Lohoof (Sighs of Sorrow) chapter1

Lohoof (Sighs of Sorrow)

ID Book 

Lohoof (Sighs of Sorrow)

 Author: Sayyed ibn Tawus 

Translator: Muhammad Husain Shahri 

Published by: http: //www. alhassanain. com/english/ Subject: Imam Hussein; Imamate; Principles 

Foreward In the name of Allah, the Beneficent, the Merciful All praise belongs to God, and his greetings and salutations be upon His Prophet Muhammad and his Household, the best and the purest creatures (p. b. u. h. ). The tragedy of Ashura has been a shock to the souls and consciences of human beings, and raised the emotions of the Muslims to expand their social activities. In that event the emotions and reasons of people were injured. The tears and mourning run through their faces; the hearts were drowning towards the place of martyrdom of the sons and househoulds of the holy Prophet and divine messenger. The love and affection of the Muslims, all those who trusted in the message of their grandfather, the holy Muhammad, were directed toward them; and caused the people to come nearer to each other. This terrible tragedy has always injured the souls of the pure human beings during the history, which will never recover. By the passage of time, more dimensions of the calamity become apparent. And, at the same time, the divine virtues and characteristics of the martyred innocent persons becomes more apparent to the generations and communities more and more. The Muslims reminded of the meaningful word of their holy Prophet who said, "Hussain is from me, and I am from Hussai! " This valuable tradition was a witness about the beginning and continuation of the pure religion of Islam. It began with the divine message brought by the holy Prophet, and continued by the terrible martyrdom of Imam Hussain (p. b. u. h. ). By that great sacrifice of the holy Imam, his household, and his prominent companions, he guaranteed the future survival of Islam. p: 1 

Page1-Lohoof (Sighs of Sorrow)

The holy Imam Hussain had in minded the considerations, problems, and difficulties of the Islamic nation. He was also looking for the establishment of a just and successful Islamic state. He expressed his intention at the time of movement to Kufa: My movement is not a revolt, nor for seizing just the power. It is rather an evolutionary conduct in the nation of my grandfather, Muhammad (p. b. u. h. ). The progressive experience of "Ashura" reveals the honest crusade and clarity of his view. It had a tremendous and successive reaction in the long history of the Islamic world. On the opposite side, the enemies of the Ahlul Bayt (the infallible household of the holy Prophet) have always tried to change the true meaning of the message of Karbala, and take it away from the minds of the Muslims. "But the Almighty God will survive His light, even though the disbelievers do not like it. " From the time of occurrence of the event of "Karbala" till now, many books have been written about it by different persons, of different views or schools of thoughts, and in different languages. They are generally named as "Maq'tal". There are just some names remained from those books of Maqtal. The oppressors and cruel governments robbed, burnt, or destroyed those books, in order to cause the communities to forget his name (and teachings). Although they could not achieve their target. Altogether, there are very few ancient Maq'tal available, with their original texts. Only traces or some parts of them have been narrated and transmitted through the historical texts and literatures. p: 2 

Page2-Lohoof (Sighs of Sorrow)

It seems that the first writer, who compiled a text about the events of Karbala and Ashura, was Asbaq Ibn Nobata. He was one of the close friends, and sincere companions of Amirul Momenin Ali (p. b. u. h. ). His death has been in the early years of the second century after hejrat. The second writer was Abu Mekh'naf Lut Ibn Yahya Azdi, who was contemporary to Imam Sadiq (p. b. u. h. ) , and wrote the book, "Maq'tal al-Hussain (p. b. u. h. ) ". During the 2nd and 3rd centuries of hejrat, some other traditions and historians wrote and compiled books about the tragic event of Karabala, and martyrdom of Imam Hussain and his beloved disciples. Some of those writers are: " Abdul Aziz Ibn Yahya Jalloudi. " Jaber Ibn Yazid Jo'afi. " Muhammad Ibn Umar Waqedi. " Muammar Ibn Mosanna Taimi. " Nasr Ibn Mozahem Menqari. " Abdullah Ibn Ahmad Bin Abi Donya. " Ibn Wazeh Yaqoubi. " Muhammad bin Zakaria bin Dinar Ghalaei. In the next stage, some of the Shia and Sunni scholars wrote books about the martyrdom of Imam Hussain (p. b. u. h. ). They are: " Shaikh Muhammad bin Hasan Tousi (died in 460 A. H. ) " Mowaffaq Ibn Ahmad Kharazmi (died in 568 A. H. ) " Ibn Shahr Ashoub (died in 588 A. H. ) " Mah'moud bin Mobarak (died in 592 A. H. ) " Jafar bin Najib bin Nama Helli (died in 645 A. H. ) " Ezzuddin Abdul Razzaq Jazari (died in 661 A. H. ) , and " Ali bin Mousa bin Jafar, Ibn Tavoos, (died in 664 A. H. ) who is the author of this book. p: 3 

Page3-Lohoof (Sighs of Sorrow)

Seyed Ibn Tavoos has reminded of this book, in his two other books. In his books Iqbal and Kashful Mahajja has said, "My book "al-Malhoof ala Qat'lalTofouf" is about the martyrdom of Imam Hussain (p. b. u. h. ) , which is organized in a wonderful order, which has been a kindness of God, Who guided me to write it. " The late Allamah Majlesi, in Beharul Anwar (vol 107, P. 42) has stated that Seyed Ibn Tavoos has mentioned in his book, "al-Ejazat", "I have written the book "al-Malhoof ala Qatlal Tofouf" in an order which is new. Anyone who reads it will know about its preferences over similar books". From the writings of the writer, Seyed, it becomes clear that the original title of the book has been "Malhoof…" but in the old manuscripts it is called as "Lohoof". Lohoof, in its Arabic language, has been published more than 20 times in Iraq, Iran, and Lebanon. Some of the clergy translators have translated it in to Persian, such as Mirza Reza Qoli Khan, Ahmad Najafi, M. E. Nawab, and Seyed Ahmad Fehri. Recently, Naba cultural organization has translated Lohoof in to English, and decided it to be published as one of the works of the library and publishing house of the holy Shrine of Imam Hussain (p. b. u. h. ). It is the third published work of that library. I pray God to bless all those who work and cooperate with Naba cultural organization, and may He support and protect the translator and all those who participated in preparation of this book. And, at last, may the blessings and greetings of God be upon all you kind reader! p: 4 

Page4-Lohoof (Sighs of Sorrow)

Preface A. About the Author Seyed Razi - Uddin Ali bin Musa, knows as Ibn - e- Tavoos (589-664 A. H. , equal to 1150- 1225 A. D. ) is one of the greatest Shia scholars in the 13th A. D. century. He was born in Hella city in South of Iraq. He learnt different Islamic science from his father S? dussin Musa, his grand father Varram bin Abi Foras, and some Shia and non- Shia scholars. The grand family of Ibn- e- Tavoos was interested at scholarship and knowledge fields. Some of them have written books, and have their names in the history. For more information about them, you may refer to "Encyclopedia of Tashayyo", P. 339, and Vol: 1, title Ibn- e- Tavoos. During his 75 years old life, Ibn- e - Tavoos traveled to different cities. He wrote more than 50 books in many fields of Islamic studies, such as commentary of Quran, history, hadith, prays, astronomy, ethics, bibliology, biography, Shia thoughts. Half of them are preserved and available. Even after the long time of about 800 years, most of them are reliable and unique. In addition to his scientific position, he had the social leadership of Shia community at his chaotic period. And it is interesting that with such occupations, he grew very polite, well educated, and learned children, so that all his sons and daughters were among the scholars of their age. B. The book Seyed Ibne Tavoos had prepared the book "Mesbah -u- Zaer" with the subject of visiting (Ziyarat) the holy shrines of the prophet Muhammad (p. b. u. h. ) , and the infallible Imams (p. b. u. h. ). Then he thought and found it wise to write a small book about the biography of Imam Hussain (p. b. u. h. ) , the Ashura calamity, and the tragic events thereafter; so that those who go on pilgrimage of that innocent martyred Imam may get the necessary knowledge about the subject, the holy respected Imam, and his brutal enemies. p: 5 

Page5-Lohoof (Sighs of Sorrow)

Seyed Ibn Tavoos has divined the book of Lohoof in to 3 parts. 1- The events and happenings before the day of Ashura (10th of Moharram of 61 A. H. ) ; 2- The events occurred in the evening before Ashura, and during the day of Ashura; 3- The events after the day of Ashura, with regards to Imam Hussain (p. b. u. h. ) , his family, and his enemies; What we can see in these parts, are very exact and accurate narrations which from one side, show the clear, humanistic, and infallible view from Imam Hussain, and on the other hand, reveals the tyranny, cruelty, and crimes of the enemies of the family of the prophet of Islam (p. b. u. h. ). C. The importance of the Book There are thousands of books written about Imam Hussain, and the Ashura calamity. However, those words, which have been narrated and transmitted by the wise and learned scholars, through a correct and clear way, are credited and reliable. At the same time, we should know that the life and history of Imam Hussain (a. s. ) , just like other infallible Imams (p. b. u. t. ) is like an open book of guidance that should be studied and considered. It is obvious that when we are going to introduce our noble Imams (that the holy prophet has called them as the "Lights of Guidance", and the "Ships of Rescue") , if we refer to uncredited and unknown references, we will not get a fair result from our efforts. The importance of the books such as Lohoof lies in its right, just and authentic references and accurate narrations, which reveal the aspects of the 14 centuries old history. p: 6 

Page6-Lohoof (Sighs of Sorrow)

Now, let us read the book of Lohoof, which is the book of life, and guidance, and is like a light that would enlighten the roads of lives of the people. This book should be read more than onc! And we should keep it not only in our memory, but also in our mind, and spirit. We should read the words and teachings of Imam Hussain and his beloved friends at the pages of this book, and hear them from the stars of the sky of Karbala, that witnessed the nights of Muharram of the year 61 A. H. We should take in to the "Ship of Rescue" in order to reach the safe shore. And we should walk through the light of this "Light of Guidance" in order to depart from the darkness of the world. Lohoof is a favorite partner in a spiritual journey for the respected reader, and we invite you to pay due attention to every word of this noble book. Muhammad Husain Shahri 

Page7-Lohoof (Sighs of Sorrow)

About The Book About The Book Relation of this Book to Seyed Ibn Tâwûs Seyed Ibn Tâwûs has considered this book as his work in Iqbâl; and Kashful Muhajjah. He says in Kashful Muhajjah: The book Al- Malhoof ala qatlat Tufoof which has been written about the martyrdom of Hussain (a. s. ) contains wonderful things in its arrangement and composition, and it was the Grace of Allâh that enabled me to write it. In his book Ijazat, as mentioned in Bihar 42/107, he says: I have compiled the book Al-Malhoof ala qatlat Tufoof in such a manner which, as far as I know, nobody has adopted and whoever has knowledge about this book can understand these words. Among the proofs of the relation of this book with the Seyed, is that the name of the writer of the book is mentioned in the Preface of the same book. Moreover, everyone who is acquainted with the type of writing of Seyed can understand that this book is his work. p: 7 

Page7-Lohoof (Sighs of Sorrow)

The author, at the end of this book, says: Anyone who is aware of the brevity and concisenes of this book knows that it is distinct from similar ones. Shaykh Tehrâni, in Zariah 18/389, No: 576, 22/223 and Brockleman, under 1/912 Sh 15, have said that this book is a work of the Seyed. Eton Kulburk, in his writing, says that this book is of Seyed Ibne Tâwûs. "Al-Malhoof is the best of Seyed Tâwûs? works. " He says: This book has been printed several times and also translated into Persian. He says: The book Lohoof contains quotations of the original events related to the tragedy of Karbala and subsequent happenings. He has brought many narrations from unknown narrators, which began to be read in? shura. Kulburk describes: One of the books of Seyed is Al-Masra Sheen fee qatlal Husain and this has not been mentioned at any place and the only proof thereof is that its handwritten manuscript is available in the Leiden library under registration No: 792. He enumerates doubts and compares Al-Masra sheen and Maqtal, which has been attributed to Abi Makhnaf and says that it is possible that both might have existed at a time. Eton Kulburk believes that it is probable that Seyed Ibne Tâwûs had relied on Maqtal of Abi Makhnaf and has made additions to it, arranged it and gave it the title of Al-Masra Sheen. On this ground, the printed Maqtal, which has been attributed to Abi Makhnaf, is the same book, which the Seyed compiled and expanded. p: 8 

Page8-Lohoof (Sighs of Sorrow)

It is said: Al-Masra Sheen and Lohoof are two books. Though there are instances to show that there is similarity between the two. According to writing, Eton has referred to Seyed Ibn Tâwûs 76-78. Shaykh Muhammad bin? le Yasin, in his writing from Ibne Tâwûs, attributes this book to Seyed Tâwûs saying that it has been published several times in Iran and Najaf. Anyhow, undoubtedly, Malhoof is written by Seyed, and that it is other than Al-Masra'Sheen, which he took from Maqtal of Abi Makhnaf. Though there is similarity between them. Name of the book This book is known by several names and all of them with the difference in prints return to the compiler because the compiler has chosen various names or one name with variances. The names of such books, which are mentioned in scripts and in sources, are like this: 1. Al-Lohoof ala qatlat tafoof 2. Al-Malhoof ala qatli Tafoof 3. Al-Malhoof ala qatlat tafoof 4. Al-Lohoof fee qatli at-tafoof 5. Al-Malhoof ala ahlit tafoof 6. Al-Masâlik fi Maqtalul Hussain (a. s. ) , as it is mentioned on the title page of the copy "R", on the ground that, Ibne Tâwûs says in the preface: and I have prepared it in three styles. Shaykh Tehrâni, in Zariah, 22/223, considers Al- Malhoof ala qatlat tafoof as "the most famous. " We have chosen the name Al-Malhoof ala qatlal tafoof on the basis of the reliable copy "R" as the same title is seen in Kashful Mahajja: 194 and Ijâzate Bihâr and in other books. p: 9 

Page9-Lohoof (Sighs of Sorrow)

Publication of the book This book, due to its importance and texture with elegant style, attracted many buyers because scholars needed it. We see many copies of it in the libraries of the world. Some of them are: 1. The Great Public Library of Ayatullâh Marashi (r. a. ) under No: 6068, Risâla III, writer (scribe) Muhammad Taqi bin? qa Muhammad Sâleh, date of writing: 1303 A. H. Fehrist Kutubkhâna 16/17. 2. The same library under Majmua No: 7520, Risâla III in the handwriting of Muhammad Tâlib Zamandarani Mazandarani. Date of writing: 1119 A. H. Fehrist Kutubkhâna 19/327. 3. Library of Malik, Tehrân Sh 6069. Date of writing 1052. 4. Library of Majlis, Tehrân. Majmua No: 38150. Date of writing: 1101 A. H. 5. Library of Majlis, Majmua No: 4826, Date of writing: 11th century. 6. Library of Imâm Reza (a. s. ) , Mashhad, No. 6712. Date of writing: 1091 A. H. 7. Razaviyah Kutubkhâna, Mashhad, No: 13671, Date of writing: 1202 A. H. or 1220 A. H. 8. Also Razaviyah Kutubkhâna, Mashhad, No: 2132, Date of writing: 1233 A. H. 9. Also Razaviyah Kutubkhâna, Mashhad, No. 8874, without date. 10. Also Razaviyah Kutubkhâna, Mashhad, No. 8824, without date. 11. Also Razaviyah Kutubkhâna, Mashhad No. 15317 Handwriting of Abul Hasan Isfahâni, Date of writing: 1117 A. H. 12. Library of Berlin, No: 912, Date of writing: 1020 A. H. Printings (Editions) of the book. This book has been printed many times. Some editions are mentioned below: 1. Tehrân, Litho edition, Rehli with cover, with 10th volume of Bihar. 2. Tehrân, 1271 A. H. with Risâla Akhzassar and Qaseeda Ainiyah, Sayyid Humairi. p: 10 

Page10-Lohoof (Sighs of Sorrow)

3. Tehrân year 1287. Litho. 4. Tehrân year 1317, Litho, Ruqai, corrected by Mahmood Mudarris. 5. Tehrân, 1275 with book Muhaiyajul Ahzan and Maqtale Abi Makhnaf. 6. Tehrân, 1322, Litho, Ruqai. 7. Tehrân, 1365 Litho, Pocket. 8. Tehrân Al-Maktaba Islâmiya, Pocket Edition, with margins by Sayyid M. Sohofi. 9. Saida, year 1329 H. 10. Beirut, Ruqai. 11. Bombay, year 1326, Litho, Raqqi, with Maqtal Abi Makhnaf and Mathirul Ahzan 12. Najaf, Ruqai. 13. Najaf. Ruqai, along with Dastane Mukhtâr. 14. Najaf, 1369 H. Ruqai. 15. Qum, Pocket Edition, with Preface and Marginal Notes by Muhammad Sohofi. 16. Najaf, 1385 A. H. Kutubkhâna Haideriya with Hikayate Mukatar. 17. Qum, Manshoorate Shareefe Razi, Year 1364 Solar (Shamsi) with Qissa Mukhtâr 18. Tabriz, Litho edition. Translations of the book Mirza Reza Quli Khan translated the book into Persian and named it Lajjatul Alam wa hujjatul umam. Al-Zariah 18/269 Also, Shaykh Ahmad bin Salamah Najafi has translated it into Persian. Al-Zariah 26/201 Muhammad Ibrahim bin Muhammad Mahdi Nawab translated this book into Persian under title Faiz ud dumoo, which has been printed in Tehrân in 1286 A. H. Also Sayyid Ahmad Fehri translated it into Persian under the title Ahe soozan bar mazare shaheedan. Our Style in this book Our aim behind the research on this book is to present the original text without any errors and for attaining this aim our reliance has been on the below mentioned copies: A: The copy in Razaviya library in Mashhad, No: 15317 along with the book Ad-durrus Sameen and the copy inscribed by Abul Hasan Isfahâni in the year 1117 which we have indicated this by the 'R' sign. B: Whatever Majlisi has mentioned in Bihar from Malhoof and he has brought most of the content of the book in Bihar, we have marked it "B?. C: The printed copy printed at Haideria Press, Najaf in 1369 A. H. indicated by sign "A?. We have used it sparingly. p: 11 

Page11-Lohoof (Sighs of Sorrow)

We have followed the original wordings and texts but most of the differences have appeared in the explanatory notes in the margin. The second stage of our research has been the quoting of the statements found in this book. While verituing these statements with the authoritive and historical sources, we have come across this difficulty that the statements in the said reliable copies also have been altered and changed. Thus, we have verified them with the true authoritive books and corrected them a brief note of which we have brought in the margin so that the reader by studying it, may get the maximum awareness of the event of Kerbala. In case of some of the translations we have relied on Kitâbul Elâm by Khairuddin Zarkali and Hâshiya Alâm an Nubla and some other books also. We have also quoted brief translations from other books in our text. Short notes of information about cities and areas have been furnished so that the reader can also be fully aware, from the beginning to the end of the event of Kerbala, from geographic viewpoint too. And Praise is for Allâh the Lord of the Worlds. The holy city of Qum 3rd Shabân-141 A. H. Birthday of Imam Hussain (a. s. ) Faris al-Hassoon (Tabriziyan) LIST OF THE BOOKS REFERRED (PRIMARY SOURCES) 1. The Holy Qurân 2. Absârul A'yn fee Ansârul Husain -Shaykh Muhammad Samawi, Kitâbkhana-e-Baseerati, Qum, 1408 A. H. 3. Ehqâqul Haqq -Qazi Nûrullâh Marashi Shustari, With marginal notes by Sayyid Shahâbuddin Marashi -Public Library of Ayatullâh Marashi, Qum p: 12 

Page12-Lohoof (Sighs of Sorrow)

4. Adabut Tiff -Sayyid Jawwâd Shabbar, Dârul Murtuza, Beirut 5. Al-Irshâd -Shaykh Mufid, Kangirah Hazâra Shaykh Mufid, Qum 6. Usdul Ghâba -Ali bin Muhammad Jazâri, Egypt 7. Al-Elâm -Khairuddin Zarkuli, Dârul Ilm lilmalaeen, Beirut 8. Elâmun Nisâil Muminât -Muhammad Hassoon and Ummo Ali Mashkoor, Intishârât Uswah, 1411 A. H. 9. Al-Ikmâl -Ibne Mâkoola, Muhammad Amin Printery, Beirut 10. Al-Amân -Sayyid Ibne Tâwûs, Mausise? lal Bait, Qum 11. Ansâbul Ashrâf -Ahmad bin Yahya Balâzari, Dârul Târruf, Beirut 12. Ansârul Husain -Shaykh Muhammad Shamsuddin, Dârul Islâmiyyah, 1401 A. H. Mahdi 13. Izâhul Ishtebâh -Allamah Hilli, Institute Nashre Islâmi, Qum 14. Bihârul Anwâr -Allamah Majlisi, Dârul Kutubul Islâmiyyah 15. Turâthul Kerbala -Salmân Hâdi Tama', Mausise Alami, Beirut 16. Biography of Imâm Husain and his Martyrdom from the Book: Tabaqât Ibne Sa'ad -Turâthona Journal, Ins.? lal Bait, Qum, Issue no. 10 17. Tasmiya min Qatli Ma al-Husain -Fazl bin Zubair Kufi, from the companions of Imâm Bâqir and Sâdiq (a. s. ) , Turâthona Journal, Issue No. 2 18. Taqreebul Ma'arif -Abu Salâh Halabi, Manuscript at Public Library of Ayatullâh Marashi, Qum 19. Tanqihul Maqâl, Shaykh Abdullâh Mâmaqâni, 20. Tahzibut Tahzib -Ahmad bin Ali bin Hajar Asqalâni, Dâiratul Ma'rif Nizâmiyyah Press, India 21. Jumheratul Lugha -Muhammad bin Hasan bin Dareed, Dârul Ilm Lil malaeen, Beirut 22. Hikâyâtul Mukhtâr fee akhaz at-thâr -Sayyid Ibne Tâwûs, Inteshârât Sharif Radi, Qum 23. Khulâsatul Aqwâl -Ar-Rijâl -Allamah Hilli, Inteshârât Sharif Radi, Qum 24. Ad-Dharia ila tasânefa Ash-Shia -Shaykh? qa Buzurg Tehrâni, Dâral Adwa, Beirut 25. Ar-Rijâl -Ibne Dâwood Husain bin Ali, Inteshârât Sharif Radi, Qum 26. Ar-Rijâl -Shaykh Tusi, Inteshârât Sharif Radi, Qum p: 13 

Page13-Lohoof (Sighs of Sorrow)

27. Ar-Rijâl -Najjâshi, Ins. Nashre Islâmi, Qum 28. Ar-Rijâl fee Tâjul Uroos -Majlis Dâiratul Ma'rif Uthmâni Press, Hyderabâd, 1401 Lunar 29. Riyâzul Ulama -Shaykh Abdullâh? fandi, Public Library of Ayatullâh Marashi, Qum 30. Zainab Kubra -Shaykh Ja'far Naqadi, Imâm Husain Foundation, Qum 31. Safinatul Bihâr -Shaykh Abbâs Qummi, Mausise Inteshârât Farhani 32. Seer Alâmul Nubala -Muhammad bin Ahmad bin Uthmân Zahabi, Mausisar Risâlah, Beirut 33. Sharho Nahjul Balâgha -Ibne Abil Hadid, Dârul Ahya Kutubul Arbiyyah 34. As-Sihâh -Ismail bin Hamâd Jauhari, Dârul Ilm lilmalaeen, Beirut, 1990 AD 35. Ziyâtul Ainain Fee Tadkerah Ashâbul Husain - Muhammad Hasan Buqrât Sabzawari, Iran Printing Press, Mashhad 36. Tabaqât Alâmush Shia -4th Century, Shaykh? qa Buzurg Tehrâni, Dârul Kitâb al-Arbi, Beirut 37. At-Tarâif -Sayyid binTâwûs, Khayyâm Printing Press, Qum 38. Al-Ghadeer -Shaykh Abdul Husain Amini, Dârul Kutubul Islâmiyyah, Tehrân 39. Fehrist al-Fabâi Catalogue of Manuscripts at the Library of? satâne Quds Radawi -Muhammad Asif Fikrat, Inteshârât? stâne Quds Radawi, Qum 40. Catalogue of Manuscripts -Public Library of Ayatullâh Marashi, Sayyid Ahmad Husaini, Qum 41. Catalogue of Manuscripts at Majlis Library -Abdul Husain Haeri, Majlis Library Publications, Tehrân 42. Catalogue of Manuscripts at Mulk Library (Tehrân) , Hunar Publications, Tehrân 43. Fehrist Shaykh Tusi, Inteshârât Sharif Radi, Qum 44. Fehrist Nam-o-athar Danishmandane Shia - Muntajibuddin Ali bin Ubaydullâh, Kitâbkhâna-e- Murtazavi, Tehrân 45. Fehrist Kitâbhâi-e-Arabi -Khan Baba Mashâr Offset Press 46. Qâmoos ar-Rijâl -Shaykh Muhammad Taqi Shushtari, Mausise Inteshârât Islâmi, Qum 47. Kitâb Khana Ibne Tâwûs-o-Ahwal-o-Athare-oo, Eton Kulburk, Public Library of Ayatullâh Marashi, Qum 48. Kashful Muhajja -Sayyid Ibne Tâwûs, Daftare Tableeghât-e-Islâmi, Qum p: 14 

Page14-Lohoof (Sighs of Sorrow)

49. Al-Kunni wal Alqâb -Shaykh Abbâs Qummi, Inteshârât Bedar Qum 50. Lisânul Arab -Muhammad bin Mukarram, Ibne Manzoor, Dârul Ahyait Turâthul Arabi, Beirut 1408 A. H. 51. Al-Lohoof -Sayyid Ibne Tâwûs, Inteshârât Sharif Radi, Qum 52. Al-Mujâzir at-Tâefiya fi ahdil Shaykhil Mufid -Faris Tabreziyan, Kangoorah Hazarah Shaykh Mufid, 1413 Lunar 53. Majmâul Bahrayn -Shaykh Fakhruddin Tarihi, Dârul Kutubul Ilmiyyah, Najaf 54. Mukhtasar Târikh Damishq, Muhammad Mukarram ibne Manzoor, Dârul Fikr, Beirut bin 55. Al-Mudawwunatul Târikhiyya Li Waqâtit Tiff, Sayyid Abdul Aziz Tabatabâi, Mujalla-e-Mausoom, Issue no. 12, Volume 3, 1412 Lunar 56. Mustadrakât ilme Rijâlul Hadith - Shaykh Ali Namâzi, Haidery Printing Press, Tehrân, 1414 Lunar 57. Mualimul Ulama -Ibne Shahr? shob, Haidariyyah Printers, Najaf 58. Mojamul Buldân -Yaqoot bin Abdullâh, Daru Ahyâut Turâthu Arabi, Beirut 1399 Lunar 59. Mojam Rijâlul Hadith -Sayyid Abul Qâsim Khooi, 4th Edition, Beirut, 1409 Lunar 60. Maqâtilut Tâlibiyyin -Abul Faraj Isfahâni, Dârul Ma'refa, Beirut 61. Maqtalul Husain -Lut Ibne Yahya Abu Makhnaf, Châpkahna-e-Ilmiyyah, Qum 62. Maqtalul Husain wa Masra' ahle baitehi Ashâbehi fee Kerbala -Lut bin Yahya Abu Makhnaf, Inteshârât Sharif Radi, Qum 63. Maqtalul Husain -Maufaq bin Ahmad Khwârizmi, Inteshârât Kitâbkhana Mufid, Qum 64. Maqtalul Husain -Sayyid Abdul Razzâq Musavi Muqrim, Dârul Kitâbul Islâmi, Beirut, 1399 Lunar 65. Manâqib -Ibne Shahr? shob, Inteshârât Mustafawi 

66.Waq'atu Tiff -Lut bin Yahya Abu Makhnaf, Inteshârât Islâmi, Qum 

LIST OF THE BOOKS REFERRED (SECONDARY SOURCES) 1. Akâmul Marjân -Shablanji, Deluxe Edn. Cairo 2. Al-Ittehâf be Hubbil Ashrâf -Shubrawi Zubaidi, Egyptian Edition 3. Al-Akhbârut Tiwal -Qirmani, Baghdâd Edition 4. Al-Akhbârut Tiwal -Dinawari, Cairo Edition, 1330 A. H. p: 15 

Page15-Lohoof (Sighs of Sorrow)

5. Usudul Ghaba -Ibne Athir, Egypt Edition, 1280 Lunar 6. Isâfur Râghebeen -Muhammad bin Sabbân, with marginal Notes of Nûrul Absâr, Egypt Edition 7. Asmâur Rijâl -Dhahabi, Manuscript 8. Al-Isâbah -Ibne Hajar Asqalâni, Egypt Edition 9. A'lamun Nisa -Kahhala, Damascus Edition, 1359A. H. 10. Al-Aghâni -Abul Faraj Isfahâni, Egypt Edition 11. Al-Insul Jaleel -Majeedudeen Hanbali, Cairo Edition 12. Izâhul Maknoon -Baghdâdi 13. Al-Bada wat Târikh -Mutahhar bin Tâhir Maqdasi, Shalon Edition, 1916 AD 14. Al-Bidâya wan-Nihâyah -Ibne Kathir Dimishqi, Chap Sa'ada, Egypt 15. Al-Bayân wat-Tabbiyyin -Jahaz, Egypt Edition 16. Tâjut Tarâjum -Qâsim Hanafi, Leipzig Edition, 1862 AD 17. Tâjul Uroos -Muhammad Murtuza Zubaidi, Cairo Edition 18. Târikhul Islâm -Muhammad bin Ahmad Dimishqi, Egypt Edition 19. Târikhul Islâm -Zahabi, Egypt Edition 20. Târikhul Islâm wa Rijâl -Uthmân Dâdâ Hanafi, 21. Târikhul Ummam wal Muluk -Muhammad bin Jurair Tabari, Regular Edition, Egypt 22. Târikh Baghdâd -Khatib, Egypt Edition, 1349 A. H. 23. Târikhul Khulafa -Suyuti, Chap Maimaniyyah, Egypt 24. Târikhul Khamees -Husain bin Muhammad Diyar Bakri, Chap Wahbiyya, Egypt 25. Târikh Dimishq (Selection) -Ibne Asâkir Dimishqi, Chap Rauzatush Shâm 26. Târikh Kufa -Burâqi, Najaf Edition, 1356 A. H. 27. At Tabeer -Sama'ani 28. At-Tohfatul Oliya wal Adabul Ilmiyyah -Ali bin Husain Bakthir, Manuscript 29. Tadkeratul Huffaz -Zahabi, Hyderabâd Edition 30. Tadkeratul Khawâs -Sibte Ibne Jawzi, Chap Ghari 31. Tafsirul Quran -Ibne Kathir Dimishqi, with marginal notes of Fathul Bayân, Chap Bulâq, Egypt 32. Tahzibul Asmâ wal Lughat -Abi Zarkiya Nawawi, Egypt Edition 33. Tahzibut Tahzib -Ibne Hajar Asqâlani, Hyderabâd Edition, 1325 A. H. 34. Jaliyatul Kidri fee Sharhi Manzoomihil Barzanji - Abdul Hâdi Abyâri Misri, Egypt Edition p: 16 

Page16-Lohoof (Sighs of Sorrow)

35. Jâmeal Usool -Ibne Athir Jaziri, Egypt Edition 36. Jâmeul Fawâid min Jâme-al-Usool -Muhammad bin Muhammad bin Sulaimân, Indian Edition 37. Jumharatul Ashâril Arab -Ibne Abil Khattâb, Egypt Edition, 1308 A. H. 38. Jumharatul Ansâb -Ibne Hazam, Egypt Edition, 1948 AD 39. Hilyatul Awliya -Abu Nu'aym Isfahâni, Egypt Edition, 1351 AD 40. Khizânatul Adab -Abdul Qâdir bin Umar Baghdâdi, Egypt Edition, 1299 A. H. 41. Al-Khasâisul Kubra -Suyuti, Hyderabâd Edition 42. Ad-Durrul Manthur fi Tabaqâti Rubâtil Khudoor - Zainab Fawaz, Egypt Edition, 1312 A. H. 43. Zakhâirul Uqbah -Muhibuddin Tabari, Chap Qudsi, Cairo 44. Zailul Mazeel -Ibne Jurair Tabari, Egypt Edition, 1326 A. H. 45. Rabiul Abrâr -Zamakhshari 46. Rishfatus Sâdi -Abu Bakr Alawi, Chap Ghari 47. Rughbatul? mil min Kitâbil Kâmil -Sayyid bin Ali al- Marsafi, Egypt Edition 48. Ar-Riyâzun Nazarah fee Manâqibul Asharah -Muhib Tabari, Egypt Edition, 1327 A. H. 49. Sabaikuz Zahab fi Ma'rfate Qabailul Arab - Muhammad Amin Baghdâdi As-Suwaidi, Baghdâd Edition, 1280 A. H. 50. Simtul Layâli -Abdul Aziz Maimani, Egypt Edition, 1354 A. H. 51. Seer Alâmun Nubala -Zahabi, Egypt Edition 52. Sharho Nahjul Balâgha -Ibne Abil Hadid, Beirut Edition, 1374 A. H. 53. Ash-Sharaful Mâbad le? le Muhammad - Nabhani, Egypt Edition 54. Sahih Tirmidhi -Chap Sa'adi, Egypt 55. Sifatus Safwa -Abul Faraj Ibnul Jauzi, Hyderabâd Edition, 1355 A. H. 56. As-Sawâiqul Mohreqa -Ahmad bin Hajar Haithami, Abdul Latif Edition, Egypt 57. At-Tabaqâtul Kubra -Abdul Wahhab She'rani, Cairo Edition 58. Al-Arâisul Wâziha, Abyari Misri 59. Al-Iqdul Fareed -Ibno Abdi Rabbi, Egypt Edition 60. Umdatul Qâri -Mahmood bin Ahmad A'ini, Cairo Edition 61. Ghurarul Khasâis -Burhânuddin Muhammad bin Ibrahim, Egypt Edition p: 17 

Page17-Lohoof (Sighs of Sorrow)

62. Al-Fusoolul Muhimma -Ibne Sabbâgh Maliki, Chap Ghari 63. Al-Fehrist -Ibne Nadeem 64. Al-Kâmil fi Târikh -Ibne Athir, Egypt Edition 65. Kasfuz Zunoon -Hâji Khalifa 66. Kifâyatut Tâlib -Kanji Shafei, Chap Ghari 67. Al-Kunni wal Asma -Dawlabi, Hyderabâd Edition, 1322 A. H. 68. Al-Kawâkibud Durriya -Abdur Rauf Manawi, Chap Al Azhar, Egypt 69. Al-Lubabo fi Tahzibil Ansâb, Ibne Athir, Egypt Edition 1356 A. H. 70. Lisânul Mizân -Asqalâni, Chap Hyderabâd, 1331 A. H. 71. Mâsirul Inâqah -Qalqashandi, Kuwait Edition 72. Mujâbi Ad-Dâwâh -Abdullâh bin Muhammad bin Ubaidullâh Abi Duniyya, Bombay Edition 73. Majmâuz Zawâid -Haithami, Chap Qudsi, Cairo 74. Al-Mahâsin wal Masâwi, Baihaqi, Beirut Edition 75. Muhâzirul Abrâr -Muhiyuddin bin Arabi, Egypt Edition 76. Al-Mahbar -Muhammad bin Habib, Hyderabâd Edition, 1361 A. H. 77. Al-Mukhtâr -Ibne Athir, Manuscript 78. Mukhtasar Tadkeratul Qurtubi -Sherani, Egypt Edition 79. Mirâtul Jinân -Yafa'i, Hyderabâd Edition 80. Al-Mojamul Kabir -Tibrâni, Manuscript 81. Miftâhun Najâh fi Manâqibe? le Aba -Muhammad Khân bin Rustam Badakhshi, Manuscript 82. Maqtalul Husain -Khwârizmi, Chap Ghari 83. Al-Milal wan-Nihal -Shahristâni, Egypt Edition 84. Al-Manâqib -Ahmad bin Hanbal, Manuscript 85. Muntakhab Kanzul Ummâl -Maulavi Ali Hindi, on the margins of Musnad, Egypt Edition 86. Al-Muntazam -Abul Faraj Ibne Jawzi, Hyderabâd Edition, 1357 A. H. 87. Mizânul Etedâl -Zahabi, Egypt Edition, 1325 Lunar 88. An-Nujoomuz Zâhira -Ibne Taghri Bardi, Printed by Dârul Kutubul Misriyyah 89. Nasabu Quraysh -Musab bin Abdullâh Zubairi, Egypt Edition, 1953 AD 90. Nazm Durarus Simtain -Zarandi, Printed at Al-Quza Printing Press 91. An-Naqaidh baina Jurair wal Farazdaq -Muammar bin Muthanna, Leiden Edition 92. Nûrul Absâr -Shablanji, Egypt Edition 93. Nûrul Qabasul Mukhtasaru minal Maqtabis -Yusuf bin Ahmad Yaghmoori, Chap Qasyaran p: 18 

Page18-Lohoof (Sighs of Sorrow)

94. An-Nihâyah -Qalqashandi 95. Al-Wafi bil Wafyât -Safdi 96. Wasilatul Mâl -Hadhrami ba Kathir, Manuscript 97. Al-Wulah wal Quza -Hamad bin Yusuf Kandi, Beirut Edition, 1908 AD 98. Yanâbiul Mawaddâh -Qundoozi, Istanbul Edition 

Page18-Lohoof (Sighs of Sorrow)

Introduction In the Name of Allâh, the Beneficent, the Merciful All praise belongs to Allâh Who shows His Magnificence through the horizon of wisdom; Who removes the veils from His Intentions, through the logic of the Holy Quran and Sunnah; Who has lifted His friends from the filths of the house of deception (this world) , and raised them to the heights of shining happiness. This bliss to His friends is not by the way of granting them a higher status among His creation, nor is it to shelter them through nice paths; but He considered them worthy of Graceful Rewards and good morals. Therefore, He did not like that they should treed the absurd path. Rather, He granted them the good sense of adopting perfect deeds and actions. This was until all souls became dejected from everyone except Allâh, and their hearts got adorned by the ornaments of His Pleasure. So their hearts turned towards His light, and their ambitions got tied up with His Mercy and Grace. You can observe their happiness in reaching the eternal life, and their sympathetic desire of meeting their Lord. Invariably, they have an increasing urge toward the goals put by their God; their faces shine up by traversing towards their Lord, and their ears are attentive for listening to His secrets, and their souls enjoy the sweetness of His remembrance. Allâh bestows on them His Greetings proportionate to their acknowledgement, and rewards them with His gifts and mercy. p: 19 

Page19-Lohoof (Sighs of Sorrow)

Hence everything, which prevents them from the area of His Majesty, is worthless in their eyes. How easy is it for them to give up everything that takes them away from His path until they taste and enjoy the pleasure and happiness due to this Bounty and Perfection? Then Allâh adorns them with a dress of dignity, grandeur and reverence. As they realize that their (worldly) lives act as an obstacle in attaining their noble ambition, and that their stay in this world keeps them away from His Grace, they discard their dress of worldly life and put on the apparel worthy of meeting Him. On this way, they found pleasure by giving away their life, and receiving wounds of swords and arrows. This is the lofty grandeur which raises the souls of the martyrs of Taff (Karbala) to such an extent that they compete with each other in sacrificing their lives, and their holy bodies turn into targets of arrows and swords. How beautiful has Seyyed Murtaza Alamul Huda (r. a. ) praised of such noble men: 1 Their bodies lie in the sands of desert Whereas their souls are enjoying the hospitality in the vicinity of Allâh It is, as if those who wanted to harm them have benefited them And those who had killed them with swords were those who made them alive (immortal) Had it not been incumbent upon us to put on the dress of mourning, as ordered by the Book and the Islamic Tradition, over the vanishing of the "standards of guidance" and establishment of the rule of misguidance and deviation of Umayyides, and to grieve over such losses of bounties, and the martyrdom of such great personalities, it was good to rejoice over such great bliss. p: 20 

Page20-Lohoof (Sighs of Sorrow)

And since in this mourning is concealed the consent of Allâh and the goal of His good servants, we - Abul Qâsim Ali bin Husain bin Musa bin Muhammad Musa bin Ibrahim Ibne Imâm Kâzim (a. s. ) is a chief of the Tâlibiyyin and one of the leading writers and poets and orators. He was born and died in Baghdâd. He has narrated from people like Shaykh Mufid, Husain bin Ali Babawayh. People like Sallar and Abi Salâh Hilli and Khatib Baghdâdi and Qâzi ibne Qudâmah have narrated from him. He has written books like Ash Shafi fil Imâmah... He expired in the year 433 or 436 A. H. [Riyâzul Ulama 4/14, Wafyâtul Ayân 3/313, Al-Kunni wal Alqâb 2/439, Mizânul Etedâl 2/223, Lisânul Mizân 4/223, Jumhiratul Ansâb: 56, Al-Elâm 4/278] invariably and regularly put on the dress of mourning and bring tears in our eyes. We ask our eyes to go on weeping continuously and also ask our hearts to cry like a mother who has lost her son. The precious trusts of the compassionate Prophet were destroyed on the day of? shur? , and many of his wills regarding his household and sons were thrown away by his Ummah and by his enemies. For Allâh? s sake, how difficult were the calamities which made hearts sick, brought so much hardship and destruction, those troubles which were so terrible that rendered all other troubles insignificant; the events wherein the fear of Allâh was driven away and those arrows which made the blood of the holy Prophet flow on earth and those hands which arrested and imprisoned the noble Ahle Bayt (a. s. ) ; those tragedies which rolled the heads of devotees; those catastrophes which took the lives of the best families; the trouble whereof reached even to Jibrael; those atrocities that raised the wrath of Almighty Allah. p: 21 

Page21-Lohoof (Sighs of Sorrow)

Why should it not be so when, on that day, the flesh of the holy Prophet of Allâh (i. e. the body of Imam Husain a. s. ) fell on sandy land, and his holy blood flowed on the soil by the swords of the deviated people, and when the holy faces of his daughters were exposed to the eyes of people who were condemnable, and rejoiced at the misfortune of others, and those who (the holy women) were disrobed before both the talking and the dumb, when the holy bodies were stripped and when those holy bodies were strewn on groun! These calamities dispersed the holy family of the Holy Prophet, and arrows were pierced in the hearts of the guided ones. There were the troubled ladies the plight of whom makes the flames of sorrow and grief rise high. I wish Fâtima and her father had dared to see the plight of their daughters and sons, who were seized, wounded, chained, decapitated; the daughters of the holy Prophet with their collars rent, had none to care them, were grieved for having lost their relatives and dear ones. Their hairs strewn and veils torn, they were slapped on their faces. They were crying and complaining with a painful feeling, and there was none to help and protect them. And you, O men of wisdom and reason, O intelligent people, narrate to yourselves these calamities which fell on the holy household, and recite elegies for them in solitude and in public for the sake of Allâh. Accompany them by shedding tears on the plight of these dear ones, and sit in mourning for having lost the opportunity of helping them. p: 22 

Page22-Lohoof (Sighs of Sorrow)

It is so because these precious lives are the valuable trusts of the holy Prophet, and the fruits of his holy heart, and the light of the eyes of Zahra-e-Batool. They are the ones who were kissed by the holy Prophet, and their parents were granted superiority over the Ummah (Islamic nation). If you have any doubt about their superiority in grace Then ask the holy Quran regarding their distinction The holy Book which is the most just witness to their gracefulness for the men of reason Therein is also the will, which Jibrael brought regarding them How did they compensate all the favors of their grandfather? How did they devastate the fruits of his heart and the repository of his soul by shedding the blood of his precious son so disgracefully? How is the place and location of fulfilling the will of the holy Prophet regarding his family? What will be the answer of the Ummah in this regard? The Ummah destroyed all that the holy Prophet had established, and the wailing of the oppressed Islâm is raised high; O Allâ! What a heart which does not melt by the remembrance of these events? How strange is the negligence of an Ummah and what is the excuse of the people of Islâm regarding this tragedy? Do not they know that the holy Prophet is injured and he is claiming revenge? That his beloved has been slain, and his blood is boiling? Those angels are giving him condolence over this calamity and prophets have shared these tragedies? p: 23 

Page23-Lohoof (Sighs of Sorrow)

Then, O loyal followers of the Prophet Mohamme! Do not you join him in this weeping? O, follower of the son of Zahra; mourn and recite the poems of grief, and weep over the princes of Islâm for the sake of Allah. Maybe by participating in the sorrow of this great tragedy you may proceed on the Day of Judgment. Verily, it has been narrated from Imâm Bâqir (a. s. ) that Imâm Zainul? bedin (a. s. ) said, "whenever a tear drops from the eyes of a believer, While mourning for Husain (a. s. ) , and rolls down his cheek, Allâh will grant him a permanent home in Paradise. And for every believer, who sheds a tear because of the oppression and injustice to us by the enemy, when that tears rolls down his cheek, Allâh grants him a high position in Paradise. And when a faithful person suffers harm in our way, by our enemy, Allâh turns away the trouble from him and saves him from Hell on the Day of Judgment. " Imâm Sâdiq (a. s. ) is reported to have said that anyone who remembers us, and tears, even as little as a fly? s wing rolls from his eyes, Allâh will forgive his sins, even if they are equal to the bulbs of the seas. And it is reported that he said; "One who weeps over us and causes one hundred people weep, is entitled to Paradise; one who weeps over us and causes fifty people weep over us, heaven will be his abode; one who weeps and causes twenty persons weep for us will go to Paradise; and one who weeps for us and also causes ten men weep for us will be entitled to Paradise; one who weeps for us and causes one person weep for us will also go to heaven; and the one who weeps for us and makes his face sorrowful will also get Paradise. " p: 24 

Page24-Lohoof (Sighs of Sorrow)

The author, Ali Ibn Musa Ibn Ja? far Ibn Muhammad Ibn Tâwûs Husain says; "The noble impulses which inspired me to adopt the manner and method of this book, was that after the compilation of the book Misbâhuz Zaer wa Jannatul Musâfir2, I felt that various appealing aspects of Ziyarats have been collected therein and hence one who carries it does not need to take with him heavy books to the holy tombs during the Ziyarat time. " I also wished that a person visiting the holy shrine should not be required to carry Kitâb-e-Maqtal during the Ziyarat of? shura in Karbala. - Misbah is the first work of the author, having 20 sections: the first section is about formalities and preliminaries of the journey and the last contains the Ziyarats of the Holy Imâms and their sons. Therefore, I wrote this book so that a visitor needs not to carry any other book along with Misbâhuz Zaer; Moreover I have tried to save his time by avoiding details and repetitions. Yet various chapters about Karbal? have been included for the faithful people, as we have infused the words with an appropriate spirit, given the title Al- Malhoof ala Qatlat Tafoof to it, and have arranged it in three parts; we seek help from the Merciful Lord. 

Page24-Lohoof (Sighs of Sorrow)

Events Preceding The Battle The holy birth of Imâm Hussain (a. s. ) took place on the 3rd or 5th of Shabân, 4 A. H. It is also said that he was born3 at the end of Rabiul Awwal in 3 A. H. some other dates are given too. Ummul Fazl, 4 the wife of Abbâs5 (r. a. ) said, "Before the birth of Hussain I saw in a - In the copy of "A? it is said: When Hussain was born Jibraeel came with a thousand angels to congratulate. Fâtima (a. s. ) took Hussain to the Holy Prophet who became very happy and gave the newborn child its name. p: 25 

Page25-Lohoof (Sighs of Sorrow)

Ibne Abbâs says in Tabaqât: Abdullâh bin Bakr bin Habbeb as-Sahami informed us: Khatam bin Sanat related from Ummul Fazl… - Lubâbah, daughter of Hârith al-Hilâliyah, who is well known by the name of Ummul Fazl, was the wife of Abbâs bin Abdul Muttalib and she had seven children. She embraced Islâm in Mecca after Khadija (a. s. ). The Holy Prophet used to visit her regularly and he also used to take rest in her house. She expired in 30 A. H. [Al-Isâbah No: 942 and 1448; Zailul Mazeel: 84; Al-Jam Baina Rijâlus Sahihain: 612; Al- Elâm 5/239] - Abbâs bin Abdul Muttalib bin Hâshim, Abul Fazl, was one of the chiefs of Quraish both during the period of ignorance and also after the advent of Islâm. He did much good to his community and was held in high esteem due to his wisdom. He used to supply water to Hajj pilgrims and was also a participant in the construction of Masjidul dream that a piece of flesh of the holy Prophet was cut off, which fell in my lap. " I narrated the dream to the holy Prophet. He said, "It is a true vision and a good dream. Very soon, Fâtima will give birth to a son and she will give him to you for nursing. " It happened as the holy Prophet had said. Narrators of traditions have narrated that when Hussain (a. s. ) was 1 year old, twelve angels came down to the holy Prophet (s. a. w. s. ). They had sorrowful faces and tearful eyes. They opened their wings, and said, "O Muhamma! Very soon, your son Hussain Ibn Fâtima will get what Habeel had got from Qabeel, and his killer will get the reward just as Qabeel had got as punishment. All the angels in the heavens came to the holy Prophet (s. a. w. s. ) and after salutation gave him condolence about Hussain. They also told him about his reward, and gave him Hussain? s holy dust (dust of his grave). " p: 26 

Page26-Lohoof (Sighs of Sorrow)

The holy Prophet (s. a. w. s. ) said, "O Allâ! Degrade the one who would degrade Hussain; kill his killer, and do not give him (the killer) success. " When Hussain was two years old, the holy Prophet (s. a. w. s. ) went on a journey. He halted on the way and recited with tearful eyes, "Inna lillaahe inna ilaihe raajeoon (Verily we belong to Allâh and to Him we return) ". When asked for the reason, he said, "Now Jibrael informed me of a land called Karbal? ,6 on the bank, of Harâm. He became a Muslim before Hijrat but kept it a secret. He become blind in the last days of his life and expired in the year 32 A. H. 32. [Sifatus Safwa 1/203; Al-Mahbar: 63; Zailul Mazeel: 10; Al- Elâm 3/ 262] 6- Kerbala is the place of Hussain? s martyrdom. It is near Kufa towards the desert. According to a narration the Holy Imâm (a. s. ) river Euphrates, that my son Hussain Ibn Fâtima will be martyred there. " One of them asked, "O? Prophet of Allâ! Who will kill him? " He replied, "A man named Yazeed. As if I am looking at the place of Husain? s martyrdom and burial. " Then he returned from the journey in a very sorrowful mood, climbed the pulpit and gave a speech while Hasanain (a. s. ) were with him. After concluding his speech he put his right hand on the head of Hasan (a. s. ) and his left hand on the head of Hussain (a. s. ). He raised his head towards the sky and exclaimed; "O Lor! Muhammad is Your worshipper and messenger, and these two youth are from my pious kinsfolk and good progeny, and the founders of my family whom I am leaving in my place. Jibrael informed me that this son of mine will be killed and forsaken. O Allâ! Make his martyrdom sanctified for him, make him the leader of the martyrs, and do not bless his killers and his forsakers. " Then the people cried. p: 27 

Page27-Lohoof (Sighs of Sorrow)

The holy Prophet (s. a. w. s. ) said: "Would you just weep and not help him? " Then he returned and gave another (short) sermon, with tearful eyes, and said: "O peopl! I am leaving among you, two valuable things, i. e. the Book of Allâh, and my progeny; who are my origin, my essence, and the fruits of my life. These two things will not separate, until they meet bought the land for six hundred Dirhams from the people of Nainawa and Daziriyah and then donated it with a condition that the visitors to the Holy grave should be provided hospitality for three days. [Mojamul Buldân 4/249; Majmâul Bahrayn 5/641-642] me at the Hauz (in paradise) in the Last Day. I will be waiting for them, and I do not expect from you anything except what Allâh has ordained, that is kindness and (love for my near and dear family). So beware, do not be of those who will not see me at the Hauz, tomorrow, as a result of enmity against my household, harassing and killing them. " Be aware that on the Day of Judgment, three banners will be offered to me from this Ummah: A dark black flag, which will frighten the angels. Its bearers will halt near me. I will ask them: Who are you? They would have forgotten my name. They will say: "We are believers in God and we are Arabs. " I will say: "I am Ahmad, the Prophet for both the Arabs and non-Arabs". They will say: "O Ahmad: We are from your Ummah. " p: 28 

Page28-Lohoof (Sighs of Sorrow)

I will ask them: "What did you do, after my death, to the Book of God and to my progeny? " They will reply: "We left and wasted the Book and we totally destroyed your progeny with enmity. " I will turn away from them. And they would be driven to Hell extremely thirsty and black-faced. Then the second flag bearers with a darker flag will come. I will ask them: "What did you do with the two valuables I left (i. e. the Holy Quran, and the holy progeny)? " (In response) they will say: "We opposed the Book, and humiliated and destroyed the holy family. " I will say, "Go away from me. " And they would be driven to Hell with dark faces and thirsty too. Then the third group will arrive with bright and shining flags and faces. I will ask: "Who are you? " They will reply: "We are believers in Oneness of God and righteous. We are the followers of Muhammad (s. a. w. s. ). We are the survivors of the rightful nation. We respected the holy Book of God and obeyed whatever was mentioned as permissible or forbidden in it. We befriended the progeny of the holy Prophet. We willfully helped them and fought against their enemies. " I would tell them: "Congratulation! I am Muhammad, your Prophet. You lived in the world as you described. " Then I will give them water from the Hauz of Kauthar, and then they will happily enter Paradise and enjoy there forever. **** In the year 60 A. H. , when Muawiya7 Ibn Abi Sofyân died, his son Yazeed8 Ibn Muawiya, wrote a letter - Muawiyah Ibn Abi Sufyân Sakhr bin Harb Ibn Umayyah Ibn Abd Shams Ibn Abd Manâf is the founder of the Umayyad rule in Syria. He was born in Mecca and had converted to Islâm after the conquest of Mecca. During the caliphate of Abu Bakr, under order of his brother, he got the command of the army. He became the governor of Jordan in the time of Umar. Thereafter Umar gave him the governorship of Damascus. During the caliphate of Uthmân he acquired the governorship of Syria bringing all other administrators under his rule. After killing of Uthmân and during the rule of Ali (a. s. ) p: 29 

Page29-Lohoof (Sighs of Sorrow)

to the governor of Medina, Walid Ibn Utbah,9 and ordered him to get allegiance from the people of Medina,10 especially from Hussain ibn Ali (a. s. ) and if Hussain refused, he should cut off his head and send it to Yazeed. he was at once removed from the governorship by Ali (a. s. ). Before the dismissal order reached him, Muawiyah raised the bogey of taking revenge from the killers of Uthmân and alleged that Ali (a. s. ) had killed him, thus creating an excuse for war. Muawiyah is notorious for taking undue advantages through treachery and deceit. [Târikh Ibne Athir 4/2 Târikh Tabari 6/180; Al-Badu Wat Târikh 6/5; Al-Alâm 7/261-262] - Yazeed bin Muawiyah bin Abi Sufyân was the second Umayyad ruler of Syria. He was born in Matroon, brought up in Damascus and in the year 60 A. H. took over caliphate after his father. The people headed by Hussain (a. s. ) did not pay allegiance to him because of his indulgence in debauchery, fornication, and pleasure games. In the year 63, people of Medina de-recognized him as a caliph. Yazeed sent Muslim bin Aqabah to crush them and allowed Medina to be devastated, looted, dishonored and massacred for three consecutive days and forced people to declare that they were servants of Yazeed. Shameful sins took place in Medina and many companions of Holy Prophet (s. a. w. s. ) and Tabein were killed. He died in 64 A. H. [Târikh Tabari: Events of the year 64; Târikhul Khamis 2/300; Târikh Ibne Athir 4/94; Jumahartul Ansâb: 103; Al-Alâm 8/ 189] p: 30 

Page30-Lohoof (Sighs of Sorrow)

Walid bin Utbah bin Abi Sufyân Umayyad is one of the chiefs of Bani Umayyah. He became the governor of Medina in the year 57 during the days of Muawiyah. After the death of Muawiyah, Yazeed wrote to him to obtain allegiance from people in his favor. He relieved him in the year 60, recalled him and took advice from him and in 61 reappointed him as the governor of Medina. He confronted the revolt raised by Abdullâh bin Zubair in Mecca and died of plague in Medina in the year 64. He had performed Hajj with people in 62. [Mirâtul Jinân 1/140; Nasabu Quraish /133 & 433; Al-Alâm 8/121] Medina: which is also known as Yathrib? Its area was about half of Mecca. It was situated in the hot salty land with abundant water and date trees. The Masjid is in the middle of the city and the holy grave in the east. Medina has many other names like Taybe and Yathrib and Mubarakah. [Majamul Buldân 5/82] Walid called Marwân Ibn Hakam11 for consultation regarding Hussain (a. s. ). Marwân said, "Hussain will not give allegiance, and if I were you, I would have cut off his head. " Walid said, "I wish my mother had not given birth to me and I had not existe! " Then he summoned Husain (a. s. ). Hussain approached him with thirty members of his family. Walid informed him about the death of Muawiya, and asked him to give allegiance to Yazeed. He said, "O? Si! Since allegiance is not a secret affair whenever you invite the people, you may call me too. " Marwân said, "O Ami! Do not accept his excuse and if he refuses, cut off his neck. " Hussain (a. s. ) became angry and said: "Woe unto you, O son of bustar! You order my beheadin! You are a liar and you have, by Allâh, shown meanness. " Then he turned towards Walid, and said: "O Ami! We are the members of the Holy family of the prophetic mission. We p: 31 

Page31-Lohoof (Sighs of Sorrow)

Marwân bin Hakam bin Abil Aas bin Abd Manâf, Abu Abdul Malik, is an Umayyad caliph and is at the head of the dynasty of? le Marwân (Umavi) whose kingdom is known as Marwânian. He was born in Mecca, brought up in Tâif and lived in Medina. Uthmân made him one of his closest confidant and also his scribe. After the murder of Uthmân he participated in the disturbance in Basra with? isha and was with Muawiyah in Siffeen. He was appointed governor of Medina during Muawiyah? s reign. Ibne Zubair drove him out of Medina. He went to Syria and died of plague in the year 65. According to our narration his wife, mother of Khâlid bin Yazeed, killed him. [Usdul Ghâbah 4/348; Târikh Ibne Athir 4/74; Târikh Tabari 7/34; Al-Elâm 7/207] are the mines of prophethood, and our house is the thoroughfare of angels. Allâh initiated and concluded with us (the divine knowledge) Yazeed is a debauchee, a drunkard; a murderer, and has shed much holy blood. All these factors have made him unworthy of caliphate. A man like me cannot give allegiance to him; however, tomorrow morning I will study about this matter, and will see who is worthy of being caliph. " Then the Imâm (p. b. u. h. ) left there. Marwân said to Walid: "You didn? t act as I advised you? " Walid said: "Woe unto you. Through your advice, you wished to destroy my world and the Hereafter? By Allâ! I do not like to get the worldly kingdom by shedding the blood of Hussain. By Allâ! I don? t think that one meets Allâh with the sin of murdering Hussain (a. s. ) except that his balance (of deeds) is light, and Allâh will not be kind to him, and will punish him in Hell. " Next morning Hussain (a. s. ) came out of his house to get news, and he came across Marwân. Marwân said: "O Aba Abdillâ! I want to give you an advice. Rather hear me and accept it. " p: 32 

Page32-Lohoof (Sighs of Sorrow)

He said: Tell me, so that I may hear it. Marwan said: "I tell you to give allegiance to Yazeed, Amirul Momineen. It is better for your world and your Hereafter. " Hussain (a. s. ) said: " (Inna lillâh wa inna ilaiheh Râjeoon) Indeed we belong to Allâh, and to Him is our return. " When the Ummah (society) falls into the leadership of men like Yazeed, it would mean an end to Islâm. Verily, I have heard from my grandfather the holy Prophet who said, "Caliphate is forbidden for the household of Abi Sofyân. " The conversation between Hussain (a. s. ) and Marwân went on until the latter became furious and went away. 12 - After this, as per the copy "A? there is a lengthy narration, which is not found in the copy of "R?. Possibly it is a marginal (or footnote) written by the author on the book. Anyway we produce here the exact text of the copy of "A?: Ali bin Musa bin Ja? far bin Muhammad bin Tâwûs, the author of this book, says: Our research reveals that Hussain (a. s. ) knew very well the consequence of his uprising and action and that it was his duty to do what he did. Groups, with their evidences-their names have been mentioned by me in the book Ghayâs Sultânul Wara A Sukhanas Sara-upto Abi Ja? far Muhammad bin Babawayh al-Qummi, who has in his book Amâli, quoted from Mufaddal bin Umar from Sâdiq (a. s. ) and he from his father and grandfather that they informed me: One day Hussain came to Hasan (a. s. ). When his eyes fell on his brother he wept. He asked: Why are you weeping? He replied: It is due to what is going to happen to you. p: 33 

Page33-Lohoof (Sighs of Sorrow)

He said: What will happen to me in that I will be martyred through poison. But, O Aba Abdillâ! There is no day like your day when thirty thousand people who consider themselves as the followers of our grandfather and who call themselves Muslims, will gather around you, shed your blood, dishonor you and capture your sons and women, and plunder your property. Then cursing of Bani Umayyah will be lawful. Dust and blood will rain from the sky. Everything including wild animals and fish in the sea will weep over you. A group of those at whom I have hinted…As is mentioned at the end of the book Shâfi, his grandfather Muhammad bin Umar narrates that: My father Umar bin Ali (a. s. ) talked about Dais from? le Aquil and said: As my brother Hussain (a. s. ) refused to give allegiance to Yazeed in Medina, I went to him in private and told him: May I be thy ransom, O Aba Abdillâ! Hasan Mujtaba, your brother (a. s. ) has narrated from his fathers: At this moment weeping stalled my talking and I wept loudly. Hussain embraced me and said: Did he tell you that I would be killed? I said: Alas, O son of the Prophet. He said: By your father, did he inform you about my murder. He said: Yes, if you did not give allegiance. He said: Brother my father narrated from the Holy Prophet (s. a. w. s. ) that I would be killed and my grave would be near his grave. Do you think that I do not know what you know? No. By Allâh, I will never accept humiliation. It is Fâtima who complained to her father about what her progeny received from the Ummat. Those who tormented her progeny will not be taken to Paradise. I say: p: 34 

Page34-Lohoof (Sighs of Sorrow)

Maybe some who have not recognized the gracefulness in martyrdom may understand that devoutness to Allâh is not like this, as if they have not heard the True Quran saying that sometimes devoutness lies in self killing: Then repent before your Creator by killing yourselves as it, in the sight of your Creator, is better for you. Perhaps they have relied on 

 the verse: Do not destroy yourselves by your own hands and imagined that in this ayat the word Tahlakah means killing whereas the question is not like that. Tabbud (devoutness means man should make himself reach the stages of Sa? adat (bliss of salvation). The author of Maqtal, while explaining this verse, narrates from Imâm Sâdiq (a. s. ) , which conforms to intelligence. Aslam narrates that: We went to the battle of Nahavand and perhaps to other battles too. We arranged our rows and so also the enemy. They had unprecedented lengths and widths. The army of the Byzantines had their back to the city wall and their face towards us. One of us attacked. People exclaimed: La Ilâha Illallâh. This man is throwing himself into destruction (halakat). Abu Ayyub Ansâri said: Perhaps you have taken a wrong meaning from this verse and thereby you have mistaken the desire for martyrdom of this man as jumping into halakat. This verse is revealed in connection with us because we, instead of rushing to help the Prophet of Allâh remained stuck with our women and children and property and consequently refrained from assisting the Holy Prophet (s. a. w. s. ) and this ayat has been revealed by way of admonishing and denouncing us. Its meaning is: By violating the command of the Holy Prophet and by remaining in the house with women and children you have thrown yourselves into halakat (destruction). This verse is for refuting our dead and for inspiring us to fight against the enemy in Jihâd. Thus the action of the said man was either for getting martyrdom or for inspiring the army against the enemy to get its reward in the Hereafter. p: 35 

Page35-Lohoof (Sighs of Sorrow)

We say: We have brought these reminders in the Preface and in the discourse of this book and the same will also be repeated henceforth. The next morning, 3rd of the month of Shabân, 60 A. H. Imâm (a. s) departed for Mecca. He stayed the rest of Shabân, Ramadân, and Zilqada in Mecca. 13 Abdullâh Ibn Abbâs14 and Abdullâh IBn Zubair15 came to him and proposed him to reside in Mecca. He said: "Indeed the holy Prophet has ordered me to fulfill a task, which I am carrying out. " Ibn Abbâs went out exclaiming: "Wa Hussain! " Thereafter Abdullâh Ibn Umar16 came and invited Imâm Hussain (p. b. u. h. ) to ally with the deviated government to keep away from war and bloodshed. - Mecca has many other names like: Ummul Qura, Annisasah, Umme Raham. It is called Baitullâhil Harâm. - Abdullâh bin Abbâs bin Abdul Muttalib Quraishi, Hâshmi, Abul Abbâs who was a chief of the Community and a great companion of the Holy Prophet. He was born in Mecca and was brought up during the initial days of prophethood and became a servant of the Holy Prophet. He has narrated hadiths and he was with Ali (a. s. ) during the battles of Jamal and Siffeen. He had become blind during the last days of his life; He resided in Tâif and expired in the year 78 A. H. there. [Al-Isâbah Part 4772: Sifatus Safwa 1/314, Hilyatul Awliya 1/314; Nasabu Quraish 26; Al-Mahbar: 98; Al-Alâm 4/95] - Abu Bakr Abdullâh bin Zubair Al-Awâm Quraishi, Asadi became Caliph after the death of Yazeed in 64. He got control over Misr, Hijaz, Yaman, Khorasan, Iraq and most of Syria and he made Medina his center. He had encountered hard events with Bani Umayyah; Hajjâj Thaqafi went to fight him in the days of Abdul Malik bin Marwân. Ibne Zubair went to Mecca when Hajjâj was with his army in Tâif. There was a fight between them, which resulted in the killing of Ibne Zubair in the year 73, A. H. He ruled as a Caliph for 9 years. [Târikh Ibne Athir 4/135; Târikh Tabari 7/202; Fuwâtul Wafiyât 1/210; Târikhul Khamis 2/301; Al-Alâm 4/87] p: 36 

Page36-Lohoof (Sighs of Sorrow)

- Abdullâh Bin Umar Bin Khattâb Adavi, Abu Abdur Rahmân, had become blind in the last days of his life and he is the last Sahâbi Imâm (a. s. ) said: "O Aba Abdul Rahmâ! Don? t you know that it is a dirty world which caused people so lowthat the holy head of Yahya Ibn Zakariya is sent to one of the bastards of the children of Israel? Don't you know that the Jewish people killed seventy prophets, from dawn to sunrise, during a day? Yet they went to their work in market, as if nothing had happened at all. Allâh did not make haste in punishing them, but gave them respite. Thereafter, He chastised them severely, which was a very hard chastisement from the Almighty God. O Aba Abdul Rahmâ! Fear Allâh and do not refrain from assisting me. " 

Page36-Lohoof (Sighs of Sorrow)

Event 1 The narrator says, "The people of Kufa heard the news of the dignified arrival of Imâm Hussain (a. s. ) in Mecca and his denial to give allegiance to Yazeed. 17 Many people gathered in the house of Sulaimân Ibn Surad Khozâei. "18 Sulaimân stood up, gave a sermon and at the end of his speech said: "Oh Shia! You know that Muawiyah has died and is getting the recompense of his deeds. He has (companion of the Holy Prophet) to die in Mecca. He was born and died in Mecca. The date and year of his death is unknown and under dispute. [Al-Isâbah 4825; Tabaqât Ibne Sa'ad 4/105-138; Tahzibul Asma 1/278; Al-Alâm 4/108] p: 37 

Page37-Lohoof (Sighs of Sorrow)

- Kufa is the same city, which is well known and situated in the land of Babel (Babylon). It is one of the cities of Iraq. It is called Kufa because it is circular. [Majamul Buldân 4/322] - Abu Muttaraf Sulaimân bin Sard bin Abi al-Jun Abdul Uzza Manqaz as-Saluli al-Khuzâi was a Sahâbi and a Shia leader. He was by the side of Ali (a. s. ) during Jamal and Siffeen. He was a resident of Kufa. He owned the State of Tawwâbeen during Alwardah and was martyred by Yazeed bin Haseen. [Al-Isâbah Part 3450; Târikh Islâm 3/17; Al-Alâm 3/127] nominated his son, Yazeed, on the throne of kingdom. " Here is Hussain (a. s. ) who has refused to confirm him, and he has migrated to Mecca, due to the rebellious Ommayides. You are the followers of him and his father. Today he needs your help. So think over. If you can fight with him against his enemy, then inform him. Otherwise if you are lazy, disunited, and fearful then do not capture him in deception and complacency. Then they wrote the following letter to Imâm Hussain (p. b. u. h. ) and dispatched it: In the name of Allâh, the Beneficent, the Merciful Submitted respectfully to Imâm Husain Ibn Ali Amirul Momineen (a. s. ) , from Sulaimân Ibn Surad Khozâei, Musayyab Ibn Najbah19, Rafah Ibn Shaddâd20, Habib Ibn Mozâhir,21 and Abdullâh Ibn Vail22 and his other Shias (followers): - He was Musayyab bin Nujbah bin Râbiah bin Riyâh al-Fazari, Tabei, a chief of his community. He had participated in the battles of Qadisiyah and in the conquests of Iraq. He was also present in the wars fought by Ali (a. s. ). He became a resident of Kufa and was one of the Tawwabeen and among those who demanded the revenge for the killing of Hussain (a. s. ). He attained martyrdom with Sulaimân bin Sard in the year 65. He was a man of courage, struggle and devotion. [Al-Kâmil Fi Târikh 4/68-71; Al-Isâbah Part 8424; Al-Elâm 7/225- 226] p: 38 

Page38-Lohoof (Sighs of Sorrow)

- Rafah bin Shaddad al-Bajli, Qari was one of the invading and courageous Kufians who were friends (Shias) of Ali (a. s. ). Martyred in 66 A. H. - Habib bin Mazahir or Mazahhar bin Riyab bin Ashtar bin Najwan al-Asadi al-Kandi Fiqasi is one of the brave Tabei leaders. He lived in Kufa. He had served Imâm Ali (a. s. ) during all of his battles. He was from Shartat al-Khamees. He led the left wing of Imâm Hussain? s (a. s. ) army in Kerbala. He was 75 years old. He had tried to obtain the Peace of Allâh be upon you. Praise is for Allâh Who defeated the enemy of you and your father, i. e. one who was selfish, arrogant and jealous oppressor, who forcibly snatched the right of this Ummah, and deprived them from their rights; one who became sovereign without the consent of the community, who killed the good people and kept the evil ones and mischief-mongers alive and handed over the public treasury to the rebels and dictators, and thus we wish that he would have been driven away from the mercy of Allâh, like the people of Tham? d. Now we do not have any leader except you. So please come to us, so that Allâh may gather us for truth through you. Here, Nomân Ibn Bashir23 (the governor) has remained assistance of Bani Asad but before they could join the army of Hussain, the enemy came in the way. He was honorable and respectable in the eyes of Imâm Hussain (a. s. ). He was held in high esteem in the society of Kufa. After his martyrdom Husain (a. s. ) had condoled himself. His killer was Badil bin Hareem al-Gafqani. [Târikh Tabari 5/352-440; Rijâlush Shaykh: 72; Tasmiya min Qatli ma al-Husain: 152; Lisânul Mizân 2/173; Al-Kâmil Fi Târikh, Events of the year 61; Al-Elâm 2/166; Ansârul Husain: 81-82] p: 39 

Page39-Lohoof (Sighs of Sorrow)

- Apparently his correct name was Abdullâh bin Vail Tamimi as it is mentioned in Rijâlush Shaykh: 55. He is one of the companions of Amirul Momineen. His name comes after that of Qambar and this is a mistake. In the manuscript of Rijâlush Shaykh his name is mentioned before that of Qambar and that too before a number of other names. His name is mentioned in Sharhun Nahj and at other places also. [SharhunNahj 3/133] 23- Nomân bin Bashir bin Sa? ad bin Thalaba al-Khazraji al-Ansâri is from Medina. Nailah, wife of Uthmân had sent her shirt to him through Nomân to Syria. He was with Muawiyah in Siffeen. He had become the Qâzi (judge) of Damascus and thereafter governor of Yemen then of Kufa and thereafter of Hims. He was there when Yazeed died. Then Nomân gave allegiance to Ibne Zubair and people of Hims rose against him. So he fled. Khâlid bin khilli al-Qalai alone in the government palace, and we are not on his side in Friday pray and other ceremonies. If we come to know that you are coming toward us, we shall drive him out to Syria (Shâm) 24. Blessings and greetings to you inadvance, O son of the holy Prophet, and may Allâh have mercy on you and on your father, and there is no strength and might except that of Allâh, the High and the Great. They sent this letter. After two days, the people dispatched through another group 150 letters, which were signed by one, two, three, or four persons… all of them requested the arrival of the Imâm to Kufa. The Imâm delayed response and did not reply to those letters. Then once he got 600 letters. Letters came constantly, and exceeded to 12000 letters. The latest Kufian couriers were Hâni Ibn Hâni as Sabiee,25 and Saeed Ibn Abdullâh al- Hanafi,26 who brought the following letter and it, was the last letter from the people of Kufa: p: 40 

Page40-Lohoof (Sighs of Sorrow)

pursued him and killed him in 65 A. H. [Jumharatul Ansâb: 345; Usdul Ghâbah5/22; Al-Isâbah No. 8730; Al-Elâm 8/36] - Shâm having pronunciation with or without hamaza is the plural of Shâmmat. It is named so because of its dense population and due to the situation of villages close to one another. Its area from Euphrates to Areesh is lower than the locality of Egypt. Its width being from Dokuh towards Qibla to the territory of Byzantine. Its major cities include Halb, Manbaj, Bamat, Hams, Damascus, Baitul Maqdas and Magrat. Seashore being that of Antioch and Tarablus... [Majamul Buldân 3/311; 315] - Hâni bin Hâni Hamadâni al-Kufi. He has narrated from Amirul Momineen (a. s. ) and Abu Ishâq from him. [Tahzibul Tahzib 11/ 22- 26- Saeed- Sa? ad from Bani Hanifah bin Majeem…He was a powerful epic singer. He was one of the couriers for the Imâm. [Târikh Tabari 5/419; & 353; Maqtalul Husain Khwârizmi 1/195 & 2/20; Al- In the name of Allâh, the Beneficent, the Merciful To Hussain son of Amir- ul- Momineen Ali (p. b. u. h. ) from his Shias, and the Shias of Amir -ul- Momineen (a. s. ) Now, all people are waiting for you, and they have none other than you, in their mind, for leadership. So please hurry. Make haste, O? son of the holy Prophet. The gardens and field are green and full of fruits. The ground is full of grass and trees with sprouting branches and leaves. When your intention accrues, do come here so that you may lead the army which is ready. Salutation on you and your father in advance. Hussain (a. s. ) asked Hâni and Saeed, "Whose letter is this? " p: 41 

Page41-Lohoof (Sighs of Sorrow)

They replied: Shabas Ibn Rabaee,27 Hajar Ibn Abjar,28 Yazeed Ibn Harith,29 Yazeed Ibn Raveem, Urwah Manâqib 4/103; Al-Bihâr 45/21, 26 & 70; Tasmiya min Qatli ma al- Hussain: 154; Ansârul Hussain 90 & 91] - Shabas Rabaee Tamimi Yarbooi, Abu Quddoos was a Misri chief and a Kufian. In his days he had seen the period of the Holy Prophet (s. a. w. s. ). Thereafter he claimed prophethood along with Sajah. Then he returned to Islâm. He asked for punishment for the killers of Uthmân. Despite inviting Hussain he went to fight against Imâm and got killed in the year 70. It is said: After his capture, Ibrahim asked him: Tell the truth, what did you do in Kerbala. He said: I hit the face of Imâm with my sword. He was told: Woe unto you o cursed on! Did you not fear Allâh and his grandfather? Then Ibrahim incised the flesh of his thigh to such an extent that he died. [Al-Isâbah No: 3950; Tazibut Tahzib 4/303; Mizânul Etedâl 1/440; Al-Elâm 3/154] 28- Hajar-Pronounced like "katan? or "katab? bin Abjar was a Kufian. It is said he had narrated from Amirul Momineen, and that Sammak bin Harb had narrated from him. [Ar- Rijâl fi Tajul Uroos 2/25] Ibn Qais,30 Umar Ibn Hajjâj,31 and Muhammad Ibn Amir Ibn Atarad. 32 It is narrated that, at that time, Imâm got up and prayed between Rukn and Maqâm, and wished good affairs from Allâh. Then he called Moslem Ibn Aquil33 and acquainted him with the situation. He sent the reply to Kufa through him, wherein he had mentioned his intention to go to Kufa. p: 42 

Page42-Lohoof (Sighs of Sorrow)

The text of the letter was: "I am dispatching my cousin Moslem Ibn Aquil to you, so that he may convey to me your opinion and views. " - In some manuscripts he is mentioned as Yazid bin Hârith or Yazeed bin Raveem. But what appears to be correct is that there should have been a man by the name Yazeed bin Hârith bin Raveem and he must have converted to Islâm by Amirul Momineen. He was present in the battle of Yamâmah. He resided in Basra. He was killed in Ray in 68 A. H. [Al- Kâmil; 4/111; Al-Isâbah No: 9398; Tahzibut Tahzib 8/163, Jumharatul Ansâb 305; Al-Elâm 8/180-181] - Apparently the correct name is Urwah bin Qais. [Târikh Tabari 5/353; Ansâbul Ashraf 3/158] - What is mentioned at P. 38 in Irshâd of Mufid is Hajjâj Zubedi. - Muhammad bin Amir bin Atarad bin Hajib bin Zurârah at-Tamimi ad Darimi is a Kufian. His name is mentioned in stories of Hajjâj and other rulers. He was one of the commanders in the army of Ali (a. s. ) in Siffeen. He died around 85 A. H. [Al-Mahbar: 154, 338 & 339; Lisânul Mizân 5/330; Al-Elâm 6/319] - Muslim bin Aquil bin Abi Tâlib bin Abdul Muttalib bin Hâshim was a Tabei and a man of wisdom and courage. His mother was Umme Walad bought by Aquil from Syria. Imâm sent him to Kufa so that he may take allegiance for him from the people over there. He left Mecca in the middle of Ramadhân and reached Kufa on the 6 th of Shawwâl. He is the first man to be martyred for Hussain (a. s. ). [Maqâtilut Tâlibiyyin: 80; At-Tabaqâtul Kubra 4/29; Tasmiya min Qatli ma al-Hussain: 151; Al-Kâmil fi Târikh 4/8-15; Al-Akhbârut Tiwâl 233; Târikhul Kufa: 59; Al-Elâm 7/222; Ansârul Husain: 124; Ziyâul Ainain 13-29] p: 43 

Page43-Lohoof (Sighs of Sorrow)

Moslem went with the Imâm? s letter and reached Kufa. As the people knew about the Imâm? s letter and his program, they were pleased with the arrival of Moslem. They invited Moslem to stay in the house of Mukhtâr Ibn Abi Ubaidah Thaqafi,34 and the Shias began to come to that place. When the people gathered around Moslem, he read the Imâm? s letter. 18000 persons paid allegiance to him. Abdullâh Ibn Moslem al-Bahili, Ammârah Ibn Walid, and Umar Ibn Sa? ad35 wrote a letter to Yazeed, informing him about Moslem Ibn Aquil and the situation in Kufa. They advised him to dismiss Nomân Ibn Bashir and replace him by someone else. - Mukhtâr bin Abi Ubaidah bin Masood Thaqafi, Abu Ishâq, a man from Tâif was one of the outstanding avengers of the blood of Hussain from Bani Umayyah. He had marched to Medina with his father and had relations with Bani Hâshim. Abdullâh bin Umar married Mukhtâr? s sister Safiyah. He was with Ali (a. s. ) in Iraq. Thereafter he began to reside in Basra. Ubaidullâh bin Ziyâd arrested him in Basra. He was extradited to Tâif by the recommendation of Ibne Umar. After Yazeed died he went to Kufa and rebelled to avenge the blood of Hussain (a. s. ). He captured Kufa and Mosul and killed the killers of Hussain (a. s. ) and got killed in the war with Mus? ab bin Zubair in the year 67 A. H. [Al-Isâbah No: 8547; Al-Farq Bainal Garq: 31-37; Al- Kâmil fi Târikh 4/82-108; Târikh Tabari 7/146; Al-Elâm 7/192] 35- Umar bin Sa? ad Abi Waqqâs Zahri Madani, Ubaidullâh bin Ziyâd gave him the command of 4000 men and sent him to the battles of Dailâm. He had with him the order appointing Umar bin Sa? ad as the governor of Ray. Then when Ubaidullâh knew about Hussain? s (a. s. ) movement towards Iraq he wrote to Umar bin Sa? ad to return with his army and ordered him to fight against the Imâm. He made an excuse. Ibne Ziyâd threatened him that he would take back the governorship of Ray. So he submitted. Umar bin Sa? ad was killed by the powerful hand of Mukhtâr. [At-Tabaqât 5/125; Al-Kâmil fi Târikh 4/21; Al- Elâm 5/47] p: 44 

Page44-Lohoof (Sighs of Sorrow)

Yazeed wrote to Ubaidullâh Ibn Ziyâd,36 the Governor of Basra,37 "We gave you the governorship of Kufa (in addition to Basra). " He informed him about Moslem Ibn Aquil? s affair, and ordered that he should be arrested and killed. Ubaidullâh prepared to move towards Kufa. Hussain (a. s. ) wrote a letter to the nobles of Basra, and sent it through one of his friends, Sulaimân Abârzin38, and invited them to assist him. He reminded them of their responsibility to obey the Imâm. This group included Yazeed Ibn Masood Nahsali and Munzir Ibn Jârood Abdi. 39 - Ubaidullâh Ibn Ziyâd Ibn Abih was born in Basra. He was in Iraq when his father died. He went to Syria and Muawiyah sent him to Khorasan as Amir in 55 A. H. and Yazeed confirmed him in 60. The event of Kerbala took place in his time and by his hand. After the death of Yazeed, the people of Basra gave him allegiance and then revolted against him. He secretly fled to Syria. Then he went to Iraq and there was a fight between him and Ibrahim Ashtar. His army scattered and Ibrahim killed Ubaidullâh at Khazar in Mosul. He was called Ibn Marjâna and was notorious as a womanizer. [Târikh Tabari 6/166 and 7/18 and 144; Al-Elâm 4/193] - Basra is an Islâmic city built during the caliphate of Umar. It was named as Basra in 18 A. H. as soft stone (Basra) was found there. Basra and Kufa jointly are known as Basratân. [Majmâul Bahrain 3/225-226] p: 45 

Page45-Lohoof (Sighs of Sorrow)

- Sulaimân was a friend of Hussain (a. s. ) who was sent to Basra by Imam. He was asked to meet one of the chiefs of Basra who handed over Sulaimân to Ubaidullâh. Ubaidullâh killed him. Some historians say he was martyred in Kerbala with Hussain (a. s. ). Apparently the man named Sulaimân who was martyred in Kerbala was another person. [Târikh Tabari 5/357-358; Maqtal of Khwârizmi 1/199; Bihâr 44/337-340; Ansârul Hussain: 74; Ziyâul Ainain 39-40] - Munzir Ibn Jârood was born in the time of the Holy Prophet and was with Ali (a. s. ) and was made the governor of Istakhar by the Imâm. When the Imâm got news about his undesirable affairs he was Yazeed Ibn Masood gathered Bani Tamim, Bani Hanzala, and Bani Sa? ad and told them, "O Bani Tami! How do you find my character, condition, and family, and nobility among you? " They said, "Well, very goo! You are the pillar and head of every excellence, the center of nobility, and in the forefront of eminence. " He said, "I have called you for obtaining your opinion and assistance in my affairs. " They replied, "By Allâ! We will do our best to express our view. Tell us, so that we may know. " He said: "Certainly Allâh has dragged Muawiyah into disgrace and destruction, and has removed his mark. It was he who opened the floodgates of sin and oppression, and it was he who laid the foundation of tyranny. He imposed the allegiance of his son on the people by force, and imagined that he had established him firmly state. Woe unto what he intended. He made an effort and failed. He called for advice and did not get support. Now his son, Yazeed, the drunkard and he who heads every evil and sin, claims to be the caliph of Muslims, and wants to be their ruler without their consent and approval. This is, while he does not know the path of truth, because of his being weak in knowledge and tolerance. I believe that war and fight against Yazeed is more urgent than war against polytheists. " 

Page46-Lohoof (Sighs of Sorrow)

p: 46 

Page46-Lohoof (Sighs of Sorrow)

And here is Husain Ibn Ali, son of the dear daughter of the holy Prophet (s. a. w. s. ) , who enjoys dismissed. Ubaidullâh made him the governor of the borders of India in 61 A. H. and died at the end of the same year. [Al-Isâbah Part 8336; Jumharatul Ansâb: 279; Al-? ghâni 11/117; Al-Elâm 7/292] nobility, dignity, and wisdom. His distinction is beyond the ability of the pen to write, and the tongue to speak. He is an ocean of knowledge, which has no shore. He is the suitable person for the post of caliphate. He enjoys a brilliant record, an age full of experience, a glorious background, and honorable kinship. He is very affectionate to the youngsters and kind to the elders. How nice it would be if people had a leader like him, and if he had become the Imâm of the Ummah. Allâh has made his plea incumbent and his sermon very audible. Do not run away from the Divine Radiance, and do not grope in darkness of falsehood. It was Sakhr Ibn Qais40 who brought on you the disgrace of not participating in Jamal war. Today you may clean that blot by rising help to the son of the holy Prophet (s. a. w. s. ). By Allâh anyone who refrains from helping him, Allâh has prepared humiliation and shortage for him and his family. And now behol! I am the one who has worn the dress of war and have put on the armor. Now the one who is not martyred will die, and the one, who flees, will certainly meet death. p: 47 

Page47-Lohoof (Sighs of Sorrow)

May Allâh have mercy on you. Give me a good response. Banu Hanzala said, We always have been the arrows of your bow, and the horsemen of your family. If you come out for a fight along with us you will be victorious and conqueror. If you see difficulties, again we will be with you, and will help you with our swords - He was known as Ahnaf because of a defect (crookedness and lameness) in his leg. There is a dispute regarding his name. Some say it was Sakhr and according to some his name was Zahak. He was born in Basra and had seen the time of the Holy Prophet, but not the Holy Prophet himself. He isolated himself from the battle of Jamal and died in Kufa. [At-Tabaqât 7/66; Jumharatul Ansâb: 206; Târikhul Islâm 3/129; Al-Elâm 1/276 & 277] and will protect you at the cost of our lives. So rise up for whatever you wish. The Banu Sa? ad got up to speak and said, "O Aba (father of) Khâlid: The most inappropriate deed, in our eyes, is to oppose you and to disobey your command and opinion. If Sakhr Ibn Qais has ordered us to give up war he has eulogized us, and our honor, and pride has remained intact as before. Please permit us to consult one another so that we may convey to you the outcome. " Thereafter Banu Amer Ibn Tamim spoke, "O, Aba Khâli! We are sons of your father, and your confederates. If you become angry then we do not like to remain happy and silent. If you march we shall not sit at home. Every command of yours is right. So call us up so that we may respond, and give order to us so that we may obey. Issue order whenever you wish. It is only up to you. " He said, "O Banu Sa? a! If you will obey the command, then Allâh will not deprive you from power and the sword. It will always remain in your hand. " Thereafter, a letter was written accordingly (unanimously) to the Imâm (a. s. ): p: 48 

Page48-Lohoof (Sighs of Sorrow)

Bismillâhir Rahmânir Raheem I have been honored by your graceful letter and I have come to know about its contents; wherein you have summoned me, and have invited me that I should profit from your obedience and become fortunate by helping your honor. The Almighty Allâh never keeps the world without the one who does well and who guides towards salvation. You are Allâh? s perfect Sign for the entire creation and His Trust on earth. Yes, you are the fruitful branches of the Prophetic Olive tree, which was planted by the holy Prophet (s. a. w. s. ). The highflying bird acquires its graceful flying through your holy hand. I have made Bani Tamim subservient to you, and they are your total and perfect followers. They are rushing to you for obeying you, just as a thirsty camel rushes towards water. I hand over to you the obeyance of Bani Sa? ad and have washed away the internal dirt from their souls so thoroughly that it shines nicely before every eye to observe. After reading this letter Imâm Hussain (a. s. ) said: May Allâh protect you on the Frightful day (Hereafter) , and gratify you on the Day of terrible thirst. Ibn Masood Nahsali had just made preparations to move towards Imâm Hussain (a. s. ) when he got the news of Hazrat? s martyrdom. As he could not get the opportunity of helping the Imâm, he got restless. Munzir Ibn Jârood handed over the message of Imâm Hussain (a. s. ) and the messenger to Ubaidullâh Ibn Ziyâd because he feared that he could be a spy of Ubaidullâh and Bahriya, daughter of Munzir, was wife of Ubaidullâh. Ubaidullâh hanged the messenger, and gave a speech warning the people against revolting and fanning troublesome news. The next morning Ubaidullâh assigned his brother Uthmân Ibn Ziyâd in his office in Basra, and he himself rushed to Kufa. p: 49 

Page49-Lohoof (Sighs of Sorrow)

Spending that evening near Kufa, he entered the city at night. People imagined that Hussain (a. s. ) had arrived. So they became happy and rushed to greet him. But on seeing Ibne Ziyâd they dispersed. Ibne Ziyâd went to the Government House. He stayed there overnight. Next morning he went to the mosque and through his speech warned people against disobeying the ruler, and promised rewards for obedience. When Moslem Ibn Aquil got this news he feared identification. So got out of Mukhtâr? s house and went to the house of Hâni bin Urwah. Hâni gave him a good welcome. Shias began to meet him at the house of Hâni. Ibn Ziyâd planted his spies over them. When Ibn Ziyâd came to know that Moslem was in Hâni? s house, he summoned Muhammad Ibn Ash? ath41, Asma Ibn Kharja42, and Amr bin Hajjâj and asked, "What is the matter? Why is Hâni not coming to meet me? " They said, "We do not know. It is said that he is ill. " He said: "I have heard that he has now recovered and that he sits at the door of his house. If we know that he is not well we may go to see him. Go to him and remind him not to ignore our due right. Since he is a noble Arab, I do not like that he should be charged with corruption. " They went to Hâni, stayed there with him and asked him: "What happened, why not you go to see the Amir (Ibn Ziyad)? He has remembered you saying, If I know that he is ill. I may go to see him. " Hâni said: Illness prevented me. p: 50 

Page50-Lohoof (Sighs of Sorrow)

- Muhammad bin Ashath bin Qais Kandi is one of the companions of Musab bin Zubair. He got killed in 67 A. H. [Al-Isâbah No: 8504; Al- Elâm 6/39] - Asma bin Kharja bin Haseen Fazari was a Tabei and one of the first class personalities of Kufa. He died in 66 A. H. (lunar). [Fuwâtul Wafiyât 1/11; Târikhul Islâm 2/372; An Nujoomuz Zahira 1/179; Al- Elâm 1/305] They said, "He has heard that you have recovered and that you sit at the door of your house in the evening. The ruler will not tolerate this drawback and disloyalty, especially from someone like you. You are a nobleman of your community. We ask under oath to get up, take a ride and come along with us to him. " Hâni put on his dress and rode on his animal. On reaching the palace, Hâni was fearful and said to Hassân bin Asma Ibn Khâriji, "O my nephe! By Allâh, I fear this man. What do you think? " He said: "O uncl! Do not be afraid. I do not feel worry about you. " (Hassân did not know what was going on behind the curtain and why Ibn Ziyâd had sent him to Hâni). Hâni went to Ubaidullâh along with other companions. Seeing Hâni, Ubaidullâh said: Dishonesty has dragged him to you (it is an Arabic proverb). Then he looked at Qâzi Shureih43 who was sitting by his side, pointed towards Hâni and recited the following couplets of poet of Madi Karb Zubedi. 44 I desired life for him, and he wanted death for me. This is meant by the excuse of your friend. p: 51 

Page51-Lohoof (Sighs of Sorrow)

Hâni said: What has happened to the Amir? - Shureih bin Hârith bin Qais Al-Kindi - Abu Umayyah - was originally from Yemen. He died in the year 78 A. H. He was the Qâzi (Judge) of Kufa during the days of Umar, Uthmân, Ali, Muawiyah and even Hajjâj. He resigned 77A. H. and Hajjâj accepted his resignation. [At-Tabaqât 6/90-100; Wafyâtul Ayân 1/224; Hilyatul Awliya 4/132; Al-Elâm 3/161] - Amr bin Madi Karb Zubedi (Faras, Yemen). He came to Medina in 9 A. H. along with 10 persons and accepted Islâm. His Kunniyyat was Abu Thaur. He died near Rey in 21 H. [Al-Isâbah No. 5972; At- Tabaqât 5/383; Khizânatul Adab 1/425] Ibn Ziyâd said, "Shut up, O Hân! What is going in your house against Amir-ul- Momineen and the Muslims? You brought Moslem Ibn Aquil in your premises, and you are gathering fighters and arms for him there? " Hâni said: I have done nothing. Ibn Ziyâd: Call my servant, Ma? qqal. This Ma? qqal was a spy of Ibn Ziyâd who knew many secret of Hâni? s house. Ma? qqal came and stood near Ibn Ziyâd. When Hâni saw Ma? qqal, he understood that he was Ibn Ziyâd? s spy, said, "By Go! Neither I had called him to my house nor did I invite him to rise in revolt. But he took shelter in my house. I felt ashamed in refusing shelter. This sheltering made me responsible for him. I gave him protection. Now since you have known this matter let me go and relieve him from my house so that he may go wherever he likes and that my responsibility is over. " p: 52 

Page52-Lohoof (Sighs of Sorrow)

Ibn Ziyâd said: "No, by Allâh. You cannot leave here until you hand over Moslem to me. " Hâni: "No, by Allâh. I will never do such a shameless thing. I cannot hand over my guest to you so that you kill him. " Ibn Ziyâd: "By Allâh, you must deliver him. " Hâni: "I will never do so. " 

Page52-Lohoof (Sighs of Sorrow)

Event 2 Dialogue between them prolonged. Moslem Ibn Amr Bahli got up to say: If the Amir allows I may talk to Hâni in privacy. Both went aside in such a way that Ibn Ziyâd could see them. When their talk became loud Ibne Ziyâd also heard it. Moslem told Hâni: "O Hâni, I administer oath of Allâh to you. Do not kill yourself, and do not put your tribe in trouble. I am afraid you will be killed. This man, Moslem Ibn Aquil is the cousin of Ibn Ziyad. He will never be harmed or killed by them. Hand him over to them as this deed will not cause any disgrace or loss to you, since you will be handing him over to the ruler. " Hâni said: By Allâh, it is disgrace on my part if I hand over my refugee, my guest, and the representative of the son of the holy Prophet to his enemy, shile my hands are powerful and I have many friends. Even if I were alone and without helpers, I would not hand him over until I sacrifice my life for him. Bahli administered him an oath. But Hâni declined emphatically. Ibn Ziyâd, who heard these words said, "Bring him to me. So he was brought near him. " Ibn Ziyâd said: "By Allâh. I say, hand him over. Otherwise I will behead you. " Hâni replied: "Then light of the edges of swords will light up around your palace. " Ibn Ziyâd said: "Woe unto you. Do you threaten me with your sword? " Hâni thought that his tribesmen had heard his voice. Ibn Ziyâd said: Bring him close to me. Then he beat him up on his head, face, nose and cheeks with his whip so much that his nose broke and flesh fell off his face, and blood rolled over his clothes. The whip was also broken. p: 53 

Page53-Lohoof (Sighs of Sorrow)

Hâni stretched out his hands and took hold of the handle of the guard? s sword to snatch it and to attack. The guard caught him. Ibn Ziyâd shouted: Hold him. They grabbed him and dragged and imprisoned him in one of the palace rooms, and closed its door. Ibn Ziyâd also ordered posting of warders to watch him. Asma Ibn Kharja or Hassân Ibn Asma rose up and said: "Deceptive indeed was today. O Ami! You asked us to bring this man to you. Now when he arrived you broke and disfigured his face, and colored his beard with blood and tried to kill him. " Ibn Ziyâd became angry at his words and said: You are also from him. On his order, they beat him up, chained him and jailed him in a corner of the palace. He exclaimed: Inna lillâh wa inna ilaihi Râjeoon. O Hân! I offer you condolences. The narrator says: Amr bin Hajjâj heard that Hâni was killed. Raviha, daughter of Amr was Hâni? s wife. Amr came to government Palace along with the entire tribe of Mizhaj. He shouted: I am Amr Ibn Hajjâj, and all these are the warriors of Mizhaj, and its leading personalities. We have not left obedience and we do not want disintegration in the community. We have got news that our chief Hâni has been killed. Ibn Ziyâd understood the reason of the assembly of those people. He asked (Judge) Shureih to call on Hâni, and to inform the community about his being safe. Shureih (who was a liar Judge) did so, and the gathering became glad and returned. p: 54 

Page54-Lohoof (Sighs of Sorrow)

Moslem Ibn Aquil got this news. So he stood up along with his friends to fight against Ibn Ziyâd. They surrounded the palace of Ibn Ziyâd. Ibn Ziyâd was beseiged in his palace. The battle began between the army of Ibn Ziyâd and the army of Moslem. The companions of Ibn Ziyâd who were with him inside the palace, warned the friends of Moslem against war and asked them to fear the Syrian army. This condition continued till nightfall. When night fell, the friends of Moslem left him and talked to one another: "What can we do for this sedition that has come on us so rapidly? It is better to remain in our houses, and leave these two parties to themselves until Allâh improves their affairs. " Except ten persons from his friends no one remained with Moslem. He went to the mosque to offer evening prayers. The last ten also dispersed. When Moslem saw such a situation, he moved alone in the Bazar and streets of Kufa, until he reached and halted at the door of the house of a lady named Tooa. He asked for water and she provided it. Then he sought shelter which also she extended. Tooa? s son knew this and he informed Ibn Ziyâd. Ibn Ziyâd summoned Muhammad Ibn Ashath and sent him with soldiers to arrest Moslem. As Moslem heard the noise of the horse hooves, he put on the war dress, mounted a horse and proceeded to fight with the enemy. Moslem, who was a brave man, killed a number of enemies. The sword in his hand moved in such a way that people remembered the wielding of Zulfiqâr in the hand of Haider Karrar Ali (p. b. u. h. ). Muhammad Ibn Ashath cried. "O Moslem. You are given amnesty. " Moslem replied: "The amnesty offered by you liars, and misdoers does not have any value. " p: 55 

Page55-Lohoof (Sighs of Sorrow)

Then he renewed fighting and recited the lyric poem of Humran bin Mâlik Khasami: I have vowed not to die but as a free man, even if death looks ugly. I dislike cheat and fraud or the mixture of cool and palatable drink with hot and bitter substance. Every man must once meet with hardship and trouble. I shall strike you, I am not afraid of harm and loss. They said: "Our words are not deceitful. " Moslem did not care. He continued his constant attacks. Then the enemy rushed to him collectively. He became very weak due to frequent wounds. A man hit him with his spear from behind, whereby Moslem fell down and was captured. When they took him to Ibn Ziyâd, Moslem did not salute him. The guard said: Salute the commander. Moslem replied: You shut up. Woe unto you. He is not my commander. Ibn Ziyâd said: Salute me or not, you will be killed. Moslem told him: "It is no wonder if you kill me, as there were people worst than you who killed men better than me. If you cut my body in the worst way, it would only expose your inner dirt and meanness; as such crimes have been imbibed in your nature. " Ibn Ziyâd said: "O disobedient and mischief- make! Having left the chief, you have broken the power of the muslims and are now creating trouble. " Moslem: "O Ibn Ziyâ! You have lied. It was Muawiyah and his son Yazeed who broke the strength of the muslims. With regards to trouble, it is you and your father Ziyâd, bondsman of Bani Allâj of Thaqeef,45 who is the real germ of every hypocrisy and mischief. I hope Allâh will grant me martyrdom through the hand of the most corrupt perso! " p: 56 

Page56-Lohoof (Sighs of Sorrow)

Ibn Ziyâd said: You desired something which Allâh withdrew it from you and granted it to the deserving one. Moslem asked: "O son of Marjân! Who deserves it? " Ibne Ziyâd: "Yazeed bin Muawiyah. " Moslem replied: "Thanks to Go! I am pleased with Allâh? s Judgment between you and us. " Ibn Ziyâd said: "Do you think that you have a right in caliphate? " Moslem replied: "No doubt, I am certain of it. " Ibn Ziyâd: "Tell me, why did you come to this peaceful city and caused conflicts among its residents and disturbed their affairs? " Moslem said: "I did not come to do anything like that. But it is you who uplifted evils, buried virtues, and imposed yourself on people without their consent. You dragged people against Allâh? s commandments. You are ruling the people like those dictators. We came to order - Sayyid Khui says: Ziyâd bin Ubaid… is the same Ziyâd bin Abih whose mother is Sumayya, notorious for adultery. Her attachment with Abu Sufyân is known to all and their bastard son is Ubaidullâh, the killer of Husain (a. s. ) cursed son of the cursed, and the father of the cursed in the first is the same Ziyâd who is known by the name of his mother. [Mojam Rijâlul Hadith 7/309] good and prohibit evil, and make people to follow the Book of Allâh and, as averred by the holy Prophet (s. a. w. s. ) this responsibility suits us. " Ibn Ziyâd (may God? s curse overtake his soul) began to curse Moslem, Ali, Hasan and Husain. Moslem said: "It is you and your father who are the worst of the people. O enemy of Allâ! Do whatever you like. " p: 57 

Page57-Lohoof (Sighs of Sorrow)

Ibn Ziyâd ordered Bukair Ibn Umrân, the malicious and the accursed one, to take Moslem to the top of the palace and kill him. They took Moslem upstairs, who engaged himself in words of prayers and seeking Allâh? s rewards for the holy Prophet (s. a. w. s. ). Then they decapitated him and came down fearful and trembling. Ibn Ziyâd asked: "What is happening to you? " He said: "While killing him, I saw a black colored and ugly faced man standing in front of me, who was biting his nails - or biting his lips -I was not afraid like that ever before. " Ibn Ziyâd: "Perhaps you are frightened. " Then he ordered for killing of Hâni Ibn Urwah. They took him for execution while he was shouting: O Mazhaja, where are Mazhajis? And where are our tribesmen and relatives? The executers said: Raise your head. Hâni said: I am not generous in giving away my own life and will not help you in assassinating me. Ibn Ziyâd? s slave, Rashid, hit at his neck and killed Hâni. About the martyrdom of Moslem and Hâni, Abdullâh Ibn Zubair Asadi46 (according to another statement, Farazdaq47 recited thus: If you do not know what death is, then look at Hâni and the son of Aquil in the market field; That brave man whose face was disfigured with a sword and another one who was fell from the top of a wall; These two were crushed under the feet of oppression and yet their names are on the tongues of everyone; You see a body that death changed its color and blood that continues to gush from it; This is the young courageous man, whose modesty is higher than the modesty of a chaste young girl; His power stronger than the power of a double edged sharpened sword; p: 58 

Page58-Lohoof (Sighs of Sorrow)

Is there anyone else who sits so comfortably on a horse? Now Mizhaj forgets him totally; The one whom everyone was ready to obey; If you have no guts to avenge the blood of your brothers; Then play music for a while, with the bastards. 46 - Abdullâh bin Zubair bin A? shi. His name is Qais bin Bajrah bin Qais bin Munqaz bin Amr bin Qaen Asadi. [Adabut Taff 1/146] 47 - Farazdaq Humam bin Ghaib, Abu Faras was a noted poet, a linguist and a noble personality in his community. His father and grandfather were also among generous noblemen. He died at the age of about 100 years. [Khizânatul Adab 1/105-108, Jumharat Ashârul Arab/3/163, Al-Elâm 8/93] 55 The narrator says: Ubaidullâh Ibn Ziyâd conveyed to Yazeed the news about Moslem and Hâni. In response, Yazeed appreciated his job and thanked for it. He also informed Ubaidullah about Husain's intention of moving towards Kufa, and ordered him to arrest, imprison and kill any suspicious person. Imâm Hussain (a. s. ) left Mecca on Tuesday, the 3rd or 8th of Zilhajj 60 A. H. , that is, on the day of Moslem? s martyrdom. Abu Ja? far bin Muhammad bin Jurair Tabari Imâmi in his book Dalâil Al-Imâmah49 says; "Abu Muhammad Sufyân Ibn Waqee50 from his father Waqee,51 - Shaykh Tehrâni, in Az-Zariah 8/241, says: Abu Ja? far Muhammad bin Jurair bin Rustam Tabari Amoli Mazandârâni had come after Muhammad bin Jurair Tabari Kabir. He is a contemporary of Shaykh Tusi (d. 460 A. H. ) and he corroborates this matter… - Dalail Al-Imâmah or Dalail? immah was compiled after 411 A. H. Shaykh Tehrâni says: Sayyid Tâwûs was the first person to quote from this book… It may be remembered that in the year 405 A. H. , there were 1500 books in library and from among all those books it was the complete manuscript of this books to which the Sayyid had been quoting along with the author? s name during his initial, middle and last days in his books in various contexts. But that copy reached the latter only in an incomplete form. [Az-Zariah 8/244] p: 59 

Page59-Lohoof (Sighs of Sorrow)

- In Mustadrakât Ilme Rijâl 4/95, it is mentioned: Sufyân bin Waqee has not been mentioned by his name Abu Muhammad. Muhammad bin Furât Vahhan has narrated from him and he from his father and his uncle. Muhammad bin Jurair has narrated from him and from his father and uncle from Amash in Dalâilul Mojizât. - Waqee bin Jarah bin Maleeh Rawâsi, Abu Sufyân was a Hâfiz of Hadith and a Muhaddith of Iraq in his time. He was born in Kufa and died at Feed while returning from Hajj in the year 197-199. [Tadkeratul Huffâz 1/282; Hilyatul Awliya 8/368; Mizânul Etedâl 3/270; Târikh Baghdâd 13/466; Al-Elâm 8/117] from A? mash52 (his uncle) , from Abu Muhammad Wâqidi and Zurârah Ibn Khalaj53 We met Husain (a. s. ) three days prior to his movement towards Iraq. 54 We informed him about the weakness of the Kufians, and that their hearts were with him, but their swords were against him. " Imâm Hussain (a. s. ) pointed his blessed hand towards the sky. The gates of the sky opened and innumerable angels, whose number is not known to anyone except the Almighty Allâh, came down. Imâm (a. s. ) said: If it was not for the causality in this world and had not the fixed time (death) arrived, I would fight them with these powers. But I know, with certainty, that the place of the martyrdom of me and my companions is there, from where none, but my son Ali would be saved. It is mentioned in narrations that when Imam Husain (p. b. u. h. ) wanted to proceed towards Iraq, he stood up and gave a sermon and said: All praise is for the Almighty Allâh, and only His - Amash, Sulaimân bin Mehran Asadi Valai, Tabei from Rey. He was brought up in Kufa where he died also. He transmitted around 1300 hadiths. He died in 148 A. H. [At- Tabaqât 6/238; Al-Wafiyât 1/213 Târikh Baghdâd 9/3; Al-Elâm 3/135] p: 60 

Page60-Lohoof (Sighs of Sorrow)

- Mustadrakât Ilme Rijâl 3/425 has considered that Zarrah bin Khalaj and Zurârah bin Sâleh were two persons. Perhaps it was one who saw a Mojizah (miraculous vision) wherein the Hazrat informed him about his martyrdom and also of his friends. Quoting Ibne Sâleh he says: He had the honor of meeting Husain (a. s. ) three days before he revolted. - Iraqain: Kufa and Basra. Iraq is known as Suwad due to its being covered with date trees and other vegetation. Its length was from Hadisa in Mosul to Abadas and its breadth from Azeeb in Qadisiya to Halwan. Yet the known length of Iraq is less than the length of Suwad. [Mojamul Buldân 3/272; 4/93-95] will prevails; power and strength is not available except from Allah (sustenance too is only from Him) ; may Allâh? s mercy be upon His revered messenger (and his progeny) , may Allâh shed His peace on him. The adoration of death on the son of Adam is like the adoration of a necklace on the neck of a maiden. My longing to meet my predecessors (my grandfather, father, mother, and brother) is like the longing of Jâcob to meet Joseph. A place for my killing has already been selected where I must reach. As if I see those wild wolves tearing apart pieces of my body between Nawawees55 and Karbala. How many stomachs shall be filled with me (my flesh and blood) and how many leather bags stuffed with my stuff? There is no escape from what has been inscribed on the state of destiny. We, the holy Ahle Bayt have considered the happiness of Allâh as our happiness, and we perform His tests patiently. He grants us the reward of the patient ones. Part of the prophet gets separated from him but that it returns to him in Hazeerat-ul-Quds, whereby his eyes become bright and His promise fulfilled. Whosoever wished to shed and sacrifice his life on our path and feels gratification of soul in meeting Allâh may get ready to march with us, as we are to move next morning, Insha Allâh. 56 p: 61 

Page61-Lohoof (Sighs of Sorrow)

- Nawawees was a public tomb of Christians before the Islâmic victory. It was situated near the Husaini Lands. [Turâthi Kerbala: 19] 56- In the copy of "A? , it is mentioned: Muammar bin Musannus has written in Maqtalal Hussain that: when the Day of Tarviyah (8th of Zilhajj) dawned, Umar bin Sa? ad arrived in Mecca with a huge army, Yazeed had ordered him to fight and kill Hussain (a. s. ) and Hussain (a. s. ) had left Mecca on that very day of Tarviyah. This writing does not appear in the copy of R. B. and we have mentioned in the footnote considering it probable that perhaps it was from the comments of the Muhammad Ibn Dâwood Qummi57 narrates from Abi Abdullâh (a. s. ) who said: During the night by the end of which Husain (a. s. ) decided to leave Mecca, Muhammad Ibn Hanafiya58 went to the Imâm and said: O my brothe! The disloyalty of the people of Kufa to your father and your brother is known to you. I am afraid they will do to you what they had done earlier. If you stay in holy city- Mecca- your respect, honor, and magnanimity would be apparent. Imâm replied: "My brothe! I fear that Yazeed Ibn Muawiyah may assassinate me in the limits of the holy Sanctuary, thereby violating its sanctity. " He said: "In view of it you may go towards Yemen or proceed towards the desert. As your dignity is higher than everyone, nobody will touch you. " He replied: "I consider your proposal. " Next morning Hussain (a. s. ) became ready to move. Muhammad Ibn Hanafiya got the news. He rushed to Imam, and held the rein of his camel saying: Didn? t you promise to think over my suggestion? author on the work and thereafter he might have got into the text while producing copies. p: 62 

Page62-Lohoof (Sighs of Sorrow)

- Muhammad Bin Ahmad Bin Dawood Bin Ali Shaykh at-Tâifa Abul Hasan Qummi (d. 368) , the author of Al-Mazâr is one of the excellent works of Mufid from whom Husain Bin Ubaidullâh al- Fazairihas has also narrated. [At-Tabaqât Al-Qarn Ar- Rabe: 236] - Abul Qâsim Muhammad al-Akbar is a son of Ali (a. s. ) and Hanafiya is the Kunniyyat of his mother Khaula daughter of Ja? far. He was a very intelligent and learned man and also extremely strong. His debates on Imâmate, with Imâm Sajjâd (a. s. ) and consequently his acknowledgement of Imâmate of Imâm Sajjâd (a. s. ) and his bowing before Imâm Sajjâd is well known. He expired in 80 or 81 A. H. [Tanqihul Maqâl 3/115; Wafyâtul Ayân 5/91; At- Tabaqât 5/91] He said: "Yes, I did. " He submitted: "Then why are you so hurry for moving? " Imâm said: When you left, the holy Prophet (s. a. w. s. ) appeared to tell me, "O Hussai! Leave this place. Allâh certainly Wills to see you slain. " He exclaimed: "Inna lillâhe inna ilaihe râjeoon. If it is so what is the use of taking the womenfolk with you? " Hussain (a. s. ): "The holy Prophet said: Allâh desires to see them in the apparel of captives. Then he said farewell and departed. "59 - In the manuscript of "A? after the phrase [said farewell and departed] the following words are found: Muhammad bin Yâqub Kulayni, in his book ar-Rasâil says quoting Muhammad bin Yahya from Muhammad bin Husain, from Ayyub bin Nuh, from Safwân, from Marwân bin Ismail, from Abi Abdullâh (a. s. ) that: We have word regarding the uprising of the Imâm (a. s. ) and the opposition of Muhammad Hanafiya, about which Imâm Sâdiq (a. s. ) said: I shall narrate to you something which you should never again raise before me in this assembly. While proceeding, Hussain (a. s. ) called for a paper and wrote therein: Bismillâhir Rahmânir Raheem From Hussain bin Ali to Bani Hâshim: p: 63 

Page63-Lohoof (Sighs of Sorrow)

Those who join me shall attain martyrdom and who oppose not succeed. Was Salâm In his book Mulâdunnabi wa mulâd Al-awsiya, Shaykh Mufid quotes his teacher Imâm Sâdiq (a. s. ) saying: When Hussain (a. s. ) left Mecca and proceeded towards Medina (It should be Medina to Mecca - Translator) armies of angels covered with armaments came riding heavily on horses to Hussain (a. s. ) and said: O Proof (Hujjat) of Allâh for the creation after the grandfather and father and brother, Allâh had helped His messenger through us and now He has sent us to help you. Imâm (a. s. ) said: My venue is in the land of my martyrdom and it is Karbala. When I reach there, you may come to me. They said: O proof of Allâ! Truly Allâh has ordered us to remain in the range of hearing and obeying you. Do you feel fear from the enemy? In that case we are with you. The Imâm replied: They cannot reach me until I reach my mausoleum. Then battalions of faithful jinns (genies) turned up before the Imâm and said: O our maste! We are your Shias and your helpers: Order us to do whatever you like. If you issue a command, we shall destroy all of your enemies even before you move from your place. The Imâm wished them well and said: Have you not read in Allâh? s Book revealed to my grandfather: "Say: Had you remained in your houses, those for whom slaughter was ordained would certainly have gone forth to the places where they would be slain. " If I stay put here, then how will this inner creation be tested and who will, except me, will recline in the grave for which a particular ground has already been selected? That place which will become the sanctuary of our Shias and friends: it is where their deeds and prayers will be accepted, they shall reside therein and which will be the abode of peace for them in both this world and the Hereafter. All of you may remain present in Kerbala on Saturday - as per another narration, on Friday - because, by the end of that day, I and all of my friends will achieve martyrdom, and my head will be carried towards Yazeed bin Muawiyah. p: 64 

Page64-Lohoof (Sighs of Sorrow)

The jinns replied: O friend of Allâh and the son of His frien! By Allâh, had we not considered your obedience compulsory and had we not known that your disobedience is not permissible we would have done quite opposite and would have annihilated all you enemies even before you could apprehend them. The Imâm said: By Allâh, we are stronger than you, but till one is dead, he dies with clarity and knowledge and one who remains alive lives with arguments. (This footnote is not found in the manuscript of R. & B. We are setting forth here because probably the author had brought it in the margin of his book and thereafter it was included in the text. ). Thereafter Husain (a. s. ) continued his journey until he reached Tanim. 60 There he came across a caravan led by Baheer Ibn Ressan Hamiri, the governor of Yemen, who was carrying gifts for Yazeed. Hussain (a. s. ) took the gifts in the authority of Wilayat and told the cameleers: Whosoever wishes may come to Iraq with us and enjoy our company. We will completely pay his fare. Those who do not want (to accompany us) their fare will be paid [by us] upto this place. A group accompanied the Imâm. The rest of them refrained from doing so. Imâm (a. s. ) went on until he reached Zât-e-Irq61 and saw Boshr Ibn Ghâleb,62 who had arrived from Iraq and inquired about the situation over there. - Tanim [on the scale of Takreem] is a locality in Hill in Mecca. It is between Mecca and Sirf at a distance of about two Farsakh [12 km] from Mecca - some say four Farsakh - It is called Tanim because it has a hill by the name "Naum? on its left and also another mountain called Naim. A desert village is called Naiman. In Tanim there are mosques in the precincts of Masjid-e-Aisha. It is the Miqat for the Meccans for the purpose of Umrah. [Mojamul Buldân 2/49] p: 65 

Page65-Lohoof (Sighs of Sorrow)

- Zat-e-Irq is the place of Tahleel (praising God) for the Iraqis. It is between the borders of Najd and Tahamah. It is said: Irq is a mountain on the road to Mecca and hence it is named Zat-e-Irq. Asmaee says: the ground raises high from Batl ar-Rama upto the heights of Zat-e-Irq and Irq is a mountain close to Zat-e-Irq. [Mojamul Buldân 4/107-108] - It is mentioned in Mustadrakât Ilmur Rijâl 2/33 that Bashar bin Ghalib Asadi Kufi is one of the companions of Hussain and Sajjâd (a. s. ). Shaykh, in his Rijâl, and Baraqui have considered him among the companions of Amirul Momineen and Hasnain and Sajjâd (a. s. ). He and his brother Bashir are the narrators of Dua Arafa of Imâm Hussain. He has some narrations, which I have quoted in Oddatud Dai. Abdullâh bin Shuraik has narrated from him. He said: "When I left them their hearts were with you while their swords were serving Bani Umayyah. " The Imâm (a. s. ) said: O brother Asad! You are right. Verily Allâh does what He wants, and He commands what He intends. The narrator says, "Imâm continued to move till he reached Thalabiya,63 and it was noon time. Imâm put his blessed head down, took a light sleep and got up and said: I dreamt that a secret voice was telling me, "You are en route and death will take you to Paradise. " His son Ali said: "O dear fathe! But are we not on the right path? " He replied: "Why not my son? By the One to Whom all have to return, we are. " He replied: "Then we have no fear from death. " Hussain (a. s. ): "May Allâh gives you the best reward, which He gives to every child from his father. " Imâm passed that night there. Next morning a Kufian man, Abu Hirra Azdi, came to Imâm and saluted him. Then he said: "O son of the Prophet of Allâ! What did bring you out of the Sanctuary of Allâh and the Sanctuary of your grandfather, the Prophet of Allâh? " p: 66 

Page66-Lohoof (Sighs of Sorrow)

Hussain (a. s. ) said: "O Aba Hirr! When the Umayyides grabbed my property I remained patient. When - Thalabiya [with first Fatha for pronunciation] is one of the stations on the Mecca-Kufa road after Shuqooq but before Khuzemiya. It was at the 2/3rd distance (road). At a lower level was a water stream at a distance of one mile called Zaweeja. Thalabiya is named so because Thalaba bin Amr had been there. It is said that Thalaba bin Dudan bin Asad was the first person to camp there. [Mojamul Buldân 2/78] they attacked my honor, I tolerated it. Now as they demanded my blood I fled. By Allâh, this traitor and rebel group will definitely kill me, and Allâh will surely make them wear clothes of disgrace, and will make the sword rule over them. " 

Page66-Lohoof (Sighs of Sorrow)

Part Two: The Battle and Its Related Events The narrator says that Ibn Ziyâd called his companions for fighting against Husain (a. s. ) and they accepted. Though he held them in a low esteem they carried out his order. He offered Umar Ibn Sa'ad the command of the army, which he accepted blindly. Umar bin Sa? ad left Kufa with four thousand riding soldiers for fighting against the Imâm. Ibn Ziyâd sent many armed groups to support him till their number became twenty thousand on the night of the 6th Muharram of 61 A. H. Ibn Sa'ad surrounded Husain (a. s. ) , putting him in an extremely difficult situation. He cut off water supply from him, his families, and his companions. They all suffered a terrible thirst. p: 67 

Page67-Lohoof (Sighs of Sorrow)

Then Imâm (a. s. ) stood up, leaned on his sword and proclaimed in a loud voice: I administer an oath on you. Do you know me? They said: "Ye! You are the son of the holy Prophet. " Hussain: "I administer the oath of Allâh. Tell me, do you know that the Prophet of Allâh is my grandfather? " They replied: "By Allâh, yes. " He then asked: "I administer the oath of Allâh to you. Do you know that my mother Fâtima is the daughter of Muhammad? " They said: "Yes. " He said: "I administer the oath of Allâh to you. Do you know that my father is Ali Ibn Abi Tâlib? " They replied: "By Allâh, yes. " He said: "I administer oath of Allâh to you. Do you know that my grandmother is Khadija, daughter of Khuwailid,78 the first Muslim lady of the nation? " - Khadija daughter of Khuwailad bin Asad Abdul Uzza, Quraishi, the first wife of the Holy Prophet (s. a. w. s. ) who was 15 years elder than him in age. She was born in Mecca. She was very wealthy and used to export goods to Syria and a number of men were in her service. When the Holy Prophet (s. a. w. s. ) was 25 he went on a trade journey with the capital of Khadija and came back with good profit. He married her before his prophethood. Then he invited her to accept Islâm and she is the first Muslim lady to pray with the Holy Prophet (s. a. w. s. ) secretly. She expired three years before Hijrat. [At- Tabaqâtul Kubra 8/7-11; Al-Isâbah Qisamun Nisa-Sifwatus Safwa 2/2; Târikh Khamis 1/301 and Al-Elâm 2/302] p: 68 

Page68-Lohoof (Sighs of Sorrow)

They said: "Yes. " He said: "I administer oath of Allâh to you. Do you know that Hamza79, Chief of the martyrs, is the uncle of my father? " They replied: "It is true. " Hussain (a. s. ) said: "I administer the oath of Allâh to you. Do you know THAT Ja? far80, who can fly in Paradise, is my uncle? " They said: "By Allâh, yes. " Hussain (a. s. ) then said: "I administer oath of Allâh to you. Did this sword, which I have unsheathed and which is now in my hand, belong to the holy Prophet (s. a. w. s. )? " - Hamza bin Abdul Muttalib bin Hâshim Abu Ammârah, the leader of martyrs attained martyrdom in 3 A. H. He was the uncle of the Holy Prophet (s. a. w. s. ) and a chief of the Quraish both during the pre- Islâmic time of ignorance and also in the days of Islâm. He migrated to Medina with the Holy Prophet (s. a. w. s. ) , was present with him in the battle of Badr and also in other wars, was martyred in Uhad and was buried in Medina. [Târikhul Islâm 1/99; Sifatus Safwa 1/144 and Al-Elâm 2/278] 80- Ja? far Ibn Abi Tâlib, Kunniyyat: Abu Abdullâh, Abul Masâkin, Sahâbi (companion of the Holy Prophet [s. a. w. s. ]) , Hâshimi was from the courageous people named Bani Hâshim. He is one of the first martyrs among the seekers of Islâm. After Tâlib and Aquil, he was third son of his father, and Ali (a. s. ) was younger to him. Their mother was Fâtima binte Asad bin Hâshim. He was martyred in the battle of Muta wherein he had come down from his horse and fought. Holding the flag on his shoulder he remained in the front row of the Muslim army. When his right hand was cut off he held the flag in his left hand. That hand was also cut; he held the flag against his chest until he was martyred. There were nearly 90 injuries of arrows and spears on him. [Maqâtilut Tâlibiyyin 6/18; Al-Bidâya wan Nihâya 4/255; Tahzibut Tahzib 2/98; Usdul Ghâbah1/286 and Al-Isâbah 1/237] p: 69 

Page69-Lohoof (Sighs of Sorrow)

They said: "Yes. " Hussain then said: "I administer the oath of Allâh to you. Is this turban which is now on my head, the turban of the holy Prophet (s. a. w. s. )? " They replied: "By Allâh, yes it is. " Hussain (a. s. ) then said: "I administer oath of Allâh to you. Do you know that Ali (a. s. ) was the first man who accepted Islâm, his knowledge was deeper than that of everyone else, and his patience and tolerance was higher than that of anyone else, and that he is the Master of every Muslim man and woman? " They replied: "By Allâh, yes. " Hussain (a. s. ) then asked: "How do you allow yourself to shed my blood when on the Last Day, my father (a. s. ) will be the master of Kauthar Pool, who will drive away people from that Pool, as camels are hushed away from water, and that the flag of Praise (Liwaul Hamd) will be in the hands of my father on the Day of Judgment? " They replied: "We know all of this, and yet we will not leave you until you taste death in thirst. " When the women heard the speech of the Imâm they wept and wailed and lamented, slapped their faces and their voices arose. Imâm (a. s. ) sent his brother Abbâs81 and his son Ali82 towards them and said: "Make them quiet. By my life, how much wailing they would have in the futur! " - Abbâs bin Ali bin Abi Tâlib. His mother is Ummul Banin, daughter of Hizam bin Khâlid bin Râbia bin Wahid Amiri. He is the son of The narrator says: Umar Ibn Sa? ad received a letter from Ibn Ziyâd. He had ordered Umar to start fighting immediately and had warned him for any delay. It made Ibne Sa? ad and his army to launch an attack on Husain (a. s. ). p: 70 

Page70-Lohoof (Sighs of Sorrow)

Shimr Ibn Ziljushan (may Allâh curse him) 83 rushed ahead and cried: "Where are my nephews Abdullâh,84 Ja? far,85 Abbâs, and Uthmân. "86 Ummul Banin and had the Kunniyyat "Abul Fazl?. He was extremely handsome with a high stature. When he rode a horse his feet touched the ground. He was give the title of "Qamar-e-Bani Hâshim? (Moon of Bani Hâshim) and "Saqqa? (water carrier). He was the flag bearer on the day of Ashura. He is the last brother of Imâm who attained martyrdom at the hands of Zaid bin Raqad Janabi and Hakim bin Tufail Tai and he also inflicted much wounds on the bodies of both of them. [Maqâtilut Tâlibiyyin: 84-85; Tasmiyah min Qatli ma al- Husain; 149; Rijâlush Shaykh: 76; Ansârul Husain: 131] It is said that his name has appeared in Ziyarat and Irshâd. - Ali bin Hussain al-Akbar. Kunniyyat Abul Hasan. He was among the chiefs and brave men of Tâlibiyan. His mother was Laila daughter of Abi Marrah (Qarrah) daughter of Urwah (Amr) bin Masood bin Mughith (Mo? bad) Thaqafi. Mother of Laila is Maimuna daughter of Abi Sufyân bin Harb. He attained martyrdom by the spear of Marrah bin Maqaz bin Nomân Abdi. The companions of the Imâm then attacked Murrah and cut him into pieces with their swords. It is said: He was born during the caliphate of Uthmân. He is called Ali Akbar to differentiate him from Zainul Abedeen (a. s. ). [Maqâtilut Tâlibiyyin: 80-81; At-Tabaqât 5/156; Tasmiyah min Qatli ma al-Hussain: 150; Rijâlush Shaykh; 76 (wherein he is mentioned Ali Asghar) Nasbu Quraish: 57; Al-Bidâya 8/185; Al-Elâm 4/277; Ansârul Hussain: 129. His name also appears in Irshâd and Tabari and Khwârizmi and Masudi] p: 71 

Page71-Lohoof (Sighs of Sorrow)

Shimr bin Ziljaushan. His name was Sharhbeel bin Qart Zababi Kalabi Abus Sabigha. He is one of those who carried out killings in Karbala and was a staunch enemy of Hussain (a. s. ). In his earlier days he was one of the chiefs of Hawazan and was regarded as courageous. He was with Ali (a. s. ) in the battle of Siffeen. Abu Ishâq Sabeei heard that he said after offering prayer: O Allâ! You know that I am noble. Forgive m! He was asked: How will Allâh forgive when you assisted in the killing the child of the Holy Prophet (s. a. w. s. )? Shimr said: Woe unto you. What can I do? It is our Amirs (commanders) who ordered to do a thing, which we did not disobey. Had we opposed them our condition would have been worse than these donkeys. During the uprising of Mukhtâr he fled from Kufa and took shelter in one of the villages of Khuzistan named Kaltaniyah. The army of Mukhtâr surrounded it in a surprise attack. Shimr came out in defence but before he put on his dress he came into an encounter wherein Abu Umrah overpowered him, killed him and they threw his dirty body before the dogs. [Al-Kâmil fi Târikh 4/92; Mizânul Etedâl 1/449; Lisânul Mizân 3/152; Jumheratul Ansâb 72; Safinatul Bihâr 1/714; Al-Elâm 3/175] - Abdullâh bin Ali bin Abi Tâlib. His mother was Ummul Banin. He was 25 at the time of martyrdom. His brother Abbâs told him: Remain in front of me so that I look at you and may hope for Allâh? s reward… Hâni Sabeet Khazrami killed him or he was brought down by an arrow of Khuli and someone from Bani Tamim killed him. [Maqâtilut Tâlibiyyin: 82; Târikh Tabari 6/89; Tasmiyah min Qatli ma al- Husain: 149; Rijâlush Shaykh: 76; Ansârul Husain: 129-130] His blessed name appears in Ziyarat, Irshâd Tabari, Isfahâni Masudi and Khwârizmi 85- Ja? far bin Ali bin Abi Tâlib. His mother was Ummul Banin. He was 19 at the time of martyrdom. He was martyred at the hands of Khuli or Hâni bin Thabit. [Maqâtilut Tâlibiyyin: 83; Tasmiyah min Qatli ma al-Husain: 149; Rijâlush Shaykh: 72; Ansârul Husain: 130] His blessed name appears in Ziyarat, Irshâd Tabari, Isfahâni Masudi and Khwârizmi. p: 72 

Page72-Lohoof (Sighs of Sorrow)

- Uthmân bin Ali bin Abi Tâlib. His mother was Ummul Banin. He was 21 at the time of martyrdom. He was also hit by Khuli? s arrow and a man from Bani Abab bin Daram attacked him and severed his head. Regarding this Uthman, Ali (a. s. ) said: I named him after my brother Uthman bin Mazun. In a narration by Habirah bin Maryam it is mentioned: We were close to Ali (a. s. ) when he called his son Uthman and said: O, Uthma! Then he said: I did not name him after that old Kafir. Indeed I named him after Uthman bin Mazun. [Maqâtilut Tâlibiyyin: 84; Tasmiyah min Qatli ma al-Husain: 150; Hussain (a. s. ) said to the sons of Ummul Banin: "Though he is a fasiq and evil- doer, give him a response. " The sons of Ummul Banin replied: "What do you want? " Shimr said: "O? sons of my siste! You are under protection (amnesty). Do not get killed with your brother Hussain, and come to the service of Yazeed bin Muawiyah, the Amirul Mominee! " Abbâs Ibn Ali (a. s. ) shouted in response: "May your hands be cu! May your offer of amnesty be curse! O? enemy of Allâ! Are you asking us to leave our brother and master Hussain Ibn Fâtima (a. s. ) , and to come under the command of the rejected, the cursed, and sons of those condemned by Allâh? " Shimr returned angrily to his army. The narrator says: "When Husain (a. s. ) saw that the effect of his admonition was less, and the enemy was very eager to begin fighting he told his brother Abbâs, If you could get a period, and delay the war, it will be nice. We may offer prayers during this night for Allâh, as He knows that I am very fond of prayers (Salat) and of reciting His holy Book. " p: 73 

Page73-Lohoof (Sighs of Sorrow)

Abbâs put up his proposal before them. Umar bin Sa? ad kept quiet. Amr bin Hajjâj Zubedi said to Sa? ad: "They are the family members of Muhammad; even if they were poor and low class people, their requests would have been accepted. " Taqreebul Ma'rif (Manuscript) ; Ansârul Husain: 130] His blessed name appears in Ziyarat, Irshâd Tabari, Isfahâni Masudi and Khwârizmi. Thus, their demand was accepted. The narrator says: Hussain (a. s. ) who was in a sitting position fell asleep, and then woke up and said: "O siste! During this hour I saw in a dream my grandfather, Muhammad (s. a. w. s. ) , my father Ali (a. s. ) , my mother, Fâtima (a. s. ) , and my brother, Hasan (a. s. ). " They said to me, "O? Husai! You are coming to us very soon. " According to another narration they said: "You? ll be with us tomorrow. " The narrator says: "Zainab slapped her face and screamed. " Hussain (a. s. ) said: "Be quiet and calm. Do not make the enemy rejoice. " Then came the night of? shura. Husain (a. s. ) gathered his companions. After praising Allâh he turned towards them and said: "Now, verily, I do not find companions better than you, nor any family more righteous than my famil! Allâh may give you the best rewards. Now the darkness of the night has covered you. So make its use. Each one of you may hold the hand of one of my family members and get dispersed in this darkness, and leave this place because they do not want anyone except m! " His brother, sons and the sons of Abdullâh bin Ja? far said in one voice: 87 "Why should we do like that? p: 74 

Page74-Lohoof (Sighs of Sorrow)

- Abdullâh bin Ja? far bin Abi Tâlib, a Sahâbi, (prophets companion) was born in Habasha (Abyssinia). He was the first child of any Muslim who had migrated to Abyssinia. He was a generous man and was called "Bahral Jood? (ocean of generosity). Poets have sung songs To remain alive after you? May Allâh never bring such a day. " The first one to speak thus was Abbâs Ibn Ali (a. s. ) , and others also spoke one after another. The narrator says: Husain (a. s. ) looked at the sons of Aquil88 and said: "The martyrdom of Moslem is sufficient for you. All of you may leave. I permit you. " According to another narration: "At that moment all the brothers and family members of Husain (a. s. ) spoke up unanimously: "O son of the holy Prophet (s. a. w. s. )! What will people say about us, and what should we say to the people? That we left our elder, chief, Seyed, the Imâm, the son of the daughter of the Prophet, and did not threw an arrow along with him? Nor held a spear in our hands nor did our sword fall on the enemy. No, by Allâ! O son of the holy Prophet (s. a. w. s. ) , we would never leave you. Rather our lives will guard your life until we die before your eyes. Whatever befalls you, will fall on us too. How wretched is the life after yo! " of praise for him. In Siffeen, he was one of the commanders of the army. He expired in Medina in the year 80. Also more than this has been written about him. [Al-Isâbah 4582, Fuwâtul Wafiyât 1/209; Tahzib Ibne Asakir 7/325; Al-Elâm 4/76] p: 75 

Page75-Lohoof (Sighs of Sorrow)

- Aquil bin Abi Tâlib bin Abdul Muttalib Hâshimi, Quraishi, Abu Yazeed. He is the wisest Quraishi of a noble Arab descent. He was a very good orator, a companion of the Prophet (s. a. ) and a quickwitted gentleman. He is the brother of Ali and Ja? far who was elder to them by two years. He migrated to Medina in the 8th year. He became blind in his last days and died during the caliphate of Yazeed or perhaps Muawiyah. [Al-Isâbah: 5630; Al-Bayân wat Tabyeen 1/174; At- Tabaqât 4/28; At Taj 8/30; Al-Elâm 4/242] Thereafter, Moslem Ibn Awsajah89 stood up and said: "Shall we leave you alone, and return so that the enemy may surround you? No, by Allâ! Allâh may never allow such situation until I plunge my spear in the chest of your enemy till the time only its handle may remain in my hand, and I may crush the enemy under my feet. Even when I was unarmed I will fight with them. I will stone them, and will not separate from your honor until I drink the cup of martyrdom by your side. " It is said that Saeed Ibn Abdullâh Hanafi got up and said: "No, by Allâ! O son of the Messenger of Allâ! I will never leave you alone, unless Allâh sees that we have remembered and acted upon the will of His messenger Muhammad regarding you. If I come to know that I were injured in your path and then will be burnt alive, and my ashes were dispersed in the air, and if this would be repeated for seventy times, even then I will not leave you until I see death and embrace martyrdom in front of you. Why not? This is only one death and - Muslim bin Awsijah Asadi, a hero in the earlier days of Islâm is the first martyr on Ashura after the initial attack. He is a Sahâbi who had known the Holy Prophet (s. a. w. s. ). In Kufa, he took allegiance from the people for Hussain (a. s. ). He was imprisoned when Muslim bin Aquil had stood up against Mazhaj and Asad (8th Zilhajj). He had become quite old during the event of Kerbala. He was a well-known personality of Kufa. Shabas bin Rabaee had expressed sorrow at the martyrdom of Muslim bin Awsijah [Rijâlush Shaykh: 80; Târikh Tabari 5/435 and 469; Al-Bihâr 45/69; Al-Akhbârut Tiwâl: 249, 250, 252; Al-Kâmil fi Târikh: 4/28; Al-Elâm 7/222; Ansârul Hussain: 108; Tasmiyah min Qatli ma al-Husain: 52] wherein it is mentioned that Muslim bin Awsajadah Asadi is from Bani Sa? ad bin Thalaba who was killed by Muslim bin Abdullâh and Ubaidullâh bin Abi Khaskarah. p: 76 

Page76-Lohoof (Sighs of Sorrow)

thereafter, I will gain the eternal and everlasting generosity of Allâh. " Thereafter Zohair bin Qain Bajali stood up and said: "By Allâ! O son of the messenger of Allâ! How much do I like to be killed one thousand times and to return to life so that, by this deed, Allâh may protect you, your brothers, and the young members of your family from any damage. " A group of companions also uttered such words: "May our lives be sacrificed for you. We shall protect you by our entire beings, and if, we get martyred in your path, we would 

Page77-Lohoof (Sighs of Sorrow)

have fulfilled our promise of loyalty and would have kept our words. " In the meantime news came to Muhammad Ibn Bashir Hazrami that his son was captured in the territory of Ray. Muhammad said: "I like to get its compensation from Allâh. I did not like to see him caught during my lifetime. " Hussain (a. s. ) heard his words and said: "May Allâh have mercy on you. I take back my allegiance from you for freeing your son. So go and so on. " Muhammad said: "May wild animals eat me up alive if I ever leave your company. " The Imâm (a. s. ) then said: "Take this gift to your other son so that he may use it for freeing his captive brother. " Then he gave him something tht valued 1000 dinars. The narrator says that during that night, the night of? shura, Husain (a. s. ) and his companions remained busy (in Ruku, Sujood, Qiyam, and Quood) in worship. The collective sound of their worship resembled the noises of a beehive. On that night 32 men from the army of Ibne Sa? ad came and joined the camp of the Imâm. Next morning, Abd-ur-Rahmân90 told to Burair Ibn Haseen Hamdani: "Burai! Are you laughin! This time is not for laughing and jokin! " Burair said, "My people know that in my youth and my oldage I disliked false things and jokes. At present my smiling is only because of this course that we have chosen. By Allâ! The distance between us and the heavenly fairies is not more than an hour of fighting against this community and their swords. " The narrator says that the soldiers of Ibne Sa? ad mounted their horses. Hussain (a. s. ) sent Burair towards them so that he may admonish them. But his admonition was useless. p: 77 

Page77-Lohoof (Sighs of Sorrow)

Hussain (a. s. ) mounted his horse or camel, and stood before the army of enemy and asked them to be quiet. They became silent. Then he praised Allâh and remembered His virtues and attributes, and invoked blessings on Muhammad (p. b. u. h. ) and the angels, and the messengers, and gave an impressive speech, - Abdur Rahmân bin Abde Rabbihi-rab-Ansâri is from Khazraj. Amirul Momineen (a. s. ) had trained him and taught him the Quran. He is one of the people of Kufa who had obtained allegiance in favor of Husain (a. s. ). It seems he was an outstanding person. [Târikh Tabari 5/423; Tasmiyah min Qatli ma al-Husain: 153; Bihârul Anwar 45/1;; Ansârul Husain: 97] "Be you destroyed O group of the peopl! May you remain constantly in sorrow and grie! You sought justice from us with extreme distress and called upon us to help you. We speedily rose to help you. These swords, which are now in your hands, should have swung in our favor, not against us. This fire, which you have ignited to harm us, should have engulfed our enemies and your foes. Now you have befriended your foes without getting any justice or any usefulness from the! " "Bewar! Woe unto you. You left us even before the battle begins, and the storm of tyrannycould stop. This is absurd and crazy. Yet you attended them like the forest locusts and gathered around them like moth! " "Go away, you slaves of bondmaids, the evil sects, those who have banished the Book, those who have changed the Word, you germs of sin and students of devil, and destroyers of the traditions. " "Have you imagined that the enemy is strong and so you turned away from us? " p: 78 

Page78-Lohoof (Sighs of Sorrow)

"By Allâ! Your trickery and unfaithfulness is indeed old. You shall be the worst sorrow for one who sees and the most unpalatable case for the tyrant. " "Behol! Verily the bastard, and the son of bastard, has cornered me between two options, either battle or death with honor, or accepting disgrace and contemp! How far is disgrace from us? Allâh does not like dishonor for us. Similarly His messenger, the faithful people, the poor bodies and souls, and the high personalities who are most precious always prefer martyrdom to slavery by the mean people. " "Now, verily, I am proceeding towards Allâh and martyrdom alongwith my family members and insufficient friends. " Then Imâm added the following poem of Farwah Ibn Masik Murâdi: 91 If we win, we have been among the winners from the past; And if we fail, we would never be actually defeated; Fear has no room in our souls; However, our death would precede the kingdom of others; Whenever death spares someone it does grab another one; Death of the brave nobles destroyed my community; As was the case with the predecessors; Were the kings everlasting, we too would have lasted forever; And were the good people immortal; we also would have been alike; Tell the evil wishers to rest assured regarding us; As what has befallen us shall come to you also. Then he added: "By Allâ! You will not be given except a short time before you will be pressed by the passage of time. Yes, this is a promise from my father and my grandfather. So resolve upon your affair and (gather) your associates, and let not your affair remain dubious to you. Then have it executed against me and give me no respite. "92 p: 79 

Page79-Lohoof (Sighs of Sorrow)

- Farwah bin Maeek or Masik bin Hârith bin Samah Salmah Ghatifi Muradi, Abu Amr was a Sahâbi. He was an eminent Yemeni poet, a well-wisher of rulers during the days of (pre- Islâmic) ignorance. He had migrated to Mecca in 9th or 10th year and converted to Islâm. In his last years he came to reside in Kufa and expired in 30 A. H. 92 - Surah Yunus 10: 71 90 "Rightfully, I have relied on the One Who is My Lord and your Lord. There is no living thing, out of His control. Justly, my Lord is on the right path. " "O Allâ! Prevent the clouds from raining on them and make them suffer a famine like that of the time of Joseph. O Lor! Impose the child of Thaqif (Hajjâj Ibn Yusuf) on them so that he may make them taste all kinds of disgrace, indignity, injustice, and oppression as they have refuted me, and they have left me without friends. O? Go! On you do we rely, and to you do we turn, and to you is the eventual coming. "93 Then Imâm came down and called for the horse named Mortajaz. He rode it and prepared his friends for the battle. It is reported from Imâm Bâqir (a. s. ) that the total number of Imam? s army was 45 horsemen and 100 persons on foot. Otherthing have also been reported. The narrator says: Umar Ibn Sa? ad rushed forward and threw an arrow towards the army of Hussain (a. s. ) and said: "Bear witness before the Amir that I was the first person to shoo! " Then arrows began to fall like raindrops. Imâm (a. s. ) told his companions: "May Allâh have Mercy on you. Get ready for death, the death from which there is no escape, because these arrows are the enemy? s war couriers for you. " p: 80 

Page80-Lohoof (Sighs of Sorrow)

On the day of? shura, for some hours, there was a heavy collective war, which rendered a number of companions martyred. At that moment holy Imâm Hussain (a. s. ) placed his hand on his holy beard and said: "Allâh? s - Surah Mumtahena 60: 4 anger became severe against the Jews when they attributed a son to Allâh; and on the Christians when they considered God to be a trinity; and on Zoarastarians when they worshipped the sun and the moon. The wrath of Allâh became harsh on my community when they united to kill the son of the daughter of His Messenger. " "No, by Allâ! I will never submit to them until I meet my God when I get bathed in my blood. " Imâm Sâdiq (a. s. ) heard from his father that, "When Imâm Hussain (a. s. ) encountered Umar Ibn Sa? ad and the battle began, Allâh sent down His Help. He caused shade over the blessed head of Hussain (a. s. ). At that moment Hussain was provided two options: To be victorious over his enemies, or to meet his God. He opted for meeting Allâh. " It is said that at that time Hussain (a. s. ) shouted, "Is there anyone to help us for the sake of Allâh? Is there anyone prepared to defend the Prophet's (s. a. ) family? " At that moment Hurr Ibn Yazeed Riyahi turned towards Umar bin Sa? ad and said: "Do you want to fight against this man? " Umar Ibn Sa? ad replied: "Yes. By Allâ! The easiest form of it is choping off heads and cutting off the hands. " p: 81 

Page81-Lohoof (Sighs of Sorrow)

Then Hurr went and stood between his fellowmen. He began to tremble like a cane stick. Muhâjir Ibn Aus94 told him: "By Allâ! Your action is very strange. If it were asked that who is the 94 - In the book Tasmiyah min Qatli ma al-Husain (p. 155) it is mentioned that: Muhajirs of Aws from Bajilah were martyrs. I do not bravest man in Kufa, I could not have ignored you. But in what condition am I observing you? " Hurr replied: "By Allâh. I am, at present, finding myself in the position of opting for either Heaven or Hell. By Allâ! I will opt for nothing but Paradise; even if I were cut into pieces and then burnt. " Then he drove his horse towards Husain (a. s. ) and while placing his hands on his head said: "O Allâ! I have turned towards You, and I have repented. Kindly accept my repentance because I am guilty of causing unrest and anxiety to Your friends and to the children of the holy Prophet (s. a. w. s. ). " He requested Husain (a. s. ): "May I be sacrificed for you. I am the same man who prevented you from returning to Medina and made things difficult for you. By Allâ! I never imagined that these people would behave like this with you. I am repenting before Allâh. Do you think that my repentance will be accepted? " Hussain (a. s. ) replied: "Yes. Allâh will pardon you. Please get down. " He submitted: "In my humble opinion, I can serve you better mounted than on feet. My last coming down, as desired by me, is martyrdom. " "Now that it is I who had revolted against you, kindly permit me to be the first martyr to be killed before your honor. Perhaps, tomorrow, on the Day of Justice, I know whether two muhajirs from Aws were present there or there was only one who, in the beginning, was in the army camp of Ibne Sa? ad and afterwards joined the Imâm? s camp and got martyred along with Imâm. p: 82 

Page82-Lohoof (Sighs of Sorrow)

may be one of those who will warmly shake hands with the holy Prophet (s. a. w. s. ). " Hurr said. The compiler of the book says: What Hurr meant by the "first? martyr, was to be the first after that moment, as per narrations; a few persons had already been martyred earlier. Imâm allowed him. So Hurr went forward to fight and waged a good war. He killed many warriors of the enemy before getting himself martyred. His pure body was brought to the Imâm (a. s. ) who cleaned his face and exclaimed; "You are indeed Hurr (Free) as your mother named you. You are free both in this world and in the Hereafter. " The narrator says: Burair Ibn Haseen Khuzair who was a pious and worshipper went to the battlefield and was confronted by Yazeed bin Ma? qal. They both engaged in fighting and Burair sent Yazeed to hell and continued fighting till he attained martyrdom. May Allâh be pleased with Burair. Wahab bin Habbâb Kalabi95 rushed out and exhibited nice firmness, waged a perfect jihâd. His wife and mother were with him. He returned to them and asked: "O mothe! performance)? " Are you pleased (with my His mother said: "No. I will be pleased when you are martyred before Husain (a. s. ). " - It is mentioned in Ziyâul Ainain on p. 25: Wahab bin Abdullâh Kalabi was born of a woman named "Qamari?. While writing (referring) to Malhoof and other books about Maqatil his name has appeared a number of times. His wife said: "I give you an oath of Allâh. Please do not give me your bereavement. " His mother said: "End this talk here. Go and wage the battle by the side of the son of the Prophet's daughter, so that you may win the intercession of his grandfather on the Day of Judgement. " Wahab went back to the battlefield, fought constantly until both his hands were cut. His wife held up the mace and rushed to her husband and said: "May my parents be sacrificed for yo! Continue battling to protect the family of the Prophet of Allâh. " Wahab looked at his wife so that she may return. The lady held the clothes of her husband and said: "I will never return until I also get killed along with you. " p: 83 

Page83-Lohoof (Sighs of Sorrow)

Hussain (a. s. ) said: "May Allâh give good rewards to your family. Please return to the womenfolk. May Allâh have mercy on you. " Then she returned to the womenfolk. Kalabi went to battlefield as before, and fought until he was killed. May Allâh be pleased with this martyr. Thereafter Moslem Ibn Awsajah went to war. He, too, exhibited perfect jihâd against the enemy and remained steadfast during the calamities of battle until he fell. He was still breathing when Husain (a. s. ) went towards him alongwith Habib Ibn Mozâhir. Hussain (a. s. ) said: "O? Mosle! May Allâh have mercy on you. " Tnen Imam recited a Quranic verse: "Then some of them (believers) carried out their responsibility, while others awaiting and they have not changed in the least;" (33: 32) 

Page83-Lohoof (Sighs of Sorrow)

Event 4 Habib went close to him and said: "O Mosle! This condition appears unpleasant to me. Congratulations to you for Paradis! " Moslem responded in a very weak voice: "May Allâh also give you good rewards. " Habib said: "Though I am also following you in this path, I like to hear every wish from you so that I may carry it out. " Pointing to Husain (a. s. ) , he (Moslem) said: "Wage jihâd in the service of this master until death takes you up. " Habib said: "I accept your will wholeheartedly. " At that moment he expired. May Allâh? s pleasure be with him. Thereafter Amr bin Qarzatul Ansâri sought permission of Hussain (a. s. ) , which was granted by the latter. He waged a war like the war of the lovers. He continued courageous fighting, killed many soldiers of Ibne Ziyâd. His battle was excellent. He took and turned every arrow, which was shot at Husain (a. s. ) on his self. Similarly he bore every hit of the enemys? sword wholeheartedly. Until Amr was on his feet, no harm reached Husain (a. s. ). Then the ever-increasing wounds made him fall down, bleeding profusely. Then he looked at Hussain (a. s. ) and asked: O son of the Prophet of Allâ! Have I fulfilled my promise? p: 84 

Page84-Lohoof (Sighs of Sorrow)

Imam replied, "Ye! You will be in the Paradise prior to m! Give my regards to the holy Prophet (p. b. u. h. ) and inform that I am coming after you. He got martyred soon. May Allah bless him. " 96 Thereafter Jaun,96 the black slave of Abu Zarr sought permission for battle. Hussain (a. s. ) said: "You are at liberty and permitted to take a path to safety. As you were restful with us, and you need not fall in the troubles of our path. " He submitted: "O son of the Prophet of Allâ! In my life of ease and comfort I was extremely indebted to you. Now I will bear the difficulties, which you are undergoing. By Allâh, my body? s odor is bad, my race is low, and my skin is black. Do oblige me so that by following the path to Paradise I may attain pleasant odor, pure race and a white face. By Allâh, I will not leave you until my black blood mixes with yours. " Thereafter, he fought fearlessly and became a martyr. May Allâh be pleased with him. The narrator says: Then Amr bin Khâlid Saidavi97 got up for fighting and said: "O Aba Abdillâ! May I be sacrificed for you. My intention is to join my friends and I - Jaun is one of the Mawalis (slaves). He was darkskinned and aged. He was the son of Hawa. In some sources his name is mentioned as Javeen Ibne Malik. [Tasmiya min Qatli ma al-Husain: 152; Rijâlush Shaykh: 72; Al-Manâqib 4/103; Al-Maqtal 1/237 and 2/19; Târikh Tabari 5/420; Bihârul Anwar 45/82 and Ansârul Husain: 72] p: 85 

Page85-Lohoof (Sighs of Sorrow)

- He is mentioned as Amr bin Khâlid Saidavi in most of the sources and, in Rajabiyyah as Amr bin Khalaf. Probably it has been misspelled due to error (instead of Khâlid) and Bani Saida is from Asad from Admaniyah. Some scholars say he is the same fellow who is known as Amr bin Khâlid Yazdi arguing that it is a mispronunciation of Asadi. However the preferable opinion is that the two persons are different, though the other opinion also exists. [Tasmiya min Qatli ma al- Hussain: 155; Târikh Tabari 5/446; Al-Maqtal 2/24; Bihâr 45/72 and 23; Ansârul Hussain: 102] do not consider it proper to go against them and to see alone your family and being killed. " Hussain (a. s. ) said: "Go ahead because we are following you to meet you within hours. " So he went forward, fought and got martyred. May Allâh be pleased with him. The narrator says: Hanzala Ibn Sa? ad Shabâmi98 came and stood in front of Hussain (a. s. ) to protect him with his chest, face and neck against the arrows, swords, and spears. He shouted to the army of the enemy: "O Peopl! I fear that what chastisement had befallen on the communities of Nuh,? ad, Thamud, and others may befall you too. Allâh never desires to oppress His servants. O peopl! I am afraid of what will happen to you on the Day of Resurrection, when you will run away and will find no helper or refuge. O peopl! Do not kill Husain (a. s. ) , otherwise you will be caught by the chastisement of Allâh. Verily whoever makes false accusations would cause more torment for himself. " p: 86 

Page86-Lohoof (Sighs of Sorrow)

- Shabâmi: Shabâm Batani from Hamadân Qahtaniyah. He was a Kufian. His name appears differently in different sources. Some scholars doubt that he and Hanzala bin Asad as- Shababi is one and the same person. They argue that Ibne Shahr? shob has not mentioned the name Hanzala which is common. Preferred opinion is that Sa? ad is different from Hanzala because others (other than Shahr? shob) have mentioned Sa? ad and said that he is Tamimi from northern Arabia whereas Hanzala Shababi is from south Arabia. Some others have doubted that he and Hanzala bin Umar Shaibani is one and the same fellow. This also is a distant probability. [Rijâlush Shaykh: 73; Al- Maqtal 2/24; Târikh Tabari 5/443; Tasmiya min Qatli ma al-Hussain: 156; Qamusur Rijâl 4/318; Mojam Rijâlul Hadith 6/306-307; Ansârul Hussain: 86, 89, 90 and 116-117] Then he turned towards Hussain (a. s. ) and said: "Should I not proceed towards my God and join my friends? " Hussain (a. s. ) said: "Go towards what is better for you than the world and whatever is in it. Do proceed towards the kingdom where there is no doom. " Then he rushed forward and fought a severe fight, like the great fighters, tolerated all troubles, and attained martyrdom. May Allâh be pleased with him. Then it was the time for noon prayer. Hussain (a. s. ) ordered to Zohair Ibn Qain and Saeed bin Abdullâh Hanafi to stand in front of them so that the remaining companions may perform the "Prayer of insecure time. " Every arrow which was thrown at Hussain (a. s. ) was defended by Saeed Ibn Abdullâh on himself, and he continuously defended the life of the Imâm, and did not step back until he fell down on the ground and said: "O Allâ! Curse be on these people, as You cursed the people of? ad and Thamud. My Go! Convey my salutation to Your messenger and let him know, how we are bearing the wounds inflicted on us. I seek my reward in helping the progeny of Your messenger. " Then he attained martyrdom. May Allâh be pleased with him. In addition to wounds inflicted by sword and spears thirteen arrows were found in his body. p: 87 

Page87-Lohoof (Sighs of Sorrow)

The narrator said: Suwaid Ibn Umar Ibn Abil- Mut? , who was a man of God and always busy in - The name of Suwaid bin Amr bin Abil Muta Khash-ami has appeared in many sources. He was gentleman and a constant worshipper. He is one who had remained with the Imâm till last and who attained martyrdom after his (Imâm? s) martyrdom. Thus he is the worship, rushed forward and dashed like a lion freed from the cage. He bore numerous hits with perfect patience, until he became unable to move. He fell between the killed ones till he heard that Husain was killed. He collected his latest energy and tried to fight the enemy, till he gained martyrdom. May Allâh be pleased with him. It is said: The companions of Husain (a. s. ) went to battle in front of him. They were as described by a poet: A group, which is called out for crushing the calamity, Ought to be mounted on marked horses and in rows, They have covered their armor by their chests, And they are competing with one another in giving away their lives; When all his companions were martyred and none except his household remained, Ali Ibn Hussain (a. s. ) who was more handsome than all the companions, and most pious from the viewpoint of morals, sought permission from his father. Imâm permitted him. Imâm hopelessly had a glance at his son and wept with lowered eyes and then said: "O Allâ! Be witness. Surely a youth has rushed to battlefield who is the most similar person to your messenger in appearance, nature, and manners. Whenever I longed to look at Your Messenger, I would to look at him. " p: 88 

Page88-Lohoof (Sighs of Sorrow)

Then he yelled and said: "O Ibn Sa'ad, may Allah cut off your generation just as you cut off my kinsfolk. " last martyr whom Hâni bin Thabit killed. Khash-am bin Anmar bin Arash is from Qahtaniyah. [Rijâlush Shaykh: 74; Al-Manâqib 4/102 wherein the name is mentioned as Amr bin Abil Muta Ju'fi. Bihâr 25/24; Tasmiya min Qatli ma al-Hussain: 154 wherein the name is mentioned as Suwaid bin Amr bin Muta; Ansârul Hussain 91-92] Then Ali rushed to the battlefield and waged a furious war and sent a number of unbelievers to the hell. Then he returned to his father and said: "O dear fathe! Thirst has almost killed me, and the weight of the armor has sapped my strength. Is any water available? " Hussain (a. s. ) wept and replied: "O my dear so! Wherefrom can I bring water? Put up some more resistance. Very soon you will meet your grandfather Muhammad (s. a. w. s. ) who will give you a drink, after which you will never feel thirsty. " Ali went back to battlefield and gave the greatest fight. Manqaz Ibn Marrah Abdi threw an arrow, which made Ali fall down. He cried: "O fathe! Accept my Salâm (farewell). May Allâh protect you. Here is my grandfather who sends greetings to you, and says: Hurry up to us. " Then a jerk ended his worldly life. Hussain (a. s. ) came and stood by the body of his son, placed his cheek on his face and said: "May Allâh kill those people who killed you. What made them bold enough to go against Allâh and violate the honor of His Prophet? Life after you is but a spit. " The narrator said: Zainab, daughter of Ali (a. s. ) , came out of the tent and threw herself on his body. Hussain (a. s. ) came and asked her to return to the womenfolk. p: 89 

Page89-Lohoof (Sighs of Sorrow)

Thereafter, one after the other from the holy household of Imâm rushed to the battleground and won the honor of martyrdom. Imâm cried: "O my cousin! O my family member! Be patient. Show forbearance. By Allâh, after this day, you will never be dishonored or humiliated. " The narrator says: A moonlike radiant face100 youth came out and went to war. Ibne Fuzail Azadi inflicted a wound on his holy head. He fell down on earth and yelled: "O my uncl! " Hussain (a. s. ) rushed like a preying eagle or an angry lion and stricked Ibne Fuzail with his sword. He took the blow on his hand, which got cut off from elbow by the Imâm? s sword. Ibne Fuzail gave out a loud yell. Hearing his yell his army rushed to save him. The horses crushed the blessed body of that handsome youth and thus he was martyred. The narrator says: Once the storm of war settled, I saw that Hussain (a. s. ) had stood by the head of the youth and he was hitting the ground with his feet. Imâm said: "Far from the Mercy of Allâh are those who killed you; those with whom your grandfather will quarrel on the Day of Judgement. " "It is unpleasant for your uncle to hear your cry for help and he does not respond. Or that he responds but without any benefit for you. By Allâh, today his enemies are frequents, and his friends few. " Then he embraced the youth and carried him to the place of the martyrs of the household of the Prophet (p. b. u. h. ). p: 90 

Page90-Lohoof (Sighs of Sorrow)

- He was Qâsim bin Hasan bin Ali brother of Abu Bakr al-Hasan. He is his brother who was martyred prior to him. [Maqâtilut Tâlibiyyin: 50] The narrator said that when Husain (a. s. ) saw the slain bodies of his companions he personally became ready for fighting with the enemy. He cried: "Is there anyone to defend the family of the Prophet of Allâh? Is there anybody who knows Allâh and fears Him regarding our rights? Is there any helper to help us for the sake of Allah's mercy? Is there any helper who would help us, seeking the Allâh? s Rewards? " At that time, a wailing arose from the womenfolk. The Imâm came to the entrance of the tent said: "O my sister Zaina! Bring my little son101 so that I may bid him goodbye. " Imâm took him up to kiss him. Harmala102 threw an arrow, which pierced the neck of the little infant. Imâm asked Zainab: "Hold him. " Then he collected the child? s blood in his palms and threw it towards the sky, saying: "How easy are these afflictions that have befallen me in the Path and Presence of the Almighty Allâ! " - He was Abdullâh bin Hussain bin Ali bin Abi Tâlib. His mother was Rabab, daughter of Amr al-Qais bin Adi bin Aus. There is a difference of opinion about the name of his killer. Some think his killer was Harmala and according to some he was Aqba bin Bashar. [Maqâtilut Tâlibiyyin: 89-90] - Harmala bin Kâhil was an ignoble fellow and a mean minded man. When Harmala was caught and when Mukhtâr saw him he (the latter) wept and said: Woe unto yo! Was all this felony not enough that you killed even this little babe-in-arm! O enemy of Allâ! Did You not know that he was one of the sons of the prophets? Then as per Mukhtâr? s order he was killed by arrows. As per another report when Mukhtâr saw Harmala he said: O enemy of Allâ! Praise be to Allâh Who gave me control over you. Then he called Jazar and ordered that Harmala? s hand and feet be cut off, then lit a fire. Then put up an iron rod until it turned red and then white. Then that burning rod was placed on the neck of Harmala until his neck began to boil. He yelled and yelled until his neck was cut off. p: 91 

Page91-Lohoof (Sighs of Sorrow)

Imam Baqir (a. s. ) has said, "Not even a drop of that blood fell back on the ground. " According to another tradition, which appears more reasonable, it was not a normal situation and the Imâm, was so busy in the battle, who should not had called for the child. It is said that at that moment Zainab, sister of Imâm, brought the baby to him and said: "This child of yours has not had water for the last three days. Please ask water for quenching his thirst. " Imâm (a. s. ) took the child in his arms and exclaimed: "O peopl! You killed my companions, friends, and my household. And now only this infant has remained which is wailing for water. Give him some water for quenching his thirst. " While Imâm was uttering those words, a man from the enemy army threw an arrow, which pierced the infant's neck. The narrator said: Husain (a. s. ) became extremely thirsty. He rode a horse and intended to reach the Euphrates river. This was so when his brother Abbâs stood before him. The army of Umar bin Sa? ad blocked their way. A man from Bani Daram threw an arrow towards Husain (a. s. ) , which cut below his chin. Imâm placed his hands below the wound, and when his both hands got filled with blood he flung it upwards and exclaimed: "My Go! I complain to You about what is happening to the son of the daughter of Your Prophet. " Then the enemy separated Abbâs from Hussain (a. s. ) , encircled him, and killed him - May his soul be sanctified. Hussain (a. s. ) wept very much over his brother? s death. The poet portrays it like this: p: 92 

Page92-Lohoof (Sighs of Sorrow)

The worthiest of all the youths is one over whose death his brother weeps; His martyrdom brought Husain to tears over; His brother and the son of his father Ali, Abul Fazl who; became red-faced with the blood. The one who did fellowship; with Husain To such an extent that he was his partner even in his thirst. The narrator said: Then Hussain (a. s. ) challenged the enemy to come and fight with him. Then whoever came forward to confront him was sent to hell by Husain? s (a. s. ) hand. It continued until he killed many of them. He said: "Martyrdom is better than acceptance disgrace, and humiliation is better than burning in (Hell) fire. " One of the narrators says: "By Allâh, I have never seen a man who had lost his family members and companions, and bearing the sorrow of all calamities, yet showing so much courage and bravery on the battle- field. The enemy continuously launched collective attacks on him. He responded all of them as a consequence of which they fled from him, like a flock of goats flee from a wolf. " Sometimes he attacked the crowded army of enemy, and scattered them. Then the Imâm would return to his main place and said: La hawla wa la quwwata illa billâhil a'liyyil a'zeem (There is no strength nor power, except from the Almighty Allah). The narrator said: The Imâm fought continuously till the time the enemy came between him and the wowenfolk and separated them. The Imâm shouted at them: "Woe unto you, o followers of the family of Abu Sufyân. If you have no religion and do not fear the Hereafter and Resurrection, then at least be free and noble in your world; and if you are Arabs, then return to your race (in good behavior). " Shemr yelled: "O son of Fâtim! What are you saying? " p: 93 

Page93-Lohoof (Sighs of Sorrow)

Hussain (a. s. ): "I say I am fighting you and you are fighting me. And it is no fault of the women. So until I am alive, these rebels, renegades and unwise people should not disturb my family. " Shemr said: "It is your right, O son of Fâtima. " Then the enemies began to attack on him, and he continued fighting. In the meanwhile, he sought water but could not 

Page94-Lohoof (Sighs of Sorrow)

get it until he suffered seventy-two wounds and injuries. Then Imâm (a. s. ) halted for a moment to take rest, when a stone thrown by the enemy hit his forehead. Imâm tucked up his shirt to prevent the flow of blood from his head. Then a poisoned trident arrow pierced his blessed chest. Imâm (a. s. ) said: "In the name of Allâh, and by Allâh, and according to the religion of the Messenger of Allâh (s. a. w. s. ). " Imam raised his blessed head towards the sky and said: "O Allâ! You know that these people are killing a man who is the only son of the daughter of Your messenger on the surface of the earth. "103 Then he fetched out the arrow from his back, and blood gushed through the wound like a drainpipe, depriving Imâm from his battling strength. Every person - The sphere threw a stone through the enemy's hand Which hit the forehead of Allah's countenance. from the enemy camp who approached the wounded Imâm (to kill him) turned back fearing that he would have to meet Allâh as a partner criminal in killing the Imâm. Then a man from Kandah, named Malik bin Nasr (May Allâh? s curse him) came and uttered bad words to the Imâm, and hit the Imâm? s blessed head with his sword. It cut the top of the helmet reaching the skull. The helmet overflowed with the holy blood. p: 94 

Page94-Lohoof (Sighs of Sorrow)

The narrator says: Hussain (a. s. ) called for a robe and bound his head with it. He put a mitre on his head and fastened his turban over it. After a short pause the enemies returned to Imâm and encircled him. At that time Abdullâh104 Ibn Hasan Ibn Ali, who was about twelve years old, came from the camp of the women and rushed towards the Imâm. Zainab, daughter of Ali (a. s. ) went to him to stop him. Abdullâh forcefully refused to turn back and said: "By Allâh, I will not leave my uncle. " Bahr Ibn Ka? b or Harmala Ibn Kahil - advanced towards Imâm with a sword in hand. Abullah said: "Woe unto you, the offspring of malicious ma! Are you killing my uncle? " The teenager shielded Imâm from the stroke of a sword whereby his hand was cut and began to dangle. Abdullah cried: "O uncl! " Hussain (a. s. ) took hold of his nephew and drew him to his chest saying: "O? the son of 104 - Abdullâh bin Hasan. His mother was the daughter of Salil bin Abdullâh, brother of Abdullâh bin Jurair Bajali or Umme Walad. He was 11 at the time of martyrdom. It is also said that his mother was Rabab daughter of Amr al-Qais. [Tasmiya min Qatli ma al-Husain: 150; Maqâtilut Tâlibiyyin: 89; Rijâlush Shaykh: 76; Ansârul Husain: 132] my brothe! Bear patiently what you have suffered, and consider it good, because Allâh will make you meet your pious forefathers. " Harmala bin Kahil threw an arrow at Abdullâh and martyred him by the side of his uncle. 105 Thereafter Shimr Ibn Ziljushan attacked the tents of Hussain (a. s. ) saying: "Give me fire so that I may burn down these tents with all the inmates. " p: 95 

Page95-Lohoof (Sighs of Sorrow)

Hussain (a. s. ) said: "O son of Ziljusha! You are demanding fire to burn my family? May Allâh burn you in fire. " Then came Shabth whom Imâm admonished. So he returned ashamedly. Then Husain (a. s. ) asked his family: "Give me an old cloth so that I may wear it as an undergarment, and they may do not uncover my body. " A tight shirt was brought. He said: "Not this, because this is a disgraceful dress. " Then he took an old cloth, made some tears in it, and wore it beneath his dress. But they stripped him after his martyrdom, and that cloth looted too. - Here are some couplets about the martyrdom of Abdullâh - Killing of a motherless gazelle is not a laudable deed Such a killer is in fact a denier, not a hunter What a strength with which you swing your sword? What you are striking is Babe's hand, not a sword of iron With whose blood are you coloring your hands? O oppresso! He is Abdullâh, not Qasim the bridegroom. O cursed on! Even if you are bent upon killing him Kill him not by the side of his uncle as such a cruelty Wasn't shown even by Shaddâd the oppressor Thereafter Imâm (a. s. ) called for "Hebari" trousers and made holes therein so that they may not rob it from his body, and wore it. Yet, after his martyrdom, a man called Bahr Ibn Ka? ab stole it, and left Hussain (a. s. ) bare bodied. After? shura day, both hands of Bahr Ibn Ka? ab became dry, like a couple of dry sticks during winter. p: 96 

Page96-Lohoof (Sighs of Sorrow)

During summer his hands used to become swollen with blood and puss oozed therefrom till Allâh killed him. When many wounds were inflicted on the holy body of Hussain (a. s. ) and his body became like a potcupine,106 a mean-minded cursed fellow called Sâleh Ibn Wahab al Mazni (may Allâh curse him) inflicted a forceful hit on the flank of Imâm which made Husain (a. s. ) fall on the right side from his horse,107 and then he stood on his feet. The narrator said: Zainab (s. a. ) came out of the tent and yelled: "O my brothe! O my leade! O my househol! Iwish the sky had fallen down on earth. I wish the mountains had come down to the plains, scattered. " Shimr cried out to his soldiers, "What are you waiting for? " Thereafter, they attacked Imâm from every side. Zar? at Ibn Shuraik (curse of Allâh be on him) , inflicted a wound on the left shoulder of Imâm. The Imâm also gave him a blow killing him. - This was because Imam's holy body had become like porcupine due to numerous wounds. - And Imâm exclaimed: Bismillâh wa billâh wa ala millate Rasoolillâh and then stood on his feet. Another fellow stricked his sword on the back of Imâm, which caused Husain (a. s. ) to fall down on earth headlong. After this he sat up with much difficulty, and again fell on the earth and rose up and walked. Sinân bin Anas Nakhai108 (curse of God be on him) inflicted a wound with his spear on the cavity of Imam's (a. s. ) pharynx and then pierced his spear in the chest. Thereafter, Sinân shot an arrow, which pierced the Imâm? s neck. He fell again and then sat up and pulled out the arrow from his blessed neck. But thereafter he caught the lower part of his neck with both of his palms, which were filled with his holy blood. He colored his head and beard with it and said; "I am going to my God with such a hair dye, while my rights have been violated. " p: 97 

Page97-Lohoof (Sighs of Sorrow)

Umar Ibn Sa? ad told to a man who was on his right: "Woe unto you. Come down and relieve Husain. " Khuli Ibn Yazeed Asbahi went forward to cut off the head of Husain but began to trembl! Sinân bin Anas (may he be cursed by Allâh) came down and struck his sword on the holy throat saying: "By Allâh, I am cutting your neck despite knowing that you are the son of Allâh? s Prophet, and the best offspring from the viewpoint of parents. Then he cut off the holy head. " - Sinân bin Anas Nakhai, the killer of Hussain (a. s. ). It is said that Ibne Ziyâd told him: You have killed the best man from the aspect of parentage. It is mentioned in the story of Mukhtâr, p. 45: After the arrest of Sinân, Ibrahim told him: tell me the truth. What did you do in Kerbala? He replied: Nothing except that I caught a piece of the pajama of Hussain (a. s. )! Ibrahim wept and then ordered that a piece of flesh be cut from Sinân? s thigh. It was roasted and Sinân was made to eat it. Whenever he he refused to eat he was forced to do so with a dagger. When he died he was slaughtered and his corpse was burnt. The poet says about this: Which calamity is harder than that of Hussain; On the day when Sinân cut off his blessed head. Abu Tâhir Muhammad Ibn Hussain Bursi, in the book Ma'alimuddin, quotes from Imâm Sâdiq (a. s. ) , that "After Hussain? s martyrdom, angels arrived wept and said, "O Lor! This is Your Husain, the chosen son of Your Messenger? s daughter. " In response to these words of the angels, the Almighty Allâh raised the holy shadow of the Qaem-e-? le Muhammad and said, "I will take the revenge of Husain by his hands. " p: 98 

Page98-Lohoof (Sighs of Sorrow)

The narrator said: After the martyrdom of Imâm (a. s. ) , a severe storm blew and the sky was covered by red colors making everything invisible, and people feared that the Divine Wrath had descended. So they paused for hours until the storm passed away. Hilâl said, "I separated from the two rows of soldiers and stood by the side of Hussain (a. s. ). His holiness was on the verge of death. By Allâh, I have never seen a blood-covered body more beautiful than he, nor any face brighter than his. The brightness of his face made me doubtful about his death. " "In that condition Husain asked for water. Hilâl heard that someone telling him, "By Allâh. You will not taste water until you drink the boiling water in hell. " Hussain (a. s. ) said: "N! Rather I will approach my grandfather, the Messenger of Allâh, and will take refuge in his abode, on the platform of Truth, near the All Powerful Monarch (Allah) , and will drink pure water and will complain to him about your atrocities. " He said: "They became very angry, as if Allâh had not put any kindness in their hearts. " When Imâm (a. s. ) was talking with them they beheaded him. Experiencing extreme wonder at this, stone heartedness and cruelty, I said, "By Allâh I will never join you in any matter. " Then, with a view to steal the holy Imâm? s cloth, they came forward. Ishâq bin Haubah109 Hazrami (May the curse of Allâh be upon him) pulled up the holy Imâm? s shirt and wore it himself. Afterwards he suffered from leprosy, and his hair also dropped off. p: 99 

Page99-Lohoof (Sighs of Sorrow)

It is mentioned in traditions that there were one hundred and ten marks of arrows and spears in it. Imâm Sâdiq (a. s. ) said, "There were thirty-three wounds of spears, and thirty- four of swords on the blessed body of Husain (a. s. ). " Imâm's (a. s. ) pyjamas was looted by Bahr Ibn Ka? ab Teemi (curse of Allâh on him). It is mentioned in a tradition that he too had become bedridden after both of his legs were paralyzed. His turban was snatched by Akhnas bin Morthad bin Alqamah Hazrami,110 or Jabir bin Yazeed Oodi. He also had become a lunatic thereafter. Imâm's shoes were looted by Aswad Ibn Khâlid (l. a. ). - He was an illegitimate born who had driven horses on the body of the Holy Imâm (a. s. ) along with nine other fellows. - He is one of those ten who had crushed the holy body of the holy Imâm (a. s. ) by driving their horses over it until the chest and back of the Imâm had been pulverized. He was also born of adultery. The robe of the Imâm, which was made of fur, was plundered by Qais Ibn Ashath (the cursed one) and his coat of mail was snatched by Umar bin Sa? ad (May God curse him). The sword of Imâm was seized by Jumeeh bin Khalq Oodi. It is also said that a man from Bani Tamim named as Aswad Ibn Hanzala killed him. In the narration of (the historian) Ibn Sa? ad the sword of holy Imâm had been plundered by Falafas Nahshali. p: 100 

Page100-Lohoof (Sighs of Sorrow)

Muhammad Ibn Zakariya111 added that the sword, later on, reached to the daughter of Habib Ibn Badeel,112 and this plundered sword is other than Zulfiqâr. Because Zulfiqâr is one of the relics of Prophethood and Imâmat, which have been divinely protected. Narrators have testified what we have mentioned. A narrator has said that a slave girl came out from the direction of the holy Imâm? s tent. A man told her: "O the slave girl of Allâh. Your master has achieved martyrdom. " The girl said: "I rushed towards the respected ladies and the womenfolk while screaming," the chaste and veiled womenfolk stood up, cried and wailed. " It is - Muhammad bin Zakariya bin Dinar al-Ghalabi is from the notable men of the companions of the Imâm in Basra. Death: 398 A. H. - Details about the daughter of Habib bin Badeel could not be traced. Habib is one of the narrators of traditions of Wilayat. [Al- Ghadeer: 251] said, "The enemies took precedence over one another in looting the tents and property of Hazrat Muhammad's household and the dear ones of Fatemah (a. s. ). They went to such extremes that they pulled off any cover from their shoulders. The Prophet's (s. a. w. a. ) daughters rushed out screaming and wailing due to their separation from their defenders and dear ones. " Hamid Ibn Moslem says: "There was a woman belonging to Bani Bakr bin Vâ? eil, who was with her husband in the army of Umar bin Sa? ad. When she saw how they had attacked and invaded the tents of the ladies, she took a sword in her hand and rushed to those tents and cried: O? le Bakr bin Vâ? ei! Are you plundering the daughters of the holy Prophet (s. a. w. s. )? Command and kingdom belongs only to Allâ! Her husband caught her and sent her back to her place. " p: 101 

Page101-Lohoof (Sighs of Sorrow)

The narrator reports: Thereafter, they drove out the honorable ladies from their tents bareheaded and barefoot, arrested them and put their tents to fire. The ladies said: "For Allâh? s sake, take us to the place of slaughter. " When the ladies saw the martyrs, they cried and slapped their faces. A narrator has said, "By Allâ! I can never forget how Zainab, daughter of Ali (a. s. ) , wept over Husain (a. s. ) and wailed in an extremely sorrowful voice: "O Muhamma! May the blessings of God be on you. This is your Husain laid bare-bodied with bleeding dismembered organs. Woe unto this calamity. Your daughters are enslaved. I convey my complaints to Allâh, to Muhammad-el-Mustafa, to Ali-el-Murtuza, to Fâtima-az- Zahra, and to Hamza Sayyed-e-Shuhad?. " "O Muhamma! Here is Husain killed by the bastards in this desert, where wind covers him with sands. We seek safety from all this grief and sorrow and all these hardships and calamities meted out to you Aba Abdillâ! It is as if my grandfather, the Messenger of Allâh, has left this world only today. " "O companions of Muhamma! These are the progeny of Muhammad, who are being carried like slaves. " " O Muhamma! Your daughters are captives, and your progeny assassinated, on the bodies of which the desert wind is spreading sands. Here is Husain whose head has been cut off from the nape of his neck, without turban or cloak. " "May my father be sacrificed for the dear one whose army got routed on Monday, and his tent was destroyed. May my father be sacrificed for the dear one, who did not go on a journey from where there is a hope of returning. Nor is he ailing in such a way that it can be cured. May my father be sacrificed for the one, for whom my life is also ready to be sacrificed. May my father be sacrificed for the grieved one, who has been martyred, a thirsty one who died with dry lips. May my father be sacrificed for the esteemed one his own blood drained from his beard. May my father be sacrificed for the honorable one, whose grandfather was the messenger of Allâh. May my father be sacrificed for the one who is the grandson of the holy Prophet (s. a. w. s. ). " p: 102