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May my father be sacrificed for Zahr? , the Chief of the Ladies, may my father be sacrificed for the one, whom the sun returned so that he may offer his prayer. " The reporter says, "By Allâh, Zainab cuased both friends and foes weep through her sorrowful dirge. " Thereafter Sakina113 drew the holy body of his father to her lap. Some Arabs separated her from her father. The narrator has reported that thereafter Umar Ibn Sa? ad cried out to his army, "Who are volunteers to stampede horses on the body of Husain? " Ten persons responded: Is? hâq Ibn Haubah who had robbed Hussain? s shirt; Akhnas Ibn Marsad, Hakim Ibn Tufail Sab? ei, Umar Ibn Sabih Saidavi, Raja Ibn Manqaz Abdi; Salim Ibn Khaisama Jo? fi, Sâleh Ibn Wahab Ja? fi, W? hiz Ibn Gh? nam, Hâni Ibn Shabeet, and Usaid Ibn Malik (may Allâh curse them all). These ten fellows trampled the holy body of Hussain (a. s. ) under the hooves of their horses and crushed the back and front of the body of the holy Imâm (a. s. ). 114 A narrator said that those ten fellows went to Ibne Ziyâd (may Allah curse him) and one of them, Usaid Ibn Malik, said: "We crushed the chest and back of Husain by driving strong and jumping horses on his body. " Ibn Ziyâd asked: "Who are you? " - Sakina, daughter of Husain bin Ali bin Abi Tâlib, a great and noble lady. The chief of the woman of her time. She is supposed to have expired in 117 A. H. [At-Tabaqât 8/348; Ad Durrul Mansoor: 244; Wafyâtul Ayân 1/211; Al-Elâm 3/106]

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p: 103

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- Many of our scholars are of the opinion that they (the enemies) intended to pound the back and chest of the holy body but Allâh did not allow them to do so. There are many narrations supporting this word - Allâh knows best. They replied: "We are those who crushed the back and chest of Husain with the hooves of our horses. " Ibn Ziyâd awarded them prizes. Abu Umar Zâhid115 has said, "We have searched the biographies of these ten fellows, and found that all of them were bastards. " Ibne Riyah116 has narrated, "I saw a blind man. He was present in Karbala. He was asked about his blindness. He replied, "I was present in Karbala on the day of? shura. I had not used any spear, sword, or arrow. After the martyrdom of Imâm (a. s. ) I returned home. I went to sleep after performing the Isha (evening) prayer. " He saw in hyis dream that someone asked him to respond to the call of the holy Prophet (s. a. w. s. ). He said, "I have nothing to do with him? " That person caught his collar and dragged him to the holy Prophet (s. a. w. s. ). He saw holy Prophet (s. a. w. s. ) sitting in wilderness. His shirt sleeves were rolled up to elbows. There was a weapon in his hand. An angel had stood near him with a red-hot sword in hand. He was killing my nine friends. Every one of them who was hit by that sword caught fire and was in flames. He went near and sat down on his knees and said, "As-Salâmu alaikum O Prophet of - He was Muhammad bin Abdul Wahid bin Abi Hâshim Mattaraz Bawardi who was known as slave of Sa? lab. He is one of the leading linguists who had special association with Sa? lab and has written a number of books. He was in Baghdâd in the year 345 A. H. [Wafyâtul Ayân 1/500; Târikh Baghdâd 2/356; Al-Elâm 6/254] p: 104

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- He is one of Tabian. Ata bin Abi Riyah was a black slave born in Yemen and brought up in Mecca. He was a wise jurist. Died in Mecca at the age of 111. [Tadkeratul Huffâz; 1/92; Sifatus Safwa 2/119; Al- Elâm 4/135] Allâ! " He did not reply. There was a long pause. Then he raised his head and said, "O enemy of Allâ! You ended my respect, killed my relatives, did not honor my rights, and did what you did. " I submitted: "O Messenger of Allâ! By Allâ! I did not use a sword, a spear, or an arrow. " He said, "You have told the truth. But you were a soldier of that army. Come nearer to me. " I went nearer. I saw a plate full of blood. He said, "This is the blood of my son Husain. " He dropped from that blood in to my eyes. Then I woke up from my dream and from that moment I could not see anything. It is reported by Imâm Sâdiq (a. s. ) that the holy Prophet (s. a. w. s. ) said, "On the Day of Resurrection, a dome of light will be raised for Fâtima (s. a. ) , and Hussain (a. s. ) will arrive with his head in hand. When Fâtima would see him she will shriek such a loud lament, which will cause every proximate angel and prophet to weep. Then the Almighty Allâh will bring Hussain (a. s. ) in the most beautiful form. He will fight his enemy without head. Thereafter, Allâh will gather, for me, all those who cooperated and were participants in the shedding of his holy blood. Then I will kill all of them. They will be made alive and Amirul Momineen (a. s. ) will kill all of them. Then they will be enlivened again to be killed by Hussain (a. s. ) and then the grief will end. " Then Imâm Sâdiq (a. s. ) said, "May Allâh have Mercy on our Shias, who are, by Allâh, the faithful, and who are partners with us in every calamity and grief that engulfs us. " p: 105

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It is reported that the holy Prophet (s. a. w. s. ) said: Fâtima (s. a. ) will arrive in the midst of a group of women on the Day of Judgment. An order will be issued: "Enter Paradise. " She will say: "I will not enter till I know what has been done to my sons after my death. " She will hear, "Just look in the midst of the resurrected people. " Her eyes would fall on Husain and would see that he is standing headless. Fâtima (s. a. ) gives out a cry. I also cry out for her complaint, and will cry all the angels too. " According to another tradition Fâtima (s. a. ) would cry, "O my so! O fruit of my sou! " It is said that, at the moment, Allâh will became angry. He will order a fire named "Habhab", a fire that had been fanned for one thousand years turning it into black. Comfort can never be within it, nor can grief go out of it. Then comes a command: "take in the killers of Husain (a. s. ). " That fire sucks in all of them and as they reach the middle of that fire a distressing shriek comes out and their collective shrieks also are heard. The roar of fire and the shrieks of the burning ones fill up the atmosphere. The killers of Husain (a. s. ) will cry out: "Why are we being burnt even before the idol-worshippers? " There comes a reply: "Those who know are not like those who do not know. " Ibne Babawayh has recorded these two traditions in the book Iqâbul Amâl. 117 p: 106

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- Muhammad bin Ali bin Husain bin Musa bin Babawayh Qummi is known as Shaykh Sadooq. He is a great Muhaddith. He had stayed in Rey where he expired in 381 A. H. and buried there. He wrote many books. His book Iqbal A'mâl is published with Sawâbul A'mâl [Riyâzul Ulama 5/119; Al-Kuna wal Alqâb 1/212; Tanqihul Maqâl 3/154; Al-Elâm 6/274] It is mentioned in manuscript (A) that: In the 30 th volume, I have seen in the footnote of Shaykhul Muhaddithine Baghdâd Muhammad bin Najjar (in the events of Fâtima, daughter of Abil Abbâs Azdi) that he has reported, with documents, from Talha that the Holy Prophet (s. a. w. s. ): Musa bin Imrân said: O Lor! My brother Hârun has died. Kindly forgive him. Came the Revelation: O Mus! If you appeal to me to pardon all from first to last, I will forgive them all except the killers of Husain bin Ali bin Abi Tâlib (a. s. ).

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Part Three: After The Martyrdom of Hussain (A. S. ) It is said that Umar Ibn Sa? ad (curse of God be on him) , in the afternoon of the Day of? shura, sent the holy head of Imâm Hussain (a. s. ) to Ubaidullâh bin Ziyâd through Khuli bin Yazeed Asbahi and Hamid Ibn Moslem Azdi118 (curse of God be on them) , and ordered that the - It is mentioned in Tanqihul Maqâl 1/380: I know not more about him except that Rijâl-us-Shaykh has included him in the companions of Imâm Sajjâd (a. s. ) , who it appears, is a Imâmi, though not perfectly identified. p: 107

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It is mentioned in Mustadrakâte Ilmur Rijâl 3/289: Humaid bin Muslim Kufi is among the unidentified companions of Imâm Sajjâd (a. s. ) and it is learnt from the transmitters of the news about Karbala that he was in Karbala and he was among the soldiers of Sulaimân bin Surad on the side of Mukhtâr in the event of Ainal Wardah in the fight against the Syrians for avenging the blood of Hussain (a. s. ). I say: it looks like that there were two persons by the name of Humaid bin Muslim. One in the army of Umar bin Sa? ad who had narrated some of the events of Kerbala and who also was with those who heads of other holy martyrs be sent by Shimr bin Ziljaushan, Qais bin Ashath, and Amr Ibn Hajjâj. So they moved with the said holy heads and reached Kufa. Umar bin Sa? ad remained the rest of? shura, and the next day till noon time in Karbala. Then he moved with the remaining persons of the holy family of Imâm Hussain (a. s. ) from Karbala. He made the members of the holy family (who were the trust of the best of the Messengers of Allâh) to sit on bare camels, while their veils were removed in front of the enemies. In the midst of all these sorrows and griefs, they were driven just as chained slaves. How nice it is said: How strange and wonderful that they were offering salutations on the holy Prophet (s. a. w. s. ) ; but fighting against his househol! It is mentioned in a narration that the number of the decapitated heads of the companions of Hussain (a. s. ) was seventy eight, which were distributed by the tribes for winning favors of Ibne Ziyâd and Yazeed bin Muawiyah (may Allah's curse be upon them). The distribution was: p: 108

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1. Kandeh tribe - Headed by Qais Ibn Ashath = Thirteen heads 2. Havazan tribe - Headed by Shimr Ibn Ziljaushan = Twelve heads 3. Bani Tamim = Seventeen heads carried the holy head of Imâm Hussain (a. s. ) to Ibne Ziyâd and hence must have been among the friends of Umar bin Sa? ad. The second is an Imâmi and a companion of Imâm Sajjâd (a. s. ) and among the soldiers of Sulaimân bin Surad. 4. Bani Asad = Sixteen heads 5. Mizhaj tribe = Seven heads 6. The rest of tribes and other people = Thirteen heads. The narrator has said that: As Umar bin Sa? ad moved away from Karbala, a group of people from Bani Asad arrived and after funeral ceremonies for the holy bodies buried them as they are now. When Ibne Sa? ad reached Kufa along with the prisoners, people came to see the scene. A Kufi lady asked the noble prisoners from the window of her home, "Where are you coming from? Who are you? " They said: "We prisoners belong to the family of the holy Prophet Muhammad (s. a. w. s. ). " She came out from her home and offered dresses and veils to the female prisoners, so that they might cover up themselves. It is said that along with the ladies were a few men. Ali Ibn Hussain (a. s. ) who had become very lean due to illness. Hasan Ibn Hasan Muthanna119, who had patiently - Hasan bin Hasan bin Amirul Momineen Ali bin Abi Tâlib. He was known as Muthanna and his son as Hasan Mosullas. He was very honorable, learned and pious. In his time, he was the trustee of the charities of Amirul Momineen (a. s. ). He married his cousin Fâtima, daughter of Hussain (a. s. ). He was with his uncle in the event of Karbala, had fought and got wounded. Allâh healed him. His mother was Khula, daughter of Manzoor Farazi. He expired in Medina in 90 A. H. Neither did he claim to be Imâm nor did anybody believe him to be an Imâm as was the case with his son Hasan Mosullas. p: 109

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[Tasmiya received serious wounds of the spear in support of his uncle and Imâm. Zaid Ibn-el-Hasan120 and Amr bin al- Hasan121 were with them too. The Kufians recited an elegy and wept. Zain-ul-? bedin (a. s. ) said, "Are you mourning and weeping for us? But then who killed us? " Bashir Ibn Khuzâim Asadi said, "On that day I heard the speech of Zainab, daughter of Ali (a. s. ). I have not seen any modest and chaste lady with such oratory. It was, as if, being delivered by Ali (a. s. ). " She pointed towards the people and said, "Silence please. " People became almost breathless. She said, "All praise and applause fits only to Allâh. Salutation be upon my grandfather, Muhammad and the noble people of his family. " min Qatli ma al-Husain: 157; Tahzib Ibne Asakir 4/162; Al-Elâm 2/187; Mojam Rijâlul Hadith 4/301] The author of Al-Masâbih has written: Hasan bin Hasan al-Muthanna had, in Ashura, while fighting along with his uncle, killed seventeen persons. He also suffered eighteen wounds and had fallen. His nurse Asma bin Kharjah brought him to Kufa and nursed him until he recovered and then sent him to Medina. - Zaid bin Hasan, Abul Hasan Hâshimi was from the companions of Imâm Sajjâd (a. s. ). He was a pious and a respectable personality. He was a trustee over the trusts of the Messenger of Allâh (s. a. w. s. ). Other historians have written that he did not accompany his uncle to Kerbala. He died in the year 120 A. H. Neither did he claim Imâmat nor did the other Shias consider him an Imâm. [Mojam Rijâlul Hadith 7/339; Rijâlush Shaykh and Irshâd of Mufid and Al-Umda of Sayyid Mahna; Bihâr 46/329] p: 110

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- Amr bin Hasan came to Iraq with his uncle Husain and then went to Damascus with Ali bin Husain. He had only one son by the name Muhammad. He was a devout and wise man. "Now, people of Kuf! People of deceit and disloyalt! Are you weeping? Your tears may never stop flowing, and your mourning may not end. Your affair is like the affair of that woman who unweaved whatever she had woven. You always make your oaths a medium to make money. Do you have anything except repulsive deadly contamination, vengeance and flattery like the flattering of slave girls, and the grief and sorrow of enemies? Do you have a grazing land as large as a ruined area, or a pot of silver, hidden in your graves? What an evil thing you have forwarded to Allâh, which has caused His wrath against you and you will receive divine punishment forever? " "Are you weeping and crying out from your hearts? Ye! By Allâh, you will cry more and smile less. Verily, you have carried all shame and disgrace with you, and not even a fragment of which will ever be washed by you. How will you respond the guilt of the blood of the offsprings of the seal of prophethood, and the mine of messengership, the leader of the youth of Paradise, the shelter of the righteous, and the rescuer of the deprived people, the symbol of divine reasoning for you, and the follower of traditions? " "What a serious crime you have committe! Damn with yo! May your efforts be fruitless; your hands perish, and may your merchandise causes loss to you. You have reverted to the wrath of Allâh, and the blot of disgrace and dishonor is now fixed on your forehead forever. " p: 111

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"Woe unto you Kufian! Do you know that you have injured the heart of the Prophet of Allâh? What kind of pious ladies of the Messenger? s household have you unveiled? What blood of the holy Prophet have you shed? How did you violate his honor and respect? Verily, how much fuel have you added to the fire of dark calamities and troubles? " It is mentioned in a narrative that she added "What large-scale foolish and ugly acts you have committed? Did you wonder that the sky rain blood? Know that the chastisement of the Hereafter is more disgraceful, and you will never be helped. Do not be happy at the respite that you have got. Because Allâh does not make haste in taking revenge, and that He completes the task when its time arrives. Most surely your Lord is watching. "122 The narrator said, "By Allâh, I could see people weeping like the bewildered ones, and who that they held their hands over their mouths. " I saw an old man who was weeping, standing by my side, and his beard drenched in tears. He was saying, "May my parents be sacrificed for you. Your elders are the best elders; your youths are the best youth; your women are the best women; and your race is the best race that will never be disgraced. None can equal you. " Zaid Ibn Musa123 has reported from his father and grandfather that Fâtima Sughra (Daughter of Imam Hussain (a. s. ) ) had said after returning from Karbala, "Praise for Allâh, as many times as there are grains of sand, and as weighty as the weight of all that extends from earth to sky. I praise Him and I believe in Him, and I trust Him and I give witness that there is none worthy of - Surah Fajr 89: 14 p: 112

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- Zaid bin Musa bin Ja? far bin Muhammad bin Ali bin Hussain Alawi Tâlibi, an avenger of Hussain? s (a. s. ) blood, had defected with Abus Sirya. He expired around 250 A. H. worship except Him. And that Muhammad is His Servant and Messenger. And that his progeny were slaughtered by the bank of river Euphrates, though they were neither vindictive, nor did they claim or demand any land (state). " "O Allâ! I seek Your refuge from the sin of saying any untruth about You and anything other than what You have said regarding the leadership (Imamat) of Ali Ibn Abi Tâlib; that they was killed without any fault (in the same manner his son was martyred yesterday). The martyrdom of Ali occurred in one of the houses of Allâh (Mosques) , in the presence of a number of so called Muslims. May they be destroye! Those who did not prevent oppressing him through his life, until You took him up to You. He who had a praiseworthy character, whose talent was famous, and whose guidance was well known. O Lor! No reproach of any taunter ever deterred him from his goal, or the blame of any ridiculer. My Lor! You guided him in his childhood to Islâm. You praised his character when he grew up. He was a constant well-wisher and concerned of Your religion, and of Your Messenger (s. a. w. s. ) until you took his soul. The soul of the one who was a devout abstinent in the world. Who paid no heed to the world, but he was always inclined towards the Hereafter, and tried in Your path. He was Ali, whom You loved, selected, and guided to the right path. " p: 113

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"Now, O Kufian! The cheats, disloyal, and proud fol! Indeed we are the members of Ahle Bayt. God has examined us with you, and you with us, and it was a fair test. He granted us His knowledge and wisdom. Hence we are the containers of His knowledge, wisdom, and metaphysics. We are His guiding signs on the earth, for His nations. He has honored us with His generosity, and has granted grace and superiority to His Messenger, Muhammad (s. a. w. s. ) over many of His servants in a manifest manner. " "Then you tried to deny and refute us, and considered it correct to fight us. You thought it was all right to roband appropriate our property as if we were non- Muslims. Yesterday you killed my grandfather (Ali). The blood of our youth is dripping from your daggers. All of these are due to your old enmity (against us). After committing all these felonious crimes your eyes have brightened and your hearts are overjoyed. Strange indeed is your slander against Allâh and the conspired planning, which you planned; while Allâh is the best of planners. " "Lest you rejoice your deeds of shedding our blood, and plundering our propert! Whatever calamities have fallen on us were in the Book (of destiny) even before we confronted them. This is easy in the Path of Allâh. So you may not grieve over what you lost, and do not become joyous on account of what you gained; and Allâh does not like the proud and the boasting people. " p: 114

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"May you be destroye! Await curse and chastisement, which will visit you. Calamities will rain continuously from the sky, and (Allâh? s) wrath will surround you. Some of you shall be treated harshly by some others, and you will remain in a permanent chastisement as a result of the atrocities inflicted on us by you. Beware that the curse of Allâh is on the oppressors. " "Woe unto you: Do you know those people you? re your tribes who our bodies? How did your hearts incline to fight against us? Howcould your legs rush on us, seeking war with us? By Allâh, your hearts have become dark, and your soul, ears, and eyes have been sealed. Satan made these crimes beautiful for you, and threw dark curtain on your eyes. So you will never be guided rightly. " "Be destroyed O Kufian! What inheritance of the holy Prophet (s. a. w. s. ) did you possess? Or for which vengeance you exhibited so much enmity towards his brother Ali bin Abi Tâlib (a. s. ) , my grandfather, and his two sons (Hasan and Husain) the noble progeny of the Prophet, that the boaster poem from you said so proudly: "We killed Ali and his sons; with Indian swords and the spears; and we imprisoned their women like the non- Mulim slaves; What a war we fought with the! " "O Poe! May you suffocate? Are you proud that you have killed the people who have been purified by Allâh and impurity has been removed from them? How do you take pride in this? Take care of yourself and sit on your droppings like a dog, as was your father. Verily for everyone is whatever he has earned and sent ahead. " "Woe unto yo! Do you envy for what Allâh has granted us? p: 115

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What is our fault if the ocean of our grace is roaring; while your rivulet has no wav! " "This is a divine excellence, which will be given to whoever He wishes, and Allâh is the Lord of the greatest graces. The one whom Allâh does not grant light, for him there will be no light. " It is narrated that the noise of crying became loud, while the Kufians were saying: "Oh daughter of the holy being! It is now enough. Our hearts have been burn! You have burnt our necks and burnt our souls. " She became silent. On the same day Umme Kulthum, daughter of Ali, spoke from behind the cover of saddle of the camel-litter, while crying: "O Kufian! Woe unto yo! What happened to you that you left Hussain (a. s. )? You killed him and destroyed and snatched his properties, and imprisoned the women from his household and heaped calamities on them? Mau Allah kills you. " "Woe unto you. How many crimes you carried out? How many sins did you commit? How much blood you shed? How many respected women you insulted (arrested)? How many types of apparel did you plunder, and how much property did you destroy? You killed the best people after the holy Prophet (s. a. w. s. ). Kindness has left your hearts. " You caught my brother and killed him; Woe unto your mother! Very soon you will be dragged into fire; The heat whereof gets inflamed; You shed the blood, which Allâh, Quran, and Muhammad had disallowed to be shed; p: 116

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Beware to you for drowning in the depths of Hell tomorrow on the Day of Judgment; I will weep over my martyred brother throughout my life; Over the one who was better than all after the Holy Prophet; With the tears rolling relentlessly on the cheeks, which will never dry. The narrators said that the weeping of the audience became loud. Women tore their hair; threw dust on their heads; scratched their faces, slapped their cheeks, and wailed in a very sad voice. Men also wept profusely tearing at their beards. Never were seen such a crying people like them

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in the past. Then Zainul? bedin (a. s. ) asked them to be silent. All became quiet. Imâm got up and praised Allâh; He sent blessings on the holy Prophet (s. a. w. s. ) in the best manner and then said: "O peopl! One, who knows me, has known. As for those who did not recognize me I am introducing myself. I am Ali, son of Husain, son of Ali, son of Abi Tâlib (a. s. ). I am the son of the one who has been slaughtered by river Euphrates, though he never killed any innocent person, nor he seized any heritage. I am the son of the one whose honorable ladies and family, have been disrespected; whose wealth and bounty has been plundered; whose children have been arrested. I am the son of one who was caught and killed and this is enough for me to be proud of. " "O peopl! I administer you oath of Allâh. Do you know that you wrote a letter to my father and then cheated him? You gave your word to him and extended allegiance to him. Then you left him and prepared yourselves to kill hi! Be you destroyed because of what you sent forth. Upon what you have garnished. With which eyes will you look at the Messenger of Allâh when he will say that you killed his household, and you insulted his family; and you are not from his nation. " p: 117

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The narrator said that voices rose from all sides, while they were telling one another, "You destroyed while not knwoing? " Imâm continued: "May Allâh have mercy on him who accepts my admonitions and remembers my advice regarding the command of Allâh, about His Prophet and his household, Since he is the good pattern for us. " All responded: "O son of the holy Prophe! All of us listen to you and obey you. We are guardians of your responsibility. We are prepared to carry out your commands. We will not turn our face from you. Please give command to us. May Allâh? s mercy be on you. We will fight against your enemy, and we are with you in whatever you plan. We will arrest Yazeed. And we declare our disconnection from your enemy and our enem! " Then Imâm replied: "Alas, alas. O disloyal conspirer! Is there any excuse, which is not between you and your passions? Do you want to do with me what you did with my father earlier? No, by Allâh, n! Because these wounds have not yet healed. It was only yesterday when my father, along with his household (a. s. ) , were martyred. I am unable to forget the calamity of missing the holy Prophet (s. a. w. s. ) and the calamity of losing my father and his children. Its pain is in my mouth, and its bitterness is choking me. His sorrow is squeezing my chest. No wonder that Husain is martyred; His father was better and greater than him (and he was also martyred) Do not be joyous O Kufians, over what happened to Husain; as this calamity was more terrible; May my life be sacrificed for the one who had been slaughtered near the river; p: 118

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The punishment for those who killed him is the hellfire. I consider this enough from you that you are neither for us nor against us. " **** The narrator says: Thereafter Ibn Ziyâd sat in his palace and gave audience to all. The holy head of Husain (a. s. ) was placed before him. His women and children also arrived. Zainab, the respected daughter of Ali (a. s. ) sat unknown and unrecognized. Ibn Ziyâd asked, "Who is this lady? " It was said: "Zainab, the daughter of Ali. " Ibn Ziyâd looked at her and said: "Praise to Allâh Who disgraced you and failed you in your efforts. " Zainab (s. a. ): "Verily, it is the libertine who becomes disgraced and the debauchee who gets refuted, and they are other than us. " Ibn Ziyâd: "What did Allâh do to your brother and your family? " Zainab: "Nothing but goo! They, Husain and his friends, were a group for whom Allâh has destined martyrdom. They rushed towards their place of slaughter. Verily soon Allâh will gather you and them. Then you will be interrogated harshly. Then you will see who wins. May your mother mourn over you, O son of Marjân! " The narrator said that Ibn Ziyâd became furious, as if decided to kill her. Amr Ibn Harees124 said, "O chie! She is a lady, and a lady cannot be punished for her word! " - Amr Ibn Harees Ibn Amr Ibn Uthmân Ibn Abdullâh al- Makhzoomi. He has quoted from Abu Bakr and Ibne Masood and from his sons Ja? far and Hasan Arni and Mughira Ibn Sabee? and others. His house was the base of the enemies of Ahle Bayt. He got Ibn Ziyâd: "Truly, Allâh has cursed my heart by killing your rebel brother and the criminal "family! " Zainab: You killed my leader, uprooted my branches, and destroyed my foundatio! If this was your healing then you have attained your aim. Ibn Ziyâd: This woman talks like a poet. By my life, your father was also a poet. Zainab: O Ibn Ziyâ! What has a woman to do with rhythm and poem? Thereafter Ibn Ziyâd turned towards Ali Ibn-al- Husain and asked: "Who is he? " He was told: "He is Ali Ibn-al-Hussain (a. s. ). " Ibn Ziyâd: "But did not Allâh kill Ali Ibn-al- Husain? " Zainul? bedin (a. s. ): I had a brother by the name of Ali Ibn-al- Husain. People killed him. Ibn Ziyâd: But Allâh killed hi! Imam Sajjad: At the time of death, Allâh takes the souls. p: 119

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Ibn Ziyâd: You dare to answer me? Bring him and decapitate him. Zainab heard the words of that filthy fellow and said: "O Ibn Ziyâd, you have not spared anyone of us. If the governorship of Kufa from Ziyâd Ibn Abih and his son Ubaidullâh. He died in 85 A. H. [Seer Alamun Nubla 3/417-419; Al- Elâm 5/76] - Surah Zumar 39: 42 you have decided to kill him, then kill me along with hi! " Sajjâd (a. s. ) told his aunt: "O aunt, please calm down so that I may tell him somethin! " Then Imâm turned towards Ibn Ziyâd and said, "Are you trying to frighten me with threats of death? Don? t you know that martyrdom is our habit and greatness? " Then Ibn Ziyâd ordered that Ali bin Husain and his family be lodged in a house near the main mosque. Zainab (a. s. ): No Arab woman should come to us. Only slave girls may come. Then Ibn Ziyâd ordered that the holy head of Hussain (a. s. ) should be taken in rounds in the streets and localities of Kufa. The head of Muhammed's (s. a. w. a. ) grandson and his heir goes up on a spear for the onlookers. Muslims do see and hear. But none could deny the situation, nor could anyone sympathize with the victims of the tragedy. The terrible condition blinded eyes and the calamity deafened every ear, which heard wails. The narrator has said that then Ibn Ziyâd climbed the pulpit, uttered words of praise of Allâh, and said in a part of his speech: "Praise to Allâh Who revealed the truth and helped Amirul Momineen (Yazeed) and his followers, gave them victory, and killed the liar, son of the lia! " He had not yet ended that Abdullâh Ibn Afeef Azadi got up. He was a righteous and pious Shia, who had lost his left eye in the battle of Jamal, and the right one in Siffeen war. He used to attend the Grand Mosque of Kufa, and worship therein all the day. He said, "Oh, son of Marjân! You are the liar, son of a liar, and also the one who gave you government (Yazeed) and his father (Muawiyah)! Oh enemy of Allâ! You are killing the sons of the Prophet and uttering such words from the pulpit of Muslim! " p: 120

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Ibn Ziyâd became angry and asked: "Who is speaking such words? " Abdullâh: O enemy of Allâ! I am addressing you. Are you killing the pious progeny of the holy Prophet and think that you are following the religion of Islâm? "Hel! Hel! O sons of the Pioneer! Where are you? Come up and take revenge from this cursed son of cursed (Yazeed and Muawiyah) who were so described by the holy Prophet. " This doubled the wrath of the filthy Ibne Ziyâd to such extent that the veins of his neck swelled and he said: "Bring him to me. " The executioners and guards rushed from all sides to capture him. The noblemen of his tribe, Azd, and his cousins also stood up and freed him from the clutches of the government servants, took him out of the mosque and sent him to his house. Ibn Ziyâd: Catch the blind - the blind man of Azd, whom Allâh has blinded and bring him to me. A battalion went out and the news reached to the tribe of Azd. They united with the tribes of Yemen to protect Abdullâh. Ibn Ziyâd heard this. He also gathered the tribes of Mazar in association with the people of Muhammad Ibn Ashath and ordered for a war. The narrator has reported that there was a fierce fight in which a group of Arabs were killed. The men of Ibne Ziyâd went to the house of Abdullâh bin Afeef, broke it open and attacked him. His daughter said: "Those you feared from have com! " Abdullâh: You will not be in a loss. Give me my sword. p: 121

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He grasped his sword and began to defend himself chanting: I am the son of Afeef Taher, the honourable; my father is Afeef and my mother is Umme? mer. How many of your armored heroes have I dispatched to death? His daughter said continuously: "Alas, I wish I were a man to fight with you against this destructive community, who killed the honorable members of the "holy family! " The enemy surrounded Abdullâh from every side and he continued to defend himself single-handed. Nobody was able to dominate him. The daughter was guiding her blind father, until finally he was encircled closely. His daughter said: "May Allâh avoid disgrace. My father has been surrounded and there is none to help him. " Wielding his sword Abdullâh said: "By Allâh, had I been able to see; then my movements would have exhausted you. " The narrator said that the surrounded Abdullâh was, at last, arrested and taken to Ibn Ziyâd. Seeing him Ibn Ziyâd said, "Praise to Allâh Who disgraced you. " Abdullâh Ibn Afeef: O enemy of Allâ! How did he disgrace me? Had I been able to see with my eyes, I would have undoubtedly put you to trouble. Ibn Ziyâd: What is your opinion about Uthmân bin Affan? Abdullâh: O slav! O son of Marjân! (He cursed him). What have you to do with Uthmân? He did good or bad, improved the affairs or spread corruption. Allâh is the guard over His servants. He will decide justly between people and Uthmân. You should just ask about yourself and your father, and about Yazeed and his father. Ibn Ziyâd: No, by Allâ! I will not ask you anything till you taste death little by littl! Abdullâh Ibn Afeef: All praise to Allâh, the Lord of the worlds. Even before your mother delivered you I had asked for martyrdom from Allâh and requested Him that my martyrdom be carried out by the hand of the worst and the most evil fellow among His creation. After becoming blind, I had lost my hope for martyrdom. But now, praise be to Allâh, after disappointment I have achieved this good luck and my prayer has been answered. The devil Ibn Ziyâd: kill him and hang him publicly in Kufa. p: 122

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It is said that Ubaidullâh Ibn Ziyâd (may the curse of Allah be upon him) conveyed the story of Karbala and the martyrdom of Husain (a. s. ) to Yazeed bin Muawiyah (may the curse of Allah be upon him) and to Amr Ibn Saeed Ibn Aas,126 who was the governor of Medina.

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Event 5 Amr Ibn Saeed, after getting the news, went up the pulpit and within a speech conveyed the news to the people. Bani Hâshem became very sad by this news and they arranged mourning. Zainab, daughter of Aquil bin Abi Tâlib127 recited a dirge and said: "What will you reply when the Holy Prophet (s. a. w. s. ) asks you, "Being the last Ummah what did you do to my progeny after my departure? " Some of them were imprisoned and some were drowned in their own blood. Had I willed you to misbehave with my household, you would not have done worse than what you did. O you, who killed Husain under utmost oppression, takes news of a painful chastisement. Everyone who is in the heaven and every prophet and messenger and every martyr (witness) wept over him. You are the cursed ones who have been cursed by the tongues of Soloman, Moses, and Jesus. " - Amr Ibn Saeed was the governor of Mecca and Medina under Muawiyah and Yazeed. He went to Syria, co-operated with Marwân for getting the caliphate. After Marwan, Abdul Malik, gave temporary governorship to him. During his caliphate Abdul Malik intended to remove Amr from governorship and Amr fled. Abdul Malik was after him until he caught and killed him in 70 A. H. [Al-Isâbah Part 6850; Al-Elâm 4/78] p: 123

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- In Ansâbul Ashraf, p. 221, it is mentioned: Zainab was with Ali bin Yazeed from Bani Muttalib bin Abde Manâf who brought forth children for him. She was among slave girls and the mother of Wahab bin Wahab Abul Bakhtari Qâzi. **** When the letter of Ibn Ziyâd reached Yazeed Ibn Muawiyah, and he got acquainted with the story, he wrote a reply and ordered that the heads of Husain (a. s. ) and the martyrs, the women and family members, and bags of Imâm be sent to him. Ibn Ziyâd called Mahaffar Ibn Thalaba and handed over the heads and the slaves to him. The evil-hearted Mahaffar drove the slaves savagely towards Syria. Ibn Laheeah128 has narrated, from which we are quoting the required parts as follow: He has said that he was praying round Ka? ba when he met a man who was wailing, "O Allâh, forgive me, but I do not see to be forgiven. " I told him, "O servant of Allâ! Fear Allâh and do not say s! Even if your sins are more than drops of rain, or leaves of all trees, and you pray Allâh for pardon, Allâh will forgive you. He is the All- forgiving and the Most Merciful. " He told me, "Come close to me so that I may tell you my story. " I went close to him. He said, "We were fifty men who carryied the holy head of Husain to Shâm. Every night we put the head in the midst of a coffin and engaged in wine drinking nearby. That night my friends were drunk. But I did not drink. As the curtain of darkness fell on us and lightning began I saw that the gates of the - Ibn Laeeah: Abdullâh Ibn Laheeah Ibn Marghan al- Hazrami Misri Abu Abdur Rahmân was a Muhaddith of Egypt and a judge. He was among the writers and compilers of hadith and one who had traveled a lot for gaining knowledge. He died in 174 A. H. [Al-Wulat wal Quzat: 368] p: 124

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sky opened and Ad? m, Noah, Abraham, Is? hâq, Ismaeil and Prophet Muhammad (s. a. w. s. ) came down along with Gibrael (Gabriel- Spirit) and a group of angels. " "Gibrael approached the coffin, took out the holy head from it, embraced and kissed it. All the prophets did likewise. The holy Prophet (s. a. w. s. ) wept by the side of the blessed head, and the other messengers consoled him. " Gibrael submitted the proposal, "O Muhamma! Allâh, the Almighty, has commanded me regarding your nation that I should do as you like. If you order, I may shake the earth severely, and make it topsy-turvy, as I did to the nation of L? t. " The holy Prophet (s. a. w. s. ) replied: "No, Gibrae! Because I have made an endowment with Allâh about them. "129 - In the manuscript "B? it is mentioned: Then he offered prayer on the holy head. Then a group of angels came and said: Allâh has ordered us to kill these fifty fellows. The Prophet replied: Carry out your duty. They inflicted blows by weapons on those fifty. One of them thought of hitting me. I said: O Prophet of Allâ! Al-aman. He said: Go away. Allâh will not pardon you. Next morning I saw that all of my fellow travelers were finished on ground. In manuscript "A? after this story it is mentioned: In the footnotes of Muhammad Ibn Najjar Shaykhul Muhaddithine Baghdâd in the description of Ali Ibn Nasr Shabuki I saw an addition that he wrote in this hadith with proofs: As they carried the holy head of Hussain (a. s. ) they sat for drinking wine. One of them brought the head when suddenly a hand appeared and it wrote with a pen of iron on the wall: Does the Ummah that killed Husain have any hope for the intercession of his grandfather on the day of accounting? When the people heard this they left the head and ran away. p: 125

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The narrator says, "When the caravan of the slaves came near Damascus," Umme Kulthum approached Shimr and said, "I have a request. " He asked, "What do you need? " She replied, "When you intend to make us enter the city, usher us from a gate where there are less people and issue order to take the heads of the martyrs out of the camel-litters, and to keep them away from us. Because we have been much disgraced in the eyes of the people. " Shimr, due to his natural malice, gave an opposite orde! The heads were placed on the top of the spears, and put in the midst of camel-litters, and the prisoners were thus paraded upto the gate of Damascus and thenceforth to the gate of the Grand Mosque. Then they were confined to the detention quarter. It is mentioned in a tradition that when an elderly Muslim saw the holy head of Hussain (a. s. ) , he hid himself from the people for one month. Thereafter when people saw him they asked the reason. He replied: "Did you not see what happen to us? " Then he recited the following prose: O son of the daughter of Muhamma! They brought your head drenched in your blood; Thus, O son of the daughter of Muhamma! They have openly and intentionally killed the Prophet; They killed you, keeping you thirsty, and did not pay attention to the Quran and its interpretation; While killing you they said Allâho Akbar. Verily by killing you they have killed Takbeer (Allâho Akbar) and Tahleel (Lâ ilâha illa Allah). p: 126

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An old man approached the womenfolk and household of Husain (a. s. ) when they all were in the same place. Then he said, "Praise to Allâh Who killed and destroyed you, and relieved the cities from your men, and imposed the order of Amirul Momineen (Yazeed) on yo! " Ali Ibn Hussain (a. s. ) told him, "O old ma! Have you recited Quran? " He replied: "Yes. " Ali Ibn Hussain (a. s. ): Did you understand the meaning of this vrese that, " (O' Prophet) Say: I do not expect from you anything as wage (for my Prophethood) except friendship with my close relatives? " (Quran 42: 43) 130 He replied: "I have read this vers! " Ali Ibn Husain said: "We are "Zilqurba? (the close relatives of the Prophet). O old ma! Have you read in Bani Israel chapter this verse: Observe the rights of Zilqurba (the close relatives)? "131 (Quran 17: 26) The old man: I have read i! Imam (a. s. ): "We are the "Zilqurba! Have you read this verse," And know that whatever you may earn from everything, then truly one-fifth of it is for Allâh, and Prophet, and Zilqurba? 132 (Quran 8: 41) The old man: "Yes. " The Imam: We are the "qurba? O Shayk! Have your read this verse, "Indeed Allâh intended to remove - Surah Shoora 42: 23 - Surah Bani Israel 17: 26 - Surah Anfal 8: 41 impurity from you Ahle Bayt, and to purify you, in the best purification? "133 (Quran 33: 33) The old man: "I have read i! " The Imam: "O Shayk! We are the Ahle Bayt whom the Almighty Allâh has identified through this verse. " The narrator has added: The old man kept quiet. He felt ashamed for what he had said. Then he asked: "Tell me, by Allâh, are you those persons? " p: 127

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Sajjâd (a. s. ): "By Allâh, we are those. I swear by our grandfather that, without any doubt, we are the same people. " The old man wept, threw his turban on the ground. Then he raised his head towards sky and said: "O? Go! I hate the enemies of the? le Muhammad, either jinns or human beings. " Then he asked, "Is there any scope of repentance for me? " The Imam replied: "Yes. If you repent, Allâh will accept your repentance, and you will be with us. " The old man said: "I repent. " The story of that old man reached Yazeed. He ordered for his execution, and he was killed. The narrators have said that thereafter the family and womenfolk of Hussain (a. s. ) were brought to Yazeed bound in ropes. They stood before Yazeed in that condition. Ali Ibn Hussain (a. s. ) said to Yazeed, "By God, what do you think about the holy Prophet, if he would see us in this condition? " Yazeed ordered to open their hands. - Surah Ahzab 33: 33 Then Yazeed placed the holy head of Hussain (a. s. ) in his front, and asked the womenfolk go behind so that they may not see the face of Yazeed. Zainul? bedin looked at the head and grief overtook him. When Zainab saw the head of her brother she tore her collar and cried in a sorrowful voice that influenced human hearts. Then she said, "O Husai! O the beloved of the Prophet of Allâ! O son of Mecca and Medin! O son of Fâtima Zahra, the lady of the women of Paradis! O son of the daughter of Mustaf! " p: 128

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The narrators said, "By Allâh, everyone in the audience wept, andYazeed remained silent. " A woman of Bani Hâshim who was in the palace of Yazeed, began to mourn and said: "Ya Husain, Ya Habib, Ya Sayyad, Ya Sayyade Ahle Bayt, Ya Ibne Muhammad, O hope and shelter of the guardianless women and orphan childre! O the one who has been killed by the bastard! " All wept loudly. Then Yazeed asked a whipper, and whipped the front teeth of Husain (a. s. ) Abu Barzah Aslami134 looked at Yazeed and said, "Woe unto you Yazee! Do you whip the lips and teeth of Husain, son of Fâtima (s. a. )? I bear witness that I have seen the holy Prophet (s. a. w. s. ) kissed the lips and teeth of - The name of Abu Barzâh is Fazallâh bin Ubaid bin Hârith Aslami and his nickname is more famous than his proper name. There is a diversity of opinion about his name. He was a Sahâbi, (Prophet's companion) a resident of Medina and later of Basra. He was with Ali (a. s. ) in Nahrawan. He died in Khorasan in 65 A. H. [Tahzibut Tahzib 10/446; Al-Isâbah (trans. ) Part 8718; Al-Elâm 8/33] Husain and his brother Hasan (a. s. ) and said that they two were the leaders of the youths of Paradise. Allâh will kill their killers, and will curse the killers, and He has prepared hell for their killers. What a bad en! " The dirty-hearted Yazeed frowned and ordered him to be dragged out harshly. A narrator has said, "Then Yazeed began to sing the poems of the anti-Islam poet Ibnu Zabari: 135 Alas for my forefathers who were killed in Badr, who had heard the wailing of Khazraj, due to the pain of spear wound; p: 129

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So now you rise up and glance and say: O Yazee! May your hand not be paralyzed; We killed their heads and chiefs and took the revenge of Badr; Hâshimites played with the kingdo! Neither (divine) news nor any revelation had come to the! I may not be considered as a person of my tribe, if I do not take the revenge from the sons of Ahmad, for what they did. " Narrators have said that, Zainab, daughter of Ali (a. s. ) got up and said, "Praise to Allâh, the Lord of the world! And blessings on Muhammad and on all the members of his family. Allâh told the truth that, "The end 135 - Abdullâh bin Zabari bin Qais Sahmi Quraishi, Abu Sa? ad was a poet of Quraish in the days of ignorance. He was a bitter enemy of the Muslims and he fled to Najran when Mecca was liberated. He died in 15 A. H. [Al-Elâm 4/87] 146 of those who did bad deeds is bad, because they denied the verses of Allâh and mocked them. "136 "O Yazee! Do you think that it is a matter of pride for you that you captured us, and made us to move like slave maids, and that it is a disgrace to us? Does all this make you rejoice as you have prepared the world for youself? You imagine that everything has been arranged properly for you and that the kingdom and the country is now in your favo! Take respite for a while. But you have forgotten the Word of Allâh Who has said, "And do not let the disbelievers think that our respite, [The postponement of their punishment] is good for them [and they will enjoy life through it]. We postpone the punishment only for that they may increase their sinfulness; and for them there is a Disgraceful Torment [because of their sins]. "137 p: 130

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"Is this just, o son of the liberated slaves that your wives and slave girls remain covered from the public, and the daughters of the Prophet of Allâh being remained as captives? You tore their veils, revealed their faces, and drove them from town to town like enemie! You degraded them in public view. You made people look at them, while their guardians and helpers were not with them. " "What can one expect from the son of the one who chewed the liver of pious persons, and whose flesh was nourished by the blood of martyrs? " "Due to enmity towards us, Ahle Bayt, how much harshness can one display? And then, without realizing, - Rome 30: 10 - Quran -? le Imrân (3: 178) you utter such sinful words: (your elders) rise and dance and tell you: O Yazee! May your hand not be paralyzed whereas you whip on the teeth of Abi Abdullâh (a. s. )! " "Why should you not say so. By shedding the blood of the progeny of Muhammad (s. a. w. s. ) , who were the shining stars of the earth, you have driven his family to extremities and now you are remembering your ancestors and, in your imagination, calling the! " "O Yazee! Very soon you will join them and on that day, you will wish (and say): Alas, I wish, I had been paralyzed and would not have uttered what I uttered and should not had done what I did. " "O Allâ! Restore our rights and take revenge from those who oppressed us, and send Your wrath on those who shed our blood and killed our supporters. " " (O Yazee! ) By Allâh, you have skinned none but yourself, and have cut only your own flesh. No doubt, you will be brought before the Prophet of Allâh (s. a. w. s. ) was having shed the blood of his progeny, and tore the curtain of the honor of their progeny and that will be the time and place when Allâh will gather them and remove their anxieties and restore their rights. Do not consider that those who are killed in the path of Allâh are dead. p: 131

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They are alive, getting provision near their Lord. "138 "O Yazee! It is sufficient for you that Allâh is the Judge, and Muhammad (s. a. w. s. ) is your enemy and avenger of blood, with Gibrael as his supporter. The one, who deceived you and imposed you as the head of Muslims, will soon know that how bad has been his - Quran -? le Imrân (3: 157) selection of successio! And whose place and position is worse and weake! " "O Yazee! Though I have suffered many calamities from you, I consider you valueles! You have caused a great tragedy, and you should be always blamed. But, the eyes are tearful and the hearts are burning now. " "I Wonder, I wonde! (It has been the) Killing of the members of the party of Allâh by the members of the party of Damn Satan. Our blood is dripping from your dirty hands. Your unclean mouths are devouring our flesh. Those holy and pious bodies are facing the attacks of rapacious wolves. And the hyenas leave no trace of them. If you have caught us as war booty, then very soon it will prove to be a fine instead of booty. On that day, you will not get anything except what your hands sent forth, your God is not cruel to His servants, and all complaints are before Allâh. " "Carry out whatever fraud or betrayal and effort is in your min! By Allâh, you will never be able to erase our name and fade out our revelation as you did not perceive our time. This shameful blot will not be removed from you. It is just your own viewpoint and it is wrong; your days (time) are limited and your group shall soon scatter. Yes, it will be soon the day

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when it will be proclaimed: Now, the curse is upon the unjust peopl! " "So, all praises are for Allâh Who destined salvation and bless for the first group of us and martyrdom and mercy for the last among us. " p: 132

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"We appeal to Allâh so that He may complete their rewards, and multiply causes (of such rewards) , and may duely bless the caliphate to us; as He is Kind and Merciful. Allâh is sufficient for us. He is the best of the executor! " "Yazeed (may the curse of Allah be upon him)! Wailing of the wailing women is nice; and how insignificant if they die. " The narrator said that Yazeed consulted the Syrians regarding the affairs of Ahle Bayt. The Syrians (may the curse of Allah be upon them) said: "Deal with them like dogs. " Nomân Ibn Bashir: "Do with them as the holy Prophet behaved with them. " A Syrian man looked at Fâtima, daughter of Husain, and said: "O Ami! Give this girl to m! " Fâtima told her aunt: "I became an orphan and now a slave gir! " Zainab (a. s. ) said: "N! Such greatness is not for this lewd fello! " The Syrian: "Who is this girl? " Yazeed (may the curse of Allah be upon him): "She is Fâtima, daughter of Husain and this one is also Zainab, daughter of Ali. " The Syrian: Husain, the son of Fâtima and Ali bin Abi Tâlib? Yazeed: "Ye! " The Syrian: "May Allâh curse you, O Yazee! You are killing the progeny of the Prophet and imprisoning their offspring? By Allâh, I had thought that they are disbelieving prisoners of wa! " Yazeed: "By Allâh, I will add you with them. " Then he ordered and the Syrian was killed. Then Yazeed called a speaker and ordered him to imprecate Husain and his father (p. b. u. t. ). The speaker went up the pulpit and condemned Amirul Momineen and the martyr Hussain (a. s. ) , and praised Muawiyah and Yazeed extensively. Ali Ibn Husain (a. s. ) cried out: "O speake! You have purchased pleasure of the created, by causing the wrath of the Creator. Verily your abode will be in Hellfire. " p: 133

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"How true has Ibn Sinân Khafaji139 said in his poems in the praise of Amirul Momineen and his son (a. s. ) , Are you Abusing Ali from top of the Pulpit? Though this pulpit has been raised by the sword of Ali (a. s. )! " It was on that day that Yazeed (may the curse of Allah be upon him) gave a promise to Ali bin Husain (a. s. ) that he would accept three requests from him. Then Yazeed ordered to settle the Ahle Bayt in a place where they were not sheltered from heat and cold of day and night. They were kept therein for such duration that their holy faces were cracked. Yet they went on mourning on Husain (a. s. ) during their staying in Damascus. - Abdullâh bin Muhammad bin Sinân, Abu Muhammad Khafaji Halabi. He was a poet and learnt literature from Abil Ula and others. He was poisoned to death in 466 A. H. [Al-Elâm 4/122, Fuwâtul Wafiyât 1/233, An Nujumuz Zahira 5/96] Sakina has said that on the fourth day of their stay, she has seen in a dream, "There was a lady in the camel litter. She had placed her hand on her head. " I asked about her. It was said, "She was Fâtima daughter of Muhammad. " I said that I should go to her and tell her what had happened to us. So I rushed to meet her, stood by her, wept and said, "O my mothe! By Allâh, they denied our rights and scattered our community. O mothe! They considered the violation of our honor permissible. O mothe! By Allâh, they killed my father. " p: 134

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She said: "O Sakin! Keep quiet my dea! Your story has torn my heart, and wounded my liver. This is the shirt of your father, Husain that will not get separated from me until I meet Allâh. " Ibn Laheeah has narrated from Abi Aswad Muhammad Ibn Abdul Rahmân,140 that he met Ra? s-ul- Jâloot, the chief of Jews. He said, "I am in the seventieth generation from Dâwood (a. s. ). Yet the Jews honor and pay respect to me. Between you and your Prophet the distance is not more than one generation, and you killed his sons? " Zain-ul-? bedin (a. s. ) is reported to have said, "When they brought the head of Husain (a. s. ) to Yazeed (may the curse of Allah be upon him) , he arranged several - He is Abul Aswad Muhammad bIn Abdur Rahmân Ibn Naufal Ibn al-Aswad Ibn Naufal al-Qarshi al-Asadi. He was living in Egypt and had narrated Kitâb Maghazi to Urwah Ibn Zubair. He has quoted from Imâm Sajjâd and An-Nomân Ibn Ayyash and some more persons. A group of people like Habwah Ibn Shuraih and… have quoted him. He expired around three hundred thirty A. H. [Seer A'lamun Nubla 6/150, Part 62] drinking parties, placed the holy head near him, and drank. " Once, the Roman ambassador, who was from the nobles of Rome, who was present in the ceremony told Yazeed, "O king of Arabia, whose head is this? " Yazeed: "It has nothing to do with you. " The ambassador: "When I return to my country, the king will inquire about everything. I would like to narrate the story of this head, so that he may also share your jo! " Yazeed: "This is the head of Husain, son of Ali Ibn Abi Tâlib. " The ambassador: "And who is his mother? " Yazeed: "Fâtima, daughter of the Prophet of Allâ! " p: 135

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The ambassador: Damn with you and your fait! My faith is better than yours since my father is from the descendants of Dâvid and from his race, and there is a lengthy time span between them and me. Yet the Christians respect me and pick up dust from beneath of my footsteps, as an auspicious gift, only because I am a descendant of Dâvid. But you are killing the son of the daughter of your Prophet; whereas, the distance between him and your Prophet is only of one mother. What kind of a religion do you follow? Then he asked, "Have you heard the story of the Church of Hafir? " Yazeed: "Tell me. " The ambassador: There is a sea between Oman and China. It takes six months to cross it. There is no habitation therein except for an island in the midst of the sea, which has an area of eighty farsakh in length and eighty in width. No city on the surface of earth is greater than that. Camphor and ruby are exported from there. It is under the control of Christians, and their king is a Christian too. There are many churches in it, and the biggest one the Church of Hafir. On its altar is a small golden box having a hoof mark. It is said that it is the hoof of the donkey that Jesus (a. s. ) had rode. They have decorated it in a golden frame and brocade. Every year a large number of Christians visit it, go round it, kiss it, and standing near it, pray to Almighty Allâh for the fulfillment of their needs. This honor and tradition is for the hoof of the donkey of Jesus (a. s. ) and it is for a place, where according to them, is the mark of the hoof of the donkey on which their Prophet used to ride. And you are killing the son of the daughter of your Prophet. Allâh will not bless either you or your religion. p: 136

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The hostile Yazeed: "Kill this Christian so that he may not disgrace us in his countr! " When the Christian perceived his intention, he asked, "Do you intend to kill me? " Yazeed: Ye! The Christian: Know that last night I saw your Prophet in my dream and he told me, "O Christia! You are a man of Paradise. " I became very surprised by his word. Now I witness that there is no God except Allâh, and Muhammad is the Messenger of Allâh. Then he rushed towards the head of Husain, embraced it and began to kiss it, and while doing so became a marty! It is said that once Zainul? bedin went to the Market of Damascus, where Minhal bin Amr141 rushed to welcome him and said, "O son of the Prophe! How did you pass the night? " He replied: "Like the children ofIsrael (arrested) in the hands of the people of Pharaoh, who killed their sons and kept their daughters alive. " "O Minha! The Arabs always used to take pride over the non-Arabs since Muhammad was from them; and the Quraysh used to take pride over other Arab tribes telling them that Muhammad was from them. Yet we, the family of the holy Prophet, are homeless, tortured, and killed. So "Inna lillâhe wa inna ilaihe raajeoon" over whatever has happened to us, Minha! " How nice has Mahyar142 composed the couplets: They honoured the wooden pieces of the Prophet's pulpit - He is Minhal bin Amr al-Asadi. The Shaykh has mentioned him by the same name sometimes among the company of Ali (a. s. ). By adding the words "Maulahum" among the companions of Bâqir and Sâdiq (a. s. ). By mentioning "Minhal bin ……? said that he had quoted from Sajjâd, Bâqir and Sâdiq (a. s. ). Some consider him as a companion of Sajjâd. There is a narration from Asbagh that Ali bin Abbas has quoted him. [Mojam Rijâlul Hadith 19/8] p: 137

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- Mahyar Ibn Marzuyah, Abul Hasan or Abul Hussain Dailami was a great poet. His poems are innovative and style powerful. Mahyar was originally from Iran who lived in Baghdâd. He became a Muslim at the hands of Sharif Razi who was his Guide and teacher. He expired in Baghdâd in 428 A. H. [Al-Elâm 7/317, Târikh Baghdâd 13/276, Al- Muntazam 8/94: Al- Bidaya wan Nihaya 12/41 and other sources] but tossed beneath their feet the Prophet's children; On what basis should the Prophet's children follow you, while you take pride in being his companions and follower!? Yazeed said to Ali Ibn Husain: "Tell me the three needs for fulfilling, which I have promised. " Imâm Sajjâd: First show me the head of my father so that I may look at it and bid him good-bye. Second, whatever has been looted from us should be returned third, if you intend to kill me, and then ask someone to accompany the women and to take them to the city of their grandfather (Medina). The spiteful Yazeed said: "You will never see the face of your father. I do not want to kill you. And none except you will take the women to Medina. I am ready to give the value of the property seized from you, plus equal to it as a fin! " Imâm (a. s. ) Sajjad: "I do not need your money, it is important only in your eyes. I demanded only what has been looted from us, because it included some thing knitted by Fâtima daughter of the holy Prophet, and also the veil, the shirt, and the manacle spun by her. " Yazeed ordered that the property snatched from the Ahle Bayt be returned to them plus 200 dinars to Imâm Sajjâd. Imâm distributed the money among the poor. Thereafter Yazeed ordered that the prisoners should return to Medina (from Syria). p: 138

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It is narrated that the holy head of Imâm Husain (a. s. ) was sent back to Karbala where it was buried with his body. The Shia people act according to this narration. There are other narrations besides to the one we mentioned here. However, we overlode them, because we have decided to write this book in brief. It is said that when the women and family members of Hussain (a. s. ) returned from Syria and reached Iraq they asked the caravan guide to lead them via Karbala. When the holy family reached the grave of Imâm Husain (a. s. ) , Jabir Ibn Abdullâh Ansâri143 and a group of Bani Hâshim men were also there in order to visit the holy grave…All of them began to recite the mourning poems together in an extremely sorrowful manner. Women of that area also joined them. They stayed there for a few days. It is narrated from Abi Janab Kalabi144 that plasterers narrated to him that they used to go to the place where Imâm Hussain (a. s. ) was slaughtered and during the night they heard the mourning of jinns who were reciting: The holy messenger puts his hand on his forehead; verily his face was radiant; - Jabir Ibn Abdullâh Ibn Amr Ibn Hizam al-Khazraji al-Ansâri as- Salami. He died in 78. A. H. and was a companion of the Holy Prophet. He has narrated many hadiths from the Holy Prophet (s. a. w. s. ). A group of Sahâbis have quoted him. He fought in nineteen wars. In his last days he used to lecture in the mosque of the Holy Prophet and people used to learn from him. [Rijâlush Shaykh: 72, Al- Elâm 1/213, Al-Isâbah 1/213, Tahzibul Asma 1/142] p: 139

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- Yahya Ibn Abi Dayh al-Kalbi Kufi has narrated from his father and Shobi and Abi Ishâq Sabiee and… And Abdur Rahmân Maharabi has narrated from him. [Al-Akmal 2/134] His parents were from the high class of the Quraysh; and his grandfather was the best Grandfather. Then the Ahle Bayt left Karbala for Medina. Bashir bin Jazlam145 has said, "Ali Ibn Hussain (a. s. ) stopped the caravan near Medina and erected the tents and said: "O Bashi! Your father (may Allâh have mercy on him) was a poet. Are you also able to recite poetry? " I said: "Yes, O son of the holy Prophe! I am a poe! " Imâm (a. s. ) said: "Go to Medina, and announce the martyrdom of Aba Abdillâh (a. s. ). " Bashir says: I rode a horse, and rushed to enter Medina. When I reached the mosque of the holy Prophet, I raised my weeping voice and recited: O people of Medin! Medina is no more your place; Husain has been killed making me weep all the time; His bleeding body was left in Karbala; And his holy head was moved from place to place on a spear. Thereafter I said: "Here is Ali Ibn Husain (a. s. ) who has come to you near Medina with his aunts and sisters. I am his messenger informing you of their arrival. " It is said that all the ladies and veiled women came out with unveiled faces and bare heads, and they scratched their faces and slapped their cheeks. They wept loudly in 145 - Bashir Ibn Khadim or Jazlem. But we could not find his life story nor the record of his name. Those who have written about him have relied on Lohoof. p: 140

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mourning. After the death of the holy Prophet (s. a. w. s. ) it was not seen so much weeping and mourning of men and women in the muslim society. I saw a girl who was mourning on Hussain (a. s. ) reciting: "The messenger of doom gave of death of my leader, that was so painful that it made me sick; O my eye! Pour out all your tears incessantly; This mourning is for the dear one, whose prayer made the throne tremble; Now the honor and greatness of religion has been badly damaged; Go on weeping for the son of the messenger and the son of his heir; even though he was very far from us. " Then she told me: "O the messenger of doo! You have renewed our grief by the news of martyrdom of Abi Abdullâh (a. s. ). You put salt on our wounds, which were not yet healed. May Allâh have mercy on you, who are you? " "I am Bashir Ibn Mazlam. My master Ali bin Husain has sent me, and he is at such and such place with his family members. " I said. People left me alone and rushed to the outskirts of Medina. I drove my horse after them to reach them. I saw that people had jammed the road and surrondings. So I dismounted and went on foot to reach the entrance of the tent. Imâm Sajjâd (a. s. ) was still in the tent. Then he came out with a handkerchief in hand, wiping his tears with it. A servant holding a chair was also behind him. He placed the chair on ground and Imâm sat on it. He was not able to prevent tears rolling from his holy eyes. The voice of weeping of men and women rent the whole atmosphere. Everyone from every side was consoling the Imâm. It is seemed that piece of earth had turned into a mourning land. p: 141

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Imâm signaled with his hand for silence. All of them stopped weeping. Then Imâm Sajjâd (a. s. ) said: "All praise is for Allâh, the Lord of the worlds. The Most Merciful and the Most Beneficent. Allâh is the Master of the Day of Judgment. He is the Creator of all creatures, the One Who is so far that His Height surpasses the highest skies, and He is also so near that even the noise of humming bee is not inaudible to Him. We praise Him over great affairs, and over tragedies of time, and over bitterness of scoldings, and over crushing difficulties and hardship! " "O peopl! Praise is for Allâh; we have been affected by great hardship and a split in Islam. They have martyred Abu Abdillâh (a. s. ) , his household, and companion. They imprisoned his wives and daughters. They have carried his holy head on a spear from place to place, and so this is a calamity unparalleled. " "O Peopl! Now who among you can ever be joyful after this? Or who is able to stop tears rolling from the eye and who will be stingy in weeping? " "Truly the seven heavens wept over his martyrdom, the oceans through their waves, skies with their pillars, the earth with its tracts, the trees with their branches, the fish in the depths of seas, and all the angels of Allâh and all in the heavens became tearful. " "O peopl! Which heart is so hard that has not been shoked by his martyrdom, and which soul has not inclined towards him and which ear has not deafened after hearing this blow on Islâm? "

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"O Peopl! We spent in such a condition that we were expelled, scattered, and driven off away from cities and villages, as if we were slaves. And all this happened to us without any fault or mistake, or any harm to Islâm on our part. We have not heard such a thing in the predecessor histories. " "By Allâh, even if the holy Prophet had declared war against us (instead of recommendation) , our state would not have been worse than what we have faced till now. Inna lillâhe wa inna ilaihe râjeoon. We forward our complain to Allah, in over such a terrible calamity, so troublesome, so cruel… Verily He is Mighty and powerful to take revenge. " It is said that Sauhan Ibn Sa? saeh Ibn Sauhan,146 who was bedridden and paralyzed, apologized before Imam for his inability of being present at Karbala. Imâm accepted his excuse, and thanked him for his good intention, and prayed for his father. I, the editor and compiler of this book, Ali Ibn Musa Ibn Ja? far Ibn Muhammad Ibn Tâwûs say that thereafter Imâm Sajjâd (s. a. ) marched towards Medina with his household, and looked at the homes of his own people. He realized that even the buildings could not hide their feelings, and hence were mourning and expressing grief over the loss of their men and sympathizers and helpers. They weeped just like a woman who has lost her child, and cried in grief. - His father is Sa? asa? bin Sauhan. Most of the historians have considered him among the companions of Amirul Momineen (a. s. ) But we did not find anything about his son Sauhan in reliable biographies and whoever has said anything about him has relied on Lohoof. p: 143

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O peopl! Assist me in mourning and help me in these terrible calamities. Because, those people for whom I am weeping, were such that my heart and mind look for their high moral virtues. They continue to come to my mind day and night. They are lights in my dark environment. They are my pride, strength and success. How often (their honour) dispelled the clouds of horror from me, and how often their generosity made strong the foundation for my honor. How often in the nights my ears used to hear their soul-stirring supplications, which enriched me with their secrets. How nice were the days when they enlivened and beautified my house by their gatherings, made fragrant my nature, and removed my misfortune by their auspiciousness. How many saplings of good character did they implant for me, and safeguarded my place from awful events. How many nights, which I wholly passed in their service, while I used to take pride over mansions overtaken by joy and happines! "Hence destiny targeted me and time envied me. Those dear ones have been hit by the arrows of enmity when they came among them like aliens. With cutting off the fingers of those dear ones, virtues have been discarded. With the disappearance of their radiant faces heights have fallen down. With the dissection of their organs merits have fallen down. So for God sake, respect his blood, which has been shed in those battles, and as a result of which, respect his dignity. If I have missed the assistance of the wise people, and if the unwise people have left me, then I do have good luck in the forgotten traditions. So they may weep like me. And their grief and sorrow will be like my own grief and sorrow. p: 144

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So if you could hear that how the prayers, are mourning for them, and how many hermits are weeping over them. Indeed its hearing will cause you full of grief. So care your any shortcoming in this matter. Alas; how earnestly they chose their abodes and the inns where they lodged and made them their land. I wish, I were a man who could have protected them from the swords, spears and arrows. I wish I would had stood between them and the wicked ones and would have warded off the arrows of the enemies from them. Now that I have missed the opportunity of cooperation, I should be capable of preserving the characters and rememberances of those dear ones from calamitie. If I were with those brave and bountiful personalities, I would utilize all my talents to ensure their safety. I would fulfill the old promise of loyalty. I would fulfill my duties towards them. With my strength, I would protect them from any awful events, and like a loyal servant would continue to serve them wholeheartedly and enthusiastically. I would embrace them and their spiritual insights to illuminate the darkness of my soul and spirit. In my eagerness to attain the said aspirations I have worded all these things. The absence of my beloved leaders has grieved me so much. I do not see any improvement, despite all my patience and forbearance. Hence my hopes remained only on the promised Day of Resurrection. " How nice is the poem of Ibn Qattah,147 when he passed by the said holy place (Karbala): I passed by the dwelling places of? le Muhammad; And did not find them like other houses; May Allâh not keep these houses and their inhabitants far off; Though they are now vacant against my wish; Certainly those who killed the martyrs of Karbala from the progeny of Hâshim; Were themselves disgraced; p: 145

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Those chiefs were sheltering others; But now they are in trouble, and the trouble is very great; Did not you see that the sun has become sick? And the cities are trembling for death of Husain. And now, you, the one who hea! Follow the path of the holders of the holy book in this calamity. It is narrated that our master Zainul? bedin (a. s. ) , who is the master of forbearance, wept on this calamity very much and complained very much. It is narrated from Imâm Sâdiq (a. s. ) that truly Imâm Zainul? bedin (a. s. ) wept over his father forty - He is Sulaimân bin Qattah al-Adavi Teemi belonging to Bani Teem Ibn Marrah. He died in Damascus in 126 A. H. He was in the service of Bani Hâshim. years. He used to fast during the days and stand to worship during the nights. When the servant brought food and water for the breaking of his fast, and would request him to eat, Imam (a. s. ) would have said, "They killed the son of the holy Prophet when he was hungry; they killed the son of the messenger, when he was thirsty. He continued to repeat this complaint and went on weeping till his food became wet with his tears. This was the state of Imâm till the end of his life. " One of his servants has said, Once, Imâm went out of the city. I followed him. I found that he was prostrating, and had put his head on a hard rock. I stood near him and heard the noise of his weeping and counted that he repeated these words in his prostration one thousand times (La Ilaha illallaahu haqqan haqqa, la ilaaha illallâhu ta- abbudan wa riqqan; la ilaaha illallâhu imaanan wa Tasdeeqa). p: 146

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Then he raised his head from the ground, while his face and beard had become wet with tears. I requested him, "O? my maste! Has not the time yet come that you end your grief and tears? " He replied, "What has happened to you. Jacob Ibn Issac Ibn Abraham was a messenger, as well as, the son of a messenger, the grandson of a messenger, and father of twelve sons. The Almighty Allâh kept one of his sons out of his sight. His hair became white due to grief and sorrow. His back also curved, and he became blind because of constant weeping, though his son was alive. However, I saw, with my own eyes, that my father, brothers, and seventeen members of my family were martyred. Then how will the grief in my heart end, and how can I stop to cry? " **** I cite the following prose while referring to them: They ask me to discard the dress of grief and sorrow; While it never turns old; There was a time when their nearness made us to smile; Now their separation causes us to weep; Those whose absence has made our days dark; Once our nights were illuminated like days, due to their presence. This was the conclusion of everything that I desired to write. Everyone who becomes aware of its arrangement and structure will find that this book, despite its briefness, has distinction over other similar books. Praise be to Allâh, the Lord of the worlds, and peace and blessings be upon Muhammad and his purified Progeny. Praise to Allâh for this success that under the special attention of Hazrat Waliullâh al-Azam Maulana Sahibul Amr (may God accelerate His appearance). p: 147

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Signs and Incidents That Became Appeared after the Martyrdom of Imam Hussain (A. S. ) Praise be to Allâh the Lord of the worlds and blessings be upon the Messenger, the Prophet, the Warner, the Trustworthy and upon his Progeny, the blessed descendants, and curse be upon all their enemies. No matter how powerful the tyrants are and no matter how long their rule lasts, it is of no use because Allâh the most High is All-Powerful against them. Thus, Allâh, the Almighty, always lies in wait for the tyrants and the sinners. He punishes them and sends different types of chatisement on them in this world and the Hereafter. The same rule applies to those who did injustice to Imâm Hussain (a. s. ). They martyred him and insulted the ladies of his family. Allâh punished them in different ways and made them taste the bitterness of different calamities, although their chastisement would be much more in the hereafter. The Almighty Allâh always helps those who defend the truth and those who have to face injustice in the way of exalting the truth. Those who endeavored to keep the name of Allâh alive and bore the injustice patiently for defending the truth, have become famous in this world and their enemies shall dwell in the Hell forever; an unfortunate destin! After the martyrdom of Imâm Hussain (a. s. ) the Almighty Allâh showed many signs and miracles that prove the veracity of Imâm Hussain (a. s. ) and his high and esteemed position near Allâh. For this reason their name and remembrance will remain alive forever, and all those freedom-loving people have followed him and shall continue following him till the uprising of Qaem? le Muhammad (a. s. ) when he would finally take the revenge of the holy blood of Imâm Hussain (a. s. ). Here we mention some of the signs and clear proofs mentioned in different Islamic sources that became apparent after the martyrdom of Imâm Hussain (a. s. ). 1. The severed head of Imâm Hussain (a. s. ) recited Quran and supplications while it was held aloft on the point of a lance. p: 148

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Miftâhun Najâh fi Manâqibe? le Ab?: P. 145; Al- Khasâisul Kubra 2/127; Al-Kawâkibu Durriya: P. 57; Isâfur Râghebeen: P. 218; Nûrul Absâr: P. 125; Ehqaq- ul- Haq 11/452-453 2. Imâm Hussain (a. s. ) threw his holy blood towards the sky and not a drop of it fell back on the earth. Kifâyatut Tâlib 284; Ehqaq- ul- Haq 454 3. On the day of the martyrdom of Imâm Hussain (a. s. ) blood rained from the sky and whatever the people had was smeared with blood and the effect of the blood remained on the clothes till they became old and this redness on the sky was such that anything like it was never seen before. Maqtale Husain 2/89; Zakhâirul Uqba, p. 144, 145, 150, Târikh Damishq (Selections from the same) 4/339; As-Sawâiqul Mohreqa p. 116 & 192; Al- Khasâisul Kubra: 126; Wasilatul Mâl: 197; Yanâbiul Mawaddâh: 320, 356; Nûrul Absâr: 123; Al-Ittehâf be hubbil Ashrâf: 12; Târikhul Islâm 2/349; Tadkeratul Khawâs: 284; Nazm Durarus Simtain: 220; Ehqaq- ul- Haq 11/458, 462 4. On the day of the martyrdom of Imâm Hussain (a. s. ) whenever a stone was lifted gushed out blood underneath it. Tadkeratul Khawâs: 284; Nazm Durarus Simtain: 220; Mawaddâh: 320, 356; Târikhul Islâm 2/349; Kifâyatut Tâlib: 295; Al-Ittehâf be hubbil Ashrâf: 12; Isâfur Râghebeen: 215; As- Sawâiqul Mohreqa 116 & 192; Miftâhun Najâh fi Manâqibe? le Aba (Manuscript) ; Tafsir Ibne Kathir 9/162; Ehqaq- ul- Haq 11/262, 281, 283 5. When the severed head of Imâm Hussain (a. s. ) reached Dârul Imârah (the royal palace) blood could be seen flowing from the walls of the palace. Zakhâirul Uqba: 144; Târikh Damishq (Selections from the same) 4/339; As- Sawâiqul Mohreqa 192; p: 149

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Wasilatul Maâl: 197; Yanâbiul Mawaddâh: 322; Ehqaq- ul- Haq 11/463 6. At the time of the martyrdom of Imâm Hussain (a. s. ) the sky became deep red, and for several days it seemed that it was smeared with blood and as if it had become sick. Al-Mojamul Kabir: 145; Majmâuz Zawâid 9/196; Al-Khasâisul Kubra 2/127; Ehqâq-ul- Haq 11/464 7. For seven days after the martyrdom of Imâm Hussain (a. s. ) when people saw the sun after Asr prayers they used to see the walls red, due to the deep redness like red clothes and veils, and they used to see that stars are crashing against each other. Al-Mojamul Kabir: 146; Majmâuz Zawâid 9/97; Târikhul Islâm 3482; Seer Alâmun Nubla 3/210; Târikhul Khulafa: 80; As- Sawâiqul Mohreqa: 192; Isâfur Râghebeen: 251; Ehqaq- ul- Haq 11/465, 8. After the martyrdom of Imâm Hussain (a. s. ) for two or three months, people saw that, as if the walls were smeared in blood from sunrise to sunset. Tadkeratul Khawâs: 284; Al- Kâmil fi Târikh 3/301; Al-Bidâya wan Nihâya 8/171; Al-Fusoolul Muhimma 179; Akhbârud Dul: 109; Ahqâqul Haqq 11/466, 467 9. After the martyrdom of Imâm Hussain (a. s. ) the horizons of the sky became deep red, and this redness was the weeping of the sky upon the tragedy of Imâm Husain (a. s. ): The camel that was looted from them was slaughtered but when it was cut, they saw that its flesh was a fire and its meat was bitter. Maqtale Husain 2/90; Târikhul Islâm 2/348; Seer Alâmun Nubla 3/311; Tafsir Quran Ibne Kathir 9/162; Tahzibut Tahzib 2/353; Damishq 4/339; Al- Mahâsin wal Masâwi: 62; Târikhul Khulafa: 80; Ehqaq- ul- Haq 11/467, 469 p: 150

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10. Till Six months after the martyrdom of Imâm Hussain (a. s. ) the horizon was deep red, as if something like blood was visible in it. Târikhul Islâm 2/348; Seer Alâmun Nubla 3/210; As-Sawâiqul Mohreqa: 192; Majmâuz Zawâid 9/197; Târikhul Khulafa: 80; Miftâhun Najâh (Manuscript) , Yanâbiul Mawaddâh: 322; Isâfur Râghebeen: 215; Ehqaq- ul- Haq 11/269, 270 11. After the martyrdom of Imâm Hussain (a. s. ) for three days the world was pitch dark and at that time redness appeared, and no one touched the lifeless body of Hazrat (a. s. ) unless he was burnt. Tadkeratul Khawâs: 283; As-Sawâiqul Mohreqa: 192; Nazm Durarus Simtain: 220; Miftâhun Najâh (Manuscript) ; Nûrul Absâr: 123; Târikh Damishq 4/339; Ehqaq- ul- Haq 11/274-275 12. The sky did not weep for anyone except for two: Yahya bin Zakariya and Imâm Hussain (a. s. ). The weeping of the sky is such that it turns red like hot oil. Târikh Damishq 4/339; Kifâyatut Tâlib: 289; Seer Alâmun Nubla 3/210; Tadkeratul Khawâs: 283; Nazm Durarus Simtain: 220; As-Sawâiqul Mohreqa: 192; Miftâhun Najâh (Manuscript) ; Yanâbiul Mawaddâh: 322; Nûrul Absâr: 123; Tafsirul Quran Ibne Kathir 9/162; Ehqaq- ul- Haq 11/476-478 13. At the time of the martyrdom of Imâm Hussain (a. s. ) the sun became eclipsed, and stars became visible in the afternoon. People thought that -Last Day- had arrive! Al- Mojamul Kabir: 145; Kifâyatut Tâlib: 296; Maqtalul Husain 2/89; Nazm Durarus Simtain: 220; Majmâuz Zawâid 9/197; Al-Ittehâf be hubbil Ashrâf: 12; Isâfur Râghebeen: Yanâbiul Mawaddâh: 321; Ehqaq- ul- Haq 11/479-480 14. At the time of the martyrdom of Imâm Hussain (a. s. ) the sky became pitch dark and the stars became visible during the day, such that the Gemini star could be seen even at afternoon. Red dust rained for seven days and the sky looked as if it were colored with blood. Târikh Damishq 4/339; As-Sawâiqul Mohreqa: p: 151

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15. On the day of the martyrdom of Imâm Hussain (a. s. ) no stone was lifted in Damascus and Baitul Maqdas but that fresh blood was found below it. Al-Mojamul Kabir: 145; Zakhâirul Uqba: 145; Al- Unsul Jaleel: 252; Wasilatul Mâl: 197; Tahzibut Tahzib 2/353; Kifâyatut Tâlib: 296; Târikhul Islâm 2/348; Seer Alâmun Nubla 3/212; Maqtalul Husain 2/89 and 90; Al-Iqdul Fareed 2202; Al-Khasâisul Kubra 2/126; Majmâuz Zawâid 9/196; Târikhul Khulafa: 80; Miftâhun Najâh (Manuscript) ; Nûrul Absâr: 123; Yanâbiul Mawaddâh: 321; Isâfur Râghebeen: 215; Ehqaq- ul- Haq 11/484 16. On the day of? shura the fowls refused to eat. Maqtalul Husain 2/91; Ehqaq- ul- Haq 11/490 17. A beam of light emerged from the furnace containing the holy severed head of Imâm Hussain (a. s. ) and shot up to the heavens. The white birds were seen circling it. Maqtalul Husain 2/101; Al-Kâmil fi Târikh 3/296; Ehqaq- ul- Haq 11/491 18. When Imâm Hussain (a. s. ) was martyred a crow threw itself in his blood, soaked itself in it, and sat on the high wall of the house of Fâtima, the daughter of Hussain (a. s. ) in Medina. Maqtalul Husain 2/92; Ehqaq- ul- Haq 11/492-493 19. When Imâm Hussain (a. s. ) was martyred, many people heard the following lamentation recited by a Jinn with regards to Imâm (a. s. ): O the eye! Weep as much as you can, and who will weep upon the martyrs after me? On a group with whom death walks hand in hand towards a strange land, a kingdom of the people. O those who killed Imâm Hussain (a. s. ) out of ignorance. You are informed about a terrible chastisement. p: 152

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All the creatures of the heavens, the prophets and the tribes shall curse you. You certainly are cursed by the tongue of the son of Dâwood; (Suleiman) and Musa and Isa (a. s. ). The best of the female Jinns are dressed in black and they weep in sorrow and slap their beautiful faces. **** By Allâ! I did not come near you until I saw Hussain (a. s. ) rubbing his forehead on the dust at Karbala. And the young men circled him with blood oozing from their necks like the lamps that brighten the darkness. Hussain (a. s. ) is a glowing lamp and his luminosity is beneficial. Allâh knows that I have not uttered anything false. Hussain (a. s. ) was martyred alone in an alien land. His heart and soul burnt due to severe thirst. The Holy Prophet (s. a. w. s. ) caressed his forehead and it became shining bright. His parents were from Quraysh grandfather the best of grandfathers. and his They killed you o, son of the Messenger and now they all would abide in the Fire forever. The Thamud were destroyed as they killed the she- camel and their happiness turned into grief. The respect for the Prophet's Progeny is much more than the she-camel of Sâleh (a. s. ). It is a wonder that the killers of the Messenger's son were not metamorphosed and Allah gives respite to the transgressors. Asmâur Rijâl 2/14; Seer Alâmun Nubla 3/214; Akâmul Marjân: 147; Nazm Durarus Simtain: 217, 223 & 224; Al-Isâbah 1/334; Majmâuz Zawâid 9/199; Al-Bidâya wan Nihâya 2316, 8/197 and 200; Târikhul Khulafa: 80; As-Sawâiqul Mohreqa: 194; Wasilatul Ma? l 197; Miftâhun Najâh: 144; Yanâbiul Mawaddâh: 320, 323, 351, 352; Ashrâful Mobad: 68; Kifâyatut Tâlib 294 and 295; Al- Maqtal 2/95; At-Tadkerah: 279 & 280; Târikh Ibne Asâkir 341/4, Al-Khasâisul Kubra 2/126 and 127; Muhâsiratul Abrâr 2/160; Târikh Umam wal Muluk 4/357; Kâmil fi Târikh 3/301; Tahzibut Tahzib 2/353; Al-Bada wat Târikh 6/10; Akhbârud Dul: 109; Nûrul Qabas al- Mukhtasar Minal Maqtabas: 263; Tâjul Uroos 3/196; Ehqaq- ul- Haq 11/579-580 p: 153

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20. After the martyrdom of Imâm Hussain (a. s. ) the following inscription was found on a stone: It is a must that Fâtima will come in Qiyamat while her dress is smeared with Hussain's (a. s. ) blood, Woe be to those whose intercessors are their enemies in Qiyamat when the trumpet is blown. At-Tadkerah: 284; Nazm Durarus Simtain: 219; Yanâbiul Mawaddâh: 331; Ehqaq- ul- Haq 11/569 21. The following was written on the wall of a monastery: Does the Ummah that killed Husain have any hope for the intercession of his grandfather on the day of accounting? They asked the monk regarding this couplet as to who had composed it. He said: This couplet was written here five hundred years before the advent of your Prophet. Hayatul Haiwan 1/60; Nûrul Absâr: 122; Kifâyatut Tâlib: 290; Ehqaq- ul- Haq 11/567-568 22. A man from Najran dug into the ground and found a gold plate on which the following was inscribed: Does the Ummah that killed Husain have any hope for the intercession of his grandfather on the day of accounting? Miftâhun Najâh: 135; Ehqaq- ul- Haq 11/566 23. A wall cracked revealing a palmar on which the following was inscribed in blood: Does the Ummah that killed Husain have any hope for the intercession of his grandfather on the day of accounting? Târikhul Khamis 2/299; Ehqaq- ul- Haq 11/567 After the martyrdom of Imâm Hussain (a. s. ) and after he was beheaded, the carriers of his severed head sat down at the first stage of the journey to drink. A hand came out of the wall and wrote with an iron pen in blood: Does the Ummah that killed Husain have any hope for the intercession of his grandfather on the day of accounting? p: 154

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Al-Mojamul Kabir: 147; Zakhâirul Uqba: 144; Maqtalul Husain 2/93; Muhâsiratul Abrâr: 2/160; Kifâyatut Tâlib: 291; Târikh Damishq 4/342; Târikhul Islâm 3/13; Majmâuz Zawâid 9/199; Al- Bidâya wan Nihâya 8/200; As-Sawâiqul Mohreqa: 116; Al-Khasâisul Kubra 1/23; Majmâul Fawaid 2/217; Wasilatul Mâl: 197; Al-Arâisul Wâzeha: 190; Isâfur Râghebeen: 217; Yanâbiul Mawaddâh: 230-351; Jaliyatul Qadar: 198; Ehqaq- ul- Haq 11/561/565 24. On the stone is the inscription dating one thousand years before Be'sat (Proclamation of Prophethood): (Or it is written 600 years before Be? sat according to an inscription in a church in Rome): Does the Ummah that killed Husain have any hope for the intercession of his grandfather on the day of accounting? Al-Mojamul Kabir: 147; Maqtalul Husain 2/93; Kifâyatut Tâlib: 290; Al-Bidâya wan Nihâya 8/200; Majmâuz Zawâid 9/199; Târikh Damishq 4/342; At-Tadkerah: 283; Nazm Durarus Simtain: 291; Ma Asârul Anafata fi Malimul Khilâfata: 117; Yanâbiul Mawaddâh: 331; Mukhtasar Tadkeratul Qurtubi: 194; Ehqaq- ul- Haq 11/557- 25. One of the soldiers of Ibn Ziyâd saw the Holy Prophet (s. a. w. s. ) in the dream who drew across his eyes with the blood of Hussain (a. s. ) and the soldier became blind. Nûrul Absâr: 123; As-Sawâiqul Mohreqa: 117 and 194; Isâfur Râghebeen: 192; At-Tadkerah: 291; Maqtalul Husain 2/104; Rishfatul Sâdi: 291; Yanâbiul Mawaddâh: 330; Ehqaq- ul- Haq 11/552 26. Abu Raja? said: Do not abuse Ali and the Ahle Bayt (a. s. ). A man from Bani Hajim (neighbor of Bil Hajim) came to Kufa and said: Did you not see this transgressor, the son of transgressor? How did Allah kill him? He actually meant Husain Ibn Ali (a. s. ). And Allâh put an obstacle between the black and white of his eyes and he became blind. p: 155

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Al-Manâqib Ahmad bin Hanbal (Manuscript) ; Al- Mojamul Kabir: 145; Târikh Damishq 4/430; Kifâyatut Tâlib: 296; As-Sawâiqul Mohreqa: 194; Majmâuz Zawâid 9/196; Akhbârud Dul: 109; Al- Mukhtâr: 22; Tahzibut Tahzib 2/353; Seer Alâmun Nubla 2113; Târikhul Islâm 2/348; Nazm Durarus Simtain: 220; Miftâhun Najâh: 151; Rishfatul Sâdi: 63; Yanâbiul Mawaddâh: 220; Wasilatul Mâl: 197; Ehqaq- ul- Haq 11/547-550 27. The killers of Imâm Hussain (a. s. ) , no matter where they were; they all were punished in this world. Either they were murdered or they became blind, or were degraded, lost their power and kingdom and were arrested in a short time. At-Tadkerah: 290; Nûrul Absâr: 123; Isâfur Râghebeen: 192; Yanâbiul Mawaddâh: 322; Ehqaq- ul- Haq 11/513 28. A man who prevented Imâm Hussain (a. s. ) to get water was cursed by Imâm (a. s. ) in the following words: O Allâh, keep him absolutely thirst! The man was afflicted with the heat of the stomach and the coldness of the back. He began to plead and scream till his stomach burst like that of a camel. Maqtalul Husain 2/91; Zakhâirul Uqba: 144; As- Sawâiqul Mohreqa: 195; Mujabiad Dawa: 38; Ehqaq- ul- Haq 11/514-515 29. When a man said to Imâm Hussain (a. s. ): I give you news of the hell. Imâm (a. s. ) cursed him and said: O Allâh, throw him into fire. The horse of this man began to move and crashed into a ditch and the man's leg got caught in the stirrup and the horse began to gallop while the head of the wretched man crashed against trees and stones till he finally died. p: 156

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Târikhul Umam wal Muluk 4/327; Al-Mojamul Kabir: 146; Maqtalul Husain 2/94; Zakhâirul Uqba: 144; Al-Kâmil fi Târikh 2/893, Kifâyatut Tâlib: 287; Wasilatul Mâl: 197; Yanâbiul

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Mawaddâh: 342; Ehqaq- ul- Haq: 11/516-519 30. When they deprived Imâm Hussain (a. s. ) of water a man said: Look at the water, it is like the heart of the sky and you cannot even taste a drop of it until you die of thirst. Imâm (a. s. ) said: O Allâ! Kill him due to thirst. The man drank as much water as he could but his thirst was not quenched and finally he died. As-Sawâiqul Mohreqa: 195; Ehqaq- ul- Haq 11/520 31. A man who deprived Imâm Hussain (a. s. ) of water was himself (a. s. ) killed by thirst by the curse of Imam (a. s. ). 32. A man who wanted to snatch the string of Imam's trousers, turned blind and his hands and legs were dismembered. This occurred after he had seen Fâtima (s. a. ) in a dream and she had cursed him. 33. The hand of the person who had looted the turban of Imâm Hussain (a. s. ) was severed from the elbow. He fell into poverty and misfortune till he died. 34. One who said: "I am the killer of Husain", lost his sense and became dumb. Al-Bidâya wan Nihâya 8/174; Yanâbiul Mawaddâh: 348; Maqtalul Husain 2/34, 94, 103; Târikh Damishq 4/340; Al-Kâmel fi Târikh 3/283; Al-Mojamul Kabir: 146; Zakhâirul Uqba: 144; Kifâyatut Tâlib: 287; Wasilatul Mâl: 196; Ehqaq- ul- Haq 11/522, 527, 528 & 530 p: 157

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35. The man who looted the trousers of Imâm Hussain (a. s. ) became paralyzed; the one who had taken the turban of Imâm Husain (a. s. ) became a leper and the one who had robbed the chain armor became insane. A dust storm, which was dark, arose with a red storm in which nothing could be seen till the people thought that Divine punishment had descended on them. Maqtalul Husain 2/37; Ehqaq- ul- Haq 11/526 36. When the holy severed head of Imâm Hussain (a. s. ) was brought to Yazeed and kept before him, a hand came out from the wall and wrote: Does the Ummah that killed Husain have any hope for the intercession of his grandfather on the day of accounting? Ghurarul Khasâisul Wâzeha: 276; Ehqaq- ul- Haq 11/546 37. When the severed heads of the evil Ibne Ziyâd and his friends were presented to Mukhtâr, a snake emerged among the heads and while passing over the heads, entered the mouth of Ibn Ziyâd and came out of his nostril. Then it entered the nostril and came out of the mouth and it kept on repeating this; and people said, "Ubaidullâh Ibn Ziyâd and his companions are losers", then their wailing on Husain, his sons and his followers echoed in the atmosphere. Sahih at-Tirmidhi 13/97; Maqtalul Husain2/84; Usdul Ghaba 2/22; Al-Mojamul Kabir: 145; Zakhâirul Uqba: 128; Seer Alâmun Nubla 3/359; Mukhtasar Tadkeratul Qurtubi: 192; Jameul Usool 10/25; As-Sawâiqul Mohreqa: 196; Nazm Durarus Simtain: 220; Umdatul Qari 16/241; Yanâbiul Mawaddâh: 321; Isâfur Râghebeen: 185; Nûrul Absâr: 126; Ehqaq- ul- Haq 11/542-545 p: 158

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38. Harmala came out with the ugliest and the darkest face, and not a night passed on him, but that he was thrown in the flaming fire. At-Tadkerah: 291; Yanâbiul Mawaddâh: 330; Isâfur Râghebeen: 192; Nûrul Absâr: 123; Ehqaq- ul- Haq 11/531-532 39. A person said: "None co-operated in the slaying of Imâm Hussain (a. s. ) except those who faced calamities before death. " At that moment a very old man said: "I was in Karbala (being a part of the infidel army) but till now I have not suffered any calamity. Just then, the lamp went out. The old man got up to rekindle the lamp and while he was lighting it, fire engulfed him. He ran towards the Euphrates and threw himself into it. But the flames increased and he was reduced to ashes. Maqtalul Husain: 62; Tahzibut Tahzib 2/353; Al- Mukhtâr: 22; Târikh Damishq 4/340, Kifâyatut Tâlib: 279; At-Tadkerah: 292; Wasilatul Mâl: 197; Nazm Durarus Simtain: 220; Seer Alâmun Nubla 3/211; As-Sawâiqul Mohreqa: 193; Yanâbiul Mawaddâh: 322; Miftâhun Najâh (Manuscript) ; Isâfur Râghebeen: 191; Ehqaq- ul- Haq 11/536- 40. A tree had blossomed by the miracle of the Holy Prophet (s. a. w. s. ) and after the martyrdom of Imâm Hussain (a. s. ) blood flowed from its stems and all its leaves dried and puss began to ooze from them. Rabiul Abrâr: 44; At-Tohfatul Aliyyatul Adab al- Alamiyya: 16; Maqtalul Husain 2/98; Ehqaq- ul- Haq 11/296-297 41. A bowl looted in the battlefield from Imâm Hussain (a. s. ) turned to ash (dust). Al-Mojamul Kabir: 147; Seer Alâmun Nubla 3/211; Târikhul Islâm 2/348; Tahzibut Tahzib: 2/353; Maqtalul Husain: 2/90; Zakhâirul Uqba: 144; Majmâuz Zawâid: 9/197; As-Sawâiqul Mohreqa: 192; Nazm Durarus Simtain: 220; Al- Khasâisul Kubra 2/126; Yanâbiul Mawaddâh: p: 159

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321; Ahqâqul Haqq 11/503-505 42. The meat of the camel looted from the camp of Imâm Hussain (a. s. ) was distributed among the people of the tribes but fire engulfed the pot in which it was cooked. Nothing from the looted property of Imâm Hussain (a. s. ) was kept on the pot but that it turned into fire. The camel meat of the camel looted from Imâm Hussain (a. s. ) became as bitter as colocynth. Nazm Durarus Simtain: 220; Al-Mahâsin wal Masâwi: 62; Al-Mojamul Kabir: 147; Majmâuz Zawâid: 9/196; Târikh Damishq: 4/340; Târikhul Islâm: 2/348; Seer Alâmun Nubla: 3/211; Tahzibut Tahzib: 2/353; Al-Khasâisul Kubra: 2/126; Târikhul Khulafa: 80; Maqtalul Husain: 2/90; At- Tadkerah: 277; Nûrul Absâr: 123; Ehqaq- ul- Haq 11/506-510 43. After the martyrdom of Imâm Hussain (a. s. ) his blessed severed head was brought to Ibn Ziyâd. He asked: Who has killed him? A man arose and said: "I. " At that very moment his face turned black. Zakhâirul Uqba: 149; Ehqaq- ul- Haq 11/540 44. At mid-night a light arose from the place where the blessed head of Imâm (a. s. ) was kept and it spread upto the sky and due to it the monk converted to Islâm. At-Tadkerah: 273; Maqtalul Husain: 2/102; As- Sawâiqul Mohreqa: 119; Rishfatul Sâdi: 164; Yanâbiul Mawaddâh: 325; Ehqaq- ul- Haq 11/498-502 45. The next morning after the martyrdom of Imâm Hussain (a. s. ) the food in the pots and water in the vessels turned into blood. Nazm Durarus Simtain: 220; Ehqaq- ul- Haq 11/502 46. Any woman that used the perfume looted from Imâm Hussain (a. s. ) was afflicted with leprosy. Al-Iqdul Fareed 2/220; Uyoon Akhbâr 11/212; Ehqaq- ul- Haq 11/511 p: 160

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Whatever we have mentioned so far in the book is only a part of whatever is recorded in the numerous books of Ahle Sunnat. As for the Shia sources there are many more signs and proofs that became apparent after the martyrdom of Imâm Hussain (a. s. ). We shall mention a few of them here. 47. After the martyrdom of Imâm Hussain (a. s. ) the owls took an oath that they would not make nests in inhabited places; and make them in ruins and lonely spots. They fasted during the day and lamented on Imâm Hussain (a. s. ). Though before the martyrdom of Imâm Hussain (a. s. ) the owls lived in habitated houses and palaces. When people ate they used to fly out and share the food and drinks then returned to their nests. 48. After the martyrdom of Imâm Hussain (a. s. ) the melodious pigeons used to curse his killers. 49. After the martyrdom of Imâm Hussain (a. s. ) the sky rained blood and dust. 50. After the martyrdom of Imâm Hussain (a. s. ) red dust rained from the sky. 51. After the martyrdom of Imâm Hussain (a. s. ) when people in Baitul Maqdas picked a stone, a clod or a rock, they saw blood underneath. The walls were red as if smeared with blood, and for three days blood rained from the sky. 52. After the martyrdom of Imâm Hussain (a. s. ) four thousand angels descended. They would be smeared in dust and disheveled till the day of Qiyamat -the advent of Qaem- (a. t. f. s. ) and shall weep. The chief of them is named Mansoor. p: 161

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53. After the martyrdom of Imâm Hussain (a. s. ) a redness arose from the east and another from the west till they nearly joined in the middle of the sky. 54. After the martyrdom of Imâm Hussain (a. s. ) for forty days the people said they witnessed the sun to be deep red at the time of sunrise and sunset and that was its lamentation. 55. After the martyrdom of Imâm Hussain (a. s. ) blood rained from the sky and dewdrops turned to blood and when camels were taken to drink water, blood was found in the watering places. 56. The sky did not weep for anyone except Yahya Ibn Zakariya (a. s. ) and Imâm Hussain (a. s. ). It? s weeping was such that wherever it came in contact with a cloth it seemed as if blood of flea was smeared on it. 57. After the martyrdom of Imâm Hussain (a. s. ) the seven heavens and the seven earths with whatever is in them and the Gardens and the Hells and the seen and the unseen wept upon him. 58. After the martyrdom of Imâm Hussain (a. s. ) everything wept for him. Even the beasts of the forests and the fishes of the seas and the birds of the sky, the sun and the moon and the stars and the sky and the earth and the believers among the men and the jinn and all the angels of the heavens and the earth and Rizwan and Malik and the bearer of the Arsh (throne). 59. After the martyrdom of Imâm Hussain (a. s. ) wild animals surrounded his holy grave since nightfall till the morning and with lowered heads lamented for him. p: 162

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60. After the martyrdom of Imâm Hussain (a. s. ) for forty mornings the sky was blood red, the earth was black and pitch dark and the sun was crimson and the mountains split and spread and the seas were stormy and the angels beside the blessed grave wailed and due to their lamentation the angels of the sky, the earth and the atmosphere also wailed. 61. When Amirul Momineen (a. s. ) recited the verse: So the heaven and the earth did not weep for them, nor were they respited. 148 Hussain (a. s. ) came near him. Amirul Momineen (a. s. ) said: Husain will be slain in the near future and the sky and the earth will weep upon him. 62. Fâtima (s. a. ) lamented upon Husain (a. s. ). 63. At the time of the martyrdom of Imâm Hussain (a. s. ) the jinns recited the following Nauha (Lamentation): Indeed the arrows shot towards Hussain (a. s. ) actually were aimed at the Quran. And by killing you, they have killed the Tahleel (There is no Allâh except Allâh) and Takbeer (Allâh is the Greatest). Then, as if they killed your grandfather Muhammad, upon whom Allâh and Jibraeel send blessings. O son of the martyrs. O the martyr who had the best of Uncles, Ja'far at-Tayyâr, Who was also a martyr. It is surprising of the swords that arose in the dust and their sharp edges fell on you. O eyes do not stop weeping and weep on the chief of the martyrs. He was martyred in Karbala and we are his mourners. The female jinns weep with a deep sorrow and like the Hashemite ladies recite mournful elegies. Surah Dukhan 44: 29 p: 163

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Dressed in black they recite elegies for the great tragedy that struck Imâm Hussain (a. s. ) and they slap their beautiful faces in grief. "Al-Manâqib" of Ibn Shar? shub Vol. p. 4/754, Kâmiluz Ziyarât: 75; Amâli of Sadooq, Majlis no. 27; Ilalush Sharze 1/217, Amâli of Mufid; Bihârul Anwâr 45/201-241 and other sources which are present in large numbers.

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Writers of Maqtal till the Time of Seyed ibn Tawus (R. A. ) Yazeed and his men were not the only persons who fought with Hussain (a. s. ). The rulers who came to power after Yazeed were against those who had affection for the companions of Hussain (a. s. ) , and they tried to cover up the events of Karbala, or to alter and erase them. But the Lord decided to complete His Radiance, though the polytheists do not like it. Yet right from the time of the event many persons have written a number of books on this subject in various manners and in different languages. Unfortunately most of the old books on the subject of Maqtal have not remained except their very names and titles. They have been burnt, stolen, or destroyed. This has been done with the intention that Hussain (a. s. ) and his uprising may not encourage liberty-loving people to fight oppression. What has reached us from the old writings is very little or history has mentioned very less about it. In this chapter the names of those persons have been listed who have, since the event of Karbala upto the time of Sayyid Ibne Tâwûs or the time of writing this Maqtal book, written about the martyrdom in Karbala. (1) Abul Qâsim Asbagh bin Nubâta Majâshai Tamimi Hanzali He is from the close friends (Khawâs) and companions of Amirul Momineen (a. s. ). He is also one of the Shurtatul Khamees (security) who lived for a long time after Ali (a. s. ) and expired after 100 A. H. He has written Maqtale Husain and apparently he must be the first to write a book on this topic - Allâh knows best. p: 164

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Al-Fehrist: 37-38 Sh. 108, Az-Zariah: 22/23-24, Sh 5838 (2) Abu Makhnaf Lut bin Yahya bin Saeed bin Makhnaf bin Salâm Azadi Ghamidi He is a known personality and one of the chiefs of knowledgeable men of Kufa. He quotes Ja? far bin Muhammad (a. s. ) and his statement, that he narrates from Abu Ja? far (a. s. ) , appears to be true. In the opinion of Kishi he is among the companions of Amirul Momineen, Hasan and Husain (a. s. ). But what is correct is that his father was a companion of Amirul Momineen (a. s. ) and that he himself did not meet him (Ali). He has written Maqtale Husain - Qatlul Husain (a. s. ). The book Maqtalul Husain that was printed recently in the name of Abi Makhnaf is, doubtlessly, not his book but rather belongs to the later writers. Some of the later writers raise a doubt that this work might be of Seyed Ibne Tâwûs and that he took it from Maqtal Abi Makhnaf and made some additions and omissions in it. About Maqtale Abi Makhnaf we do not have anything at hand except whatever has come down in Tarikh -e- Tabari. Rijâl Najjâshi: Part 320, 875, Al-Fehrist: 129 Part 573; Al-Muallim: 93-94; Az-Zariah 22/27 Sh 5859 (3) Abu Ahmad Abdul Aziz Bin Yahya Bin Ahmad Bin Isa Al-Jaludi He is from the companions of Abu Ja? far (a. s. ) the teacher of Ja? far bin Quluwayh. He is the author of Kitâb Maqtal Abi Abdullâh Al-Hussain (a. s. ). Rijâl Najjâshi: 240-244 Sh 640, Az-Zariah 22/25 Sh 5851 p: 165

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(4) Abu Abdullâh Abu Muhammad Jabir Bin Yazeed Ju'fi He was an Arab. He was a contemporary of Abu Ja? far and Abu Abdillâh (a. s. ) and expired in 125. He has written Maqtal Abi Abdullâh Al-Hussain (a. s. ). Rijâl Najjâshi: 128 Sh. 332; Az-Zariah 22/24 Sh 5840 (5) Abdullâh Ibne Ahmad Muhammad bin Abeed Duniya He was a Sunni who expired in the year 281 A. H. He has written Maqtalul Hussain (a. s. ). Al-Fehrist: 104 438; Al-Ma'alim: 76 Sh 506; Seer Alâmun Nubla 13/403 (6) Abul Fazl Salmah bin al-Khattâb al-Barawastani al-Azdurqani He has written Maqtalul Husain (a. s. ). Rijâl Najjâshi: 187, Sh 498; Al-Fehrist: 79, Sh 324; Al-Ma'alim: 57 Sh 378; Az- Zariah 22/25, Sh 5847 (7) Abul Hasan Ali bin Muhammad al-Madâeni He belonged to the Sunni faith. His books are good. He expired in 224 A. H. He has written Maqtalul Husain or Sirah Dar Maqtalul Hussain. Al-Fehrist: 95, Sh 395; Al-Ma'alim: 72, Sh 486 (8) Abu Zaid Ammârah bin Zaid Khaiwâni Hamadâni He has written Maqtalul Husain Bin Ali (a. s. ). Rijâl Najjâshi: 303, Sh 827; Az-Zariah 22/26, Sh 5855 (9) Ahmad bin Abdullâh Bakri He is the author of Maqtal Abi Abdillâh Al- Hussain (a. s. ). A copy of this book is available in the library of the University of Qareen in the city of Faas. Classified in collection 3/575 and titled: Hadith Wafâte Sayyidna al-Hussain. (10) Abu Ja'far Muhammad bin Ahmad bin Yahya bin Umar bin Abdullâh bin Sa'ad bin Mâlik Ashari Qummi, known as Dabbate Shabeeb He has written the book entitled Maqtale Abi Abdillâh Al-Hussain. Rijâl Najjâshi: 348-349, Sh 939; Az-Zariah 22/27, Sh 5861 p: 166

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(11) Abu Ubaidah Muammar bin al-Muthanna at- Tamimi Sayyid Tâwûs has quoted from him. He expired in 210 A. H. He wrote Maqtal Abi Abdillâh Al-Hussain. Az-Zariah 22/28, Sh 5873 (12) Hisham bin Muhammad bin as-Saeb bin Bashar bin Zaid He is a well-known scholar famous for his knowledge and grace especially about our faith. He has written Maqtalul Hussain. Rijâl Najjâshi: 434-435, Sh 1166 (13) Abul Mufaddal Nasr bin Muzahim Munaqari Attâr He is from Kufa and was a Shia. He expired in 212 A. H. He has written Maqtalul Hussain. Rijâl Najjâshi: 427-428, Sh 1148, Al- Fehrist: 171- 172, Sh 751, Al-Ma'alim: 126, Sh 851; Az-Zariah 22/29, Sh 5874; Fehrist Ibne Nadeem: 106 (14) Abu Abdullâh Muhammad bin Umar Wâqidi Madani Baghdâdi He is the author of Al-Adab. He expired in 207 A. H. Maqtal Abi Abdillâh Al-Hussain (r. a. ) is written by him. Az-Zariah: 22/28 Sh 5869, Fehrist Ibne Nadeem: 111, Al-Wafi Bil Wafiyyat 4/238 (15) Abu Ja'far Muhammad bin Ali bin Husain bin Musa bin Babawayh Qummi He is the author of Maqtalul Hussain (a. s. ). Al-Fehrist: 156-157 Sh 695, Al-Ma'alim: 111-112, Sh 764, Az- Zariah 22/28, Sh 5867 (16) Muhammad bin Ali bin Fazl bin Tamam bin Sakeen He is the teacher of Ibn Ghazâiri, and is in the level of Sadooq (a. r. ). He is reliable, noble, having true beliefs and author of very good books. He wrote the book Maqtale Abi Abdillâh Al-Hussain (a. s. ). Rijâl Najjâshi: 385 Sh 1046, Az-Zariah 22/28, Sh 5868 (17) Abu Abdullâh Muhammad bin Zakariya bin Danyar al-Ghalâbi He was the Maula of Bani Ghalla. He is a known person who knew our companions in Basra. He expired in 298 A. H. and has written Maqtalul Hussain (a. s. ) Rijâl Najjâshi: 346-347, Sh 963, Fehrist Ibne Nadeem: 121 p: 167

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(18) Abu Ja'far Muhammad bin Yahya at-Tayyâr Qummi He was a chief of our companions of his time. A reliable man who wrote many hadiths. Maqtalul Hussain (a. s. ) is also his work. Rijâl Najjâshi: 353, Sh 946 (19) Ibne Wazeh al-Yâqubi Ahmad bin Ishâq He was a renowned narrator, author of Târikh Yâqubi. He expired after 292 or in the year 284. He came after Abi Makhnaf. He wrote Maqtale Hussain (r. a. ). Az-Zariah 22/23, Sh 5833 (20) Abu Ishâq Ibrahim bin Ishâq Ahmari Nahavandi He was a man of deep research and his books are quite balanced. Qâsim bin Muhammad bin Hamadâni had heard hadiths from him. He expired in 269 A. H. He has also written Maqtalul Hussain (a. s. ). Al-Fehrist: 7, Sh 9, Al-Ma'alim: 7, Sh 27; Rijâl Najjâshi: 19, Sh 21, Az-Zariah 22/23, Sh 5835 (21) Ibrahim bin Muhammad bin Saeed bin Hilâl bin Masood Thaqafi He was born in Kufa and brought up in Isfahân. He belonged to the Zaidi sect. Thereafter he became an Ithna Ashari and expired in 283 A. H. He has written Maqtalul Hussain. Al-Fehrist: 4-5, Sh 7, Al-Ma'alim: 3, Sh 1, Rijâl Najjâshi: 16-17, Sh 19, Az-Zariah 22/23, Sh 5835 (22) Abul Husain Shafei He was an expert in hadith. Najjâshi has quoted him through his teacher Ahmad bin Abdul Wahid bin Abdoon. He has written Kitâb Alqatal. Az-Zariah 22/21-22, Sh 5825 (23) Ibne Shahr? shob Abu Ja? far al-Husaini quotes him in Sharhe Shafiya. He has written Kitâb Al-Maqtal. Az-Zariah 22/22, Sh 5827 p: 168

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(24) Muhammad bin Hasan bin Ali Tusi He is the author of Maqtalul Hussain (a. s. ). Al-Fehrist: 159-161, Sh 699, Al-Ma'alim: 114-114 Sh 766, Az-Zariah: 22/27 Sh 5863 (25) Najmuddin Ja'far bin Najibuddin Muhammad bin Ja'far bin Abi al-Baqa Nibbatullâh bin Nama Hilli He expired in 645 A. H. The book Maseerul Ahzân Wa Muneer Subulal Ashjân is written by him. Az-Zariah 19/349, Sh 1559-22/22 (26) Abu Ubaid al-Qâsim bin Salâr Salâm al-Harvi He expired in 224 A. H. At-Tahbeer Zahabi 1/185 (27) Abdullâh bin Muhammad bin Abdul Aziz Baghavi He expired in 317 A. H. He was the author of Maqtalul Hussain (a. s. ). Kashfuz Zanoon 2/1794 (28) Umar bin Hasan bin Ali bin Mâlik Shaibâni He expired in 339 A. H. He wrote Maqtalul Husain (a. s. ). Mojamul Muallifeen 7/282 (29) Ziyâuddin Abu Muaiyad al-Muwaffiq bin Ahmad Khwârizmi He expired in 568 A. H. He has written Maqtalul Hussain (a. s. ) in two volumes. (30) Abul Qâsim Mahmood bin Mubârak Wâsti He expired in 592 A. H. He wrote Maqtalul Hussain (a. s. ). Eezâh al-Maknoon 2/540 (31) Izzuddin Abdur Razzâq Zajri He expired in 661 A. H. He wrote Maqtal as- Shaheed al-Hussain (a. s. ). (32) Sulaimân bin Ahmad Tibrâni He expired in 360 A. H. He has authored Maqtalul Hussain (a. s. ). Ibne Manzah has, in Nihâyat al-Mojamul Kabir, included an important part of the translation of the biography of Tibrâni and on p. 362 No. 39 of the same book, mentioned Maqtalul Husain in the name of Tibrâni. (33) Ali bin Musa bin Ja'far bin Tâwûs He expired in 664. A. H. This book Malhoof Ala Qatli at-Tafoof is his work. He has also written Al-masra as-sheen fee Qatl al-Hussain (a. s. ). p: 169

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Biography of Seyed ibn Tawus He is Seyed Raziyuddin Abul Qâsim Ali Ibn Sa? aduddin Abi Ibrahim Musa Ibn Ja? far Ibn Muhammad Ibn Ahmad Ibn Muhammad Ibn Tâwûs. His holy ancestry reaches to Imâm Hasan al-Mujtaba (a. s. ) from his father? s side and upto Imâm Husain (a. s. ) from his mother? s side and hence he is also called Zul Hosnain. He is known as Tâwûs (peacock) because one of his ancestors Abu Abdullâh Muhammad bin Ishâq bin Hasan was a handsome man with ugly legs. Therefore, they called him Tâwûs, and thereafter his progeny too got the same title. He was born in the middle of Muharram 589 in Hilla. The report that he was born in Rajab of 587 is weak. Ibne Tâwûs grew up in Hilla and acquired the preliminary training there. He was in Hilla upto year 602 where he was taught by many teachers and got certificates from others who included: His father Sa? aduddin Musa bin Musa. His grandfathers Warâm bin Abi Farâs Nakhaee. As he himself says, his father and his grandfather, Warâm had given special attention to his education and training and had taught him the best of righteousness and courtesy. Abul Hasan Ali bin Yahya al-Khiyât al-Hanât Sawrâvi Hilli. Hussain bin Ahmad Sawrâvi Asad bin Abdul Qâdir Muhammad bin Ja? far bin Hibbatullâh Hasan bin Alyud Darâbi Muhammad as-Sawrâvi Muhammad bin Ma? d al-Musavi Fakhr bin Muhammad al-Musavi Haider bin Muhammad bin Zaid al-Husaini Salim bin Mehfooz bin Azizat al-Hilli Jibraeel bin Ahmad as-Sawrâvi Ali bin al-Husain bin Ahmad al-Jawâni Husain bin Abdul Karim al-Gharvi Muhammad bin Abdullâh bin Ali bin Zahra al-Halabi Ibn Tâwûs learned from non-Shia teachers and got permission (testimonial) and explained the gracefulness of Shia through their narrations. Among such teachers are: Muhammad bin Mahmood Najjâr Muaiyaduddin Muhammad bin Muhammad Qummi. p: 170

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Ibn Tâwûs married Zahra Khâtoon, daughter of the Shia Vazir of Nâsir bin Zaidi. He was not pleased with that matrimony because it involved tendency towards the world. We do not have enough information about the said persons. We do not know whether or not she bore any child for the Shaykh. The Seyed? s famous children were known by the names of their mothers. The Seyed had good relations with the ruling diplomats like Vazir Alqami Muhammad bin Ahmad, his brothers, and his son. He also had good relations with Caliph Mustansir Abbâsi so that the caliph built a house for the Seyed in the eastern part of Baghdad. The caliph had tried to involve Seyed Ibne Tâwûs in political affairs and to place all the Tâlibiyyin under his leadership but the Sayyid emphatically rejected this. Mustansir also tried to send the Seyed as an emissary to the Mongol ruler, which was not accepted. The first son of the Seyed was born on the 9th of Muharram 643 in Hilla and the second on the 8th of Muharram 647 in Najaf. What we come to know from books of biography and translated works is that the Sayyid had returned to Hilla in 641 and had gone to Najaf in 645 wherefrom he had gone to Kerbala in 649 and had proceeded on a journey to Sâmarrah in 652 and on reaching Baghdâd he stayed there and when Baghdâd fell to Moguls he was in that city. When Holaku Khan arrived in Mustansariyah he asked the Ulamas (scholars) this query: Who is better, a tyrant Muslim ruler or a Kâfir judicious ruler? None gave a reply to this query but the Seyed said: A Kâfir judicious ruler is better. All the ulama followed the Seyed? s repl! It is obvious that the reply of Seyed saved and proteced the lives of the people of the city. Only Allâh knows that any Muslim would have remained alive in Baghdâd if he had not replied so. p: 171

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It was on the 10th of Safar 656 A. H. that Holaku Khan called Seyed and gave him protection and the Seyed left for Hilla. On 9th Muharram 658 he was in Najaf in his house. On 14th Rabiul Awwal 658 he was in Baghdâd in his residence. It is mentioned that Holaku gave the leadership of the Alawys to Seyed during 656-661, and it appears that in 656 he was given the leadership of Baghdâd and in 661 that of all the Tâlibiyyin. In the beginning, Seyed refused the leadership. But Shaykh Naseeruddin Tusi told him that non-acceptance of it would result in his death and thus he was compelled to agree. The Seyed expired on the morning of Sunday, the 5 of Zilqad 664 A. H. in Baghdâd, and his long time wish for being buried in Najaf was fulfilled. th Information about his last days is difficult to obtain. Some say that he died as the chief, and some state that in the last days of his life he was dismissed from leadership or he and his brother were martyred. He wrote the first part of his book Al-Malâhim on 15 Muharram 663 while leaving Baghdâd for Ziyarat in Najaf and during his stay in Hilla. In Jamâdiul Awwal 664 A. H. he gave Ijaza (Doctrinal authority certificate) to some of his students. We have no information that he left Iraq in 624 A. H. for a reason other than the Ziyarat of the House of Allâh (Ka'ba). Seyed? s economic condition was good and he reminded his children in his will that, "following the traditions of the holy Prophet (s. a. w. s. ) and Amirul Momineen (a. s. ) he did not leave gold and silver as his heritage. He invested his property and orchards as charity memorials. p: 172

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It is famous that Seyed had Karâmat (Divine Miracles) some of which have been mentioned in his notes and some have been written by his biographers. It is also said that he had direct contact with Hujjatullâh al- Muntazar (a. t. f. s. ) and also that he was given Isme? zam but was not permitted to teach it to his children. Ibne Tâwûs had three brothers: Sharfuddin Abul Fazl Muhammad Izzuddin Hasan Jamâluddin Abdul Fazâil Ahmad, father of Ghayâsuddin Abdul Karim Ibne Tâwûs had four daughters, the names of two; Sharful Ashraf and Fâtima are found in books. Seyed always remembered his daughters with pride, because they had learnt the holy Quran by heart. Sharaful Ashr? f had learnt it at the age of 12, and Fâtima at 9. Seyed had willed two copies of the Holy Quran for them. Seyed had willed many things whereby his children and the Shias (friends) were urged to fear Allâh (taqwa) , to be abstinent and to remain away from people as far as possible because (excessive) involvement with people results in getting distanced from the Almighty Allâh. Seyed Ibne Tâwûs owned a large library and a list of its books was prepared. It is one of the important libraries in history. He always maintained righteousness and regularity, and encouraged others to learn about the holy Prophet (s. a. w. s. ) and the Ahle Bayt (a. s. ). Because such knowledge about the original sources of religion was the actual understanding of religion (in practice). Seyed Ibn Tâwûs has written many and various useful books. Some of them are as follow: p: 173

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Al-amân min akhtâr al-Asfâr waz zamân Anwâr Akhbâr abi Umar az Zâhid Al-Anwâr al-bâhirah fee intisâr al-itratit Tâhirah Al-asrâr al-muwaddah fee sa'atil lail wan nahâr Asrâr as-salât wa Anwârud dawât Samarat al-mahjah fee muhimmatil awlâd Al-basharât be qazâil hajât alâ yadil aimmah badal mamât Ad daroo al-waqiât minal akhtâr Falah as-sâil wa Najâh al-masâil fee amalil yawm wal lail Farjul mahmoom fee ma arifatil halâl wal harâm min Uloom nujoom Farhatun nâzir wa bahjatul khawâtir Fathul abwâb baina zavil albbâb wa rabbil arbâb fil istikharah wa ma feeha min wajoohis sawâb Fathul jawâb al-bâhir fee khalqil kâfir Ghayâsul sultânul warâ li sukkanis sarâ Al-ibânah fee ma'rifatil asma kutubul khazânah Ighâsatud dâee wa Iana as-sâee Al-ijazât li kashfi turuqil mafazât Al-Iqbâl bil amalil hasanah Al-istifa fee Akhbâril mamlook wal khulafa Jamâl ul usboo' fil amalil mashroo' Al-karamât Kashful mahjah li samaratil mahjah Libâbil musarrah min Kitâbe ibne Abi Qurrah Al-malhoof ala qatlit tufoof Al-manamât was Sâdiqat Sâlikil mahtaj ila manasikil hajj Al-mizmâr lis sibâq wal lihâq bi saumi shahri itlâqil arzaqi wa itâqil a'naqi Misbâhuz zair wa janâhul Musâfir Mahjud dâwât wa manhajul inayât Muhasibatun Nafs Al-muhimmât fee islâhil muta abbad wa tatimmat li Misbâhi mutahajjad Al-Mujtana minad dua il Mujtaba Mukhtasar Kitâbe ibne Habib Al-muntaqa fil auzi war riqâ Al-muwâsa wal muzâiqa Al- qabas al-wazih min Kitâbil jalees as-sâleh Rabiul albâb Raiuz zamaan min marviyy Muhammad bin Abdullâh bin Sulaimân Rooh ul asrâr wa rooh ul asmâr As-sâdât bil ibadatallati lais laha awqâtu muaiyinât Sa'adus suood lin nufoos Shifa ul uqool min dail fuzool fee ilmil usool At-tehseel minat taz yeel At-tehseel min asrâri ma za da min Akhbâri Kitâbil yaqeen Attamam li maham shahr siyâm Taqreeb us sâlik ila khidmatil Mâlik At-tarâif fee ma'rifati mazahib tawâif At-tarâjum fee ma nazkuruhu anil hâkim At-ta'reef lil moolidis shareef At-tashreef bil minani fit tareefe bil fitani At-tashreef bi târeef waqtit takleef At-tawfeeq lil wafai ba'da tafreeqi dârul fana Turfaum minalambai wal Manâqib fee sharfi saiyadil ambiya wa itratihil ataib Al-yaqeen fee ikhtisâsi maulana Ali (a. s. ) bi imratil Momineen Zahrur rabee' fee adiyatil asâbee' p: 174

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This was a brief story of the great and fruitful life of the Seyed, which we have compiled from numerous books and most important of them are the writings of? le Yasin about the life, books, and library of Seyed Ibne Tâwûs. Other writings are from Eton Kulburk about the library and the life of the Seyed in English, which were later translated into Persian. SEYED IBN TAWUS (R. A. ) IN WRITINGS OF THE SCHOLARS Scholars who have quoted from Seyed Ibn T? w? s: 1. Mirza Abdullâh: Riyâzul Ulama 4/161 2. Ali bin Anjab bin al-Sâyi: Târikh Ibne al-Sâyi 3. Khwânsâri: Rawzâtul Jannât 4/325-339 4. Al-Majlisi: Bihârul Anwâr 1/12-13, 107/34, 37-45, 63, 5. Ibn al-Taqtaqi: Târikhul Fakhri: 13 6. Mashârekatul Irâq fee Nashre Turâth: Issue no. 58 7. Zahra Journal: 2/635 8. Journal of Educational Society of Irâq: 12/192 9. Mahd al-Makhtootât Journal: 4/216 10. Abdul Husain al-Amini: Al-Ghadeer 4/187 11. Muhammad Hâdi al-Amini, Mojamul Rijâl al-Fikr wa al-Adab fee Najaf 1/80-82 12. Jawwâd Shahristâni: Preface to Kitâb Al-Amân: 4-8 13. Al-Hurr al-Amili: Amalul Amil 2/205 14. Aliyy Adnâni: Muqaddama Kitâb Naba-ul Maqalatul Fatemiyya: 12-21 15. Eton Kulburk: Kitâb Khana-o-Athar-o-Ahwal Ibne Tâwûs (Written in English in 1413 AH and translated into Persian and published in 771 pages. ) 16. Muhammad al-Hassoon: Preface to Kashful Muhajja 15-34 17. Hamid al-Khifaf: Preface Kitâb Fathul Abwâb: 9-41 18. Kamâluddin Abdur Razzâq bin al-Futi: Al-Hawâdisul Jamia wat Tajâribul Nâfiqa fil miyatis Sâbeqa: 346 and 350 (In this it is to be considered that this book is written by Bin al-Futi) Talkhees Majmu-ul? dâb 5/489 and 547 p: 175

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19. Ibne Unba: Umdatul Tâlib fee Ansâb? le Abi Tâlib: 190-191 20. At-Turaihi: Majmâul Bahrayn 4/83 Tusi Jameul Maqâl Fima Yatallaq bi Ahwâlul Hadith war Rijâl: 142 21. Ash-Shaykh Yusuf al-Bahrâni: Loulouatul Bahrain: Al-Kashkool 1/306-307, 2/196 22. At-Tafrishi: Naqdur Rijâl: 244 23. Muhammad Aminul Kâzmi: Hidâyatul Muhaddetheen Ila Tareeqatul Muhammadeen: 306 24. Sirkees: Mojamul Matbuât 1/145 25. Al-Ardibeli: Jâmeur Ruwât 1-603 26. Abu Ali Muhammad bin Ismail: Muntahiul Maqâl fee Ahwâlur Rijâl: 225 and 357 27. Al-Wahid al-Bahbahani: At-Taleeqa: 239 28. Al-Dizfuli: Maqâbisul Anwâr: 12 and 16 29. An-Noori: Mustadrakul Wasael 3/467-472 30. Al-Baghdâdi: Hadiyatul Arefeen 5/710 Izâhul Maknoon 3/76 and 77, 90, 110, 202, 340, 365, 471, 548, 4/16, 82, 83, 151, 158, 160, 186, 366, 417, 430, 439, 492, 495, 609, 683, and 731 31. Mâmaqâni: Tanqihul Maqâl: 2/310 32. Al-Qummi: Al-Kunni wal Alqâb: 1/327, Hadiyatul Ahbâb: 70 33. Safinatul Bihâr 2/96 34. Al-Fawâidur Razawiyya: 43, 109, 199, 312, 334, 338, 35. At-Tahrâni: Al-Anwârul Sâte-ah fil Miyatis Sâbeqah (Tab-aat Aalâmush Shia): 107-116 and 164 36. Musfal Maqâl: 301 37. Ad-Dhariah 1/58, 127, 222, 366, 396 and 2/20, 45, 49, 56, 59, 121, 249, 264, 392, 418 and 3/111, 113, 159, 303, 396, 398 and 4/115, 130, 189, 197, 215, 454, 500 and 5/129, 170, 236 and 6/260 and 7/100 and 8/146, 190 and 10/75 and 11/109, 262 and 12/73, 101, 119 and 14/140, 205 and 15/154, 161, 242 and 16/73, 103, 108, 113, 302, 303, 407 and 17/36, 289 and 18/58, 69, 76, 95, 274, 281, 326, 389 and 19/3 and 20/1, 68, 112, 121, 122, 167, 170, 183, 296, 319, 320, 330, 380 and 21/12, 20, 23, 107, 118, 135 and 22/189, 223, 225, 228, 276, 338 and 23/8, 161, 222, 272, 277, 287, 299 and 24/63, 158, 177, 270 and 25/8, 105, 224, 279 and 26/210, 249 and 270. p: 176

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38. Al-Ameeni: Ayânush Shiah 8/358 39. Al-Khoei: Mojam Rijâlul Hadith 12/188 40. Az-Zarkulial Alâm 5/26 41. Kahhala: Mojamul Muallifeen 7/248 42.? le Yasin: As-Sayyid Ali? le Tâwûs Hayâte, Muallifate Khazanate Kutub page 58 43. Abdur Razzâq Kamuna: Mawâridul Ittehâf fee Nuqabâil Ashrâf 1/107-110

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44. Yâqubi: Al-Babiliyât 1/64-66 45. Hâji Khalifah: Kashfuz Zunoon: 166, 752, 1608, 1911 46. Al-Ansâri: Preface Kitâbul Yaqeen: 53-84 47. Muhammad Hasan Zanoozi: Ar-Riyâzul Jannâh 1/219- 48. Al-Mudarris: Raihânatul Adab 8/76-79 49. Mashâr: Muallifeen Kutube Chapi 4/413-417 50. As-Sadr: Taseesus Shia: 336 51. Afrâm: Dâiratul Ma'rif 3/296 52. Journal of the Arabic Educational Society of Damascus: 28/468 53. Ibne Dâwood: Ar-Rijâl: 226-228 54. Ash-Shaheed at-Thâni: Haqâiqul Eimân: 156, 170, 177, 252, 256, 260 and 267 55. Brockleman: Under 1/911-913 56. Name Danishwarân: 1/161-168 There are many other sources but we have sufficed with this much. The study of books by Seyed Ibne Tâwûs tell us a lot about his life as he has left many biographical details in many places in his writings out of which we mention some here. 1. Al-Iqbâl: 334, 527, 585, 586, 588 and 728 2. Al-Amân: 107, 116, 143 3. Al-Ijazât li Kashfi Turuqil Mafazât, In Vol. 107/37-45 Bihâr of Allamah Majlisi parts are quoted from the same. 4. Jamâlul Usboo': 2, 23, 169, 170 and 172 5. Mahjud Dâwât: 212, 256, 296 and 342 6. Kasful Muhajja: 4, 86, 109, 112-114, 115, 118, 122, 125 and 127, 130, 132, 134, 136, 137, 138, 151 and 193 7. Al-Yaqeen: 5, 45, 79-81, 178-191 8. Falâhus Sael: 2, 5, 6, 14-15, 68, 70, 72, 74, 194, 246, 264, 269, 270 p: 177

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9. Sa'adus So'ud: 3, 25-27, 232-233 10. Al-Malâhim wal Fitan: 81, 82 and 92 11. Fathul Abwâb: 223, 237, 264 and 328 12. Farjul Mahmoom: 1, 146, 126-127 and 187 Apart from this, the respected Seyed has written other books, and in most of them he has written many thing about his life; that if all those material is collected we may have a complete book in his biography.

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16/05/09

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