Imam Hussein ibn Ali, the grandson of the Prophet Muhammad, and his followers faced persecution and martyrdom at the hands of the Umayyad caliphate's forces. Yazid the cursed his grandparents are Hind and Abu Sufyan the first enemies of Islam. Hind bint Utba ordered the assassination on Hamza the uncle of the prophet Muhammad (اللّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ). Once she reached the body of Hamza she made a necklace out of his body parts such and ripped his stomach to eat his kidneys. Muawiyah son of Abu Sufyan was her son and he is considered the founder of the reign of darkness and corruption. He was put in place by 'Umar Ibn Al Khattab' as the Governor of Damascus he ended up transferring Khalifa to his son Yazid the cursed. Yazid ordered an army over 100,000 in numbers to specifically murder Imam Hussain the last living grandson of Prophet Muhammad at that time.
The incident of Ashura was not just a historical event that took place for a few hours And then he took his place in the pages of history, like all the events and incidents that he witnessed history, and it may be forgotten or passed over in passing or mentioned in a record. Days and memories, but the day of Ashura and its event tomorrow is the culture and identity of a nation that has preserved it maintained its identity and preserved its belief through a revolution and renaissance whose foundation was the blood of the master of the youth of paradise. The effects of that incident and that event did not stop at a specific sect of Muslims within the limits of the Muslims themselves, but it has become the passion of the interests of reform and wanted renewal, the desire for change, and the yearning for emancipation and freedom throughout the area of humanity He sent mercy to the workers, and sent to all people.
There is no day like the day of battle of Karbala
How it all started
How it all started
Muawiyah built a state on blood
What is Ashura?
The incident of Ashura was not just a historical event that took place for a few hours And then he took his place in the pages of history, like all the events and incidents that he witnessed history, and it may be forgotten or passed over in passing or mentioned in a record. Days and memories, but the day of Ashura and its event tomorrow is the culture and identity of a nation that has preserved it maintained its identity and preserved its belief through a revolution and renaissance whose foundation was the blood of the master of the youth of the people of paradise. The effects of that incident and that event did not stop at a specific sect of Muslims within the limits of the Muslims themselves, but it has become the passion of the interests of reform and wanted renewal, the desire for change, and the yearning for emancipation and freedom throughout the area of humanity He sent mercy to the workers, and sent to all people.
Muawiyah built a state on blood
Muawiyah tightened his grip on the people and terrorized them with his tyrannical authority. Just as he prepared thugs for these brutal means, he also prepared, to justify these crimes, an army of Satan's soldiers from among the jurists of Ummayyad Sharia, such as Ka'b al-Ahbar, Samra ibn Jundub, Abu Hurairah, and others, to repeat his slogan ''(The Kingdom willbe given. Whoever He wants)''. Based on that, every behavior of his no matter how brutal and despicable, derives from this choice. Thus Muawiyah manipulated the meaning of this honorable verse and distorted it without any religious a feeling of doubt or hesitation with regard to the morality or propriety of a course of action. The Sultan's preachers theorized from this slogan, philosophized and discovered the doctrine of ''fatalism'' meaning the belief that all events are predetermined and therefore inevitable.
It was the germ from which the Islamic body suffered for a longtime, and the remnants of this chronic disease are still spreading its virus in Islamic body suffered for a long time, and the remnants of this chronic disease that are still spreading its virus in Islamic countries. I do not know what kind of country this is that built on crushing all human values and whose builders are murderers, criminals and opportunists? What kind of building is this that was shaken by the angry revolution and denounced cries of the nation's leaders themselves, led by Imam Hussain, the son of the nation's Prophet, and his legitimate successor. Until this state was undermined by his pure blood, Yazid went to the dustbin of history so that his son Muawiyah the Younger, would publicly announce his innocence and his departure from this corrupt state that had brought woes on the people and that Marwan would kill him and the caliphate would be transferred from the Sufyanids to the Marwanids, whose state did not exceed half a century until it collapsed at the hands of the Abbasids.
This is what Muawiyah worked for killing innocent lives, violating sanctities, crushing values, breaking promises and many of his mistakes establishing his state and then pursuing a tyrannical policy. In that violent struggle over positions and spoils, interest prevailed over religion and morals reached the utmost decline, so cursing Ali bin Abi Talib in prayer in prayer and on pulpits became Sunnah that must be followed! The killing of good people among the great companions, such as Hujr bin Adi al-Kindi, and his companions, and the killing of Amr bin al-Hamq al-Khuza'i and raising his head on a spear, which was the first head raised in Islam, then placing him on the lap of his wife Amna bint al-Sharid while she was in Muawiyah's prison in the Levant, became an application of Sharia Law! These people disobeyed the Caliph by objecting to insulting Ali! This is the hideous Ummayad Islam that brought calamities upon the Islamic nation and the effects of its distortion and deviation continue to this day.
Satan's advice
In that dark period in the history of Islam, the collapse of values and the corruption of morals, one of Muawiyah's followers, Al-Mughirah bin Shu'bah Al-Thaqafi, advised him to leave the caliphate to Yazid! The reason for this opinion of this hypocrite was that he wanted to have a hand with Yazid after Muawiyah and to lay the foundations of his authority over Kufa after news arrived of his removal from it. Muawiyah thought, planned, and decreed, and was killed as he decreed. Even Muawiyah's followers, none of them understood the idea that this monster would be a ''commander of the believers''! A dissolute, drunkard, reckless, homosexual, sadistic young man, his enemies a monkey and a dog, who occupies the highest position in Islam, which is the Caliphate. Muawiyah's announcement that he would succeed Yazid aroused severe resentment and denunciation, even from his companions who knew Yazid well. Muawiyah ignored all the feelings of discontent and resentment on the part of the people and worked with all means of coercion and brutality to implement this idea, not caring about the dire consequences that this ill-fated caliphate would have on the nation, ignoring the opinions of Muslims and their objections to it, and we do not want here to review the vile means that Muawiyah followed in order to achieve it. This purpose of murder, treachery, deception, and fraud is present in the sources, but in the end, Muawiyah imposed on the Muslims his son as their successor. When the sword rules, tongues are silenced.
Confronting the Ummayid devation
What did Imam Hussain (AS) the son of Muhammad and the heir of the prophecy do? Should he pledge allegiance to the son of the liver-eater when he is the son of a mistress of women? He declared it loudly: ''I am the people of the house of prophecy, the source of the message, and the various angels, Through us, God has conquered and through us he will seal, and Yazid, the drinker of alcohol, the murderer of forbidden souls, the one who declares immorality, and someone like me does not pledge allegiance to someone like him'' With these words that he directed at the governor of Medina, Al-Walid bin Utba, who called on him to pledge allegiance to Yazid, the Lord of Martyrs announced his revolution. In that difficult atmosphere in which values melted and society reached the extremes of moral decline and an atmosphere of terror and terror prevailed meaning more powerful or superior, Imam Hussain refused to pledge allegiance to a deviant criminal and announces this publicly! He announced his clear position of rejection and confrontation Imam Hussain said ''Indeed, the Da'i, Ibn al-Da'i, has concentrated between two things, between basket and humiliation, and how low is humiliation from us. God refuses that to us, and His Messenger and the believers, and good and purified chambers, and proud souls, and hot noses so that we prefer obedience to the mean over the honorable wrestler..''.
With these words, the master of martyrs and the father of the free, announced his revolution. It was a revolution, it was an ember, and it was a cry in the conscience of the nation that will remain resounding forever.. We do not want here to review this great revolution from its political and military aspects and to investigate its events from Hussein's departure from Medina to Mecca and then his martyrdom in Karbala. But there is one truth, which is that in that current tragic situation it was inevitable that there would that there would be a revolutionary who would confront deviation and restore Muslim human being his lost dignity so there was Hussain, and there was Karbala. When falsehood triumphs in its ugliest form and form and the terrorist rule sweeps away all obstacles before it, the feeling of goodness disappears in the souls, so they lose hope and collapse, and the contagious feeling of loss of dignity spreads and crime spreads, so there is no planning for a process of balancing the forces for confrontation.. Religion, with its high ideals and sublime principles, requires a person to stand up, revolt, and spead his mind, even if he is alone, and this is what Imam Hussain (as) did. He chose his role, or rather, his role chose him. The son of the Prophet and the most honorable human being on the face of the earth, he goes forward to confront whatever force confronts him, and he offers His blood and the blood of his family and friends whom he selected and extracted and in whom all the principles and values of the revolution crystallized to be the cry that awakens the human conscience. Imam Hussain (as) left, and his exit had no meaning other than martyrdom. With martyrdom alone, Islam remains, so Islam was linked to Imam Hussain (as) in a close and never-separable meaning, and Imam Hussain (as) was linked to Islam, so that was its meaning.
The books of the people of Kufa, Kufa failed his father and betrayed his brother, however, he sent his cousin Muslim bin Aqeel to them to investigate the matter. His role as Imam, guardian, and designated heir required him to rise up and do his duty towards his grandfather's nation and leave the city for Iraq. He left an answer for his brother Muhammad ibn al-Hanafiyya and for everyone who tried to dissuade him from his intention to leave the people of Medina. In the name of God, the Most Gracious, and Most Merciful, this is what Al-Hussain bin Ali recommended to his brother Muhammad bin Al-Hanafiya: that Hussain bears witness that there is no God but God alone, with no partner, and that Muhammad is His servant and Messenger who brought the truth from Him, and that Paradise is real and Hell is real, and that Hour is coming, about which there is no doubt, and that God resurrected those in the graves, and I did not go out as evil, tyrannical, corrupt, or unjust. Rather, I went out to seek reform in the nation of my grandfather (may God bless him and grant him peace). I want to enjoy good and forbid evil and follow the path of my grandfather and my father Ali bin Abi Talib (peace be upon him). So whoever accepts me to accept the truth, God is more worthy. With the truth, and whoever responds to this, I will be patient until God decides between me and the people, and He is the Best of judges.
Events related to the descent of the glory of Hazrat Sayyid al-Shuhada (peace be upon him) at Karbala on the occasion of the coming of Muharram.
But since Ibn Ziyad (may God’s curse be upon him) started to go back and forth in Kufa to Hazrat and Yaran, this is the reason for the change in the course of Karwan Hosseini. Hurr ibn Yazid, a rayahi and my spy, came to the countryside of the city of Khashka, in the area of Khashak, in the past, and in the hills of Karwan. Hazrat Imam Hussein (peace be upon him) stopped and called me where he was in the city of Karbala. Home and away Muharram Karwan Hazrat Sayyid Al-Shuhada (peace be upon him) in Dasht Ninoya Faroud Amand and Har Niz Ba Hazar Nefer Az Sabahian in Barbar Ishan Zed tent.
The case of Riftan Omar bin Saad (may God curse him) with Chahar Hazar for his thanks to Karbala
Ibn Ziyad (may God’s curse be upon him) was cursed with the threat and promise of Umar ibn Saad, and the curse of Umar bin Saad was cursed with the blasphemy of Karbala. The martyrdom of Omar bin Saad (may God’s curse be upon him) in Karbala during the killing of Muqrim Zhanin, a male, as follows:
“Umar bin Saad was ordered to go out to Karbala, and he was camped (in Hammam Ayn) with four thousand, to march them to Dustbi because Daylam had conquered it, and Ibn Ziyad wrote him a covenant for the governorship of Rayy and the borders of Dustbi and Daylam, so Ibn Saad asked for his protection, and when he recovered the covenant from him, he extended it. That night, Omar bin Saad gathered his advisors and forbade him from going to war against Al-Hussein, and his sister’s son, Hamzah bin Al-Mughirah bin Shu’bah, said to him: I implore you by God not to go to the war of Al-Hussein, lest you sever your ties of kinship and sin against your Lord. By God, you may leave this world, your wealth, and all the authority of the earth if it were yours. It would be better for you than meeting God with the blood of Hussein.
Ibn Saad said: I will do it, God willing. He spent the night thinking about his matter and heard him say:
Should I leave the kingdom of irrigation and irrigation my desire?
Or will I return blameworthy for killing Hussein?
And in killing him there is a fire beyond which he is not
Hijab and the king of irrigation are the apple of my eye
In the morning, Ibn Ziyad came and said: You have assigned me this job and the people have heard about it, so appoint me for it and send to Hussein someone who is no richer in war than him. He named for him some of the nobles of Kufa.
Ibn Ziyad said: I do not ask you for advice regarding whom I want to send. If you go with our army, otherwise send us our covenant. When he saw that he was urgent, he said: I am going and will come with four thousand. (1)
“Ibn Ziyad (may God’s curse be upon him) by Omar bin Saad (may God’s curse be upon him) Dastur Dad ke Ba Chahar Hazar Nero ke Bray Raftan by Dastbi (2) Amad Shaddah Budand by Karbala Burund and Ibn Ziyad (May God’s curse be upon him) Ahd Nama i.e. Nawusht, Vilayat-e-Ri, Marzbani Dastbey, Dilam-e-Ri, and Adhar Kurd. Omar bin Saad accepted the name of the Kurd and the Hingami ke Ahednama to recover the shad yik shab mahalat khawast. Omar bin Saad (may God’s curse be upon him) advised people to take the plural of kurd, or plural of kurd, or plural of kurd, or plural of kurd, plural of kurd, or plural of it. I was present in front of Husayn (peace be upon him). Jung Hussein (peace be upon him) We narrate that there is a father who has mercy on him, he has cut off his growth, and he has taken away his disobedience, that is, he has taken a different oath in his life, and he has not returned to the world, and he has become a sultan outside of a little bright spot, he has betrayed Hussein. (peace be upon him) to meet you.” Saad Gaft: God willing, everyone will be like a Kurd, and all of them will be like a Kurd.
In the morning of Rose, after Ibn Ziyad’s death (may God’s curse be upon him), she turned and said: Where did someone see him from Sbardi and Mardam Shanidand, but some people went home safe and sound, some people from the village went to sleep for a distance, and some people from the supervision of Kufa went to sleep. Ibn Ziyad (may God’s curse be upon him) said: From the point of view of my advice, we will not be able to do anything about it, and I will go back to where I used to make a vow, so I will be indifferent to the insistence of Ibn Ziyad (may God’s curse be upon him) and I will say: It is a shame for anyone who served me to move, may God curse him. » (3)
The case of Riftan Omar bin Saad (may God’s curse be upon him ) in Jinja, Hazrat Imam Hussein (peace be upon him) in the Tabaqat of the Greater District of Chenin, which was reported as follows:
“Then he walked until he landed in Karbala, where he became confused. Then he said: What house are we in? They said: In Karbala, and he said: A day of distress and affliction, so Ubayd Allah bin Ziyad Omar bin Saad bin Abi Waqqas directed it to him for four thousand, and he had used it before that on Al-Ray and Hamadan. And that mission was cut short with him. When he ordered him to march to Hussein, he refused and hated it and sought his pardon, so Ibn Ziyad said to him: God has given a promise that if you do not march to him and advance on him. To isolate you from your work. And I will demolish your house. And I stab your neck. He said: Then do it. Then Banu Zahra came to him. They said: We ask you by God to be the one who follows this from Hussein. So enmity remained between us and Banu Hashim, so he returned to Ubayd Allah and asked for his pardon, but he refused to pardon him. So he resolved and marched to him, and with Hussein that day were fifty men, and twenty men came to them from the army, and nineteen men from his family were with him.”(4)
“Ubayd Allah bin Ziyad (may God curse him) with him Omar bin Saad bin Abi Waqqas (may God’s curse be upon him) with him Hukomat Ray and Hamdan Gamashtah Bud. The firman of Dad Hamarat Chahar Hazar is rejected except by Hazrat Imam Hussein (peace be upon him) coldly. There is a firman of Omar bin Saad (may God’s curse be upon him). Ibn Ziyad (may God’s curse be upon him) by him or her: Did he make a covenant as a Kurdish man or was there anyone else with him other than Hussein (peace be upon him) Narwa and the righteousness of Jung with or by Aqadam? His nickname is To Ra Az Hukumt Bar Kanar Sazim and Betrayer At Ra Wiran Knam and Kardant. See you soon. Omar bin Saad said: This is where I took my picture. Members of Khandan Zahra Bayish Omar bin Saad (may God curse him) Amand and Gaftand: He has the right to do so, and the people of Hussein (peace be upon him) will go back to his reign until the end of Dashmani and Bani Hashim Baydar. Khwahid Mand. Omar bin Saad is cursed, because Ibn Ziyad (may God’s curse be upon him) has died. Omar bin Saad (may God curse him) Designed by Hazrat Imam Hussein (peace be upon him) and designed by Hazrat Imam Hussein (peace be upon him) with a kerchief design.
When Hazrat Imam Husayn (peace be upon him) was born, he was the first person to live in Shukran, peace be upon him, and his wife, Imam Husayn (peace be upon him), was born in Buhandan. (5)
Anguiza Ibn Ziyad is cursed due to the election of Omar bin Saad (may God curse him)
In the book of the life of Imam Hussein (peace be upon him) in English, that is, Ibn Ziyad (may God’s curse be upon him) after the election of Omar bin Saad (may God’s curse be upon him) Dasht; Amda Ast:
“And Ibn Marjana elected him to fight Imam Hussein (peace be upon him) in order to tempt the majority of people to confront them and push them into the war against Rayhana, the Messenger of God (peace and blessings be upon him), for he was the son of the conqueror of Iraq and one of the six candidates nominated by Omar ibn al-Khattab for the leadership of the Islamic Caliphate, and he was a Qurayshi and one of those loyal to the Imam. In addition to that, he observed his intellectual tendencies and recognized his weak points and decided that no one would commit this crime except him.” (6)
“Farzand Marjanah (may God’s curse be upon him) because of him. Where is the reason for Omar bin Saad? He is cursed in the opinion of Janj with Hazrat Imam Husayn (peace be upon him) Barzaid, his common people are deserters and ignorant people saw Faribad and she saw him, Jinj Rayhanah Rasul Khuda (may God’s prayers and peace be upon him and his family) in Farsted. ; Ibn Ziyad (may God curse him) was born in Ibn Ziyad (may God curse him) “With all my thoughts, think about what I want and what are the weak points, or see what happened and what happened to me, where is a great crime that you have trampled on?” (7)
The month of Muharram Al-Haram, 61 AH
The arrival of Omar ibn Saad is cursed and he is cursed with Dasht without Karbala
Omar bin Saad (may God curse him) with a narration of the Prophet, may God bless him and grant him peace, on the day of Muharram, he asked 61. He came to Karbala, hard and fast, with a man’s vengeance, under a religious ruling, or a decision that was veiled and enumerated in the month of Muharram.
Ibn A'tham, at the entrance of Al-Futuh, left the house of Omar bin Saad (may God curse him) and his death in Karbala, where he left off:
“Omar marched with four thousand horsemen, and Al-Hurr marched with a thousand horsemen, so they became five thousand horsemen.
He said: Then Omar bin Saad called a man from his companions called Urwa bin Qais, and he said to him, “Go to Al-Hussein and say to him: What are you doing in this place?” What took him away from Mecca when he was a resident there? Urwa bin Qais said: O prince, today I was writing to Hussein and he was writing to me, and I was ashamed to go to him, so if you feel that you should send someone else, then send me. He said, "So he sent to him a man called So-and-so bin Abdullah Al-Subaie. He was a heroic, brave knight who would not turn his face away from anything. Omar bin Saad said to him: Go to Al-Hussein and ask him what took him away from Mecca and what he wanted."
He said: So Al-Subaie approached Al-Hussein, then Al-Hussein said to him when he saw him: Put down your sword so that we can talk to you. He said: No, and there is no honor for you. I am only the messenger of Omar bin Saad, so if you hear from me in your language what I was sent with, and if you refuse, I will turn away from you. Abu Thumama Al-Saydi said to him, “I will take your sword.” He said: “No, by God, no one will touch my sword.” Abu Thumama said: “So speak whatever you want and do not come close to Al-Hussein, for you are an immoral man.” He said: Al-Subaie got angry and returned to Omar bin Saad and said: They did not let me reach Al-Hussein and convey the message to him.
He said: So Qurra bin Qais Al-Hanzali was sent to him, and he came, and when he saw Al-Hussein’s camp, Al-Hussein said to his companions: Do you know this? Habib bin Mazahir Al-Asadi said: Yes, this is from Bani Tamim, and I knew him with good opinion, and I did not think that he would witness this scene. He said: Al-Hanthali advanced until he stood in front of Al-Hussein, so he greeted him and conveyed to him the message of Omar bin Saad.
He said: Hey, inform your friend about me that I did not return here until the people of Egypt wrote to me to pledge allegiance to me, not to abandon me, and to support me. If they hate me, I will leave them from where I came.
He said: Then Habib bin Mazahir Al-Asadi jumped up to him and said: Woe to you, Qarrah, I promise you that you have a good opinion of the people of the House, so what changed you that made you come to us with this message? So stay with us and support this man. Al-Hanzali said: You have spoken the truth, but I will return to my friend with the answer to his message and look into it.
He said: So Al-Hanthali went to Omar bin Saad and informed him of the death of Al-Hussein (peace be upon him). Omar bin Saad wrote to Ubaidullah bin Ziyad about it, so he wrote to him urging him to kill him, and he said: To Allah we belong and to Him we shall return. O Ibn Ziyad, it is as if you do not know the consequences. God is the Helper.”(8)
“Jun Chahar Hazar Siwar and Omar Saad are cursed by Karbala Rasidand, free with Hazar Siwar in Bedouin Bayust. Omar bin Saad (may God’s curse be upon him) said that Urwah bin Qays Al-Ahmasi was sleeping in Khuwand when the companions of Khuwaysh saw him and said: “We ask you about Hussein bin Ali (peace be upon him) for what happened in Mecca, in this sanctuary of safety and security, Perun.” Amdi and Durr, where is the Karbala desert, Sakhti’s house?
Urwa kafat: Amir, Mian of and Hussein bin Ali (peace be upon him). Finally, his offices, i.e. Budh Ast and Har, a type of words in the meaning of Dosti, Noushtah, Um, and Quwun, Bi Wafa, coupled with Nashd, Where is the time of Sharm Darm, Ke Pish or Rom?
Omar bin Saad (may God curse him) said: “Tu ra ma’af Dashtam.” However, in my personal opinion, Katheer bin Abdullah Al-Shaabi, may God have mercy on him, and Mardi Jassir Budh; I said: Hussein (peace be upon him) went to the place of Mecca, a secure sanctuary whose memory was preserved, in the time of Karbala for how long? What do you want to visit and what is a household item, where is his sister's house?
My people are cursed as Dashman Khandan Rasul Khuda (may God’s prayers and peace be upon him and his family) Bud; I stopped: I was asleep. There is nothing but tents in it when I come to Rawan Shad. Then, Imam Husayn (peace be upon him) said and said: O Abu Abdullah, you have come from the land of Faday, and you have left the people of old with him as Khandan Mustafa (may God’s prayers and peace be upon him and his family) and you will be in good standing. Zamin narrated my story. Hazrat Imam Hussein (peace be upon him) has passed away. Abu Thumamah or Ra Kaft: Shamshir binh wa bishtar ru and sakhni ke dari bigwi.
Shaabi Gafat: From Rasulum and Bighami Daram Agr Bashnand Begwim, Shamshir Az Khud Jadda Nakman.
Abu Thumamah said: Shamshirt is the one who wants to stay safe. You will be asked to review the following options.
I said: I stepped on a pussy with a shamshir from Narsad on it and my pussy was wet with it.
Abu Thumamah said: They are the best and the hottest ones in my home. I was present in front of Imam Hussein (peace be upon him) in Baghwi.
My people said: I am in love with you, and I am in love with Omar bin Saad (may God curse him).
Omar bin Saad (may God curse him), Qara bin Qais Hanzali, saw Bakhwand and Hazrat Imam Husayn (peace be upon him) Farstad. What are the companions of Khuwish and Hazrat Imam Husayn (peace be upon him)? Habib bin Mazahir Al-Asadi said: Oh, my son, O son of the Messenger of God. Or Mardi from Banu Tamim, Mardi Niko is the belief of Ast, and from the name of Kardam, this is the name of the Bashid group.
The story is about Qara bin Qais Hanzali with it, that Hadrat Rasid, Salam Kurd and Bayam Ra Gazard. Hadhrat Farmuand: Mara Khud Azimat Kufa Nabud, but Ma’arif and I am similar to Kufa with it from Namah Noushtand and they passed through Khawanand ta Bah who followed the example of Kanand and I sold Namayand and find out what is the meaning of its effort as Kardand and its exaggeration as Namuand. From Nagar Sakhn Ishan Power Nodem and the righteousness of the saying Ishan Etemad Kardam, from Mecca to it, where is the side of Adam. Imroz is in a state of extreme heat, and if he heats it up like this, then he broke the covenant of Namudand, and again, he hated it. Baz Qardam, and there is Mecca Shum. The answer to my messages to you, where are you? Qara kafat: کنین کنم and مت ضharm.
So, Qara Bazgasht, Habib bin Mazahir, may God bless him and grant him peace: From Hamishah to Ra Niko Iqtimad and Dostdar, the people of the House of Mustafa (may God bless him and his family) Deedah Umm. I am astonished at what happened to him, where is a sinister and immoral group who attacked a friend and a messenger, or did I agree with a Kurdish person? The most important belief instead of denying it, that is, with the joy and service of Hadrat Imam Hussein (peace be upon him), that is, there is eternal happiness, my father, and there is an individual resurrection, after the intercession of a grandfather or Mustafa (may God bless him and his family), Kamyab Gurdi. Qarah Gafat: Niko Mi Goyi, we seek refuge in God from believing in the place of knam and my shortcomings in it. Dosti, the people of the house of Pigambar (may God bless him and his family) saw it. When I came across Farstadah's messages, I would like to answer, and my answer would be like this. Bashd ke beh beh nzd shama tawanam amad.
In the sentence Qara Bazgasht and Sakhnan Hadhrat Imam Hussein (peace be upon him) Omar bin Saad (may God curse him) saw him and stopped. Omar bin Saad (may God curse him) said: Praise be to God, there is no god but Allah, may God bless him and grant him peace. He didn't see anything like this or that he wanted to fight back. But here is the news about Omar bin Saad (may God’s curse be upon him) and the opinion of Ubaidullah bin Ziyad Nawusht. Ibn Ziyad said that he had incited the killing of Hazrat Imam Husayn (peace be upon him) Namud. But Omar bin Saad said: “To Allah we belong, and to Him we shall return.” Ibn Ziyad said, “The consequences of the affairs of the Prophet, may God’s prayers and peace be upon him,” said (9)
In the news of Al-Tawal, there are reports of Omar bin Saad (may God’s curse be upon him) mentioning Karbala and the early advances of Karbala, or how long they remained with Karbala:
Then Omar bin Saad said to Qarrah bin Sufyan Al-Hanzali, “Go to Al-Hussein and ask him what brought you forward.” So he came to him and informed him.
Al-Hussein said: Tell him about me that the people of this Egypt wrote to me stating that they have no imam and asking me to come to them. So I trusted them, but they betrayed me, after eighteen thousand men among them pledged their allegiance to me. When I approached, I realized the deception of what they had written to me, and I wanted to go to wherever I came from, but he prevented me. Al-Hurr bin Yazid walked until Ja'ja' brought me to this place, and I am related to you, and he had mercy on him, so he released me until he left.
So Qarah returned to Omar bin Saad with Al-Hussein bin Ali’s answer. Omar said: Praise be to God, and by God, I hope to be spared from fighting Hussein. Then he wrote to Ibn Ziyad telling him about this.
When his letter reached Ibn Ziyad, he wrote to him in response: I have understood your letter, so offer Hussein the pledge of allegiance to Yazid. If he has pledged allegiance to all those with him, inform me of that so that you may receive my opinion. When he finished his letter to Omar bin Saad, he said: I do not think that Ibn Ziyad wants well-being.
So Omar bin Saad sent Ibn Ziyad’s letter to Al-Hussein, and Al-Hussein said to the Messenger: I will never answer Ibn Ziyad about that, so is it anything but death, so welcome to him.
So Omar bin Saad wrote to Ibn Ziyad about this, and he became angry, so he went out with all his companions to Al-Nakhila, then he directed Al-Husayn bin Numayr, Hajjar bin Abjar, Shabath bin Rabi, and Shimr bin Dhi Al-Jawshan to assist Omar bin Saad in his matter. As for Shimr, he did what he was told to do, and as for Shabth, he fell ill with an illness. Ibn Ziyad said to him: Are you maladying? If you obey us, then go out and fight our enemy. When Shabath heard that, he went out and also directed Al-Harith bin Yazid bin Ruwaym. (10)
“Omar bin Saad (may God’s curse be upon him) by Qara bin Sufyan Hanzali, when Hussein (peace be upon him) left, came in front of Hussein (peace be upon him) Vermudand: What is the matter with him or with him, like Mardam, where is Shahr, in my opinion, from the name of Noshtand, and who remembers Shadand, such as Pishwayi, Nadarand, and from Khawastand, how can I pay him, and in him, Ishan is the adoption of Kardum, and he is from the deceit of Kardand, and he will find it as Hazar Mard, as Ishan, as from the sale of Kardand. And when I was born, I would like to say that I had no choice but to go back to my homeland.
Qara Ba Pasakh Hazrat Imam Hussein (peace be upon him) by Omar bin Saad (may God’s curse be upon him) Bargasht and Omar bin Saad (may God’s curse be upon him) said: Spas Khuda Ra, sond bih Khuda Amidwarm ke az Jang Ba Husayn (peace be upon him) Maaf Basham And Ibn Ziyad (may God’s curse be upon him) slandered him, saying, “Nawusht,” and where is there any information or evidence about him that he cursed him or that Ibn Ziyad (may God’s curse be upon him) slandered him, saying, “Nawisht”:
“Maḍmūn Ṣamaḥat ra faḥmidm akūnū ba’āt ba Yazid ra bahu Husayn (peace be upon him).
Where did Omar bin Saad (may God curse him) sleep with him? I said: Imagination grew like Ibn Ziyad’s peace and peace with Khawahid. Omar bin Saad (may God curse him) slept. Ibn Ziyad is cursed. In the opinion of Hazrat Imam Husayn (peace be upon him) Farstad and Imam (peace be upon him) by him Farstadah or Farmud Harghaz sued Ibn Ziyad (may God curse him) in the opinion of their brothers and sisters. May Shud, where is the picture of Khosa in Marg? (11)
The dignity of Hazrat Amir al-Mu’minin (peace be upon him) at the doorstep of the news of the murderer of Hazrat Imam Husayn (peace be upon him)
Hazrat Amir al-Mu’minin (peace be upon him) once upon a time during the lifetime of Khud Omar bin Saad (may God’s curse be upon him) when he was elected to Hell, beware of Behesht and beware of Dashtand:
“Muhammad Ibn Sirin said: The virtues of Ali Ibn Abi Talib (peace be upon him) appeared in this, for he met Omar Ibn Saad one day when he was a young man, and he said, ‘Woe to you, Ibn Saad. How will you be if one day you take a position in which you have to choose between Paradise and Hell, and you choose Hell?’” 12)
Muhammad ibn Sirin said: The honors of Hazrat Ali ibn Abi Talib (peace be upon him) at the time of Zahir Shad Zira Hazrat Amir al-Mu’minin (peace be upon him) Rozi Omar ibn Saad (may God curse him) saw that I would like to meet Kurds and Farmuud: “What a blessing.” If Saad Chaguna is married, I would like another decision to come to me. Choose between Behesht and Duzakh, a choice between me, and Duzakh is a choice between me.”(13)
The incitement of Ibn Ziyad (may God’s curse be upon him) to attack Imam Husayn (peace be upon him)
Ibn Ziyad (may God’s curse be upon him) was buried in the Kufa Mosque, the plural of Kurd and for the sake of Anan Sakhnranani Kurd and the virtues of Sakhtiki for the sake of Khandan Abu Sufyan and Yazid (may God’s curse be upon him) Sakhn Gift. With the news of the livelihood and duties of Mardam Anan, I have come to you with the news of Hazrat Imam Hussein (peace be upon him), I have called for a response.
Go to the palm tree and bring it back to the country, and tell us what it is about to get there, and it will be a must-have, and it will be hot and cold The tribe of Piambarshan (may God’s prayers and peace be upon him and his family ) Amadh Shunde. Imam Hussain (peace be upon him) is outside Kufa and the Shiites of Kufa are connected to it.
In this case, in historical texts and fighters, the story of a Barkhi narration was based on a Shiite story, or in a hidden picture. Take a look at it, the Master of Martyrs (peace be upon him), Barsanand, and in the ranks of the Imam of Bajanjand, with the testimony of Barsanand.
Concerning the killing of Muqrim Darbara Sakhranani Ibn Ziyad (may God’s curse be upon him) and the actions taken after me, or in the opinion of Mardam’s supplication, he was killed by Hazrat Imam Hussein (peace be upon him) for a period of time:
“And Ibn Ziyad gathered the people in the mosque of Kufa and said: O people, you have afflicted the family of Abu Sufyan and found them as you like. And this is the Commander of the Faithful, Yazid. You have known him to be of good conduct, praiseworthy in his way, benevolent to the people, giving what is rightful to him, and the paths were secure during his reign, and so was his father, Muawiyah. In his time, this is his son, Yazid, who honored his servants and enriched them with wealth. He increased your livelihood by a hundred and a hundred, and he commanded me to provide it for you and to take you out to the war of his enemy, Al-Hussein, so listen to him and obey him.
Then he descended and provided supplies, and went out to Al-Nakhila and camped there. He sent for Al-Husayn bin Numayr Al-Tamimi, Hajjar bin Abjar, Shimr bin Dhi Al-Jawshan, and Shabath bin Rab’i, and ordered them to assist Ibn Saad, but Shabath became ill, so he sent to him, “My messenger informs me of your malingering, and I fear.” That you be one of those who, when they meet those who believe, say, “We believe,” and when they are alone with their devils, they say, “Indeed, we are with you. We are only mocking.” If you are in obedience to us, then he came quickly. He came to him after dinner so that he would not look at his face, but he did not find any trace of fault on him, and agreed with him on what he wanted.
Ubayd Allah ibn Ziyad appointed Zujar ibn Qais al-Ja’fi with five hundred horsemen, armed with five hundred horsemen, and ordered him to stay at the Sarat Bridge to prevent anyone leaving Kufa seeking Hussein (peace be upon him). So Aamir ibn Abi Salamah ibn Abdullah ibn Arar al-Dalani passed by him, and Zujur said to him: He has I knew where you wanted to go, so he went back and attacked him and his companions, defeated them, and left, and none of them dared to approach him. So he reached Karbala and joined Al-Hussein (peace be upon him) until he was killed with him.”(14)
“Ibn Ziyad (may God’s curse be upon him) was buried in the Jami’ Mosque of Kufa. The Commander of the Faithful, Yazid, may God have mercy on him, he is the son of Niko and Rosh Psandida Dard, with him I took care of Ihsan May Kind and his gift is May Dahd. With money, she brought me money, nyaz mai, sazd rizq, sada, barbar, afzodah, and with it from the Kurdish affairs, she used it, that she bought a lot of money and what she saw with her, Jang Dashmansh Husayn (peace be upon him) with the first hand, but she obeyed. Angah Faroud Amed, my gifts with my car, Mian Mardam, Taksim Kurd, and it has a palm tree that has been destroyed by Erdogah to thank Bud. They included Husayn Ibn Numayr Tamimi, Hajjar Ibn Abjar, Shimr Ibn Dhu al-Jawshan, and Shabath Ibn Rabi’ Farstad, and it was the matter of Kurd that Ibn Sa’d Kamk Kanand brought. Shabath ibn Rab’i has it in his mind, he is in love with him. Ibn Ziyad (may God’s curse be upon him) My personal name is “Nazd” or “Farstad” like “Farstadah” from the news of a malingering with him from Dad and Mai, who has clothed me with anything like this. “We have made believers claim to be in faith, and we have created devils by now, I would like to do that.” I will always obey as soon as I go. What's wrong with me?
Dill after dinner, what do we sing about this evening?
Ubayd Allah ibn Ziyad (may God’s curse be upon him) Zajar ibn Qays Ja’fi saw him, he was the one who made the bracelet of Farstad, and with him or a Kurdish matter, he saw him in Kufa Bayastad and he prevented a personal cat from whom Hussein (peace be upon him) saw him. Amer bin Abi Salamah bin Abdullah, or Rasid, said: May the destination of the Prophet, may God bless him and grant him peace. Amer Bar or and his friends carried a cold and his concern is Ra Az Mian Bardasht and the crossing of Kurd Ta Ankah with Karbala Rasid, with it Hussein (peace be upon him) attached to Shad Ta Ankeh Ba and with it Rasid testimonies.” (15)
It is mentioned in the book of Al-Futuh, Ansāb al-Ashraf and Muqātāl that has been narrated. (16)
Samra bin Jundub's temptation caused the temptation of Jung to Hazrat Imam Hussein (peace be upon him)
“Samra bin Jundub, the false companion, played an important role in urging people to fight the son of the Messenger of God (may God’s prayers and peace be upon him). He was in charge of Ubayd Allah bin Ziyad’s police and he began to push people to fight Rayhana, the Messenger of God.” (17)
“Samra bin Jundub” is one of Drogo’s companions, an important inscription on the subject of “Jang Ba Farzand Rasul Khuda” (may God’s prayers and peace be upon him and his family). May God be upon him and his family) by Rami Anguikht.(18)
The actions of Diger Ibn Ziyad (may God’s curse be upon him) in Kufa before the death of the Prophet, may God bless him and grant him peace.
Following the steps of the father of Ibn Ziyad (may God’s curse be upon him) in Kufa, he went to the land of Kufa, before Hazrat Imam Hussein (peace be upon him), and he went to Hazrat Abu Abdullah Al-Hussein (peace be upon him) in Panama There is a lot of damage in the genealogy of the nobility Ast:
“They said: When Ibn Ziyad released Omar bin Saad from the hammam, he appointed the people’s orders, so they camped at Al-Nakhila, and he ordered that none of them should remain behind. He ascended the pulpit and lent Mu’awiyah and mentioned his benevolence, his provision of gifts, and his care for the affairs of the borders, and he mentioned the close familiarity with him and at his hand, and he said If Yazid is his son, who is devout to him and follows his paths and imitates his example, and he has increased what I have given you by a hundred and a hundred, then there will not remain a man from among the officers, managers, merchants, and residents who does not go out and camp with me. Any man we find after this day who has lagged behind the army will be absolved of his obligation.
Then Ibn Ziyad went out and camped and sent to Al-Husayn bin Tamim, who was in Al-Qadisiyah with a force of four thousand, so he presented Al-Nakhila to all those with him.
Then Ibn Ziyad called Katheer bin Shihab Al-Harithi, Muhammad bin Al-Ash'ath bin Qais, Al-Qaqa' bin Suwayd bin Abdul Rahman Al-Manqari, and Asma bin Kharijah Al-Fazari, and said: Go around among the people, commanding them to obey and be upright, and frighten them with the consequences of matters, temptation, and disobedience, and urge them to The military (sic) went out, fought, and surrounded Kufa.
Then they joined him except Katheer bin Shihab, for he was exaggerating and going around Kufa, ordering the people to unite, warning them of strife and division, and abandoning Hussein!!! Ibn Ziyad also sent Husayn bin Tamim, along with the four thousand who were with him, to Al-Hussein a day or two after the arrival of Omar bin Saad.
It was also addressed to Al-Hussein Hajjar bin Abjar Al-Ajli in one thousand.
Shabath ibn Rab’i plotted, so he sent to him and summoned him and determined that he should go to Al-Hussein in Alif, so he did so.
A man used to send for a thousand, but he would only arrive with three hundred, four hundred, and even less than that, because of their dislike of this aspect.
Yazid ibn al-Harith ibn Yazid ibn Ruwaym also sent a letter for a thousand or less.
Then Ibn Ziyad appointed Amr bin Harith as successor to Kufa, and he ordered Al-Qaqa bin Suwayd bin Abdul Rahman bin Bajir Al-Manqari to go around Kufa on horseback, and he found a man from Hamadan who had come asking for an inheritance for him in Kufa, so Ibn Ziyad brought him and killed him, and no Muhtalim remained in Kufa until he went out to the army. With palm trees.
Then he made Ibn Ziyad send the twenty, thirty, and fifty to the hundred, morning, noon, noon, and evening, from palm trees, which Omar ibn Saad would supply with them.
Omar hated that Hussein's destruction be at his hands, so there was nothing more beloved to him than making peace.
Ibn Ziyad placed the guards around Kufa so that none of the soldiers would pass through for fear that Hussein would join him as a savior. He arranged weapons around it and appointed Zuhr ibn Qays al-Ja’fi as the guard of Kufa.
He arranged between him and the army of Omar bin Saad, bright, covered horses, so that news of what had come before him came to him at all times.”(19)
Translated by Kurdah and: Ibn Ziyad (may God curse him) cursed Omar Saad, may God curse him, his eyes are broken, and his concern is that he has lost his constitution. Or it has the pulpit of Rafat and Muawiyah (may God curse him). It has the pulpit of Ihsan and Bakhsh and Anayesh in it. It has the sardhat of hot rand and the pulpit and the hambastai and the yakbarshi of rotation. Or it has the yadaur of shudd and qft: Yazid basr aust, ba hman rosh and mansh, rahesh ra of Adama. Don't search and search for your device! And Aknoun Sad Dar Sad Bar Haqouk and Padash Shama Afzoda Ast. But this is the case with the members of Sarshnas, Kalantran, and Kasban, who live in the month of Nabaid, with a bang, and with a savage in the hands of Perun Rond, and with the help of a man with a bang, and a man with a hair like that, with a secret, and he will return to the safety of his soul.
Subs az shahr kharg shud wa ardu zd wa husayn ibn numair ra ke ba jahar hazar nero in qadisiyah bud; Farkhwand and O Ba Hamrahansh has palm trees in Amdand.
But since Katheer bin Shihab Harithi, Muhammad bin Ash'ath bin Qais, Muhammad bin Al-Ash'ath bin Qais, Qaqa' bin Suwayd bin Abd Rahman Manqari, and Asma' bin Kharijah saw Khawast and said: “He went between Mardam and left with a button, and she saw him. She was obedient and upright. Darid and Az Farjam Kar and Fitnah and Navramani Batrsanid and Dalgramshan Kneed Keh Bah Erdogah Bayand.
It came to Kufa, and it was destroyed by Kardand, and Ibn Ziyad (may God curse him) cursed him. Byustand, and Kathir Ibn Shihab Baqi Mand said that, and he returned to Kufa. In the face of strife and division, I wish Hussein righteousness would beware of the dasht.(!)
Ibn Ziyad (may God’s curse be upon him) came after Husayn ibn Numayr, after Husayn ibn Numayr, he came from Hazara Nafar, like him, except Husayn (peace be upon him), Farstad, and after Hajjar ibn Abjar, he came from Hazara, with him, Dunbal or Rawana Kurd.
There is a place between Shabath ibn Rab’i who was a malcontent, like the guardian of Ibn Ziyad (may God curse him), or he was a traitor and he did not want to be a fool or a hazara. A group of people with him except Hazrat Imam Husayn (peace be upon him) was cold and angry, and with him he saw fatad and jinan, and he was like this. This is what Hazar Nero moved, so he will return, O Chahar, repel a group, and oh how many times, because he has a purpose, he will remain in danger of my hatred for this, because he is fighting against you.
Ibn Ziyad (may God curse him) said: “Yazid bin Harth is a bahu-hazar-e-narrator, oh how many narrations are Kurds.”
Ibn Ziyad (may God’s curse be upon him) killed Amr ibn Harith in Kufa, Janshin Khud Kurd, and therein Qaqa’ ibn Suwayd ibn Abd al-Rahman ibn Bajir Manqari Dastur Dad Ba Swaransh in Kufa, Gasht Baznand. Mardi of the Hamadan tribe has asked for an inheritance from Kufa and Amda Bud. Dastir Kurd and Nzd Ibn Ziyad cold and or raa kasht and kanan pulled such an adult individual into Kufa that he had a rug and a palm tree that had gone away.
Ibn Ziyad (may God’s curse be upon him) but at the same time, when a group of his group died in the morning, a group of them were saved, and a group of them were saved, and their group was defeated by Omar bin Saad (may God’s curse be upon him), May Farstad. Omar Jung Ba Hussein (peace be upon him) has come to peace and has made peace.
Ibn Ziyad (may God curse him) was on the outskirts of Kufa, and he had no permission to do so, and that Hazrat Imam Husayn (peace be upon him) forbade me, attached to the guards and weapons of Dada and Zajar bin Qais In Rabar Nahbanan Kufa Gamasht, Mian, and Sepah Ibn Saad, Isban Amada, i.
Ruling on the opinion of Hargunah, move it with benefit, Hazrat Imam Hussein (peace be upon him) in Kufa
Gazaresh applied the genealogies of the nobles to a grammatical hargun with the benefit of the Imam of Kufa, according to the ruling of Marg Dasht:
“Abbas bin Hisham Al-Kalbi narrated to us, Muawiyah bin Al-Harith narrated to us, on the authority of Shimr Abi Amr, on the authority of Urwa bin Abdullah Al-Jaafi, who said: Abdullah bin Yasar - and Yasar is Abu Aqab - came to us and said: Husayn is coming, so help him. And he urged people to fight with him.
He used to say: A man called Ubaid Allah will kill me. So Ibn Ziyad sought him out, and he hid and married a woman from Murad, so Ubayd Allah bin Al-Hurr came to him and extracted him, then brought him to the marsh and killed him.”(20)
Abbas bin Hisham Kalbi from Muawiyah bin Al-Harith and Shimr Abi Amr from Urwa bin Abdullah Jaafi, reported on the authority of: Abdullah bin Yasar - and Yasar Hman Abu Aqab - as long as he has gone and stopped: I was present in front of Hussein (peace be upon him) - then Please remove it and push it back into the passenger seat in front of the phone. Ibn Ziyad is the first person to change his mind. He is hidden from his family and has sex with his tribe. He wants to marry Kurds. Ubayd Allah ibn Hurr (or other than “Ubayd Allah ibn Hurr Jaafi” means Bashid.) Or see the hand of Kurd and Dastgir, and with it, there was nothing but a cold sabkha, and with it, Rasand was killed.
Sahian escaped from Karbala, and he hated it because he hated fighting Hazrat, the Master of Martyrs (peace be upon him)
Barkhi is a fighter and he wrote historical books, he hated Kufyan, and he wrote to Hazrat Imam Husayn (peace be upon him), the tribe of the Persians of Persia, which was reported as follows:
In the news of the long periods of time, this is the last time:
“They said: When Ibn Ziyad directed a man to fight Al-Hussein in a large crowd, they would reach Karbala and only a few of them remained, they would hate to fight Al-Hussein, so they would be deterred and stay behind.
So Ibn Ziyad sent Suwayd bin Abd al-Rahman al-Manqari with horses to Kufa and ordered him to circumambulate it. If he found him lagging behind, he should bring him with him.
So he started touring the neighborhoods of Kufa when he found a man from the Levant who had come to Kufa to request an inheritance for him, so he sent him to Ibn Ziyad, who ordered him to be killed and his head was beheaded. When the people saw that, they left.”(21)
“It was reported that: Ibn Ziyad (may God’s curse be upon him) said, ‘Here, he was like that,’ and he was like ‘Hazrat Imam Husayn (peace be upon him).’” Hazrat Imam Hussain (peace be upon him) said: “Hazrat Imam Husayn (peace be upon him)” and “Hazrat Imam Hussein” (peace be upon him) said:
Ibn Ziyad Suwayd bin Abd al-Rahman Manqari, may Allah be pleased with him, said: “Ibn Ziyad Suwaid bin Abdul Rahman Manqari, there is a lot of money in Kufa, and the constitution of Dad in Kufa is just like that, and there is a lot of money in it for inheritance claims.” Take him to Kufa and make him happy. Or see the word “Girfat” and “Ibn Ziyad Farstad” and “Ibn Ziyad Dastur Dad Gardnish Ra Zand, Mardam Ke Chinen Dedand Harakt Kardand and Raftand.”(22)
In the book of genealogies of nobles, Niz Gazarshi, see what happened here:
“A man used to send for a thousand, but he would not arrive except for three hundred or four hundred, or even less than that, because of their dislike for this reason.”(23)
Vermandeh, that is, the people of Hazar, Harakat Mi Kurd, my time is like Karbala, May Rasid, it will be blocked, O Chaharsed Nefer, and O, how many people are there, and O Bodand. He has no thoughts, no matter what he does, no escape from him.
The feet of the opinion of Kashtan Ibn Ziyad (may God curse him)
In the book Ansāb al-Ashraf wa Hamānīn, the life of Imam al-Husayn (peace be upon him), Qurashi, in the opinion of Kashtan Ibn Ziyad (may God’s curse be upon him).
“Ammar ibn Abi Salamah al-Dalani intended to kill Ubayd Allah ibn Ziyad in his army at al-Nakhila, but he was unable to do so, so he was kind enough to catch up with al-Husayn and be killed with him.”(24)
“Qahraman Dalir, Ammar bin Abi Salamah Dalabi, lost the Kurds of Ibn Ziyad (may God curse him) when his palm trees perished, and he lost his reason for extreme conservatism, and we lost him. Farwan was successful in it. I attended Imam Hussein (peace be upon him) attached to Shud and Srirangam dar Khidmat and I attended Shahadat Rasid.” (25)
The Constitution of Ibn Ziyad is cursed. The building of Barr Bustan is completely original and its garden is hidden. Hazrat Imam Hussein (peace be upon him)
But since Ibn Ziyad (may God’s curse be upon him) Kufyan has gone to you, Hazrat the Master of Martyrs (peace be upon him), we have created a constitution in Bustan, the entire route of which ends with Karbala, after Kufa, it has become a Shi’ite rule, Hazrat Natwanand, with Ishan. Yundind.
Qureshi in the book of the life of Imam Hussein (peace be upon him) may be added:
“The tyrant fled to al-Nakhila and camped there with large parts of the army. He appointed Amr ibn Harith as his successor in charge of Kufa. He had heard that a man, two men, and three men were infiltrating the Imam’s camp via the Euphrates, so he ordered the bridge to be seized and guarded, and he did not leave anyone to pass through it.” (26)
“Ibn Ziyad’s palm tree will be filled with rain, and his palms will swell. Amr bin Harith came to Kufa, Janshin Khud Sakht. He, he, the news of Rasida, he would be happy, he would like him, he would have to do it, and he would not be able to do anything, he would be happy to see him, he would be happy, he would be in front of May Shataband. Therefore, the constitution of Dad Ta-Pal-Ra is under strict supervision and control, and the decision of Dahand and Deger is not the same as the crossing of Canada.” (27)
When Muqrim was killed, Karbala was transferred to Kufa, and Zujar bin Qais Jaafi was sent to him, with a bracelet bearing the constitution of Ibn Ziyad (may God curse him), Sad Namuand:
“And Ubayd Allah ibn Ziyad appointed Zujar ibn Qays al-Ja’fi with five hundred horsemen, armed with five hundred horsemen, and ordered him to stay at the Sarat Bridge to prevent anyone leaving Kufa seeking Hussein, peace be upon him. So Aamir ibn Abi Salamah ibn Abdullah ibn Arar al-Dalani passed by him, and Zujar said to him: You have known. Wherever you want, go back and attack him and his companions. He defeats them and goes on, and none of them aspires to approach him. So he reached Karbala and joined Al-Hussein (peace be upon him) until he was killed with him. He had witnessed the scenes with the Commander of the Faithful, Ali bin Abi Talib (peace be upon him).”( 28)
“Ubayd Allah ibn Ziyad, Zajr ibn Qais Jaafi, may Allah be pleased with him, said that he was the one who was in charge of Siwar Farstad, and that he had commanded Kurd, like that, in Kufa Bayistad, and he had no personal opinion, like the one who saw Hussein (peace be upon him), in the state of Perun. Amer bin Abi Salamah bin Abdullah Beh or Rasid, said: May Danum Maqsad Tu Kajast; I'm sorry. Amer Bar or and his companions carried a cold and his concern was Ra Az Mian Bardasht and the crossing of Kurd Ta Ankah with Karbala Rasid, with it Hussein (peace be upon him) attached to Shad Ta Ankeh Ba and with it Rasid testimonies.” (29)
Rasidan Harthama bin Sulaym served the honor of the Master of Martyrs (peace be upon him) with the help of Ibn Ziyad (may God’s curse be upon him)
According to the narration of his sayings, they are historical sources from the past, when Hazrat Imam Hussein (peace be upon him) lost his temper and the words of Ibn Ziyad (may God’s curse be upon him) turned to Karbala to complete their quest for it, Hazrat Sayyid al-Shuhada (peace be upon him). (peace be upon him) In the opinion of a Shiite, I would like to move it They are the best of my people, Hazrat Sayyid al-Shahda (peace be upon him), on the Day of Ashura. Her threat, and the safety of my request, and the world of Dosti, and the lack of awareness of the existence of an infallible, and the weakness of the Imam of Shanasi Kufyan, an impediment to the best of the Prophet, Hazrat Sayyid al-Shahda (peace be upon him), Gardid.
Dar Barkhi wrote a history and a fighter, including the history of the city of Damascus, the life of Imam Hussein (peace be upon him), and Bihar Al-Anwar Gazarshi, the son of Harthama bin Sulaym, in which he served Hazrat Imam Hussein (peace be upon him). He quoted Namouda and:
Nasr said: Mansour bin Salam told us, on the authority of Hayyan al-Taymi, on the authority of Abu Ubaidah, on the authority of Harthama bin Sulaym, who said: We invaded Siffin with Ali (peace be upon him), so when He descended in Karbala and prayed with us, and when he said the salutation, some of its soil was raised to him and he smelled it, then he said, “Woe to you, soil! Let a people be gathered with you to enter.” Paradise... without reckoning. He said, when Harthama returned from his raids to his wife Jarda bint Samir, who was from the Shiites of Ali (peace be upon him), Harthama spoke to her As for what happened, he said to her: “Don’t you like me more than your friend Abu Hassan?” He said, “When we descended on Karbala, he took a handful of its soil and smelled it.” And he said: Woe to you, O soil! There will be gathered from you a people who will enter Paradise... without reckoning. He did not know the unseen. So the woman said to him: Let us From you, O man, for the Commander of the Faithful did not say anything but the truth. He said, when Ubayd Allah ibn Ziyad sent the mission that he sent to Al-Hussein (peace be upon him), I was in the horses that sent them to them. And the saying that I said, I thought I was a path, and I accepted my horse until I stood up to the two goods (PBUH), so I was peace be upon him, In this house, Al-Hussein (peace be upon him) said: “Are you with us or against us?” I said, “O son of the Messenger of God, neither with you nor against you.” I left my son and my family and I fear for them from Ibn Ziyad, and he (peace be upon him) said, “Go so that you do not see our killing, for by the One in whose hand is the soul of Hussein, no one will see us today.” We were killed, then no one would help us except He entered the Fire. He said, “So I set off on the land, running hard until their death was hidden from me.” (30)
“Nasr and Mansour bin Salam from Hayyan Tamimi from Abu Ubaidah from Harthama bin Sulaym narrated by Kurdah and: With the Commander of the Faithful (peace be upon him) we cooled Siffin, we went to Karbala to stop the growth in the opinion of the namaz he performed. Qardand pas salam namaz, part Aiz Some time ago, you were in the middle of the day, and then you said, “If you don’t know what to do, you will be forced to enter it without an account.
The whole world is barren, like Samir, from the Shi'a of Hazrat Imam Ali (peace be upon him) and she said, "What a hot thing I have seen in my home", Hazrat Abu Al-Hasan (peace be upon him) was very angry M? When you are in Karbala, you have to leave a piece of paper on your phone, and then say: “You are right, you are right, you will not be able to do anything without taking it into account.” Is there any unseen knowledge about what happened to him? He whispered: “Whatever, if you want to enter the house, then Amir Mu’minan will cut off the right of his neck.” My story is as follows: (then) Ubayd Allah ibn Ziyad Narwi is in the presence of Hussein ibn Ali (peace be upon them) and Yaransh Farstad from the group of powerful people. When Hussein's wife and I were very sad, I was coming to see Hazrat Amir al-Mu'minin (peace be upon him) when he put on a piece of clothing and a piece of khaki on his wrist and left his neck. Budand beh yad ordam and mntabih shadam. If this is the case, Imam Husayn (peace be upon him) will leave Neferti in the heart of Kardam, and by the end of the month, it will be narrated by Hazrat Imam Husayn (peace be upon him). Yes, Hazrat Imam Hussein (peace be upon him) said: Are you against what? گافتم: Yes, this is the reason for this, and it is against the word. Zen and Farzand are the best ones for the sake of God. Hazrat Imam Hussein (peace be upon him) said: “I was so quick to tell you that I didn’t want to tell me anything about it, but I didn’t want anything else.” Down we ra der Dozakh Khwahid Afkand. My story is narrated: With the help of the one who narrated it, we will destroy it and kill him if he kills him or not. (31)
Boston Anas bin Harith brought him the presence of the Master of Martyrs (peace be upon him) and testified at the time of Rakab Ishan.
At the doorstep of Houston, Harith met with the companions of Bayambar (may God’s prayers and peace be upon him and his family) in the book of the life of Imam Hussein (peace be upon him) Qureshi, in the following words:
Anas bin Al-Harith Al-Kahili was one of the companions of the Prophet (PBUH), and he witnessed Badr and Hunayn with him, and he heard him say: “This son of mine - meaning Al-Hussein - will be killed in the land of Karbala, so whoever of you witnesses that, let him support him.” And he accompanied Al-Hussein and his companions from Mecca. He was an old and obedient old man, and he asked permission from the Imam to perform Jihad before him, so he gave him permission. (32)
“As the Companions of the Majesty of Destiny, Anas bin Harith, the Imam of Piust and his wife, the Messenger of Khuda (may God’s prayers and peace be upon him and his family) saw him, in the opinion of the Imam of Bazgu Namoud, such as Hazrat Farmouda, he said: “Where is Basram (Hazrat Imam Husayn (peace be upon him))?” In my time, Karbala called me shud; “Kashtah Khawahid Shad, پs har kass za shama or ra bibend, yari kand.”
Angah Anas, a lieutenant who served in Imam Mand Ta Enkeh in the service of Hadrat, has a Rasid certificate.” (33)
Youstan Abdullah bin Umair brought him the presence of Imam Hussein (peace be upon him) and the testimony of the people of Ishan.
“Abu Mikhnaf said: Abu Janab told me, he said: There was a man among us called Abdullah bin Umair, from Banu Alim, who had descended on Kufa and taken a house near the well of Al-Jaad in Hamdan, and there was with him a wife of his from Al-Nimr bin Qasit, who was called Umm Wahb bint Abd, and the people saw Al-Nakhila. They are being sent to Hussein. He said, so he asked about them, and he was told: They are being sent to Hussein bin Fatima, the daughter of the Messenger of God, may God bless him and grant him peace. He said: By God, I have been keen on jihad against the polytheists, and I hope that jihad against those who are attacking the son of the daughter of their Prophet will not be easier in reward with God than His reward for me in the jihad of the polytheists. So he went to his wife and told her what he heard and informed her of what he wanted. She said: You have been corrected. May God reward you. Guide your affairs. Do so and take me out with you. He said: So he went out with her at night until he came to Husayn and stayed with him. (34)
“Abu Janab Kalbi said: ‘However, Abdullah slept with Umair, with the Banu Alim, with whom he lived with Kufa, and with him, with Nazdik, Shah Ja’dah, in his place, with Hamdan Khan, with a Dasht. Dakhter abd ba we bod. Abdullah Jamaat Ra Dedeh Bod Ke Dur Nakhilah San Mai Binend Ke Swa Hazrat Sayyed Al-Shuhada (peace be upon him) Rawana Kanand.
Goed: Az Karshan Persid; He said: “No one saw him except Hussein (peace be upon him) with the secret of Fatima. She said: “There is a relationship between Dashtam and Amidoaram, the reward of Pekar with Inan, and the reward of Pekar is a polytheist.” It is clear: “By it, we left the house, it was gone, and it was closed, and I wanted to go back to it.” Zain said: “Kar sawab mi kani, take it for two months, rah Hidayat Barsand.” Bro, mara niz hamrah khuish bibar.” Jawid: “But my youth is fine, I am sorry, Hazrat Imam Husayn (peace be upon him) is Rasid and Ba or Bmand.”(35)
He wrote a reliable historical book detailing the events of Rose Chaharm and Rose of Muharram Sal, 61 AH, in the year 61 AH, and he added, “Nerohay Ibn Ziyad (may God curse him)” has “Hamra Sarshnasan or Rusa’i of the tribes of the Muhammartin of Rakhdad.” This rose is not counted.
Only in the book “Incidents and Accidents” in the book “Rakhdadadhai” there are references to the following:
“Rose Chaharam Muharram Sharih Qadi in Kashtan I was present in front of Hussein (peace be upon him) Fatwa by Dad and Ibn Ziyad (may God curse him) Why did they give their fatwa in Kufa Mardam Mosque in Kashtan I was present in front of Hussein (peace be upon him) inciting Kurds.
Rose of the star of Muharram Husayn bin Numayr (may God’s curse be upon him) with the constitution of Ubaidullah bin Ziyad (may God’s curse be upon him) with the name of Shihar Hazar Jungjo with Karbala Amad.”(36)
Incidents of Shab Shasham, Muharram al-Haram, Sal 61
He was a fighter and wrote historical events about Khawastan Habib bin Mazahir from the Guruhi tribe of Banu Asad, referred to by Namouda. This is what makes it preferable to mention something.
Concerning the killing of Al-Hussein (peace be upon him) Khwarazmi, The killing of Al-Hussain (peace be upon him) Muqrim, The Shedding Tear and the Books of the Genealogies of the Nobles and the Seas of Lights, see Justin Habib bin Mazahir of Zhanin Gazaresh.
“When Habib bin Mazahir Al-Asadi saw that, he came to Al-Hussein and said to him: O son of the Messenger of God, here is a lion alive close to us. Would you give me permission to go to them tonight and call on them to support you? Perhaps God will repel from you some of what you hate? Al-Hussein said to him: I have given you permission, so Habib from Al-Hussein’s camp came out to them in the middle of the night in disguise until he came to them, and he greeted them and they greeted him and they recognized him, so they said to him: What do you need, cousin? He said: My need for you is that I have brought to you the best that no foreigner has ever brought to a people. I have come to invite you to support the son of the daughter of your Prophet, for he is among a group of believers. One man among them is better than a thousand men. They will not let him down, nor will they surrender him, and among them is an eye of extremism. This is Omar bin Saad, who surrounded him with twenty-two thousand, and you are my people and my clan, and I have come How much is this? My advice, so obey me today, and you will obtain the honor of this world and the good reward of the hereafter, for I swear to God that not a man among you will be killed with the son of the daughter of the Messenger of God, patient and seeking reward, unless he is the companion of Muhammad (may God’s prayers and peace be upon him and his family) in the highest of the worlds. Then a man from Banu Asad, called Abdullah bin Bishr, stood up and said: I am the first to respond to this call. Then he began to shake and say:
The people knew when they quarreled, and the knights refrained when they fought
I am the brave, heroic fighter, as if I were the lair of Basil's lair.
Then the men of the neighborhood went to Habib and answered him, and ninety of them came together and came with Habib looking for Hussein. Then a man from the neighborhood came out, and it was said: So-and-so bin Amr, and he came to Omar bin Saad in the middle of the night and told him about it. Then Omar called a man from his companions, called Al-Azraq bin Al-Harith Al-Sada’i, and he joined him with four hundred horsemen and took him to the Bani Asad neighborhood with the one who brought the news, so we saw those people. From the Banu Asad, they came in the middle of the night with Habib, seeking Hussein’s army, when Ibn Saad’s horses met them on the shore of the Euphrates, and there was a small distance between them and Hussein’s camp, so the two sides skirmished and fought, so Habib shouted in Azraq, Ibn al-Harith: What is the matter with us? Depart from us, oh woe to us, leave us alone and be difficult for someone else, but I refuse Al-Azraq and Banu Asad learned that they could not bear Ibn Saad’s stinginess, so they retreated and returned to their neighborhood, then they carried on in the middle of the night, fearing that Ibn Saad would crush them. Habib returned to Al-Hussein and told him, and he said: There is no power nor strength except in God, the Most High, the Great.
Those horses returned until they descended on the Euphrates and came between Hussein and his companions and the water.
With Afzayesh Rose Afzun to thank Omar bin Saad (may God curse him) Habib bin Mazahir Asadi Nzd Hazrat Imam Husayn (peace be upon him) offered and offered a reply: Oh Farzand Bayambar, where are you from the tribe of Banu Asad Zandgi Kindly. Is it permissible for me to go to the office and what do I want to know about it? I used this method to use it, and I used it to use it. Imam (peace be upon him) allowed Dadand and Habib to speak on this occasion, with photos of people who thanked him in front of Perun, went away, and the word “Imam” increased.
I just asked my beloved person to say: What is the secret, uncle? Habib said: This is the reason why I have lost my mother's veins. New est. Amada or what did he say to him, then Farzand entered into the graves of the believers, whether he was a woman or a woman. This is a joke, it's just a joke.
If you want to close the phone and then touch it, then change it to another phone. Omar bin Saad (may God curse him) is a prophet for thanking him. What are the people and clans of Hasted, and in the opinion of what is Armagan, there is a mother.
But Amroz has already been told that this world has passed and nothing has happened for a long time. If you are a martyr or a martyr, do not forget to leave this place on the stairs of Hazrat Muhammad (may God’s prayers and peace be upon him and his family) Kawahid Bud. Mardi from the tribe of Banu Asad, Abdullah bin Bishr said: From the first people, I have heard that where I called, they answered, and where I left, they remained silent:
A people and a tribe of people who go through the stages of genocide and rage in such a way that they are very brave and ungrateful.
In Mardan, the tribe of Hazrat Imam Husayn (peace be upon him) has come to his senses.
When his tribe went to sleep, so-and-so bin Amr went to sleep, and Ibn Saad Rasand went to him. Ibn Saad has Azraq bin Harith, the sound of the constitution of Dad, with the help of a saddle bracelet, that is, it is cold, and it is on the ground, and it is in Bandand. Habib and Yaransh came together to thank Hazrat Imam Husayn (peace be upon him) for the prayer of Ibn Saad’s swarm at the Canar of Shatt Furat, and there was a great deal of love, my love B Farid Broward: Yes, blue and yes What's wrong with you, what's wrong with you? I don't want to be alone and I don't care about people anywhere other than what I have. The blue of the Kurdistan Empire and the brown of Asad are in the vicinity of a confrontation with an enemy who has been defeated, and with the tribe of Khud Bazgashtand and the shield of Ibn Saad’s campaign. Habib Nazd Hazrat Imam Hussein (peace be upon him) and Ishan Ra in the case of Agah Sakhet. Imam Farmuand: “There is no power nor strength except in God, the Most High, the Great.”
He was surprised by the encounter with Banu Asad, and he was greeted by a group of people who were in the midst of the war, the people of Amd, Mian Ab, and the companions of Hazrat Imam Husayn (peace be upon him), Hail Shad.” (37)
We built a road above the first two besiegement of the Euphrates on Shab Shasham. His picture was taken from him, but he had a constitutional goal to prevent the death of the Sayyed of the Martyrs (peace be upon him) and Yaran Ishan Nadaashtand.
Qurashi, the father of Khawastin Habib bin Mazahir, was a gathering of the faithful and loyalists of the people of Imam Husayn (peace be upon him) and the members of the Banu Asad tribe, but there was a gathering to thank Ibn Ziyad (may God curse him) in Karbala :
“He said: Here are Bedouins alive from Banu Asad who are camping (by the two rivers), and there is nothing between us and them except a wandering party. So give me permission to come to them and supplicate them. Perhaps God will find them beneficial to you or protect you from harm. So the Imam gave him permission, so he went hastily to them, and when he appeared before them, He said: “I call upon you to the honor of the Hereafter, its virtues, and its great reward. I call upon you to support the son of the daughter of the Messenger of God, your Prophet (may God bless him and grant him peace). He has become oppressed. The people of Kufa called on him to support him, but when he came to them, they let him down and set out to kill him.”
Seventy people responded to him, and among them was Abdullah bin Bishr al-Asadi. He said: I am the first to respond to this claim, and then he began to shake.
He knew when the people relied and the knights refrained or became burdensome
I am a brave, heroic fighter, as if I were the lair of Basil
They were afraid to support the Imam, but in the gatherings there was an appointee for Ibn Saad, so he rushed to him and informed him of that. He prepared a detachment from his army under the leadership of Jablah bin Omar. They prevented them from joining Al-Hussein, so Habib returned sad and informed the Imam of this, so he said: “Praise be to God greatly.” The Imam remained with his companions. They are suffering greatly from the siege that has been imposed on them and are awaiting the terrible events that they will encounter on the Karbala level.” (38)
“And I said: ‘How did you grow up in Bani Asad?’” I am happy to see you in Nahrin, and I will stay there for a long time, and I won't be able to do anything about it. Raaz to the role of sazd?
I appeared before Imam Hussein (peace be upon him) with Dadand’s permission, or with him, with his permission, or with him, with the permission of Dadand, or with him, with his haste, and with his ungratefulness, and with him, with him, she said: “Whoever sees with him, except with the honor of the Hereafter, and its virtue, and a great reward, that he flees with good deeds, from what he sees in my opinion.” I see Farzand, I entered the Messenger of God, and I saw you (peace and blessings of God be upon him and his family). He saw that you were an oppressed person in a difficult situation. He died in Kufa, or he saw Farkhwanand, or he saw him, and he had nothing but Anan Amad, or he saw Kardand, and he had nothing but Or amda and ta or ra bakshand.”
Haftad Nefar Datush Ra Phirftand ke “Abdullah bin Bishr Asadi” in Mian Anan Bud, and I said: “From the bottom of my neck, I have sent you, where did I invite you?”
Hargah Mardam design in Gerand, Mai Danand and Hargah Swaran Bazmanand and Ya Kar Ber Aanan Sangini Kand.
From Shujaa Ghahraman and Razmandeh Hastam, I love you so much.
I am in the opinion of the Imam of Stafttund, and I am in a council, my spy in the opinion of Ibn Saad (may God curse him) I would like to speed up his mission or see if someone has informed me of Sahat, or if someone has told me about Shukrian, he has come to me from Jablah bin Omar, the commander of Sahat, and there is no objection to thanking him. She said to him: Hazrat Imam Husayn (peace be upon him) was a witness and Habib Andohgin Bazgasht, Imam Raz Majra Agah Sakht, Hazrat said: “Praise be to God very much.”
In front of him, he was a woman, he was trampled upon by two strangers, and after a heavy siege, he remained in a state of distress, waiting for the events of Holenaki, in the desert of Karbala, in the desert of Karbala.
Incidents of Rose Shasham, Muharram al-Haram, Sal 61
Among the incidents that took place among fighters and historical books, including a meeting of the best Hazara fighters for Shukrian Ibn Ziyad (may God’s curse be upon him) in Karbala, may God’s curse be upon him. This is the proof of the name With it, I was present in front of Hussein (peace be upon him) and I made a supplication or a sa'y with which I marched around Karbala to thank Kashi Nagand, the Wali of Ibn Ziyad (may God curse him), and I made a special prayer in Karbala for a while .
Almost one of the most famous fighters and historical books is Barkhord Shabath ibn Rabi (may God’s curse be upon him). In the soul of the worried person, this is the last time:
“He continued sending troops until they gathered at Omar bin Saad’s house for six nights during the month of Muharram, twenty thousand horsemen.
Then Ibn Ziyad sent to Shabth ibn Rabi’: “Come to us, for we want to take you to the war against Al-Hussein, peace be upon him.” But Shabth rebelled and wanted Ibn Ziyad to spare him, so he sent to him: As for what follows, my messenger informed me of your malignancy, and I fear that you will be among those who “if they meet those who They believe, they say, “We believe.” And when they are alone with their devils, they say, “We are with you. We are only mocking.” If you are in our obedience, then come to us quickly. So Shabath came to him after dinner so that he would not look at his face and see the traces of the illness on it. When he entered, he welcomed him and brought him closer to his seat and said: I would like you to be assigned to fight this man and help Ibn Saad against him. He said: I will, Prince. So he sent him with a thousand horsemen.”(40)
“Ta Shasham Muharram Best Hazar Siwar Nzd Omar bin Saad Farahm Shad Sbas Dunbal Shabath bin Rabi Farstad and or Ra Khawast Ke Bah Janj Hazrat Imam Husayn (peace be upon him) Farstad, Shabth Khud Ra Bimari Zad and Mai Khawast Or Ra Maaf Dard . Ibn Ziyad with it or Nawsht:
“As for what follows: «Gwend Iman Ordem and Gun Ba Shayatin Khud Khalwat Kanand; “There is nothing wrong with that, and we are worried about the mockery of Kanandegan Hastim.” (Surat Mubarakah Al-Baqarah, verse 14)
When Ishaa prayer, Isha Ibn Ziyad left and said, Ibn Ziyad said, “When Ibn Ziyad entered, he pulled a car with it, or he left it, and he left it, and he said, ‘From Dost Darm, it is jung, where is Barwa’s word?’” Omar bin Saad, as a nickname, said: “Oh, the emir of Chennai, just like that, but Shabath bin Rabi’ (may God curse him) saw me wearing a bracelet with Karbala Farstad on it .” (41)
Shabath ibn Rabi’ (may God curse him) began with the name Hazrat Imam Hussein (peace be upon him) based on the history of Tabari and the genealogies of the nobles, based on the text of the text of the Sikh system, based on the history of Tabari and the genealogy of the nobles.
At the time of Ashura, Hazrat Imam Husayn (peace be upon him) or his family, Hazrat (peace be upon him) said, “No, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no.” Picard Here are the members of the name of Hazrat Sayyid al-Shuhada (peace be upon him) to deny the name. Rabath Ruba (may God curse him) has two homosexuals. Renewal of the names of the mosques of the Shabath bin Rabi Bud mosque.(43)
The story of the character of Shabath Rab’i (may God curse him) in the book “During Karbala’s Day,” published in the following year:
“Shabath ibn Rabi’i is the leader of a spiritual path, the path of Kufa, and his religious faith, Dashtand, and his great companions, may God’s prayers and peace be upon him and his family, and the two trains of Omar bin Saad (may God curse him) and Dar Age and precedent of righteousness or advance, friendly and in the opinion of the common people, free and good, his face, the face of an oppressed person, the arrow of a dasht, with this two proofs of Ibn Ziyad (may God’s curse be upon him) the existence or presence of the like of Omar ibn Saad (may God’s curse be upon him) necessary for me. And there is a promise, a threat, and a threat, or if there is the crime of a Kurdish partner and bribery, he is sufficient for him or Dad, like an arrow that has the address of a mosque seal, I would like it to be seen by the public, promoting a counted Islam, may shud and az ingah fihmida mi shud ka shabath Mardi Rouhani and the mosque in Kufa has a long account. (44)
According to the transmission of the book of Al-Futuh Ibn Ziyad (may God’s curse be upon him), in the opinion of Omar bin Saad, he is cursed, but for the sake of Farstadn Farmandhan, and for the sake of Shukrian Kufa, there is a name, i.e., a guaranteed debt, such as an excuse, or in the opinion of any delay in it.
“The first to go out to Omar ibn Saad was al-Shimr ibn Dhu al-Jawshan al-Saluli (may God curse him) with four thousand horsemen, then Omar ibn Saad had nine thousand, then Zayd ibn Rikab al-Kalbi followed him with two thousand, and al-Husayn ibn Numair al-Sakuni with four thousand, and Al-Musabi Al-Mari had three thousand, and Nasr bin Harbah had two thousand, so he made up twenty thousand. Then Ibn Ziyad sent a man to Shabath bin Rabi al-Rihi and asked that he be directed to Omar bin Saad. He fell ill with an illness, so Ibn Ziyad said to him: Are you malingering? If you obey us, then go out to fight our enemy.] So he went out to Omar bin Saad with a thousand horsemen after Ibn Ziyad honored him and gave him and loved him. He followed him with Hajjar bin Abjar with a thousand horsemen, so Omar bin Saad became with twenty-two thousand, between a horseman and a foot man. .
Then Ibn Ziyad wrote to Omar bin Saad, “I have not given you a pretext for fighting Al-Hussein due to the large number of horses and men, so see that you do not start a matter until you consult me morning and evening, with every morning and every day, and peace be upon you.”(45)
“The first thing I knew about this was the battle of Husayn bin Ali (peace be upon him) with the support of Shimr Dhul-Jawshan (may God curse him) with love. With Chahar Hazar, it is bad, and with Omar Bayost, and to thank Omar Saad, he has no Hazar. But Yazid bin Rikab Al-Kalbi ba do Hazar Mard Bado Piust. It has Dunbal or Husayn bin Numayr Al-Sakuni with Chahar Hazar Mard Rawan Shad. But Masar bin Muzaina Al-Mazni with Sah Hazar Nefer and Digri with Dhu Hazar Mard Bido Piust. The righteousness of the afterlife or the prince’s decree, the succession of a regiment, a regiment with which Omar ibn Saad (may God curse him) is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one.
But Ubaidullah Fardi said to Farstad and Shabath bin Rabi’i said to Pigam Dad and said: “What’s wrong with you?” Hussein bin Ali (peace be upon him) left his hand. Shabath Nakhushdal pulled it off, and this is an undeniable trick, not to contradict. This is the answer to the question, and the answer is that it is a prince's decree, but it is twice as long. Kindness and kindness are bitter, I'm sorry if I don't want anything else. May my health be narrated by Namayed, according to what the Emir of Broum indicated, and I will serve you as a gossiper.
Ubaidullah Rasul in Farstad and said: You have soiled your mother. Khuwish ra bimar masaz wa az an taifah mbaash ke khudai almighty vermayd: And when they meet those who believe, they say, “We believe,” and when they are alone with their devils, they say, “Indeed, we are with you.” We are only mocking.
If Jinj Hussein (peace be upon him) was tempted by him and Omar Saad was tempted by him, on his path to obedience and on a watery path, such an excuse, and such an acceptable excuse.
John Bigham Ubaidullah (may God curse him) has Shabath ibn Rabi Rasayd and Danast ke bar hilah or waqif shaddah ast, with tarsid and with him at the time of namaz khuftan with him nazdik or shadd ta nik fra rang ruwi or nbend.
Ubaidullah is cursed with hon or ra badid, bashasht namoud and marhaba kafat. But he said, "I don't have to say anything about it, and I can't wait for a while, and Omar Saad has a little bit of it." Shabath gift: چنان کنم کا آمر هرمتید.
Degree Rose Shabath Ba Hazar Siwar Barfat and Ubaidullah Hazar Siwar Dirham Award and Hajjar bin Abjar al-Bajli Ra Amir Hazar Siwar and Bayada Jardanid and Anga Farstad ta Ankah to thank Omar Saad with him Best and Du Hazar Nefar Az Siwar and Bayada Shadd.
Yes, Obaidullah Ziyad (may God curse him) fell asleep, that is, Omar Saad was asked to pay a guaranteed debt:
As for what follows, you will fight with Hussein bin Ali (peace be upon him) in this way. I wonder if I said thank you for complaining about May Kurdi, where is the time for Hana Barkhast? This is the best, and this is a bracelet, and his hand is with a tool, and a tool, and a weapon, and a fork with it, so far it is used, and it is carried to the point of entry. This may be due to the frequency and succession of times in the event of a recent news and in the event of a state of affairs, and Hussein ibn Ali (peace be upon him) is a warrior and a fighter, a national duty, a daily prayer, a daily prayer, an intended one, and a daily prayer. It includes a report on accidents, conditions, and recent news. What is the meaning of the commandments of Dan and peace? (46)
The splendor of Ahangran Kufa bazaar is the rose of Shasham Muharram
Due to such incidents, this may be the first day of the month of Kufa. There is a lot of gratitude for my gratitude to Karbala for the sake of Shamshir, and for the rest of my life, I am here to thank you, and I will return to the city of Hazrat Imam Hussein (peace be upon him) armed with bachand.
In the book of Wasilat al-Darain fi Ansar al-Hussain, the splendor of Ahangaran Bazaar for the sake of Sakht Shamshir and Nizah for the sake of Jung Ba Hazrat Sayyid al-Shuhada (peace be upon him) in the name of God:
“And it was said: From the sixth day of Muharram, the blacksmiths’ market in Kufa was based on a stalk for them: Wahaj, Rahaj, Wajibiya, and Jalabiya. Everyone who met it would either buy a sword, a spear, an arrow, or a point, mark them at the blacksmith’s place, and soak them with poison to shed Rayhani’s blood. The Messenger and his wife Fouad Al-Batoul. The arrows were all poisoned, some with one or two prongs and some with three prongs.
As for the arrow that fell into the infant’s throat, it had two prongs, so he slaughtered him from vein to vein, and as for the arrow that fell on the heart of Al-Hussein (may my soul be sacrificed for him), it had three prongs, so it pierced his entrails and pierced his honorable heart until it came out of his neck.”(47)
And he transmitted it ast: The rose of Shasham Muharram Bazaar Ahnagran in Kufa has Zur Anan Barba Bud: Shaalah Hai Ash, Ghard and Ghubar, Dad and Faryad. This is what I did to Shamshir, Nizah, Pekan, and Sarnizah, and then we will go to another place, and I would like to do so. Her concern was filled with poison that was overwhelming her. Some of me are like you, oh, my old age is gone, and some of me is going to stay old forever.
There was a time when a child was slaughtered, and he was very sad. As for the righteousness of Hussein’s heart (may my soul be sacrificed for him), it struck Kurd, for the time being, I would like to have a heart and a blessed heart.
Don't forget it
(1) The killing of Hussein (peace be upon him), pages 204-203
(2). (Dictionary of Countries) The region of Dostpi Anchanankeh, from the book of paths and kingdoms, by Ibn Khordadbeh, with the aim of an Arab campaign against Iran, in which the division of Hamdan and Dostpi was divided, and which was divided into parts by Hamda72. This is the place in the time of Harun al-Rashid. It was divided into two parts: the main part of Hamadan and the other part of the Qazvin Gasht, and with the direction of it, the whole area of Mazbour was divided into two parts: rags, worms, embarrassments, and sha Surdarud and Darjzin, Hamadan and Khaljistan, Qom Come back to your room. Around the century of the lunar Hijri century, this area is almost like the Qazvin part, not the same area, but in any other area, Imroz went to sleep on the side of the car with a coupling engine at the same time. (Lughat namah dehkhoda)
(3) Translation of Muqrim’s Killing, pages 116-115
(4) Al-Tabaqat Al-Kubra, volume 10, pages 465-464
(5) Translation of al-Tabaqat al-Kubra, volume 5, page 97
(6) Life of Imam Hussein (peace be upon him), volume 3, page 112
(7) Zindagani Hazrat Imam Hussein (peace be upon him), volume 3, page 133
(8) Al-Futuh, volume 5, pages 86-88
(9) Translated by Al-Futuh, pages 890-887
(10) Al-Akhbar Al-Tawal, page 254
(11) Translation of Akhbar al-Twal, page 300
(12) Tadhkirat al-Khawas, page 223
(13) Explanation of the condition and virtues of Khandan Nabut, pages 331-332
(14) The killing of Hussein (peace be upon him) Muqrim, pages 206-205
(15) Translation of Muqrim’s Killing, pages 118-117
(16) Al-Futuh, volume 5, pages 90-89 - Ansab Al-Ashraf, volume 3, page 177
(17) The Life of Imam Hussein (peace be upon him), volume 3, page 116
(18) Zindagani Hazrat Imam Husayn (peace be upon him), volume 3, page 137
(19) Ansab al-Ashraf, volume 3, pages 177-179
(20) Ansab al-Ashraf, volume 3, page 166
(21) Al-Akhbar Al-Tawal, pages 255-254
(22) Translation of Akhbar al-Twal, page 301
(23) Ansab al-Ashraf, volume 3, page 179
(24) Ansab al-Ashraf, volume 3, page 180
(25) Zindagani Hazrat Imam Hussein (peace be upon him), volume 3, page 141
(26) Life of Imam Hussein (peace be upon him), volume 3, page 119
(27) Zindagani Hazrat Imam Husayn (peace be upon him), volume 3, page 141
(28) The killing of Hussein (peace be upon him) Muqrim, pages 206-207
(29) Translation of The Killing of Muqrim, pages 118-117
(30) Bihar Al-Anwar, volume 32, page 420 - The Life of Imam Hussein (peace be upon him), volume 3, page 101 - History of the city of Damascus, volume 14 - pages 223 - 222
(31) Translated by Bihar al-Anwar, volume 32, pp. 441-330
(32) The Life of Imam Hussein (peace be upon him), volume 3, page 234
(33) Zindagani Hazrat Imam Husayn (peace be upon him), volume 3, page 119 - History of the city of Damascus, volume 14, pages 224-223
(34) History of al-Tabari, volume 5, page 429 - Nafs al-Mahmoum, page 232 - The Beginning and the End, volume 8, page 181
(35) Translation of the History of al-Tabari, volume 7, pages 3029-3030 - Dar Karbala, page 323.
(36) Al-Waqa’i’ and Al-Hadath, Volume 2, page 124
(37) Explanation of Hussein’s grief, pages 77-74 - The killing of Hussein (peace be upon him) Muqrim, page 254 - Al-Futuh, volume 5, page 91-90 - Genealogies of nobles, volume 3, page 180 - Al-Dam’ah Al-Saqiba, volume 4, Page 263-262 - Bihar Al-Anwar, volume 44, pages 377-376
(38) Life of Imam Hussein (peace be upon him), volume 3, pages 142-141
(39) Zindagani Hazrat Imam Husayn (peace be upon him), volume 3, pages 167-168.
(40) Nafs al-Mahmoum, pages 194-193, Ansab al-Ashraf, volume 3, page 179 - The killing of Hussein (peace be upon him) Muqrim, pages 206-205 - Al-Futuh, volume 5, page 89
(41) Dar Karbala, page 265-264
(42) History of Al-Tabari, volume 5, page 422 - Ansab Al-Ashraf, volume 3, page 187
(43) R. K. Tahdheeb Al-Ahkam, volume 3, page 250 - Bihar Al-Anwar, volume 45, page 189
(44) Dar Karbala, page 265-266
(45) Al-Futuh, volume 5, pages 90-89
(46) Translated by Al-Futuh, pages 891-892
(47) Wasilat al-Darayn fi Ansar al-Hussein, pages 78-79 - Karbala Encyclopedia, volume 1, page 622
The events of Rose Tasuai Muharram Sal 61 AH in Dasht without Karbala
Amden Shamar is cursed by Karbala
May God curse you, Ibn Ziyad (may God’s curse be upon him) in the opinion of Hazrat Imam Hussein (peace be upon him) on a palm tree. I turned away from the accuser of the name of Omar bin Saad, he is cursed for making excuses for the crime of distorting the constitution of the Jinn or the genocide of Omar bin Saad (may God’s curse be upon him) for the sake of thanks and for the constitution of the body of Hazrat Imam Husayn (peace be upon him) at the end of the month of Muharram, which came to Karbala 61. Tighten.
During the last days of hopes, it was said:
“Shammar came to Karbala on Thursday, the ninth of Muharram al-Haram.” (1)
Cursed fennel, rose, ping, shanba, greed, muharram, haram, has Karbala, and it is tightened.
The time of the arrival of Shamar (may God’s curse be upon him) in which Karbala became a fighter, before his appearance, and they were an era mentioned in his tribulation. In the book of Imam Hussein and his companions in this book:
He left Al-Nakhila and descended on Karbala on Thursday before noon, the ninth of the holy month of Muharram.(2)
He pulled out a palm tree outside, and before the appearance of a rose, there was a forbidden rose in Karbala.
In the great layers of the time of the arrival of the era of the rose of the nihm of Muharram, the transfer of the severity of the ast:
“Shimr bin Dhu al-Jawshan al-Dhabi came to Omar bin Saad with what Ubaidullah had ordered him to do on the eve of Thursday, the ninth of Muharram, in the year sixty-one after the afternoon.” (2)
“Shimr bin Dhu al-Jawshan Dhabi, after the dawn of the month of Muharram, he asked the Hijri prayer, but he performed the afternoon prayer with a firman like Ubaidullah with it or Dada Budh Pish Omar bin Saad Rasid.”(3)
The transport of the fighter Shammar (may God curse him) is part of the first part of the firmament of the Prophet, may God bless him and grant him peace, for the sake of thanks, but the firman of Ibn Ziyad is cursed, and the building of the land of God is cursed. Here is the news of the long periods of time:
“So he went out with all his companions to Al-Nakhila, then directed Al-Husayn bin Numayr, Hajjar bin Abjar, Shabath bin Rabi’i, and Shimr bin Dhu Al-Jawshan to assist Omar bin Saad in his matter. As for Shimr, he carried out what he directed him to do, and as for Shabath, he fell ill with an illness.”(5)
“Ibn Ziyad ba Yaran, take his palm trees, and send them back. Husayn ibn Numayr, Hajjar ibn Abjar, Shabath ibn Rab’i, and Shimr ibn Dhu al-Jawshan brought a decree that he brought to Shukr Ibn Sa’d in Bayondand, or they brought it to me, I saw Dahnd Shimr, he made a decree, or they saw a reward as a Kurd, and Shabath ibn Rab’i pretended to have it in Bimari Kurd. Nakhoshi ra bhanah awrd.”(6)
Al-Futūḥ is not a thief, according to the following quote:
“The first to go out to Omar bin Saad was al-Shimr bin Dhi al-Jawshan al-Saluli (may God curse him) with four thousand horsemen, so Omar bin Saad became with nine thousand, then Zayd bin Rikab al-Kalbi followed him with two thousand, al-Husayn bin Numair al-Sakuni with four thousand, and al-Masab al-Mari with three. Thousands, and Nasr bin Harbah had two thousand, so he had twenty thousand.” (7)
“The first person of Sarshnasi was the mother of Jinja, Hazrat Imam Husayn (peace be upon him) who took care of Shamr Dhu al-Jawshan Saluli (may God’s curse be upon him) in peace. With the name of Chahar Hazar, it is bad, and with it, Omar bin Saad, may God be pleased with him, and to thank Omar bin Saad, he has no Hazar. But Yazid bin Rikab Al-Kalbi ba do Hazar Mard Bado Piust. It has Dunbal or Husayn bin Numayr Al-Sakuni with Chahar Hazar Mard Rawan Shad. But Masar bin Muzaina Al-Mazni with Sah Hazar Nefer and Digri with Dhu Hazar Mard Bido Piust. "Bir Athar or Prince Diger Ber Aqab Yakdigir Fawj Fawj by Omar bin Saad Buyustand Ta Lashkar or Best Hazar Shad." (8)
As for the perspective of the arrival of Shammar (may God’s curse be upon him) in Karbala, there is a bar next to its palm trees, according to the decree of Ibn Ziyad (may God’s curse be upon him), built on the shores of Fawri Jinj, and containing the testimonies of the people of Hazrat Imam Husayn (peace be upon him) and Yaran Ishan (may God be pleased with them).
Cursed be Aman Ibn Ziyad who interceded with Hazrat Abbas and Baradran in Zargwar Ishan (peace be upon them)
A fighter and a historical book with an agreement about the meaning of the word "Farzandan" by Hazrat Umm al-Banin (peace be upon them). According to my quote, according to the history of Tabari, this was the case with Ibn Ziyad (may God’s curse be upon him). In the book of conquests, a person named “Ubayd Allah ibn Mahal al-Amiri” mentioned the story of “Ubayd Allah ibn Mahal al-Amiri,” and in the mention of the elite, “Jarir ibn Abdullah ibn Mukhlid al-Kalabi” mentioned it.
We have a complete list of people from the history of Tiberius, like Abdullah bin Abi Al-Mahal bin Hizam bin Khalid bin Rabi’ah bin Al-Wahid bin Ka’b bin Amir bin Kulab. .
From the text of Barkhi, a fighter who is righteous, this is the name of Shimr bin Dhu al-Jawshan. Cursed is the day of Farzandan, Hazrat Umm al-Banin (peace be upon her). I want to know where is the lineage of Barkhi, a fighter, who responded to his hardship and mentioned his name and return calls, and instead of a hardship, it is permissible to just attribute my nationality to him. Ast. Of course, it is possible to imagine how safe his sleep was in the middle of a cursed fennel, which was severely damaged by the most original purpose of the death of Hazrat Abbas and Baradransh (peace be upon them) and Hazrat Imam Husayn (peace be upon him) who had set out to do so Oh Omar Ibn Saad (may God’s curse be upon him), may God bless him and grant him peace.
In Barkhi, the sources of the mention of the hardship of Ast Keh Aman Nameh on the Roz Hashtam of Muharram, he asked 61 AH. He was on the verge of Shd and on the Roz of Nehm with it, Hadrat informing of Shad, but it is possible, Ast Shammar, cursed, the constitution of the Gang, Ba Hazrat Imam Hussein (peace be upon him) and Aman Name on the Day of Subh Rose, Nehm of Muharram. Ibn Ziyad (may God’s curse be upon him) was defeated by Ashid, and Karbala took him back to Ashid.
In the history of Tabari, Darbara Aman Nameh Ibn Ziyad (may God’s curse be upon him) as follows:
“Abu Mikhnaf said, on the authority of Al-Harith ibn Hasira, on the authority of Abdullah ibn Sharik Al-Amiri, who said: When Shimr ibn Dhi Al-Jawshan received the letter, he and Abdullah ibn Abi Al-Mahal - his paternal aunt, Umm Al-Banin, his son, was a belt with Ali ibn Abi Talib (peace be upon him) - and she bore him Al-Abbas. And Abdullah, Jaafar, and Othman - Abdullah bin Abi Al-Mahal bin Hazam bin Khalid bin Rabi’ah bin Al-Wahid bin Ka’b bin Amer bin Kulab said: May God bless the prince, if he builds our sister with Al-Hussein, then if you see that you write for them a safe haven, you will do so. He said: Yes, and He was blessed with an eye, so he ordered his clerk to write down a safe deposit for them, so Abdullah bin Abi al-Mahal sent him with a servant of his who was called: Kazaman. When he came to them, he called them and said: This is a safe deposit that your uncle sent with. The young man said to him: Convey our greetings to our uncle and tell him: We have no need of your safe deposit. God is better than Aman Ibn Sumayyah. He said: So Shimr ibn Dhi al-Jawshan brought the letter of Ubayd Allah ibn Ziyad to Omar ibn Saad, and when he brought it to him and he read it, Omar said to him: What is the matter with you? May God not bring you closer to your home, and may God disgrace what you presented to me. By God, I think you dissuaded him from accepting what you wrote. With it to him, you ruined a matter for us that we had hoped would be fixed and not surrender, by God, Hussein. His father’s soul was palpable at his side. Shimr said to him: Tell me, what are you doing? Will you follow the orders of your emir and kill his enemy? Otherwise, come between me and the soldiers. He said: No, and there is no honor for you, and I will handle that. He said: Then take care of you and be over the men. He said: So he got up to him on the eve of Thursday for the ninth hour of Muharram. He said: And Shimr came and stopped at Al-Hussein's companions and said: Where are our sister's sons?
So Al-Abbas, Jaafar, and Uthman bin Ali came out to him and said to him: What is the matter with you and what do you want? He said: You, my nephews, are safe. The boy said to him: May God curse you and curse your security. If you are our uncle, will you not believe us? And the son of the Messenger of God has no security.(9)
“Abu Mikhnaf from Ubayd Allah ibn Sharik Amiri was quoted as saying: At the time, Shimr ibn Dhu al-Jawshan slept with him, and Abdullah ibn Abi replaced his paternal uncle, Umm al-Banin, with the help of Hamsar Ali ibn Abi Talib. ; Bah pa khastand. Abdullah bin Abi Mahal said: “Khuda Amir Ra Qarin Salah Badard, Farzandan Khawahir Ma Hamrah Hussein (peace be upon him) will rely on the following Amani in my opinion that it is Bennuisi Bennuis.” She said: “Oh, yes, he thought about it.” And Dabir Khwaish said, “Amani said that she was talking to Abdullah, that she said, ‘Ghulam Khwaish, he slept like a man, Farstadah, and he slept like that.” Joannan Gaftand: “I didn’t see a strong peace, and I didn’t see any safety in it. I didn’t need a safe place, but I called it safe.” It was narrated: Shimr bin Dhu al-Jawshan said: “Ubayd Allah bin Ziyad said: Omar bin Saad is dead, and Omar bin Saad is dead, and Omar bin Saad is like him.” She said: “Is he a Kurd?” Yes, there is a reason why this is the first time in the world. He made it easy for him to eat it, and he made it easy for him to eat it. Kurdish boastfulness, with Khuda Hussein (peace be upon him) Taslim Nami Shud Ke Jaani and Al-Amansh Miyan Do Pahlavi Ust.” Shemr wanted to stop saying: “Is there something wrong with him? Firman emirat ra agra mi kani and dashman or ra mi kshi? He took him away, cursed him, and took him away from him. She said: “He is my servant, wherever he is.” She said: “Pis salar tu bash.” It is narrated that Hazrat Imam Husayn (peace be upon him) carried a cold.
He said: Shammar Bayamd and Nazdik Yaran Hazrat Imam Husayn (peace be upon him) wasted and said: “Psran Khawahir ma Bayand.” It was narrated that Abbas, Jaafar, and Uthman were pleased with each other, and they said: “What is the matter with my house?” She said: “Whatever secrets, what are you doing?” He asked me to say: “Khadayi to ra anaant kand, aman tu ra niz kaana kand.” If I don't want to know where I am, I won't be able to protect myself from my father's safety.” (10)
In the narration, there was a mention of the severity of the history of Tabari. It was reported that Aman slept again, without mentioning the presence of Ghulam Abdullah bin Abi, in the place of mentioning that Shud and Shimr (may God’s curse be upon him). It has the title of “Ishan Yad Mi Shud”.
Topic of the list of Aman Names for the opinion of Farzandan, Hazrat Umm al-Banin (peace be upon her) in Muntaha al-Amal, al-Kamil, al-Futuh, Tadhkirat al-Khawas, Lahuf, the killing of al-Hussein (peace be upon him) Muqrim and the killing of al-Hussein (peace be upon her) Khwarazmi mentioned it. (11)
The killing of Al-Hussein (peace be upon him) is also a sign of the incidents mentioned. Here is the quarrel between Zuhair bin Qayn (may God be pleased with him) and Hazrat Abbas (peace be upon him), without a reference to the severity of the matter:
“And when Al-Abbas returned, Zuhair bin Al-Qain stood up to him and said: I will tell you a hadith that I learned. He said: Yes, and he said: When your father wanted to get married, he asked his brother Aqeel, who was knowledgeable about the lineage of the Arabs, to choose for him a woman born of virility from the Arabs so that he could marry him, so that she would give birth to a brave boy who would support Hussein at Karbala. Your father has saved you for this day, so do not fail to support your brother and protect your sisters.
Al-Abbas said: Do you encourage me, Zuhair, on a day like this? By God, I will show you something that I have not seen. He argued with heroes and lowered flags in a state where his concern was neither fighting nor wrestling with heroes. Rather, his concern was delivering water to his brother’s family, the killing of Al-Hussein (peace be upon him).” (12) )
Here is how Hazrat Abbas (peace be upon him) said: Zuhayr bin Qayn Barkhast and Farmuud: What of my hadiths are you bright and sound? Fermoud: Yes. Zuhair said: I wanted to marry a Kurdish man with a pedigree. Aqeel has an Arab ancestry in his country. He has chosen a Kurdish man like him, in my opinion or choice. He is an Arab born to the utmost distress to enter this world. This is the name of Hazrat Imam Husayn (peace be upon him) in this world. Karbala Bashid. I thought you were going to lose your money as soon as possible. If you want to protect your privacy, protect your privacy, and protect your privacy.
Hazrat Abbas (peace be upon him) said: O Zuhayr, what is the matter with Shujaat Mai Khawani? I swear to God that I swear to God, what is wrong with him? However, in my heart, there is no goal or fight in my life, and there is no need to worry or worry about it, or I will betray it again. (13)
In the remembrance of the elite, I saw the addition of Bar Shamar (may God curse him) and Ibn Ziyad (may God curse him) in the opinion of Farzandan, Hazrat Umm al-Banin (peace be upon him), in the dark of the security of the Kurds of “Jarir bin Abdullah bin Mukhlid al-Kalabi,” he said:
“Ibn Jarir also mentioned that Jarir bin Abdullah bin Mukhlid Al-Kalabi was his paternal aunt, and the mother of the children was his aunt, so he and Shimr bin Dhi Al-Jawshan took them as security.”(14)
“And Niz Ibn Jarir transmitted his narration as the name of Jarir bin Abdullah bin Mukhlid Kalabi as Umm al-Banin, his paternal uncle, and in the opinion of Basran, Hazrat Umm al-Banin, they are or they are Shimr bin Dhu al-Jawshan, a line of safety that was taken by Budand.”(15)
Durr al-Futūh, a person who went to sleep in the name of Farzandān, Hazrat Umm al-Banin (peace be upon him), Nazd Ibn Ziyad (may God curse him), “Ubayd Allah ibn Mahal al-Amiri,” mentioned the following:
“He folded the book and wanted to hand it to a man called Abdullah bin [Abu al-Mahal bin] Hizam al-Amiri, so he said: May God bless the prince. Ali bin Abi Talib was here with us in Kufa and he proposed to us, so we married him to a girl called Umm al-Banin bint Hizam. So she bore him Abdullah, Jaafar, and Al-Abbas. They are our sister’s sons, and they are with Al-Hussein, their brother. So if you decide for us to write to them a letter with your trust in them, kindly, then Ubayd Allah bin Ziyad said: “Yes, and it is an honor for you, write to them what you like, and they will be safe with me.” (16) )
“Jun Ubaidullah Nama Ra Tay Kurd and Khawast like him in Farstad, Mardi Az Miyan Qum Barkhast like him or Ubaidullah bin Mahal Al-Amri may qaftand; I said: May God bless the prince, Ali bin Abi Talib (peace be upon him) will be in Kufa, and he will stay in Kufa. Ali (peace be upon him) was the mother of the sons for a long period of time. Abbas, Jaafar and Abdullah. Here is the secret of the secrets of what Imroz bin Hussein bin Ali (peace be upon him) will be based on the most important constitutional basis for this. Ibn Ziyad said: Where is Har Sahra Ra Aman Dadam? (17)
In Adama Al-Futuh, Nusayd Ubaidullah bin Mahal Al-Amri, i.e., the son of Khwaish, Hazrat Abbas and Baradaransh (peace be upon them), Mai Rasand, saw him. Is it only necessary to know the content of the name of Aman, name of the father, and only if he or she (may God’s curse be upon him), there is a statement made by Hazrat Abbas and Baradranesh (peace be upon them).
“He said: Then Abdullah bin [Abi] Al-Mahal bin Hizam wrote to Abdullah, Al-Abbas, and Jafar Bani Ali (may God be pleased with them) on their behalf with security from Ubayd Allah bin Ziyad, and he handed the letter to a boy of his called Irfan, and he said: Bring this letter to My sister’s sons, the sons of Ali bin Abi Talib (may God have mercy on them), are in the army of Al-Hussein (peace be upon him) on his behalf, so give them this letter and see what they respond to you.
He said: When Abdullah bin Abi Al-Mahal’s letter was received by the Banu Ali and they looked at it, they took it to Al-Hussein, so he read it and said to him: We have no need for your security, for God’s security is better than the security of Ibn Morgana. He said: The boy returned to Kufa, and Abdullah bin [Abi] told the shop what was the people’s response.
He said: Abdullah bin [Abi] Al-Mahal learned that the people were being killed.
He said: And Shimr bin Dhi Al-Jawshan came until he stood at the camp of Al-Hussein (peace be upon him) on his behalf and called out at the top of his voice: Where are our sister’s sons, Abdullah, Jaafar, and Al-Abbas, the sons of Ali bin Abi Talib?
Al-Hussein said to his brothers: Answer him, even if he is a sinner, then he is one of your uncles. So they called him and said: What is your matter and what do you want? He said: O sons of my sister, you are safe, so do not kill yourselves with your brother Al-Hussein, and commit to obedience to the Commander of the Faithful, Yazid bin Muawiyah. Al-Abbas bin Ali (peace be upon him) said to him: May God curse you, Shimr, and may God curse you and curse what you brought of this security of yours, O enemy of God, will you command us? To enter into obedience to stubbornness and abandon supporting our brother Hussein (peace be upon him) on his behalf. He said: Al-Shimr returned to his camp angry.(18)
But Ubayd Allah ibn Mahal Nama, that is, Abbas, Jaafar, Abdullah Nawshit, and Ishan Ra, is the picture of the circumstances of Khabar Dad. My boy, Dasht Nam or Irfan. Irfan said that he had a good time, or that Farstad and Irfan had lost his name. He had said that he had a good time, but he had no choice but to return to it. If Irfan has slept with Abbas and the Rasanid brothers, Ishan's acquaintance with Kardand Ghulam Raqftand. I didn't see Salam Barsan and I didn't see Aman, what did I need? May God Almighty protect you from the secret of Marjanah. Ghulam Bazgasht, with whom we found Ubayd Allah ibn Mahal Amad, and my answer to him is Ishan Shanidah. Kurd report.
A strong narrator: Abdullah bin Abi is the place where he is buried.
Narrated by Jawid: Shimr ibn Dhu al-Jawshan ta Nazdiki, the tent of Hazrat Imam Hussein (peace be upon him), the greatest of times. What is Abdullah, Jaafar, Abbas Basran Ali bin Abi Talib, what is the basis for this?
Hazrat Imam Hussain (peace be upon him) said: “Answer or reply to another person or an immoral person, but this is what it is.” Or do you want to receive a decision letter and ask: What is your home and what is wrong?
I said: What is the secret of Khawahram in Aman Husted? I have no choice but to do so. I am obliged to obey Yazid bin Muawiyah, peace be upon him.
Hazrat Abbas (peace be upon him) said: I cursed what I did to you, I cursed my son, I cursed my son, and I cursed my soul, I cursed him, I cursed him, I cursed him. What happened to Hazrat Imam Husayn (peace be upon him)? What is his stubbornness, arrogance and abandonment?
Narrator Javaid: Shammar Khashmaghin Nizd Lashkarian Khwaish Bargasht.(19)
In contrast to the history of Tabari and the killing of Abu Mikhnaf, this is the safety of my servant, in the opinion of Hazrat Abbas and Baradransh (peace be upon them), also known as “Kazman” and the conquests, and in some sources, there is a name in which the boy “Irfan” is male, according to Barkhi’s view of Nuwaisan’s murder. “Kazman” is documented and documented.
Hazrat Abbas (peace be upon him) asked the soul of the distressed person to answer, “Is there a safe place to sleep with a cursed fennel?”
“Shimr came and stood before the companions of Al-Hussein (peace be upon him) and said: Where are our sister’s sons? So Al-Abbas, Jaafar, Abdullah, and Othman, the sons of Ali bin Abi Talib (peace be upon him), came out to him and said: What do you want? He said: You, my sister’s children, are safe. The boys said to him: May God curse you and curse your security. Do you believe in us when the son of the Messenger of God has no security?
And in a narration: So Al-Abbas (peace be upon him) called to him: “May your hands be broken, and how miserable is the security you have brought us, O enemy of God. Do you command us to leave our brother and master Al-Hussein bin Fatima (peace be upon them) and enter into obedience to the cursed person and the children of the cursed person?” (20)
“Shammar Amd and Berabar are the companions of Hazrat Imam Husayn (peace be upon him) Estad and Faryad Z: Khawaherzadgan, what is the matter with you?” Abbas, Jaafar, Abdullah, and Othman were pleased with Ali bin Abi Talib (peace be upon him). I said: What is the meaning of Khawaherzadgan from the house of Aman Hasted, that I am in love with him? Or, I curse the people of Bur-Tu and Bur-Aman-To, what is the opinion of the Messenger of God and his servants in Aman-Nest? In my narration, Hazrat Abbas (peace be upon him) or the source of the letter of decision, Dad: Dastant Barida Bad, meaning, Dasman Khuda Bad Amani, in the opinion of what was reported, with what Dastur May Dehi Ke Baradar and Aqai Khud, Hussein Basr Fatima (peace be upon them) ra Turk Knem “Waz Lainan and Lain Zadagan obeyed Kunim?” (21)
Barkhi after the killing of Nakaran, he complains about the evidence of his safety. Hazrat Abu al-Fadl (peace be upon him) is a shield, and the courage and magnanimity of Hazrat Abbas (peace be upon him) is like a fire. Hazrat Imam Hussein (peace be upon him) is a shield:
“The magnanimity and courage of Hazrat Abu al-Fadl al-Abbas (peace be upon him) was so brave and brave, and I was so worried about my blood and the wild things in Karbala Square. I was very proud of him, and he was a grammatical person like this. Hadrat Aba al-Fadl al-Abbas (peace be upon him) was very dear to Imam Husayn (peace be upon him), and I was very happy with my lineage. 22)
He carried the tents of Hazrat Aba Abdullah (peace be upon him) at the end of the ninth afternoon.
It is an agreement that a fighter turned around after the appearance of a forbidden, greedy person. He applied the constitution of Mawqid Ibn Ziyad (may God curse him) with it. Omar Ibn Saad is cursed as he interceded with Shimr (may God curse him), Rasida Bud. My attack on the tent of Hazrat Aba Abdullah Al-Hussein (peace be upon him) was photographed.
In the Book of Tabaqat al-Kubra, in the courtyard of the tents of Hazrat Imam Hussein (peace be upon him), in the ninth era of the year:
“Shimr bin Dhu al-Jawshan al-Dhabi presented to Omar bin Saad what Ubayd Allah had ordered him to do on the eve of Thursday, the ninth of Muharram, in the year sixty-one after the afternoon. So the soldiers were called and they mounted.” (23)
“Shammar bin Dhu al-Jawshan was foggy after the afternoon of the rose of Panjshanbeh. Muharram’s voraciousness asked Shasat and Yakum. I left, but from the prayer of Asr with a firman like Ubaidullah with it or Dadah Bud Pish Omar bin Saad Rasid and Hman Hingam Farman Dadah Shaddah like Lashkar Siwar Shunand and Hamgan Siwar Shadand (24)
Abu Mikhnaf in this context:
“He said: Then Omar bin Saad called after the afternoon prayer: O horses of God, ride and give good news! So the people rode and then crawled towards [Al-Hussein and his companions, peace be upon them].
Hussein (peace be upon him) was sitting in front of his house, covering himself with his sword, when he hit his head on his knee.
His sister Zainab heard the shout and approached her brother and said: Brother, can’t you hear the voices? They are getting closer.
Then Al-Hussein (peace be upon him) raised his head and said: I saw the Messenger of God (may God bless him and his family and grant them peace) in a dream, and he said to me: You are going to us. His sister slapped her face and said: Woe to you, and he said: Woe is not for you, my brother. Be silent, may the Most Merciful have mercy on you.
Al-Abbas bin Ali [peace be upon him] said: O my brother: The people have come to you, so [Al-Hussein, peace be upon him] got up and said: O Abbas: Ride by myself - my brother - until you meet them and say to them: What is the matter with you? And what did you think? And you ask them what brought them here?
Al-Abbas received them with about twenty knights, including Zuhair bin Al-Qayn and Habib bin Mazhar. Al-Abbas said to them: What do you think? And what do you want? They said: The prince's order came that we offer you to submit to his ruling or we will compete with you. He said: Do not be in a hurry until I return to Abu Abdullah and present to him what you mentioned. So they stopped [and] said: Tell him and teach him that, then tell us what he says.
So Al-Abbas went back and ran to Al-Hussein to tell him the news, and his companions stood and addressed the people... Then Habib bin Mazahir said to Zuhair bin Al-Qain: Speak to the people if you wish, and if you wish, you may speak to them. Zuhair said to him: You started with this, so be the one who speaks to them.
Then Habib bin Mazahir said to him: By God, how miserable the people are in the sight of God. Tomorrow, a people will attack him and have killed the offspring of his Prophet, peace be upon him, his family, the people of his household, may God bless him and his family, may God bless him and grant him peace, and the servants of the people of this Egypt who are diligent in the pre-dawn prayers and who remember God often. [He said this to Zuhair bin Al-Qayn so that the people could hear him, but Ezra bin Qays heard it from them.]
Ezra ibn al-Qais said to him: You will purify yourself as much as you can. So Zuhair said to him: O Ezra: God has purified and guided her, so fear God - O Ezra - for I am among those who advise you. I implore you by God, O Ezra - to be among those who aid misguidance in killing pure souls. .
[Azra bin Qais] said: O Zuhayr, you were not - among us - a Shiite of the people of this house, but you were an Ottoman. He said: Can you not infer from my position that I am one of them? By God, I have never written a letter to him, nor have I ever sent him a messenger, nor have I ever promised him my support. But the path brought me together with him, so when I saw him, I mentioned him to the Messenger of God (may God bless him and his family and grant them peace). (25) And his place in front of him, and I knew what he was doing against his enemy and your party, so I decided to support him and be in his party and to put myself before him, in order to preserve what you have lost of the right of God and the right of His Messenger, peace be upon him.” (25)
“Harith bin Hasira from Abdullah bin Sharik Amiri from Hazrat Imam Zayn al-Abidin (peace be upon him) who reported: Omar bin Saad (may God curse him) after the namaz of the afternoon of Sadda: Which bracelet took a bracelet and left it behind it, Bahisht Mujaddah. bad! Mardam, Siwar Shadand, and it contains the side of Hazrat Imam Hussein (peace be upon him) and Yaransh carried it to Bardand.
When I came to the Imam of Hussein (peace be upon him), the tent of a group of people who had adorned it, saw a mule that had been torn up in Budand, and a shamshir in it. Khawarish Zainab Faryad Sepah Ibn Saad Ra Shanid So he has a good brader, we will not do it.
Hazrat Imam Husayn (peace be upon him) said: “The Messenger of God (may God’s prayers and peace be upon him and his family) said: ‘Nothing about it except what may be a verse.’” Where is the situation between Hadhrat Abbas bin Ali (peace be upon him) and Hadhrat Farmuand: Khawarm has a misfortune. Amadh Ast.
Hazrat Imam Hussein (peace be upon him) was coming to a blind army and said: Abbas, I will sacrifice for you to make a bracelet. What if I meet you? What’s wrong with you? What is the agreement to benefit from it? What do you think about it? Hazrat Abbas (peace be upon him) almost ba best asp swar ke Zuhayr bin Qayn and Habib bin Mazahir in Mianshan Budand, Robroy Anan Estandand. What is the agreement to benefit from it? What are your thoughts?
گVTAND: The decree of Amir Ubayd Allah Rasidah is like this, it is carried as a word under a decree or a decree, or a decree under a decree or a decree.
Hazrat Abbas (peace be upon him) said, “Hazrat Aba Abdullah (peace be upon him) said: ‘Hazrat Aba Abdullah (peace be upon him)’ and said: ‘Whatever you are doing?’” It's the last time you want to go back and forth: NS
Hazrat Abbas (peace be upon him) is the same as Hadrat Imam Hussein (peace be upon him) who has heard the news or informed him of it. [During this time] Hamrahan Hazrat Abbas (peace be upon him) is based on the sermon of Khawanand... Habib bin Mazahir, Zuhayr bin Qayn, said: The following words are narrated by Omar bin Saad. It is hot and cold; Zuhair said: What did I start with? Habib ibn Mazahir said: “When I rise, I will rise again, my people will stand still, my people will stand like this, I will stand still, I will stand there, I will stand there, I will stand there, I will go, I will go, I will go, I will go, I will be with you, and Khandan and the people of the House of Ishan (peace be upon them) and Bandagan Abed. Where is the month of Ramadan? Zinda dar mi pardazand and basiyar khada ra yaad mi kanand; Kashta and.
Habib, where did Zuhair ibn Qayn see him? Ezra bin Qays has Habib who said: “Her چه می Tawani, as I took the definition of ‘kun’.
Zuhair said: Take a breath or take a hard time and take a back seat. What an excuse, take a gear, from the best, whatever you do, what an excuse, take it, principles, how can I do that? Azra bin Qais said: Yes, Zuhair did not invade Perwan, the people of Nabudah's house, that is, he was a Uthmani.
Zuhair said: I don't know where I'm going. I swear to God, from Hurghaz, in the opinion of Hussein (peace be upon him), he namah nunushta um and hehijah farstadah i. When Hussein saw him, O Messenger of God (may God’s prayers and peace be upon him and his family) and the position of Hadrat Imam Hussein (peace be upon him) he became a man (may God’s prayers and peace be upon him and his family). Or he saw that he was sleeping and running a party, or he was wearing a robe and he was a jinn, he saw any jinn or an attacking decision, if he wanted a means of truth, he would take it, and his Messenger (may God’s prayers and peace be upon him and his family) saw him as a lost person. “Adda Kurdah Basham.”
The history of Tiberius contains some facts, but this is what we need to know:
“He said: When Al-Abbas bin Ali brought to Husayn what Omar bin Saad had proposed to him, he said: Go back to them, and if you are able to delay them until the morning and push them back at evening, perhaps we will pray to our Lord tonight and supplicate to Him and ask for His forgiveness, for He knows that I used to love praying and reciting prayers for Him. Writing and praying a lot.
Al-Abbas bin Ali started running until he reached them and said: O these people, Abu Abdullah is asking you to leave this evening so that he can look into this matter. This is a matter that has not been discussed between you and him. It has logic. So if we meet in the morning, God willing, then if we are satisfied with him, we will bring the matter that you are asking for. And you accept it, or we hate it, so we return it. Rather, he intended to push them back from him that evening so that he could give his orders and advise his family. When Al-Abbas bin Ali came to them about that, Omar bin Saad said: What do you think, Shimr? He said: What do you see? You are the prince and the opinion is yours. He said: I wanted not to be. Then he turned to the people and said: What do you see? Amr ibn al-Hajjaj ibn Salamah al-Zubaidi said: Glory be to God, by God, if they were from Daylam and then asked you for this position, you should have responded to them. Qais ibn al-Ash’ath said: Answer them to what they asked of you, so my life will cause you to fight tomorrow. He said: By God, if I had known that they would do what you had driven them out, he said: The eve.
Abu Mikhnaf said: Al-Harith bin Hasira told me, on the authority of Abdullah bin Sharik Al-Amiri, on the authority of Ali bin Al-Hussein, who said: A messenger came to us from Omar bin Saad, and he stood up like a voice where he could hear him, and said: We have postponed you until tomorrow, and if you surrender, we will send you to our prince, Ubayd Allah bin Ziyad. If you refuse, we will not abandon you.(26)
“When Abbas Ibn Ali (peace be upon him) met with Umar Ibn Saad Kurdah, I would have come to Imam Hussein (peace be upon him) and stopped and said: “Why is it so long and so many times that I come back and forth and walk on and off? Be sure to do the prayers, supplications, and prayers that you ask for forgiveness. Take a prayer and pray for prayer with a prayer or Quran, and pray and ask for forgiveness with a syar ra dost dharam.
Hazrat Abbas ibn Ali (peace be upon him) went to Yamd and said: “Abu Abd Allah (peace be upon him) is present” and that is, “Abu Abdullah (peace be upon him).” Good morning, God willing.
It is stated: Hazrat Imam Husayn (peace be upon him) said, “I had the right to know what happened to him, and he had good constitutions, and he had good intentions and a good reputation.” And when Hazrat Abbas bin Ali (peace be upon him) said, Omar bin Saad said: What is the meaning of the matter? I asked: What did you see? Salar toyi wa saw toi ast. I said: I missed them, Nabashim. He said: What did Kurdish individuals say about it? She said: What did Dared think? Amr bin Hajjaj Zubaidi said: Glory be to God, this is the best thing to do with Dilman Budand and where is the place for my return, it is good for me. Qais ibn Ash'ath said: "I will tell you what you are doing and how to do it." It has denim section like this, sobgah ba to me janjand. I said, "I'm going to eat a lot of water, I'm going to eat it."
Abu Mikhnaf, according to the words of Al-Harith bin Hasira or according to Abdullah bin Sharik Al-Amiri, reported from Imam Ali bin Hussein (peace be upon him) that he said: Farstadah, that is, on the side of Omar bin Saad. “With this, I have not given you a hard time, I am very grateful to the Emir of Khud, Ubayd Allah ibn Ziyad, may I go to the end of the earth, and I will give you a lot of money.”(27)
In addition to the complete history of Tabari’s history, he mentioned that Qais ibn Ash’ath ibn Qais personally wanted Omar ibn Saad (may God’s curse be upon him) to stop the matter of Hazrat Imam Hussein (peace be upon him) in order to delay the next battle.(28)
According to historical evidence, there is a lot of opportunity for the beginning of the battle of Omar bin Saad (may God curse him) who was cursed by the people of Hazrat Sayyid al-Shahda (peace be upon him). The counter has been entered. Just as Hazrat Imam Husayn (peace be upon him) offered a blessed meal to others, he said something like supplications and prayers at the door of God’s name.
In the same context, “I attended a visit to the city where there was a tragedy that happened in the first place, and in the past, there was a lot of people who were going to buy it, and there was a lot of people watching it, and there was a lot of news behind them.
We are in a state of emergency when an incident occurs in the city of Nimroz, with the details of the details of this crime, the reason behind it, and its reasoning is God’s guidance, peace and blessings of God be upon him And he is a friadhai In front of him, he grew up, and he rose up in the door of his hands, and he was the vice of his father, his wife, and the secrets of God, the secrets of the Spanish woman, and the secret of his wife It has a lot of heat, and it has a lot of heat, and it has a lot of heat, and it has a garage, and the details of the crime are in it. The tragic tragedy of Mardam in Nimroz Dedand and Gohan has proven its name and the history of Mandgar. (29)
Her panosha
(1) Muntaha Al-Amal (Arabic), volume 1, page 623
(2) Imam Hussein and his companions, page 249
(3) Al-Tabaqat Al-Kubra, volume 10, page 466
(4) Translation of al-Tabaqat al-Kubra, volume 5, page 98
(5) Al-Akhbar Al-Tawal, page 254
(6) Translation of Akhbar al-Twal, pages 301-300
(7) Al-Futuh, volume 5, page 89
(8) Translated by Al-Futuh, page 891
(9) History of Al-Tabari, volume 5, pages 416-415
(10) Translation of Al-Tabari’s History, volume 7, page 3011
(11) Tadhkirat al-Khawas, pages 224-223 - Al-Kamil, volume 4, pages 57-56 - Al-Futuh, volume 5, page 94 - The killing of Al-Hussein (peace be upon him) Muqrim, page 216 - The killing of Al-Hussein (peace be upon him) Khwarazmi, vol. 1, page 348 - Nafs al-Mahmoum, page 201 - Anxiety over the dead at-Tafuf, pages 89-88
(12) Al-Muqram, pages 217-216
(13) Translation of Muqrim’s Killing, pages 127-126
(14) Tadhkirat al-Khawas, pages 224-223
(15) Explanation of the condition and virtues of Khandan Nabut, page 334
(16) Al-Futuh, volume 5, pages 94-93
(17) Translated by Al-Futuh, pages 896-895
(18) Al-Futuh, volume 5, page 94
(19) Translation of Al-Futuh, page 896
(20) Nafs al-Mahmoum, page 202
(21) In Karbala, page 276
(22) In Karbala, page 277
(23) Al-Tabaqat Al-Kubra, volume 10, page 466 - Al-Akhbar Al-Twal, page 256
(24) Translation of al-Tabaqat al-Kubra, volume 5, page 98
(25) Waq’at al-Taf, pages 195-194 - History of al-Tabari, volume 5, page 417 - Al-Kamil, volume 4, pages 57-56 - Nafs al-Mahmoum, page 203
(26) History of Al-Tabari, volume 5, pages 418 - 417 - Al-Kamil, volume 4, pages 57 - 56 - Anxiety over the dead at-Tufuf, page 89 - Nafs Al-Mahmoum, page 204
(27) Translation of the History of Tabari, volume 7, pages 3014 - 3013 - Translated by Al-Kamil, volume 11, pages 163-162
(28) Al-Kamil, page 4, page 57 - translated by Al-Kamil, volume 11, page 163
(29) Ba Karwan Hosseini, volume 4, page 126
My hadith from Imam Ali bin Musa al-Rida (peace be upon him) at the entrance to Muharram
Muhammad bin Ali Majilawayh, may God have mercy on him, told us, he said: Ali bin Ibrahim told us, on the authority of his father, on the authority of Al-Rayyan bin Shabib, who said: I entered upon Al-Rida (peace be upon him) in a On the first day of Muharram, he said to me, “O Ibn Shabib, are you fasting?” I said, “No.” He said, “This is the day on which he prayed.” Zechariah (peace be upon him) came to his Lord, the Mighty and Majestic, and said, “My Lord, grant me a good offspring from Yourself. Indeed, You hear supplication.” So God responded to him and commanded the angels Karia “And he was standing and praying in the sanctuary. Indeed, God gives you good news of Yahya.” So whoever fasts on this day and then supplicates to God God Almighty responded to him just as He responded to Zechariah (peace be upon him). Then he said, O Ibn Shabib, Muharram is the month that the people of pre-Islamic times used to live in They accuse injustice and fighting in it because of its sanctity, but this nation did not know the sanctity of its month nor the sanctity of its Prophet (may God bless him and grant him peace). They were killed in this month. His descendants, they took captive his wives, and plundered his wealth, but God will never forgive them for that, O Ibn Shabib, if you are crying about something, cry for Al-Hussein bin Ali Ibn Abi Talib (peace be upon him), for he was slaughtered as a ram is slaughtered, and along with him from his family were killed eighteen men who had no power on earth. Young people, and the seventh heavens and the land were killed, and he was brought to the earth. Its grave is a dusty ritual until the standing of the standing, and they will be from his support and their poetry (peace be upon him) That when Al-Hussein, my grandfather (peace be upon him) was killed, the sky rained blood and red dust. O Ibn Shabib, if you cry for Al-Hussein (peace be upon him) until your tears run down your cheeks, God will forgive This is yours for every sin I have committed, whether small or great, whether small or large, O Ibn Shabib, if it pleases you. If you meet God Almighty and there is no blame on you, then visit Al-Hussein (peace be upon him), O son of Shabib, if it pleases you to live in the rooms built in Paradise with the Prophet and his family ( (PBUH) Then curse the killers of Hussein, O Ibn Shabib, if it pleases you to have a reward similar to that of someone who was martyred. With Al-Hussein (peace be upon him), so say whenever you mention him, “I wish I had been with them and won a great victory,” O Ibn Shabib, if you are pleased to be with us in the highest levels O of Paradise, so grieve for our sorrow and rejoice for our joy, and you must abide by our guardianship. If a man were to hold a stone, God would gather him with it on the Day of Resurrection. (1)
Rayyan bin Shabib said, “The first month of Muharram, I served Hazrat Imam Reza (peace be upon him). You missed it. Where did Zakaria go? He called for something, and he called for something. He had a prayer for him, he answered, and he had two brushes of the constitution of his father, Nada Kurdand Zakaria, he had put it in the mihrab of his stadium, he had put it in it, Yahya Basharat had left it, he had a rose in it, and he had left it in his house, he had called it, it had been answered, and he had said it, in Zakaria’s opinion, it had been answered. As a response. What is the secret of a young man's mind, Muharram Hamman, what is it like? The people of pre-Islamic times were subjected to injustice and fighting. He did not respect him, but he was forbidden. She saw a chest and a horn, she saw a prisoner and a darling, she had a stone's breadth, and she took a joke. Where is the place? She saw a dream. What a young man, for the sake of a young man, for a good time, for the sake of Hussein (peace be upon him). Or Christand and Hengamy like this Hazar, his brush with my opinion, Yareesh, has a long time, or a long time ago, and the secret of Qabresh, his son, and his brother, the people of Bashand Ta Qaim (May God Almighty hasten his return). What kind of young man's heart is he going to do it? How much and how much is Bayamrzd? Oh my dearest young man, when I met you, I talked to him about Hussein’s visit. Oh, my dearest young man’s soul was in the room of this old man, staying for a while. He killed Hussein, oh, my dearest young man, he had the reward of two martyrs with Hussein. Dryabe At the same time, he ransomed me with a “cash, because it is good, and there is a great victory in it.” That is, the secret of a young man is very poor, and he has no grades of dullness, he is sad, he is sad, he is sad, he is sad, he is not happy, he is a state lieutenant, he is not happy, and he is not old enough. Ra dost dar ba an khada rose qiyamah mahshursh kand.(2)
Don't forget it
(1) Al-Amali, pages 130-129
(2) Al-Amali, translated by Kamra Ay, pages 129-131
How did the month of Muharram become the beginning of the Hijri year?
Historical sources indicate that the migration of the Prophet, may God’s prayers and peace be upon him and his family, was from Mecca to Medina on 1 Rabi’ al-Awwal in the thirteenth year of the mission.
But what is known is that Muharram al-Haram is the first day of the Hijri year and not the month in which the Prophet migrated.
Muslims around the world view the Prophet’s migration as an important event, which they considered to be the beginning of their history from the first day of its launch.
It is known among historians that it was the second Caliph who considered the Prophet’s migration as a principle of Islamic history, with the suggestion and support of Imam, Commander of the Faithful, Ali (peace be upon him).
However, a number of researchers pointed out that the first person to consider the history of the Prophet’s migration as the beginning of their history was the Prophet himself.
This opinion confirms that the Prophet dated his letters and books to Arab princes, dignitaries, and tribal leaders with the Hijri date, according to historians.
Hadith scholars quote Al-Zuhri as saying: “When the Messenger of God came to Medina as an immigrant, he ordered the date, so he wrote in Rabi’ al-Awwal, ‘meaning the month of his arrival to Medina.’” And also what “Al-Hakim” narrated on the authority of “Ibn Abbas” is that the Hijri date began from the year in which the Prophet came ( He prayed to his family in Medina.
Thus, these texts clearly tell us that it was the Prophet (may God’s prayers and peace be upon him and his family) who defined Islamic history with his blessed migration.
But the question that many people ask is that the Prophet migrated on the first of the month of Rabi’ al-Awwal, so how did Muharram al-Haram become the first day of the Hijri year?
In response to the answer, researchers in historical matters confirm that the calculation of the Hijri calendar began from the year of the Prophet’s migration to Medina and not from the month in which he migrated. That is, the beginning of the year for the Arabs before and after Islam was the first of Muharram al-Haram, and this is a fixed matter.
Know... What are the inappropriate actions in the months of Muharram and Safar?
Question: Some believers may perform some actions during the months of Muharram and Safar, and even on sad occasions in general, that may not be appropriate, including, for example: getting married, moving to a new house, buying new things such as furniture, clothes, etc., adornment of the body and clothing, and starting projects. New, etc. What is the appropriate legal position for this?
Answer: It is not forbidden to practice what was mentioned on the days of special occasions, except for what is considered indecent, such as celebrating and decorating on the tenth day.
Yes, he should not do in the days of the misfortunes and grief of the Ahl al-Bayt (peace be upon him) what a person would not normally do in the days of his grief and affliction with his loved ones, except what is required by customary necessity, so he should choose a time that is furthest from compromising the requirements of solace and grief. God bless.
How did the People of the House (peace be upon them) receive the holy month of Muharram?
The calamity of Hussein (peace be upon him) and his honorable sons has reached the sky, and the heavens and the earth wept for it with blood, and the beasts and whales wailed for it in the depths of the waters, and the angels set up a funeral procession above seven floors, and the waters of the seas and rivers were poured out for it, and the movements of the revolving astronomy stopped because of it. How could it not, when the flesh of the Messenger of God was reduced to pieces? On the dust and its limbs were cut by the swords of the oppressors, so the eyes were not refreshed after that calamity, nor were the souls fed by the bitterness of food and drink. And know that the month is a month of grief for the Ahl al-Bayt and their Shiites.
On the authority of Imam Al-Rida (peace be upon him), he said: When the month of Muharram began, Al-Kadhim (peace be upon him) would not be seen laughing, and his depression would overcome him until ten days had passed. If it was the tenth day, that day would be the day of his calamity, sadness, and crying, and he would say, “This is the day on which Al-Hussein was killed.” peace be upon him) .
It was narrated on the authority of Imam al-Sadiq (peace be upon him) that when the crescent of Ashour rose, his sadness intensified and his crying increased over the affliction of his grandfather Al-Hussein (peace be upon him), and people came to him from every side and place to console him with Al-Hussein and cry and lament over the affliction of Al-Hussein, and when they finished crying, he would say to them: O people, know that Al-Hussein is alive with his Lord, providing sustenance from wherever he wishes. He (peace be upon him) always looks at the place of his death and the martyrs who resided there, and he looks at his visitors and those who weep for him and those who pay their respects to him, and he knows them, their names, the names of their fathers, their ranks, and their positions in Paradise, and he sees those who weep for him, so he asks forgiveness for him and asks his grandfather. And his father, his mother, and his brother to ask forgiveness for those who weep for him and those who stay there. He comforted him and said, “If only he knew my visitor and the one who weeps over me, he would have returned to his family rejoicing, and he would not rise from his seat without any sin upon him, and he would have become like the day his mother gave birth to him.”
And on his authority (peace be upon him) he said: When Al-Hussein (peace be upon him) was killed, the seven heavens cried for him and all the jinn, humans, beasts, animals, trees, birds, and those in heaven and hell and what does not see all of that, they cried for Al-Hussein and grieved for him, except for three groups of people, for they did not cry for him. Never, so it was said: Who are these three that did not cry for Al-Hussein (peace be upon him), so he said: They are the people of Damascus, the people of Basra, and the Banu Umayyad.
What is the excuse of someone who missed the month of Ashour and ignored this calamity that made every eye cry??
And on the authority of Imam Al-Sadiq (peace be upon him) that he said: When the crescent of Muharram comes, the angels spread the shirt of Al-Hussein (peace be upon him) while it is stained with blood, so we and those who love us see it with insight, not with sight, that is, it lives in our feelings, so our souls become sad, and when this month comes, these painful memories come with it. He has pictures of the Al-Taff incident, and images of what happened in the Al-Taf incident come back to mind, so sadness and pain increase if the people of the household this month should hold a funeral for him. Imam Al-Sadiq (peace be upon him) used to meet with his Shiites and his family and hold the funeral, and he would summon some poets and assign them to organize the funeral. Sad poems while his wives were sitting behind the curtain. Historians narrate that when Dubal Al-Khuza’i entered upon Imam Al-Rida (peace be upon him) and composed his poem while he was reciting poetry about Al-Hussein (peace be upon him), then a slave girl came out from behind the curtain, and the people sitting were astonished because they were not accustomed to that of the Imam’s concubines coming out. In front of the people, she came out carrying something on her hands, and she approached the Imam, and she was carrying an infant on her hands, and placed him in the Imam’s hands. When the Imam looked at him, his wailing was loud because she wanted to depict for him a kinder picture and scene, and something of what had happened in Karbala, which was the slaughter of children, was brought to his mind. This child was agitated. He found the Imam and sobbed loudly, tears streaming down his cheeks, and he remembered all the misfortunes that had happened in this month.
This month was when its crescent was over Bani Hashim, after the incident of kindness, their homes turned into sadness and grief. It was said, in particular, that when this month passed for the meek Zainab (peace be upon him), she was the one who witnessed the calamities and tribulations that happened during it. When this month passed, she wandered around the lands of Banu Hashim from house to house.
It was narrated on the authority of Al-Rayyan Ibn Shabib: He said, I entered upon Imam Al-Rida (peace be upon him) on the first day of Muharram, and he said to me, “Ibn Shabib, are you fasting?” So I said, “This is the day that Zechariah called upon his Lord. He said, ‘My Lord, bestow from Yourself good knowledge. Indeed, You are the Hearer of supplication.’ Then God Almighty responded and commanded the angels. She called out to Zechariah while he was standing and praying in the sanctuary. ‘God gives you good news of my life. O Ibn Shabib. Muharram is the month in which the people of pre-Islamic times forbade fighting.’” Because of its sanctity, this nation did not know the sanctity of its month nor the sanctity of its Prophet. In this month they killed his descendants, captured his women, and plundered his pilgrimage, so may God not forgive them for that. O Ibn Shabib, if you are crying about something, then cry for Al-Hussein Ibn Ali Ibn Abi Talib (peace be upon him), for he was slaughtered just as a ram is slaughtered and killed. With him from his family were eighteen men who had no equal on earth, and the heavens and the earth wept for his killing, and four thousand angels descended to earth to support him, but no permission was given to them, so they remained at his grave, disheveled and dusty, until the Qaim (peace be upon him) rose, so they would be among his supporters, and their slogan would be, “O avengers of Hussein.”
O Bin Shabib, my father told me on the authority of his grandfather (peace be upon him) that he said: When my grandfather Al-Hussein (peace be upon him) was killed, the sky rained blood and red dust. O Bin Shabib, if your secret is to meet God and there is no sin on you, then visit Al-Hussein. O Bin Shabib, your secret is to be calm. Rooms built in Paradise with the Prophet (may God bless him and his family), so curse his killer (peace be upon him). O Bin Shabib, if your pleasure is to be with us in the highest levels of Paradise, then be sad for our sadness and rejoice for our joy, and you must abide by our mandate. If a man loved a stone, God would gather him with him on the Day of Resurrection.
O Shiites, we must console the Ahl al-Bayt (peace be upon him) in this affliction over which the throne shook, and we remember what happened to him and we remember his thirst, the thirst of his children, and the thirst of that infant who refused to be given water to drink, and his heart almost burst from thirst.
Women in the Battle of Taf: Effects of Victory and Redemption
In the Battle of Al-Tuff, women recorded distinguished roles in the scene of victory and redemption. They were among the brightest and brightest pages in missionary history. In this, women went beyond their usual nature in being concerned for the safety of their children and husbands and wishing to repel the oppressors on their behalf to the highest state of sacrifice by pushing their children and husbands together into the battlefield of attack. He urged them to be steadfast and courageous in it, and accept their martyrdom in it with satisfaction and reassurance!
And in one of those rare cases in the scene of sacrifice, it was from the mother of Amr ibn Junada al-Ansari. When his father was killed in the battle, his mother pushed him to fight on behalf of Hussein, peace be upon him, and he was a young man. Hussein, peace be upon him, took pity on him and said: “This is a young man whose father was killed, and perhaps his mother hates it.” When he left, he said: “It was my mother who ordered me to do so.” Then he emerged, shaking:
My prince Hussein and yes, Prince Sorour Fouad Al-Bashir Al-Nadir
Ali and Fatima are his parents. Do you know who has a counterpart?
Then he fought until he was killed, and they threw his head to the camp of Al-Hussein, peace be upon him, so his mother took it, wiped the blood and dirt from him, took a pole, and attacked the enemies with it, and Al-Hussein, peace be upon him, returned it to the tents (1).
Umm Wahb - a Christian who joined Imam Hussein, peace be upon him, while on the way - had been urged by his mother to fight, saying to him: “Arise, my son, and support the son of the daughter of the Messenger of God.” So Al-Hussein, peace be upon him, asked for permission and descended into battle and fought until he killed a group and returned to his mother, and said. “You are satisfied, mother!” She said: “I will not be satisfied until you are killed in the hands of Abu Abdullah.” So he immediately went out and killed nineteen knights and twelve footmen, and they cut off his right hand, so he started fighting with his left, and they cut off his left. So his wife took an iron pole and went down to the battle to fight with him, and when he had no choice but to bring her back, He bit his teeth on her clothes to bring her back to the tent, so she escaped from him and returned to the war. He asked for help from Al-Hussein, peace be upon him, and he said: “You have been rewarded well by the people of the House. Go back to the women, may God bless you, for you do not have to fight.” He did not stay with her until he brought her back, so she stood and watched what would happen. From her husband until he was killed, so she came and started dyeing her hair with his blood and wiping her forehead with his slaughter. Then Al-Shimr ordered a boy called Rustam to hit her with an iron pole, so she collapsed next to her husband. He carried Wahab’s body to Ibn Saad (the leader of the enemy campaign), so he looked at him and said: “How strong you are.” He ordered his head to be cut off and thrown to the camp of Al-Hussein, peace be upon him. His mother took him and wiped the blood and dirt off him and said: “Praise be to God who made my face white with your testimony in the hands of Abu Abdullah.” Then she said: “The judgment belongs to God, O nation of evil. The Christians are in its churches, and the Jews are.” “In selling it to someone better than you,” then she threw her son’s head towards Askar Ibn Saad. What is strange in agreement is what was mentioned about the head hitting the chest of Wahb’s killer and killing him. Then, Wahb’s mother took a tent pole and headed to the battle, killing two people, and Al-Hussein, peace be upon him, came and brought her back to the tent. 2).
One of the positions of chivalry and high principle of a woman is what was not like him among those scoundrel men whose ambitions and whims led them to submit to evil and transgression - what was the matter of Khawli bin Yazid Al-Asbahi with his wife, as he entrusted to him the head of Imam Hussein, peace be upon him, and he brought it to his house and placed it under a sack. He went into his bed and then said to his wife: “I have brought you the wealth of time. This is the head of Al-Hussein, peace be upon him, with you at home!” She became angry when he told her that and said to him: “Woe to you, the people have brought gold and silver, and you have brought me the head of the son of the daughter of the Messenger of God! By God, my head and your head will not meet in each other.” Home forever.” She got up from his bed and left the house, and said: “I keep looking at a light shining like a pillar from and to the gardens, and I saw white birds fluttering around them” (3).
A woman from the Bakr family was with her husband, and she saw that the people had attacked the wives of Al-Hussein, peace be upon him, and their tents, and were robbing them. So she took a sword and went towards the tents and said: “O family of Bakr bin Wael, you have plundered the daughters of the Messenger of God. There is no judgment except by God, oh the vengeance of the Messenger of God.” Her husband took her back on his trip.
In contrast to the honest and bold principled positions of those women, who had prominent roles in giving and sacrificing in the Battle of Al-Taf, there were the weak and humiliating positions of some men who were eager for cheap worldly ambitions, such as those who wrote to Imam Hussein, peace be upon him, from Kufa to come to them, expressing in their letters. About pledging allegiance to him and supporting him, then after that they sided with his enemies, submitting to both temptation and threats, and Al-Hussein, peace be upon him, called them on the day of Ashura by their names: “O Shabath bin Rabi’i, O Hajjar bin Abjar, O Qays bin Ash’ath, and O Zaid bin Al-Harith... Did you not write? Until I come forward, the fruits are ripe and the palms are green. Rather, I am advancing on a female soldier for you!” They denied this, saying: “We did not do it”!
The venerable speech of Lady Zainab, peace be upon her, to those from the people of Kufa and to others who betrayed the trust of loyalty and support for the family of the Prophet and left them as easy bait for the murderers, was a speech in which the eloquence of her statement about the scene of betrayal and treachery was evident, which stirred the passions in the souls, and stirred up in the consciences a hidden sense of suppressed loyalty. Which then moved in various forms of expression of remorse that had passed its due date, to find present forms of it in cases of revenge and revenge against the killers and their followers, the clearest and most obvious of which was the revolution of Al-Mukhtar Al-Thaqafi, who took revenge on those who participated in the crime of kindness, and he tracked them down to take revenge on them. In some scenes of revenge, the prophecy of Imam Hussein, peace be upon him, and his prayers against some of his killers were fulfilled, and what a bad outcome was for them was what was mentioned in the sermon of Lady Zainab, peace be upon her, in Kufa:
“So let not the deadline belittle you, for he is not motivated by time, nor is he afraid of missing out on retaliation, and indeed your Lord is watching.” Similar to this is what was stated in the sermon of Fatima, daughter of Al-Hussein, peace be upon him:
“May curse be upon you, for behold the curse and torment, for it has befallen you and vengeance has descended from heaven, inflicting upon you with torment, and some of you will taste the cruelty of one another, then you will abide in the painful torment on the Day of Resurrection because you have wronged us” (4).
And the audience was again at the scene of challenge from the knight of Al-Taf, Zainab bint Ali, peace be upon them, when Ubaid Allah bin Ziyad went too far in his abuse when he returned from his camp in Al-Nakhila and entered the Emirate’s palace to place the honorable head of Al-Hussein, peace be upon him, in his hands and to poke him with a penis for an hour, and Lady Zainab, peace be upon her, sided with that. The situation was that she was disguising herself from women to direct her insulting speech to Ibn Ziyad. He recognized her and said gloatingly, and his pride took him to sin: “Praise be to God who exposed you, killed you, and denied your story!” And Ibn Ziyad added to the plotting and gloating in his saying to Mrs. Zainab, peace be upon her: “How did you see what God did to the people of B-Tech?
Lady Zainab, peace be upon her, gave him an answer in which the historical witness recalled the path of missionary reporting, his greatest title in testimony, and his presence in the whole faith that does not shake or change:
“I saw nothing but beautiful things. These are people for whom God has decreed death, so they went out to their resting places, and God will bring you and them together and you will quarrel, so look who will fall upon that day.”
Lady Zainab, peace be upon her, reached such courage in her speech to the arrogant speaker while he was in a state of pride for revenge, so that she would make him hear words that no one else would dare to do, in order to diminish his value by attributing him to his mother rather than his father, and by criticizing those who were belittling about him: “May your mother be bereft of you, O Ibn Morgana.” Ibn Ziyad becomes angry at the words of Lady Al-Tuff in That crowd was about to kill her, so there was someone from his family deterring him from that, expressing a negative attitude in which some people had and still do not value a woman’s status, and at what level is what Amr bin Haris said: She is a woman, and can a woman be held accountable for anything? Her logic, and she is not to blame for her mistake."
With such courage with which Lady Zainab, peace be upon her, faced the tyrant, the statement was made to Ali bin Al-Hussein, peace be upon them, when she disputed with Ibn Ziyad, who was gloating over the killing of his grandfather, Imam Ali bin Abi Talib, and his older brother, Ali (peace be upon them), so his response was based on God’s decision and judgment:
“God takes souls at the time of their death.”
It was too great for Ibn Ziyad to respond to him in such a way, so he ordered him to be beheaded. The heroic stance and unique courage of Lady Zainab, peace be upon her, saved him from being killed, as she hastened to embrace him, saying to Ibn Ziyad: “Enough for you, O Ibn Ziyad, of our blood that you shed, and did you spare anyone?” Other than this? If you want to kill him, then kill me with him.” So stop doing that. While Ali bin Al-Hussein, peace be upon him, did not stop posing a strange and exciting challenge to Ibn Ziyad, that man stood before him, with all his arrogance and arrogance, in a state of contempt before the greatness of that scene of challenge in a place where no one else could do the same. And in such a difficult situation in which Imam Zayn al-Abidin, peace be upon him, expressed the message’s meaning in the Shahada, being God’s rule and decree in honoring the people of prophecy and the bearers of the message:
“Didn’t you know that killing is a habit for us, and our dignity in God is martyrdom?”... And just like what is the wisdom in preserving the life of Ali bin Al-Hussein, peace be upon them, it was wise for Ibn Ziyad to release Al-Mukhtar bin Abi Ubaid Al-Thaqafi, who had been imprisoned with him since the day Muslim bin was killed. Aqeel, peace be upon him, and some words took place between him and Ibn Ziyad that angered him, so he returned him to prison, so that by postponing his killing, revenge on the killers of Imam Hussein, peace be upon him, would be achieved after that. The prophecy of Abdullah bin Al-Harith about him came true, and he was with him in prison when he said to him: “ By God, he will not kill you, nor will he kill me, and only a few will come upon you until you come to Basra.” The martyr Maitham Al-Tamar was listening to their words, so he said to Al-Mukhtar: “And you will go out in revolt as they said.” It is true that Abdullah bin Al-Harith went out to Basra after the death of Yazid, and the people of Basra commanded him, and he remained in this state. year, and Al-Mukhtar went out demanding the blood of Al-Hussein, peace be upon him, and killed Ibn Ziyad, Harmala bin Kahil, and Shimr bin Abi Al-Jawshan, along with a large number of the people of Kufa who rebelled against Al-Hussein, peace be upon him (5)... These are like prophecies of events in prophetic history. Among them are what happened from the prophecies of the Prophet Isaiah and others mentioned in the Holy Bible, which we mentioned in our study on the symbols of sacrifice and redemption in religions.
The most daring and daring position of a woman in the midst of a tragedy is what happened in the presence of the honorable head of Imam Hussein, peace be upon him, with Yazid ibn Muawiyah. He placed it in front of him in a golden basin, while the captive women were behind him. He allowed the women to enter at a time when he took the penis to penetrate it through an opening. Al-Hussein, peace be upon him, spoke of one of the pre-Islamic pre-Islamic pre-Islamic pre-Islamic pre-Islamic pre-Islamic pre-Islamic pre-Islamic pre-Islamic pre-Islamic pre-Islamic pre-Islamic pre-Islamic pre-Islamic pre-Islamic, pre-Islamic-Islamic-Islamic-Islamic sayings of Ibn Al-Zabari:
I wish my sheikhs at Badr had witnessed the Khazraj’s dismay at the impact of the attack
They welcomed and began to rejoice, then they said, “O Yazid, do not paralyze.”
We killed the people among their masters, and we adjusted it with Badr, so it became equal
Hashem played with the king, but no news came and no revelation came down
I am not from Khandaf if I do not take revenge on Bani Ahmad for whatever he did
Lady Zainab, peace be upon her, rose up in his meeting, pointing to the face of the bloody tragedy and the atrocities of slaughter that had taken place upon them in the kindest way, addressing Yazid in the same defiant tone with which she had addressed his governor, Ubayd Allah ibn Ziyad, and with a strong tone full of a spirit of challenge to his pride and arrogance, and with the insulting phrase, “You son of the loose.” It is a metaphor for someone who entered Islam by force, contemptuous of his acclaim of his sheikhs in pre-Islamic times, calling upon him to suffer woe and perdition:
“Oh God, grant us our rights, take revenge on those who wronged us, and unleash your anger on those who shed our blood and killed our protectors.”
Then she addressed him in a way that no one else dared to do, and in that tone that defied his scheme and belittled him, reminding him of the fate of tyrants:
“So plot your plot, expand your effort, and apply your effort. By God, it will not erase our remembrance, nor will it kill our revelation, nor will its disgrace be removed from you. Is your opinion but refuted, and your days but number, and your gathering but scattered, on the Day when the herald will call out: ‘May the curse of God be upon the oppressors.’”
Mrs. Zainab’s courage reached the point of belittling Yazid’s status and belittling his rebuke and rebuke, and then warning him of the wrath of God, His Messenger, and His angels upon him, as a result of the crime that was proposed against them, unless we were informed of a woman who had spoken before an unjust and tyrannical ruler similar to what that heartbroken woman had spoken. With her family and loved ones, and with expressions full of challenge and pride, and in a clear warning of the inevitable fate of the oppressors:
“Even if I am forced to address you by temptations, I think your value is small, your rebuke is great, and your rebuke is great, but the eyes are my lesson, and the breasts are free.”
“And if you take us as spoils, you will surely find a debtor in debt, when you will find nothing but what your hands have provided. And your Lord is not unjust to His servants. And to God is the complainant, and upon Him is the one who relies.”
That sermon by Lady Zainab, peace be upon her, caused a widespread resonance throughout Damascus. The Umayyad ruler avoided it by trying to place the responsibility for the crime committed in Al-Taf on the shoulders of his governor, Ibn Ziyad. He worked to expel Imam Al-Sajjad, peace be upon him, and his dependents from the Levant to their homeland and enable them to do what they wanted. He ordered Al-Numan bin Bashir and a group with him were to walk with them to their home in Medina. When Zayn al-Abidin, peace be upon him, learned of Yazid’s approval, he quickly requested the heads of all the martyrs to take them to Karbala to attach them to their bodies. The martyrdom procession was received in Karbala by a group of Banu Hashim and men from the family of the Messenger of God. May God’s prayers and peace be upon him and his family. They had come to visit the grave of Hussein, peace be upon him, and they mourned for Hussein, peace be upon him, for three days.
Thus, the woman in Al-Tuff, the martyr fighter, the one who sacrificed her children and her marriage, and the steadfast, patient one in the face of her tragedies, was a living and clear example of sacrifice and redemption, which deserved the immortality of her deeds in those glorious pages of the immortal Book of Al-Tuff, for which monuments and signs of celebration should be erected with memories and scenes. Her sacrifices are like the constant and renewed celebration of the positions of the outstanding men in her country. They are pearls of martyrdom and pearls of missionary glory that she achieved with resolve, determination, and great sacrifices, and with equal or varying amounts of sacrifice and effort, and in the same way, the kindest men and women.
Footnotes:
________________________________
(1) Convoys of Light, p. 242.
(2) Encyclopedia of the Killing of Imam Hussein (The Killing of Imam Hussein, Muhammad al-Hussein Kashf al-Ghifa), pp. 465, 466.
(3) Biography of the Twelve Imams, p. 71.
(4) Encyclopedia of the Murder of Imam Hussein, peace be upon him, pp. 348-351.
(5) Encyclopedia of the Murder of Imam Hussein, peace be upon him, pp. 367-368, quoted from Tarikh al-Tabari, vol. 7, p. 147.
Abu Mikhnaf and Rawat Al-Taf
In the introduction to his book (The History of the Arab State), the German historian Wellhausen wrote an extensive study on Al-Tabari (Muhammad bin Jarir) and on the narrators he relied on in his narrations. He said: (The ancient narrations related to the Umayyad era are found to this day as closely as they are in Al-Tabari because they did not They are mixed up and not dealt with by the hand of reconciliation and coordination, and Al-Tabari preserved for us in particular very large portions of the novels of Abu Mikhnaf, the verified narrator, thus preserving for us the oldest and best written by an Arab writer that we know.
The first fighter
In narrating the events of the Day of At-Taf, Al-Tabari relied on the killing of Abu Mikhnaf, with the exception of two narrations that he narrated on the authority of Hisham bin Muhammad bin Muhammad Al-Kalbi. Abu Mikhnaf is considered the first to write about the incident of Karbala, and his death was the first fighter to narrate the events of Al-Taf. His narrations were based on Al-Muqatil and the histories that came after him. In addition to Al-Tabari, he Most of his novels, Al-Muqatil, which came after him, which recorded the Al-Taf incident and were transmitted from Al-Tabari, were mostly based on him, and some of them were based entirely on him, such as (The Killing of Hussein) by Sayyid Abd al-Razzaq al-Musawi al-Muqrim (1312 - 1391 AH / 1895 - 1971 AD), which is considered the most famous of Al-Muqatil’s extant works now, and so he must rely on it. Scholars, researchers, and pulpit preachers in conveying the events of Al-Taf.
Mayor of the fighter
In addition to the killing of Al-Muqrim, the other fighters relied entirely or partially on Al-Tabari, who in turn relied on Abu Mikhnaf, as is known, such as: (The Killing of Al-Khwarizmi), Al-Muwaffaq Muhammad bin Ahmad Al-Makki, the preacher of Al-Khwarazm (484-568 AH / 1091-1172 AD), and (Al-Lahuf over the dead Al-Tafuf) by Ibn Tawus (Radi al-Din Ali bin Musa bin Jaafar bin Tawus) (589 - 664 AH / 1193 - 1266 AD), and (The Killing of the Worlds) regarding Al-Hussein (Part 17) by Abdullah bin Nur Allah Al-Bahrani Al-Isfahani (d. 1111 AH / 1700 AD), and (Secrets of Martyrdom) by Al-Darbandi (Mullah Agha bin Abid bin Fadil bin Zahid Al-Shirwani (d. 1285 AH / 1868 AD), and (The Shedding Tears in the Regular Calamity) by Muhammad Baqir bin Abdul Karim Al-Dehdashti Al-Bahbahani (d. 1288 AH / 1871 AD), and (The Killing of Hussein) by Sayyid Muhammad Taqi Al Bahr Al-Ulum (1219 - 1289 AH / 1805 - 1872 AD), and other fighters.
We see that all these fighters and others relied on Abu Mikhnaf through Al-Tabari (224-310 AH).
Who is Abu Mikhnaf? Where was he killed? Why was the fighter not transferred directly from him without the intercession of al-Tabari? Why this reliance on him and not other historians?
The importance of the killing of Abu Mikhnaf
What distinguishes Abu Mikhnaf is in addition to his confidence in transmission, he was specific to the place where he lived, which was Kufa, and the closeness of his reign to the Karbala incident was of utmost importance, as he was born four years before the day of Karbala, that is, in the year (57 AH), and he lived (100) years, that is, After the extinction of the Umayyad state and the establishment of the Abbasid state in the year (132 AH), he died in the year (157 AH), and this is what gave his narrations expansion and accuracy in information. This long period that he lived also had a great impact on his familiarity with all the events of Karbala and his awareness of them, and he transmitted some of the events of the Karbala incident. On the authority of people who witnessed it directly and without intermediary, some of it on the authority of people who narrated it on the authority of someone who witnessed it through two intermediaries, and some of it on the authority of the infallible Imams and on the trustworthy followers and followers of their companions (peace be upon them).
It was reported from someone who witnessed and lived through the incident
Abu Mikhnaf narrated directly on the authority of people who lived through the events of that period and witnessed its events, namely: Thabit bin Hubayra, Zuhair bin Abdul Rahman bin Zuhair Al Khathami, Abu Janab Yahya bin Abi Hayya Al Wadaei Al Kalbi, Jaafar bin Hudhayfah Al Tai, and Dalham bint Amr - wife of the martyr Zuhair bin Al Qain. And Uqba bin Abi Al-Izar.
The narration is through two means
It was narrated through one or two intermediaries on the authority of those who also witnessed the incident, namely: Uqba Bah Samaan, who is the servant of Al-Rabab, the wife of Imam Hussein, and he accompanied him in his revolution from the time he left Mecca until his martyrdom in Karbala. It was narrated about him saying: (I accompanied Hussein, so I went with him from Medina to Mecca and from Mecca to Iraq. And I did not leave him until he was killed.” Al-Tabari also quoted him as saying: “Not a single word from him addressed the people in Medina, nor in Mecca, nor on the road, nor in Iraq, nor in the army until the day of his death, except that I heard it.”
As Abu Mikhnaf narrated on the authority of Qara bin Qais Al-Tamimi, Hani bin Thabit Al-Hadrami Al-Sakuni, Hamid bin Muslim Al-Azdi, Al-Dahhak bin Qais Al-Mashriqi, Afif bin Zuhair bin Abi Al-Akhnas, Imam Zain Al-Abidin Ali bin Al-Hussein (peace be upon him), Masruq bin Wael, and Al-Tarmah. Bin Adi, Amer bin Sharahil bin Abdul-Shabi Al-Hamdani, Hassan bin Faid bin Bukair Al-Absi, Abdullah bin Sharik Al-Amiri, Abu Amara Al-Absi, Al-Qasim bin Bakhit, Abu Al-Kanood Abdul Rahman bin Ubaid, Abdullah bin Hazem Al-Bakri, and Abbas bin Ja’dah Al-Jadali.
Narrators
As for his mediators in transmitting the narrations from Al-Taf, they are: Abu Al-Dahhak (Al-Basri), Abu Al-Wadak Jabr bin Nouf Al-Hamdani, Abu Hamza Al-Thumali, Abu Saeed Uqais Al-Maqbari, Abu Uthman Al-Nahdi, Ismail bin Abdul Rahman bin Abi Karima Al-Sadi Al-Kufi, and Al-Hajjaj bin Abdullah bin Ammar. Bin Abdul Yaghuth Al-Barqi, Al-Hajjaj bin Ali Al-Barqi Al-Hamdani, Al-Harith bin Hasira, Al-Harith bin Ka’b Al-Walbi Al-Azdi Al-Kufi, Al-Hussein bin Uqba Al-Muradi, Al-Saqa’b bin Zuhair, Al-Mujalid bin Saeed Al-Hamdani, Al-Mathri bin Al-Mishma’al Al-Asadi, Al-Mu’ali bin Kulayb Al-Hamdani, and Al-Nadr bin Saleh bin Habib. Bin Zuhair Al-Absi, Ayoub bin Musharrah Al-Khaiwani, Bakr bin Musab Al-Muzani, Jaafar bin Hudhayfah Al-Tai, Jamil bin Marthad Al-Ghanawi, Rabi’ bin Tamim Al-Hamdani, Zaida bin Qudamah Al-Thaqafi, Zuhair bin Abdul Rahman bin Zuhair Al-Khathami, Saeed bin Mudrik bin Amara, and Suleiman bin Abu Rashid, Suwayd bin Hayya, Abbas - or Ayyash - bin Ja`dah al-Jadali, Abd al-Jabbar bin Wael al-Hadrami, Abd al-Rahman bin Abi Umair al-Thaqafi, and Abd al-Rahman bin Jundub al-Azdi (and this Abd al-Rahman narrated all the news of Uqba bin Samaan, who accompanied Hussein since his departure From Mecca until his martyrdom in Karbala, as we mentioned earlier), Abdullah bin Khazim Al-Azdi, Abdullah bin Salim, Abdullah bin Asim Al-Fayshi, Abdullah bin Ammar Al-Barqi, Ata bin Al-Sa’ib, Ali bin Hanzala bin Asad Al-Shabami, Amara bin Uqba bin Abi Muait Al-Umawi, and Omar Bin Khalid, Omar bin Abdul Rahman bin Al Harith bin Hisham Al Makhzoumi, Amr Al Hadhrami, Amr bin Abdullah Al Subaie Al Hamdani Al Kufi, Amr bin Murrah Al Jamali, Fudail bin Khadij Al Kindi, Qudamah bin Saeed bin Zaida bin Qudamah Al Thaqafi, Kathir bin Abdullah Al Shaabi Al Hamdani, and Ludhan. One of the sons of Ikrimah, Nimr bin Wa'la, Hisham bin Al-Walid, Yahya bin Abi Hayya Al-Kalbi, Yusuf bin Yazid bin Bakr Al-Azdi, and Yunus bin Abi Ishaq Al-Subaie.
His narrations about the infallible Imams (peace be upon them) and their companions
Abu Mikhnaf narrated on the authority of Imam Ali bin Al-Hussein and Fatima bint Ali (peace be upon them) through Al-Harith bin Ka’b Al-Walabi, and he narrated on the authority of Imam Muhammad bin Ali bin Al-Hussein (peace be upon him) through Uqba bin Bashir Al-Asadi, and he narrated directly on the authority of Imam Jaafar bin Muhammad Al-Sadiq, It was also narrated on the authority of Zaid bin Ali bin Al-Hussein (peace be upon him) and Dawud bin Ubaidullah bin Abbas through Amr bin Khalid Al-Wasiti, the servant of Banu Hashim.
Among the companions of the imams from whom Abu Mikhnaf narrated was Abu Sa`id Uqais, one of the companions of the Commander of the Faithful, and Muhammad bin Qays and Abdullah bin Sharik al-Amiri al-Nahdi, among the companions of Imam al-Baqir and al-Sadiq (peace be upon them), and Abu Khaled al-Kabli, one of the companions of Imam Zayn al-Abidin (peace be upon him), and Uqba bin Bashir Al-Asadi is from Imam Al-Baqir (peace be upon him), Qudamah bin Saeed bin Zaida bin Qudamah Al-Thaqafi is from the companions of Imam Al-Sadiq (peace be upon him), and Al-Harith bin Hasira Al-Azdi and Abu Hamza Thabit bin Dinar Al-Thumali Al-Azdi are from the companions of Al-Sajjad, Al-Baqir, Al-Sadiq and Al-Kadhim (peace be upon them).
Where was Abu Mikhnaf killed?
The narratives narrated by Abu Mikhnaf from people who witnessed and lived through the incident, and from the infallible imams and trustworthy companions of their companions (peace be upon them), as we mentioned, made his killing a living image that embodies the day of Karbala with all its events and circumstances.
But what raises astonishment is the great contradiction between the narrations found in the book (The Killing of Abu Mikhnaf), which is currently in circulation, and the narrations transmitted by al-Tabari in his history and transmitted by other history books about him, as this contradiction reaches the point that calls for it to be certain that the killing of Abu Mikhnaf is not the intended one.
In research, the truth becomes clear. This book attributed to Abu Mikhnaf, called (The Killing of Hussein), which is available now, is not his, nor is it by any of the historians. It is an unknown author, and all evidence confirms this. The book of Abu Mikhnaf (The Killing of Hussein), which was quoted in historical sources, has disappeared a long time ago and nothing remains of it except what was reported by those sources!
This is the truth that becomes clear to anyone who reads the questionable murder attributed to Abu Mikhnaf and does not know specifically how much historical sources took from the real killing of Abu Mikhnaf and how much they left out of it? How much of it was lost or wasted? Who is behind this waste? How many facts were destroyed by the hand of politics and nervous whims on that day?
Before entering into the midst of this topic, we must address the author.
Who is Abu Mikhnaf? When did he write his book?
Abu Mikhnaf was from Azd, Kufa. He was born around the year (57 AH), that is, three years before the Battle of Al-Taf, and he died in (157 AH) at the age of one hundred years. He is (Lot bin Yahya bin Saeed bin Mikhnaf), and his grandfather was the leader of Azd in the Battle of Siffin with the Commander of the Faithful (peace be upon him). ).
Abu Mikhnaf is considered one of the major Shiite historians. He is the sheikh and leader of the news writers in Kufa. He is also considered the first to write about the news of the conquests, the Kharijites, and the days of the Arabs. His narratives were distinguished by their objectivity in presentation, far from the blind fanaticism that the rest of the historians are prone to. Despite the fame of his Shiism, he relied on his narratives. The major Sunni historians relied on transmission completely.
The assassination was not limited to the killing of Abu Mikhnaf
Unfortunately, the book The Killing of Hussein has been lost along with the rest of his valuable and many works, as the policies hostile to the People of the House (peace be upon them) played a major role in its loss, because most of these books showed the brutal crimes that those policies practiced against the People of the House (peace be upon them), as they show. Their right and their oppression, so they worked hard to obscure the truth, spread their misleadings and deceit, and pave the way for the deceitful, liars, among their mercenaries, who live at their tables to falsify the facts.
But despite all these arbitrary and oppressive measures against Shiite historians who conveyed historical facts to us with complete honesty and sincerity, we have reached some of Abu Mikhtaff’s narratives through what historians narrated in their histories, and we can say that Abu Mikhtaff’s narratives are among the few narratives that have not been contaminated by the hand of forgery. The sinful, then, it is one of the most reliable narrations, and its narrator is one of the most honest, pious, and pious historians.
Narrated by Abu Mikhnaf are eyewitnesses
Abu Mikhnaf was very committed and honest in his transmission. He conveyed the incident in its entirety, without adding his personal opinion to it, or reflecting his belief and doctrine on it. His narratives were characterized by objectivity and lack of fanaticism. His credibility in the narrative is indicated by the fact that most of the narratives in his books were transmitted from men who saw the incidents with their own eyes. The rest either saw it with their own eyes and witnessed it, or transmitted it from narrators older than him.
Abu Mikhnaf was a friend of Muhammad ibn al-Sa’ib al-Kalbi, and this friendship had great merit in preserving Abu Mikhnaf’s narratives, narrating them, and spreading them among historians. This Muhammad ibn al-Sa’ib was the father of Hisham ibn Muhammad, the famous historian from whom al-Tabari transmitted the events of the most important stages of Islamic history.
Abu Mikhnaf lived until the fall of the Abbasid state in the year 132 AH, so he was careful not to miss an incident without chronicling it from the beginning of Islam, the era of the four caliphs, and the Umayyad era, devoting a special book to it.
Its lost traces
This is clear from the titles of his books, which the greatest historians drew from before they disappeared, the extent of their importance to scholars. He wrote down and preserved the most important and eventful phases of Islamic history and chronicled them with all honesty and credibility. History has preserved those titles that included thirty books pertaining to the most important events in Islamic history, and these books are:
(The Book of Apostasy - The Book of the Conquests of the Levant - The Conquests of Iraq - Al-Jamal - Siffin - The People of Nahrawan and the Kharijites - The Raids - Al-Kharit bin Rashid and Banu Najiyah - The Killing of Ali (peace be upon him) - The Killing of Hajr Bin Adi - The Killing of Muhammad Bin Abi Bakr - Al-Ashtar and Muhammad Bin Abi Hudhayfah - Shura and the killing of Othman - Al-Mustarad bin Al-Ulafa - The killing of Al-Hussein (peace be upon him) - The death of Muawiyah and the guardianship of his son Yazid - The Battle of Al-Harrah and the siege of Ibn Al-Zubayr - Al-Mukhtar bin Abi Ubaid - Suleiman bin Sard Al-Khuza’i and Ain Al-Warda - Marj Rahit and the pledge of allegiance to Marwan and the killing of Al-Dahhak bin Qais - Musab And his mandate was Iraq - the killing of Abdullah bin Al-Zubayr - the killing of Saeed bin Al-Aas - the hadith of Ya Humayra and the killing of Ibn Al-Ash'ath - Bilal Al-Kharij - Najda Abu Qabil - the hadith of Al-Azariqa - the hadith of Rustaqbad - Shabib Al-Kharji and Salih bin Masrah - Mutarrif bin Al-Mughira - Deir Al-Jamajim and the deposition of Abd al-Rahman bin Al-Ash'ath - Yazid bin Al-Muhallab and his killing in Al-Aqar - Khalid bin Abdullah Al-Qasri and Yusuf bin Omar - The death of Hisham and the guardianship of Al-Walid - Yahya bin Zaid - Al-Dahhak's outside book).
It is clear from these titles that he was familiar with the events of the most important and fertile periods of Islamic history on the political and social level. In addition to these books, the Islamic Encyclopedia (translated from English) stated that Abu Mikhnaf wrote (32) treatises on history about various events that occurred during the first century. For immigration.
The killing of Hussein is the most important missing trace
What is truly heartbreaking is that this scientific wealth has been lost and disappeared, and only a small amount of it remains, which is what historians narrated about it. Perhaps the most important missing work from these works is the book (The Killing of Al-Hussein), which is one of his most famous and well-known books and has been adopted by major scholars and historians. As for the killing attributed to Abu Mikhnaf and now circulating, it is not his, as many notables pointed out, including Sheikh Muhammad Al-Samawi in his introduction to the book. The killing of Hussein to Al-Khwarizmi, where he said:
(For the detailed ancient fights, such as the killing of Abu Mikhnaf, nothing remains of them except what Al-Tabari, Al-Jazari and their likes reported in their books. As for the notable ones, nothing remains of them, because (the killing of Abu Mikhnaf) has not been found for five or six centuries, and likewise those like it.)
This statement was supported by Dr. Labib Baydoun in the (Encyclopedia of Karbala) by saying: “One of the most famous books of Abu Mikhnaf is (The Killing of Al-Hussein), which was quoted by the greatest scholars of the past and relied on, but unfortunately it was lost and there is no copy of it today. As for the killing that is in our hands and attributed to him, it is not his. None of the accredited historians, and whoever wants to believe that, should compare what is in this killing with what was reported by al-Tabari and others, and he will find a great discrepancy.
These two statements were also supported by the scholar Agha Buzurg al-Tahrani in Al-Dhari’ah, when he said about the killing that is currently in circulation: (It contains some topics), and Al-Qunduzi in Yanabi’ al-Mawaddah, when he said about the same book: (But it differs clearly even in poetry).
It seems that the killing of the missing Abu Mikhnaf is much greater than what is currently being circulated. This is evidenced by the fact that one of the authors, Hassan Al-Ghafari, collected the accounts of Abu Mikhnaf that were mentioned in the history of Al-Tabari regarding the killing of Al-Hussein (peace be upon him), and composed a book called (The Killing of Al-Hussein quoted from Al-Tabari).
Ambrosiana manuscript
Brockelmann mentioned in his book (History of Arabic Literature) (vol. 1, p. 253): (The manuscript of the book The Killing of Hussein attributed to Abu Mikhnaf is found in Ambarziana, and it was printed in Bombay in 1311 AH).
We do not know whether this manuscript is the true major killing of Abu Mikhnaf or the minor one attributed to him? But it is likely that it is in circulation now, because the scholar Al-Samawi mentioned that large, detailed murders have not existed for five or six centuries. Therefore, it is certain that the killing of Abu Mikhnaf is not what is currently being circulated, because this what is being circulated contains events that completely contradict the narratives reported by al-Tabari and others about the killing of Abu Mikhnaf.
Damascus manuscript
The author of the now widely circulated murder attributed to Abu Mikhnaf remains unknown. When did he author this murder? Who is its author? There is no source that indicates this, and we do not know how it appeared... Dr. Labib Baydoun refers to this killing in the introduction to his encyclopedia (Karbala), but he does not decide on it. He in turn wonders about its author and says: (It caught my attention that there was a manuscript of the killing of Hussein by Abu Mikhnaf in Al-Assad’s library.) In Damascus, No. (4303), the first of which is:
(This is the death of Hussein and what happened to him and his family in terms of their killing, the shedding of their blood, and the captivity of their harems..) The doctor continues his description of that manuscript and says: (This manuscript is a complete and ancient death of an unknown author and without a date. The copy is broken from the original and worn out, and the words in it are like stories, and his saying enters into the course of the story: Abu Mikhnaf said, meaning Lot ibn Yahya al-Azdi. It is believed that this story is attributed to Abu Mikhnaf, and if it is true that the compiler attributed it to him, the situation in it becomes clear from the fact that its language is not the language of his time and from some grammatical errors in it. At the end of it was added a chapter that is not in the original book, which is the explanation of the visit of Abu Abdullah in The day of Ashura, near or far, and the manuscript is located on (71) sheets of paper that were affected by moisture in a way that did not affect...).
Here, we cannot add anything to Dr. Baydoun’s words or decide on this murder, except that the doctor explained that the language of this manuscript is not the language of Abu Mikhnaf’s era, and it contains some grammatical errors, and this is sufficient to indicate that it is not by Abu Mikhnaf.
The manuscript was written after the era of al-Tabari
We do not know the purpose that led the unknown author of this manuscript to attribute it to Abu Mikhnaf, as this attribution would cause confusion in the narration and transmission, but praise be to God that this manuscript was written after Al-Tabari and other historians reported the correct killing of Abu Mikhnaf, so they preserved his narrations transmitted directly from him because It has great historical importance, as Al-Tabari transmitted all of his narrations contained in his history related to the killing of Al-Hussein (peace be upon him) from Abu Mikhnaf, with the exception of two narrations that he narrated on the authority of Hisham bin Muhammad Al-Kalbi.
Historians have realized the true value of Abu Mikhnaf’s novels, as they were “raw material” that was not mixed with whims and was not polluted by politics, especially since the period he chronicled was a period of tumultuous political events, in which trends, coups, and revolutions abounded. This can be seen through the titles of the books written by Abu Mikhnaf. This is what made Wellhausen say in his book The History of the Arab State:
(The ancient narrations related to the Umayyad era are found to this day in the most reliable form in Al-Tabari because they were not mixed and were not dealt with by the hand of reconciliation and coordination. Al-Tabari preserved for us in particular very large portions of the narrations of Abu Mikhnaf, the narrator Al-Muhaqqiq, thus preserving for us the oldest and best of what was written by an Arab writer. We know him.)
The impact of Abu Mikhnaf is still evident
The credibility with which Abu Mikhnaf dealt with the narration in transmission had an impact on the historians who came after him, and this is what made historians rely on his narrations absolutely, as we see Al-Tabari relied on him completely, so what he transmitted from him regarding the Al-Taf incident was as if it were a miniature murder of what Abu Mikhnaf. Abu Mikhnaf’s distinctive style of presentation and his avoidance of the blind fanaticism to which historians are accustomed had the greatest impact on historians’ rush to accept his narrations.
Abu Mikhnaf is a model of an honest historian
Wellhausen says: (The greatest thing that Abu Mikhnaf did in terms of assessing the value of narrations, is that he collected a large group of diverse narrations and news about the same thing, differing in their sources, so that a person can balance them and know the authentic and confirmed ones from others, and Abu Mikhnaf has thus reached the conclusion The secondary things began to disappear, because they only appear once, and the primary things continued to become more prominent because they were repeated in all the novels.
It is clear from Wellhausen’s words that Abu Mikhnaf was not only a great historian, but he was also a great writer. The basic things that are becoming increasingly prominent are the theme, as it is called in literary terminology, on which the events of the various novels with the same content revolve, even if one of the critics were able to deal with Abu’s novels. In the style of narrative analysis, another scientific aspect will appear in Abu Mikhnaf, which is literature, as no historian preceded him in dealing with the novel in this high literary form.
Encyclopedic historian
Abu Mikhnaf was one of the most fertile writers during the period in which he lived over a whole century. That period was also one of the most fertile periods for events, especially in Iraq, which was the source of the revolutions against the Umayyads and Abbasids. Abu Mikhnaf used to deal with all the movements and movements of those events and revolutions and write them down, even though these events and revolutions Successive stories require an army of historians to record them, but Abu Mikhnaf was careful not to miss any of them, whether small or large, and despite this, his narratives were not limited to the events of Iraq only, as stated in Al-Fihrist by Ibn al-Nadim, where he said:
(I read in the handwriting of Ahmad ibn al-Harith al-Khazar. The scholars said: (Abu Mikhnaf has more authority over Iraq, its news, and its conquests than anyone else, Al-Madaini has more to do with Khorasan, India, and Persia, and al-Waqidi has more to do with Hijaz and its history. They all participated in the conquests of the Levant.)
Al-Taf tragedy and the crime of beheading, Part 1 (The history of the phenomenon of beheading and mutilation)
the introduction
One of the horrific and brutal phenomena - which has reached its peak in its ugliness these days - is the phenomenon of excessive bloodshed and killing of people, and the most horrific and heinous crime of cutting off heads, carrying them and mutilating them, and this is what we witness on a daily basis at the hands of gangs experienced in creating bloody crimes, such as Al-Qaeda, ISIS and their counterparts. This crime was not a novelty in the present era, but rather it has its roots and wedge that goes deep into history, as different nations have witnessed such dark crimes against humanity.
However, the Battle of Karbala still had its greatest share and greatest share of that heinous crime, as it embodied the ugliest scenes of terrorism and its forms, as the criminals in the land of the Tufs deliberately cut off the heads of the martyrs from the pure family and the faithful among their supporters, and carried them, mutilated them, and placed them on the tips of spears. To send it as a gift of victory - allegedly - to their accursed tyrant Yazid bin Muawiyah.
In this article, we discuss the phenomenon of beheading and mutilation in three main axes. In the first axis, we review its historical extension, in the second axis we shed light on its goals and social effects, and the third axis is concerned with defining the Islamic position on the phenomenon of beheading and its legal ruling.
The history of the phenomenon of beheading and mutilation
The phenomenon of beheading is considered one of the most horrific phenomena witnessed in human history. If we review the history of this phenomenon, we find that it began as an individual phenomenon until the Umayyads and their followers did it, and it reached its peak in the Battle of Al-Taf. Since our discussion focused on this phenomenon in the Al-Taf incident, we will divide our discussion of its history into two parts:
1- Beheading and mutilation before the incident of Taff
When we return to historical texts, we read in their contents some individual and limited actions and practices in this regard, and we do not find in history any talk about beheadings, mutilation, and donating them from place to place on the level of what happened in the tragedy of Karbala, as will be explained in detail. Rather, historians in this field counted some scattered incidents. Individuality belongs to specific people, and perhaps the first human crime committed on this earth was the crime of Cain killing his brother Abel. Neither the Holy Qur’an nor history books tell us that Cain mutilated his brother’s body, or that he took the initiative to cut off his head, but rather he was content with killing him and then burying him. Yes, ancient history as well as noble narrations have conveyed to us another picture of the killing of the Prophet Yahya bin Zakariya, peace be upon them, that is related to the topic of our research. Among that is what Ibn Shahr Ashub narrated in his Manaqib: “On the authority of Ali bin Al-Hussein, peace be upon him, he said: We went out with Al-Hussein, and he did not go down one step or the other. He departed from him and mentioned Yahya bin Zakaria. One day he said: One of the indignities of the world to God is that Yahya’s head was given as a gift to one of the prostitutes of the Children of Israel. The details of the story are also reported by Ibn Shahr Ashub in another hadith: “On the authority of Zain al-Abidin, peace be upon him: The wife of the king of the children of Israel had grown up and wanted to marry her daughter to him to the king. So the king consulted Yahya bin Zakariya and he forbade him from that. The woman knew that and beautified her daughter and sent her to the king, so she went. She played in his hands, and the king said to her: What do you need? She said: The head of Yahya bin Zakaria. The king said: My daughter, is there anything other than this? She said: I don't want anything else. If the king lied about them, he would be removed from his kingdom, and he was given a choice between his kingship and killing Yahya. So he killed him, then sent his head to her in a golden basin.”[1]
This painful story included the first practice of the crime of mutilation in pre-Islamic history, and due to the ugliness of this calamity that befell this great personality, the sky wept blood for forty days, as stated in some noble texts, and the sun rose red and set red[2].
But this incident remains private and personal, and does not compare to the reality of the crimes that took place in Al-Taf’s battle to eliminate the blessed Husseini renaissance, which declared the slogan of reform and standing against tyrants, oppressors, and corruptors. While we acknowledge that the person killed in both crimes is great and has a high status and a great status before God Almighty, but when we contemplate the events of the two tragedies, and imagine what happened in Karbala in terms of violations, the mutilation of the bodies of the martyrs, the cutting off of their heads, carrying them from one country to another, and giving them to the most vile of God’s creation, the horror becomes clear. The crime of Karbala is clearly more horrific than what happened in the incident of the Prophet of God, Yahya bin Zakariya, peace be upon them. Indeed, it is the most horrific crime witnessed in the history of humanity, and its scenes combined the killing of the pure elite and human perfection that cannot be repeated or renewed.
This is the case if we compare what happened in Karbala with other crimes that occurred before and after Islam until the Day of Taf. We see that all of these are individual incidents committed against people who do not possess the same perfection, greatness, and divine closeness that characterized Imam Hussein, peace be upon him. Among that is the incident that historians narrate, which occurred approximately nine years before Islam, which is the incident of the killing of Saad bin Al-Raqim, who was governor of Taif. It was committed by Suhaib bin Shuaib. Because he contradicted his opinion, as he was beheaded in front of the people’s eyes and near the Okaz market! [3], and the same is true for all other examples, which are very many, but they are not similar to Karbala and cannot be compared to what happened in the Al-Taf incident.
Islamic history did not tell us that the most honorable Messenger, may God’s prayers and peace be upon him and his family, enacted or practiced that type of crime. Thus, the heads of the unbelievers from his enemies were not given to him, nor were they carried from one place to another[4].
Yes, beheading in that time was a method and method used to kill a human being who was an aggressor, a warrior, or a perpetrator who deserved to be killed and punished, like the methods and means of killing known and familiar in this time, where the aggressors and warriors were killed with light and heavy weapons, and the perpetrators were punished by executing them by firing squad. Or by taking their lives with electricity, drugs, or hanging with ropes and the like, and these are nothing but various methods, means and methods of killing and execution, and striking with a sword and beheading is one of those methods and methods.
But the phenomenon of mutilating heads, carrying them, and gifting them after cutting them off was not part of the established Sunnah, nor was it among the current and familiar phenomena and customs in the Arab-Islamic society at that time.
Perhaps one of the first historical events that occurred after Islam in relation to the subject of research - and many historians have spoken about it; Because it was the first of its kind - it was the crime of Khalid bin Al-Walid with the great companion Malik bin Nuwairah, where after killing him he deliberately cut off his head and committed adultery with his wife unjustly and aggressively. Then - to complete the crime scene and highlight the cruelty of man against his fellow man - Khaled took the head of the companion Malik and placed it in the relic of fate. The pot was on his head until the food was cooked!![5].
Historians have reported to us[6] that the first to enact the phenomenon of donating heads in Islam, and the custom became widespread after him, was Muawiyah bin Abi Sufyan, and that was when the head of Amr bin Al-Hamq Al-Khuza’i, the great companion, who converted to Islam before the conquest and emigrated, was presented to him. Ibn Katheer said: “The Messenger of God, may God’s prayers and peace be upon him and his family, prayed for him that God would grant him his youth. He remained eighty years old and not a white hair could be seen in his beard. He was one of the four who entered upon Uthman, and after that he became one of the Shiites of the Commander of the Faithful Ali, peace be upon him, and he witnessed Al-Jamal and Siffin with him, and he was Among those who helped Hajr bin Adi, Ziyad sought him, and he fled to Mosul, so he sent Muawiyah to her representative, and they found him hidden in a cave, so a snake bit him and he died, so he cut off his head and sent it to Muawiyah, who took him around the Levant and other places, and he was the first head to be circumcised in it.[7] ].
Then it was also followed by the gifting of the head of Muhammad bin Abi Bakr to Muawiyah bin Abi Sufyan, after Amr bin Al-Aas killed him and burned his honorable body in the carcass of a donkey with fire (may God be pleased with him)[8].
Thus, criminal incidents, brutality and bloodshed occurred one after another, as is known from the unjust policy of the Umayyads, and the law of killing, mutilation, crucifixion, and sacrifice of heads became widespread in Islamic countries, and that was only to spread fear in the souls of people and intimidate them. This would be an incentive for submission and silence and a deterrent to objection or participation in the revolutions against the Umayyad rule. In this context, Ubayd Allah ibn Ziyad committed the first crime of raising heads on a stage in the country of Kufa, when he raised the heads of Muslim ibn Aqeel and the head of Hani ibn Urwa after killing them, cutting off their heads, and mutilating their bodies. On the streets and streets of Kufa, then he sent them as a gift to Yazid bin Muawiya[9].
The crimes and calamities we mentioned are devastating to humanity, after which calamities and calamities continued to befall Islam and the Muslims. Indeed, the custom of oppression took hold of it, and it became the Sunnah to cut off heads, mutilate them, and donate them, especially after what happened in the milder incident of tragedies. The custom of the tyrants from the Umayyads began. Al-Abbas built on that terrible Sunnah, and it continued in their wake and in the wake of those who were raised in their criminal school to this day.
2- Beheadings and mutilation in the incident of Al-Taf
Although the previous events are horrific and depressing for humanity, the day of Ashura remains the greatest and most momentous tragedy. There is no day like the day of Abu Abdullah Al-Hussein, peace be upon him, where the great calamities that occurred are such that the pen is unable to describe them and the tongue is tired of expressing them, including: But not limited to:
The tragedy of the killing of his children, peace be upon him, his companions, and his cousins, and his intense thirst, such that if peace and thirst were left alone with him, he would have died of thirst. And when the Imam, peace be upon him, stood resting, a stone hit him on his holy forehead, and blood flowed from it. And when he took his pure garment - to wipe the blood from his forehead - a pointed arrow came to him. He was poisoned with three prongs, and it fell into his noble heart, so he pulled it out from the back of his neck and blood gushed out like a gutter. Then Malik bin Nisr came to him and struck him on the head with a sword. Then the cursed fennel came to him, kicked him, stabbed him, and cut off his sacred head!![10].
Their hatred and terrorism did not stop at this point. Rather, they went further in their wickedness and deliberately committed the crime of mutilating and abusing the pure body. They then proceeded to burn tents, terrorize children, rob them, and take them captive from Karbala to Kufa, and from Kufa to the Levant, on emaciated, lean camels[11].
As for the series of mutilation of pure bodies - which is related to the subject of our research - it was represented by several painful images, scenes and crimes:
The first of them: the crime of beheading, as they started with the head of Imam Hussein, peace be upon him, and then the heads of his family and most of his companions[12]. It was even reported that they deliberately cut off his infant son, Abdullah, and beheaded him[13].
The second: plundering the pure body, as the people reached the peak of vulgarity, so they robbed Al-Hussein, peace be upon him, immediately after his killing by taking his shirt, turban, sandals, and ring. They even attempted to rob his pants, but the unseen divine will intervened and prevented that from happening[14].
The third: striking the pure body of Imam Hussein, peace be upon him, with the hooves of horses, when Ibn Saad called for horses to trample on the chest and back of Hussein, peace be upon him[15].
Yes, the author of Al-Bahar discussed the origin of this crime - after quoting the narration - by saying: What is relied upon for me is what will come in Al-Kafi’s narration, that it was not possible for them to do so [16]. However, in Mirror of Minds, he declared the weakness of Al-Kafi’s narration, and confirmed at the end of his explanation of the hadith by saying: “In summary: the report is not devoid of confusion and confusion in word and meaning”[17], and the sources that prove the incident from both groups are so numerous that there remains no room for doubt about its occurrence[18].
Fourth: leaving the pure bodies naked in the sand, without washing, shrouding, or burial. The body of Imam Hussein, peace be upon him, remained with the bodies of the martyrs from his family and companions in the Karbala desert, melted by the heat of the sun until the thirteenth day of Muharram, when Imam Ali bin Hussein came. Zayn al-Abidin, peace be upon him [19], took over the burial of the pure bodies, as they are today, with the help of some of the Banu Asad who attended with him[20].
Fifth: circumambulating the head of Imam Hussein, peace be upon him, and the heads of his family and companions on the roads of Kufa, and carrying the heads on the points of spears and presenting them to the tyrant Yazid bin Muawiyah in the Levant. Perhaps this is a unique historical event of its kind, as it represents and displays a large group of heads - numbering seventy-two. - On the tips of spears from Karbala to Kufa and then to several countries, until they reach the Levant.
Among the acting scenes is what the cursed Ubayd Allah ibn Ziyad did when he pricked the folds of Abu Abdullah, peace be upon him, with a bamboo rod, gloating, gloating, and mocking[21]. This crime was also repeated in the Levant by the cursed Yazid ibn Muawiyah, when the head of Imam Hussein, peace be upon him, was placed in his hands. So he began to stir it with a bamboo stick, imitating the verses of Ibn al-Zabari, saying: “I wish my sheikhs had witnessed Badr...”[22]. What heinous crimes and innovative heresies that have never been mentioned before in history! History has included many crimes and many terrorist operations, including murder, bloodshed, looting, robbery and mutilation, as happened to the Master of Martyrs, the uncle of the most honorable Prophet, may God bless him and his family, Hamza bin Abdul Muttalib, peace be upon him, when the cursed Hind ate his honorable liver, but the Karbala incident exceeded all those historical events. The ugliest manifestations of terrorism and crime were evident in it, and in addition to all of these crimes, they deliberately kept the honorable head moving in their corridors, and God Almighty willed that the blessed head and the rest of the honorable heads would cause a coup and a massive revolution against the policies of those tyrants, and this is what prompted them to think about suppressing this and calming the people. And the lovers, so the Umayyad tyrant ordered the return of the honorable heads along with Imam Zain al-Abidin, peace be upon him, and the rest of the dependents. So the Imam, peace be upon him, buried the heads with the bodies in the garden of Karbala on the fortieth day (the twentieth of Safar) [23]. The pure heads remained for forty days without burial or shroud. Is there any terrorism worse than this?! Is there an incident worse and more painful than this one?! both! Rather, it is the first of its kind, and history has not told us anything close to it, let alone similar to it.
Analyzing the phenomenon and explaining its political goals and social effects
When we consider such criminal acts - represented by murder, beheading, mutilation, and gifting them to tyrants - we find that there is a set of factors, reasons, and political and social goals that call criminals and tyrants to commit this crime, and these goals go beyond the stage of aiming for victory in battle. Rather, tyrants seek to exploit their crimes and make them an example. As a deterrent to all opponents and opponents of their unjust governments, and anyone who thinks about stirring public opinion and carrying out a revolution against them, and in the field of analyzing those criminal and bloody incidents that took place in the sands of Karbala, and mentioning the political and social goals behind them, we can put forward the following aspects:
The first aspect: healing and hidden hatred
The features of this face are clear and clear from the nature of the heinous acts that the oppressors practiced against the martyrs of Karbala. Despite killing them in the most brutal and brutal ways, they deliberately cut off their heads, mutilated them, and gifted them to their tyrants, which reveals a hidden hatred, a blind grudge, and an intent to torture the murdered, as if they were seeking them in rebellion. It is similar to the revenge of Hind, the liver-eater, when she stood on the pure body of Hamza bin Abdul Muttalib, peace be upon him, recovering, and she deliberately cut his entrails and took out his honorable liver to eat!![24].
Thus, the issue of striking the backs of Imam Hussein, peace be upon him, with a bamboo rod, as previously mentioned, tells us beyond repetition that the mean hearts of those tyrants were filled with the vice of hatred and malice, as they were carrying out this horrific criminal act against the son and daughter of the Messenger of God, peace and blessings of God be upon him and his family, while they were laughing. They sing verses of disbelief and ignorance.
The second aspect: spreading terror and fear in the hearts of people
This was a clear ambition for all oppressors and an important goal in the eyes of tyrants. The fear of killing, slaughter, humiliation, and horrific images of mutilation constitute a major deterrent for opponents, and a justification for adopting the path of submission, silence, and acceptance of humiliation for all the weak, and for everyone who loves to live and prefers to remain in this world and preserve himself, his money, his life, and its mortal pleasures in any way, even if it is on pain of humiliation. Shame and humiliation, and the best evidence of this is what happened to Muslim bin Aqeel (may God be pleased with him) with the majority of the people of Kufa. As soon as they saw the scenes of fear and the manifestations of intimidation and terrorism that Ibn Ziyad practiced on them - and just because they were afraid of what the Umayyad army would do in the Levant if it reached Kufa - they abandoned their pledge of allegiance and Muslim went alone, after he had been leading thousands of people who had pledged their allegiance to him on death!
This history tells us that the greatest and most dangerous deterrent in suppressing and eliminating many opposing revolutions is the principle of spreading terror, fear, bloodshed, and intimidation.
Children and women. Based on this principle and goal, the criminals in the Battle of Karbala practiced various forms and manifestations of crime, starting with thirst and cutting off water, through killing, abuse, and dismembering bodies, and ending with cutting off heads, carrying them, mutilating them, giving them away, and robbing and captivating women, all so that no one would think about revolution for a long period of time.[ 25], and this was actually achieved in the days that followed the tragedy; The people acquiesced and remained silent at that time. Rather, they did not object to what the foolish Umayyads committed, such as killing, plundering, captivity, and desecration of the sanctity of the Most Noble Prophet, may God’s prayers and peace be upon him and his family, except for a very small number of people like Abdullah bin Afif Al-Azdi (may God be pleased with him). This was only due to extreme fear and an atmosphere of fear. The horror that the people of Kufa and others were experiencing. Similar to this is also what history told about the Zanj revolution that took place in Basra, and that the reason for its victory was the subservience of its people and their fear of fighting and confrontation, and the reason for that was the reported practice of killing, beheadings, and bloodshed. Ibn Abi al-Hadid says in his explanation of Nahj al-Balagha: “ The owner of the Zanj went away and collected the heads and filled ships with them, so people began to bring the heads, and each man’s head would be taken by his guardians. The owner of the Zanj became strong after this day, and fear settled in the hearts of the people of Basra because of him, and they refrained from fighting him.”[26] Their hearts and souls were troubled by him; Because of the killing, humiliation, and torment they saw.
The third aspect: the blatant declaration of conquest and victory and the overthrow of the revolutionary’s personality and prestige
Excessive crime, cutting off the heads of opponents, carrying them, and mutilating them are considered among the most prominent signs and ways in the eyes of criminals to announce and announce victory, and to belittle the status of the murdered person and distort his personality in front of others, especially his followers and lovers. So that they would not imitate him or follow him in his renaissance, but their hopes were disappointed and their goals were reversed. History continues to immortalize the revolutionaries and the greats, the makers of immortal movements and revolutions with lofty and noble goals. We have before us the path of the prophets, the righteous, and the Mujahideen who believe in God, and the Hereafter is a witness to what we say. However, the tyrants do not understand that The outcome is for the righteous, as they commit massacres and transgress the greatest sanctities and divine rituals in order to remain on the seat of rule and authority, even for a few days. In doing so, they follow desires and the devil, not knowing what evil turn they will find themselves in.
The fourth aspect: The human head represents the completeness of his personality after his death
Cutting off the head means certainty and knowledge of the opponent’s death, and is a clear sign of his killing. The head remains the clearest difference that distinguishes the fighting character from others, as if it were the whole person, so insulting the head and mutilating it would be an insult to the person’s self and an attack on his personality, and it is not possible for the head to be someone else’s. This possibility may occur in any other part of a human being, such as the hands, feet, and others, where there is similarity and similarity, but the human head remains distinctive for its personality, and does not resemble any other part except rarely, and cutting it off denies the possibility of its remaining alive, or that there is a trace of life in it! In addition to this is the ease of transmitting it, gifting it, and moving it from one end of the country to the other, and in return also obtaining conviction and ratification from the rulers and tyrants, obtaining their satisfaction, and informing people of the death of the opposing person and influencing them, so that no one remains who supports him or is determined to support him. All of these aspects led them to commit these foolish things. And the transgressions and crimes with which they opposed the law of God Almighty, which emphasizes the necessity of respecting the dead and the prohibition of mutilating their bodies, even if they were unbelievers, let alone Muslims.
Fifth aspect: Silencing opposing voices
Perhaps the main motives for beheading and mutilation are self-love and ego, and the overwhelming desire to eliminate and crush opponents. The tyrant does not want to hear a voice that contradicts his own, and no one speaks to him with a no! His sick soul became accustomed to obeying people, and the tyrant lives in a state of arrogance and artificial loyalty created for him by his entourage of hypocrites, sycophants, and supporters. It would then be very easy to crush and kill everyone who stands in front of him, or even mutilate him. To be an example and an example for everyone who dares or thinks of disobeying; Therefore, the tyrants did not accept that Imam Hussein, peace be upon him, return or go to any other country. Rather, they gave him a choice between allegiance and obedience, or death and martyrdom. So he, peace be upon him, said: “Indeed, the Da’i Ibn al-Da’i was torn between two things: between basket and humiliation, and the world is far from us.” God and His Messenger rejected that...”[27]. He, peace be upon him, did not fear them or think about turning away from his desired goal and path, and he was the one who charted the path of martyrdom with his journey from the first day he left Medina, declaring the path of jihad, refusing to pledge allegiance to the tyrant Yazid, so he informed the people of his martyrdom and what would become of him by saying: “The line of death is upon the children of Adam.” The handwriting of the necklace is on the girl’s neck, and what led me to my ancestors was Jacob’s longing for Joseph, and it would be better for me to die if I met him, as if my ties were being torn by two honeycombs between the sarcophagi and Karbala”[28].
Writer: Sheikh Montazer Al-Imara
Al-Husseini Reform Magazine - Issue 10
Heir al-Anbiya Foundation for Specialized Studies in the Husseini Renaissance
______________________________________
[1] Ibn Shahr Ashub, Muhammad bin Ali, Manaqib Al Abi Talib: vol. 3, p. 237.
[2] Previous source: Part 3, p. 213.
[3] Quoted from an article by the writer Jaafar Al-Wanan, website: www.kitabat.com .
[4] It will be pointed out that there are some special and rare historical incidents narrated from our Noble Messenger in which he ordered the cutting of the neck. These incidents are specific to some polytheists who went too far in transgression and corruption, and do not constitute a current phenomenon or custom as the Banu Umayyads and other tyrants did.
[5] See: Abu Al-Fida, Ismail, Al-Mukhtasar fi Akhbar Al-Bishr (Tarikh Abu Al-Fida): vol. 1, p. 158. And also: Ibn Khallikan, Deaths of Notables: vol. 6, p. 14. The historical scholar Sultan al-Wa’izin did a good job of clarifying the entire story in his book Al-Firqa al-Najiyah: See: Part 1, p. 129.
[6] There are many historians who confirm that the first act of donating heads occurred in the time of Muawiyah, and that he was the first to enact this phenomenon, which after him became a standard practice. See: Al-Khasibi, Al-Hussein bin Hamdan, Al-Hidaya Al-Kubra: p. 156. Al-Qadi al-Numan, Sharh al-Akhbar: Part 2, p. 32. Al-Tabarani, Al-Awa’il: p. 107. Ibn Abd al-Barr, Al-Isti’abah: vol. 3, p. 174. Al-Muttaqi al-Hindi, Kanz al-Ummal: vol. 13, p. 496.
[7] See: Ibn Kathir, Ismail bin Kathir, The Beginning and the End: vol. 8, p. 52.
[8] See: Al-Tabarani, Kitab Al-Awa’il: p. 107. Ibn Asakir, History of the City of Damascus: vol. 49, p. 427. Al-Thaqafi, Ibrahim, Al-Gharat: vol. 2, p. 756. Al-Amini, Abdul Hussein, Al-Ghadeer: vol. 11, p. 67.
[9] See: Al-Amin, Mohsen, Shiite Notables: Part 1, p. 614. Al-Samawi, Muhammad, Ibsar Al-Ain fi Ansar Al-Hussein, peace be upon him: p. 22.
[10] See: Al-Khwarizmi, The Killing of Hussein: Part 2, p. 40. And also: Al-Muqrim, Abd al-Razzaq, The Killing of Hussein, peace be upon him: p. 298.
[11] This was stated by most of the fighters concerned with the killing of Hussein, peace be upon him. See: Al-Tabari, Muhammad bin Jarir, History of Nations and Kings: vol. 3, p. 334.
[12] It is known historically that there were some companions who were not beheaded, such as Al-Harr Al-Riahi and his son. This is for social reasons with their tribe.
[13] There was a dispute between the bosses of the fighter, and there was also a dispute over the number of bosses. See: A collection of authors, with Al-Rakb Al-Husseini: vol. 5, p. 80.
[14] See: Al-Muqrim, The Killing of Al-Hussein: p. 298. Referring to this incident.
[15] See: Ibn Tawus, Al-Lahouf fi Maqtalat al-Tuffuf: p. 115. Ibn al-Atheer, Al-Kamil fi al-Tarikh: vol. 4, p. 55.
[16] See: Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar: vol. 45, p. 60.
[17] Al-Majlisi, Muhammad Baqir, Mirror of Minds: Vol. 5, p. 373.
[18] For details on the topic, see: An article entitled (Did horses step on the body of Al-Hussein, peace be upon him) Al-Islah Al-Husseini Magazine, second year, sixth issue: p. 197.
[19] See: A collection of authors, with Al-Rakb Al-Husseini: vol. 5, p. 67. Also: Al-Muqrim, Abd al-Razzaq, The Killing of Hussein, peace be upon him: p. 322.
[20] Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar: vol. 45, p. 107. Al-Muqrim, Abd al-Razzaq, The Killing of Hussein, peace be upon him: p. 334.
[21] See: Al-Muqrim, Abd al-Razzaq, The Killing of Hussein, peace be upon him: p. 341.
[22] See: Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar: vol. 5, p. 132.
[23] There are many studies that indicate the validity of this opinion, claiming that the blessed heads were buried with the bodies, contrary to what some historians reported and some narratives indicating that the burial of the heads is in a place other than the bodies. See: Hamoudi, Al-Muwahid, Al-Ras Mosque: An article published in Al-Islah Al-Husseini magazine, issue one.
[24] See: Al-Amili, Jaafar Murtada, Al-Sahih from the Biography of the Greatest Prophet, may God bless him and his family: vol. 23, p. 58.
[25] See: Al-Amin, Mohsen, Lawaj Al-Ashjan: p. 7. The first revolution of the repentants after the killing of Hussein, peace be upon him, three years and several months.
[26] Ibn Abi al-Hadid, Sharh Nahj al-Balagha: vol. 8, p. 141.
[27] Ibn Asakir, Ali bin Al-Hassan, translation of Imam Hussein, peace be upon him: p. 319.
[28] Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar: vol. 44, p. 367.
Al-Taf tragedy and the crime of beheading, Part 2 (Islam’s position on the phenomenon of beheading)
The position of Islam towards the phenomenon of beheading
There is no doubt about the jurisprudential consensus that it is absolutely forbidden to mutilate the dead, even if they are infidels and polytheists. Indeed, the ruling is established in mutilating animals as well. The well-regarded narrations are clear about that [29], and we did not find any of our jurists disagreeing with this ruling, rather the consensus is based on it. The author of Al-Jawahir said: “It is not permissible to mutilate them by cutting off the nose and ears and the like... I find no disagreement... Rather, most of the fatwas There is no difference in this between the state of war and other times and between after death and before it...” [30]. Most of our jurists, both ancient and recent, also confirm this[31].
We will discuss this issue from a jurisprudential angle in two sections:
The first section: The jurisprudential ruling on beheading before or after death.
The discussion about this section includes two sections:
The first section: cutting off the head before the death of its owner
Cutting off the head before the death of its owner; To be killed by cutting off his head, it is considered a method followed and a current Sunnah to take the soul of a human being, and by it death is actually achieved, and it is the most prominent method of killing a human being since ancient times, and it was the prevailing phenomenon and the current situation in distant centuries, and when Islam came, it took this prevailing customary method - and in some special sources Very - a means and method to punish the offender and the aggressor[32].
Here it should be noted that some of the current social phenomena and prevailing customs have been approved by true Islam for purposes and objectives that are compatible with some divine legislation. Cutting off necks is only one of the common means that Islamic law has made a method of punishment. Islam did not come to the people - as some ignorant people claim - by the sword, killing and blood. ! Islam is a religion of peace, mercy, and giving. It always emphasizes that borders are averted by suspicion, and emphasizes the principle of caution with regard to bloodshed, the prohibition of piety in it, and many other provisions that were legislated in Islam to revive the human element.
Yes, there are people who deserve strict punishment and punishment, even to the point of murder, and this is also one of the manifestations of Islamic justice, so the punishment for the murderer and the stubborn warrior is nothing but death, as recompense for what he committed against innocent souls as a knowing, willful, aggressor, sinner, and belligerent.
In such situations, Islam - the tolerant and merciful - may become severe in punishment for the benefit of human beings. In order to maintain order, severe punishment is imposed on some perpetrators and criminals so that all may live, and human life may be straightened, and this may serve as an admonition and example to the people. So that a person does not attack his fellow man. This is because the human nature that has not maintained its purity and integrity, and the soul that is prone to evil and satanic obsessions, may transform the pure and luminous heart into a black, dark heart that is hateful to humanity, attacking the people closest to it in order to preserve its worldly interests, so it kills, oppresses, and violates sacred things, as Cain, Pharaoh, and Nimrod did. And the polytheists of Quraysh, the Banu Umayyad, their followers, the Banu Abbas, and others committed crimes of genocide against humanity to this day. Do people like these criminals and bloodshed do not deserve severe punishment, killing, and torture?!
As for other than these matters - which were also legislated out of mercy for humanity - Islam remains tolerant and merciful, great in its heavenly principles and teachings, and in the matter of punishment it also legislated a set of controls and foundations that it is not permissible for any accountable person to exceed in punishment, so the punishment for the murderer is death by striking with the sword and nothing else. As was the custom at the time, the person who committed the blood has no right to mutilate him, such as hitting him with a stick, burning him, or wounding him until he dies. Rather, it is not permissible to take retaliation against him with a poisoned sword and the like, so there is no excessive punishment, even if the perpetrator has transgressed, oppressed, tyrannized, and killed, all of that. To preserve the general human order in light of lofty Islamic principles[33].
The second section: cutting off the head after the death of its owner
The fatwa stipulates the prohibition of beheading after death. Rather, blood money is obligatory in such crimes, and it is not permissible for a vigilante to practice such an act. Because any act of this kind after the death of the perpetrator is considered a forbidden act. If the guardian of blood disobeys and transgresses on the body of the murdered person, he must make atonement. Al-Sayyid Al-Murtada said in this regard: “What is unique to the Imami is the saying: Whoever cuts off the head of the dead person must pay one hundred dinars to the treasury.” [34], This is one of the established rulings upon which the Imami jurists are famous[35].
The Umayyad terrorism and the subsequent Abbasid and Salafi-Wahhabi terrorism and what is called today ISIS terrorism, and what they practice of killing, abuse, and mutilation of the dead, all have no connection to Islam or its principles in any way. Islam is based on mercy, and its general spirit and goals are filled with wisdom, kindness, tolerance, and dealing with kindness, righteousness, and compassion.
The second section: The ruling on disposing of the head after cutting it off, playing with it, crucifying it, or giving it as a gift.
There is no doubt or disagreement about the application of the ruling on forbidden proverbs to the second category. Because the title of “mithila” applies to such practices, playing with the severed head, crucifying it, giving it as a gift, or not burying it is intended only to mock, ridicule, and mock the owner of the head. This is the meaning of the forbidden “mathila” that our true Islam forbids committing [36], but in the holy Islamic law, even those who are convicted of it. Imam with crucifixion - as in some very specific sources[37] - however, it is not permissible to keep it for more than three days.
As for the leaders of the Umayyad terrorism, they violated those Islamic principles and provisions in broad daylight, when they raised the heads on the points of spears and hung them in all the different countries they passed through, and they remained unburied for forty days. This brutal criminal act is one of the clearest manifestations of forbidden mutilation and its implications, which was forbidden. On the authority of our noble Messenger, may God’s prayers and peace be upon him and his family.
Justifications for beheadings in terrorist thought
A group of followers of the Wahhabi school of thought may cite the generalities and generalities of some legal texts to correct their criminal practices, such as killing innocent people and mutilating their bodies, degrading their honor, and violating sanctities. They present weak evidence to remove their actions from the purity of the forbidden and criminal, into the realm of legality and permissibility. They even call it desirable, and that they practice it. To seek kinship and the satisfaction of God, Blessed and Most High, and there are those who persist in their error and misguidance, claiming that the terrorist crimes they are committing are among the foundations of true Islam!!
But it is not hidden from the discerning Muslim - let alone the knowledgeable scholar - that there is no absolute that is not restricted, and there is no general that is not specified; Therefore, the Sunnah of the Prophet restricted and governed the statements of many of the noble Qur’anic verses, and among the evidence included in these fundamentalist laws is what they used as evidence of the legality of their brutal crimes. We will review below some of their evidence with a brief answer to it:
The first evidence: God Almighty’s saying: “The recompense of those who wage war against Allah and His Messenger and strive upon earth to cause corruption is only that they be killed, or be crucified, or have their hands and feet cut off from there Disagreement, or they will be banished from the land. That is for them disgrace in this world, and for them in the Hereafter is a great punishment. ([38])
Whereas the verse is clear about rewarding and punishing those who wage war against God and His Messenger - and those who strive to spread corruption on earth - with killing, crucifixion, amputation of limbs, or exile from their countries, and the generality and inclusion of the text is clear evidence of the legitimacy of these actions in our time, and the permissibility of following this Sunnah in punishing aggressors. These practices against transgressors may be an obligatory duty; To be a deterrent to every warrior and corruptor on earth.
However, in response, we say: It is a grave and obvious mistake to limit ourselves, in the context of issuing fatwas, to our spontaneous interpretation of the noble verse and to rely on the appearance or absoluteness of its content in particular. Rather, it is necessary to note what has been reported from the texts and sayings in their interpretation, and what has fallen within the scope of this ruling contained therein in terms of research. And jurisprudential studies.
When contemplating the content of this blessed verse, we notice that the subject of research and inference in it is based on the idea of proving the ruling (the obligation of killing, crucifixion, cutting off hands and feet from opposite sides, and exile from the land and homeland), and that it relates to two titles stipulated in the noble verse, which are: (the warrior and the corrupter on earth); From here arises this important question: Who is the warrior for God and His Messenger? Who is the corruptor on earth? Does every fighter and warrior on the opposing front fit the title of fighting God and His Messenger and striving to spread corruption on earth? Is the ruling and punishment fixed in the matter orderly and varies according to the variety and difference of the punishment, or is the matter in this matter due to the choice of the imam or his deputy, so if he wishes he can choose killing, crucifixion, amputation or exile?
In order to answer these questions, we say: There is agreement between the commentators and jurists from both groups that the title of waging war against God Almighty is inconceivable in the face of reality. It is not reasonable for a person to actually fight God Almighty, except by some kind of behavior and metaphor, given that waging war for what He is. Related to Him, the Almighty, such as fighting His friends and harming them, and fighting the legal teachings and divine duties. The warrior is the one who declared war and fighting and stood in the face of the Messenger of God, may God’s prayers and peace be upon him and his family, and in the face of the divine teachings and rulings, and so on.
However; This content cannot be taken as absolute and comprehensive; Because the life of the Noble Messenger, may God’s prayers and peace be upon him and his family, made a distinction between the types of warriors in applying the ruling mentioned in the noble verse, which means that this ruling is specific to a specific type of warrior, and it is possible that this type is the one who represents the highest levels and forms of warfare and the establishment of hostility to the Prophet, may God bless him and grant him peace. May God be upon him, his family, and Islam. Also, the other title, which is the title of the corrupter on earth, has been applied in most interpretations to bandits, those who disrupt public security, and those who assault passers-by with weapons, which reveals that the ruling contained in the noble verse is not absolute and comprehensive for every warrior or corruptor.
In this regard, Allamah Tabatabai states in his interpretation: The verse refers to the rule of some who wage war against God and His Messenger, such as some infidels fighting the Most Noble Prophet, may God’s prayers and peace be upon him and his family. The verse also refers to the rule of some corruptors, who are bandits and those who disrupt the security of people in general, and the verse cannot be interpreted as referring to the absolute warriors. And spoilers; Because it is contrary to his biography, may God’s prayers and peace be upon him and his family, as history has not conveyed to us about him, may God’s prayers and peace be upon him and his family, that he used to treat warriors and corruptors with this punishment and recompense when he defeated them in general. He said in the context of his research on the noble verse: “It is corruption on earth, by disrupting security and blocking the road.” Without absolutely waging war with the Muslims, provided that necessity dictates that the Prophet, may God’s prayers and peace be upon him and his family, did not treat the infidel warriors after appearing over them and defeating them in this way, such as killing, crucifixion, mutilation, and exile.”[39]
On the other hand, the research was divided into two opinions, noting that the difference in the ruling on a warrior or a corrupter in the Noble Verse is due to the difference in the type of punishment? Or does the imam have the choice, whether he wants to be killed or crucified, or whether he wants to be cut off or exiled? A number of honorable narrations reported from the pure Imams, peace be upon them, in the position refer to the choice of the Imam, and that he has absolute choice in determining the interest in that, and another group of them refers to the issue of the order in punishment based on the type of act and the degrees of hostility and corruption, and not the punishment mentioned in the blessed verse for Release it, because he who kills and steals is not just the same as he who stole! This indicates that these penalties are specific to a specific group. The scholar Tabatabai referred to all of this in his interpretation, and said at the conclusion of his research: “The discussion is complete in jurisprudence, except that the verse is not devoid of notice of the arrangement between the limits according to the different levels of corruption; The frequency between killing, crucifixion, amputation, and banishment - which are not equal or balanced, but rather different in terms of severity and weakness - is rational evidence for that.”[40]
In addition, jurisprudential research has limited the application of these provisions and punishments contained in the noble verse to those who have the right to guardianship, such as the infallible Imam or his private or public representative, and it is not permissible for everyone to apply them.
Then, the punishment imposed on the warrior and the one who spreads corruption on earth does not include those who repent before they are defeated and arrested. Because the following verse states this, and it is also not correct to apply that ruling to those who were killed at the hands of Muslims. Because of the prohibition of mutilating and mutilating them[41], just as the prisoner has other rulings specific to him, so if prisoners of war were to fall into the hands of the imam or his deputy, their ruling would differ, and it is not valid - and even not permissible according to Sharia law - to apply those provisions and punishments mentioned in the noble verse against them[42].
Commentators generally emphasize this fact, and that it is not possible to take the content of the blessed verse absolutely, hence; A disagreement occurred between them in determining the specific meaning intended by the verse. Al-Tabari says in his interpretation: “The people of interpretation disagreed about whom this verse was revealed. Some of them said: It was revealed about the People of the Book... Others said: It was revealed about a people of the polytheists... Others said: It was revealed.” “In the people of ‘Arinah and ‘Akal who apostatized from Islam and fought against God and His Messenger,” and at the conclusion of his long research, he said: “And the most correct of these statements in my opinion is the statement of the one who said: The one who fights against God and His Messenger is the one who fights for his sake and protects the Muslims and attacks them in their lands and villages with his spears” [43], and this is What confirms the lack of agreement on the verse’s inclusion of all warriors and fighters against Muslims in an absolute sense. More clearly than that is what Al-Razi mentioned in his interpretation, where he says: “...Warring with God Almighty is not possible; He must be made to wage war with the saints of God, and war with the messengers is possible, so the word “war” if attributed to God Almighty is metaphorical; Because what is meant by it is to fight with the saints of God, and if it is attributed to the Messenger, it is true...] until he says: [And the fourth aspect: This verse was revealed about Muslim bandits, and this is the opinion of most jurists...] Then he said at the end of the research: [The warriors mentioned in this verse are the people who gather together and are protected from those who want them because they protect each other, and they seek Muslims for their lives and blood. We only considered strength and thorns; Because the bandit is distinguished from the thief by this restriction”[44]. Al-Qurtubi also says in his interpretation: “Malik, Al-Shafi’i, Abu Thawr, and the people of opinion said: The verse was revealed about whoever leaves among the Muslims, stranding himself and striving throughout the land with corruption.”[45]
In addition to all of this: a group of common commentators have said that this honorable verse is abrogated by the verse about the sword and the striking of necks[46], and this has led to the rule falling apart from them in the first place. It is not valid to infer it in this situation, and if that were done, it would be one of the most important and proven answers. But Al-Khoei explained in his book Al-Bayan, detailing the invalidity of the statement that this blessed verse was abrogated, so note [47].
The conclusion is that the ruling does not include every warrior or corrupt person, as the noble verse does not benefit those criminals in their criminal campaign that has affected everything.
The second evidence: the release of some blessed verses, from which it appears that it is necessary to persecute the unbelievers and practice severity and violence against them without mercy or pity, such as: the Almighty’s saying: “Muhammad is the Messenger of God, and those with him are hard against the unbelievers” [48]. And God Almighty says: “And prepare against them whatever force you are able and of the tether of horses, thereby terrifying the enemy of God and your enemy and others besides them”[49]. And God Almighty says: “And kill them wherever you find them, and expel them from where they expelled you. And strife is worse than killing, and do not fight them at the Mosque Forbidden until they fight you therein; but if they fight you, then kill them. Such is the recompense of the disbelievers.” [50] And other Quranic verses that emphasize the necessity of fighting infidels, killing them, and not showing mercy to them.
In response, we say: If these absolutes are taken as evidence, they are limited to the evidence of the prohibition of mutilation, and it is not correct to apply the blessed verses to what is practiced today of bloodshed, beheadings, mutilation, and donation; Such crimes are outside the context and content of the aforementioned verses.
Then the meaning of these noble verses and others is in the position of legislating primary or defensive jihad against polytheists and aggressors, and it is either in the position of self-defense, identity and existence, or it is, as in primary jihad, its goal is to spread and elevate the word of Islam. Therefore, there is no aggression or killing against women, children and the elderly. The scholar Tabatabai said in Al-Mizan: “Fighting: a man’s attempt to kill whoever is trying to kill him, and the fact that it is for the sake of God is only because its purpose is to establish the religion and uphold the word of monotheism. It is an act of worship that seeks the face of God Almighty without seizing people’s money and honor, for in Islam it is only defense.” The right of humanity is preserved according to common sense... Defense is limited to itself, and transgression goes beyond the limit. Therefore, he followed it with the Almighty’s saying: “And do not transgress; for God does not like transgressors.”[51].
The author of Tafsir al-Athmal says: “War is not for revenge, nor for gaining ascendancy in the land and for leadership, nor for seizing lands, nor for obtaining spoils... All of this is unacceptable in the eyes of Islam. Carrying weapons is only permissible when it is for the sake of God, and for the sake of spreading the rulings of Islam. That is: spreading truth, justice, and monotheism, and uprooting the roots of injustice, corruption, and deviation.”[52] The method in Islam is not to use the sword and control the necks of people through killing and bloodshed, just as jihad against the infidels, polytheists, and those who fight against our true Islam does not represent the first principle and basis in the system of Islamic teachings, as some ignorant and biased people may imagine. Rather, Islam is a religion of mercy, compassion, and peace, and its origin is Its primary basis is the call to monotheism with wisdom and beautiful preaching. However, there is a group of stubborn people, oppressors, and corruptors on earth. It is not permissible to deal with them except harshness, severity, punishment, and torture. This is a treatment and an obligatory secondary method. It is not appropriate to make it the main path and path in the true religion and its lofty goals. The Commander of the Faithful, peace be upon him, says in his speech to the Mujahideen: “Do not fight them until they attack you, for by the praise of God you have made a proof, and that you have left them until they have initiated another argument for you against them. So if defeat comes, God willing, do not kill one who turns back, do not attack a wounded person, do not finish off a wounded man, and do not Incite women with harm, even if they insult your honor and insult your princes...”[53].
Third evidence: The legitimacy of practicing the crime of beheading may be inferred from the report of the Prophet, may God’s prayers and peace be upon him and his family, and his lack of opposition to what Imam Ali bin Abi Talib, peace be upon him, did in the Battle of Badr or Khaybar or elsewhere, of cutting off the heads of enemies, and even in some historical stories that the Messenger, may God’s prayers and peace be upon him, did He and his family used to order him to cut the throats of some of the polytheist warriors. Which reveals the validity and legitimacy of such actions, in addition to the fact that the life of the righteous predecessors after the Karbala incident was based on this[54].
In response, we say: Regardless of contemplating what is reported in this area, and some have discussed these incidents in detail[55], these incidents, if true, are few and rare resources and in special circumstances, and do not constitute a Sunnah that must be followed, nor were they Muslims, rather it was with the infidels, polytheists, Jews and hypocrites, and history did not convey to us that these heads were mutilated, or that they were given as gifts or passed on from one place to another. Rather, history conveyed to us that Ali, peace be upon him, instructed his son Al-Hassan to strike his killer blow for blow, and not to mutilate him, and he told The hadith of the Most Noble Messenger, may God’s prayers and peace be upon him and his family, regarding the sanctity of the best, even if it is a vengeful dog[56]. The numerous texts from the Noble Prophet are correct and clear in the absolute prohibition of mutilating and mutilating a human being, and there is not enough space to review them[57].
Contemplating the life of the Prophet, may God’s prayers and peace be upon him and his family, and the biography of his guardian Ali, peace be upon him, and his infallible and purified sons, peace be upon them, paints for us a clear picture of noble morals and high human ideals in confronting enemies, as their blessed biography was free of all forms of terrorist practices that we see practiced today against those who differ in faith. Religion and doctrine.
What we may find in some sources regarding the punishment of the infidel warrior by beheading him in war, but it represented the familiar method and mechanism used at that time in punishing the offender and the sinful aggressor, and it was nothing but to achieve divine justice on earth. It is not right to compare this at all to the crimes of the Umayyads on the day of Ashura, when they shed blood, killed innocents, mutilated their pure bodies and heads, and violated sanctities.
Despite everything that happened, victory and eternity remained the ally of the pious, and Karbala remained a lofty beacon to immortalize the blood of the martyrs, and a good example for every free and honorable Mujahid. As for shedding the blood of the righteous, cutting off their heads, donating them, and carrying them around countries, it remains a stain and disgrace on the foreheads of tyrants and tyrants that history has not written. It will never be erased, and it will remain living evidence of their brutal crimes and their hidden hatred against Muhammad, may God’s prayers and peace be upon him, his family, and his pure family, peace be upon them. The crime of Karbala remains incomparable to any other crime that occurred in history. It is necessary to note the lofty and lofty position of the person of the victim, as the nation has no son, daughter of a prophet other than Hussein, peace be upon him, whom no one can compare to in virtue, greatness, and divine status. This is what did not deter the people and did not divert them from their heinous crime, and they were not affected by speech, preaching, or miracles. Divine and unnatural events occurred on that day and were preserved in history. Rather, the people increased in tyranny and disbelief. They would strike the noble head whenever they saw him reciting verses from the Wise Qur’an, and despite all that they witnessed of an eclipse of the sun and an eclipse of the moon and the rain of blood from the sky, and not a stone or clay was lifted except that they saw Underneath there was foul blood. They were not satisfied with that, nor did they think of repenting and repenting. Rather, they carried the heads on spears, captured the children, plundered the tents, and burned them. And had it not been for the fear of the cursed Yazid of the sedition and the matter turning against him after the well-known sermon of Maulana Zayn al-Abidin, peace be upon him, in the Levant, he would not have ordered the return of the family of the Prophet. The revelation came to the city, and when he agreed to accept that the heads be returned with them and buried in the resting place of the pure bodies, nearly forty days after their tragic killing. What is hidden may be greater and more terrible, and the one who sees is not the same as the one who hears or reads.
Peace be upon you, O my Lord, Abu Abdullah, the day you were born, the day you were martyred, the day you return to us, and the day you are resurrected alive. Peace be upon your children, your family, your companions, and your supporters. May God curse your enemies, your oppressors, and your killers until the Day of Judgment. and thank Allah the god of everything.
Writer: Sheikh Montazer Al-Imara
Al-Husseini Reform Magazine - Issue 10
Heir al-Anbiya Foundation for Specialized Studies in the Husseini Renaissance
________________________________________
[29] See: Al-Hurr Al-Ameli, Muhammad Hassan, Wasa’il Al-Shi’a: vol. 29, p. 128, h. 6: “Beware of the same, even if it is a broken dog...”
[30] Al-Najafi, Hassan, Jawahir al-Kalam: vol. 21, p. 78.
[31] See: Al-Tusi, Muhammad bin Al-Hasan, Al-Khalaf: vol. 6, p. 241. Also: Al-Khoei, Abu Al-Qasim, Research on Retaliation for Blood Money: vol. 42, p. 162.
[32] See: Al-Marashi Al-Najafi, The Book of Retaliation in the Light of the Qur’an and the Sunnah: Vol. 2, p. 376. Also: Al-Madani Al-Kashani, Kitab Al-Qisas: p. 171.
[33] This is based on what was mentioned in most of the jurisprudential books in the book Al-Qisas, including what was mentioned by: Al-Najafi, Muhammad Hassan, Jawahir Al-Kalam: vol. 42, p. 341. Al-Marashi, Retaliation in the Light of the Holy Qur’an and Sunnah: Part 2, p. 360. Al-Khoei, Abu Al-Qasim, Research on Retaliation and Blood Money: vol. 42, p. 162.
[34] Al-Murtada, Al-Intisar: p. 542.
[35] See: Al-Hilli, Tahrir Al-Ahkam: vol. 5, p. 632. And Al-Fadil Al-Hindi, revealing the veil. Al-Najafi, Muhammad Hassan, Jawahir al-Kalam: vol. 43, p. 384. Al-Sabzwari, Abdul-Ala, Muhadhdhab Al-Ahkam: vol. 29, p. 329.
[36] Ibn al-Atheer said at the end in Gharib al-Hadith, in a hadith: (that he forbade mutilation): “It is said: I mutilated an animal or mutilated it, if its limbs were cut off and mutilated with it, and mutilated a dead person if I cut off his nose, ear, penis, or something. From his limbs...” Part 4, p. 294.
[37] It was narrated on the authority of Imam al-Sadiq, peace be upon him: “The wanted person shall be removed from hiding after three days, washed and buried, and it is not permissible for him to be crucified for more than three days.” Al-Kashani, Al-Wafi: vol. 24, p. 486. See: Al-Khoei, Abu Al-Qasim, Sharh Al-Urwah Al-Wuthqa (The Book of Purity): vol. 9, p. 274. This ruling on crucifixion is specific to the warrior, in application of the option contained in the Almighty’s saying: “The recompense is only for those who....” Al-Ma'idah, verse 33. The details of the research will come later.
[38] Al-Ma’idah: Verse 33.
[39] Al-Tabatabai, Muhammad Hussein, Al-Mizan fi Tafsir al-Qur’an: Vol. 5, p. 326.
[40] Previous source: p. 332.
[41] See: Ibn Idris, Al-Sara’ir: vol. 3, p. 505, and also: Al-Najafi, Muhammad Hassan, Jawahir al-Kalam: vol. 41, p. 566. And also: Al-Sabzwari, Muhadhdhab Al-Ahkam: vol. 28, p. 118. Al-Ansari excelled in his encyclopedia of jurisprudence, Al-Maysara, see: Part 3, p. 365.
[42] See: Al-Ahmadi, Ali, Al-Asir fi Al-Islam: p. 135.
[43] Al-Tabari, Muhammad bin Jarir, Jami’ al-Bayan on the interpretation of verses of the Qur’an: vol. 6, pp. 280-287.
[44] Al-Razi, Fakhr al-Din, Al-Tafsir Al-Kabir: vol. 11, p. 215.
[45] Al-Qurtubi, Al-Jami’ Li Ahkam Al-Qur’an: vol. 6, p. 149.
[46] See: the above from the previous sources, especially what was mentioned in Tafsir al-Qurtubi: vol. 6, p. 150.
[47] See: Al-Khoei, Abu Al-Qasim, Al-Bayan fi Tafsir Al-Qur’an: p. 36
[48] Al-Fath: Verse 29.
[49] Al-Anfal: Verse 60.
[50] Al-Baqarah: verse 191.
[51] Al-Tabatabai, Muhammad Hussein, Al-Mizan fi Tafsir al-Qur’an: Vol. 2, p. 61.
[52] Al-Shirazi, Nasser Makarem, Al-Athmal fi Interpretation of the Revealed Book of God: Part 2, p. 19.
[53] Speeches of Imam Ali, peace be upon him, Nahj al-Balagha: Books and Letters, No. 14.
[54] See: Most of the historical books in this field: such as Al-Tabari, Al-Kamil, and others. Sayyid Murtada Al-Amili excelled in his two books: Al-Sahih Min Biography of the Greatest Messenger |: Part 7, p. 266 et seq. What is correct from the biography of Imam Ali, peace be upon him: at the beginning of the fifth book of it and after it, with a detailed explanation of that, so note. See also: Al-Ahmadi, Ali, The Prisoner in Islam: p. 249.
[55] See: Al-Amili, Murtada, Al-Sahih from the biography of Imam Ali, peace be upon him: vol. 5, p. 17. He discussed the proof of many of these incidents.
[56] Speeches of Imam Ali, peace be upon him, Nahj al-Balagha (verified by Subhi Saleh): p. 422.
[57] See: Al-Bayhaqi, Ahmad bin Al-Hasan, Al-Sunan Al-Kubra: vol. 9, pp. 69-70. Al-Bayhaqi, Ahmad bin Al-Hasan, Knowledge of Al-Sunan wal-Athār: vol. 6, p. 557. Al-Tabarani, Al-Mu’jam Al-Awsat: Part 2, p. 79, Part 6, p. 42. And the Great Dictionary: Part 12, p. 307 and Part 18, p. 157. And other sources.
Violation of the rights of women and children in the Ashura incident (Part 1: The status of women and children and their rights)
introduction
Perhaps one who studies the history of humanity and what has happened to it since its inception until the present day of people will not find much difficulty in looking at the many, many black pages tinged with the smell of blood, in this ancient history, which is full of harsh attitudes that reveal the hardness of the hearts of many human beings, which is only... His Creator, the Almighty, created him on Earth for the purpose of populating it, establishing God Almighty’s government over it, and extending security and justice throughout it.
But behind that harsh face of humanity, which is full of conflicts and disputes, there is hidden the other face that represents passion, tenderness, innocence, and serenity, and of which women and children are its main pillars.
What is observed in the nature of women is “the sensitivity of emotions, the speed of reaction, and the intensity of tenderness. These qualities were created in women so that they can perform their primary function, which is: motherhood and nurturing”[1]. Women are the source of tenderness and emotion, and they are a contributing factor in preserving the human race. Therefore, positive interaction with women and taking care of them was completely in accordance with human nature, and anything other than that was a departure from it and within the limits of bestiality.
As for childhood; It is the other bright corner of humanity's hidden face. With its softness and innocence, it represents the innate simplicity of man with which he was born. Therefore, injustice and cruelty to the child is considered one of the ugliest forms of human rights violations, as the child is an extremely weak being, so abusing him is an insult to all human values. Therefore, female infanticide was a reprehensible and ugly matter that some tribes resorted to in pre-Islamic times in order to get rid - in their mistaken opinion - of the possibility of captivity and shame.
The purpose of this introduction - and the research as a whole - is to record cases of violation of the rights of women and children in the Ashura incident, in particular the children of Hussein, peace be upon him, and the children of his family and companions, and to attempt to shed light on what happened in that epic that changed the face of history, and to prove that everything that the camp did Being hostile to Imam Hussein, peace be upon him, was something that went beyond the limits of human nature, and was classified among the actions of predatory lions and wild beasts. In fact, it was perhaps many orders of magnitude worse than that, as is well known.
Therefore, we focus our research on two axes:
The first axis: the status of women and children and their rights
Before presenting the horrific violations of the rights of women and children that occurred on the day of Ashura, we must first consider their status in the society in which these violations occurred, regardless of Islamic Sharia and its provisions and laws, and then look - secondly - at these violations in light of the laws of Sharia. Islamic; Considering that the violator claims to belong to Islam. Then, thirdly, we address these violations from the point of view of statutory laws and human rights organizations. Let us conclude from all these pictures the ugliness of what happened to women and children on that terrible day.
The first topic: The status of women and children among pre-Islamic Arabs
1- The status of women among pre-Islamic Arabs
This topic was divided into two groups, not a third. One group viewed women as the subject of poets’ flirtation and the beginning of commentaries, and that the Arabs were very interested in them. As he stands on its ruins and his poetry overflows with its memory, this is the dreamy, poetic image. One contemporary researcher says about this: “Many writers try to paint a dark picture of the condition of Arab women before Islam. They point to pictures of the treatment of women among Arabs before Islam, including: that Arabs in that period did not give women inheritance; Because they did not see the woman as having a right to inheritance, but rather made her inherit what was inherited. That is: a son can inherit from his father his wives, and he can even marry them, and they say: The Arab does not look at his wife except as a servant in her husband’s house who bears him children... We do not deny [the researcher’s words] the validity of some of what was mentioned from her above. But these writers take what happened in individual cases in the middle of the Arabian Peninsula, cite them, and generalize them to the entire Arab race, and this is not true at all. In addition, these same writers point to the Arab with many good qualities that he enjoyed before Islam, perhaps foremost of which is The Arab man's jealousy over his women, and providing the necessary protection for women, and he would even take revenge if his woman's dignity was insulted. The examples cited by these writers as evidence of the decline of women’s dignity are individual cases concentrated in the middle of the Arabian Peninsula in poor families. In some tribes... Arab women before Islam enjoyed a prominent social status, as poets would begin their poems by describing the woman’s virtues... Arab women in that era had the freedom to choose a husband...”[2].
As for the other group that opposes this view, they have sufficient Qur’anic and historical texts to prove their claim clearly. There have been Qur’anic texts that refer to the custom of female infanticide, and cases of the negative reaction of most people at that time when a girl is born to them. There have also been texts mentioned about how to treat people in a lowly manner. With the woman and that she is like chattel that moves from heir to heir.
It can be said that, even if women have been treated throughout history by most nations as slaves or chattels; Because by its nature and composition, it represents the weakest being to be led, but on the other hand, other nations were lighter in this regard. At the time, they looked at women as the lowest and weakest being, and deprived them of many of their rights, but at the same time, they were considered - by some - to be among the most important sanctities. And one of the greatest safeguards. Take the Arabs of pre-Islamic times as an example of this. Although some of their tribes used to worship girls, and some of them, when the news of a female was given to them, “his face became black and he was grumpy”[3], but despite all this, the woman to them is a being with its own characteristics and rulings; Because she represents honor and honor, denying her rights does not mean at all making her vulnerable to vulgarity and humiliation during that dark era. So they protected her with curtains, until the veil, mask, burqa, and veil[4] were considered among the famous garments of the pre-Islamic Arabs, and these even became the subject of poets’ poetry at that time, and one of them said describing his wife:
I liked that her mask did not fall off when she walked, nor did she turn around[5].
Al-Nabigha Al-Jaadi was proud that if he and his people defeated their enemies in a battle, they would protect and maintain the veil of women. He said:
We did not reveal the mask of a free woman, and we did not take away anything but nailed iron
If we had wanted anything other than that, their honors among us would have been bought and sold[6].
According to the Arabs, a woman is not punished for a word, nor is she beaten, nor is she provoked, nor is she irritated, nor is she subjected to trepidation. She says what she says. This was considered one of the noble characteristics of an Arab before Islam. Indeed, hitting her was considered a disgrace that remains in the bones and is passed down through the generations, as expressed by the Commander of the Faithful, Ali bin Abi Talib, peace be upon him, when he said in his commandment to his soldiers before meeting the enemy in the Battle of Siffin: “And do not incite women with harm, even if they insult you.” Your honor and the honor of your princes... And if in pre-Islamic times a man used to touch a woman with a pussy[7] or a club[8], then he would be reproached for by her and his heel after him”[9].
The words of the Imam, peace be upon him, reveal that the Arabs in pre-Islamic times considered it shameful to beat a woman. For it is nothing of courage, if it is not a sign of its opposite; So Hatim al-Ta'i said, for example, when a woman slapped him, and he said: If she had not worn a bracelet, she would have slapped me.[10] When his chivalry and jealousy refused to slap a woman, she slapped him when she brought him a camel to sacrifice it for her, but he slaughtered it by mistake, so she slapped his face. He turned away from her, saying those words that reveal his nobility and nobility. .
If this was the case when a woman was beaten and slapped, then what is the point of pointing a weapon in her face or intimidating her and killing her?! Indeed, some Arabs feared that women they had captured in a war would be disgraced, so they released them out of fear of that, as Al-Yaqubi reported to us in his history, when a war occurred between the Tay tribe and the Banu Asad before Islam, so the Banu Asad captured Zaid al-Khail - who was the elder of the Tay - with his wives and children. Then Zaid Al-Khail addressed the elders of Banu Asad, who were Qais bin Nawfal, Qais bin Ahban, and Qais bin Jabir, saying:
Aren’t Qais bin Nawfal, Qais bin Ahban, and Qais bin Jabir the most eloquent in analogy?
Banu Asad returned our wives and children to us and enjoyed the camels
And with money, money is easier to destroy if one of the departing nights knocks
And do not make it a tradition for the sons of Asad to follow, but be chaste with powerful hands [11].
Banu Asad hastened to release him and his wives and children with him, fearing shame and punishment.
2- The status of the child among the pre-Islamic Arabs
Before presenting this topic, it is necessary to know what the word child means in the Arabic language. Because it is part of their concept formation, it was stated by one of the linguists that “a boy is called a child when he falls from his mother’s womb until he reaches puberty”[12]. The author of the investigation into the words of the Noble Qur’an said: “The single principle in this matter is softness in its infancy, whether it is in a human being, an animal, a plant, or something in which generation and newness are imposed, and one of its most complete examples is the young human newborn as long as its body is soft and smooth.”[ 13].
Childhood is a source of pity and mercy, and Arabs are so proud of their children that “if they reconcile after a war and ally themselves after a war, they will exchange the upbringing of their children.” To be a symbol of friendliness and hostages against anyone who dares to harm peace and alliance, and it is evidence that clearly indicates the depth of the pride they have in them. So that they did not ally themselves over money or any other enjoyment of life. Because they may betray him, except childhood, which is the strongest bond that binds them to their alliance and keeps them away from treachery”[14].
We are only talking about this considering that the society in which the child was violated in the Ashura incident was an Arab society, which adhered to ancient principles and rules before Islam, which it considered foundations and controls that it would be shameful to deviate from, such as generosity, courage, and jealousy, including not harming the child, retaliating against him, killing him, or terrorizing him. ; Because this is not considered courage or pride, but rather it is a disgrace that will forever attach to its perpetrators. The Arabs of pre-Islamic times before Islam viewed the child as “the man of tomorrow and the sheikh of the future, and he is their weapon for continuity and survival”[15], and “the pre-Islamic Arabs’ view of The child was different from other nations, but it was an extension of it, so they surrounded their children with a state of holiness... and created many rituals to protect them.”[16]
Despite the nomadism of many of them, the harshness of their environment, and the harshness of their livelihood, they have a kind of compassion and affection with children and childhood. This is their poet describing his intentions, saying:
Were it not for structures like cat down, they would collapse one upon another
I would have had a wide turmoil in the land of length and breadth
Our children are among us, our livers walk on the earth
If the wind were to blow on some of them, my eyes would not be able to close their eyes[17]
The inclination towards childhood and children is innate in several situations, including: the moment of need and weakness. The human soul is by nature - if it is free of the influence of unforeseen factors that contradict nature - it is inclined to be compassionate and interact with the weak until it becomes stronger. Among them: A normal person remembers his childhood and innocence in the child, and this is a human motive that pushes a person to interact positively with the child. Among them is seeing the child as a future person - whether a man or a woman - which pushes the person towards caring for the child and childhood. Preserving the species is one of the innate, instinctive motives that push a person to do many actions.
Accordingly; Violating children's rights is contrary to human nature and is not consistent with human norms and values.
The second section: A general view of the rights of women and children during war from the perspective of Islam
The Ashura incident occurred in the blessed year sixty-one of the Hijra; That is: in the first era of Islam, the party hostile to Imam Hussein, peace be upon him, was claiming to be under the tent of Islam. Rather, it tried to frame its actions with a religious framework to deceive the people at that time that its war was legitimate. It is necessary to know the magnitude of the ugliness of the violations committed by that camp hostile to Imam Hussein, peace be upon him. By comparing these heinous acts with the rights guaranteed by Islam to women and children in times of war, and knowing the depth of the violations and abuses that occurred against women and children in that great event. What are the rights of women that must be guaranteed under any circumstances in the eyes of Islam, and which cannot be bypassed by any Muslim, regardless of the justifications? What are the rights of the child that should be a red line that should not be crossed?
1- Women’s rights during war from the perspective of Islam
Since a woman's being is built on weakness, tenderness, and emotion - this is not a deficiency in her at all, but rather it is her perfection to enable her to perform her great function in raising and nurturing generations to the fullest extent, so much so that our most honorable Prophet, may God’s prayers and peace be upon him and his family and peace, used to point out weakness in the latter part of his honorable life. Women, saying: “I advise you to treat the weak: women, and those whom your right hands possess.”[18] Therefore, the Islamic legislator guaranteed women during wars rights, the transgression of which is considered a transgression of the legislation and a disobedience to the legislator, the Almighty, and they can be summarized as follows:
A: Her right to life: It is not permissible to kill a woman, or infringe upon her right to life. It was reported on the authority of the Messenger of God, may God’s prayers and peace be upon him and his family, that he forbade killing the women of infidels in the land of war[19], and it was narrated on the authority of Imam al-Sadiq, peace be upon him, in the hadith of Hafs bin Ghiyath, who said: “And I asked him about women: how was the jizya waived from them and lifted from them? He said: Because the Messenger of God, may God’s prayers and peace be upon him and his family, forbade women and children from fighting in a place of war unless they fight, so if she fights as well, refrain from her as much as you can And do not fear any defect...”[20]. This is how the Islamic law ordered dealing with infidel women. He urged people to avoid and abstain from killing infidels as much as possible. The Prophet, may God’s prayers and peace be upon him and his family, would send missionaries to the infidels and advise them: “Do not kill a mortal old man, nor a boy, nor a woman...”[21].
Allama Al-Hilli, may God have mercy on him, said: “It is not permissible to kill the children of infidels and their women if they do not fight; Because the Prophet, may God’s prayers and peace be upon him and his family, forbade the killing of women and children...”[22].
All of the above is gathered together by the words of God Almighty: “And fight in the cause of God those who fight you, but do not aggress. Indeed, God does not like aggressors...”[23]. Allamah Tabataba’i said in explaining this: “The context of the noble verses indicates that they were revealed all at once, and the speech was directed to clarify one purpose, which is to legislate fighting for the first time with the polytheists of Mecca... However, God Almighty restricted fighting to fighting in His saying: “And fight in the cause of God. They fight you}, and it does not mean a condition; That is: Fight them if they fight you, and it is clear, and there is no precautionary restriction, and the meaning is: Fight men and not women and children who do not fight you, as some of them mentioned; There is no meaning in fighting someone who is unable to fight until he is forbidden from fighting him. It is said: Do not fight him. Rather, what is correct is that it is forbidden to kill him without fighting him.”[24] Al-Khoei said about this: “Excluded from the infidels are the mortal old man, the woman, and the children; It is not permissible to kill them.”[25]
All of the above concerned the infidel woman, but as for the Muslim woman, our scholars [26] agreed that it is not permissible for even the offspring of transgressors to be taken captive[27] or to own their women.
B: Her right not to be harmed by any harm: This matter is also required by common human nature. Because women - as mentioned above - are the subject of weakness and need, and common sense interacts with every weak person to remove his weakness. This ruling, which is required by pure human nature, is supported by numerous confirmations from the Holy Law and from its spokesmen, peace be upon them, who reveal its rulings. This is the Commander of the Faithful, Ali, peace be upon him, instructs his soldiers to... The War of Siffin, saying: “...And when you reach the people’s camp, do not break your veil, do not enter a house, do not take any of their wealth except what you find in their camp, and do not provoke[28] a woman to harm[29] even if they insult your honor and insult your princes, for they are deficient. Powers, souls, and minds, and we were commanded to refrain from them while they were polytheists...”[30].
The prohibition against arousing women to harm could entail several matters:
First: cursing, cursing, or insulting the woman; As all of these things are considered an incitement to harm her, and it is contrary to the Psalms of the Commander of the Faithful, peace be upon him. One of the commentators on Nahj al-Balagha said: “He, peace be upon him, forbade his soldiers to incite the anger and evil of unjust women and to move them and harm them in any way, to the point that if they insulted their honor and insulted their princes, they must abstain from Return insults to them, stop cursing them, and refrain from cursing and cursing them.”[31]. According to this; Cursing and cursing are clear forms of harm.
Second: Intimidating and intimidating women. Intimidation and intimidation are considered clear examples of harm. How could the Messenger of God, may God’s prayers and peace be upon him and his family, shed the blood of Habbar bin Al-Aswad before the conquest of Mecca? Because he frightened Zainab, the stepdaughter of the Messenger of God, may God’s prayers and peace be upon him and his family, when she left Mecca migrating to Medina, so he pointed at her with a spear and terrified her with it while she was in her howdah, and she was pregnant, so she dropped what was in her stomach and miscarried?![32].
What harm is more severe than terror and intimidation?! It may lead the pregnant woman to give birth, as the Commander of the Faithful, Ali, peace be upon him, ruled that Omar ibn Al-Khattab must pay blood money for a miscarriage when he terrorized a pregnant woman during his rule in Medina, so she miscarried and died due to it.[33]
Narrations have been reported from the paths of both groups that forbid intimidating and terrorizing believers and Muslims in general. Sheikh Al-Saduq narrated with his chain of transmission to Imam Al-Rida, peace be upon him, on the authority of the Commander of the Faithful, peace be upon him, saying: “It is not permissible for a Muslim to terrorize another Muslim”[34]. In a letter from Imam al-Sadiq, peace be upon him, to Abdullah al-Najashi, he said: “O Abdullah, beware of frightening a believer, for my father Muhammad bin Ali told me on the authority of his father, on the authority of his grandfather, on the authority of Ali bin Abi Talib, peace be upon him, that he said: Whoever looks at a believer with a look to frighten him, he will frighten him.” God is the Day when there will be no shade except His shade...”[35]. In Musnad Ahmad, it is narrated on the authority of the Messenger of God, may God’s prayers and peace be upon him and his family, that he said: “The angels curse one of you if he points at his brother with an iron, even if his brother belongs to his father and mother”[36]. So what if the awesome women were the daughters of the Messenger of God, may God bless him and his family and grant them peace?!
Third: Women commanding their murderers. It is one of the blatant examples of harm, as it was mentioned in the narration that the Prophet of Mercy, may God’s prayers and peace be upon him and his family, forbade this with the women of infidel warriors during war, so what about believing Muslim women?! Ibn Ishaq narrated in his biography that he said: “When the Messenger of God, may God’s prayers and peace be upon him and his family, conquered the fortress of Ibn Abi al-Haqiq [37], Safiyya, the daughter of Huyay, was brought, and with her was a cousin of hers. Bilal brought them, and he passed them by some dead Jews. When she saw them, The one who was with Safiyya frowned and shouted, throwing dirt on her head... And he [i.e., the Messenger of God, may God bless him and his family and grant them peace], said: O Bilal, mercy is taken away from you when you pass by two women who were killed?!”[38].
Fourth: Stealing money, and this is one of the clearest forms of harm, not only to women, but to every human being. Because money is one of the sanctities that a person protects from, and this is what human nature requires. This is the Commander of the Faithful, Ali bin Abi Talib, peace be upon him - and he is the pure mirror that reflects authentic Muhammadan Islam - expressing his deepest regret, grief and sadness at a raid launched by a group of Muawiyah’s army on some of the outskirts of his state against him. Peace be upon him, when those soldiers entered upon the Muslim woman and the non-Muslim woman who had pledged to do so, and they took away their jewellery, and they were not able to refrain from them. Rather, peace be upon him, he added that if that grief and grief led to the death of the one who was grieving and distressed as a result of those calamities, then that was not a matter of blame for him, peace be upon him, so he said in his sermon. In this regard: “This is the brother of Ghamid[39] whose horses have arrived in Anbar, and he killed Hassan bin Hassan al-Bakri, and removed your horses from their weapons. I have heard that a man among them used to enter upon a Muslim woman and another in a contract[40] and take away her partridges, her heart[41], her necklaces, and her dung. [42], They were only prevented from doing so by seeking retaliation and asking for mercy[43], then they departed in droves, not a single one of them spoke[44], nor was any blood shed for him. If a Muslim man died after this regretfully, he would not be blameworthy, but rather he was worthy of it in my opinion. How astonishing - by God - it kills the heart and brings anxiety because these people unite in their falsehood and separate you from your truth...”[45].
Stealing money unjustly is one of the most heinous acts, and it becomes even more ugly and heinous for women. Because women - as mentioned above - must be protected and not subjected to any kind of harm in general, so how can it be that women - in the context of our research - are among the most honorable women?! They are the daughters of prophecy and the daughters of revelation and the message.
2- Children’s rights during war from the point of view of Islam
Perhaps many of the aforementioned rights of a woman can also be said of a child, and the Islamic legislator has previously forbidden the killing of the children of infidels when they are like that, and when they are in a land of war, as well as the descendants of transgressors. Indeed, it is not permissible to capture them, and “the consensus of our Imami companions has been reported - Rather, the consensus of Muslims is that it is not permissible to take women and children captive, and not to seize what the military has not seized of their money.”[46], “What the jurists see as an actual function is the impermissibility of attacking women and children by rebels and not taking them captive.”[47]. All of this is about the children of transgressors who rebel against the infallible, so how should the children of revelation and message be dealt with if they are unjustly reviled and aggressive?!
Sheikh Al-Saduq, may God have mercy on him, narrated in his Amali: that the Commander of the Faithful, peace be upon him, paid money from the Muslims’ money - as a fine - to the Banu Al-Mustaliq to the horror and fear of their women and children. Because of what Khalid bin Al-Walid did to them when the Messenger of God, may God’s prayers and peace be upon him and his family, sent him to collect charity money from them - and Khaled had a grudge against them in the days of pre-Islamic times - so he betrayed them, killed some of them by surprise, and terrorized women and children. This was not the case with the Messenger of God, may God’s prayers and peace be upon him and his family. And peace be upon him, until he sent Ali, peace be upon him, to correct what Khalid had ruined. Abu al-Hasan, peace be upon him, hastened to carry out the order of the Prophet, may God’s prayers and peace be upon him and his family. When he returned to him, he said, may God’s prayers and peace be upon him and his family: “O Ali, tell me what you have done.” And he, peace be upon him, said: O Messenger of God, I baptized and gave a blood money for every blood, and for every fetus a bang[48], and for every property a money, and I had a surplus with me, so I gave them to Milgha[49] their dogs, and to Habla[50] their shepherds, and I had a surplus, so I gave them to them for the splendor of their women and the terror of their boys. And you preferred with me a favor, so I gave them for what they knew and for what they did not know, and you preferred with me a favor, so I gave them so that they would be satisfied with you, O Messenger of God. He, may God’s prayers and peace be upon him and his family, said: O Ali, you have given them so that they may be satisfied with me. May God be pleased with you, O Ali. You are to me what Aaron was to Moses, except that there is no prophet after me.[51]
Indeed, such luminous stations are considered pearls that have decorated the face of human history that has been blackened by the hands of darkness. Indeed, in a similar incident, he, peace be upon him, said to one of the Muslims who was afflicted by eternal injustice: “Take... and feed your children and servants so that they may rejoice as much as they are sad...”[52]; Therefore, one of the leading historians said: “This is the rooting of a new meaning that must be taken into account in the areas of dealing with people, and this meaning was neither known nor familiar before this incident... Also, we did not find anyone who took this meaning into account in his treatment of the effects of aggression on others.” »[53].
In any case, terrorizing and frightening a child is something that is not accepted by sound human nature, nor is it approved by heavenly or earthly laws. It is one of the clearest examples of injustice. It was narrated on the authority of the most honorable Prophet, may God’s prayers and peace be upon him and his family: “Do not terrorize a Muslim; The splendor of a Muslim is a great injustice.”[54]
Likewise, in wars, there should not be any discrimination between a mother and her child if they are captured, even if they are infidels. In fact, some of them - namely Sheikh Al-Tusi - forbade it in his book Al-Khilaf - [55]. Others said that it was disliked[56], until the common people narrated on the authority of the Prophet, may God’s prayers and peace be upon him and his family, saying: “Whoever separates a mother from her child, God will separate him from his loved ones on the Day of Resurrection”[57].
The third topic: The rights of women and children during wars from the point of view of international organizations
Before delving into the depths of this topic, it is necessary to point out a very important matter, which is that it may be said: What is the purpose of mentioning the texts that international organizations have agreed upon at the present time, when the event that we want to overturn those agreements on had occurred nearly From 1300 years ago and passed?! It is a question worthy of attention and answer.
It is said about this: Many of those agreements that were contracted and issued by those effective international organizations are laws and rational provisions that are compatible with the human nature that God Almighty has deposited in the soul of man. This does not mean at all that common sense is sufficient in this matter. Rather, common sense cannot address most of the partial rulings without a guiding guide, namely the prophets and their guardians. Thus, common sense can rule with general, general rulings. One of the scholars said - regarding the fact that Islam is a religion of common sense and the relationship of common sense to religion - the following: “When we say: Islam is a religion of common sense, this does not mean that every partial ruling of it agrees with it, but rather it means that the universal principles in the fields of beliefs and Sharia are consistent with common sense and are consistent with it. clearly; Therefore, the teachings of the prophets - and at the forefront of them is Islamic law - stimulated the nature of nature, so they [i.e., the prophets] before they were teachers, were reminding of what God Almighty had deposited in man’s nature of inclinations towards servitude to God Almighty, inclination to what is beyond nature, and inclination towards justice. And good morals, and aversion to injustice and bad customs. It is as if common sense is the first school in which a person learns the foundations of knowledge and noble morals and etiquette without a teacher. This is a kindness and gratitude from Him, Glory be to Him, to His servants, and it is considered the foundation stone for all the divine gifts that reached them through His prophets and messengers. This is indicated by His saying, Glory be to Him, “So set your face upright toward the religion, the nature of God, which He flew people, there is no change in God’s creation... What is meant by religion in the verse is the sum of belief and law, as the famous commentators have interpreted it, and the word “God’s nature” - which has been used to be specific - is an explanation for religion. Religion - in the full meaning of the word - agrees with human nature, in the sense in which it is known. That is: its principles and generalities are consistent with innate nature, and the verse is not alone in its chapter. Rather, it has counterparts in the Wise Qur’an that confirm its content, and clearly prove that knowledge of virtues and disadvantages - immorality and piety, inclination to virtues, and abstinence from vices - is an innate matter to the extent that God Almighty says: And the soul and all other things * and He inspired it with its immorality and its piety”[58]. And in another verse: “Have We not given him two eyes * and a tongue and two lips * and guided him to help”[59]. The natural human being, who is not affected by human methods, perceives virtues and faults, immorality and piety, goodness and evil, as a dignity from God to him.
Among the masterpieces of speech is what was narrated on the authority of Imam Ali, peace be upon him, about specifying the calling of the prophets, and that their role in the field of education is to remind them of the requirements of nature. He, peace be upon him, says: So God sent among them His messengers, and entrusted to them His prophets, so that they might fulfill the covenant of His nature, remind them of those who had forgotten His grace, and invoke against them the message, and raise They have the treasures of minds...[60].
Accordingly; Sharia - according to common sense - is a lamp that illuminates the path for every person seeking the truth, and every thought or inclination that common sense suggests is a sign of its being true, and every thought or inclination that contradicts common sense and rejects them is a sign of its being false. For this reason, we abandoned monasticism, celibacy, and female infanticide. Because it contravenes the requirement of common sense.”[61]
permission; Innate nature is a jewel that God Almighty has deposited in the human conscience. It is able to distinguish, in general, injustice from justice, and truth from falsehood, if it is not contaminated and distorted by sins, crimes, and evils. Therefore, you see that rational judgments are matters that are consistent with common sense and are not contaminated with the impurities of ignorance, fanaticism, or other complexes, and religion came to confirm those judgments of common sense. It expands and deepens it, reminds the forgotten of it, and points out its shortcomings when it deviates. Therefore, all the rulings of religion are consistent with common sense, and common sense is consistent with religion as well. Religion complements and deepens the nature, and the nature refers and leads to religion.
Accordingly; In answering the above question, it is said: If the rulings of these organizations are rational rulings, they stem from common, untainted sense; These rulings are not subject to time and place. Instinct determines injustice whether at the beginning of creation, immediately, or after thousands of years have passed. If those organizations had been present on the days of the tragedy of Karbala, and had seen what happened to the family of Imam Hussein, peace be upon him, his brothers, his children, and his companions, they would have cried out loudly. Condemning this injustice and unfairness.
permission; Let us see what rights these organizations guaranteed to women and children during the war, and which were violated in the Karbala incident. Through this, we will be able to address the human conscience as a human being - regardless of color, gender, and belief - that what happened in that spot is a tragedy by all standards, including earthly ones. Heavenly Mother, then to be a lesson for all of humanity in combating and opposing injustice, and supporting and supporting the oppressed, and the matter is not without sounding the bell of nature and a reminder of its rulings and priorities that God has placed in it.
We can look at the rights of women and children during the outbreak of war from two main points of view:
The first aspect: their rights as civilians
These rights do not differ from the human rights - peaceful civilians and non-combatants - guaranteed by international organizations during the outbreak of wars. Women and children in war are considered civilians[62].
The principles of the Hague Law - which is considered one of the principles of international humanitarian law - included several clauses, including: “The principle of distinction between civilians and military targets: The principle stipulates that civilians [including women and children] cannot be subject to attack, which should be limited to targets.” military; That is: military forces, including combatants and installations that contribute to achieving a military objective; Therefore, civilian funds cannot be attacked...” [63].
It is also stated in the basic principles of Geneva law:
«A Human immunity: War is not a justification for attacking the lives of those who do not participate in the fighting, or who are no longer able to do so.
B. Preventing torture of all kinds, and the party detaining enemy nationals must ask them for information related to their identity only, without forcing them to do so.
C. Respect for legal personality: Living victims of war who fall into the hands of the enemy retain their legal personality and the legitimate legal actions that result from it.
D respect for honor, family rights, belief and traditions...
E. Individual property is protected and secured.
And non-discrimination: assistance, treatment, various services, and treatment in general are provided to everyone without any difference, except what is required by health conditions and age.
g Providing safety and reassurance, and prohibiting acts of revenge, collective punishment, and hostage-taking. If a person - protected by humanitarian law - commits a crime, he will be punished in accordance with the applicable texts, taking into account the judicial guarantees at the level of procedures before and after the investigation, at trial, and on the occasion of the implementation of the sentence.
h Prohibition of the exploitation and use of civilians to protect military objectives.
i Prevent looting, indiscriminate attacks and reprisals.
It prevents acts of fraud and treachery” [64].
The Geneva Convention relative to the Protection of Civilian Persons in Time of War, which was ratified by all member states on August 12, 1949, also states in Article 3 the following: “Persons taking no direct part in hostilities, including members of armed forces who have laid down their arms.” Persons placed hors de combat by sickness, wounds, detention, or any other cause shall in all circumstances be treated humanely, without any adverse distinction based on race, colour, religion or belief, sex, birth, property, or any other similar criterion. .
For this purpose, the following acts are prohibited in relation to the above-mentioned persons and remain prohibited at all times and places:
A. Attacks on life and physical integrity, especially murder in all its forms, mutilation, cruel treatment and torture.
B. Taking hostages.
C. Assault on personal dignity, especially humiliating and degrading treatment.
D. Issuing judgments and implementing punishments without conducting a previous trial before a legally constituted court, and all necessary judicial guarantees are guaranteed in the eyes of civilized peoples.
The wounded and sick are collected and cared for.”[65]
The Second Additional Protocol - which was annexed in 1977 to the Geneva Conventions of 8/12/1949, relating to the protection of victims of non-international armed conflicts - added several other provisions in this regard, including: “Article 4: Fundamental Guarantees:
1 - All persons who do not participate directly, or who cease to participate in hostilities - whether their freedom is restricted or not - have the right to have their persons, honor, beliefs, and religious practices respected, and must in all circumstances be treated humanely, without any discrimination. It is unjust, and it is forbidden to order that no one be kept alive.
2 - The following actions directed against the persons referred to in the first paragraph are considered prohibited now and then, at all times and in all places, without prejudice to the comprehensive nature of the previous provisions:
A. Assault on the life, health, and physical or mental integrity of persons, especially murder and cruel treatment such as torture or mutilation, or any form of corporal punishment.
b Criminal penalties.
C. Hostage taking.
d Acts of terrorism.
E. Violation of personal dignity, in particular humiliating and degrading treatment and... anything that might offend modesty.
Slavery and the slave trade in all its forms.
g. Robbery and plunder.
Threatening to commit any of the aforementioned acts...”[66].
It is clear from all of the above that civilians - including women and children - are protected by international organizations, and cannot be treated like a fighting man.
The second aspect: the rights of women and children as such
Several international documents and laws have been issued legislating the rights of women and children as such, with explicit texts that, if they indicate anything, indicate the sympathy of human nature towards them. Because they are objects of weakness and pity, including the resolution issued by the United Nations General Assembly regarding the protection of women and children in emergencies and armed conflicts on 12/14/1974 AD, which was issued by that Assembly as a result of its great concern about the suffering of women and children among the civilian population who are victims of wars; It includes several important paragraphs, including:
The first paragraph: “It is prohibited to attack civilians and bomb them; This inflicts countless pain on them, especially on women and children, who are the least vulnerable members of society. These actions are condemned.”[67]
Paragraph Four: “All countries involved in armed conflicts, or in military operations, in foreign territories or in territories still under colonial control, must do everything in their power to spare women and children from the scourge of war. All necessary steps must be taken to ensure that measures such as persecution, torture, discipline, degrading treatment and violence are prohibited, especially those directed against that part of the civilian population consisting of women and children.”[68]
Paragraph 5: “All forms of oppression and cruel and inhuman treatment of women and children, including imprisonment, torture, execution by firing squad, wholesale detention, collective punishment, destruction of housing, and forcible expulsion, committed by belligerents are considered criminal acts...”[69]
Paragraph Six: “Women and children from within the civilian population... shall not be deprived of shelter, food, medical aid, or other inalienable rights in accordance with the Universal Declaration of Human Rights, the International Covenant on Civil and Political Rights, and the International Covenant on Economic and Social Rights.” Cultural, Declaration of the Rights of the Child, and other instruments of international law”[70].
Concerning children, important recommendations were made from these organizations. As the most vulnerable and needy of human beings, it was stated in the Declaration of the Rights of the Child issued by the United Nations General Assembly in 1959: “The child has the duty of humanity to give him the best it has... to enable him to enjoy a happy childhood in which he can enjoy his own good and the good of society.”[71]
As stated in the Convention on the Rights of the Child issued by the same association:
«Article 37: A/No child shall be subjected to torture or other cruel, inhuman or degrading treatment.
B/ The child shall not be deprived of his freedom unlawfully or arbitrarily...”[72].
After this quick tour of the international covenants and conventions regarding the protection of the rights of women and children in general, or during war in particular, the insightful person can infer from those laws - whose source is either ancient religious texts, or human nature that God Almighty has deposited in the consciences of human beings - that they are As required by human nature, working against it is considered a departure from human nature, even if the outsider wears the guise of humans.
Writer: Sheikh Muhammad Jalil Al-Karawi Al-Qaisi
Al-Husseini Reform Magazine - Issue 9
Heir al-Anbiya Foundation for Specialized Studies in the Husseini Renaissance
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[1] Al-Shalabi, Ahmed, Comparative Religions: p. 222.
[2] Qais Hatem Hani, An Islamic View on the Economic Conditions of Arab Women Before Islam: pp. 1-2. This is also the opinion of researcher Muhammad Farroukh in his book The History of Arabic Literature.
[3] An-Nahl: Verse 58.
[4] Some researchers suggested that the origin of the hijab was taken by the Arabs from the people of the Hanafi religions at the time, and it agreed with their own desires and Arab jealousy, so they obliged women to wear it, as the hijab is something agreed upon among the people of the religions. See: Al-Amili, Jaafar Murtada, Al-Sahih from the Biography of the Greatest Prophet: vol. 14, p. 155.
[5] By the poet Al-Shanfari, who died in 510 AD.
[6] Al-Subki, Abd al-Wahhab, The Great Shafi’i Classes: Part 1, p. 248.
[7] Al-Fahr: a smooth stone used to crack walnuts, for example.
[8] Club: A stick, or something similar to a pin, made of wood.
[9] Muhammad Abdo, Explanation of Nahj al-Balagha: Part 3, p. 15.
[10] See: Al-Maidani, Ahmad, Majma’ al-Athlam: Part 2, p. 153. Ibn Asakir, Ali bin Al-Hassan, History of the City of Damascus: Part 11, p. 369.
[11] Al-Yaqubi, Ahmad, History of Al-Yaqubi: Vol. 1, p. 230.
[12] Ibn Manzur, Muhammad bin Makram, Lisan al-Arab: vol. 11, p. 402.
[13] Al-Mustafawi, Hassan, Investigation into the Words of the Holy Qur’an: Vol. 7, p. 93.
[14] Al-Bayati, Adel, Childhood and its Changing Scenes in Heritage and Literature, Arab Horizons Magazine: Issue 4, 1979 AD.
[15] Shehadeh, Ruba, The Image of the Child in Pre-Islamic Poetry, Master’s Thesis: p. 20.
[16] Previous source.
[17] Ibn Qutaybah al-Dinawari, Abdullah bin Muslim, Uyun al-Akhbar: vol. 3, p. 109.
[18] Al-Kulayni, Muhammad bin Yaqoub, Al-Kafi: vol. 7, p. 52.
[19] Dar al-Harb: It is the land of infidel warriors, corresponding to Dar al-Islam. See: Fathallah, Ahmad, Dictionary of the Terms of Jaafari Jurisprudence: p. 186.
[20] Al-Kulayni, Muhammad bin Yaqoub, Al-Kafi: vol. 5, p. 28.
[21] Al-Hurr Al-Ameli, Muhammad bin Al-Hasan, Wasa’il Al-Shi’a: Vol. 15, p. 58.
[22] Allama Al-Hilli, Al-Hasan bin Yusuf, Tadhkirat Al-Fuqaha’: Vol. 9, p. 64.
[23] Al-Baqarah: verse 190.
[24] Al-Tabatabai, Muhammad Hussein, Tafsir Al-Mizan: Part 2, p. 60.
[25] Al-Khoei, Abu Al-Qasim, Minhaj Al-Salehin: Vol. 1, p. 371.
[26] Al-Muhaqqiq Al-Hilli, Jaafar bin Al-Hasan, Laws of Islam: Vol. 1, p. 257.
[27] The oppressors are: the armed men who revolted against the legitimate imam of their time, transgressed against him, and fought him unjustly and aggressively.
[28] Ibn Manzur said: “A thing becomes agitated, agitated, agitated, agitated, agitated... it erupts due to hardship or harm... and agitation means war... because it is a source of anger.” Lisan al-Arab: vol. 2, pp. 394-395.
[29] Muhammad Abdo, one of the commentators on Nahj al-Balagha, said regarding this paragraph: “This is the ruling of Islamic law, not what its ignorant people imagine that it permits attacking the honor of enemies. We seek refuge in God.”
[30] Al-Hurr Al-Amili, Muhammad bin Al-Hasan, Wasa’il Al-Shi’a, vol. 15, p. 95.
[31] Al-Hashemi, Habibullah, Minhaj al-Bara’ah fi Sharh Nahj al-Balagha: vol. 18, p. 116.
[32] See: Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar: vol. 19, p. 351. Al-Baladhuri, Ahmed, Ansab al-Ashraf: Part 1, p. 397.
[33] See: Al-Hurr Al-Ameli, Muhammad bin Al-Hasan, Wasa’il Al-Shi’a: vol. 29, p. 267. Al-Bayhaqi, Ahmad bin Al-Hussein, Al-Sunan Al-Kubra: vol. 6, p. 123. Ibn Qudamah, Abdullah bin Ahmed, Al-Mughni: vol. 12, p. 149.
[34] Al-Saduq, Muhammad bin Ali, Uyun Akhbar Al-Rida: Part 2, p. 75.
[35] Al-Hurr Al-Ameli, Muhammad bin Al-Hasan, Wasa’il Al-Shi’a: Vol. 17, p. 209.
[36] Ibn Hanbal, Ahmad, Musnad Ahmad Ibn Hanbal: vol. 2, p. 256.
[37] It is one of the forts of Khaybar and is called Al-Qamous.
[38] Ibn Ishaq al-Muttalabi, Muhammad, Biography of Ibn Ishaq al-Sir and al-Maghazi: p. 246.
[39] He is Sufyan bin Awf Al-Ghamdi, one of Muawiyah’s companions and his commander.
[40] That is: the dhimmi Christian woman who lives under the shadow and protection of the Islamic state.
[41] The heart: the bracelet.
[42] Al-Rath: the earring.
[43] Retrieval: Either saying: To Allah we belong and to Him we shall return, or it is: repeating the voice with weeping and wailing. Istiṣṭāḥ: an appeal to mercy.
[44] Word: wound.
[45] Muhammad Abdo, Explanation of Nahj al-Balagha: Part 1, p. 68.
[46] Al-Muntazeri, Hussein Ali, The System of Government in Islam: p. 578.
[47] Al-Ansari, Muhammad Ali, The Easy Encyclopedia of Jurisprudence: Part 2, p. 166.
[48] Al-Ghurra: Its meaning here is a male or female slave; That is: for every miscarried fetus, a male or female slave is given as property of the affected person.
[49] Al-Milgha: The vessel from which a dog drinks.
[50] Habla: the fallen fetus of their livestock and animals.
[51] Al-Saduq, Muhammad bin Ali, Al-Amali: p. 237, and it was narrated that the Prophet, peace and blessings of God be upon him and his family, was innocent of the actions of Khalid bin Al-Walid in Sahih Al-Bukhari: vol. 8, p. 118.
[52] Ibn Shahr Ashub, Muhammad bin Ali, Manaqib Al Abi Talib: vol. 1, p. 391.
[53] Al-Amili, Jaafar Murtada, Al-Sahih from the biography of Imam Ali, peace be upon him: vol. 6, p. 23.
[54] Al-Haythami, Ali bin Abi Bakr, Majma’ al-Zawa’id: vol. 6, p. 253.
[55] See: Al-Tusi, Muhammad bin Al-Hasan, Kitab Al-Khalaf: vol. 5, p. 531.
[56] See: Allama Al-Hilli, Yusuf bin Al-Mutahhar, Tadhkirat Al-Fuqaha’: Vol. 9, p. 172. Al-Jawahiri, Muhammad Hassan, Jawahir al-Kalam: vol. 24, p. 221.
[57] Ibn Hanbal, Ahmad, Musnad Ahmad Ibn Hanbal: vol. 5, p. 413.
[58] Al-Shams: verse 7-8.
[59] Al-Balad: Verse 8-10.
[60] Muhammad Abdo, Explanation of Nahj al-Balagha: Part 1, p. 23.
[61] Al-Subhani, Jaafar, In the Shadows of Monotheism: pp. 231-233.
[62] Civilians: non-combatants, including women, children, farmers, and others. See: Al-Zuhayli, Wahba, International Relations in Islam: p. 66.
[63] Judge Jamal Shahloul, International Humanitarian Law: p. 5, website: www.ao.academy.org .
[64] Previous source: pp. 6-7.
[65] Human Rights, Collection of International Instruments, Volume I, United Nations, New York, 1993.
[66] Red Cross Information Center website.
67 Human Rights, Compilation of International Instruments, Volume I, United Nations, New York 1993.
68 Previous source.
69 Previous source.
[70] Previous source
[71] Universal Declaration of the Rights of the Child, Resolution No. 1386 issued by the United Nations General Assembly. Knowing that this declaration did not have a legal framework binding on member states.
[72] The Convention on the Rights of the Child issued by the United Nations General Assembly in 1989. Note that it is the legal framework binding on member states.
Violation of the rights of women and children in the Ashura incident, Part 2
The second axis: The violation of the rights of women and children in the Ashura incident
Before entering into an explanation of the violation of women’s and children’s rights that occurred in the Battle of Karbala, it is necessary to have a quick overview of the reason for which Imam Hussein, peace be upon him, accompanied his family to Karbala. Because this topic is closely related to research, it is said:
There are several perceptions and theories that have been put forward to analyze the action of Imam Hussein, peace be upon him, in this matter, although it is necessary to focus on a very important matter, which is: Minds, no matter how knowledgeable they are and how deep they are in it, cannot completely comprehend all the characteristics of the infallible action, especially if The act was huge and mighty, it changed the course of history, and set a sound approach for reform and reformers throughout the ages. Rather, such divine actions are only explained to the extent of the researcher’s understanding and mind, and the cognitive tools he is given.
Accordingly; All the possible concepts that have been suggested regarding the reason for Imam Hussein, peace be upon him, accompanying his family and dependents to Karbala, are only analyzes that reveal a limited aspect of the realistic angel of that momentous event. How can we fully comprehend the angel for an act commanded by God Almighty, in the clear words of Imam Hussein? Peace be upon him, “God willed that he bet captives”?[73].
Explaining that action in reality is due to explaining the cause of that divine will. Whatever the case, the most important thing that was said in explaining the reason for Imam Hussein, peace be upon him, taking his family and his father’s family and children to the battlefield is:
Imam Hussein, peace be upon him, only expelled them “for political consideration and deep thought, which is to complete the purpose and achieve the goal of overthrowing the state against Yazid, and taking the initiative to eliminate it before it eliminates Islam and returns the people to its early ignorance...”[74].
It was said: “If Hussein had kept the women in the city, the Umayyad authority would have placed a stone on them, or even arrested her publicly and thrown her into the darkness of prisons. He [i.e., Hussein, peace be upon him] must do one of two dangerous things, each of which would paralyze the members of his sacred renaissance: either surrender to his enemies. And obediently giving his deal to them, in order to save the protected family.. This is contrary to the reform that he seeks, and which he imposed on himself to carry out, no matter the dangers it may cost him, or he goes on to revive his calling and abandons the drugs upon whom the revelation struck a veil of greatness and reverence, and this is what the soul cannot bear. The jealous Hussein...”[75].
There are other sayings that it is not important to address, but whatever is said about that, if we accept that the expulsion of the family was something that was commanded by Imam Hussein, peace be upon him, then there is no talk, and there is no need for us - as religious people - to explain the divine command; Because the full reasons for the rulings are not revealed to everyone, and the nature of the commands and prohibitions is not a law for everyone who comes, but rather is known only to God and those who are firmly rooted in knowledge.
In any case, the presence of the children of Imam Hussein, peace be upon him, played a huge role in making the voice of Ashura reach the generations. Perhaps their presence and transmission of many facts on that difficult day, and Imam Hussein, peace be upon him, did not want his enemies and killers to be the ones who shaped the history of his renaissance, is one of the The tasks to bring the honorable family on that terrible day, as well as to preserve the life of Imam Al-Sajjad, peace be upon him, and to expose Yazid and his followers, and... It is possible that all the imagined tasks will come together and form a reason or part of the reason for this great infallible act.
As for the search for the second axis, there is no doubt that what happened on the day of Ashura is a momentous event that is difficult to investigate and comprehend its details. The event was a terrible event in which all human values declined - on the part of the camp hostile to Imam Hussein - until comparison between those oppressors began. And the predatory beasts are unjust to those beasts; Because if it wanted to prey, it was satisfied with one prey to satisfy its hunger. As for those people, they were blinded by the world, fear, cowardice, meanness, and hatred, until they lost sight of the reason for killing. We see that they were not at a loss for an answer when Imam Hussein, peace be upon him, asked them about the reason for fighting him after he reminded them of his grandfather, his grandmother, his mother, and his father. Peace be upon them, and he reminded them of the virtues of his father, then he said, addressing them: “For what do you make permissible the blood of my father, peace be upon him, coming out of the basin, being defended by men just as a camel coming out of water is defended, and the banner of praise is in my father’s hand on the Day of Resurrection?!” They said: “We know all of that, and we will not leave you until you taste death of thirst.”[76] So where are the predatory beasts among those?!
We will attempt below to review the most prominent heinous violations that occurred against women and children on the day of Ashura, which contradicted all human values and norms and divine laws, taking into account the historical sequence of events:
1- Cutting off water to the children of Imam Hussein’s camp, peace be upon him
When Imam Hussein, peace be upon him, descended on the land of Karbala with his army, his dependents, and the dependents of his companions[77], and after deliberations and writings between Ubayd Allah bin Ziyad and Omar bin Saad, the letter of Ubaid Allah bin Ziyad was mentioned in which it said: “Put a solution between Hussein and his companions and the water, so that they shall not taste a drop of it. ..”[78]. Sheikh Al-Mufid, may God have mercy on him, added: “At that time, Omar bin Saad sent Amr bin Al-Hajjaj with five hundred knights, who descended on the Sharia, and prevented Hussein and his companions from drawing a drop of water from it. This was three days before Hussein was killed, and Abdullah bin Al-Hussein Al-Azdi called out. ...in his loudest voice: O Hussein, don’t you look at the water as if it were the center of the sky? By God, you will not taste a single drop of it until you die of thirst...” [79].
It is noted that the siege and the prevention of water continued for three days, and Ubayd Allah bin Ziyad and his soldiers knew that there were women and children in the camp of Imam Hussein, peace be upon him. However, they committed this shameful crime according to divine custom and man-made law, so it was a war of genocide by modern standards.
So where does this act compare to the action of the Commander of the Faithful, Ali bin Abi Talib, peace be upon him, in Siffin, when Muawiyah and his soldiers captured the Euphrates and tried to prevent the army of Imam Ali, peace be upon him, from it? So, peace be upon him, he fought them, uncovered them, and removed them from the water. When they wanted to draw water, some members of Imam Ali’s army tried to attack him. Peace be upon them to prevent them from water, so the Commander of the Faithful, peace be upon him, forbade them from that, and allowed the army of the Levant to obtain water[80]. Indeed, this is exactly what Imam Hussein, peace be upon him, did when the army of Al-Hurr bin Yazid - and they were a thousand horsemen - became thirsty in the middle of the desert, and Imam Hussein was He, peace be upon him, knows the reason for their coming, and that they were sent to besiege it and tighten it, but the water did not prevent them, and he gave them all to drink and their horses [81], knowing that in both incidents there were no women or children, but rather they were fighting soldiers, but as for what we are in, everyone knows that thirst The camp of Imam Hussein, peace be upon him - including the women and children - had reached a state in which they were on the verge of destruction. This Hussein, peace be upon him, in his last hours, ordered his brother Aba Al-Fadl Al-Abbas, peace be upon him, to ask for a little water for the children, when he heard them calling: Thirst, thirst[82] ] Rather, one of Hussein’s companions, peace be upon him, described them in his conversation with an enemy as dying of thirst[83]. So where did the nature of those evil people and the nature of their leaders go?! By what law were they working?! By what law is a breastfeeding mother deprived of water for three days, along with her infant, so that her breast dries up from milk, and her infant becomes terrified of thirst, so his father takes him out to ask for water for him, and instead of water, he responds with an arrow that slaughters that infant from vein to vein?![84]
2- Terrorism and intimidation
This meaning includes within it several terms, all of which indicate a systematic policy followed by the Umayyads against Imam Hussein, peace be upon him, and those with him, including children and women, and among these terms are:
A. Military restrictions and siege: No sooner had Imam Hussein, peace be upon him, reached Al-Ghadhriyah than a letter arrived from Ubayd Allah ibn Ziyad, in which he ordered Al-Hurr ibn Yazid Al-Riyahi to impose restrictions on Al-Hussein, peace be upon him, and his companions[85]. They prevented him at times and went along with him at other times, and there is no doubt about it. The siege of heavily armed soldiers, with their large numbers and the clanking of their weapons, on a camp containing women and children is one of the most severe examples of intimidation and terror. Then this method of terror continued and did not end even with the martyrdom of Imam Hussein, peace be upon him, and his companions, and the picture was getting more horrific since the second of Muharram. Because the numbers of soldiers, the clanking of weapons, the drums of war, and the sounds of horses are all terrifying things for women and children, and one of the leaders of the repentant soldiers - Al-Hurr bin Yazid, may God have mercy on him - admitted to this terrorism and intimidation. When he said in the hour of his repentance before Imam Hussein, peace be upon him: “O God, to You I turn, so accept my repentance; You have terrified the hearts of your saints and the children of your Prophet’s daughter”[86].
B Attempts to attack women’s tents: The meanness and meanness of Omar bin Saad, the commander of Ibn Ziyad’s army, reached the point where he ordered the tents of Imam Hussein, peace be upon him, and his companions to be demolished - according to what Al-Baladhuri reported to us - he said: “And Omar ordered the demolition of their buildings and houses, so they began to pierce them with their spears and swords, and carried He marched forward until he stabbed Fustat al-Hussein with his spear and called out: Fire upon me until I burn this house to its people. The women wailed and wailed and left Fustat. Al-Hussein, peace be upon him, said: Woe to you! Do you pray for fire to burn my house for my family!! Shabath bin Rab’i said [to Shimr]: Oh, Glory be to God! I have never seen a position worse than yours, nor a statement uglier than yours. So Shimr was ashamed of him.”[87] The war of that day was a war without borders for the soldiers of Omar bin Saad and Ibn Ziyad, as if they had agreed to overthrow all values, whether human, divine, national, or other. Anyone can imagine how much terror entered the hearts of women and children as a result of these inhumane acts?!
C: Cutting off the heads and raising them in front of the eyes of women and children: Omar bin Saad and his army did not content themselves with killing the female fighter from the army of Abu Abdullah, peace be upon him, but rather: “Ibn Saad ordered the heads of the remaining companions of Hussein, peace be upon him, and his family to be cut off, and they were seventy-two heads, and he sent them off.” With Shimr ibn Dhu al-Jawshan, Qays ibn al-Ash’ath, and Amr ibn al-Hajjaj, so they approached and brought it to Ibn Ziyad...”[88].
The meditator can let his imagination run wild to see the magnitude and ugliness of the crime. When a person's head is raised in front of his family, children, and women for nearly two months, they see him appearing before them every morning and evening!! What could the describer say about such a tragedy?
3- Multiplication
It was narrated on the authority of Imam Al-Baqir, peace be upon him, that he said: “I asked my father Ali bin Al-Hussein about Yazid’s burden for him, and he said: He carried me on a camel that came out without a foot, and the head of Al-Hussein, peace be upon him, was on a flag, and our women were behind me on mules with bare hands[89], and the faraat[90] was behind us. And they surrounded us with spears, and if one of us shed tears, his head was struck by a spear...”[91]; This means that any person who cries, whether a child or a woman, is struck with a spear on the head simply because he is crying. What kind of tyranny is this?! Crying is involuntary.
4- Murder
Women and children were not spared from killing on the day of Ashura. Because the enemies did what was more horrific and uglier than killing, they mutilated the bodies, crushed them with horses, cut off the heads, and... Therefore, killing women and children was not considered the most horrific of their actions, and in fact they killed the wife of Abdullah bin Umair Al-Kalbi, who is the mother of Wahb Al-Nimriyah; She was killed because she stood over her husband's body and said: “I ask God, who has granted you Paradise, to accompany me with you.” Rustam killed her, and he was a slave of Shimr bin Dhi al-Jawshan[92].
As for the children who did not reach puberty, seven of them were killed, five with Imam Hussein, peace be upon him, and they are:
•Infant Abdullah, peace be upon him, the son of Imam Hussein, peace be upon him. He was six months old.
•Abdullah bin Al-Hasan Al-Sibt, peace be upon him; He went out while his uncle Al-Hussein, peace be upon him, was in his last hours. He went out feeling very sad and saying: “No, by God, I will not leave my uncle.” Harmala bin Kahil shot him with an arrow and slaughtered him while he was in the lap of his uncle Al-Hussein, peace be upon him [93].
•Al-Qasim bin Al-Hasan, peace be upon him. He was also a boy who had not yet reached puberty. He fought with his uncle Al-Hussein, peace be upon him, until he was martyred.
•Muhammad bin Abi Saeed bin Aqeel bin Abi Talib, a young child who was killed after the death of his uncle Hussein, peace be upon him.
•Amr bin Janada Al-Ansari, who was eleven years old, and he is the one about whom Imam Hussein, peace be upon him, said: “This is a young man whose father was killed, and perhaps his mother hates his going out”[94]. He said: My mother commanded me, O son of the Messenger of God [95]... Then he fought and was killed, and his head was cut off and thrown to the army of Al-Hussein.
After the incident, two of them, Ibrahim and Muhammad, the sons of Muslim bin Aqeel, were killed after Ibn Ziyad imprisoned them for a full year for no sin they had committed.
5- Robbery and looting
The enemies of Imam Hussein, peace be upon him, did not leave a disaster without doing it. They were eager to do everything that was disgraceful. Sheikh Al-Saduq narrated to us in his Amaliyah with his chain of transmission, on the authority of Abdullah bin Al-Hasan Al-Muthanna, on the authority of his mother Fatima bint Al-Hussein, peace be upon him, who said: “Al-Ghagha entered[96]. ] We have to go to Fustat, and I am a young girl, and I have two gold anklets on my feet. A man began to remove the anklets from my feet while crying, so I said: What makes you cry, O enemy of God?! He said: How can I not cry when I take away the daughter of the Messenger of God?! She said: Don't rob me. He said: I am afraid that someone else will come and take it. She said: “They looted what was in the buildings until they were removing the quilts from our backs”[97].
It was narrated on the authority of Humaid bin Muslim, who said: “I saw a woman from Bakr bin Wael, who was with her husband among the companions of Omar bin Saad. When she saw that the people had stormed the women of Al-Hussein, peace be upon him, in their tent and were robbing them, she took a sword and went towards the tent and said: O family of Bakr. Bin Wael, will the daughters of the Messenger of God be taken away?! There is no judgment except for God, oh the vengeance of the Messenger of God. So her husband took her and took her back to his trip. In a narration: “They set fire to Al-Fustat, and the women came out of it crying and robbed”[98].
Here, the jealous person has the right to cry blood instead of tears, especially if he comes across the phrase: “They stormed their tents against the women of Hussein.” This expression - on a precise scale - is not easy. What is the meaning of strange men entering upon women who are symbols of virtue, chastity and honor?! They forced their entry into them and robbed them! Then burn their tent later!
6- Prison
Those scoundrels were not satisfied with all that, and how could a wolf be satisfied with bloodshed?! As soon as the group of captives from Ahl al-Bayt, peace be upon them, and those with them arrived in Kufa, Ibn Marjanah ordered his soldiers to chain up Imam Zain al-Abidin, peace be upon him, and put him in prison with the captive women and children[99].
7- The barbaric treatment that is far from the values of Islam
The specifics of this treatment, which indicates a lack of nobility, are countless, including: bringing the captives - who were the daughters of the message - with their faces uncovered to Damascus[100], then stopping them in a place supervised by the general public so that the faces of the pure women could be viewed by all who came and went[101]. Their expulsion from Kufa was carried out in a way that was not appropriate for Muslim women, let alone the daughters of the Messenger of God, may God bless him and his family and grant them peace. The masters of history and scholars described it by saying: “And with them were soldiers surrounding them, and people came out to look at them, and when they were led on camels without intercourse, they made the women of Kufa cry.”[102]
Insulting, humiliating, and harming a believer are all major sins and reprehensible actions according to custom and reason. So what if these major sins were committed with the children of the Messenger of God, may God’s prayers and peace be upon him and his family, and his wives, who are among the purest women on earth?!
Everything that passed were hastily brief images of an overwhelming tragedy that blackened the face of humanity and stained history with its disgrace. Otherwise, those who wanted to expand and explore the depths of history could extract something uglier than that.
Have these violations ended?! Or are the Umayyads of the era and the followers of Ibn Morgana still playing the same role that their ancestors did before?! “And indeed there has come to them of news, some of which is mixed, * profound wisdom, but vows are of no avail.” [103]
Writer: Sheikh Muhammad Jalil Al-Karawi Al-Qaisi
Al-Husseini Reform Magazine - Issue 9
Heir al-Anbiya Foundation for Specialized Studies in the Husseini Renaissance
________________________________________
[73] Ibn Tawus, Ali bin Musa, Al-Lahouf fi Maqtalat al-Tuffuf: p. 40.
[74] This statement was attributed by Sheikh Baqir Sharif Al-Qurashi to Sheikh Muhammad Hussein Kashif Al-Ghita. See: The Life of Imam Hussein, peace be upon him: Part 2, p. 298.
[75] This statement was attributed by Sheikh Baqir Sharif Al-Qurashi to the scholar Abdul Wahid Al-Muzaffar. See: The Life of Imam Hussein: Part 2, p. 300.
[76] Ibn Tawus, Ali bin Musa, Al-Lahouf fi Maqtalat al-Tuffuf: p. 53.
[77] That was Thursday, corresponding to the second day of Muharram Al-Haram in the year sixty-one. See: Al-Mufid, Al-Irshad, vol. 2, p. 84.
[78] Al-Mufid, Muhammad bin Muhammad, Al-Irshad: vol. 2, p. 84.
[79] Previous source: p. 87.
[80] See: Al-Manqari, Nasr bin Muzahim, The Battle of Siffin: p. 163.
[81] Al-Mufid, Muhammad bin Muhammad, Al-Irshad: Part 2, p. 78.
[82] See: Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar: vol. 45, p. 42.
[83] Previous source: Part 44, p. 388.
[84] Al-Qandouzi reported that Al-Hussein, peace be upon him, said to his enemies: “O my people, you have killed my friends, my cousins, my brothers, and my children. This child, who is six months old, is still complaining of thirst, so give him a drink of water.” While he was addressing them, an arrow struck him and he fell into the child’s throat, killing him. Al-Qandouzi, Suleiman bin Ibrahim, Springs of Affection: vol. 3, p. 78. See also: Muhammad Taqi Khan, Naskh al-Tawarikh: vol. 2, p. 364.
[85] Ibn Tawus, Ali bin Musa, Al-Lahouf fi Maqtalat al-Tuffuf: p. 47.
[86] Previous source: p. 62.
[87] Al-Baladhuri, Ahmed bin Yahya, Ansab al-Ashraf: vol. 3, p. 194.
[88] Al-Amin, Mohsen, Lawaj Al-Ashjan: p. 196.
[89] Akaf: plural of ikaf: semi-travelling or paradise without traveling.
[90] Al-Farata: Al-Jalawza.
[91] Ibn Tawus, Ali bin Musa, Iqbal al-A’mal: p. 9 and p. 89.
[92] See: Al-Samawi, Muhammad, Ibsar Al-Ain fi Ansar Al-Hussein: p. 227.
[93] Ibn Tawus, Ali bin Musa, Al-Lahouf fi Maqtalat al-Tuffuf: p. 72.
95 Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar: vol. 45, p. 27.
[95] Previous source.
[96] Al-Ghagha: a mixed lot of people.
[97] Al-Saduq, Muhammad bin Ali, Al-Amali: p. 229.
[98] Al-Amin, Mohsen, Lawaj Al-Ashjan: p. 194.
[99] See: Al-Saduq, Muhammad bin Ali, Al-Amali: p. 229.
[100] Previous source.
[101] Previous source.
[102] Al-Tusi, Muhammad bin Al-Hasan, Al-Amali: p. 91.
[103] The Moon: Verse 4-5.
Chants embroidering the epic of glory
Honesty, courage, nobility, chivalry, and loyalty are traits shared in the songs that emanated from the mouths of the heroic martyrs of Al-Taf and confirmed their great loyalty and the intensity of their adherence to the cause of their master, Imam Hussein (peace be upon him). And the bright journey of loyalty, where the pure ideological features were embodied in the words of those poets, with the sincerity of the stances taken by those heroes, the likes of whom time has not and will not produce in defending religion and belief. You will find the voice of each one of them reflecting the love and loyalty inside them for Hussein, to the point that it is as if those hearts were devoid of Every love except the love of Al-Hussein, and they were truly as Imam Al-Hussein (peace be upon him) described them: (I do not know of more worthy or better companions than my companions, nor any household more righteous and more connected than my household, so may God reward you all on my behalf with goodness). What situation is greater and more wonderful than those situations whose heroes underestimated life and sacrificed their lives for the sake of belief and principle? What greater situation is when one of them offers his son or brother or a mother offers her son to die for the sake of God? Yes, they are the ones who rose to the highest levels of faith and certainty and won martyrdom and the company of the righteous. The Commander of the Faithful (peace be upon him) compared their status to that of the martyrs of Badr when he passed through Karbala on his way to Siffin and said: (Martyrs will be killed in this place, no other martyrs like them except the martyrs of Badr) (1) and (they will enter Paradise without judgment) (2) and he wished. The great companion Salman al-Farsi (may God be pleased with him) was to be one of them, as stated in his saying: (By the One in whose hand is Salman’s soul, if I had reached his days, I would have struck before him with a sword or cut off limb from limb before him, causing him to fall dead before him. For the one killed with him will be given the reward of seventy martyrs, all of them like the martyrs of Badr. Uhud, Hunayn, and Khaybar) (3) and it was narrated on the authority of Imam al-Sadiq (peace be upon him) that he said: (The Commander of the Faithful passed by Karbala and cried until his eyes filled with tears and said: This is the climate of their passengers, this is where their saddlebags lie, this is where their blood is shed. Blessed are you who have soil on which the blood of loved ones is shed. An atmosphere of tranquility, and the homes of martyrs who were not preceded by those before them, nor could those who came after them follow them” (4). These great sayings, in the height of their status, were called upon by their great stance and the intensity of their contributions and their steadfastness in defending Islam and its people in word and deed. Their battles embodied the most wonderful images of epics, chivalry, nobility, and loyalty. They are the clear indicator of the extent of their steadfastness, cohesion, and steadfastness in the harshest and harshest circumstances. These songs deserve a long study and should be drawn up on gilded plaques in order to personalize these immortal words, as their authors called them, in the highest levels of immortality. Let us listen to some of those eternal, heroic songs (hymns): Zuhayr ibn al-Qayn comes out and places his hand on Hussein’s shoulder as he asks him for permission to fight, saying: I advance . You have been guided, a guide, a Mahdi *** Today your grandfather met the Prophet , Hassan, and Al-Murtada Ali *** And the one with wings, the young man, and the lion of God, the living martyr. It is the highest level of certainty. He was completely certain that Al-Hussein represents Islam in all its meanings and concepts, and that he will be with those he mentioned in his arrogance who became victorious. Islam and they supported it and exalted its word. The magnificence was in the response of Al-Hussein (peace be upon him) in his confirmation of Zuhair’s certainty, so he said to him: (And I will throw them in your wake.) During his heroic campaigns against the Umayyad army, he said: I am Zuhair and I am Ibn Al-Qayn *** I will harm you with the sword on the authority of Hussein, and Al-Hajjaj bin confirms that Masrooq Al-Jaafi said this truth while he was covered in blood from his many wounds, addressing Hussein: I sacrifice myself for you as a guide and guide. *** Today your grandfather gave birth to the Prophet, then your father, the one with the dew, Ali. *** The one whom we know as the guardian, and this truth that their souls were certain of was declared by everyone who advanced to fight, and everyone who wanted to leave bid farewell to Al-Hussein (peace be upon him) by saying: Peace be upon you. O son of the Messenger of God, Al-Hussein answers him, and peace be upon you, and I am following you. Then he recites the Almighty’s saying: (And among them are those who have died, and among them are those who wait, and they have not changed anything.) Then Nafi’ bin Hilal Al-Jamali comes out and is shaking: I am the Yemeni boy, Al-Jamali *** My religion follows the religion of Hussein, and I must be killed. Today, this is my hope. And he said, like what Suwayd bin Amr bin Abi Al-Mutta’ said: Hussein came forward today to receive praise, *** and your holy sheikh, Ali, who is dewy and beautiful as the full moon, and fulfilled the happiest *** and your uncle, the wandering and wise man, Hamza, may God be called a lion *** and the one with wings, spend a seat in Paradise of Firdaus rises upwards, and one of the most wonderful hammocks of that day is the argoza of the two martyred brothers, Abdullah and Abdul Rahman, sons of Urwa Al-Ghafari. When they saw the sunburst carrying what remained of Al-Hussein’s companions and the large number of those with him, until they almost reached Al-Hussein, they competed in battle and martyrdom in the hands of Al-Hussein, and they were among the nobles of Kufa. They were brave and loyal to the people of the House, so they stood together and greeted Al-Hussein, then they shook with verses, one of them trembling in part and the other continuing it: I have truly learned that Banu Ghaffar*** and Khandaf are after Banu Nizar. Let us strike the people of the ungodly*** with every sharp and sharp club. O my people, defend the Banu al-Ahrar. *** In Al-Musharrafi and Al-Qana Al-Khattar, we find in the family of the martyr Junada bin Ka’b something beyond description. This family was filled with a firm faith that could not be shaken by speeches or grievances. Junada was martyred at the hands of Hussein in the first campaign, so his wife came to her eleven-year-old son and dressed him in war clothes. I presented him in the hands of Al-Hussein (peace be upon him), but he did not give him permission and said: (This is a boy whose father was killed in the first campaign, and perhaps his mother would hate to fight him) and he brought him back, but that great mother refused except to present her son as a martyr in the hands of Al-Hussein, so she returned him to Al-Hussein, and he said to him: Sir, my mother is Who commanded me, so Al-Hussein (peace be upon him) gave him permission and rewarded them well. Then the boy went out to battle saying: My prince is Hussein and what a good prince *** Surur Fouad Al-Bashir Al-Nazir Ali and Fatima are his parents *** Do you know of anyone like him who has a countenance like the morning sun *** who has bangs like Badr Munir. Love for Hussein has captured the hearts of this entire family. Consider what this boy says when he describes Hussein. He is describing the dearest person on the face of the earth to him. If his mother had not sent him to Hussein, he would have gone to fight without anyone’s request, even though his age does not allow him to participate. In a battle, this boy is killed, so his mother takes a pole from the tent and attacks the Umayyad army, saying: I am old and weak, empty, worn out, and thin. I will strike you with a violent blow, excluding the honorable sons of Fatima. Al-Hussein returned her to the camp and rewarded her with good. Karbala witnessed Persia’s epics, the celebration of his history with jihad for the sake of God, to complete in Karbala the final scene of his life with martyrdom. Persia inhaled the perfume of prophecy at Badr and Hunayn, so he stood defending Islam, and he inhaled that perfume in Al-Hussein, so he stood defending the family of Muhammad.., Persia heard the Prophet saying, with Al-Hussein in his lap: (This son of mine will be killed in a land called Karbala. Whoever witnesses him, let him support him.) So he stood and recalled the hadith of the Prophet, adding to his determination and faith in his stance. He was the great companion Anas bin Al-Harith Al-Kahili who emerged with his turban tied around his waist and his eyebrows raised with a bandana as he asked Hussein’s permission to fight. When he looked at him, Al-Hussein in this form cried and said: (Thank God for your effort, Sheikh) and then he emerged and said: I have taught Malik and Al-Dudan*** and the Khandafis and Qais Aylan that my people are the scourge of peers*** with the raiders and the masters of the knights. Immediate death by stabbing is imminent.*** We do not see the inability to stab. The family of Ali are Shiites of the Most Merciful *** The family of Ziyad are Shiites of Satan. Amr bin Khalid Al-Azdi rejoiced on that day as he longed to meet his Lord and eternity in Paradise with the righteous, so he emerged to fight and said: Today, O soul, to the Most Merciful *** You will go with the spirit and with basil, today you will be rewarded for goodness *** In the past, there was something from you that was written on the tablet before the Judge *** today that has passed with forgiveness. Do not be alarmed, for every living thing is mortal *** and patience will grant you wishes. And after him, his son Khalid bin Amr Al-Azdi emerges, congratulating his father on the martyrdom: Be patient with death, Banu Qahtan *** so that May you be in the pleasure of the Most Gracious, the One who has glory, glory, and proof, O Father, you have arrived in Paradise, in the palace of a beautiful building, and those enthusiastic songs sung by the heroes of kindness continue, which stem from absolute loyalty and pure adherence, and that solid will is emanated in them. In patience and persistence. One of Al-Taf’s heroes, Saad bin Hanzalah Al-Shabami, comes out and says: Be patient with swords and sharp teeth *** be patient with them to enter Paradise, oh soul, for rest, so strive for it *** and for seekers of goodness, so reject it, and the martyr Abd al-Rahman al-Yazani says: I am the son of Abdullah from the family of Yazan *** My religion follows the religion of Hussein and Hassan. I beat you like a boy from Yemen. I hope that I will win with the trustworthy. Listen to this epic song from the martyr Amr bin Abi Al-Mutta’ Al-Ja’fi: I am the son of Ja’fi and my father is Muta’. And in my right hand is a delicate, sharp-skinned man with shiny teeth. *** He sees He has from his light the ray of today. The battle has been good for us. Without Hussein, the beating and struggle. We hope for that victory and defense. From the heat of fire when there is no benefit. We find in the martyr Abdullah bin Omair Al-Kalbi and his wife the utmost that a human being can offer in sacrifice for the sake of religion, and let us listen. Their story on that day is a wonderful chapter of Ashura, where they fulfilled the duty of martyrdom with all the great meaning of this word. Two people emerge from the Umayyad army for a duel, and Abdullah bin Umair jumps up to fight them, kills them, and returns to Al-Hussein, shaking: If you deny me, then I am Ibn Al-Kalbi *** Sufficient for me is my house in knowledge. Sufficient for me is that I am a man of temper and nerve, and I do not bellow when I am in distress. I am your leader, Umm Wahab, by attacking them in advance and beating a boy who believes in the Lord and returns to fighting, but his wife is not satisfied with the fact that her husband is fighting alone. Rather, she wants to participate in this fight with him in the hands of Hussein, so she takes a pole and approaches him. He sees her and tries to push her back, but she does not obey him and refuses to return, saying : I will not leave you without dying with you!!! God is great. What is this love that shines from these pure souls? What is this deep, pure faith contained in those pure hearts? Umm Wahb did not return except when Hussein asked her to return, saying: You have rewarded the people of the family with goodness. Return, may God have mercy on you, to the tent, for women are not required to fight, and her husband Abdullah was killed in battle while she was looking at him. So she walks to his death and sits by his head, wiping the blood and dirt off him, and says: Congratulations to you in Paradise. I ask God, who granted you Paradise, to accompany me with you. The soldiers of the Umayyad army were spread out on the battlefield, and her husband’s death was still imminent. Here, the woman waves to Al-Shamr as she utters those words, and he says To Abdo Rustam: Hit her head with a pillar and it will happen so that that pure soul will fly on the wings of angels. Then comes the role of John, a graduate of the Abu Dharr Al-Ghafari School, from whom he was inspired by the most wonderful meanings of love for the people of the household. John, that servant with a pure, bright and living conscience, stood up to give those sitting in the epicenter of Umayyad humiliation and submission lessons of true freedom. John emerged as he trembled: How do you see the infidels beating the lions ** * With the sword, I will smite the children of Muhammad, I will defend them with the tongue and the hand *** With him I hope for Paradise on the Day of Resurrection, and Al-Hurr emerges, that repentant knight who did not expect them to dare to fight the son of the Messenger of God, and who asked Al-Hussein to be the first to be martyred before him, so he emerged and said: It is me. The heat and the shelter of the guest *** I strike your necks with the sword for the best of those who live in the land of fear *** I strike you and I do not see any shame. It is the shame of a man who is desperate to fight while defending a firm and flawless belief, and similar to him is the shame of Umair bin Abdullah Al-Madhaji: I learned Saad’s revelation. Madhaj *** I am in the presence of the radiant, an embarrassed lion, I raise my sword with the point of the tamed *** And I leave the horn when I am limping, the prey of the lowly, lame hyena, and Muslim bin Awsaja shudders: If you ask about me, I am a man of long hair *** From the branch of Qurm, from the descendants of the sons of Asad, so whoever follows me is deviated from the right path. *** And an infidel with a fat, tyrannical religion . Amr ibn Qarza al-Ansari shudders as he ransoms Hussein with his attack and everything he owns: I have learned from the Ansar battalion *** I will protect the Dhamar estate, beating up a boy who is not defeated by a bad person *** Hussein has left my home and my home, and Wahb ibn Hubab al-Kalbi will hand over that hero. The Christian at the hands of Al-Hussein (peace be upon him) so that he could obtain, through his conversion to Islam, the highest honor in Islam, which is martyrdom in the hands of Al-Hussein, and he would appear on the day of Ashura and he would say: If you deny me, then I am Ibn Al-Kalbi *** You will see me and you will see my beatings and my campaign and my arrival in the war *** I realize my revenge after the revolt of my companions and I will push back Anguish in front of anguish *** My jihad is not in the desire to play, and Anis bin Maqil stands out and bursts into tears with these passionate verses: I am Anis and I am bin Maqil *** And in my right hand is the blade of a polished sword with which I raise the arrows in the middle of the canal *** On the authority of Al-Hussein Al-Majid Al-Mufaddal, son of the Messenger of God, the best messenger We conclude with these wonderful pictures of Al-Taf’s martyrs engraving their names in the record of eternity with the arjoza of the leader of the Ansar and their standard-bearer, the hero Habib bin Mazahir Al-Asadi, whose killing threatened Al-Hussein and was greatly relieved and said: In the sight of God, I count myself and the protectors of my companions. Habib appeared and said: I am Habib and my father is Muzahir *** Fares Haija And a war is raging. You are outnumbered and more *** and we are more loyal and patient than you and we are the highest in argument and more clear *** in truth and more pious than you and purer. They were the elite, they were the elite, and they were the best that cannot be repeated. We do not find a greater description, a more precise meaning, and a deeper expression to describe them that is more eloquent than the words of Hussein. (peace be upon him) about them by saying: (By God, I tested them, and I did not find among them anyone who was comforted by death rather than a child being comforted by his mother’s claws) Muhammad Taher Al-Saffar ........................ ......................... 1 - Al-Tabarani, Al-Mu’jam Al- Kabir 2 - Nasr bin Muzahim / The Battle of Siffin, p. 140 3 - The Killing of Al-Khwarizmi, vol. 2, p. 171, Al-Tarihi in 4 - Muntakhab Al-Tarihi Part 1, p. 87
The rest of Al-Hassan...the last child killed before his uncle Al-Hussein in the Al-Taf incident
In the year 61 AH, the hours on the tenth day of Muharram seemed heavy for Abu Abdullah Al-Hussein, peace be upon him, and they became heavier and more painful as they moved forward.
It was moving very slowly. It seemed to us who were watching him from virtual windows as if it were years, not minutes. During that time, Al-Hussein’s main hopes were to catch up with his family and companions who had preceded him, his grandfather, his father, and his mother.
Here is Hussein, seeing with his own eyes the death of his children, one after the other, and none of them was spared, not even the infant. He loses a lot as time passes. What a stormy day, no other like it, no matter how many years pass.
After he evacuated his camp...alone, Al-Hussein received a blow on the head from Malik bin Al-Nasr. He took off his hood that was on his head and tied it with a piece of cloth, then returned it to its place...With this calm, Al-Hussein faced the most powerful and coarse men of his era.
Abdullah bin Imam Hassan, peace be upon him, the full brother of Hussein, did not like this sight. He was watching his uncle alone, waiting for his death after he lost more blood and organs.
Abdullah was “a boy who was not exhausted,” which is how Sheikh Al-Mufid, may God have mercy on him, describes him in his book Al-Irshad fi Knowing God’s Proofs for His Servants.
After Hussein, peace be upon him, received the last blow to his head, his strength began to fail. He was trying to gather his strength, sometimes wiping the blood mixed with sweat from his face, and at other times leaning on his sword steadily, inhaling with great difficulty more air.
Meanwhile, Hussein is surrounded by a group of soldiers from Omar bin Saad's army, waiting for the moment of his final fall to the ground to pounce on him.
Abdullah bin Al-Hassan will not tolerate it any longer! He goes out like his brothers to join Banu Hashim, running to his uncle Hussein. Zainab's attempts to prevent him from leaving did not succeed. She tried to follow him, but she too was exhausted by the astonishment of what she saw of the scenes of killing.
“Lock him up, brother.” This is how Hussein addresses his sister Zainab, hoping he will succeed in strengthening her resolve to preserve what remains of his brother Hassan’s children.
Attempts by Hussein and his sister Zainab to prevent Abdullah failed after he declared: “By God, I will not leave my uncle.”
In the midst of this scene, Bahr bin Kaab approached Al-Hussein, peace be upon him, to strike him with his sword, but Abdullah bin Al-Hassan, a young man who had not yet been exhausted, confronted him.
The rest of Al-Hassan chants: “Woe to you, son of the malicious. Will you kill my uncle?” He offers his hand in front of the sword to protect his uncle from a blow that almost ended his life.
Sheikh Al-Mufid says, “So the boy - that is, Abdullah, feared the blow of the sword - with his hand and brought it to the skin, and it was hanging.”
Because Abdullah bin Al-Hassan was still a child and had not yet reached the age of men, he called out: “Oh mother,” hoping to enjoy the warmth of her embrace for the last time.
But the hug closest to him at that time was for Hussein and not for his mother, so he hugged him to his chest and addressed him, saying: “O my nephew, be patient with what has befallen you, and seek goodness in that, for God will join you with your righteous fathers.”