanzimat al-Jaysh al-Arabi al-Islami: p. 98; Futuh al-Buldan: p. 442. Also, refer to: Tarikh Dimashq: Vol. 59, p. 204.

.....

Thus, the most important financial resources for the people of Kufa and the means of their livelihood were in the hands of the ruling system. The majority of the residents had no way to secure their livelihood except by cooperating with the government.

It seems that the role of Kufa's administrative and economic system was the most influential factor in the people's turning away from the revolution and joining the government's supporters. Therefore, when Ibn Ziyad entered Kufa and delivered a political speech, he fully exploited the city's administrative and economic system to threaten and entice the people. This is the text of al-Tabari's narration in this regard:

"[Ibn Ziyad] dealt harshly with the chiefs and the people. He said: 'Write down for me the strangers, and those among you who are sought by the so called Commander of the Faithful, and those among you who are Kharijites and people of doubt, whose opinion is dissent and discord. Whoever writes them down for us is absolved. And whoever does not write anyone down for us guarantees what is in his Arafah (jurisdiction) that none of them will disobey us, nor will any of them rebel against us. Whoever does not do so, the covenant of protection is absolved from him, and his wealth and blood are lawful for us.'"

"And any Arif in whose Arafah one of the so called Commander of the Faithful's sought individuals is found, and he has not reported him to us, will be crucified at the door of his house, and that Arafah will be deprived of its stipends, and he will be exiled to a place in Oman al-Zara." (1)

Also, when Muslim ibn Aqil (peace be upon him) besieged Ibn Ziyad's palace with his army and put pressure on him, one of Ibn Ziyad's successful tactics was to inform Muslim's soldiers, through Kufa's notables and tribal chiefs, that he would increase their stipends if they ceased supporting Muslim and joined the obedient ranks. Otherwise, their stipends would be cut if the revolution continued. (2)

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1- (1) .Refer to: p. 413, hadith 328. [1]

2- (2) .Refer to: p. 454 (Chapter Four/Ibn Ziyad's Policy in Discouraging People from Muslim).

.....

Based on some narrations, when Imam Hussein (peace be upon him) intended to complete his argument against the people of Kufa on the Day of Ashura, and they tried to prevent him from delivering his speech by causing chaos, the Imam pointed to the issue of "Ata" (stipends) and their unlawful consumption through it, considering it one of the reasons for the deviation and rebellion of the people of Kufa. He (peace be upon him) said:

"And all of you are disobedient to my command, not listening to my words. Your stipends have been cut off from unlawful sources, and your stomachs have been filled with unlawful things, so your hearts have been sealed." (1)

.....

1- (1) .Refer to: p. 798, hadith 860. [1]

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Major Factors in the Failure of Kufan's  Support for the Revolution

Introduction

Based on what we have mentioned regarding the social and psychological analysis of the people of Kufa, the most important factors in the failure of Kufa's revolution and the people's reluctance to cooperate with Imam Hussein (peace be upon him) are as follows:

1. Lack of apparant Organization and Weak worldly Economic Resources of Imam's Supporters

We have previously explained that one of the Kufans' characteristics was their rejection of authority. Therefore, Imam Hussein's (peace be upon him) supporters also lacked specific organizations. Rather, most of them were followers of their tribal chiefs due to the prevalence of the tribal system in Kufa. Hence, the people could not make decisions if the tribal chief withdrew, was arrested, or betrayed them. In addition to the Imam's supporters lacking organization, their weak financial resources and military equipment also played a role in the failure of support for Kufa's revolution.

2. The Administrative Organization and Economic Power of the Imam's Enemies

In contrast to the Imam's supporters, his enemies and the supporters of the Umayyad government were organized within Kufa's administrative system and controlled the city's economic resources and military equipment. However, they faced two main problems in confronting Muslim (peace be upon him):

One was the weak administration of Nu'man ibn Bashir, and the other was the general atmosphere of public support for Imam Hussein (peace be upon him). But these two problems were resolved with the arrival of Ibn Ziyad.

.....

3. Enticement and Intimidation

Ibn Ziyad began his work by enticing and intimidating the people to turn the political and social atmosphere of Kufa, which was heavily influenced by the Imam's (peace be upon him) supporters. In his first speech after arriving in Kufa, he addressed the people saying:

"Indeed, the Commander of the Faithful—may God curse him—has appointed me over your city and your frontier, and has commanded me to do justice (injustice) to your wronged, (not) to give to your deprived, to be (harsh) kind to your obedient and compliant, and to be (kind) severe with your suspicious and disobedient. And I am following his evil command among you, and executing his evil covenant among you. So, I am to your good-doers and obedient ones like a (an illegagal and non) benevolent father, and my whip and sword are against whoever abandons my evil command and violates my evil covenant. So, let every person preserve his own soul." (1)

4. Bribing Tribal Chiefs

Ibn Ziyad's next, original step to suppress the Kufa revolution was to offer large bribes to tribal chiefs and Kufan notables. This action was highly effective in extinguishing the flame of the revolution, given Kufa's tribal system. In this regard, Majma' ibn Abd Allah al-A'idhi, one of those who informed the Imam (peace be upon him) on the way about the events in Kufa, said:

"As for the nobles among the people, their bribes have been greatly increased, and their provisions have been filled. Their affection is sought, and their loyalty is extracted by it. So they are united against you. As for the rest of the people, their hearts incline towards you, but their swords will be drawn against you tomorrow." (2)

5. Arresting a Number of the Imam's Senior Supporters

Another of Ibn Ziyad's actions was the temporary arrest of a group of the Imam's (peace be upon him) senior supporters. In this regard, al-Tabari stated:

.....

1- (1) .Refer to: p. 411, hadith 324. [1]

2- (2) .Refer to: p. 415, hadith 335. [2]

.....

"And he imprisoned the rest of the notable people with him to isolate them, due to the small number of people he had with him." (1)

Among those imprisoned by Ibn Ziyad was Mukhtar ibn Abi Ubaydah al-Thaqafi, who remained in prison until Imam Hussein's (peace be upon him) martyrdom. (2)

It is worth noting that the arrest of an influential figure like Mukhtar, alongside Sulayman ibn Surad's withdrawal, was enough to cause a definite problem for the revolution, even leading to its arrest.

6. Violence and Killing

The policy of violence and killing was another tool used by Ibn Ziyad to suppress the Kufa revolution. In this regard, it is narrated:

"When [Ibn Ziyad] entered the palace of governorship and morning came, he gathered the people, spoke, thundered and lightened, killed and massacred, spilled blood and violated." (3)

In another narration, we read:

"...and he seized a group of the people of Kufa and killed them immediately." (4)

Hani ibn Urwah, one of the leaders of the Imam's (peace be upon him) supporters, was arrested by Ibn Ziyad and killed after being subjected to the most severe forms of torture. (5)

7. Exploiting Highly Influential Religious and Social Figures

Alongside other factors in suppressing the people of Kufa, Ibn Ziyad's exploitation of religious figures trusted by the people—like Shurayh al-Qadi—was one of his most dangerous policies. When the men of the Madh'hij tribe surrounded the governor's palace to free Hani ibn Urwah, and Ibn Ziyad felt threatened, he ordered Shurayh al-Qadi to go out, see Hani, and inform the people that he was alive!

.....

1- (1) .Refer to: p. 455, hadith 393. [1]

2- (2) .Refer to: p. 533 (Chapter Five/Mukhtar's Arrest).

3- (3) .Refer to: p. 413, hadith 329. [2]

4- (4) .Refer to: p. 414, hadith 330. [3]

5- (5) .Refer to: p. 438 (Chapter Four/Hani's Arrest and What Happened to Him).

.....

Shurayh went to Hani's prison. When Hani saw Shurayh, he cried out, with blood streaming down his beard:

"O God! O Muslims! Have they destroyed my tribe?! Where are the people of religion? And where are the people of the city?"

When he heard the clamor of his tribesmen who had gathered outside the governor's house to free him, he said: "If only ten men had entered upon me, they would have saved me."

As for Shurayh al-Qadi, he approached the people who had surrounded the palace, without paying attention to what he had seen and heard, and addressed them, saying:

"Indeed, when the Amir was informed of your presence and your words concerning your companion, he ordered me to go to him. So, I went to him and looked at him, and he commanded me to meet you and inform you that he is alive, and that what reached you about his killing was false." (1)

Amr ibn al-Hajjaj, who was leading the men besieging the palace, said upon hearing Shurayh's words:

"Praise be to God; for he was not killed." Then they cleared the areas around the palace and left!

It is worth noting that Amr ibn al-Hajjaj was the brother of Raw'ah, Hani's wife, and was a fervent supporter of Ibn Ziyad. Through this stratagem, he saved Ibn Ziyad from the grasp of the Madh'hij tribe!

In any case, Ibn Ziyad crushed the Kufa revolution in its infancy by employing the policy of enticement and intimidation. He killed Muslim (peace be upon him) and transformed Kufa's political and social atmosphere, sending a large army from Kufa to Karbala and causing the bloody and unique tragedy of Karbala! (2)

.....

1- (1) .Refer to: p. 438, hadith 368.

2- (2) .It is worth mentioning that we have benefited from the article "Mardom Shenasi Kufa" (Understanding the People of Kufa) by Ni'matullah Safari Furushani, published in "Mishkat" magazine, Issue 53, Winter 1375 AH.

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Chapter Four - Establishing Mourning for Hussein (peace be upon him), Recalling His Tragedies, and Weeping for Him

Introduction

Mourning rituals are original and fundamental elements in the study of Husayni culture, so much so that their positive role in Shiite cultural changes cannot be ignored. Alongside this lofty and influential position, mourning ceremonies have been associated with questions and ailments, especially in our current era. Therefore, we will try to provide a comprehensive analysis that addresses mourning rituals by extracting and inferring from the narrations mentioned in this section, so that questions and ambiguities can be answered while highlighting their significance.

In order to address all aspects of mourning ceremonies and trace them comprehensively, we will present the topics in four axes:

 * The status of mourning ceremonies in the words and conduct of the Imams.

 * The philosophy and reasons for establishing mourning.

 * The ailments of establishing mourning.

 * Characteristics of purposeful mourning gatherings.

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1. The Status of Mourning in the Words and Conduct of the Imams

Introduction

Based on a collection of narrations, the Household of the Prophet (peace be upon him and his Purified Family) encouraged mourning for the Master of Martyrs and his companions (peace and salutations be upon them),  reciting elegies and weeping for what befell them every day, especially during the first ten days of Muharram, and particularly on the Day of Ashura.

In reality, mourning for the Master of Martyrs (peace be upon him) is an expression of love for the Household of the Messenger of God (peace be upon him and his Purified Family), whose affection the Quran made obligatory:

"Say, 'I ask no reward of you for it except love for [my] kin.'" (Surah Ash-Shura, 42:23)

Mourning for the Master of Martyrs (peace be upon him) is an expression of sympathy for the greatest calamities that befell the Household (peace be upon them), and indeed, Islam itself.

The Imams of the Household (peace be upon them) emphasized the importance of mourning for the Master of Martyrs (peace be upon him) and reviving these rituals in various ways. In addition to direct verbal emphasis, they also emphasized them in other forms. Below, we point to some of them:

1. Those Who Elegized the Master of Martyrs (peace be upon him) Before the Karbala Incident

According to transmitted reports, God Almighty was the first to elegize the Master of Martyrs (peace be upon him) before the Karbala incident. He informed Adam (PBUH), the father of humanity, Abraham (PBUH) the Friend (1), and the Seal of the Prophets (PBUH&HF) (2) of the calamities that would befall the Master of Martyrs (peace be upon him), and they wept for them.

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1- (2) .Refer to: Vol. 2, p. 786 (Chapter Four/Abraham's (peace be upon him) Weeping).

2- (3) .Refer to: Vol. 2, p. 789 (Chapter Four/The Prophet's (peace be upon him and his family) and His Household's (peace be upon them) Weeping) and Abarat al-Mustafin fi Maqtal al-Husayn (peace be upon him): Vol. 1, pp. 31-49.

Jesus (peace be upon him) also mentioned the tragedy of Hussein (peace be upon him) when he passed by Karbala and wept for his misfortunes with his disciples. (1)

The Messenger of God (peace be upon him and his Purified Family) and the Commander of the Faithful (peace be upon him) repeatedly referred to the bloody events of Karbala, shedding tears with Fatima al-Zahra (peace be upon her) for their beloved children. (2)

2. The First to Elegize the Master of Martyrs (peace be upon him) After the Karbala Incident

The first to elegize the Master of Martyrs (peace be upon him) and his companions after the Ashura incident were his son Imam Zayn al-Abidin (peace be upon him), his noble sisters Zaynab al-Kubra (peace be upon her) and others, the Imam's two daughters (Umm Kulthum and Fatima al-Sughra), and his wife Rubab, other ladies of the this noble Family and the innocent children (peace and salutations be upon all of them). They continued the path of the Master of Martyrs (PBUH) with their purposeful elegies in Karbala, Kufa, and Sham. (3)

As for Medina, Umm Salamah (peace be upon her), the wife of the Messenger of God (peace be upon him and his Purified Family), was the first to elegize Imam Hussein (peace be upon him) after his martyrdom. Al-Ya'qubi states in this regard:

"The first to wail in Medina was Umm Salamah (PBUH), the wife of the Messenger of God (PBUH&HF)." (4)

3. Wearing Black in Mourning for the Master of Martyrs (peace be upon him)

The first to wear black in mourning for Imam Hussein (peace be upon him) were Umm Salamah (peace be upon her), the Prophet's (PBUH&HF) wife, and the women of Banu Hashim. (1)

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1- (1) .Refer to: Vol. 2, p. 787 (Chapter Four/Jesus's (peace be upon him) Weeping).

2- (2) .Refer to: Vol. 2, p. 789 (Chapter Four/The Prophet's (peace be upon him and his family) and His Household's (peace be upon them) Weeping) and p. 792 (His Father Imam Ali's (peace be upon him) Weeping) and p. 794 (His Mother Fatima's (peace be upon her) Weeping, Daughter of the Messenger of God (peace be upon him and his family)).

3- (3) .Refer to: Vol. 2, p. 736 (Chapter One/The First to Hold Mourning) and Encyclopedia of Imam Hussein (peace be upon him): Vol. 6, p. 321 ([1] Part Twelve/Chapter One: Examples of Elegies Recited in the First Century).

4- (4) .Tarikh al-Ya'qubi: Vol. 2, p. 245. [2]

.....

This behavior is likely due to the Prophet's (peace be upon him and his Purified Family) words to Asma during the martyrdom of Ja'far ibn Abi Talib (PBUH) (2), and it was also the attire of grief in previous eras. This is why Abu Muslim chose black attire at the beginning of his revolution, aiming for media exploitation against the Umayyad state, becoming known in history as "the Black-Clad," saying:

"This black is the mourning of the family of Muhammad (PBUB&HF), and the martyrs of Karbala (PBUT), Zayd, and Yahya." (3)

Black clothes are still a sign of mourning in some Shiite regions today. (4)

4. Emphasizing the Revival of the Master of Martyrs' (peace be upon him) Memory

Many narrations emphasize the continued remembrance of the Master of Martyrs (PBUH). A narration from Imam al-Sadiq (peace be upon him) states:

"Say: 'May God bless you, O Aba Abdillah.' Repeat this three times. For greetings reach him from near and far." (5)

He also recommended remembering him (peace be upon him) when drinking water. (6)

Given humanity's daily need for water, the recommendation to greet him (peace be upon him) and curse his killers when drinking water means that the followers of the Household (peace be upon them) should never forget the Karbala incident. They should eternalize in history the memory of confronting injustice and oppressors, and the painful martyrdom of the pure lineage of the Messenger of God (peace be upon him and his Purified Family) on this path.

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1- (1) .Refer to: Vol. 2, p. 751 (Chapter One/The First to Wear Black in Hussein's (peace be upon him) Mourning).

2- (2) .It is narrated from Asma bint Umays that when Ja'far ibn Abi Talib was martyred, the Prophet (peace be upon him and his family) commanded her to grieve, saying: "Grieve for three days," meaning wear black for three days (Refer to: Fath al-Bari: Vol. 9, p. 429; Lisan al-Arab: Vol. 1, p. 472 "Salab"). Of course, "tasallab" has another meaning (Refer to: Vol. 2, p. 767, hadith 1994).

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3- (3) .Al-Manaqib by Ibn Shahr Ashub: Vol. 3, p. 300. [1]

4- (4) .Refer to: Vol. 2, p. 767 (Footnote No. 2).

5- (5) .Refer to: Vol. 2, p. 754, hadith 1971. [2]

6- (6) .Refer to: Vol. 2, p. 754 (Part Eight/Chapter Two/Mentioning His Tragedies When Drinking Water).

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5. Emphasizing the Continuation of Mourning

Deep consideration of the Household's (peace be upon them) urging to hold mourning gatherings for the martyrs of Karbala (peace and salutations be upon them) (1) and to revive the memory of Ashura (2), and their encouragement to recite poetry (3) about this great tragedy in Islamic history, and the glad tidings of immense reward for causing others to weep and for weeping over this great tragedy (4), and the emphasis on the importance of mourning during the first ten days of Muharram (5), especially on the Day of Ashura (6) — all this clearly indicates a truth: that holding mourning for the Master of Martyrs and his companions ( peace and salutations be upon them) aims to achieve a great goal. And as long as that goal has not been achieved, the tradition of holding mourning among the followers of the Household must continue.

Therefore, the important issue is to uncover the purpose, wisdom, and necessity of the continued holding of mourning for the Master of Martyrs (PBUH).

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1- (1) .Refer to: Vol. 2, p. 731 (Chapter One/Encouraging the Holding of Mourning for Hussein (peace be upon him)) and p. 764 (Chapter Three/Holding Mourning at Home).

2- (2) .Refer to: Vol. 2, p. 753 (Chapter Two/Encouraging the Mention of His Tragedies).

3- (3) .Refer to: Vol. 2, p. 757 (Chapter Two/Mentioning His Tragedies with Imam al-Sadiq (peace be upon him)) and Encyclopedia of Imam Hussein (peace be upon him): Vol. 6, p. 207 ([1] Chapter Four/The Virtue of Reciting Poetry About Their Tragedy).

4- (4) .Refer to: Vol. 2, p. 780 (Chapter Four/The Reward for Weeping for Them).

5- (5) .Refer to: Vol. 2, p. 733 (Chapter One/Holding Mourning in the First Ten Days of Muharram).

6- (6) .Refer to: Vol. 2, p. 761 (Chapter Three/The Greatness of the Ashura Tragedy).

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2. The Philosophy of Mourning

Introduction

Undoubtedly, showing love for the Prophet's Household (peace be upon him and his Purified Family) through mourning ceremonies for the Master of Martyrs (PBUH) is commendable and falls under the glorification of divine rituals, as previously indicated. However, contemplating the narrations that recommend and emphasize the holding of mourning for the Master of Martyrs (PBUH) necessitates that the mourning has a philosophy far beyond merely showing affection for the Household (peace be upon them).

Indeed, Sayyid Ibn Tawus believes that even if fulfilling the command of the Book and Sunnah were not obligatory, showing love for the Household (peace be upon them) and expressing joy and happiness would still be necessary due to the high status Imam Hussein (peace be upon him) and his companions attained through martyrdom. (1)

Therefore, we must understand the secret behind all this emphasis on holding mourning and weeping for Aba Abdillah (peace be upon him).

In any case, whatever the reason for his martyrdom, that is also precisely the philosophy of holding mourning for him.

The Philosophy of Imam Hussein's (peace be upon him) Martyrdom

The most important reason for Imam Hussein's (peace be upon him) revolution and martyrdom is the uprooting of ignorance, as many reliable sources have narrated from Imam al-Sadiq (peace be upon him). He says in this regard:

"...And he sacrificed his life for You to rescue Your servants from ignorance and the perplexity of misguidance." (2)

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1- (1) .Refer to: Al-Malhuf: p. 83.

2- (2) .Refer to: Encyclopedia of Imam Hussein (peace be upon him): Vol. 8, p. 151, hadith 3517. [1]

.....

All that has been said in explaining the philosophy of Imam Hussein's (peace be upon him) revolution and martyrdom (1) is summarized in this phrase: "uprooting ignorance."

The removal and eradication of ignorance is not only the philosophy of the Master of Martyrs' (PBUH) revolution, but it also represents the philosophy of the Seal of the Prophets' (PBUH&HF) mission and the revelation of the Holy Quran.

On this basis, the most important message of the prophets and saints is to uproot the disease of ignorance from society. Unless this disease is cured, we cannot expect religious values to prevail in society.

Imam Hussein (peace be upon him), in turn, offered his pure blood to achieve this noble goal. Thus, the elimination of ignorance from Muslim society is the most important wisdom behind the revival of the school of martyrdom through the establishment of mourning rituals for Imam Hussein (peace be upon him). This school must continue until this dangerous social disease is completely cured, and Islamic values prevail absolutely in the world.

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1- (1) .Refer to: p. 61 (Part One/Chapter Two: Objectives of Imam Hussein's (peace be upon him) Revolution).

3. Ailments of Mourning for the Master of Martyrs (peace be upon him)

.....

Introduction

Understanding the ailments that threaten the fundamental goal of mourning for the Master of Martyrs ( PBUH) and its philosophy is the most important step towards achieving the valuable objectives of this constructive program set by the Household (peace be upon them).

Now, we must understand how the authentic Ashura culture is distorted by aware enemies and heedless friends. And what are the ailments threatening the mourning gatherings for the Master of Martyrs (PBUH)?

The general answer to this question is that anything that contradicts the philosophy of mourning—that is, the uprooting of ignorance from Islamic society—as well as the characteristics of purposeful mourning gatherings—that is, divine centrality, presenting an objective analysis of the Ashura incident, and the proper utilization of people's emotions towards the Household (peace be upon them)—represents an ailment for the mourning gatherings of the Master of Martyrs (PBUH). To elaborate on this, we will point to the most important of these ailments below:

1. Distorting the Purpose of Mourning

Distorting the purpose of mourning for the Master of Martyrs (PBUH) is its most significant ailment. We have previously indicated that the philosophy of mourning for Imam Hussein (PBUH) is the same as the philosophy of his martyrdom (peace be upon him). Therefore, distorting the purpose of mourning for him is also a distortion of the purpose of the Master of Martyrs' (PBUH) martyrdom.

This distortion can manifest in two forms:

One: restricting the goal to the forgiveness of sins and spiritual purification, instead of spreading awareness and reviving authentic Islam.

The other: emphasizing the crimes of Yazid's followers and the oppressors in this incident, instead of focusing on its epic and heroic dimension.

This does not mean that the forgiveness of sins and spiritual purification are not among the results of observing divine mourning rituals, or that the crimes of the oppressors should not be addressed. Rather, the intent is to avoid a fragmented view (1).

If the philosophy of mourning for the Master of Martyrs (PBUH) were limited to purifying sinners from sins, instead of eradicating ignorance and reviving Islamic values, this would be a distortion of the purpose of the Imam's martyrdom and mourning for him. We would then fall victim to the same distortion that occurred in Christianity regarding Christ.

Professor Shahid Mutahhari states in this regard:

"I do not know who the criminal or criminals are who brought another crime upon Hussein ibn Ali (PBUH), by distorting Hussein ibn Ali's (PBUH) goal. These are the same falsehoods that Christians said about Christ. It was said about Hussein (PBUH): He was killed to bear the burdens of the Ummah's sins. Hussein (PBUH) was killed so that we may commit sins with peace of mind. Hussein (PBUH) was killed because there were few sinners then, so let them increase!" (2)

On the other hand, if we look at the Ashura incident with a general and objective view, we will see that it has two dimensions: one is crime and oppression, and the other is epic, glory, and greatness. Therefore, we cannot correctly analyze and explain this event unless we look at both and present them together. Otherwise, the audience will not properly understand this important event in Islamic history.

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1- (1) .It is worth noting that a fragmented view of the original revolution of the Master of Martyrs (PBUH) has undesirable consequences. For more information, refer to: p. 61 (Chapter Two: Objectives of Imam Hussein's (peace be upon him) Revolution).

2- (2) .Hamaseh Husayni (Persian): Vol. 1, p. 127.

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Professor Mutahhari states in this regard:

"The Ashura incident and the history of Karbala have two faces: a white and luminous face, and a black and dark face. Both are unparalleled, or rarely paralleled.

As for the black and dark face, it is black and dark because we see nothing in it but crime, unparalleled or rarely paralleled....

From this perspective, the Karbala incident is a crime and a tragedy, a calamity and a lament. When we look at this face, we see the killing of the innocent, the killing of the youth, and the killing of the infant. We also see horses trampling the bodies of the slain, water withheld from the thirsty, women and children whipped, and captives carried on camels without litters or coverings. From this perspective, who is the hero in this incident? It is clear that when we look at this event from the dimension of crime, the one who endures those calamities and crimes is not considered a hero, but rather a victim. The hero in this view and this dimension is Yazid ibn Muawiyah, Ubayd Allah ibn Ziyad, Umar ibn Sa'd, Shimr ibn Dhi al-Jawshan, Khawli, and others.

Therefore, when we read this black page, we see nothing but crime and the lament of humanity! What should we say if we want to compose poetry? We must compose elegies, and there is nothing else to say but to compose elegies.

We must say:

(The cry of "thirst" still echoes from the desert of Karbala and reaches the star of 'Ayyuq (2),

From the mouths of those thirsty ones.) (1)

But is the history of Ashura limited to this face only? Is it only lament and tragedy and nothing else?!

This is the mistake; for this history also has another face whose hero is not Yazid ibn Muawiyah, nor Ibn Ziyad, nor Shimr, but rather Hussein (Peace and Salutations be upon him). There is no crime or tragedy in this face, but rather epic, pride, and light, and the manifestation of truth and humanity, and the manifestation of servitude to God Almighty. When we look at this face, we say: Humanity has the right to be proud of itself. But when we read its black page, we see humanity bowing its head and seeing itself as an example of the verse:

"They said, 'Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?'" (2)

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1- (1) .This sentence is an Arabic translation of a Persian verse from the diwan of Muhtasham Kashani, and the original verse is: "Zan teshnegan hanooz be Ayyuq mi rasad faryad 'Al-Atash' ze biyaban-e Karbala" (From those thirsty ones, the cry of 'thirst' still reaches the star of Ayyuq from the desert of Karbala).

2- (2) .Al-Ayyuq: A bright red star at the right end of the Milky Way, following the Pleiades, never preceding it (Lisan al-Arab: Vol. 10, p. 280, "Awaq").

3- (3) .Al-Baqarah: 30. [1]

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It is certain that Gabriel does not ask, "Will You place upon it one who causes corruption therein and sheds blood?" in response to God Almighty's saying, "Indeed, I will make upon the earth a successor" (2). Rather, it is the angels who ask, for they saw only the black face of humanity and did not see the other face. So God Almighty answered them, "Indeed, I know that which you do not know." (3)

That page is the page for which the angels object, and in which humans hang their heads. As for this page, it is the one of which humanity is proud.

So why must we always read the Karbala incident through its black page?! And why must we always speak of the crimes of Karbala?! And why must we always study the personality of Hussein ibn Ali (PBUH) from the perspective of his being subjected to the crimes of criminals?! And why do we derive the slogans we chant and write in the name of Hussein ibn Ali (PBUH) from the dark face of the Ashura incident?! And why do we rarely read the bright page of this story, while the epic aspect of this story outweighs its criminal aspect by hundreds of times, and its bright side greatly overcomes its dark side?!

Therefore, we must admit that we are among those who have wronged Hussein ibn Ali (PBUH), for we read only one page of this history and do not read the other page. (1)

2. Relying on Unreliable Sources

Among the ailments that threaten the mourning rituals for Imam Hussein (peace be upon him)—especially in recent centuries—is the reliance of speakers and elegists on weak and unreliable sources. (2)

The noteworthy observation is that the history of Ashura has more reliable sources than any other topic. Indeed, educated and aware Husayni speakers do not need to rely on weak sources, as Martyr Mutahhari says:

"If a person reads the history of Ashura, he will find that it is one of the most vibrant and documented histories, and one of the richest in sources. The late Akhund Khorasani (3) used to say: 'Those who seek unheard calamities should seek the truthful calamities that no one has heard of.'" (4)

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1- (1) .For information on reliable and unreliable sources in the history of Ashura (refer to: pp. 22 and 29) and books such as: Ma'rifat wa Naqd Manabi' Ashura, Ashura Pajoohi, Kitab Shinasi Tarikhi Imam Hussein (peace be upon him), Ashura Shenasi; Azadari-Ashura-Tahreefat, and Ashura Nameh: Vol. 4 (all in Persian).

2- (2) .Akhund refers to Sheikh Muhammad Kazim ibn Hussein al-Khorasani, born in 1255 AH in Mashhad, and passed away in 1329 AH in Najaf. He was one of the greatest scholars of the Imamiyyah, and a renowned jurisprudent. He was unique in his time in teaching the principles of jurisprudence, and contributed greatly to the constitutional movement and the Iranian political revolution.

3- (3) .Hamaseh Husayni (Persian): Vol. 1, p. 56.

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Some elegists believe that whatever is printed and published is reliable, without considering the source's value! The virtuous author of "Al-Lu'lu' wal-Marjan" says about some incorrect additions to the reliable "Ziyarat Warith":

"One day, I saw a religious student reciting ugly falsehoods about the martyrs' (PBUT) tragedies. I put my hand on his shoulder, and when he turned to me, I said: 'Is it not ugly for scholars to say such falsehoods in such a place?!' He said: 'Are they not narrated?' I was surprised and said: 'No.' He said: 'I saw them in a book.' I asked: 'Which book?' He said: 'Miftah al-Jinan (1).'"

"So I remained silent; for when one's ignorance reaches such a degree that they consider what some common people have compiled as a book and rely on it, then discussion with them is futile." (2)

Much of the baseless and false information that sadly diminishes the status of the Household (peace be upon them) and is presented as elegies, has its roots in weak sources. Therefore, knowledge of sources is the first condition for true elegists. Those who lack this condition are not qualified to mention the tragedies of the Household (peace be upon them), no matter how sincere they may be.

3. Disgraceful Narrations

Introduction

Hussein ibn Ali (peace be upon him) is a manifestation of divine glory, and Ashura is a symbol of Husayni epic and glory. The slogan "Far be it from us to accept humiliation," which is capable of defeating enemies, is his precious legacy. It is narrated in reliable sources that he (peace be upon him) addressed his enemies in an epic speech on the Day of Ashura, saying:

"Beware, the son of the illegitimate has forced me to choose between two things: either the sword or humiliation. And far be it from us to accept humiliation! God, (the Exalted and Glorified) His Messenger (PBUH&HF), and the believers would never allow us that. And wombs that were pure, and noses that were proud, and souls that were defiant (1), would never prefer the obedience of the ignoble over the deaths of the noble." (2)

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1- (1) .It is worth noting that the expression "Dhi al-Nafs al-Abiyyah" (the defiant soul) for Imam Hussein [1] (peace be upon him) was also used by his enemies and opponents (refer to: p. 738, hadith 796).

2- (2) .Refer to: p. 794, hadith 858.

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He also said—in response to those who told him: "We will not let you go until you place your hand in the hand of Ubayd Allah ibn Ziyad"—:

"No, by God, I will not give my hand in submission like a humiliated one, nor will I flee like a slave. 'Indeed, I have sought refuge in my Lord and your Lord from your stoning me,' (3) 'Indeed, I have sought refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Account.'" (4) (5)

Therefore, any narration about the history of Ashura that indicates his acceptance of humiliation is among the fabrications and inventions of the enemies, such as the narration attributed to him that he said:

"Choose from me three options: either I return to the place from which I came, or I place my hand in the hand of Yazid ibn Muawiyah, so he may decide between me and him, or you send me to any of the frontiers of the Muslims you wish, so I may be a man among its people, having what they have, and being subject to what they are subject to." (4)

Or what was attributed to him in the book "Noor al-Ayn" that he said to Shimr ibn Dhi al-Jawshan when he intended to kill him:

"If you must kill me, then give me a drink of water!" He said: "Far be it from you to taste water, rather you will taste death, agony after agony, and gulp after gulp." (5)

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1- (3) .Al-Dukhan: 20. [2]

2- (4) .Refer to: p. 722, hadith 769.

3- (5) .Noor al-Ayn by al-Isfarayini: p. 50.

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Such narrations contradict the fundamental beliefs of the Shiites regarding the lofty status of the Household of the Messenger of God (peace be upon him and his Purified Family), let alone being contrary to the clear facts of Ashura's history and the Imam's positions throughout his glorious life. (1)

Therefore, among the ailments of the mourning gatherings for the Master of Martyrs (PBUH) is the recitation of elegies that are demeaning to him (peace be upon him). The sincere speakers for the Household (peace be upon them) must avoid any words or expressions that suggest the Imam (peace be upon him) or his Household displayed humiliation in the Ashura incident. Muhaddith Nuri (2) narrated in this regard in his book "Al-Lu'lu' wal-Marjan" a truly striking truthful dream—without mentioning his name—of a well-known speaker.

"Why Did You Mention My Son Hussein's Humiliation in Your Speech?!"

Muhaddith Nuri (may God sanctify his soul) says in his book:

"One night, one of the respected and well-known speakers saw in a dream as if the Day of Judgment had come and creation was in extreme fear and confusion, each preoccupied with himself, while angels were driving them towards reckoning. Two agents were assigned to each person. When I saw this calamity, I pondered my fate, where would it end with such horror? In the meantime, two of that group ordered me to go to the Seal of the Prophets (peace be upon him and his Purified Family), because the outcome of the matter was grave. I hesitated, so they forcefully led me. One was in front of me and the other behind me, and I was between them, terrified. Suddenly, I saw a very large structure on the shoulder of a group walking from the right side. I knew by divine inspiration that the Mistress of the Women of the Worlds (peace be upon her) was in that structure. When I approached it, I seized the opportunity and fled from the hands of the agents and sought refuge beneath the structure. I found it to be a fortified fortress and an impregnable place where a group of sinners had sought refuge before me. I saw the agents had moved away from the structure and could not approach it. They were walking with us at the same distance from us. They gestured to us to return, but we refused. Then they threatened us, and when we saw that we were in a strong fortress, we threatened them too. We were walking with the same strength of heart. Suddenly, a messenger came from the Prophet (peace be upon him and his family) and said to that great lady: 'A group of the Ummah's sinners have sought refuge with you, so send them so we may reckon with them.' That lady gestured, and agents came from all directions and led us to the place of reckoning."

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1- (1) .For more information on the clear facts of Ashura's history and Imam Hussein's (peace be upon him) stances, refer to: Encyclopedia of Imam Hussein (peace be upon him), [1] Negahi Naw be Jarayan-e Ashura (collection of articles), Nahdhat-e Ashura (Kalamic, Political, and Jurisprudential Essays), Majmo'ah Maqalat Kongereh Beynolmelali Imam Khomeini wa Farhang-e Ashura (8 vols), Hamaseh Husayni, Qiyam Javdanah, Negahi be Hamaseh Husayni, Ashura Shenasi, Ashura Pajoohi (all in Persian).

2- (2) .The reference is to Mirza Husayn al-Nuri al-Tabarsi (d. 1320 AH).

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"There, we saw a towering pulpit with many steps, and at its summit sat the Master of the Prophets (peace be upon him and his Purified Family). The Commander of the Faithful (peace be upon him) stood on the first step, engrossed in reckoning with creation who were lined up before him. When my turn for reckoning came, he addressed me with a tone of blame and reproach, saying: 'Why did you recite what disgraces my son Hussein (PBUH) in your speech and attribute humiliation and ignominy to him?' I was perplexed for an answer and had no choice but to deny it, so I denied. Then I felt a pain in my arm as if an iron nail had pierced it. I looked and saw a man drawing a scroll from his hand and handing it to me. I opened it and it contained everything I had recited everywhere and every time, including the part I was questioned about."

"Then another trick came to my mind. I said: 'Al-Majlisi (may God have mercy on him) mentioned it in the tenth volume of Bihar!' He said to one of the servants present: 'Go and get that book from Al-Majlisi.' I looked and saw many rows on the right side of the pulpit; the first one was next to the pulpit, and only God knows its end. Every scholar had his works before him, and Al-Majlisi (may God have mercy on him) was the first person in the first row. When the Prophet's (peace be upon him and his Purified Family) messenger delivered the message to him, he took the book from among the books and handed it to him, and he brought it. He motioned for it to be handed to me, and I took it and sank into a sea of confusion; for my goal in that trick and fabrication was to escape from that predicament!"

"I leafed through some of its pages aimlessly, when another trick came to mind. I said: 'I saw it in the Maqtal of Hajj Mulla Salih al-Baraghani.' He ordered one of the servants to go to him and bring the book. He went and said: 'The mentioned Hajj was the sixth or seventh person in the sixth or seventh row.' He picked up the book himself and brought it. He ordered me to find that passage in that book."

"Fear returned to me, and I felt agitated, and all paths to salvation were closed to me."

"I was leafing through the book fruitlessly with a heart dominated by fear."

"Until it was mentioned that when he woke up, he gathered a group of speakers and narrated what he had seen in the dream, saying:

"I do not consider myself qualified after this to fulfill the right of Husayni oratory, so I will abandon it. And whoever believes me should also refrain from it."

Thus, he ceased reciting elegies and abandoned it, despite the large sums of money it brought him. (1)

On a deep thought dreams of the non Infallible ones cannot be the basis for the rational acts. Moreover the positive message in that dream to correct the mistakes and be careful of the recitation, not to abondon the recitation all together.

4. Exaggeration (Ghuluw)

Just as the narration of disgraceful traditions about the Household (peace be upon them), which diminish their status, is an ailment of mourning gatherings, so too is exaggeration (ghuluw), which elevates the Household (peace be upon them) to a status beyond their true position, an ailment for them. Unfortunately, we see both in some of these gatherings.

Shaykh al-Muhaddithin Ibn Babawayh narrated a tradition from Imam al-Ridha (peace be upon him) which indicates that exaggeration is nothing but a well-planned conspiracy by the enemies of the Household (peace be upon them) with the aim of distorting their image in people's eyes and isolating the Household of the Prophet (peace be upon him and his family) from the people. This is the text of the Imam's (peace be upon him) words:

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1- (1) .Lu'lu' wa Marjan (Persian): p. 270.

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"Indeed, our opponents fabricated narrations about our virtues and made them into three categories: one is exaggeration, the second is falling short in our regard, and the third is explicitly mentioning the flaws of our enemies. So, when people hear exaggeration about us, they declare our Shi'a disbelievers and attribute to them the belief in our divinity. And when they hear falling short, they adopt it as a belief about us. And when they hear the flaws of our enemies by their names, they revile us by our names." (1)

It should be known that those who elevate the Household (peace be upon them) to a status that belongs only to God Almighty in mourning gatherings, and instead of making God Almighty the central point of Imam Hussein's (peace be upon him) gathering and connecting hearts to God Almighty through the Household (peace be upon them), who are the doors of God, invite people to "Divine Hussein" and "Divine Zainab," or sometimes attempt to diminish the status of prophets in order to honor the Household, these individuals serve the goals of the Household's enemies, whether they know it or not. And the Master of Martyrs (peace be upon him) is innocent of them. (2)

5. Lying

Introduction

Lying about God (the Exalted and the Glorified), His Messenger (PBUH&HF), and the Household (peace be upon them) is among the ugliest and most dangerous forms of lying (3), as it is considered a major sin and invalidates fasting. (4)

The reciters of Husayni elegies who attribute words to God or the Household (peace be upon them) without relying on lawful evidence are not only not considered servants of Imam Hussein (peace be upon him) and his rememberers, but they should know that their action is a major sin.

It is difficult for many people to believe this reality: that some reciters of elegies narrate false tragedies! However, this bitter truth must be acknowledged, and one should even weep over this great calamity that has afflicted the history of Ashura more than the calamity of Ashura itself; for this calamity leads to the squandering of the sacred Husayni movement!

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1- (1) .Uyun Akhbar al-Ridha (peace be upon him): Vol. 1, p. 304, hadith 63, [1] Bisharat al-Mustafa: p. 221 [2] both from Ibrahim ibn Abi Mahmud, Bihar al-Anwar: Vol. 26, p. 239, hadith 1. [3]

2- (2) .For more information on the danger of exaggeration regarding the Household (peace be upon them), refer to: The book "Ahl al-Bayt (peace be upon them) fi al-Kitab wa al-Sunnah": (Part Thirteen: Exaggeration in the Household (peace be upon them)) and Jame'eh Shenasi Tahreefat Ashura (Persian).

3- (3) .Refer to: The book "Al-Lu'lu' wal-Marjan," "The Fourth Station," to understand the types of lying.

4- (4) .Refer to: Al-Kafi: Vol. 2, p. 340, hadith 9.

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Lying in Reciting Elegies in Previous Ages

One can say that the ailment of lying entered the field of elegy recitation since the compilation of the book "Rawdat al-Shuhada," around 900 AH. This ailment gradually spread until Muhaddith Nuri felt the danger of its widespread nature in the early fourteenth century, which prompted him to author his book "Al-Lu'lu' wal-Marjan" (1) at the suggestion of an Indian scholar. In its introduction, he explains the motive behind writing the book, stating:

"His Eminence, the scholarly, virtuous, and perfect scholar, Sayyid Muhammad Murtada al-Jaunpuri al-Hindi, may God support him, repeatedly complained to me—from India—about the reciters and elegists in those lands, how they dare to lie and insist on spreading falsehoods and absurdities. Indeed, they almost permitted them and considered them permissible and outside the scope of sin and ugliness because they cause believers to weep!"

"And he commanded me to write something in this regard as an admonition and argumentation in the best manner, hoping it would lead to their awareness and deter them from these abominations. And it seems that His Eminence believes that the holy cities in Iraq and Iran are safe from this calamity and are not contaminated with lies and fabrications, and that this corruption in religion is confined to those lands, unaware that the spread of ruin has its roots in the center of knowledge and the seminary of the people of law in the honorable shrines. If the people of knowledge had not tolerated this and distinguished the sound from the unsound and the truth from the falsehood in the words of this group, and prohibited them from telling lies, the corruption would not have reached this extent!" (1)

Muhaddith Nuri states elsewhere in "Al-Lu'lu' wal-Marjan":

"The silence of the capable leads to the daring and indifference of this unjust group, even in the noble shrines, especially the shrine of the Master of Martyrs—peace be upon him and may our souls and the souls of the worlds be sacrificed for him.... They often resort to various strange falsehoods, especially during the predawn hours, which are times of weeping and seeking forgiveness, and sometimes melodious tunes, to cast a gloomy atmosphere over that luminous sanctuary." (2)

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1- (1) .Professor Mutahhari says about this book: "Although it is a small book, it is excellent... I do not think there is a book that elaborated on lying and its types as much as we see in this book, and perhaps there is no parallel to this book in the world" (Hamaseh Husayni (Persian): Vol. 1, p. 19).

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An Example of False Elegies from Muhaddith Nuri's Viewpoint

Now we draw attention to some examples of these fabricated falsehoods in elegies mentioned by Muhaddith Nuri in "Al-Lu'lu' wal-Marjan":

1. Abu al-Fadl Bringing Water to the Master of Martyrs (peace be upon him) in His Childhood

The first example of falsehoods in elegy recitation is the story mentioned by Muhaddith Nuri in his book as another example of fabricating falsehoods, and Martyr Mutahhari says: "I have heard it repeatedly." This fabricated story is:

"The Commander of the Faithful (peace be upon him) was delivering a sermon on the pulpit, when Hussein (peace be upon him) asked for water. The Commander of the Faithful ordered Qanbar to bring him water. Abbas was a child at that time, and when he heard of his brother's thirst, he rushed to his mother and brought water in a cup which he placed on his head, and the water was pouring from its sides. He entered the mosque in this state. When the Commander of the Faithful saw him, he wept and said: 'Today is like this, and on the Day of Ashura it will be like that,' then he mentioned some of his tragedies...." (3)

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1- (1) .Lu'lu' wa Marjan (Persian): p. 4.

2- (2) .The same source: p. 321.

3- (3) .The same source: p. 299.

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After Muhaddith Nuri points out this fabricated story, he says, in explaining its fabrication:

"This story was in Kufa, of course. Had it been in Medina, it would have been at the beginning of his caliphate (peace be upon him); for he had no pulpit or mosque before that. And the age of Abu Abdillah (peace be upon him) at that time was over thirty, and a person showing thirst in that public gathering and speaking during the sermon is disapproved."

Abdullah's age, then, was past thirty. To show thirst in that public assembly, to speak during the sermon, that was ill-favored. It was perhaps forbidden. It suited not the station of Imam. Nor even the first degree of justice. Nor the common ways of men. (1)

Al-Muhaddith al-Nuri, to show the tale was false, said this: the liar, he said Abu al-Fadl was a small child. Then he said, two or three years later, at the Battle of Siffin, Abu al-Fadl cast eighty foes into the air. Each one he split in two when they fell. The eightieth had not yet fallen when the first was thrown.

The Oath of Zaynab from Habib ibn Mazahir

Another false story, they tell this one:

Lady Zaynab walked among the tents on the night of Ashura. Her heart heavy with worry and fear of the enemy. She sought to know the state of her kin and the Ansar. She saw Habib ibn Mazahir. He had gathered the companions in his tent. He took an oath from them. None of Bani Hashim would fight before them. After a long telling, the veiled woman returned, glad. As she neared Abu al-Fadl's tent, she saw him. He had gathered Bani Hashim behind his tent. He took an oath from them, too. None of the Ansar would fight before them. So, the veiled woman entered, glad, to Abu Abdullah. She smiled. He wondered at her smile. He asked the cause. She told him what she had seen... and so on. The one who forged this tale was skilled in that art. (1)

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(1) The same source.

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Imam Husayn's Inquiry into the State of Zayn al-Abidin on the Day of Ashura

Al-Muhaddith al-Nuri said this:

They told, with burning grief, that Imam Husayn visited Imam Zayn al-Abidin in his bed. This was on the Day of Ashura. All the household and companions had fallen. Zayn al-Abidin asked his father how it went with the enemy. He was told it had come to war. He asked for certain companions, naming them. He was told they had fallen, one after another. Until he spoke of Bani Hashim. He asked for Ali al-Akbar and Abu al-Fadl. The answer was the same. "Know this," he said, "no man remains in the tents save you and me."

That is the short of it. Though it has many footnotes. It says he knew nothing of his kin, the Ansar, or the field of battle from the start of the fight until he stood alone. (2)

The Story of Imam Husayn's Horse

Al-Muhaddith al-Nuri also said this:

There is a strange report. It says the Imam, when he went to fight, asked for a horse. No one brought it. Zaynab brought it and helped him mount. Many words passed between them. Orators speak of these words. They are in Arab and Persian poems. They use them to stir feeling. It is true, this calls for tears. But not for this baseless sorrow. Rather, for such clear lies spoken from pulpits against the Imam. And for those who could stop it but did not. Because they were ignorant, or for other reasons. (1)

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(1) The same source, p. 267. See also: Ma'ali al-Sibtayn, Vol. 1, p. 209.

(2) The same source, p. 264. See also: al-Dam'a al-Sakiba, Vol. 4, p. 351.

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The Story of Qasim's Wedding

Al-Muhaddith al-Nuri said Mulla Husayn Kashifi first wrote this story in Rawdat al-Shuhada. (2) As Ustadh Mutahhari said, the story is certainly false. (3) How could we say the Imam, when fighting the enemy, when they would not let him pray, said, "I wish to see my daughter wed. I will marry her here to my nephew. I will hold the wedding."

The Household Was Not Taken Captive Before Ashura!

Al-Muhaddith al-Nuri also wrote in his book:

Here is a fine report. It starts with things that remove the thought of falsehood from the listener's mind. They trace it to the poor Abu Hamza al-Thumali! This report says one day he came to Imam Zayn al-Abidin's house. He knocked. A maid came out. When she knew him to be Abu Hamza, she praised God for his coming. So he might console the Imam. For he had fainted twice that day. So he entered and consoled him. "Martyrdom," he said, "is your custom. Your grandfather, your uncle, your father, your father's uncle, all were martyred." He affirmed this. "But," he said, "none of us have ever been captive!" Then he spoke a little of what befell his aunts and sisters in captivity. (4)

Falsehood in Reciting Elegies in the Present Age

The effect of Al-Muhaddith al-Nuri's fight against falsehood in elegies is not known. But the state of elegy recitation today is no better, perhaps worse, than what he described.

Hamasa-e Husayni by Ustadh Shahid Mutahhari is a new effort to fight lies in elegies of his time. He spoke of how widespread this plague is today:

If we were to gather the false elegies read now, they would fill many volumes. Each with five hundred pages! (1)

Below, we will present some false elegies Shahid Mutahhari himself heard in mourning gatherings:

Layla's Prayer for Ali al-Akbar

There is a fabricated story, attributed to Imam Husayn (PBUH). It says that when Ali al-Akbar went to the battlefield, the Imam told his wife Layla: "Go and pray for your son in seclusion..." This story has spread among elegists since al-Muhaddith al-Nuri's time. (2) Ustadh Mutahhari mentions this story as an example of distorting the events of Ashura, saying:

Yes, Ali al-Akbar's mother was Layla. However, no historian—not one—mentioned Layla being in Karbala! Yet consider the multitude of sorrows mentioned about Layla and Ali al-Akbar, and the sorrow of Layla's presence at Ali al-Akbar's body! I even heard this sorrow in the city of Qom, in a gathering held in the name of Ayatollah Burujirdi, though he was not present. It said that when Ali al-Akbar went to battle, the Imam told Layla: "I heard my grandfather say: A mother's prayer for her child is answered. So go to that tent, spread your hair, and pray for your son, perhaps God will return this son to us safely!"

First: Layla was not in Karbala to do that.

Second: This logic is not Imam Husayn's logic in Karbala, fundamentally. Rather, Husayn's logic on the day of Ashura was the logic of sacrifice.

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(1) Hamasa-e Husayni (in Persian), Vol. 1, p. 18.

(2) Lu'lu' wa Marjan (in Persian), p. 153.

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Historians recorded that the Imam excused everyone who asked for permission to fight, except Ali al-Akbar, of whom they said: "He asked his father for permission to fight, and he granted it." That is, he allowed him as soon as he asked. And how many poems were written about that! Among them is this verse:

Khiz ay baba az in sahra ravim nak basui khayma Layla ravim

Meaning: "Rise, O my son, let us leave this desert, and let us go towards Layla's tent." (1)

Layla's Vow for Ali al-Akbar's Safe Return

Shahid Mutahhari, in mentioning another fabricated tale of pure imagination, said:

There is another example of invented calamities, and it is extremely strange. I heard it in Tehran, at the home of one of the city's great scholars. A reciter was speaking of Layla's calamity, and I heard something I had never heard in my life. He said:

After Lady Layla went to that tent and unbound her hair, she vowed to plant the road from Karbala to Medina with basil if God brought Ali al-Akbar back safely and he was not killed in Karbala! That is, she vowed to plant three hundred parasangs with basil! After saying that, he raised his voice, saying:

Nadhron ‘alayya la’in ‘adu wa in raja’u la’azra‘anna tariq al-Taft rayhanan

This Arabic verse prompted me to search for its source, and I did.

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(1) Hamasa-e Husayni (in Persian), Vol. 1, pp. 25-27. See also: Asrar al-Shahada, Vol. 2, p. 514.

I found that this "Taft" mentioned in the poem is not Karbala. It is a region from the story of Layla and Majnun. Layla lived in that region, and this poem was by Majnun al-Amiri to Layla. Yet that reciter recited it for Layla, mother of Ali al-Akbar, and Karbala! (1)

The Story of an Old Woman Who Visited Imam Husayn (PBUH) During the Reign of Mutawakkil

Ustadh Mutahhari said:

Ten or fifteen years ago, I went to Isfahan. There was a virtuous man there, the late Haj Sheikh Muhammad Hasan al-Najafabadi, may God elevate his status. I went to him and told him of a calamity I had recently heard in a place, which I had not heard before. It happened that the person reciting this calamity was an opium addict. He recited it and made many people weep. It was the story of an old woman who went to visit Imam Husayn during Mutawakkil's reign. The ruling regime prevented people from visiting him, cutting off hands. It reached a point where they took this woman and threw her into the sea. While drowning, the woman cried out at the top of her voice:

"O Abu al-Fadl al-Abbas!" As she was drowning, a horseman came and told her: "Hold onto my stirrup." She held on. Then she asked him: "Why did you not extend your hand for me to hold?" He replied: "I have no hands!" The people burst into tears.

The late Haj Sheikh Muhammad Hasan recounted the history of this event, saying: There was a mourning gathering one day near the market, around Sadr School (this incident had occurred before him, and he narrated it from reliable people). It was one of the largest mourning gatherings in Isfahan, so much so that the late Haj Mulla Ismail al-Khawajui, one of Isfahan's great scholars, was present. There was a well-known orator who said:

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(1) Hamasa-e Husayni (in Persian), Vol. 1, pp. 25-27.

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I was the last speaker at that assembly, and there were other speakers as well. They showed their skill in making people weep. Each person who came surpassed the one before in making people weep, then sat after reciting the elegy in the assembly to observe the art of the next speaker.

The assembly continued until noon, and each speaker demonstrated all his abilities, making people weep.

That famous orator said: So I thought about what I should do. I fabricated this story in that very assembly, went up to the pulpit, narrated it, and surpassed everyone. In the afternoon of that day, I went to another assembly in the Chahar Suq area and heard the speaker who ascended the pulpit before me narrating the same story! Then, little by little, it was written in books and then printed! (1)

The Roots of Falsehood in Reciting Elegies

Anyone with even a little religious knowledge knows, with the slightest thought, that Islam does not permit creating a pretext for weeping over Imam Husayn (PBUH), which is recommended, through lying, which is a major sin. Nor does it permit attributing any written or unwritten matter to the Household without study and investigation.

We see that the most important roots of fabricating lies in reciting elegies are:

A. Ignorance

If some preachers knew that what they tell people has no basis, they would certainly avoid mentioning it. However, they lack proper knowledge of Ashura's history, nor do they bother to investigate and research. This is why you see them employing any topic they find in a book or hear from someone, if they find it emotionally stirring, without considering its validity.

Based on this, the first step to reforming and purifying elegy is to educate preachers, revive the spirit of research and investigation in them, and inform them about valid and invalid sources of Ashura's history.

B. Misuse of "Lisan al-Hal" (The Language of the State)

The use of "lisan al-hal" in Husayni oration is permissible if two conditions are met. Indeed, it is a form of employing art and skill in narrating the tragedy:

First: The orator must be able to define the state of the person whose "lisan al-hal" they wish to express. This ability is achieved only if the reciter has sufficient information about the goals of the Husayni uprising, the history of Ashura, and the spiritual characteristics of the person whose state they wish to describe.

The second condition: The orator must not attribute words to Imam Husayn (PBUH) and the Household (PBUT). Rather, they must state explicitly that what they are saying is their own inference.

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(1) The same source, Vol. 1, p. 49.

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Unfortunately, many eulogists attribute to the Imam and his household some matters framed in poetry without adhering to the two aforementioned conditions, even though they have no basis in reality. It seems that the misuse of "lisan al-hal" in reciting elegies is one of the causes of falsehood seeping into written narratives.

For example: The well-known verse attributed to Imam Husayn (PBUH):

In kana dinu Muhammadin lam yastaqim illa bi qatli ya suyufu khudhini

(If Muhammad's religion cannot be straight save by my killing, then, O swords, take me.)

There is no problem with its meaning, but attributing it to Imam Husayn (PBUH) is a false attribution. It is a verse from a poem by an Arab poet, Sheikh Muhsin al-Huwayzi, known as Abu al-Hubb al-Kabir, who composed it in lamentation of Imam Husayn (PBUH). 

It contains:

A'taytu Rabbiya mawthiqan la yantahi illa bi qatli fas'adi wa dharini

(I gave my Lord a promise that will not end except with my killing, so ascend and leave me.)

In kana dinu Muhammadin lam yastaqim

It is evident that the poet composed these verses as the "lisan al-hal" of the Imam (PBUH). However, they gradually spread as if they were the Imam's (PBUH) own words.

Similarly, the famous phrase attributed to him:

Inna al-hayata aqidatun wa jihadun

(Indeed, life is a creed and a struggle.)

This phrase is part of a verse composed by the contemporary poet Ahmad Shawqi. (1) The complete verse is:

Qif duna ra'yika fi al-hayati mujahidan inna al-hayata aqidatun wa jihadun

(Stand for your opinion in life, striving, for indeed, life is a creed and a struggle.) (2)

It is worth noting that this verse was the slogan of the Egyptian newspaper "Al-Jihad." (3)

C. The Pursuit of New Tragedies!

The transformation of Husayni oration into a profession, coupled with the uniformity of mourning gatherings and their audiences, naturally compels orators to constantly seek new tragedies regarding the event of Karbala. Since the tragedies of Karbala, despite their grandeur, are limited, the pursuit of new ones provides fertile ground for the infiltration of various falsehoods and weak information in this field.

To counter this danger, creativity in presenting the tragedies mentioned in reliable sources must replace the pursuit of creating new tragedies.

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(1) (2) For a scholarly investigation into this matter, see: Chashma-e Khurshid (Collection of Articles), Vol. 1, p. 182, and the article "Pazhuheshi darbare-ye yek sho'ar ma'ruf: Inna al-Hayat..., 'Inayatullah Majidi" (both in Persian).

(2) (3) Al-Mawsu'ah al-Shawqiyah (Dar al-Kitab al-Arabi), Vol. 3, p. 228.

(3) (4) Al-Jihad: The name of a daily morning newspaper whose owner was Muhammad Tawfiq al-Dayyab. It was published in 1931 and spoke for the Egyptian Wafd Party. It was printed until 1938.

.....

D. Love of the World

Love of the world is one of the most important and dangerous roots of falsehood in the field of Husayni oration. A hadith from the Messenger of God, peace be upon him and his Purified Family, states:

Hubbu al-dunya ra'su kulli khati'atin, wa miftahu kulli sayyi'atin, wa sababu ihbati kulli hasanatin.

(Love of the world is the head of every sin, the key to every evil, and the cause of the nullification of every good deed.) (1)

It is worth noting that all kinds of non-divine motivations in oration (whether it is to gain material income, achieve fame and popularity, or anything else) stem from the love of the world. Unless this dangerous disease is treated and sincerity is achieved among Husayni orators, all efforts to remedy this disease will be futile and ineffective.

Innovation in the Manner of Holding Mourning Rituals

The ailments we have mentioned so far threatened the content of the mourning gatherings for the Master of Martyrs (PBUH). There are also several ailments related to the form and manner of mourning.

As is known, acts of worship from a jurisprudential perspective – whether obligatory or recommended – are tawqifiyyah; meaning that the origin of the worship and its manner must be proven by Sharia evidence. Otherwise, an action performed as worship without Sharia evidence is considered an innovation (bid'ah), and it is not only forbidden but also prohibited.

The recommendation to hold mourning for the Master of Martyrs (PBUH) is established by strong and undisputed evidence. Given its individual and social effects and blessings, it is considered one of the best acts of worship.

As for the manner of performing this worship, the criterion is that it should be from the mourning rituals that were customary at the time the narrations related to mourning rituals were issued. Indeed, it can be said that the generality of these narrations also includes the various types of mourning rituals prevalent in different eras, provided that what is common among them qualifies as mourning, does not lead to the belittling of the Household's school of thought, and is not accompanied by a forbidden act.

.....

(1) Irshad al-Qulub, p. 21 [1]. See also: al-Dunya wa al-Akhira fi al-Kitab wa al-Sunnah, p. 210, hadith 578 [2].

.....

Based on this, what has gradually become common in some mourning gatherings, such as: the use of musical instruments and melodious tunes, men imitating women, and also striking heads with swords (qamat), all of this is considered an innovation in holding mourning rituals.

 

Especially striking heads with swords, which in our present era has led to its exploitation in hostile media against the school of thought of the Household and its belittlement. 

His Eminence the Leader of the Revolution, Ayatollah Sayyid Khamenei, says in this regard:

Striking heads with swords is forbidden... 

We cannot remain silent about this wrong action where some people take swords and strike their heads, shedding blood. What kind of mourning is this practice?! Yes, striking heads with hands is a form of mourning, and that is why you see those who suffer a calamity striking their heads and chests with their hands. This behavior is a sign of mourning, but where have you ever seen someone strike their head with a sword because they lost their dearest person? Where is the mourning in this practice?!

Striking heads with swords is an invented tradition and one of the things that has no relation to religion. There is no doubt that God does not approve of such practices. The scholars of the past were helpless; they could not say that this act is wrong and against Islam. But today is the day of Islamic governance and the day Islam is embodied. We must not do anything that distorts the image of the best members of the Islamic community—that is, the community that loves the Household (PBUT), which prides itself on the name of the Master of the Age ( may Allah hasten his reappearance), may our souls be sacrificed for him, and on the name of Husayn ibn Ali, peace be upon them, and on the name of Amir al-Mu'minin, peace be upon him—and presents them as a group of irrational, superstitious people in the eyes of Muslims and non-Muslims around the world... This is undoubtedly an innovation. (1)

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(1) Speech of His Eminence Ayatollah Khamenei to a group of clerics from Kohgiluyeh and Boyer-Ahmad province on the eve of Muharram 1415 AH (1373/3/17 SH).

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Our final word on this matter is that if the culture of Ashura is presented to the world as it is, without distortion, it possesses a miraculous power capable of ending the system of hegemony and arrogance in the world. Thus, the Islamic Ummah will not be the only one freed from the oppression of tyrants and bloodsuckers in the world; rather, all the oppressed will be liberated, as the Leader of the Islamic Revolution, Ayatollah Khamenei, said:

Husayn ibn Ali, peace be upon him, can save the world today, provided that his image is not distorted by fabrication. (1)

I will never forget that night when the Leader of the Islamic Revolution, during his presidency, invited the first leader of the Islamic Jihad Movement in Palestine, the martyred Dr. Fathi Shaqaqi, to his home. A number of scholars and officials were present at this meeting. One of the attendees asked the martyred Dr. Fathi Shaqaqi: "To what extent are you confident of your success on your path?" Although he was a follower of the Sunni school of thought, he gave an answer that puzzled and astonished everyone. He said:

"We do not think about this matter at all! Rather, we see our success and victory in choosing the path of Husayn ibn Ali, peace be upon them, and our goal is to fulfill our divine duty!"

In any case, all true followers of the Household (PBUT) and conscious lovers of the Master of Martyrs (PBUH) are responsible for preserving the authentic culture of Ashura against the deliberate conspiracies of enemies and the unintentional distortions of friends. However, there is no doubt that the responsibility of the Maraja' al-Taqlid (sources of emulation), intellectuals, conscious religious scholars, orators, writers, and committed speakers is greater and more immense:

"Then, on that Day, you will be questioned about the delight." 2

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(1) His Eminence's speech at his meeting with scholars and preachers on the eve of Muharram 1416 AH (1374/3/3 SH).

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Meaningful Mourning Gatherings (4)

Introduction

Given the philosophy of mourning for the Master of Martyrs (PBUH) and the ailments that might afflict it, which must be avoided, these gatherings cannot lead participants toward achieving this goal unless they possess three characteristics:

1. Divine Centrality

The struggle of the Master of Martyrs (PBUH) and all those who have been martyred in the path of truth and virtue throughout history has been for the purpose of introducing God Almighty and establishing monotheism under a religious government in the world. Therefore, it is impossible to provide a correct analysis of the Ashura uprising without proper religious knowledge. Hence, divine centrality and connecting hearts to God and spiritual values must be the foundation of mourning gathering programs, lectures, and elegies.

It is narrated that the divine scholar Ayatollah Mirza Jawad Tehrani (may God's pleasure be upon him) used to say, addressing a group of religious speakers:

"Try not to let God, (the Exalted and the Glorified) be forgotten in the gatherings of Imam Husayn! (PBUH)"

This is an extremely important observation, deserving attention and reflection. Forgetting God (the Exalted and the Glorified) in the gatherings of Imam Husayn (PBUH) is a serious affliction that prevents participants from understanding the philosophy of this mourning and the Husayni uprising.

2. Presenting Accurate Historical

 Events of Ashura and Analyzing Them Objectively

If the Ashura uprising is not analyzed objectively, its lofty goals cannot be understood, nor can its path be followed. Therefore, speakers and elegists in the mourning gatherings for the Master of Martyrs (PBUH) must organize their lectures and elegies based on a correct analysis of the Ashura incident. For this, it is essential to rely on reliable sources in narrating this event and to avoid the ailments of mourning gatherings, which have been discussed in detail earlier. The best way to achieve this goal is to read the text of the Maqtal (Book of the Martyrdom) from reliable sources.

What the Leader of the Islamic Revolution, Ayatollah Khamenei, said in this regard is noteworthy:

If you read from the book Nafs al-Mahmum by Muhaddith Qummi to narrate the tragedy, it will stir the emotions of the listener and bring tears to their eyes. Why do we engage in practices that deviate the very essence of the mourning gathering from its true philosophy, just to adorn this gathering, as we claim?! (1)

3. Embodiment of Emotion and Loyalty to the Household (PBUT)

A correct analysis of the Husayni uprising cannot replace the effort to stir emotions and feelings regarding the bloody event of Karbala. Emotions play a special role in spiritual development, and nothing can replace them. Therefore, the Household, peace be upon them, emphasized weeping and making others weep over the calamities of the Master of Martyrs (PBUH). They themselves would create the environment for spreading this culture among their followers by encouraging elegists and listening to their elegies. (2)

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(1) His Eminence's speech to a gathering of scholars and clerics from Kohgiluyeh and Boyer-Ahmad province on the eve of Muharram 1412 AH (1370/3/17 SH).

(2) See: Vol. 2, p. 731 (Chapter One / Encouraging Mourning for Husayn) and p. 753 (Chapter Two: Mentioning His Calamities) and p. 775 (Chapter Four: Weeping and Causing Weeping for the Master of Martyrs and His Companions).

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Chapter Five: The Role of Women in the Event of Karbala

Introduction

Chapter Five: The Role of Women in the Event of Karbala (1)

The presence and role of women in the event of Karbala are worthy of study and analysis. This is because Ashura embodies Islamic teachings in the most difficult circumstances. Through it, we can understand the power of women, their role, and their existential dimensions.

The topic of women and Ashura has received attention from Shia thinkers in the latter half of the last century. This began when "woman" was introduced in the modern world, and her rights and role gained attention. These thinkers aimed to introduce prominent religious female figures and revive their memory, to prevent Muslim women from being attracted to vulgar Western culture by highlighting the religious model.

Perhaps it can be said that Shahid Murtada Mutahhari was the first Shia thinker to seriously address the role of women in the event of Karbala. In his book The Husayni Epic, he considers the Ashura uprising a male-female movement, stating in this regard:

The history of Karbala: It is a male-female history and event. Both men and women participated in it; men in their sphere and women in theirs. This is the miracle of Islam, whether the contemporary world likes it or not; but the future will submit to it. Abu Abdullah, peace be upon him, set out with his household to deliver a message in this great history, to have a direct role in shaping this great history under the leadership of Zaynab, peace be upon her, without exceeding their bounds. (1)

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(1) This chapter was prepared in cooperation with the virtuous and esteemed professor, His Eminence Sheikh Mahdi al-Mahrizi.

(1) Hamasa-e Husayni: p. 408. Hamasa-e Husayni: A book compiling the speeches of Shahid Mutahhari in the fifth and sixth decades of the Solar Hijri calendar (see: Hamasa-e Husayni: p. 10, Publisher's Introduction).

.....

After these words, the door to writing on this topic opened wide among Shia writers, and many books and articles were published on the subject. (2)

Among the topics worthy of study and analysis in the book The Authentic Account of the Martyrdom of the Master of Martyrs and His Companions (peace and salutations be upon them) is the role of women in the event of Karbala. 

Although the texts related to women and their role in the event of Kar Taf appear scattered throughout this Maqtal, their analysis, considering all aspects, will be addressed in this chapter.

First, we will mention the topics that can be considered an introduction and general analysis, then we will summarize the texts related to women:

A. Introduction and Analysis

Introduction

First: The study of women's role in the event of Ashura cannot be confined to the women who went to Karbala in the procession of Imam Husayn, peace be upon him. Many women also played a role in some way, either before or after the event of Ashura, in various cities (such as Medina, Kufa, Shaam, and Basra).

With this comprehensive view, the number of these women's titles reached thirty-six, and given the generality of some titles, their number must be more than that.

Second: One of the important discussions on this topic is the study of women's role after the event of Karbala in different historical periods. The following axes should be studied and analyzed in this research:

.....

(2) In this regard, see: Mahiyat Insani Qiyam Imam Husayn (PBUH): pp. 78-83 [1].

 * Holding mourning gatherings and reciting condolences by women (1);

 * Building Husayniyyahs and mourning centers by women;

 * Women's endowments for holding mourning gatherings;

 * Women's poetry about Ashura;

 * Women's writings about the battle of Ashura;

 * Women's speeches and words about Ashura.

This topic is beyond the scope of this chapter; however, it requires serious study.

Third: One of the axes of research on the role of women in the event of Ashura is demonstrating the areas and aspects of women's role in that event. This topic can be raised through the following questions: What was the extent of women's social and political role in that era? Would the event of Karbala have had the same impact it has today if it had occurred without the presence of women? What was the society's perception of women's presence at that time? And what activities did women undertake during that period?

It seems, through analyzing the words and actions of the Husayni women (peace and salutations be upon them), that the role of women in the event of Karbala can be stated as follows:

1. Delivering the Message

The speeches of Lady Zaynab, peace be upon her, Umm Kulthum, and Fatima, daughter of Husayn (peace and salutations be upon all of them), and their conversations with people upon their return, as well as the narration of Karbala's events by women, are considered part of their role in conveying the message of Ashura.

2. Participation in the Battle

Some women participated in the battle of Karbala, sometimes inflicting damage on the enemy, and sometimes suffering damage or martyrdom at the hands of the enemy. Examples include the martyr Umm Wahb, wife of Abdullah ibn Umayr al-Kalbi, daughter of Abdullah ibn Afif, a woman from the tribe of Bakr ibn Wa'il, and also the martyr Asma, wife of al-Mukhtar.

3. Boosting Morale

In the event of Karbala, we find mothers, sisters, and wives who encouraged their men to fight, or sent them to the battlefield. Among them were Dalham, wife of Zuhayr, daughter of Abdullah ibn Afif, and also Umm Amr ibn Junadah.

4. Rebuking and Admonishing the Oppressors

Some women in the history of Karbala rebuked and admonished their men who were on the side of darkness and oppression, expressing their disapproval and displeasure at their behavior and not confronting them with respect, such as: Marjana, mother of Ubaydullah ibn Ziyad, Khawli's wife, Hind, Yazid's wife, Atikah, Yazid's daughter, Umm Abdullah, wife of Malik ibn Nusayr, Asma, wife of al-Walid ibn Utbah (governor of Medina) and al-Nuwar, wife of Ka'b (the killer of Burayr) or his sister.

5. Sheltering and Supporting the Companions of Imam Husayn, peace be upon him

Before and after the event of Karbala, we find the names of women who supported the side of truth, the side of Imam Husayn, peace be upon him, and his companions by sheltering the Husaynis, such as: 

Tu'a, who sheltered Muslim, and Mariya from the tribe of Abd al-Qays, whose house was a gathering place for the supporters of Imam Husayn, peace be upon him, in Basra, and the woman who sheltered two children from the Household of Imam, peace be upon him.

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(1) In this regard, see the articles: "Women and Condolences," Gholamreza Goli Zawareh (Payam-e Zan: 108, April 2001 and 109, May 2001), "Women and the Role of Mourning Gatherings in the Qajar Era," Reza Ramazan Nargesi (Payam-e Zan: Nos. 1381, 132), "Report on the Presence of Women in Mourning Gatherings," Asghar Foroughi (Payam-e Zan: No. 1382/144) and...

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6. Management

The role of Hazrat Zaynab, peace be upon her, in the event of Karbala, especially after the afternoon of Ashura, is an embodiment of successful management in extremely critical circumstances. With her exceptional wisdom and planning, she managed the afflicted and devastated caravan with dignity, patience, and endurance until she brought it to Medina. Perhaps the saying attributed to Imam Zayn al-Abidin, peace be upon him, regarding his aunt Zaynab, peace be upon her, where he said: "By the grace of God, you are a scholar not taught, and an understander not made to understand," (1) is a sign of his appreciation for this honorable management.

7. Deepening the Emotional and Tragic Dimension of the Karbala Event

The women's holding of mourning gatherings after the event of Ashura, their lamentation, and their recitation of elegies can be considered among the factors that have kept Ashura alive in memory throughout different ages.

What we read in history about Umm al-Banin, Rubab, Umm Luqman bint Aqil, the women of Bani Hashim (peace and salutations be upon all of them), the women of Yazid and Muawiyah's family, the women of Kufa, and the women of Medina (salutations be upon all who expressed their association with Imam Hussain ( PBUH)), can be interpreted and analyzed in light of this observation.

Fourth: One of the topics that can be raised about the role of women in the event of Ashura, which is of utmost importance in our era, is the analysis of the role of women and men in terms of their masculinity or femininity. From this perspective, we must answer questions such as: Did women play a role in the enemy's camp against Husayn, peace be upon him? Was there a woman who prevented Imam Husayn, peace be upon him, from going to Karbala, as narrated about some men, such as Muhammad ibn al-Hanafiyya? How did women and men oppose? Is there a difference in the perspective of women and men towards the event of Karbala (martyrdom, captivity, revolution against injustice, and so on)?

The noteworthy observation is that women generally played a positive role in the camp of light, so much so that we see no blemish in the narrations related to women, even though men participated in both the camp of light and darkness and played a role in both. This conclusion can be used to criticize some negative views about women, which consider them the source of all evils and discord.

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(1) See: Vol. 2, p. 410 (Section Six / Chapter Six / Zaynab's Speech in Kufa).

B. Historical Texts Related to Women

Introduction

Given that the texts related to women are almost entirely found in The Authentic Account of the Martyrdom of the Master of Martyrs and His Companions (PBUT), it is appropriate to mention—even if briefly and generally—the role of these women (starting with the women related to the Prophet's Household, peace be upon him and his Purified Family, then other women, in alphabetical order of Arabic.):

1. Umm al-Banin, peace and salutations be upon her

Fatimah al-Kilabiyya was the mother of four heroic sons of Amir al-Mu'minin, peace be upon him: Abbas and his three brothers. She was known as "Umm al-Banin" (Mother of Sons). It is stated in Maqatil al-Talibiyyin:

Umm al-Banin, the mother of these four martyred brothers, would go out to al-Baqi' and lament her sons with the most sorrowful and heartbreaking lamentation. People would gather around her to listen, and Marwan would come with those who came for that purpose, and he would keep listening to her lamentation and weeping. (1)

2. Umm Salama, (PBUH)

Umm Salama, the wife of the Prophet, peace be upon him and his Purified Family, who had a deep emotional connection with the Household, peace be upon them, was the trustee of the revolution and martyrdom of Imam Husayn, peace be upon him. The Prophet, peace be upon him and his Purified Family, had given her some soil from Karbala and told her that if this soil turned into fresh blood, it meant the martyrdom of Imam Husayn, peace be upon him. (2)

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(1) Maqatil al-Talibiyyin, p. 90 [1]. See also: This Maqtal: Vol. 2, p. 750, hadith 1960.

(2) See: p. 246 (Section Three / Chapter Two / His Foretelling Umm Salama (PBUH) of His Martyrdom).

Umm Salama had spoken with the Imam, peace be upon him, before his departure. (1) She learned of the Imam's martyrdom on the Day of Ashura, by seeing the Prophet, peace be upon him and his Purified Family, in a dream, and also through the transformation of the soil that the Messenger, peace be upon him and his Purified Family, had given her and which she kept, into fresh blood. She was among the first to hold mourning for the Master of Martyrs (PBUH). (2)

3. Umm Kulthum, Daughter of Imam Ali, peace be upon them

Umm Kulthum's (PBUH) name is mentioned in many events of the Karbala epic and thereafter. (3) It cannot be definitively stated whether Umm Kulthum (PBUH) who witnessed the event of Karbala was Zaynab (PBUH) herself, or another daughter of Imam Ali and Fatimah, peace be upon them, or a daughter of Amir al-Mu'minin, peace be upon him, from a mother other than Fatimah, peace be upon her.

4. Rubab, Wife of Imam Husayn, peace be upon them

Rubab (PBUH) was the loyal wife of Imam Husayn, peace be upon him. She was the mother of Sakinah (PBUH) and Abdullah al-Radhi' (PBUH - the infant who was martyred in the Imam's lap). The Imam's love for her is evident from the poetry he recited for her and their daughter Sakinah (PBUT), in which he says:

La'amruka innani la'uhibbu daran

(By your life, I truly love a dwelling...)

It is mentioned that Rubab (PBUH) was a beautiful, intelligent, and virtuous woman, skilled in poetry. She lived only one year after the martyrdom of her husband, Abu Abdullah al-Husayn, peace be upon him, and her children and other relatives. 

During this period, she did not seek shelter under a roof, and some have narrated that she stayed by the Imam's grave. One narration states that she replied to those who proposed marriage to her: "I would not take a father-in-law after the Messenger of God, peace be upon him and his Purified Family." 

So she did not marry and lived for a year after him without a roof over her head, until she wasted away and died of grief. (1)

The governor of Yazid in Medina had destroyed her house.

She recited heartbreaking elegies in lamentation of Imam Husayn, peace be upon him, including:

Inna alladhi kana nuran yustada'u bihi

(Indeed, he who was a light by which one was guided...)

5. Ruqayyah, Daughter of Imam Husayn, peace and Salutations be upon them

A valuable article about her is included in our book, The Authentic Account of the Martyrdom of the Master of Martyrs and His Companions (PBUT). (3) In Indo-Pak literature the same description is sometimes used for Hazrat Sakinah or Sukanah (PBUH).  The historians differed in the details of her historical descriptions because the ladies of Ahl al Bayt were veiled completely and in grief.

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(1) To see these narrations, refer to: Vol. 2, p. 739 (Section Eight/Chapter One/Rubab's Lamentation).

(2) Al-Aghani, Vol. 16, p. 149. See also: This book: p. 207 (Section Two/Chapter Five/Rubab) and Vol. 2, p. 452 (Section Six/Chapter Six/Captives from the Women of Bani Hashim/Rubab, wife of Imam Husayn).

(3) See: p. 221 (Study on the attribution of Lady Ruqayyah to Imam Husayn).

6. Women of Bani Aqil, salutations be upon them

The daughters of Aqil, who offered noble martyrs from Bani Aqil in Kufa and Karbala, recited heartbreaking elegies when the captives of the Prophet's Household, peace be upon him and his Purified Family, returned to Medina. Al-Mufid's Al-Irshad states:

Umm Luqman (salutations be upon her), daughter of Aqil ibn Abi Talib, went out ungently when she heard the news of Husayn's martyrdom, peace be upon him, accompanied by her sisters: Umm Hani, Asma, Ramlah, and Zaynab, daughters of Aqil ibn Abi Talib, may God have mercy on them. She wept for her slain ones at Taff, saying:

Madha taquluna in qala al-Nabiyyu lakum

(What will you say if the Prophet asks you...)

7. Women of Bani Hashim

The women of Bani Hashim wept for Husayn for many years, and they had an important role in perpetuating the memory of the martyrs (PBUT) and condemning the criminals. It is stated in Kamil al-Ziyarat narrated from Imam al-Sadiq, peace be upon him:

Ma ikhtadabat minna imra'atun, wa la addahanat, wa la iktahalat, wa la rajjala, hatta atana ra'su Ubaydullah ibn Ziyad, wa ma zilna fi 'abratin ba'dahu.

(No woman among us dyed her hair, nor used perfume, nor kohl, nor combed her hair, until the head of Ubaydullah ibn Ziyad came to us, and we have remained in tears ever since.) (1)

It is also stated in al-Mahasin narrated from Umar ibn Ali ibn al-Husayn, peace be upon him:

Lamma qutila al-Husayn ibn Ali alayhima al-salam labisna nisa'u Bani Hashim al-sawad wa al-musuh, wa kunna la yashtakina min harrin wa la bardin, wa kana Ali ibn al-Husayn alayhima al-salam ya'malu lahunna al-ta'am li al-ma'tam.

(When Husayn ibn Ali, peace be upon them, was killed, the women of Bani Hashim wore black and coarse clothes. They did not complain of heat or cold. And Ali ibn al-Husayn, peace be upon them, used to prepare food for them for the mourning.) (2)

8. Zaynab al-Kubra, peace be upon her

Hazrat Zaynab, peace be upon her, participated with her brother Husayn, peace be upon him, in his movement and revolution from its very beginning. Throughout his revolution, she was his best helper and supporter, and the guardian of his secrets. Her conversation with the Imam, peace be upon him, on the night of Ashura, her presence at the body of Ali al-Akbar, peace be upon them, and the Master of Martyrs (PBUH) on the Day of Ashura, her heartbreaking elegy beside the blood-stained body of her brother, and her address to the Prophet, peace be upon him and his family, on the eleventh of Muharram, are bright and immortal pages in her life, full of her greatness, patience, and transcendence.

.....

(1) (2) Kamil al-Ziyarat, p. 167, hadith 219 [1]. See also: This Maqtal: Vol. 2, p. 750, hadith 1961.

(2) (3) Al-Mahasin, Vol. 2, p. 195, hadith 1564 [2]. See also: This Maqtal: Vol. 2, p. 751, hadith 1967.

.....

After the event of Ashura, she took care of the caravan of captives with great strength and steadfastness, and completed her mission with courage, firmness, and wisdom. (1)

9. Sukaynah, Daughter of Imam Husayn, peace be upon them

The histrians are not sure about her exact age. According to one account of Muhammadi Ri Shahri in al Sahih min Maqtal Sayyid al Shahada vol 1, she was about nine years old in Karbala. She was recently married, and her husband, Abdullah ibn al-Hasan, peace be upon him, was martyred in Karbala. Imam Husayn, peace be upon him, held great love for her, and he expressed his love for her in a poem. (2) 

The use of her name along with her mother in the poem points to her even youger than that age:

لعمرک انّنی لاُحبّ داراً

 تکون بها سکینه و 

 الرّباب

أحبّهما و أبذل جلّ مالی

و لیس لعاتب عندی عتاب

For the Love of Sakinah and Rabab

By your life, I swear I love the home

Where Sakinah and Rabab reside, no less.

I cherish them, and all my wealth I'd roam,

For them, no scolder's words cause me distress.

She went with the captives to Kufa and Syria, then to Medina, where she lived. She played an influential role during her captivity, including her address to Yazid, saying: "O Yazid, do you take the daughters of the Messenger of God, peace be upon him and his Purified Family, captive?!" Thus, she overturned Yazid's assembly.

Sukaynah was of good character, chaste, fond of mourning of Karbala and a narrator of hadith. (3)

Sometime the account of Ruqayyah bint al Hussain (peace and salutations be upon her) is mixed with her.

10. Fatimah, Daughter of Imam Hasan, peace be upon them

She was the wife of Imam Zayn al-Abidin, peace be upon him, the mother of Imam al-Baqir, peace be upon him, and the grandmother of the other Imams of the Household, peace be upon them. It is narrated from Imam al-Sadiq, peace be upon him, regarding her:

......

(1) See: Vol. 2, p. 452 (Section Six/Chapter Six/Captives from the Women of Bani Hashim/Lady Zaynab al-Kubra (PBUH), daughter of Amir al-Mu'minin).

(2) See: p. 157 (Chapter Five: The Role of Women in the Event of Karbala/Rubab (PBUH), wife of Imam Husayn).

(3) See: p. 218 (Section Two/Chapter Six/Sukaynah).

.....

She was a truthful woman, and no woman like her was found among the descendants of al-Hasan. (1)

She was among those who traveled in the difficult journey of captivity. (2)

11. Fatimah, Daughter of Imam Husayn, peace be upon them

She was the eldest daughter of Imam Husayn, peace be upon them, and the wife of Hasan al-Muthanna, son of Imam al-Mujtaba, peace be upon them.

Imam Husayn, peace be upon him, said about her:

Hiya aktharuhuma shabahan bi-ummi Fatimah bint Rasul Allah sallallahu alayhi wa alihi.

(She resembles my mother Fatimah, daughter of the Messenger of God, peace be upon him and his Purified Family, more than anyone else.) (3)

Her husband was wounded in Karbala and placed among the martyrs, but it was discovered after the end of the war that he was alive; this was because some of his maternal uncles in Umar ibn Sa'd's army had prevented his killing.

Fatimah went to Kufa and Shaam in the caravan of captives, and narrated some events related to the tents and Yazid's assembly. A speech in Kufa is attributed to her. (4)

12. Fatimah, Daughter of Imam Ali, peace be upon them

She was also called "Fatimah al-Sughra" (the Younger Fatimah) and witnessed Karbala with her martyred husband Abu Sa'id ibn Aqil. Then she was taken captive with the family of Imam Husayn, peace be upon him, and was one of the narrators of the events of Karbala. (5)

.....

(1) Al-Kafi, Vol. 1, p. 469, hadith 1 [1].

(2) See: Vol. 2, p. 452 (Section Six/Chapter Six/Captives from the Women of Bani Hashim/Fatimah, daughter of Imam Hasan, PBUT).

(3) See: p. 218, hadith 24 [2].

(4) See: p. 217 (Section Two/Chapter Six/Fatimah).

(5) See: Vol. 2, p. 452 (Section Six/Chapter Six/Captives from the Women of Bani Hashim/Fatimah, daughter of Imam Ali, PBUT) and p. 525 (Chapter Seven/The Household of the Messenger (PBUT) in Yazid's Prison) and p. 541 (Chapter Eight/The Household of the Messenger, PBUT, Preparing to Return to Medina).

.....

13. Asma, Wife of al-Mukhtar (Salutations upon her)

Al-Ya'qubi narrates in his history about her:

Mus'ab ibn al-Zubayr took Asma bint al-Nu'man ibn Bashir, the wife of al-Mukhtar, and said to her: "What do you say about al-Mukhtar ibn Abi Ubayd?" She said: "I say: He was pious, pure, and a frequent faster." He said: "O enemy of God, are you among those who praise him?!" So he ordered her execution, and her neck was struck. She was the first woman whose neck was struck by execution. (1)

14. Asma, Wife of al-Walid ibn Utba

It is stated in al-Tabaqat by Ibn Sa'd that Asma's husband, who was the governor of Medina, asked Imam Husayn, peace be upon him, in a gathering to pledge allegiance to Yazid, and a dispute occurred between him and the Imam, peace be upon him.

When the governor returned home, his wife blamed and admonished him for speaking ill of Imam Husayn, peace be upon him. (2)

15. Umm Abdullah, Wife of Malik ibn al-Nusayr

Malik ibn al-Nusayr was among those who attacked the Imam, peace be upon him. He plundered the Imam's helmet cloth after striking his head, and carried it with him to his house. His wife expressed extreme displeasure at the gift he brought home. (3)

16. Umm Wahb, Wife of Abdullah ibn Umayr al-Kalbi

She was the only woman who attained the honor of martyrdom in Karbala. When her brave husband announced his intention to join the Imam's army, peace be upon him, she encouraged him and asked him to go with him. (1) 

Al-Tabari narrates in his history the story of this lady on the day of Ashura as follows:

.....

(1) Tarikh al-Ya'qubi, Vol. 2, p. 264 [1].

(2) Al-Tabaqat al-Kubra (The Fifth Class of Companions): Vol. 1, p. 442, Tahdhib al-Kamal: Vol. 6, p. 414, Tarikh Dimashq: Vol. 14, p. 206, Bughyat al-Talab fi Tarikh Halab: Vol. 6, p. 2607. See also: This Maqtal: p. 322 (Section Four/Chapter One/What occurred between the Imam (PBUH) and Walid regarding the pledge of allegiance).

(3) See: Vol. 2, p. 254, hadith 1182.

Umm Wahb, his wife, took a pole, then came towards her husband, saying to him: "My father and mother be sacrificed for you! Fight for the pure descendants of Muhammad, peace be upon him and his family." He turned to her, trying to lead her back to the women, but she clung to his garment, then said: "I will not leave you until I die with you."

So Husayn, peace be upon him, called out to her, saying: "May you be rewarded with good from a household. Return, may God have mercy on you, to the women and sit with them, for fighting is not enjoined upon women." So she returned to them...

...And Husayn, peace be upon him, and his companions were attacked from all sides. The Kalbi was killed,... and the wife of the Kalbi came out walking to her husband until she sat by his head, wiping the dust from him and saying:

"Congratulations to you, Paradise!" Then Shimr ibn Dhi al-Jawshan said to a servant named Rustam: "Strike her head with the pole!" So he struck her head and crushed it, and she died on the spot. (2)

It is worth mentioning that al-Saduq narrated in Al-Amali a story about another Umm Wahb, which has similarities and differences with al-Tabari's narration. As some researchers have suggested, they might be the same woman (3). Here is a portion of what al-Saduq narrated in Al-Amali:

...Wahb ibn Wahb, a Christian who had embraced Islam at the hands of Husayn, peace be upon him, and his mother, came out. They followed him to Karbala. He mounted a horse, took a tent pole in his hand, and fought, killing seven or eight of the enemy. Then he was captured.

He was brought to Umar ibn Sa'd (may God curse him), who ordered his execution. So his neck was struck, and he was thrown to Husayn's army, peace be upon him. His mother took his sword and came out.

.....

(1) See: Vol. 2, p. 83 (Section Five / Chapter Three / Abdullah ibn Umayr al-Kalbi).

(2) Tarikh al-Tabari, Vol. 5, pp. 430 and 438 [1]. See also: This Maqtal: Vol. 2, p. 81, hadith 956.

(3) See: Qamus al-Rijal, Vol. 10, pp. 448, 450, and 456; Sukhanan Husayn ibn Ali az Madina ta Karbala by al-Najmi: 

.....

Husayn, peace be upon him, said to her: "O Umm Wahb, sit down, for God has lifted the burden of jihad from women. You and your son are with my grandfather Muhammad, peace be upon him and his family, in Paradise..." (1)

Al-Khwarizmi (2) narrated in his Maqtal the story of Umm Wahb bint Wahb al-Nasraniyya, a narration similar to that narrated by al-Tabari about Umm Wahb, wife of Abdullah ibn Umayr; that is, she was martyred at the hand of Shimr's servant. (3)

17. Daughter of Abdullah ibn Afif

When her elderly and blind father, the mujahid Abdullah ibn Afif al-Azdi, criticized Ibn Ziyad in the Kufa mosque, and Ubaydullah's henchmen later raided his house, she was his best supporter and helper. She informed him of this attack, then brought him his sword and handed it to him, and guided him to the direction from which the enemies were attacking, and remained with him until his martyrdom. (4)

18. Dalham, Wife of Zuhayr

Her husband Zuhayr, who had no strong ties with the Household, peace be upon them, before, set out to meet Imam Husayn, peace be upon him, at her encouragement. He later became one of the Imam's closest companions and a prominent martyr in the event of Karbala. Some narrations state that she asked her husband upon his farewell to remember her to Husayn's grandfather, peace be upon him. (5)

19. Riya, Yazid's Wet Nurse

.....

(1) Al-Amali by al-Saduq, p. 225, hadith 239 [1]. See also: This Maqtal: Vol. 2, p. 105, hadith 979.

(2) Maqtal al-Husayn by al-Khwarizmi, Vol. 2, p. 12 [2]. See also: This Maqtal: Vol. 2, p. 107, hadith 982.

(3) See: Vol. 2, p. 106 (Section Five/Chapter Three/Wahb ibn Wahb).

(4) See: Vol. 2, p. 434 (Section Six/Chapter Six/Abdullah ibn Afif's Confrontation with Ibn Ziyad, His Attainment of Martyrdom).

(5) See: p. 646 (Section Four/Chapter Seven/The Imam's Invitation to Zuhayr ibn al-Qayn to Support Him in Zarud).

.....

This woman narrated some of Yazid's crimes despite her old age. It is stated in Siyar A'lam al-Nubala' (Biographies of Noble Figures), narrated from Hamzah ibn Yazid:

Riya said: A man entered upon Yazid and said: "Rejoice, for God has given you power over Husayn (PBUH), and his head has been brought." He said: "It was placed in a basin..." So I asked her: "Did he strike his teeth with a stick?" She said: "Yes, by God." (1)

20. Women of Yazid's and Muawiyah's Household

These women did not support Yazid's actions and sympathized with the Household of Imam Husayn, peace be upon him. It is stated in Amali al-Saduq:

The women of Husayn, peace be upon him, were brought before Yazid ibn Muawiyah. The women of Yazid's family, Muawiyah's daughters, and his household cried out, wailed, and held a mourning ceremony. (2) ( their condolences are appreciated)

21. Women of Kufa

The Kufan women wept intensely when they received the captives of the Prophet's Household, peace be upon him and his Purified Family. They expressed their feelings with crying, sadness, and sorrow. It is stated in Balaghat al-Nisa':

From Hudham al-Asadi, and another time Hudhaym: I came to Kufa in the year sixty-one, the year Husayn, peace be upon him, was killed. I saw the women of Kufa that day beating their faces (3), with their collars torn. (4)

.....

(1) Siyar A'lam al-Nubala', Vol. 3, p. 319. See also: This Maqtal: Vol. 2, p. 377 (Section Six/Chapter Four/Damascus).

(2) Al-Amali by al-Saduq, p. 230, hadith 242 [1]. See also: This Maqtal: Vol. 2, p. 535 (Section Six/Chapter Eight/Permission to hold mourning for the martyrs).

(3) Al-Taddamat al-Mar'ah: The woman beat her chest and face (Al-Mu'jam al-Wasit: p. 835, "ladam").

(4) Balaghat al-Nisa', p. 37 [2]. See also: This Maqtal: Vol. 2, p. 408, hadith 1502.

.....

It is stated in al-Malhuf: The people cried out with weeping, lamenting, and wailing. Women spread their hair, threw dust on their heads, scratched their faces, slapped their cheeks, and cried out for woe and destruction. Never was seen more weeping men and women than on that day. (1)

22. Women of Medina

When the captives of the Household (PBUT) arrived at the entrance of Medina, its people, men and women, came out, deeply saddened, and burst into intense weeping. They offered condolences to these captives.

Sayyid Ibn Tawus narrates from Bashir that he said:

So I never saw more weeping men or women than on that day, nor a day more bitter for Muslims after the death of the Messenger of God, peace be upon him and his Purified Family. (2)

23. Women Who Narrated the News of Imam Husayn's Martyrdom from the Prophet, peace be upon him and his Purified Family

The Prophet, peace be upon him and his Purified Family, relying on unseen secrets, informed some individuals of various news regarding the martyrdom of Imam Husayn, peace be upon him, and the event of Karbala. The women who heard these news from the Prophet, peace be upon him and his Purified Family, and narrated them are: Umm Salama (3), Salma (4), wife of Abu Rafi' (5), Zaynab bint Jahsh (6), Safiyya, (salutations be upon all of them) 

.....

(1) Al-Malhuf, p. 198. See also: This Maqtal: Vol. 2, p. 408 (Section Six/Chapter Six/How the Prophet's family entered Kufa).

(2) Al-Malhuf, p. 227. See also: This Maqtal: Vol. 2, p. 558 (Section Six/Chapter Eight/The Arrival of the Prophet's Family in Medina).

(3) See: p. 246 (Section Three/Chapter Two/His Foretelling Umm Salama of His Martyrdom) and p. 249 (Chapter Two/His Foretelling of His Martyrdom Place/The Land of Karbala) and p. 253 (The Land of Iraq) and p. 254 (The Prophet Showing the Soil in Which His Blood Will Be Shed). The name "Asma bint Umays" is mentioned in the texts; however, as we explained in Mawsu'at al-Imam al-Husayn (Vol. 1, p. 156) [1], Asma was in Abyssinia with her husband at the time these narrations were issued and was not in Medina. In reality, the narrator of these narrations is Salma, wife of Abu Rafi'.

(4) See: p. 240, hadith 35 and 36, and p. 262, hadith 88.

(5) See: p. 248 (Section Three/Chapter Two/His Foretelling Zaynab bint Jahsh of His Martyrdom) and p. 259, hadith 81.

(6) See: p. 239 (Section Three/Chapter Two/His Foretelling of His Martyrdom at His Birth).

.....

daughter of Abd al-Muttalib (1).

24. Women of the Karbala Region

Based on the narration of Sayyid Ibn Tawus, when the captives of the Prophet's Household, peace be upon him and his Purified Family, came to Karbala on their way back from Shaam, they held mourning for a few days, and the women of the Karbala region were among those who participated with the family of Imam Husayn, peace be upon him, in holding that mourning. (3)

25. Women of Hamdan, Kahlan, Rabi'a, and Nakha'

It is stated in Muruj al-Dhahab:

The people of Kufa—after Yazid—renounced the rule of Banu Umayyah and the governorship of Ibn Ziyad, and they wanted to appoint a governor for themselves until they could consider their affairs. A group said: Amr ibn Sa'd ibn Abi Waqqas is suitable for it. When they were about to appoint him, women from Hamdan and other women from Kahlan, Ansar, Rabi'a, and Nakha' came and entered the Grand Mosque, screaming, weeping, and wailing. They lamented Husayn (PBUH), saying: "Has Amr ibn Sa'd not been content with killing Husayn (PBUH) until he wants to be our governor in Kufa?!" So the people wept, and they turned away from Amr. The prominent women in that were the women of Hamdan, and Ali, peace be upon him, had been inclined towards Hamdan, preferring them, and he is the one who said:

Falaw kuntu bawwaban 'ala babi jannatin laqultu li-Hamdan udkhulu bi-salamin

(If I were a gatekeeper at the gate of Paradise, I would say to Hamdan, "Enter in peace.")

And he said:

Abaytu Hamdan wa 'abbu Humayra. (1)

.....

(1) See: p. 247 (Section Three/Chapter Two/His (PBUH&HF) Foretelling his of His Martyrdom) and p. 251 (His Foretelling of His Martyrdom Place/The Land of Taff) and p. 253 (The Land of Babylon) and p. 254 (The Prophet Showing the Soil in Which His Blood Will Be Shed).

(2) Al-Malhuf, p. 225. See also: This Maqtal: Vol. 2, p. 543, hadith 1675.

(3) Muruj al-Dhahab, Vol. 3, p. 93 [1].

.....

26. A Woman from Kufa

It is narrated about a woman whose name history did not record that she took this stance in Kufa:

A woman from Kufa peered down and said: "From which of the captives are you?"

They said: "We are captives of the Family of Muhammad, peace be upon him and his Purified Family." So she came down from her roof, gathered some robes, cloaks, and head coverings, and gave them to them, so they covered themselves. (2)

27. A Woman from the Tribe of Bakr ibn Wa'il

It is said about her that she defended the Household of the Prophet, peace be upon him and his Purified Family:

Humayd ibn Muslim narrated: I saw a woman from Bani Bakr ibn Wa'il who was with her husband among the companions of Umar ibn Sa'd. When she saw the people storming the tents of Husayn's (PBUH) women, peace be upon him, and stripping their veils, she took a sword and came towards the tent, saying: "O people of Bakr ibn Wa'il! Do you strip the veils of the daughters of the Messenger of God (PBUH&HF)? There is no judgment save for God! O for the revenge of the Messenger of God! (PBUH&HF)" Her husband took her and returned her to his camp. (3)

28. A Woman Who Sheltered Two Boys from the Prophet's Household, peace be upon him and his Purified Family

.....

(1) Muruj al-Dhahab, Vol. 3, p. 93 [1].

(2) Al-Malhuf, p. 190. See also: This Maqtal: Vol. 2, p. 408, hadith 1504 and p. 409, hadith 1505.

(3) Al-Malhuf, p. 180. See also: This Maqtal: Vol. 2, p. 293, hadith 1250 and p. 294, hadith 1251.

.....

We have not found the name of this lady who sheltered two boys from the Prophet's Household, peace be upon him and his Purified Family, and strived to protect their lives. Ibn Sa'd mentioned in his Tabaqat that she was the wife of Abdullah ibn Qutba al-Ta'i (from Umar ibn Sa'd's army), and al-Saduq mentioned in Al-Amali that she was an old woman. Famous sources considered the two boys to be the children of Abdullah ibn Ja'far, while al-Saduq mentioned in Al-Amali that they were the children of Muslim ibn Aqil. (1)

29. Taw'a (Salutations be upon her)

She was a brave and noble woman who sheltered Muslim in the most difficult circumstances when all people, even his companions, abandoned him and left him alone in Kufa. She welcomed him and did not fear the consequences. (2)

30. Atikah, Daughter of Yazid (may Allah reward her)

It is stated in Ansab al-Ashraf:

Yazid sent Husayn's head, peace be upon him, to his women. Atikah, his daughter—who was the mother of Yazid ibn Abd al-Malik—took it, washed it, oiled it, and perfumed it.

Yazid said to her: "What is this?" She said: "You sent me the unkempt head of my cousin, so I tidied it and perfumed it." (3)

31. Mariya (may Allah reward her)

She was from the tribe of Abd al-Qays, and she was a Shia woman. Her house was a gathering place for the lovers of Imam Husayn, peace be upon him, for a period, despite the unfavorable atmosphere and conditions in Basra, which did not support the Household, peace be upon them. The fruit of these gatherings was the departure of three people from Basra—namely: Yazid ibn Thubayt and his two sons Abdullah and Ubaydullah—to Mecca and their joining the caravan of Karbala martyrs. (1)

.....

(1) See: Vol. 2, p. 441 (Section Six/Chapter Six/The Martyrdom of Two Boys from the Household , PBUT).

(2) See: p. 461 (Section Four/Chapter Four/Muslim Seeking Refuge in Taw'a's House, Salutations be upon them).

(3) Ansab al-Ashraf, Vol. 3, p. 416 [1]. See also: This Maqtal: p. 1020 (Section Six/Chapter Four/Yazid Sending the Imam's (PBUH) Head to His Women).

32. Marjana, Mother of Ibn Ziyad

This woman rebuked her son for killing the Imam. (2) May Allah reward her.

33. Al-Nuwar, Wife of Ka'b (Killer of Burayr) or His Sister

Al-Tabari narrated:

When Ka'b ibn Jabir (the killer of Burayr) returned [from the battle], his wife or sister, Al-Nuwar bint Jabir, said to him: "Did you aid against the son of Fatimah (PBUH), and kill the master of reciters (meaning Burayr ibn Hudhayr)?! You have committed a grave matter. By God, I will never speak a word to you again." (3)

May Allah reward her.

34. Al-Nuwar al-Hadramiyya, Wife of Khawli

When Khawli brought the Imam's head, peace be upon him, to his house and placed it under a basin, his wife argued with him and left him. Perhaps this behavior opened the eyes of this woman's insight, and she witnessed some secrets. Al-Tabari narrated:

It was only after Husayn, peace be upon him, was killed that his head was sent on that very day with Khawli ibn Yazid and Humayd ibn Muslim al-Azdi to Ubaydullah ibn Ziyad. Khawli arrived with it and intended to go to the palace, but found the palace gate closed. So he went to his house and placed it under a basin in his house. He had two wives: one from Bani Asad, and the other from the Hadramis, called Al-Nuwar bint Malik ibn Aqrab, and that night was the night of the Hadrami woman.

.....

(1) See: p. 372 (Section Four/Chapter Three/Yazid ibn Nubayt and His Sons Joining the Imam, PBUH).

(2) See: Vol. 2, p. 629 (Section Seven/Chapter Three/Mother of Ibn Ziyad).

(3) Tarikh al-Tabari, Vol. 5, p. 432 [1]. See also: This Maqtal: p. 722, hadith 908.

.....

Hisham said: My father narrated to me from Al-Nuwar bint Malik. She said: Khawli came with Husayn's (PBUH) head, peace be upon him, and placed it under a basin in the house. Then he entered the house and went to his bed. I asked him:

"What is the news? What do you have?" He said: "I have brought you the wealth of a lifetime. This is Husayn's head with you in the house!!"

She said: "I said: 'Woe to you! People brought gold and silver, and you brought the head of the Messenger of God's son, peace be upon him and his Purified Family!! No, by God, my head and your head will never be in the same house again.'"

She said: "So I got up from my bed and went out from the house. He called the Asadi woman and brought her in. I sat watching. She said: By God, I kept looking at a light shining like a pillar from the sky to the basin, and I saw white birds fluttering around it." She said: "When morning came, he took the head to Ubaydullah ibn Ziyad." (1)

This woman harbored resentment towards Khawli until al-Mukhtar came and his helpers arrived to capture him. This woman pointed to Khawli's hiding place, so they arrested him, and he received his just deserts. (2)

35. A Martyr's Wife and Mother

This sacrificing woman sent her young son to the battlefield after her husband was martyred with Imam Husayn, peace be upon him. We mention below a part of what al-Khwarizmi narrated regarding this woman:

After him [i.e., after Junada al-Ansari], Amr ibn Junada came out; a young man whose father was killed in the battle, and his mother was with him. She said: "O my son, go out and fight before the son of the Messenger of God (PBUH&HF) until you are killed."

He said: "I will!"

Imam Husayn, peace be upon him, said: "This is a young man whose father was killed, and perhaps his mother dislikes his going out." The young man said: "My mother commanded me, O son of the Messenger of God (PBUH&HF) [to enter the battle...]."

.....

(1) Tarikh al-Tabari, Vol. 5, p. 455 [1]. See also: This Maqtal: Vol. 2, p. 355 (Section Six/Chapter Four/The Imam's Head in Khawli's House).

(2) See: Vol. 2, p. 683 (Section Seven/Chapter Six/Khawli ibn Yazid).

.....

It is stated in the remainder of this narration that she threw her son's head towards the enemy when it was thrown to her. Then she herself took a pole and attacked the enemy with it. Al-Khwarizmi mentioned at the end of the narration:

Husayn, peace be upon him, ordered her to return and prayed for her.

May Allah reward her.

36. Hind, Wife of Yazid

This woman was among those who rebuked Yazid ibn Muawiyah (may God curse him) for killing the Imam (peace and Salutations be upon him). (1) May Allah reward her.

.....

(1) See: Vol. 2, p. 527 (Section Six/Chapter Seven/Yazid's Women Protesting Him).

.....

Chapter Six: The Historical Course of Imam Husayn's Mourning Rituals

Introduction

Chapter Six: The Historical Course of Imam Husayn's Mourning Rituals (1)

Undoubtedly, the bloody tragedy of Karbala is a great and influential event in Islamic history, and efforts should be made to revive it. Holding mourning for the martyrs (PBUT) of this epic is one of the most important initial steps in this regard.

The reality shows that the first buds of mourning for the Master of Martyrs (PBUT), peace be upon him, and his virtuous companions appeared at the time of this painful event. Then, they progressively gained the attention of the common public under the guidance of Imams (PBUT) until they took a specific form. It is appropriate to point out their turning points throughout different historical periods.

The mourning rituals for the Master of Martyrs, peace be upon him, can be studied, criticized, and analyzed in several historical stages:

The First Stage (After the Imam's (PBUH) Martyrdom Until the Demise of His Killers)

The goal of the Household, peace be upon them, in this stage was focused on awakening dormant consciences, opening closed minds, and liberating thoughts shackled by the widespread Umayyad propaganda.

For example, when the people of Kufa saw the captives of the Prophet's Household, peace be upon him and his Purified Family, and heard the epic speeches of the Household (PBUT)—which reminded them of their years of presence in Kufa, extending for several years on one hand, and greatly instilled in them awareness and enthusiasm on the other (1)—they cried out with weeping and wailing, so much so that the city shook with their mourning cries.

After the captives' presence in Shaam

—which led to the spread of awareness and the exposure of Umayyad policies, and whose effects even reached those in the caliphate's palace (2)—the government allowed mourning ceremonies for political considerations.

In addition to that, the procession of captives, upon their return from Shaam to Medina, held a mourning gathering at the Imam's (PBUH) shrine and his companions'. (3) Also, Medina burst into weeping and wailing upon hearing the sound of Umm Salama's (PBUH) crying, the Prophet's wife, peace be upon him and his Purified Family, who heard of Imam Husayn's (PBUH) martyrdom in a dream (4) (or through the soil the Prophet, peace be upon him and his Purified Family, entrusted to her, which turned into blood according to another narration). (5) 

When the news of the Imam's martyrdom was officially announced by the Umayyads in Medina, Umm Salama (PBUH)(6) and the people of Medina transformed the city into a single mass of mourning and lamentation, and held mourning gatherings (7), just as Bani Hashim held mourning for the Master of Martyrs (PBUH) (8), and Ibn Abbas and Muhammad ibn al-Hanafiyyah mourned him (1), and the daughters of Aqil (2), and the women of Bani Hashim designated a special place for mourning. (3) May Allah Bless them all.

.....

(1) See: Vol. 2, p. 408 (Section Six/Chapter Six/How the Prophet's (PBUH&HF) family entered Kufa) and p. 410 (Zaynab's (PBUH) Speech in Kufa) and p. 416 (Fatimah al-Sughra's (PBUH) Speech in Kufa) and p. 419 (Umm Kulthum's (PBUH) Speech in Kufa).

(2) See: Vol. 2, p. 520 (Section Seven/Chapter Six/Ali ibn al-Husayn's (PBUT) Speech in the Damascus Mosque) and p. 527 (Yazid's Women Protesting Him) and p. 535 (Chapter Eight/Permission to hold mourning for the martyrs).

(3) See: Vol. 2, p. 544 (Section Six/Chapter Eight/The Prophet's (PBUH&HF) family ,passing by Karbala).

(4) See: Vol. 2, p. 301 (Section Six/Chapter Two/Umm Salama's (PBUH) Dream).

(5) In al-Ya'qubi's history (Vol. 2, p. 245): [1] The reason for her weeping was the transformation of the soil she had into blood, as the Prophet, peace be upon him and his Purified Family, entrusted it to her as a sign of Husayn's (PBUH) future martyrdom (see: This book: Vol. 2, p. 744, "Chapter One/The first female mourner who cried out in Medina").

(6) See: Vol. 2, p. 751 (Chapter One/The first to wear black in Husayn's (PBUH) mourning/Umm Salama (PBUH)).

(7) See: Vol. 2, p. 636 (Section Seven/Chapter Four/The Echo of His (PBUH) Killing in Hijaz) and p. 745 (Section Eight/Chapter One/Holding Mourning in Medina/When the News Arrived).

(8) See: Vol. 2, p. 745 (Chapter One/Holding Mourning in Medina/When the News Arrived).

.....

Nor should we forget the mourning held by the people of Medina upon the return of the Prophet's Household, peace be upon him and his Purified Family (4), and the mourning of the Imam's wives (PBUT) (5), as well as the mourning held by Umm al-Banin (PBUH) for her children in al-Baqi'. (6)

 

To all of this must be added the lamentations and mourning of Bani Hashim, which they held daily during the year of martyrdom in commemoration of Imam Husayn's (PBUH) martyrdom for up to three years in Medina (7), and in which some companions and tabi'in also participated (8). 

The Household of the Holy Prophet (PBUT) wore mourning clothes (9), and continued their sorrow and mourning until the death of Ibn Ziyad (10), and the sympathy of some companions and tabi'in with them (11); all of this created an atmosphere that led to the emergence of the "Tawwabin" movement, where they began their journey towards Shaam and fighting the killers of Imam Husayn, peace be upon him, by gathering at the Imam's (PBUH) grave and his companions' and holding mourning, then continuing their journey (12). (13)

.....

(1) See: Vol. 2, p. 812 (Chapter Four/The Weeping of Several Companions and Tabi'in) and p. 589 (Section Seven/Chapter One/Abdullah ibn al-Abbas).

(2) See: Vol. 2, p. 745 (Chapter One/Holding Mourning in Medina/When the News Arrived).

(3) See: Vol. 2, p. 752 (Chapter One/The first to wear black in Husayn's (PBUH) mourning/Women of Bani Hashim).

(4) See: Vol. 2, p. 745 (Chapter One/Holding Mourning in Medina/When the News Arrived).

(5) Al-Amali by al-Shajari, Vol. 1, p. 175, Tadhkirat al-Khawass: p. 265. See also: This book: Vol. 2, p. 739 (Chapter One/Rubab's (PBUH) Lamentation).

(6) See: Vol. 2, p. 750 (Chapter One/Holding Mourning in Medina/Umm al-Banin's ( PBUH) Lamentation).

(7) See: Vol. 2, p. 750 (Chapter One/Holding Mourning in Medina/Lamentation for three years).

(8) Kitab al-Majalis wa al-Musayarat by al-Qadi al-Nu'man: p. 103.

(9) See: Vol. 2, p. 751 (Chapter One/The first to wear black in Husayn's (PBUH) mourning).

(10) See: Vol. 2, p. 750 (Chapter One/Holding Mourning in Medina/The continuation of the Household's (PBUT) mourning until Ibn Ziyad's killing).

(11) See: Vol. 2, p. 812 (Chapter Four/The Weeping of Several Companions and Tabi'in).

(12) Tarikh al-Tabari, Vol. 5, p. 589.

.....

We mentioned earlier that the event of Karbala was great for Muslims and a cause of their deep sorrow. As for Bani Hashim, it left a great impact on them, so much so that they remained in a state of sorrow and mourning until Ibn Ziyad's demise. Is this because they were influenced by the customs of the Arabs at that time, who prolonged mourning and sorrow for the slain until the killer's death? This is far-fetched. In any case, the Household, peace be upon them, during these five or six years, made mourning a common practice, and this prepared the appropriate intellectual, cultural, and jihadist ground, to which the support and guidance of the Household were added, transforming it into religious rituals of high significance and value, which will be referred to later.

.....

The Second Stage (Holding Mourning as a Religious Rite by the Imams, peace be upon them)

Introduction

Mourning rituals for Abu Abdullah al-Husayn, peace be upon him, emerged in this stage as a religious rite. This reality took its final form in three roles:

First - Preparing the Ground (The Era of Imam Zayn al-Abidin, peace be upon him)

In this stage, the necessary ground was prepared for the crystallization of mourning rituals and the formation of a suitable environment for the emergence of a religious rite. Imam Zayn al-Abidin, peace be upon him, must be considered the main figure in this stage.

The Imam's weeping, peace be upon him, sometimes aroused questions, especially when he saw water or when food was brought. (1) This weeping reached such an extent that people would advise him to weep less to preserve his health. However, the Imam, peace be upon him, by referring to the depth of the Karbala tragedy and the social and religious status of the individuals who were martyred in it, considered weeping over those dear individuals a necessary and logical matter on one hand, and on the other hand, he encouraged and urged others to do so. He considered weeping over the Imam, peace be upon him, and his martyred companions a cause for salvation from divine punishment and entry into Paradise (2), and in the expanse of divine security. He himself did not cease weeping until the demise of Ubaydullah ibn Ziyad and the other killers of the Karbala martyrs, and even until the end of his blessed life. (1)

.....

(1) See: Vol. 2, p. 803 (Chapter Four/The Weeping of Imam Zayn al-Abidin, PBUH).

(2) See: Vol. 2, p. 780 (Chapter Four/The Reward for Weeping for Them, PBUT).

.....

Second - Establishing the Pillars of Mourning in the Era of Imams al-Baqir and al-Sadiq, peace be upon them

1. The Era of Imam al-Baqir, peace be upon him

The era of Imam al-Baqir, peace be upon him, differs in some ways from the era of Imam Zayn al-Abidin, peace be upon him. On one hand, the awareness movements undertaken by Imam Zayn al-Abidin, peace be upon him, and his companions had somewhat changed the intellectual and political atmosphere. On the other hand, the liberation of Iraq from Umayyad rule in the last ten years had prepared the ground for the mourning rituals of the Master of Martyrs, peace be upon him.

Given the above, and under the prevailing circumstances at the time, the Imam, peace be upon him, enjoyed a high social and intellectual standing and had acquired religious authority; people frequently referred to him.

 Therefore, the radiance of his presence and the influence of his words surpassed those of his father, peace be upon him. Imam al-Baqir, peace be upon him, utilized all of this to transform mourning into rituals and an intellectual current throughout history, including explaining the sayings of Imam Zayn al-Abidin, peace be upon him—as a witness to the Karbala incident—regarding the virtue of weeping for Imam Husayn, peace be upon him (2), holding mourning gatherings in his house, and encouraging elegists (3) to address the dimensions of this tragedy in the form of poetry and elegiac recitation, and urging the Shias to hold mourning gatherings in their homes with

the Mourning for Hussein (PBUH) and they held mourning gatherings in his house. The eulogists, they were encouraged. Speak of this tragedy in verse, in lament. The Shias, they were urged to hold mourning in their homes, with caution. For safety, from the ruler's wrath (4). Poetry and literature, they were vital for remembering the event (5). And the idea, for the first time, of halting work on Ashura (6).

.....

 * (1) See: Vol. 2, p. 803 (Chapter 4/The weeping of Imam Zain al-Abidin (PBUH).

 * (2) See: Vol. 2, p. 803 (Chapter 4/The weeping of Imam Zain al-Abidin, PBUH).

 * (3) See: Vol. 2, p. 807 (Chapter 4/The weeping of Imam al-Baqir, PBUH).

 * (4) This note, it is clear in the Imam's (PBUH) words: "He commands those in his house, those he does not fear, to weep for him," from the text in Misbah al-Mutahajjid: p. 772.

 * (5) See: Vol. 2, p. 756 (Chapter 2/Mentioning his calamities with Imam al-Baqir, PBUH).

 * (6) See: Vol. 2, p. 763 (Chapter 3/Halting daily work).

.....

The Era of Imam Sadiq (PBUH)

When Imam Sadiq (PBUH) took leadership of the Shia, half a century had passed since the bitter Karbala event. In that time, society had changed much: politics, culture, beliefs. Imam Sadiq (PBUH) seized the moment, using it fully. He worked hard to explain the clear religion, the Holy Quran. Karbala, it held a vital place in his efforts, in what he said, in what he did. His teachings, they set the framework for mourning rituals, their general principles, how to mourn.

Imam Sadiq (PBUH), he insisted Ashura must live on. That day's tragedy, it was crucial. Believers, they must keep the memory alive (1). So he told them: sit for mourning on Ashura. Visit the master of martyrs (PBUH), if you can (2). Wear mourning clothes (3). Picture Karbala, that terrible, astonishing event (4). Remember that day, mourn, even if alone (5). Abstain from pleasure, from fine food (6).

.....

 * (1) See: Vol. 2, p. 761 (Chapter 3/The greatness of Ashura's calamity).

 * (2) Tahdhib al-Ahkam: Vol. 6, p. 51, no. 120; Al-Mazar al-Mufid: p. 51, no. 1 and 2; Misbah al-Mutahajjid: p. 771 and 772; Al-Iqbal: Vol. 3, p. 64; Bihar al-Anwar: Vol. 101, p. 105, no. 11.

 * (3) In Misbah al-Mutahajjid [1] from Abdullah bin Sinan, from Imam Sadiq

(PBUH):

"The best thing you can do on this day [Ashura] is to take clean clothes, wear them, and make yourself solemn." I asked, "What is solemnity?" He (PBUH) said, "Undo your buttons and expose your forearms like those in mourning" (See: Vol. 2, p. 765, no. 1992).

 * (4) In the previous hadith from Abdullah bin Sinan: "And turn your face towards the grave of Hussein (PBUH) and his resting place, and imagine for yourself his fall and those with him of his children and family, and greet and pray for him, and curse his killers and disavow their actions."

 * (5) See: The complete hadith of Abdullah bin Sinan, mentioned in the previous footnotes.

 * (6) See: Vol. 2, p. 763 (Chapter 3/Avoiding pleasures).

.....

Is this not more than remembering a sad story? Ashura, in the Imams' (PBUH) way, meant bearing the weight of a whole culture. Karbala was a school, not just a mournful event.

Expansion of Mourning Rituals

The Eras of Imam Kadhim (PBUH) and Imam Reza (PBUH)

The time of Imam Kadhim (PBUH), it calls for thought. Politically, culturally, a significant era. Shia stood on the edge of a new movement. Imam Kadhim's (PBUH) teachings, they brought awareness.

Imam Kadhim (PBUH), he showed his sorrow from the start of Muharram. He kept it till Ashura. He set the way for mourning in the first ten days of Muharram (1). He taught the Shia how to mourn on Ashura. He showed believers they must prepare for Ashura, care for the event days before it came, live it in deep sorrow.

Imam Reza (PBUH), too, he held high standing, politically, culturally. His outward position gave his words more weight. He gave the event great importance. He enlightened the Shia on Muharram, its first ten days. He worked to spread the story of Karbala by telling his father's way (2).

What we have said, it was a quick look at the Imams' (PBUH) way with Hussein's (PBUH) revolution, in words, in deeds, in urging. It can be put under two main headings:

.....

 * (1) See: Vol. 2, p. 810 (Chapter 4/The weeping of Imam al-Kadhim).

 * (2) See: Vol. 2, p. 733 (Chapter 1/Holding mourning gatherings in the first ten days of Muharram).

.....

First: The effort to show the importance of mourning for the Imam (PBUH).

Second: Honoring Ashura, holding mourning on it.

The Third Stage: Mourning Rituals Before Official Status (Mid-4th Century AH)

Imam Jawad (PBUH) took leadership in his childhood (203 AH). The oppressive Abbasid rule, having learned from the Imams' (PBUH) past stances, kept them watched. They had tightened this watch by calling Imam Reza (PBUH) to the capital. Now, they put all their effort into cutting the Shia's intellectual and guiding ties from the center of activity: the Imam (PBUH).

Against this, the Imams (PBUT) focused on the agency system, set up in the time of Imam Baqir (PBUH) and Sadiq (PBUH). They expanded it. Through it, they conveyed what was vital for guidance. The Shia, too, had organized themselves based on these teachings. They strengthened their ties with scholars and thinkers, those who had learned from the Imams (PBUT) and lived their religious lives. So, the Shia were mostly connected to scholars, given the state of society.

Also, the Imams (PBUT) were under tight watch and siege. Their link to the Shia was weak. So, history shows little of their words or ways on "holding mourning on Ashura," especially during Mutawakkil's reign. The general oppression was at its peak, particularly regarding visiting Karbala and the pure shrine of the Master of Martyrs (PBUH).

Still, because of the training they had received from the Imams, the Shia showed serious interest in mourning for Abu Abdullah al-Hussein (PBUH).

They practiced it in their homes and communities, as was done in the time of Imams Baqir (PBUH) and Imam Sadiq (PBUH). But the Shia's secrecy and the government's media blackout kept these rituals from being reflected in historical sources.

The Fourth Stage: Official Recognition of Mourning Rituals in Muharram (4th and 5th Centuries AH)

At the start of the 4th century AH, the Buyid state (1) rose in Iran, and the Fatimid state (2) in North Africa. They gradually spread. In the second half of the 4th century, Iran (except its eastern parts) and central Iraq were under Buyid control. Northeast Africa, Syria, and Palestine were under Fatimid control. In 352 AH, Mu'izz al-Dawla al-Daylami, the Buyid ruler of Baghdad, called the people to mourn on Ashura, in the streets (3). Thus, mourning became official. The Fatimids in Egypt did the same.

.....

 * (1) The Buyids' birthplace was the Iranian region of Daylam (modern Gilan province). This area and surrounding regions like Tabaristan were Shia, especially having experienced the Alawi state for a period. Thus, they were also known as "Daylamites" and were known for their adherence to the Shia doctrine.

 * (2) The efforts of Isma'ili missionaries in 296 AH led to the establishment of the Isma'ili state, known as the "Fatimids," with an Isma'ili Shia tendency, in Morocco. The vacuum left by the Muqtadir state in Egypt prepared the ground for the Fatimids to seize control of this country in 362 AH, and they moved their caliphate's capital to Fustat in Egypt. This state gradually expanded its territory and also took control of Syria and Hijaz. The Fatimid rule lasted for over two centuries, ending with the death of al-Adid – the last Fatimid caliph – in 568 AH.

 * (3) Historians mentioned in the events of 352 AH: In this year, on the tenth of Muharram, Mu'izz al-Dawla ordered people to close their shops, stop markets and buying and selling, and display lamentation, and wear tents made of sackcloth. Women were to come out with disheveled hair, blackened faces, torn clothes, going around the city with mourners, slapping their faces for Hussein bin Ali (PBUT). The people did this, and the Sunnis could not prevent it due to the large number of Shias and because the ruler was with them.

.....

(Al-Kamil fi al-Tarikh: Vol. 5, p. 331, [1] Al-Muntazam: Vol. 14, p. 150, [2] Al-Nujum al-Zahira: Vol. 2, p. 334, [3] Al-Bidaya wa al-Nihaya: Vol. 11, p. 276). [4]

.....

A decade later (1).

After Mu'izz al-Dawla's decree, mourning in Baghdad became official. Annual rituals in every quarter, every alley, with Shias present (2). But the Sunni community, living in the caliphate's capital, did not like this. So, sometimes, clashes occurred (3).

Mourning in Egypt

With the Fatimid state established, a group of Shia held mourning on Ashura at the graves of the Sacred Ladies, Umm Kulthum and Nafisah, as mentioned earlier. They continued this practice later inside Cairo, at the shrine of Hussein (PBUH). Under this state, mourning gained government support.

.....

 * (1) Al-Maqrizi mentioned that Ibn Zulāq said in his book "Sirat al-Mu'izz li-Din Allah": On the day of Ashura in the year 363 AH, a group of Shias and their followers went to the two shrines, the graves of the Sacred Ladies Umm e Kulthum and Nafisah, accompanied by a group of Moroccan cavalry [meaning the Caliph's army, who were from Morocco] and their foot soldiers, with lamentation and weeping for Hussein (PBUH) (Al-Khitat al-Maqriziyya: Vol. 2, p. 289). [1]

 * (2) In Al-Muntazam - in mentioning the events of 361 AH -: "It was done in Baghdad what had become customary every Ashura, of closing markets, suspending buying and selling, and hanging sackcloth" (Al-Muntazam: Vol. 14, p. 210). [2] And in Al-Bidaya wa al-Nihaya: [3] "The Rawāfiḍ (Shias) in the Buyid state around the year 400 and thereafter, they exaggerated. Drums were beaten in Baghdad and similar places on Ashura, and ash and straw were scattered in the streets and markets, and sackcloth was hung on shops, and people showed sadness and weeping, and many of them did not drink water that night, in solidarity with Hussein (PBUH) because he was killed thirsty. Then women would come out unveiled, wailing and slapping their faces and chests, barefoot in the markets" (Al-Bidaya wa al-Nihaya: Vol. 8, p. 202). [4]

 

* (3) In Al-Kamil fi al-Tarikh [5] and Al-Bidaya wa al-Nihaya - in mentioning the events of 350 AH -: "In this year, on the tenth of Muharram, markets were closed in Baghdad on Ashura, and people did what was mentioned before. A great conflict erupted between the Shia and Sunni, in which many were wounded and property was plundered" 

.....

(Al-Kamil fi al-Tarikh: Vol. 5, p. 336, [6] Al-Bidaya wa al-Nihaya: Vol. 11, p. 286, similar).

.....

It was held with certain formalities (1), its manner recorded in historical sources (2).

These mourning rituals, they ceased at times under this state for various reasons. But they continued until the fall of the Fatimids (3).

With the Ayyubids taking power, they worked hard to erase Shia culture (1).

.....

 * (1) Ibn al-Tuwair said: "On the tenth day of Muharram, the Caliph would seclude himself from the people. When the day rose, the Chief Justice and witnesses would ride, having changed their attire to what it is today. Then they would go to the Husayni Shrine, and before that, it was done in Al-Azhar Mosque. When they sat there, along with the reciters from the Presence and those prominent in the mosques, the Vizier would come and sit at the head, with the Justice and the Da'i on his sides. The reciters would recite in turns, and some poets, other than the Caliph's poets, would recite poetry lamenting the Ahl al-Bayt (PBUT). If the Vizier was Rafidi (Shia), they would be moderate; if he was Sunni, they would exaggerate.  They would continue like this until three hours passed. Then they would be summoned to the palace by the chief scribes, and the Vizier would ride to his house with a small handkerchief. The Chief Justice, the Da'i, and those with them would enter through the Golden Gate, finding the hallways covered with mats instead of carpets, and benches set up in empty places to be joined to the mats for seating. They would find the doorkeeper sitting there, and the Justice and the Da'i would sit beside him, and people of various classes. The reciters would recite, and the chanters would chant as well. Then a mourning spread would be laid out, about a thousand bowls of lentils, salted foods, pickles, cheeses, plain yogurts, honey, flatbread, and bread intentionally colored differently. When noon approached, the doorkeeper and the table manager would stand, and people would be brought in to eat from it. The Justice and the Da'i would enter, and the doorkeeper would sit on behalf of the Vizier, with the two mentioned beside him. Some people would not enter, and no one was compelled to do so. When the group finished, they would depart to their places, riding in the same attire they appeared in. The mourners would go around Cairo that day, and vendors would close their shops until after Asr, after which people would open them and go about their business" 

.....

(Al-Khitat al-Maqriziyya: Vol. 2, p. 291). Ibn Taghribirdi added in Al-Nujum al-Zahira: [1] "This was the custom of the Fatimid Caliphs from the first of them, al-Mu'izz li-Din Allah Ma'add, to the last of them, al-Adid Abdullah" (Al-Nujum al-Zahira: Vol. 3, p. 153 [2] in the events of 488 AH).

 * (2) In Al-Khitat al-Maqriziyya - [3] regarding the burial place of the noble head -: "Then it was buried near the Dome of Daylam at the gate of the service hallway. Anyone who entered service would kiss the ground in front of the grave, and on Ashura, they would slaughter camels, cattle, and sheep at the grave, and they would increase their wailing and crying, and curse those who killed Hussein (PBUH). They continued this until their state fell" 

.....

(Al-Khitat al-Maqriziyya: Vol. 2, p. 284 [4] and see: p. 290 and 291).

 * (3) Al-Adid died on Ashura in the year 567 AH (567), and the Fatimid state in Egypt ended with his death (Al-Nujum al-Zahira: Vol. 3, p. 356). [5]

.....

It was natural for those after them to prevent mourning rituals. Still, Shia in distant regions, like Syria, Aleppo, and northern Iraq, seized every chance to practice their rituals, including holding mourning gatherings.

The Fifth Stage: Mourning from the 6th to 9th Centuries AH

The Sixth Century

Shia regions in Iran and Iraq began the 6th century AH with continued Seljuk rule. In this era, the Isma'ili Shia Fatimids still ruled Egypt. As time passed, the Seljuks eased their pressure. Shia gradually showed their Ashura mourning rituals, gaining more freedom.

The account of Abd al-Jalil al-Qazwini al-Razi in Al-Naqd in the 6th century AH is quite clear. He answers doubts and also tells of Sunnis holding mourning rituals in different areas, presenting it as a natural human and religious phenomenon. He also speaks of mourning gatherings for two known preachers, Ali bin al-Hussein al-Ghaznawi and Qutb al-Din Muzaffar Amir Abadi. And that mourning for Imam Hussein (PBUH) renewed each year on Ashura in Baghdad, with shouts and wailing (2).

.....

 * (1) The Fatimid caliphs had festivals and ceremonies throughout the year: the New Year season, the beginning of the year season, Ashura, the Prophet's (PBUH&HF) birthday... 

Ashura: they used to make it a day of sadness where markets were closed, and a great spread called the "spread of sadness" was made, as mentioned when discussing the "Husayni Shrine." A great deal of it reached the people. When the state fell, the Ayyubid kings made Ashura a day of joy; they would be generous with their families, indulge in foods, make sweets, acquire new utensils, apply kohl, and go to the baths, following the custom of the people of Syria which al-Hajjaj established for them during the days of Abd al-Malik ibn Marwan; to spite the noses of the followers of Ali ibn Abi Talib (PBUH&HF), may God honor his face, who made Ashura a day of mourning and sorrow for Hussein ibn Ali (PBUT) because he was killed on it. We have witnessed remnants of what the Ayyubids did in making Ashura a day of joy and ease.

.....

(Al-Khitat al-Maqriziyya: Vol. 2, p. 389). [1]

 * (2) Naqd (in Persian) by Abd al-Jalil al-Qazwini al-Razi: p. 370-373.

.....

The Seventh Century

This century saw the rise of the Khwarazmian state in the eastern Islamic lands and the revival of the Abbasid caliphate, which had been only a name during the Buyid and Seljuk rule of Baghdad.

Reports indicate that mourning rituals in this century were similar to, and sometimes grander than, those in the 6th century. Some news from the first half of the century—before the Mongols took Baghdad—shows mourning and the reading of Maqtal (accounts of the martyrdom) in the Abbasid capital. In 641 AH, Caliph al-Musta'sim al-Abbasi asked the muhtasib of Baghdad (Jamal al-Din Abd al-Rahman ibn al-Jawzi) to prevent people from reading Maqtal on Ashura. But he allowed them to read it near the shrine of Imam Kadhim (1).

Imad al-Din al-Tabari (d. 7th century) also mentioned the large gatherings of visitors during the mourning days of Amir al-Mu'minin (PBUH) and Sayyid al-Shuhada (PBUH) at their shrines in Najaf and Karbala (2).

Mawlawi, the famous poet of the 7th century, in his book Mathnawi, spoke of public mourning in Aleppo. He wrote verses, translated:

The Shia groan and wail, weeping on Ashura, for the tragedy of Karbala (3).

The great Shia scholar Sayyid Ibn Tawus wrote of mourning in the first ten days of Muharram and defended it (4). Additionally, his recommendation to read Al-Malhuf on Ashura.

.....

 * (1) It is stated in Al-Hawadith al-Jami'ah wa al-Tajarib al-Nafi'ah fi al-Mi'ah al-Sabi'ah: p. 93: "In it, the Caliph ordered Jamal al-Din Abd al-Rahman bin al-Jawzi, the market inspector, to prevent people from reading the Maqtal on Ashura and chanting in other places in Baghdad, except for the shrine of Musa bin Ja'far."

 * (2) Asrar al-Imamah: p. 244.

 * (3) Mathnawi (in Persian): Vol. 6, p. 959, couplet 777. It is worth noting that Mawlawi himself composed lyrical verses, the first line translated as: "Where are you, O divine martyrs (PBUH)," referring to the martyrs of Karbala.

 * (4) See: Vol. 2, p. 733 (Chapter 1/Holding mourning gatherings in the first ten days of Muharram).

This shows the culture of Maqtal reading and Muharram mourning existed in the author's time, the 7th century (1).

In the latter half of the 7th century AH, the Mongols, led by Hulagu, took Iraq.

Some wise scholars prevented slaughter and looting. They asked Hulagu for safety, for protection. He granted it. Thus, the Shia south of Baghdad (like Hilla, Kufa, and others) escaped the turmoil (2). With the fall of the Abbasids, the Shia gained some freedoms. Also, one of Hulagu's successors, Ghazan Khan, became Shia in the last decades of this century. He worked to rebuild Karbala, naturally paving the way for public rituals.

The Eighth Century

In this century, Ghazan Khan, whose rule began in 694 AH, took steps to spread the Shia doctrine. His brother, Sultan Muhammad Khudabanda, succeeded him.

.....

 * (1) In Al-Iqbal: [1] "Among the important matters of Ashura for the saints is participating with the angels, prophets, and successors in mourning, because of the divine sanctities that were lost and the prophetic stations that were effaced, and the humiliation and disgrace that befell Islam and continues to do so due to that aggression, and the emergence of the state of Iblis and his soldiers over the state of God, exalted be His glory, and His special servants. So, a person sits in mourning to read what happened to the progeny of the Master of prophets, may God's blessings be upon him and them, and to mention the calamities that occurred with the shedding of their blood and the mistreatment of them. And he reads in the book named "Kitab al-Lahuf 'ala Qatla al-Tufuf." If he does not find it, he reads what is mentioned here, for when we mentioned Ashura and its functions of deeds and words, it is good to mention what happened in it regarding the description of al-Iqbal [2] and the battle, and we name it "Kitab al-Latif fi al-Tasneef fi Sharh al-Sa'adah bi Shahadat Sahib al-Maqam al-Sharif." So we say: 

In the name of God, the Most Gracious, the Most Merciful. 

Ali bin Musa bin Ja'far bin Muhammad bin Muhammad al-Tawus says: 

O God, we read this Maqtal to You, and we raise this injustice to You..." (Al-Iqbal: Vol. 3, p. 56). [3]

 * (2) It is stated in Al-Hawadith al-Jami'ah wa al-Tajarib al-Nafi'ah fi al-Mi'ah al-Sabi'ah: "As for the people of Hilla and Kufa, they moved to the Batā'ih with their children and whatever wealth they could carry. Their elders, including the Alawites and jurists, attended before the Sultan with Majd al-Din ibn Tawus al-Alawi and asked him to spare their lives. He granted their request and appointed a shihna for them. So they returned to their lands and sent to those in the Batā'ih to inform them of this, and they came with their families and property" 

(Al-Hawadith al-Jami'ah: p. 159). [4]

He later became Shia, working hard to spread Shia doctrine and make it official. So, the ground for public mourning and Shia rituals expanded with the Mongol rulers becoming Shia and the doctrine gaining official status.

The Jalayirid dynasty, ruling Iraq—nephews of Sultan Muhammad Khudabanda—also had Shia leanings. Their rule lasted until 814 AH. Ibn Battuta (d. 779 AH) mentioned the following regions: Karbala, Hilla, Bahrain, Qom, Kashan, Saveh, and Tus as staunch Shia areas (1).

The Ninth Century

The ninth century began with Timur's attack. Iraq and Syria were not spared.

With Timur's death and his son Shahrukh's rule, things changed. He focused on spreading culture and rebuilding cities, striving to restore what his father had destroyed. His wife built the magnificent Goharshad Mosque next to Imam Reza's (PBUH) shrine. These actions show that Shia had some freedom to perform rituals by the end of this century. Under Sultan Hussein Bayqara's rule, Mulla Hussein Wa'iz Kashifi wrote Rawdat al-Shuhada, mentioning in its introduction the widespread practice of reading Maqtal at that time, at least in Khurasan (Herat, Marv, Sabzevar, etc.).

Also in this century, the Shia Turkmens (Qara Qoyunlu) came to power. They ruled central and western Iran and parts of Iraq, making Qom their winter capital (2). Local Shia governments (like Al-Fathan,

.....

 * (1) Ibn Battuta's Journey: Vol. 1, p. 116.

 * (2) See the book: Tarikh Timūriyān wa Turkmānān (in Persian): p. 257 and 262, Tarikh Madhhabi Qom: p. 170.

.....

Mushashayan, Al Ali Safi, and the rulers of Hormuz) were prominent in various parts of the Islamic world (1).

Clearly, regions under these kingdoms enjoyed free mourning rituals.

The Sixth Stage: Mourning in the Safavid Era (10th and 11th Centuries AH)

Shiism became official in Iran with the coronation of Shah Ismail Safavi in 907 AH. Spreading Shia rituals was a key goal of this state.

During this period, mourning became public. Shia practiced these rituals with great splendor, like in the 4th and 5th centuries (Buyid and Fatimid eras).

The details of these Safavid ceremonies are in many sources, including European books and travelers' accounts of Iran, which described the mourning rituals precisely.

Safavid kings greatly cared for Muharram mourning. They didn't stop it even during military campaigns. History tells us Shah Abbas Safavi stopped in 1011 AH on Ashura at "Ma' Khutb" during his war with the Uzbek army, and held mourning for Imam Hussein (PBUH) (2). 

In Muharram 1013 AH, Shah Abbas besieged the Erivan fortress and held mourning in the camp at night. Cries and wailing rose from the camp. The fortress's inhabitants thought a night attack was ordered, so they sent a messenger and surrendered (3).

In the Safavid court, Rawdat al-Shuhada was read during Muharram and Ashura (4).

.....

 * (1) See the book: Sandiyyat (in Persian) (Farmān-hā-ye Turkmenān wa...): p. 13-29, Qommiyyat (in Persian): p. 7.

 * (2) Tarikh Alam Aray-e Abbasi (in Persian): Vol. 2, p. 627.

 * (3) Tarikh Alam Aray-e Abbasi (in Persian): Vol. 2, p. 655.

 * (4) Dastūr-e Shahriyārān (in Persian) by Muhammad Ibrahim bin Zain al-Abidin Nasiri: p. 33.

.....

Beyond that, the kings of this dynasty attended the public Ashura ceremonies in the city square. Mourning processions passed before them. They wore mourning attire (1).

They also dedicated some properties to mourning rituals.

The Seventh Stage: Mourning After the Safavids

The Safavid state weakened after two centuries. It could not stand against the Afghan attack and fell. The limited efforts of Shah Tahmasp II were no use. But he rarely gained control after his sudden attack. He recovered occupied areas from the Afghans and the Ottoman Empire, restoring Iran's sovereignty.

Nader, from the start of his rule, sought to change the prevailing religious culture in Iran. Motivated by, or using the pretext of, achieving unity and peace, he forbade certain practices, including mourning for Imam Hussein (PBUH). He mentioned this in the "Mughan" declaration covenant (2). Mirza Muhammad Khalil Marashi Safavi tells us of Nader's attempts to erase all Shia rituals (3).

Nader's rule did not last. Other states with Shia leanings followed (like the Zand and Qajar dynasties). Shia rituals were revived. Mourning rituals continued.

After the Qajar dynasty took power, Muharram mourning rituals expanded in quantity and quality. Mourning styles reached their peak. Rulers also worked to spread them, even establishing takayas (mourning halls).

.....

 * (1) Tarikh wa Janbeh-ye Adabi Tazieh (in Persian): p. 24, quoting from Nicolas Hemius's journey. Travel in 1633 AD.

 * (2) Alam Aray-e Naderi (in Persian) by Muhammad Kazim Marvi, Vizier of Marv: Vol. 3, p. 982 and 983.

 * (3) Majma' al-Tawarikh by Mirza Muhammad Khalil Marashi Safavi: p. 84.

.....

And processions. Mourning spread in Iraq and India, besides Iran. Shia in different parts of the Islamic world performed mourning. But then, in Iran, came a decline after that prosperity. The fight against religious manifestations began with British colonial influence and the arrival of a reckless, identity-less tyrant, Reza Khan. He strictly forbade mourning. After his departure from Iran, mourning rituals returned to normal, flourishing as in past centuries.

In Iraq, mourning rituals faced problems under Saddam's rule and the Ba'ath Party's dominance, especially in his last years.

What we have mentioned, it was a brief look at the historical journey of mourning rituals for Imam Hussein throughout history. We did not speak of the role of Muharram and Ashura and mourning rituals in the Islamic Revolution era, and their strange effect on the nation's awakening and victory. All that is a great event, worthy of attention, and there is no space here to speak of it.

.....

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Part Two: Family Life

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 * (1) The details of this section, with its sources and references, are given in Volume One of the Encyclopedia of Imam Hussein [1], and we will limit ourselves here to a summary.

.....

Chapter One: Birth

The Family

The family. It shows a people's character, their morals, their ways. The wise, their roots often in wise ancestors, wise families. Prophets and their successors, at wisdom's peak, they come from lines of good and righteous folk. No man on earth can match the honor of Imam Hussein (PBUH), his brother Imam Hasan (PBUH), or their family (PBUT). Their grandfather, the last of prophets (PBUH&HF). Their father, ALI (PBUH) master of successors. Their mother, Fatima Zahra (PBUH), The Lady of all women.

We read in the Master of Martyrs' (PBUH) visitation prayer, from Imam Sadiq (PBUH):

I bear witness that you were a light in noble loins, and pure wombs. Ignorance did not defile you with its impurities, nor did it clothe you in its dark garments. (1)

The wicked, those of ill character, they are often raised in sick, defiled homes. Their roots are in bad origins, evil families.

Reliable sources say Imam Hussein (PBUH), on Ashura, spoke in an epic sermon of his family's purity (PBUT). It shaped him. It kept him from bowing to humiliation. This against Ibn Ziyad's defiled family, which forced the choice: death or the shame of allegiance to Yazid:

Indeed, the claimant, son of the claimant, has cornered us between two things: the sword and humiliation. But humiliation is far from us. God, the Exalted and the Glorified, forbids it for us, and His Messenger (PBUH&HF), and the believers, and pure and chaste Lineage and Elite personalities, and noble souls, from preferring obedience to the lowly over the fall of the calamity with dignity. (1)

Thus, the pure, noble family of the Master of Martyrs (PBUH) helped form his great character, unwilling to endure injustice.

Imam Hussein (PBUH), he was not just from the line of great prophets (PBUT) and noble leaders. The line of Imams (PBU after him also descends from him. Especially the greatest remnant of God, Imam Mahdi (PBUH and may Allah hasten his reappearance), around whom the world revolves today. He will surely fill the earth with justice.

.....

 * (1) Misbah al-Mutahajjid: p. 717, [1] Al-Mazar by al-Shahid al-Awwal: p. 117, Bihar al-Anwar: Vol. 101, p. 197, no. 32. [2]

 * (1) See: p. 794, no. 858.

.....

Year of Birth

The Hadith and historical sources differ on the year Imam Hussein was born. Was it the third, fourth, sixth, or seventh year of the Hijra? This also led to disagreement on his age and years of life.

But his birth year, by most sources and famous accounts, is the fourth year of the Hijra. His noble age then would be fifty-seven years.

Month of Birth

These sources also differed on the exact date and month of Imam Hussein's birth. Various dates and months were mentioned: the third or fifth of Sha'ban, the end of Rabi' al-Awwal, the thirteenth of Ramadan, the fifth of Jumada al-Ula, and the fifteenth of Jumada al-Thaniyah.

Allama Majlisi considers the third of Sha'ban to be the most famous date for his birth. However, a review of historical and Hadith sources shows that the fifth of Sha'ban is more widely known.

The Story of His Birth

.....

 * Al-Kafi from Abi Khadija from Abi Abdullah (PBUH) [Sadiq]: When Fatima (PBUH) was expecting the birth of Hussein (PBUH), Gabriel (PBUH) came to the Messenger of God (PBUH&HF). He said: "Fatima (PBUH) will give birth to a boy whom your nation will kill after you." When Fatima heard this prophecy she was not happy with that. Then Abu Abdullah said: "And in him this verse was revealed: 'And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning are thirty months.'" (1)

 * Al-Kafi from Muhammad bin Amr al-Dhariyyat from a man from our companions from Abi Abdullah [Sadiq, PBUH]: Gabriel (PBUH) descended to Muhammad (PBUH&HF). He said to him: "O Muhammad! God gives you good news of a newborn to be born from Fatima (PBUH), whom your nation will kill after you." The Prophet (PBUH&HF) said: "O Gabriel (PBUH)! and peace be upon my Lord, I do not feel good for a calamity to this newborn from Fatima (PBUH) whom my nation will kill after me." So he ascended, then descended. He said to him the same.

   The Prophet (PBUH&HF) said: "O Gabriel!  and peace be upon my Lord, I do not feel good for the calamity to a newborn whom my nation will kill after me."

.....

 * (2) Al-Kafi: Vol. 1, p. 464, no. 3, [1] Kamil al-Ziyarat: p. 122, no. 135 [2] from Abi Salama Salim bin Makram, Ta'wil al-Ayat al-Zahirah: Vol. 2, p. 579, no. 4, Bihar al-Anwar: Vol. 44, p. 231, no. 16. [3]

   Gabriel (PBUH) ascended to heaven, then descended. He said: "O Muhammad (PBUH&HF)! your Lord sends you greetings, and gives you good news that He will place imamate, guardianship, and successorship in his progeny." He said: "I am pleased."

   Then he went to Fatima (PBUH): "God gives me good news of a newborn to be born to you, whom my nation will kill after me." She said to him: "I have no need for a news about the calamity of the newborn from me, whom your nation will kill after you." He said to her: "God has placed imamate, guardianship, and successorship in his progeny." She said to him: "I am pleased." (1)

 * Amali al-Saduq from Ibrahim bin Shu'aib al-Maythami from al-Sadiq Abi Abdullah (PBUH) from his father Muhammad bin Ali al-Baqir from his father [Zain al-Abidin] (PBUT): 

When Hussein bin Ali (PBUH) was born, Allah, Mighty and Majestic, commanded Gabriel (PBUH) to descend with a thousand angels to congratulate the Messenger of God (PBUH&HF) from Allah, Mighty and Majestic, and from Gabriel (PBUH). (2)

.....

 * (1) Al-Kafi: Vol. 1, p. 464, no. 4, [1] Kamil al-Ziyarat: p. 123, no. 137, [2] Bihar al-Anwar: Vol. 44, p. 232, no. 17 [3] and see: Kamal al-Din: p. 415, no. 6 and Ilal al-Shara'i': p. 206, no. 3 [4] and Uyun al-Mu'jizat: p. 68. [5]

 * (2) Amali al-Saduq: p. 200, no. 215, [6] Kamil al-Ziyarat: p. 140, no. 165, [7] Rawdat al-Wa'izin: p. 172, [8] Bisharat al-Mustafa: p. 219 [9] from Abdullah bin Hisham from Imam al-Rida from his fathers (PBUT) from the Messenger of God (PBUH&HF), Al-Khara'ij wa al-Jara'ih: Vol. 1, p. 252, no. 6, both similar, Bihar al-Anwar: Vol. 43, p. 243, no. 18. [10]

.....

Chapter Two: The Naming

Some reports say the Prophet (PBUH&HF) named Hasan (PBUH( and Hussein (PBUH). By divine inspiration. These names, they were for Aaron's sons, Moses' successor: Shabbar and Shabir. Translated to Arabic, Hasan and Hussein (PBUT). Other accounts say Hussein's (PBUH) name in the Torah was Shabir, in the Gospel, Tab.

It is worth noting: no Hasan, no Hussein in the age of ignorance. Not among the Arabs before Islam (1).

Hussein's (PBUH)teknonym was Abu Abdullah (2).

.....

 * (1) In Usd al-Ghabah from Imran bin Sulaiman: "Hasan (PBUH) and Hussein (PBUH) are names of the people of Paradise; they were not in the Age of Ignorance" 

(Usd al-Ghabah: Vol. 2, p. 25, [1] Tarikh Dimashq: Vol. 13, p. 171, Al-Dhurriyah al-Tahirah: p. 90, no. 92, Dhakha'ir al-Uqba: p. 209; [2] Sharh al-Akhbar: Vol. 3, p. 89, no. 1017 from Imran bin Salman, Al-Manaqib by Ibn Shahrashub: Vol. 3, p. 398). [3] And in Al-Manaqib [4] from Abi al-Husayn al-Nassabah: "God, Mighty and Majestic, concealed these two names from creation – meaning Hasan and Hussein (PBUT)– until the sons of Fatima (PBUH) were named with them; for it is not known that anyone among the Arabs was named with them in ancient times up to their era, neither from the lineage of Nizar nor Yemen, despite the vastness of their tribes and the multitude of names within them. Only Hasan (with a silent 's') and Husayn (with an open 'h' and a silent 's', similar to Habib) were known. As for Hasan (with an open 'h' and 's'), we do not know it except as the name of a known mountain"

 (Al-Manaqib by Ibn Shahrashub: Vol. 3, p. 398, [5] Bihar al-Anwar: Vol. 43, p. 252, no. 30). [6]

 * (2) Al-Manaqib by Ibn Shahrashub: Vol. 4, p. 78.

 * Al-Kafi from al-Sakuni from Abi Abdullah [Sadiq, PBUH] from the Messenger of God (PBUH&HF): The righteous child is a fragrance from God.

.....

 * (1) Al-Kafi: Vol. 6, p. 2, no. 1, [1] Uddat al-Da'i: p. 76, [2] Sharh al-Akhbar: Vol. 3, p. 114, no. 1057 from him, peace be upon him, but without "Shabbar and Shabir," Bihar al-Anwar: Vol. 43, p. 306, no. 68. [3]

.....

   He divided it among His servants. And my two fragrances in the world are Hasan (PBUH) and Hussein (PBUH). I named them after two grandsons of the Children of Israel: Shabbar and Shabir. (1)

.....

.....

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Chapter Three: Characteristics

Most Like the Messenger of God (PBUH&HF)

 * Al-Mu'jam al-Kabir from Hubaira bin Yarim from Ali: Whoever wishes to see the person most like the Messenger of God (PBUH&HF) from his neck to his face, let him look at Hasan bin Ali (PBUT).

   And whoever wishes to see the person most like the Messenger of God (PBUH&HF) from his neck to his ankle, in creation and color, let him look at Hussein bin Ali (PBUT). (1)

 * Al-Mu'jam al-Kabir from Muhammad bin al-Dahhak bin Uthman al-Hazami: Hussein's (PBUH) body was like the Messenger of God's body (PBUH&HF). (2)

.....

Most Like Fatima (PBUH) (3)

 * Al-Manaqib by Ibn Shahrashub from Muhammad bin al-Hanafiyya from Hasan bin Ali (PBUT): Hussein bin Ali (PBUT) was the most like Fatima (PBUH). And I was the most like Khadija al-Kubra (PBUH). (3)

.....

 * (1) Al-Mu'jam al-Kabir: Vol. 3, p. 95, no. 2768, Tarikh Dimashq: Vol. 14, p. 125, with "thaghruhu" instead of "wajhuhu," Kanz al-Ummal: Vol. 13, p. 659, no. 37673.

 * (2) Al-Mu'jam al-Kabir: Vol. 3, p. 115, no. 2845, Tarikh Dimashq: Vol. 14, p. 127, Al-Bidaya wa al-Nihaya: Vol. 8, p. 150. [1]

 * (3) Al-Manaqib by Ibn Shahrashub: Vol. 4, p. 2, [2] Bihar al-Anwar: Vol. 24, p. 316, no. 21. [3]

.....

His Turban

 * Al-Musannaf by Ibn Abi Shayba from Abi Razin: Hussein bin Ali (PBUT) addressed us on Friday, and he wore a black turban. (1)

.....

 * (1) Al-Musannaf by Ibn Abi Shayba: Vol. 6, p. 46, no. 21.

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Chapter Four: Upbringing

Inheritance and upbringing. 

These are vital for a child's character. Imam Hussein (PBUH) received the most a man could.

By birth, he was the son of Ali (PBUH) and Fatima (PBUH). Grandson of the Messenger of God (PBUH&HF). None had these traits but him, his brother, and sisters.

As for upbringing, history, despite attempts to erase the virtues of the Ahl al-Bayt (PBUT), recorded the Prophet's (PBUH&HF) care in raising Hasan (PBUH) and Hussein (PBUH).

This chapter, it is a record of what history shows: the Prophet (PBUH&HF) feeding them, playing with them, carrying them (PBUT) on his shoulders, them wrestling before him. All this shows his deep love. It also holds lessons, moral and educational.

The Prophet's (PBUH&HF) Play with Him (PBUH)

 * Tarikh Dimashq from Abu Huraira: My two ears heard, and my two eyes saw the Messenger of God (PBUH&HF). He held both hands—meaning Hasan (PBUH) or Hussein (PBUH)—and his feet were on the feet of the Messenger of God (PBUH&HF). 

He said: "Huzuqqa, huzuqqa, climb, eye of a gnat." (1) The boy would climb until he placed his feet on the chest of the Messenger of God (PBUH&HF).

   Then he said to him: "Open your mouth." Then he kissed him. Then he said: "O God, love him, for I love him." (2)

 * Sahih Ibn Hibban from Abu Huraira: The Prophet (PBUH&HF) would stick out (3) his tongue to Hussein (PBUH). The boy would see the redness of his tongue and would be pleased (4) with it.

   Uyaina bin Badr said to him: "Do I not see him doing this with him? By God, I have a child whose face has appeared, and I have never kissed him."

   The Prophet (PBUH&HF) said: "Whoever does not show mercy will not be shown mercy." (5)

 * Al-Mu'jam al-Kabir from Jabir: I entered upon the Prophet (PBUH&HF) while he was walking on all fours, and on his back were Hasan (PBUH) and Hussein (PBUH). He said: "What an excellent camel your camel is, and what excellent loads (6) you both are." (7)

.....

 * (1) Al-Huzuqqa: The weak one whose steps are close together due to weakness... mentioned for jest and amusement. And "taraq": meaning ascend, and "ayn baqqa": a metaphor for small eyes (Al-Nihayah: Vol. 1, p. 378 ["hazaq"]).

 * (2) Tarikh Dimashq: Vol. 13, p. 194, no. 3160, Al-Isaba: Vol. 2, p. 62, [2] Al-Musannaf by Ibn Abi Shayba: Vol. 7, p. 514, no. 19, Dhakha'ir al-Uqba: p. 213 [3] both similar, Kanz al-Ummal: Vol. 13, p. 649, no. 37643 and see: Al-Sirat al-Mustaqim: Vol. 2, p. 140.

 * (3) "yadla'u lisanahu": meaning he extends it (Al-Nihayah: Vol. 2, p. 130 ["dala'a"]).

 * (4) "hashsha li hadha al-amr yahishshu": if he rejoiced in it and was gladdened, and was relieved and lightened (Al-Nihayah: Vol. 5, p. 264 ["hashasha"]).

 * (5) Sahih Ibn Hibban: Vol. 15, p. 431, no. 6975, Mawarid al-Zaman: p. 553, no. 2236, with "for Hasan (PBUH)" instead of "for Hussein (PBUH)," Dhakha'ir al-Uqba: p. 220; [6] Amali al-Sayyid al-Murtada: Vol. 2, p. 169 [7] and at the beginning: "It is narrated...".

 * (6) Al-Idl: Half the load on one side of the camel (Taj al-Arus: Vol. 15, p. 473 ["adala"]).

 * (7) Al-Mu'jam al-Kabir: Vol. 3, p. 52, no. 2661, Siyar Alam al-Nubala': Vol. 3, p. 256, Tarikh Dimashq: Vol. 13, p. 217, no. 3214, Al-Manaqib by Ibn al-Maghazili: p. 375, no. 423, [9] Dhakha'ir al-Uqba: p. 229, [10] Kanz al-Ummal: Vol. 13, p. 664, no. 37689; Kashf al-Yaqin: p. 330, no. 393, [11] Al-Manaqib by Ibn Shahrashub: Vol. 3, p. 388, [12] Al-Manaqib by al-Kufi: Vol. 2, p. 247, no. 713, [13] Bihar al-Anwar: Vol. 43, p. 285. [14] 

And Sayyid al-Himyari recited in this regard: "The Messenger (PBUH&HF) came to Hasan (PBUH) and Hussein (PBUH) when they came out at midday, playing. He embraced them and ransomed them, and they were in that place with him. He passed his shoulders beneath them, so excellent is the mount and the two riders" (Al-Manaqib by Ibn Shahrashub: Vol. 3, p. 388). [15]

Excellent Rider

 * Sunan al-Tirmidhi from Ibn Abbas: The Messenger of God (PBUH&HF) was carrying Hussein bin Ali (PBUT) on his shoulder. A man said: "What an excellent mount (PBUH&HF) you have ridden, young man (PBUH)."

   The Prophet (PBUH&HF) said: "And what an excellent rider he (PBUH) is." (1) (2)

 * Rawdat al-Wa'izin: It is narrated that Fatima (PBUH) remained after the Prophet (PBUH&HF) with her head bandaged, body frail, her pillar shattered by the calamity of the Prophet's (PBUH&HF) death... She (PBUH) would look sometimes at Hasan (PBUH), and sometimes at Hussein (PBUH), as they were before her, and say:

   "Where is your father (PBUH&HF) who used to honor you (PBUT), and carry you (PBUT) again and again? Where is your father (PBUH&HF) who was the most compassionate towards you (PBUT), and would not let you (PBUT) walk on the ground?" (3)

.....

On the Prophet's (PBUH&HF) Shoulder in Prayer

 * Al-Mu'jam al-Kabir from Abu Sa'id al-Khudri: Hussein (PBUH) came while the Messenger of God (PBUH&HF) was praying. He (PBUH) embraced the Prophet's (PBUH&HF) neck.

.....

 * (1) It should not be imagined that such an expression - "the mount" or similar expressions that will follow in later hadiths - is a disparagement of the Messenger of God, peace be upon him and his Purified Family. Rather, the custom of that time did not see any offense in such expressions for those described by them.

 * (2) Sunan al-Tirmidhi: Vol. 5, p. 661, no. 3784, Al-Mustadrak 'ala al-Sahihayn: Vol. 3, p. 186, no. 4794, Usd al-Ghabah: Vol. 2, p. 16, [1] Tarikh Dimashq: Vol. 13, p. 217, no. 3216, and in it "Hasan" (PBUH) instead of "Hussein." (PBUH)

 * (3) Rawdat al-Wa'izin: p. 167, [2] Al-Manaqib by Ibn Shahrashub: Vol. 3, p. 362, [3] Bihar al-Anwar: Vol. 43, p. 181. [4]

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   He stood with him and took his hand. He kept holding it until he bowed. (1)

.....

 * Al-Sunan al-Kubra from Zarr bin Hubaish: One day, the Messenger of God (PBUH&HF) was praying with the people. Hasan (PBUH) and Hussein (PBUH), two young boys, came. They began to jump on his back when he prostrated. The people approached them to move them away (2) from that.

   He (PBUH&HF) said: "Leave them, by my father and mother. Whoever loves me, let him love these two." (3)

 * Sharh al-Akhbar from Abdullah bin Shaddad bin al-Had with his chain of narration: The Messenger of God (PBUH&HF) was praying with the people. Hussein (PBUH), a small boy, came. He climbed on his back while he was prostrating. The Messenger of God (PBUH&HF) prolonged his prostration until he came down. Then he raised [his head] (4) and completed the prayer. He left, and the people did not know about Hussein's (PBUH) action.

   They said: "O Messenger of God!(PBUH&HF) You prolonged your prostration so much that we thought something had happened!"

   He said: "My son (PBUH) here mounted me, and I disliked to rush him until he (PBUH) satisfied his need." (5)

.....

Wrestling His Brother

 * Amali al-Saduq from Zayd al-Shahham from Abi Abdullah al-Sadiq Ja'far bin Muhammad from his father Muhammad bin Ali al-Baqir from his father [Zain al-Abidin, PBUT]: The Prophet (PBUH&HF) said to them [Hasan and Hussein, PBUT]:

 

"Now, get up and wrestle." So they got up to wrestle. Fatima (PBUH) had gone out for some need. She entered and heard the Prophet (PBUH&HF).

.....

 * (1) Al-Mu'jam al-Kabir: Vol. 3, p. 51, no. 2657, Tarikh Dimashq: Vol. 14, p. 162.

 * (2) In the source: "yunahhiyani hima," and the correct is what we affirmed, as in Al-Musannaf by Ibn Abi Shayba.

 * (3) Al-Sunan al-Kubra: Vol. 2, p. 373, no. 3424, [1] Tarikh Dimashq: Vol. 13, p. 202, no. 3177, Al-Sunan al-Kubra by al-Nasa'i: Vol. 5, p. 50, no. 8170 [2] from Abdullah, Al-Musannaf by Ibn Abi Shayba: Vol. 7, p. 511, no. 1, both similar.

 * (4) What is between the brackets is an addition from us, required by the context.

 * (5) Sharh al-Akhbar: Vol. 3, p. 117, no. 1062.

.....

   He was saying: "Come on (1), Hasan!(PBUH) Attack Hussein (PBUH) and pin him down."

   She said to him: "O my father, how astonishing! Are you encouraging this one against that one? Are you encouraging the elder against the younger?"

   He said to her: "O my dear daughter, are you not pleased that I say: 'O Hasan (PBUH), attack Hussein (PBUH) and pin him down,' and this beloved of mine, Gabriel (PBUH), says: 'O Hussein (PBUH), attack Hasan (PBUH) and pin him down'?" (2)

.....

 * (1) "Ihi": A word used to request more (Al-Nihayah: Vol. 1, p. 87 ["ihi"]).

 * (2) Amali al-Saduq: p. 530, no. 717, [1] Bihar al-Anwar: Vol. 43, p. 268, no. 25. [2]

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Chapter Five: The Spouses