Shah ast Hussain (as)

The Sajjads at the Roza, originally uploaded by firoze shakir photographerno1.

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I Complete 62000 Blogs in 19 Months at Flickr, originally uploaded by firoze shakir photographerno1.

A 100000 pictures is not very far away.

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Qatl-e-Hussain asl mein murg-e-Yazeed ha Islam zinda hota ha hur Karbala k baad, originally uploaded by firoze shakir photographerno1.

This was shot by a Kashmiri photo journalist as I was having problem with my lens focussing…

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Maulana Recites Majlis, originally uploaded by firoze shakir photographerno1.

First there is Niyaz at the Shia Khoja cemetery , than a short majlis, after that the Sajjad with Alams do the Busheri Matam around the Roza of Hazrat Abbas and than move towards the khandak, to perform the ag ka matam.

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Roza Hazrat Abbas Shia Khoja Cemetery Arambagh, originally uploaded by firoze shakir photographerno1.

article courtesy

www.ezsoftech.com/islamic/abbas1.asp

Hazrat Abbas was born at Medina on 7th Rajab/4th Shabaan 26 A.H.(645 A.D.). When the news of his birth reached Hazrat Ali, he prostrated himself on the ground as a token of his humble thanks to God. Imam Hussain took the baby in his arms and recited the Azan and Eqamat (Calls for Prayers) in his right and left ears respectively. Then the new born baby opened his eyes to see the beloved face of Imam Hussain. On the seventh day of his birth the ceremony of Aqeeqa (which is one of the emphasised Sunnats) was performed and Hazrat Ali named the child ‘Abbas’.

A similar incident took place at the time of the birth of Hazrat Ali. He only opened his eyes when the Holy Prophet took him in his arms.

Abbas up-bringing

It was the desire of Hazrat Ali that this son whom he named ‘Abbas’ (Meaning a Dauntless Lion) would accomplish the same deeds of valour and who would follow his teachings without fear of life and death. It was also his wish that Abbas would be a constant companion of Imam Hussain and be his Standard Bearer at Kerbala.

Hazrat Ali who himself was known as ‘The Lion of God’ and the ‘Gateway of Knowledge’ brought up Hazrat Abbas and ably guided him till he was fourteen years old. The next ten years were spent under the careful eye of Imam Hasan and the last ten years with Imam Hussain. Thus it was not surprising that Hazrat Abbas acquired near perfection in so many spheres of life. His gallantry, boldness, courageous outlook, and the art of combat and soldiery were inherited from Hazrat Ali, and this he proved very well in the battles of Jamal, Siffin and Nahrwan. Imam Hasan taught him patience and tolerance. His Lion-hearted loyalty and self-sacrificing nature were the result of his association with Imam Hussain and Janab-e-Zainab. Physically, mentally, morally and spiritually he was fully developed, besides, being an accomplished scholar.

He helped the poor and needy, and discharged his duties towards his fellow-beings according to the precepts of Islam. He was pure in his thoughts, words and deeds, lest any of these should displease God. He lived strictly in accordance with the teachings of the Holy Quran and the sayings of the Holy Prophet.

Just as Ali was taught and trained by the Holy Prophet, so was Abbas taught and trained by Hazrat Ali. Ali fully knew the mysteries of life and death, and Abbas had fully imbibed the true spirit of Islam. A man who was brought up, educated and trained by Hazrat Ali could on no account be attached to this worldly life nor fear death, and Abbas fully justified this by his actions.

Hazrat Abbas married Lubaba, daughter of Obaidullah Ibne Abbas Ibne Abdul Muttalib, and had two sons, Fazl and Muhammad. Some sources say that Lubaba was present at Kerbala and their son Muhammad was martyred there.

At the death bed of Hazrat Ali (AS)

When Hazrat Ali was mortally wounded and lying on his deathbed, he sent for his entire family. Save Hazrat Abbas, he entrusted all to the care of his eldest son Imam Hasan. Then he heard Hazrat Abbas, hardly 12 years old, sobbing. Hazrat Ali asked him to come near him and gave his hand to his second son, Imam Hussain, saying "Hussain, this child I am entrusting to you. He will represent me on the Day of your supreme sacrifice and will lay down his life in defending you and your dear ones".

And turning to Hazrat Abbas, he had said: "Abbas, my child, I know your unbounded love for Hussain. Though you are too young to be told about it, when that day dawns, consider no sacrifice too great for Hussain and his children".

This was in 657 A.D. The occasion for the supreme sacrifice came on the battlefield of Kerbala in 680 A.D. when Hussain was poised against Yezid’s forces. It was a battle of good against evil and right against wrong. And in the history of Islam, the battle of Kerbala has become an important landmark of supreme sacrifice, great courage and dedication to a just cause.

In the battle of Kerbala, Hazrat Abbas was Imam Hussain’s commander-in-chief. He fought the evil forces of Yezid gallantly, remembering his father’s last words. The story of the sacrifice of his life in trying to procure water for Imam Hussain’s children on the battlefield is the most touching and significant in Islamic history.

The Life of Hazrat Abbas is an example of unflinching loyalty and love for a brother. It is also the story of a warrior who sacrificed his life for the cause of Islam, which, according to Hazrat Abbas, was a just cause.

The warrior at Siffin

Hazrat Ali’s desire was to ensure that Hazrat Abbas preached the religion of Islam and served the Prophet’s family. Hazrat Abbas saw his first battle when only eleven. This was the battle of Siffin. One day he appeared fully disguised, masked and armoured, on the battlefield. When Ibn-e-Shasa, a brave and famous Syrian fighter saw this masked person, he asked one of his seven sons to slay him. Instead, the son was quickly put down. Similarly, the other six sons tried to fight this masked warrior, but they all met the same fate. Finally lbn-e-Shasa himself came forward and the manner in which he was also beaten, made all the other people stare in disbelief. They then thought this masked fighter to be Hazrat Ali, and no one dared to come forward to fight. But, when Hazrat Abbas removed the mask, people were surprised to note that he was not Hazrat Ali, but instead, Abbas, the inheritor of Hazrat Ali’s gallantry.

Hazrat Abbas devotion, respect and affection for Imam Hussain was so deep, that he used to worship the very ground he walked on. In fact, it is said that he used to apply to his eyes, the dust from Imam Hussain’s feet. He resented anyone taking precedence in serving Imam Hussain. It is said that once Imam Hussain, while present with his Holy father Hazrat Ali in the mosque of Kufa, felt thirsty and asked for water from his servant Qumber. The child Abbas leapt to his feet, and brushing aside the faithful servant, rushed to bring the water for his master himself. In the hurry to carry the water as quickly as possible, he spilt it on his own clothes. His illustrious father stopped in his speech and tears rolled down his cheeks.

When asked by his faithful followers the reason for his tears, Hazrat Ali uttered those prophetic words which came true some twenty years later: "Abbas who has today wetted his clothes with water in his zeal to quench the thirst of his brother Hussain, will one day soak his very body in his on blood in attempting to quench the thirst of Imam Hussain’s children".

His devotion to Imam Hussain (AS) at Kerbala

He stayed beside Imam Hussain ever since they left Medina and was loved by all the members of the Imam’s family. He was so devoted to Imam Hussain, that when Shimr lbne Ziljoshan, the second-in-command of Yezid’s army came towards Imam Hussain’s camp and called out: "Where are my nephews, Abbas, Abdullah Jafar and Usman ?" Hazrat Abbas refused to reply. It was only after Imam Hussain told him "Answer him, because, despite the fact that he is corrupt he is also one of your relatives" that Hazrat Abbas asked Shimr what he wanted. Shimr replied: "0, my nephews, I have specially asked Obaidullah Ibne Ziad for the safety of you all. So why do you wish to kill yourselves with Hussain? Why do you not join the forces of the mighty Yezid?"

Hazrat Abbas looked at him with contempt and retorted, "May God’s wrath fall upon you and upon your proposition, 0, enemy of God! How dare you counsel us to desert our master, Imam Hussain and tie ourselves up with the corrupt and misguided Yezid?" Shimr turned round and went away angrily.

Another attempt was also made to get Hazrat Abbas away to the camp of Yezid, for in their heart of hearts, they were mortally afraid of his valour and bravery.

Jareer bin Abdullah was a courtier of Ibne-Ziad, the Governor of Kufa, and had much influence on him. Ummul Baneen, the mother of Abbas, was a cousin of Jareer, who was fully convinced that Hussain and his companions would be slaughtered in cold blood. He also did not like the idea of his four nephews (Abbas, Abdulla, Ja’far and Usman) being massacred along with Hussain. He appealed to Ibne-Ziad, to spare the lives of his nephews. Ibne-Ziad granted this request and Jareer immediately wrote to Abbas asking him and his brothers to give up the company of Hussain and come over to lbne-Ziad and to save their lives as the time was very critical. He sent this letter through a person named Irfan. The messenger handed over this confidential letter to Abbas, who having read it was hardly able to control his fury. He tore the letter to shreds, and informed Irfan, "Go away at once and tell my uncle, Jareer bin Abdullah, that we will never desert Hussain and we will never seek protection from Ibne-Ziad. We seek help from God Almighty, and we are ready to sacrifice our lives for our beloved Hussain and Islam."

When Irfan gave this message to Jareer, he was very much disappointed and sad. He had been over-confident that Abbas would accept his invitation; apparently he had forgotten that Abbas was the son of the ‘Lion of God’ who cared more for Islam and Hussain than his own life.

On the eve of Ashoora as Hazrat Abbas sat sharpening his sword in his tent, his sister, Umme Kulsum came to him and with tears in her eyes said to him: "I cannot make any sacrifice for my dear brother Imam Hussain. who is surrounded by enemies. Zainab has two sons whom she will sacrifice for Hussain; Qasim will represent his father Imam Hasan; Umme Lailah will send her son Ali Akber into the battle-field; even Rabab is going to sacrifice her infant son, Ali Ashgar; but I have no children, and being a woman I am not permitted to fight. People will remember all these brave ladies, and sing their praises. But I have no one whom I can offer on my behalf." At this Hazrat Abbas consoled her and said, "Do not worry, dear sister. You have brought me up since childhood and you have loved me as a mother. I will sacrifice myself on your behalf. In the morning Umme Kulsum took her brother Abbas to Imam Hussain and said, "Let my brother Abbas fight for you on my behalf and he is my sacrifice for you and Islam."

When at last after great persuasion, Imam Hussain gave him permission to fetch water for the thirsty children, Hazrat Abbas set out with a leather bag and the Standard.

The fight to reach the river

The towering form of Abbas and his fame as a warrior throughout Arabia, had created much tenor amongst the enemy. When this ‘Dauntless Lion’ made his appearance on the field, the enemy tried its best to prevent him from reaching the river. He stood in front of them boldly and bravely and addressed them as follows:

"We are ourselves the swords of the Hashimite tribe and are sharper than the sharpest edges to shed your blood. 0, sons of the opposers of right I Alas, if our grandfather, the Holy Prophet had survived and seen the calamities that his progeny has been made to suffer, he would truly be ashamed of you. Death under swords is glorifying when Paradise is the fruit. Cursed be this world and its transitory pleasures. You will all roast in the fires of Hell."

Hearing these words, the enemy attacked him from all sides. Abbas, the dauntless lion, fell upon them with a loud roar. He slaughtered every person that came within his reach. In the forces of Omar bin Saad, there was one person named Marid bin Sudaif. When he saw that Abbas was playing havoc and killing the best soldiers of Yezid, he got very wild, and angrily said, "It is an occasion of great shame and regret that one Hashimite has been causing so much destruction. He is alone. We are numberless. Look at our numerical strength. If each one of you takes up a handful of dust and throws it on his face, he shall die of suffocation. All of you are cowards. Retreat. Let me alone fight with Abbas. I shall kill him in no time." So saying, he ran towards Abbas with a big lance in his hand. Abbas also moved from his place to try his strength and skill with Marid bin Sudaif who boasted of his chivalry, courage and manliness and who was over-confident of his victory. He said to Abbas contemptuously, "Abbas return and do not fight. If you fight with me, you shall perish. I take pity on you because you are so young and tender. Go away at once and live a peaceful and happy life. Remember that those persons who have fought with you till now and whom you have killed so easily did not possess the necessary dash. Know that you are no match for me. A word is enough for the wise. Retreat if you want to save your life."

Abbas, the dauntless lion and the Moon of the Bani Hashim, listened to Marid bin Sudaif patiently from the beginning to the end. When he had finished his oration Abbas said boldly, "0, enemy of God! It is quite impossible for me to agree to your terms. You cannot ruin me but you shall yourself be ruined. Those who die for God live forever; those who fight against God perish forever. Blessed are those who sacrifice their lives for the pleasure of God. Rest assured that you can never succeed in misleading and misguiding me. You are aware of my connection with the Prophet. A son of Ali, the Lion of God, can neither tremble nor retreat. He can never submit to evil forces. He can never be afraid of any enemy however strong and powerful he may be. Remember that the secret of a man’s greatness lies in his unshakeable faith in God. He should always be grateful to the Almighty God in whatever circumstances he may be; God’s ways are inscrutable. Whatever He does is always the best. I am not in the least displeased with my fate. I am fully conscious of whatever lies in store for me. I can never weep over the loss of this world and try to escape death when it comes to me I will rather welcome Death if it comes to me in the way of God. I shall submit to Death cheerfully, joyfully and happily, for Paradise Is a much happier abode than this world. This world is not a place worth living. Fortunate is he who dies for Islam." Marid bin Sudaif lost his balance of mind at this cutting reply. He never expected such a bold reply from a person who was surrounded by the mighty and strong forces of Yezid. He regretted that his appeal did not produce the desired effect. It fell on deaf ears. He was thunderstruck at the audacity and exceptional chivalry of Abbas at this moment of mortal danger, Abbas who was so cool, calm, unperturbed and dignified. He fully realised the gravity of the situation and within the twinkling of an eye, he charged Abbas and attacked him with his lance. Abbas did not lose his presence of mind. He stood his ground. He caught hold of the lance and pulled it so hard that Marid bin Sudaif who had boasted of his valour and over-confidence lost not only his grip on the lance but also his balance on the saddle. Abbas succeeded in snatching his lance. Marid fell, to the ground. Without losing a single moment, Abbas wounded the horse of Marid so severely that it was unfit for further action. Shimr had minutely and carefully observed the awkward position in which Marid had been placed. If he did not get immediate assistance, his condition would be perilous. So Shimr acted quickly, and cried out to Sariqa (a faithful and obedient servant of Marid) to take another horse to his master. Sariqa obeyed the orders of Shimr implicitly. No sooner did Marid see his slave with a horse than he asked him to come quickly lest death should overtake pain.

Abbas acted very wisely. He rode to the slave very swiftly and threw him down with a stroke of the lance, which he had taken from Marid. He then went to meet Marid once more. When Marid saw this strange sight, he was very much frightened. He cried in despair, ‘Alas, Abbas will kill me with my own lance Shimr observed this peculiar situation. He advanced on his own horse. Sinan-bin-Anas-Nakai, Khooli bin Yezidi Asbahi and Jamal bin Maliki-Hajazi accompanied him. Then Yezids full cavalry with drawn swords followed him. But Abbas wounded the hand of Marid with a blow of his lance before these persons could give him any help. Marid appealed to Abbas to spare his life and he promised to become his slave. But Abbas turned down his appeal and struck his lance so forcibly in one of his ears that it came out of the other. Marid died in that wretched condition. It was indeed a very miserable death. Abbas then fell upon the soldiers who had been posted to guard the banks of the Euphrates. He killed many of them. The rest fled for their lives, confounded and perplexed. Abbas reached the bank of the river and began to fill the leather bag. In spite of his thirst, he refused to drink water, and even his horse did likewise. He then lifted the leather bag and hung it on his shoulder.

In the meantime, the archers and other soldiers who had fled away in utter confusion came back again and tried to check Abbas from taking water to Hussain’s camp. It was a bloody battle, but Abbas was not a man either to lose courage or accept defeat. His one thought was to reach this water to the thirsty children waiting anxiously for his return.

Although he was out numbered and surrounded by the enemy, he decided not to submit. He fought bravely, but the odds were very much against him, and ultimately he was martyred.

Blood on the sand

The shifting sand-dunes of Kerbala were smeared with blood. Near one of those dunes, on the bank of the Euphrates, lay the prostrate figure of a youth with blood gushing out from innumerable wounds. The crimson life-tide was ebbing fast. Even so, it seemed as if he was anxiously expecting somebody to come to him, to be near him before he breathed his last. Through his parched throat he was feebly calling somebody Yes, Abbas was anxiously expecting his master to come to him before he parted with his life, as he had come to the side of all his devoted friends who had laid down their dear lives for him in this noble cause.

It is said that before a man dies all the past events of his life pass before his mind’s eye in a flashback. In his last moments, Abbas saw the events of his life. He saw himself as a child in Medina following Hussain with a devotion which was considered unique even for a brother. He saw the events of that hot and sultry day in Kufa when his illustrious father Ali was addressing a congregation in the mosque and he as a child with his characteristic devotion, was looking at the face of his beloved brother, watching him intently, so that he could attend to his wishes as if they were an instant command. Seeing from the parched lips of Hussain that he was feeling extremely thirsty, how he had darted out from the mosque and returned with a tumbler full of cool, refreshing water and in the hurry to carry the water as quickly as possible, how he had spilt it on his own clothes. He recalled now the prophetic words of his father and understood how true they were at this moment of his end.

He was vividly seeing the scene on the 21st Ramazan, way back in 40A.H., when his father, mortally wounded, was lying on his death-bed and entrusting his children and dependants to the care of his eldest brother, Hasan all except him. Seeing that his father had commended all but him to the care of Hasan, how he, a child of twelve had burst out into uncontrollable tears. His father on hearing him sobbing had called him to his side and given his hand in Hussain’s hand with the words, "Hussain, this child I am entrusting to you. He will represent me on the day of your supreme sacrifice and lay down his life in defending you and your dear ones." How his father had turned to him and affectionately told him; "Abbas, my child, I know your unbounded love for Hussain. Though you are too young to be told about it, when that day dawns, consider no sacrifice too great for Hussain and his children." He saw before his mind’s eye the parting with his aged mother Fatima in Medina; how she had affectionately embraced him and reminded him of the dying desire of his father to lay down his life in the defence of Hussain and his dear ones.

A faint smile of satisfaction flickered for a brief moment on his parched lips, a smile of satisfaction that he had fulfilled his father’s wish; that he had performed his duty for which he was brought up. It just flitted for a moment and vanished as other scenes came before his mind’s eye. He was re-living the events of the night before. He was seeing Shimr stealthily coming to him and talking to him about his ties of relationship; about the protection he had been promised for Abbas by the Commander of Yezid’s forces only if he would leave Hussain and go over to Yezid’s camp; about the promises of riches and rewards that he would get; how he had spurned the suggestion of Shimr with the utmost disdain to the chagrin of that servile minion who had sold his soul for a mess of pottage. How he had scared away that coward by his scathing rage, saying "You worshipper of Mammon, do not think that Abbas will be lured by your tempting offers of power and pelf. If I die in defending my Master, Hussain, I shall consider myself the luckiest person. Oh coward, remember that valiant die but once. Nobody is born to live eternally. By betraying my master, you have betrayed the Prophet, whose religion you profess to follow. On the Day of Judgement you will be doomed to eternal perdition." (I am ashamed to own any relationship with you). Had it not been for the fact that you have come here unarmed, I would have given you the chastisement you deserve for your impudence in asking me to become a turncoat." How that wretch had scampered away seeing him roaring like an enlarged lion! The thought of that unpleasant interlude wrinkled his brows. Or was it the excruciating pain he was suffering on account of the deep gashes he had all over his body?

Yet another scene passed before Abbas’s eyes. The children were shouting as if in chorus "thirst, consuming thirst, is killing us." Sakina coming to him and putting her dry water-bag at his feet and saying to him "0 uncle. I know you will do something to get water for us. Even if you can bring one bag full, we can wet our parched throats." He could see that thirst aggravated by the scorching heat of the desert, was squeezing their young lives out of them. The sight of these young children had moved him more than any other soul-stirring event of that fateful day. How he had picked up the water-bag with assurances to Sakina that he would go and bring water, God Willing. How he had taken Hussain’s permission and marched out of the camp with a sword in one hand, the flag in the other and the water-bag on his shoulder, with the children following him in a group unto the outer-perimeter of the camp. How Hussain had repeatedly requested him to avoid lighting as much as possible and confine himself to the task of bringing water!

His thoughts switched over to the events that had preceded his fall from the horse. With the thought of procuring water for his dear little Sakina, he had slain Marid bin Sudaif a champion from Yezid’s army, and how he had charged on the enemy who held the river banks. He had run through the enemy ranks like a knife through butter. Against his surging onslaught the enemy could not stand and had run helter-skelter shouting for protection. For a moment it seemed as if Ali, the Lion of God, had descended from Heaven. In no time Abbas was near the water. (He had jumped down from the horse and bent to fill the water-bag). When it was filled to the brim, he had taken some water in his cupped hands to drink to satisfy his killing thirst. But on second thought, he bad thrown the water away. How could he drink water when Sakina and the children were still withering without water? He had turned to his horse, which had been let loose so that it could satiate its thirst. The animal had been intently looking at its master as if to say "I too am aware that so long as our Master and his children remain without water, our thirst cannot be quenched."

Fought Valiantly

With the water-bag filled, he jumped on horseback with one thought uppermost in his mind, to get the water for the anxiously waiting children as quickly as possible. Seeing him galloping towards the camp of Hussain, the enemy turned. Somebody shouted from the enemy ranks that if Hussain and his people got water, it would be difficult to fight them on the battlefield. Though it was an unequal fight, he fought them with valour, which was a characteristic of his father.

Seeing that a frontal assault on a man so brave was not possible, they resorted to a barrage of arrows. Abbas had only one thought in his mind-how best to protect the water-bag? To him it seemed more important to protect the water-bag than to protect his life. Seeing Abbas thus preoccupied, one treacherous foe, hiding behind a sand-dune rushed out and dealt a blow on his right hand and cut it off. In a flash Abbas transferred his sword to his left hand and the standard he was bearing, he hugged to his chest. Now that the lion of All was crippled, the foes found courage to surround him. A blow from an enemy’s sword severed his left arm. The odds were now mounting against him. He held the bag with his teeth and protected the flag with his chest bent on the horse.

Now the paramount thought in his mind was to reach the camp somehow or the other. A silent prayer escaped his lips: "Merciful Allah, spare me long enough to fulfil my mission." But that was not to be. An arrow pierced the water-bag and water started gushing out of it. All his efforts had been in vain. The enemies who had made bold to surround him, now gathered thickly round him. One of them came near him and struck a mortal blow with an iron club. He reeled over and fell from the horse.

Master come to me

He tossed on the burning sand with excruciating pain. He felt that life was fast ebbing out but his wish to see his Master had remained unfulfilled. With one last effort, he shouted: "0 my Master, do come to me before I die." As if in answer to his prayers, he felt footsteps near him. Yes, his instinct told him that it was his Master.

He felt his Master kneeling down besides him, lifting his head and taking it into his lap. Not a word was said for a few seconds, because both were shaken with emotion. At last he heard Hussain’s voice, a half-sob, half-muffled cry: "Abbas my brother, what have they done to you?"

Abbas now felt the loving touch of his Master’s hand. With great effort he muttered "You have come at last, my Master. I thought I was not destined to have a last look at you but, thank God, you are here."

Hussain burst into a flood of tears. The sight of his brother, whose name was to became a byword for devotion and unflinching faithfulness, laying down his precious life in his arms, was heart-rending.

Abbas was heard to whisper softly: "My Master, I have some last wishes to express. When I was born, I had first looked at your face and it is my last desire that when I die, my gaze may be on your face. My one eye is pierced by an arrow and the other is filled with blood. If you will clear the eye I will be able to see you and fulfil my last dying desire. My second wish is that when I die, you should not carry my body to the camp. I had promised to bring water to Sakina and since I have failed in my attempts to bring her water, I cannot face her even in death. Besides, I know that the blows that you have received since morning have all but crushed you and carrying my body to the camp will be back-breaking work for you. And my third wish is that Sakina may not be brought here to see my plight. I know with what love and affection she is devoted to me. The sight of my dead body lying here will kill her."

My Brother! My Brother!

Hussain sobbingly promised him that he would carry out his last wishes and added "Abbas, I too have a wish to be fulfilled. Since childhood you have always called me Master. For once at least call me brother with your dying breath." The blood was cleared from the eye, one brother looked at the other with a long lingering look. Abbas was heard to whisper: "My brother, my brother!" and with these words he surrendered his soul to his Maker. Hussain fell unconscious on the dead body of Abbas with a cry.

The flow of the Euphrates became dark as winter and a murmur arose from the flowing waters as if to protest against the killing of a thirsty water-bearer on its banks, the beloved "Moon of the Hashimites."

Alas, the beloved Hazrat Abbas (A.S.) was martyred in the prime of his youth at the age of 35, on the 10th Moharram, in the year 61 A.H. (680 A.D.).

Pilgrimage to his Mausoleum

AlamdarIt is almost fourteen hundred years since this tragedy occured at Kerbala, and still tens of thousands of pilgrims keep going there year after year, from all parts of the Muslim world to pay their respects to the gallant Abul Fazl Abbas (Moon of the Hashimites) at his magnificent Mausoleum.

They offer salutations and pray to Allah for their needs, seeking his intercession, for this is a place where so many vows have been fulfilled and where so many miracles have taken place.

Many a devotee has willed that he be buried in this holy place and so often one sees the sight of a coffin being carried a few times round the tomb of Hazrat Abbas (A.S.) and taken to the alloted place of burial in Kerbala at this wonderful shrine.

Holy Qur’an Says: "And if you are slain in the way of Allah or you die, certainly forgiveness from Allah and mercy is better than what they amass." (3:157)

The Alam and its significance

AlamDuring the time of the Moharram Majlises, usually on the 8th, it has become a sort of custom to recite the events leading to the martyrdom of Hazrat Abbas. And when the Alams (replica of the Banner or Standard of the Holy Prophet and the Holy Imams) are taken out, accompanied to the beating of breasts and heads by the mourners, one will notice a Mashk (a leather water-bag), usually made of metal in remembrance of Hazrat Abbas, who sacrificed his life trying to get water for the children of Imam Hussain, who were dying of thirst.

When Hazrat Abbas rolled down from his horse after a mortal blow on his head, the Alam and the Mashk stayed linked together and never got separated. Hence one sees an Alam with a Maslik attached to it, and sometimes one also sees an arrow alongside it.

A Towering personality

Hazrat Abbas was a towering and handsome personality. His dauntless courage, supreme confidence and unflinching loyalty earned him many titles. He was called, "Qamar-e-Bani Hashim" (Moon of the Hashimites), because of his imposing appearance. His remarkable horsemanship made him "Syed-ul-Forosan" (the chief of horsemen). His ability to lead people resulted in his being called "Rais-ul-Shujan" (the leader of the valiant), and the manner in which he sacrificed his life earned him the title of Afzal-ul-Shohada" (the choicest of the martyrs) and "Saqqa" (water carrier), because he sacrificed his life in an effort to procure water for Imam Hussain’s children in the tragic battle a Kerbala. He fully lived up to his name Abbas, which in Arabic stands for Lion.

Salutations

As Salaamo alaika yub-ne Amir-il-Momeneen,
As Salanmo alaika aiyyo-hul Abdus-Saleh,
Al-mootee-oo lillahey wa ley Rasooley-hee,
Ash hadau anneka qad jaa-hadta Wa ne-sah-ta,
Wa sabarta hatta a-taa kal yaqeen
La a-nalla-hooz zaaleymeena lakoom minal,
Awwaleena wal aakheyreen,
Wal haqahoom bey dar kil jaheem.

Salutations be unto thee, O son of Commander of the Faithful;
Salutations be unto thee, O virtuous servant, obedient to God and His Messenger;
I bear witness that thou didst truly fight the Holy War,
And thou didst help the cause of Faith;
And thou didst patiently endure
Until the certainty (of death) came upon thee.
May God deprive those who wronged thee of His Mercy.
Whether they may have been of the first or the last (i.e., all of them);
And may He consign them to the nethermost regions of Hell;
Salutations and the Mercy and Blessings of God be upon thee, (O beloved Moon of the Hashimites).

"As Salaamo ala ya Abul Fazl Abbas ibne Aliyin Amiril Momeneen wa Rahmatullahey wa Barakaatuh."

"Peace be upon thee O Abul Fazl Abbas, son of Hazrat Ali, Commander of the Faithful, and the Mercy of Allah and His Bounties."

Posted by photographerno1 on 13 Jan 2009
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Ag Ka Matam at Shia Khoja Cemetery 2009, originally uploaded by firoze shakir photographerno1.

I start a new series at my Flickr photo stream, its mourning for Imam Hussain by walking on embers of burning coal on a ramp, called khandak,this is also known as matam on khandak.

The fire ramp is prepared by Mohamed Dawood Bhai of Bhavnagar and his team.

I had come here with the Dodhiya brothers Abbas and Muzaffar.

In the picture you see the exquisite roza of Hazrat Abbas which is a pride of place at Arambagh the Shia Khoja cemetery.

Posted by photographerno1 on 13 Jan 2009
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Hazrat Abbas at Carter Road Bandra, originally uploaded by firoze shakir photographerno1.

article courtesy

www.almuntazar.com/?section=Moharram&source=84&ar…

The Honor of Hazrat Abbas (a.s.)

The sacred religion of Islam has defined the terms of honor and support in separate connotations. But in this context, intense defense of modesty, wealth, government, religion and law is termed as honor. Especially if a certain thing was earmarked for one particular group, family or individual and others want to partake in it, seize it or destroy it. And at this critical moment, the possessor of the thing rises in its defense.

The Almighty has threatened three types of people in this verse, hypocrites, sick at heart and slaves of desires.

‘If the hypocrites and those in whose hearts is a disease and the agitators in the city do not desist, We shall most certainly set you over them, then they shall not be your neighbors in it but for a little while; Cursed: wherever they are found they shall be seized and murdered, a (horrible) murdering.’

(Surah Ahzaab: Verses 60-62)

Similarly, Allah mentions the honor of Hazrat Yusuf (a.s.) in the following manner:

‘He said: My Lord! The prison house is dearer to me than that to which they invite me.’

(Surah Yusuf: Verses 33)

In both verses, the implication of honor is made with the same concept as defined earlier. Besides, traditions have explained that honor is among the divine traits.

Surely Allah is Honorable, He loves all those who are honorable. And it is due to His Honor that He prohibited all the evils, in its apparent and hidden form.

(Mizanul Hikmah, pg. 357, tradition 15,263)

In another tradition it is said:

“There is none more honorable than Allah.”

(Mizanul Hikmah, 357, hadith no 15265)

The Holy Prophet (s.a.w.a.) said:

“My ancestor Ibrahim was honorable, while I am more honorable than him”

Imam Baqir (a.s.) narrated an incident during the time of the Holy Prophet (s.a.w.a.) when some prisoners were brought to him. Since the captives were dangerous and treacherous, the Holy Prophet (s.a.w.a.) ordered all, except one of them, to be executed. When the freed man inquired from the Holy Prophet (s.a.w.a.) about the reason for his pardon and subsequent freedom, the Holy Prophet (s.a.w.a.) said that Jibraeel (a.s.) informed me that you have five characteristics, which are liked by Allah and His Prophet. They are extreme honor for the family, generosity, cordial disposition, truthfulness of tongue and bravery. When the man heard this, he embraced Islam and gained prominence among the companions of the Holy Prophet (s.a.w.a.). Later he got martyred in the battle of Yaak.

(Wasaelush-Shiah, vol. 14, pg 109, chap 77, tradition 10, Akhlaq in Quran)

Honor has become a rarity in the contemporary world. Arabs and non-Arabs alike have become alien to honor. However, there was an era when the Arab honorwas at the lips of everybody. The following incident should serve as an example of the Arab’s famed honor.

Behram Gaur lived under the tutelage of Noman Ibne Maqdar. Behram was learning etiquette and social propriety from Noman. One day he went on hunting and began chasing a deer. The deer got tired of constant running and entered a tent to seek refuge. Behram reached the tent and wanted to pounce on the deer. The owner of the tent, whose name was Qabiza, intervened. He told Behram that since the deer had taken refuge in his tent, he cannot allow Behram to lay his hands on the deer. If at all he intended to do any such thing, he will have to kill Qabiza first, only then he can proceed further. If Behram wanted anything else, he could take Qabiza’s horse, he suggested. Behram was stunned at Qabiza’s defiance for a mere deer.

(Zindagani-e-Qamar-e-Bani Hashim, pg. 94, compiled by Emaduddeen Husain Isfahani)

The readers would have understood the extent of the Arab’s honor from this incident. If an ordinary Arab could be so honorable, then imagine the extent of Hazrat Abbas’ (a.s.) honor, the like of which cannot be found in history. Abbas was an Arab stalwart from a noble family; his legacy of honor was inherited from both sides of his family. Although history provides only a few glimpses of his honor, he was unsurpassed even in that.

The author of Zindagani-e-Qamar-e-Bani Hashim, Emaddudeen Husain Isfahani writes that Abbas’ honor was so exalted that he never tolerated any inappropriate behavior or speech. It was due to this reason that Imam Husain (a.s.) had entrusted the task of the women folk’s embarkation atop camel’s back or alighting from it to Hazrat Abbas (a.s.). No mortal dare be around when Hazrat Abbas (a.s.) executed his responsibility. Also Hazrat Abbas’ (a.s.) presence ensured that there remained quite a distance between the women folks’ transports and the rest of the caravan.

(Zindagani-e-Qamar-e-Bani Hashim, pg. 96)

The author of Maqatil writes that the caravan of Imam Husain (a.s.) had reached Karbala on the second of Muharram. Hazrat Abbas (a.s.) had erected the tents on the banks of Euphrates river. But the enemy did not allow Ahle Bait (a.s.) to camp on Euphrates and asked them to shift farther from the river. When Hazrat Abbas (a.s.) heard this, he was enraged and dared the enemy to come forward with the proposal.

Even as the heated exchange was on, Hazrat Zainab (s.a.) summoned Hazrat Abbas (a.s.). Before leaving, Hazrat Abbas (a.s.) drew a line in front of the tents and announced aloud,

‘Whoever dares to step beyond this line will find his head separated from his body.’

During the conversation, Hazrat Zainab (s.a.) requested Hazrat Abbas (a.s.) to shift the tents farther. Much as Abbas (a.s.) did not want to budge from the spot, he did not say a single word. Quietly he returned to his earlier position and with his own hands removed the pegs of the tents and began shifting the camp away.

Hazrat Abbas’ (a.s.) honor did not allow him to protest against the command of Imam and let his own intention dominate his intellect. His reverence of Imam was much more than his own uncompromising principles. Abbas’ (a.s.) honor came out much more dazzling in obedience to Imam than his unrelenting attitude against the enemies.

In yet another example of Abbas’ (a.s.) honor, historians quote the following incident. Since the morning of Ashoora until noon, Abbas (a.s.) had actively assisted Imam Husain (a.s.) in carrying the wounded/martyred supporters of Imam from the battlefield to the camp. Despite this, Abbas (a.s.) never moved a step without the consent of Imam Husain (a.s.). At the same time, Abbas (a.s.) exhorted his brothers towards the glory of martyrdom and ensured that they all met death in front of his eyes.

When all the companions and relatives of Imam (a.s.) had departed, Abbas (a.s.), the proverbial last man standing, folded his hands and with extreme politeness sought Imam’s (a.s.) consent to leave for battlefield. Reluctance was writ large on the countenance of Imam (a.s.). He asked Abbas (a.s.) to make provision for thirsty children first and then leave for battle.

Abbas (a.s.) did as commanded and left to fetch water. Cutting through the hostile ranks and files of the enemy army, Abbas (a.s.) managed to reach the Euphrates. He filled the water bag with the river water. He cupped a little water in his own palm and said,

‘How can I taste you while my master and his children are thirsty?’

He threw the water back. History can never reproduce a more shining example of honor. His honor does not end here, but transcends even beyond this selfless act of sacrifice. As he headed towards the camp, enemies regrouped and launched a desperate onslaught. Abbas (a.s.) lost his right hand first and subsequently the emboldened enemies even severed his left hand. But Abbas’ (a.s.) fortitude and valour was such that he proclaimed - “Even if I am cut to pieces, I will not desist from my support and assistance to my Imam.”

The words uttered actually epitomize his innate sentiments for the defense of his Imam. These are worth pondering over. Indeed this is honor. Certainly the honor of

Hazrat Abbas (a.s.) shall remain unparalleled forever.

Posted by photographerno1 on 13 Jan 2009
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Holistic Healing Thru Hussain, originally uploaded by firoze shakir photographerno1.

He was at the Carter Road majlis of Dariyawala Alam, he had cut his head a day before at Kaisar Bagh Dongri, in quite a bad way, and here you can see the deep gash, but you should not be surprised he will cut himself on the same spot of his head on 9 Moharam and Ashura..

This is the fervor of a Shia kid..

He was a bit shy when I told him to bend his head for taking this shot in public

Posted by photographerno1 on 13 Jan 2009
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Shia Kids at Carter Road, originally uploaded by firoze shakir photographerno1.

I have been shooting the fair kid for quite some years now, and after shooting him here at the Dariyawala Alm I shot him at the Ashura juloos near Wallace Mills on the way to Rehmatabad Shia cemetery..

I have also become an integral part of a Shia kids growing up,,,

I love shooting Shia kids in their innocent eyes I see the glorious power of my Faith.

Shia kids are Tablike Hussain..

My camera pays respect to their mother father and family.

They are the future of my Shia race, my Indian ethnicity…

Posted by photographerno1 on 13 Jan 2009
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Dariyawala Alam of Hazrat Abbas, originally uploaded by firoze shakir photographerno1.

article courtesy

www.almuntazar.com/?section=Moharram&source=84

Hazrat Abbas (a.s.) and the Infallible Imams (a.s.)

There can be little debate that the catastrophe that engulfed the Islamic nation on the demise of the Holy Prophet (s.a.w.a.) was of a staggering magnitude. For the beloved progeny - Ahle Bait (a.s.) of the Holy Prophet (s.a.w.a.) the sorrow was two-fold. On one hand, they were permanently separated from the beloved Prophet (s.a.w.a.) and on the other hand, this proved to be the trigger for the deluge of tragedies and oppressions that befell them. Hazrat Ali’s (a.s.) right to caliphate and successorship to the Holy Prophet (s.a.w.a.) was usurped in a most scheming manner. Few could have imagined that there would come a day when Ali (a.s.) - the victor of Khaiber and Khandaq would be dragged from his house for allegiance. Janabe Fatima Zahra (s.a.), the beloved daughter of the Holy Prophet (s.a.w.a.), had to appeal to the caliph of the nation, in the mosque of her own father, to demand her inheritance and financial dues. Her appeals fell on deaf ears and instead she was recompensed with oppression that first took the life of her unborn son and ultimately her own.

The demise of the Holy Prophet (s.a.w.a.) and his dearest daughter in a span of a few months left an indelible mark on Hazrat Ali’s (a.s.) persona. His grief was uncontrollable and his sorrow was beyond description. Allah, the Almighty, alleviated his mourning and distress through a newborn son. This son had the desired effect on all the grieving members of Hazrat Ali’s (a.s.) household. Imam Hasan (a.s.) rejoiced because his arms were strengthened through the infant. Imam Husain (a.s.) saw in him his most trusted aide and standard-bearer. Janabe Zainab (a.s.) got a younger brother who would protect her. Hazrat Ali (a.s.) held the newborn close to himself and saw in him the nobility of martyrdom and christened him - Abbas, which means a lion.

Hazrat Abbas’ (a.s.) personality

Hazrat Abbas (a.s.) is one individual whose advent was awaited with great fervor and anticipation. The Holy Prophet (s.a.w.a.) prophesied his unparalleled bravery. Hazrat Ali (a.s.), a man of few wants and needs, nonetheless desired him. Janabe Zahra (s.a.) referred to him as her own son. Imam Hasan (a.s.) introduced him as his helper and supporter. Imam Husain (a.s.) proclaimed about him, ‘may my life be sacrificed upon you’. And once Hazrat Abbas (a.s.) was born the Ahle Bait (a.s.) took great pride in him and his unique traits.

Apart from the five infallibles (a.s.) from the ‘Incident of the Cloak’, even the Imams (a.s.) spoke of Hazrat Abbas (a.s.) in a most venerating manner. Imam Zainul Abedeen (a.s.) gave testimony to his elevated status. Imam Jafar Sadiq (a.s.) acquainted him as ‘Abdus Saleh and one with vision and foresight and Imam Mahdi (a.t.f.s.) has sent his salutations upon him.

Hazrat Ali’s (a.s.) desire

Hazrat Ali (a.s.) was well-aware that there would come a distressing time upon his younger son - Imam Husain (a.s.) when the trials and tribulations would engulf him and he would be all alone without a helper and supporter. What was particularly painful for Hazrat Ali (a.s.) was his own absence at that delicate moment in history when his son would need him the most. Hazrat Ali (a.s.) was seized with a desire to raise a son who would represent him at that moment of Imam Husain’s (a.s.) anguish. It was with this objective that Hazrat Ali (a.s.) requested his brother - Aqeel:

‘Search for a lady from the Arab tribes with a pedigree of brave warriors so that I may marry her. She will beget a brave son who will be a helper for my son - Husain in Karbala.’

(Tanqeehul Maqaal Chapter of Abbas pg. 28, Asraarush Shahaadat, pg 319, Umdatul Mataalib, pg. 352)

Janabe Aqeel’s quest led him to the personality of Janabe Fatima Kelabiyya (r.a.) who Hazrat Ali (a.s.) finally married. This union resulted in the birth of Hazrat Abbas (a.s.), who gained the titled.

Ameerul Momineen (a.s.) was blessed with two sons who had no equal in the heavens and the earth. For him to desire another son like Hazrat Abbas (a.s.) tells us something about the latter’s glorious personality. For not only was Hazrat Abbas (a.s.) just his son, but he was his emissary in the battle of Karbala, one of Islam’s greatest struggle against falsehood and tyranny. Hazrat Abbas (a.s.) was to be the defendant of Imam Husain’s (a.s.) right, which is why Hazrat Ali (a.s.) put everyone under the care of his eldest son and successor - Imam Hasan (a.s.); but when it came to Hazrat Abbas (a.s.) he directed him under the supervision of Imam Husain (a.s.).

Imam Husain (a.s.) and Hazrat Abbas (a.s.)

Imam Husain (a.s.) tended the gift of Hazrat Abbas (a.s.) entrusted to him by his father with great care. He always kept Hazrat Abbas (a.s.) with himself and did not like being separated from him. When on 9th Muharram 61 AH at Karbala, Umar-e-Saad’s army ventured towards Imam Husain’s (a.s.) tent, he requested Hazrat Abbas (a.s.):

‘May my life be sacrificed for you, O my brother, go and ask them the purpose of their visit.’

(Tarikh-e-Tabari vol. 6, pg. 237)

Indeed, this statement highlights the affection that Imam (a.s.) had for Hazrat Abbas (a.s.). An Imam of the time uttering a statement of such gravity - ‘may my life be sacrificed upon you’ for someone highlights the latter’s position and status. It is not merely one brother’s sentiment for his sibling. In any case, the Imam does not make a proclamation out of mere sentiment; his love and hatred are purely for the sake of Allah, not for his own self. This statement underlines the importance of Hazrat Abbas (a.s.) in the eyes of Allah and Imam Husain (a.s.).

On the Day of Aashoora, Hazrat Abbas (a.s.) was given Imam’s (a.s.) consent to fight the enemies after much deliberation. And when after some time, Imam (a.s.) heard Hazrat Abbas’ (a.s.) plea for help, he clutched his back and cried - ‘O my brother, with this (tragedy) my back is now broken.’ It is for this reason we find Imam Husain (a.s.) calling out to Hazrat Abbas (a.s.) for help whenever his body was struck by the enemy.

(Maqtal-e-Abi Mikhnaf pg. 377)

Hazrat Abbas (a.s.) in Ziarat-e-Nahiyah

We find Imam Zamana (a.t.f.s.) reminiscing about Hazrat Abbas’ (a.s.) indomitable bravery in Ziarat-e-Nahiyah,

‘Peace be upon Abul Fazlil Abbas, the son of Ameerul Momineen (a.s.), who sacrificed his life for his brother. He protected him through his soul and in his struggle to fetch water, lost his arms. May Allah curse his killers - Yazid b. Riqaad Al-Haibi and Hakeem b. Tufail Al-Mataaiee.’

Imam Jafar al-Sadiq (a.s.) on his uncle Abbas (a.s.)

In Umdatul Mataalib, the great scholar - Abu Nasr Bukhaari records Imam Jafar Sadiq’s (a.s.) narration:

‘Our uncle Abbas Ibne Ameeril Momineen (a.s.) had sharp foresight and firm faith. He fought alongside Husain (a.s.) and gave ample evidence of his bravery and courage until he was martyred.’

(Umdatul Mataalib pg. 323, Maqatilut Taalibeen)

Allamah Kinturi writes that ‘Baseerat’ means in-depth understanding of and reflection on religious beliefs. ‘Na’fiz’ means to distinguish clearly between truth and falsehood. ‘Na’fizul Baseerat’ means Hazrat Abbas (a.s.) had amazing vision and foresight about religious beliefs and could clearly discern between truth and falsehood. He had scaled all the levels of faith and this is what Imam Sadiq (a.s.) is referring to in the above tradition.

(Miatain fi Maqtalil Husain, Pg. 444)

Then Allamah elaborates that Imam’s (a.s.) at tribute ‘Na’fizul Baseerat’ underscores the reality that Hazrat Abbas (a.s.) was at an elevated stage of recognition and action.

(Miatain fi Maqtalil Husain, Pg. 463).

It was this recognition with which Hazrat Abbas (a.s.) was stationed at a lofty level of faith and certainty and achieved such proximity with Imam Husain (a.s.), so much so that ultimately he submitted his life in the obedience of his master culminating in his martyrdom.

The Virtuous (Al-Abd Al Saleh)

In the special Ziarat of Hazrat Abbas (a.s.) narrated on the authority of Abi Hamza-e-Somali from Imam Sadiq (a.s.), the latter declares,

‘Salutations upon you O virtuous worshipper who was obedient to Allah, His Messenger, Ameerul Momineen, Hasan and Husain (peace be upon all of them)’

In Arabic literature, ‘Aabid’ means a worshipper or a sincere worshipper.

‘The worshipper who has devoted his entire life for the service of his master and has never separated from him.’

(Al-Munjid, pg. 316)

Over here ‘Abd’ means Allah’s worshipper. At one level we are all Allah’s worshippers because Allah has created man to worship Him.

(Surah Zaariyaat: 56)

However, there are some worshippers who have excelled in worship so much so that Allah is proud of their worship and considers them as His worshippers. Allah has mentioned many Prophets by name in the Quran. However, not all of them are referred to as ‘Abd’. There are only a few Prophets referred to as ‘Abd’ in the Quran by Allah - Hazrat Nuh (a.s.) in Surah Israa: Verse: 3, Hazrat Dawood (a.s.) in Surah Swaad: Verse: 17, Hazrat Zakariyya (a.s.) in Surah Maryam: Verse: 2, Hazrat Isa (a.s.) in Surah Nisa: Verse: 20, Hazrat Ayyub (a.s.) in Surah Swaad: Verse: 41 and our beloved Prophet Muhammad (s.a.w.a.) in Surah Israa: Verse: 1 for whom in particular, this word has been used on more than one occasion.

The position of servitude (being a slave or worshipper of Allah) is a status that is much sought after and only a handful of Allah’s most beloved creatures can attain it. One day Hazrat Jibraeel (a.s.) descended on the earth to convey the divine message to the Prophet, he informed, ‘Allah has conveyed His greetings and salutations to you. He has given you a choice, either you can choose to be His slave or you can be the king of the world.’ Expectedly the Holy Prophet (s.a.w.a.) selected the position of servitude and relinquished the right to rule over the world. That is why in every obligatory and recommended prayers, we first give testimony to the Prophet being Allah’s slave and then testify to his prophethood.

On many an occasion Ameerul Momineen (a.s.) has expressed his satisfaction and pleasure at being Allah’s slave.

Indeed Hazrat Ali (a.s.) was granted the good fortune of serving Allah and His Messenger (s.a.w.a.). According to Imam Sadiq’s (a.s.) tradition Hazrat Abbas (a.s.) was granted the opportunity (taufeeq) of serving the five immaculate ones of ‘The Cloak’ in addition to serving Allah. This shows the status of Hazrat Abbas (a.s.) in the eyes of Allah, His Prophet (s.a.w.a.) and the infallibles (a.s.).

Salutations recited just before the conclusion of namaz is an important pillar of namaz. The worshipper recites three salutations at the end. Of these salutations, the second and the third are imperative and omitting either or both will make the prayers void.

In the first salutation we recite:

‘Salutations upon us and Allah’s virtuous slaves.’

Over here we recite ‘Allah’s virtuous slaves’ which is the plural of ‘Allah’s virtuous slave’. Now if we take the aforementioned words of the Ziarat and weigh it alongside the salutations in namaz, we can appreciate that Hazrat Abbas (a.s.) is among those included within the ambit of ‘Allah’s virtuous slave’ in prayers. If one does not recite this salutation and declines from paying tributes to the ‘Allah’s virtuous slave’, his prayers will not be worthy of acceptance in the divine court.

The Guardian of Islam

In the salutation for the entry in the shrine of Hazrat Abbas (a.s.), Imam Sadiq (a.s.) recites

‘I bear witness and take Allah as a witness that you tread on the path of warriors of the Battle of Badr.’

As is well known, the Battle of Badr was the premier battle of Islam fought under the direct leadership of Holy Prophet (s.a.w.a.). Then, Islam was only finding its feet and was slowly coming into its own. A defeat at that stage with the martyrdom of the Holy Prophet (s.a.w.a.) would have obliterated Islam and the divine message along with it. Prophet Muhammad (s.a.w.a.) and Islam would have been nothing but obscure specks in the pages of history.

The Holy Prophet (s.a.w.a.) was not prepared for the battle. However, the infidels of Mecca had intensified their efforts against the Muslims and matters reached a head when battle was the only way out. Divine decree commanded as much and the Holy Prophet (s.a.w.a.) began mobilizing men and weapons for Islam’s first battle. The infidels, numbering over a thousand, also prepared themselves for battle and came out armed with the best of weapons and mounts. They had all the means necessary for a resounding victory. The Muslim army on the other hand were puny in size - a little over 300, which was less than 1/3rd the size of the infidels. They had a mere two horses, one was with Murtadd Ibne Abi Murtadd and the other with Miqdad, and only seven camels. Despite their poor numbers and lack of resources, their enthusiasm and spirit of faith was at a high. They entered the battlefield with a clear objective to protect Islam with their lives. Quran says that on that day, Allah helped them with 3,000 angels.

A fierce battle waged between the unequal parties. The Muslims with their small numbers but fierce loyalty and strong faith overcame the more powerful infidels. Islam got a new lease of life and Muslims got strengthened with this victory.

The situation in 60 AH was similar to the pre-Badr days. In fact, if anything, it was even more dismal. Islamic laws were given mere lip service; they did not exist in the hearts of the Muslims. Slow by but steadily, the soul of Islam was being strangulated. The line between truth and falsehood had vanished and Muslims were no longer discerning between the two. Conditions conspired to propel the successor and grandson of the Holy Prophet (s.a.w.a.), to rise against the polytheistic and hypocritical forces of society. The groundwork for battle was laid down and both parties were prepared for it. Imam Husain (a.s.) arrived at Karbala with a small band of family members, companions and loyalists. The situation resembled closely that of Badr. On one side, there was a large army of rabid warriors armed to the teeth and on the other side, there was a small group of devout Muslims, interested only in protecting the grandson of the Holy Prophet (s.a.w.a.) and through it, Islam. Like Badr, this was a battle between the pure tree and the accursed tree. Like the Muslim army in Badr, Imam Husain’s (a.s.) army was small in number, but there was no dearth of certainty and self-sacrifice to protect Islam. Only difference was unlike in Badr, Imam Husain’s (a.s.) army did not accept the help of angels to fight the enemy. In Badr, the enemy was vanquished to save Islam; in Karbala, the Muslims offered their souls in a supreme sacrifice. This resulted in Islam getting lease of life till the Day of Judgment.

The credit of marshalling this small army to an unqualified, moral victory over the enemies goes to the standard bearer of the army. Maybe that is why Imam Sadiq (a.s.) reminisces about Hazrat Abbas’ (a.s.) supreme sacrifice in his salutation at the threshold of his shrine at Karbala

‘Surely you walked on what the people of Badr walked’

Obedience of the Imam of the era

Imam Sadiq (a.s.) continues further in this Ziarat,

Then may Allah reward you with the most elect reward, the most numerous reward, the most abundant reward, the most faithful reward, that He has given to one who was loyal in his allegiance, responded to his call and obeyed the master of his affair.’

Undoubtedly, Hazrat Abbas (a.s.) till the end of his life served and submitted to the wishes of his Master - Sayyedush Shohada (a.s.). He endeavoured to fulfill the smallest desire of Imam Husain (a.s.) with all eagerness and promptness. For instance, one day in the mosque, Imam Husain (a.s.) expressed his desire for water. Hazrat Abbas (a.s.) rushed to get the water because he did not like his Master’s wish to remain unfulfilled even for a moment. (Chehl Majlis pg. 282) Hazrat Abbas’ (a.s.) promptness in fulfilling Imam’s (a.s.) wish to the extent of a glass of water underlines that he did not like anyone to supersede him in answering to Imam’s (a.s.) call. It is famous that Hazrat Abbas (a.s.) used to trace Imam’s (a.s.) footsteps and apply the dust of his feet to his eyes as a measure of his love and submission to the Imam.

(Zikrul Abbas pg. 24).

This is the level of obedience, compliance and recognition that Hazrat Abbas (a.s.) had for Imam Husain (a.s.) and carried with him to Karbala. Over there he attended to Imam (a.s.) as a slave. And more importantly, experienced great satisfaction and pride in fulfilling his role as a slave and helper of Imam (a.s.). At a time in Karbala when his own children were grappling with intense thirst, hunger and searing heat, he submitted to the wishes of his master - Imam Husain (a.s.) without sparing a thought for his own condition and that of his family.

Normally, a brave man does not easily accept circumstances that are incompatible with his nature and mental makeup. But Hazrat Abbas (a.s.) reconciled himself to the difficulties of Karbala. Despite his courage and valor, to witness the painful and miserable condition of Imam Husain (a.s.) and his family, was in itself an achievement for him. Else in Hazrat Abbas’ (a.s.) presence, it was not possible for anyone to get even a mile within Imam Husain (a.s.) and his family, let alone harass them and ultimately martyr Imam Husain (a.s.). For Hazrat Abbas (a.s.) to witness this as a mute spectator was in many ways more difficult than sacrificing both his arms and his life in the way of Islam. This was because he was capable of warding off the difficulties and tribulations from Imam Husain (a.s.) and his family, but circumstances compelled him to adopt a stance incompatible to his natural disposition.

In line with the divine command and the explicit instructions of his Master - Imam Husain (a.s.), Hazrat Abbas (a.s.) chose to embrace martyrdom rather than take the enemy to task in a fitting manner, which was what he wished to do. To act against his own temperament was the most striking trait of Hazrat Abbas’ (a.s.) personality in Karbala and earned him the reputation of being the most fierce and self-sacrificing warrior in Karbala, reserving for himself a special niche among the companions of Imam Husain (a.s.). That is why Imam Zainul Abedeen (a.s.) informs,

‘May Allah have mercy on my uncle - Abbas b. Ali (a.s.). He fought valiantly and ransomed himself upon his brother until both his arms were severed. Then Allah granted him wings in place of his arms due to his love for us (Ahle Bait). He now soars with his wings along with the angels in Paradise just like Jafar b. Abi Talib (his own uncle). Surely Abbas (a.s.) is placed at such an elevated rank and position in front of Allah, the Almighty, that all the martyrs shall envy him on the Day of Judgment.

(Khesaal, vol. 1, pg. 36)

Hazrat Abbas’ (a.s.) sacrifice is an intercession for the nation

Aga Darbandi writes, ‘When the Day of Judgement shall dawn, the people shall be gathered in a state of intense anxiety and apprehension. Under these circumstances, the Holy Prophet (s.a.w.a.) will request Hazrat Ali (a.s.) to ask Janabe Zahra (s.a.) what she had in store to rescue the nation from chastisement. Janabe Zahra (s.a.) will say,

‘The severed hands of Abbas are sufficient for salvaging the nation.’

(Asraarush Shahadat pg. 325, Jawaherul Ayqaan pg. 194, Qamare Bani Hashim pg. 51)

In this brief statement Janabe Zahra highlights the eminent rank of Hazrat Abbas (a.s.) near Allah, which shall result in the intercession of the Islamic nation as a result of his supreme sacrifice, the proof of which are his severed hands.

Hazrat Abbas (a.s.) served the successor of the Holy Prophet (s.a.w.a.) till the last breath of his life under the most trying circumstances. Near his Lord he was a virtuous slave and near the Prophet (s.a.w.a.) he was a submissive and obedient Muslim. He submitted completely to the wishes of the Imam of his era and eventually sacrificed his life to safeguard the Imam and thus, earned the latter’s satisfaction and approval. Therefore we find the infallibles (a.s.) speaking of Hazrat Abbas (a.s.) with such high regard and respect. As devotees of this personality and his ardent lovers, we must strive to emulate the actions of our Master - Hazrat Abbas (a.s.) by supporting the Imam of our era till the dying moments of our lives.

Posted by photographerno1 on 13 Jan 2009
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The Dariyawala Alam Conclusion, originally uploaded by firoze shakir photographerno1.

With this picture I end a 365 photo series of the Dariawala Alam at Carter Road Bandra, I shot this in total sincerity, trying to show you the grief of Imam Hussain as celebrated by Indian Shia Muslims.
Hussainiyat Zindabad is a voice of sanity and the universal reign of spiritual peace , tolerance among all Faith.

Moharam should be seen as such.

A revolt against Terrorism…that has spread its evil head destroying the basic tenets of the foundation of mankind.
Moharam is a 1400 old protest and shall continue…against Yazidiyat,,

Yazid was the Father of Terrorism.. against Humanity ,.

Posted by photographerno1 on 13 Jan 2009
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Hussain is Humanity…, originally uploaded by firoze shakir photographerno1.

KIND COURTESY

www.al-islam.org/short/martyrdom/

The Ahlul Bayt Digital Islamic Library Project team presents

Imam Husain And His Martyrdom
By Abdullah Yusuf Ali
Renowned English translator and commentator of the Holy Qur’an
(Progressive Islam Pamphlet No. 7, September, 1931)
Introduction:

The month of Muharram, the first month of the Islamic calendar, brings with it the memory of the sacrifice of Imam Husayn [a], the grandson of Prophet Muhammad [s], and his noble family and friends. This short text reflects the deep admiration of its author towards Imam Husayn [a] and an insight into the tragedy of Karbala, its reasons and its consequences. It is presented with the hope that it will foster the Islamic unity and the brotherly love that the author seeks in his preface.

The author, of course, is none other than the well-known Sunni English translator and commentator of the Qur’an, Abdullah Yusuf Ali, who died in 1952 in England. Little would he have known that his English translation and commentary of the Qur’an would become so popular in the West and East alike, wherever English is read and understood.

And little would he have known that later editions of his Qur’an translation and commentary would undergo tampering such that favorable references to Imam Husayn [a] would be deleted, amongst other changes!(*) Perhaps there are some out there who want to see the memory of Imam Husayn [a] wiped out. Perhaps Karbala is not quite over yet.

The Shi’a Encyclopedia team

(*) A detailed and documented case study is now available on Tahrif! Investigating Distortions in Islamic Texts.
Imam Husain And His Martyrdom, Abdullah Yusuf Ali (d. 1952), 41 pages
Lahore: M Feroz-ud-Din & Sons, 1931.
[Harvard]
[Columbia]
[McGill]
[MELVYL]
[Library of Congress]
[Try the Guide to Online Libraries to locate this text elsewhere]

Preface

The following pages are based on a report of an Address which I delivered in London at an Ashura Majlis on Thursday the 28th May, 1931 (Muharram 1350 A.H.), at the Waldorf Hotel. The report was subsequently corrected and slightly expanded. The Majlis was a notable gathering, which met at the invitation of Mr. A. S. M. Anik. Nawab Sir Umar Hayat Khan, Tiwana, presided and members of all schools of thought in Islam, as well as non-Muslims, joined reverently in doing honour to the memory of the great Martyr of Islam. By its inclusion in the Progressive Islam Pamphlets series, it is hoped to reach a larger public than were able to be present in person. Perhaps, also, it may help to strengthen the bonds of brotherly love which unite all who hold sacred the ideals of brotherhood preached by the Prophet in his last Sermon.

A. Yusuf Ali.

Imam Husain And His Martyrdom

Sorrow as a Bond of Union

I am going to talk this afternoon about a very solemn subject, the martyrdom of Imam Husain at Kerbela, of which we are celebrating the anniversary. As the Chairman has very rightly pointed out, it is one of those wonderful events in our religious history about which all sects are agreed. More than that, in this room I have the honour of addressing some people who do not belong to our religious persuasion, but I venture to think that the view I put forward today may be of interest to them from its historical, its moral and its spiritual significance. Indeed, when we consider the background of that great tragedy, and all that has happened during the 1289 lunar years since, we cannot fail to be convinced that some events of sorrow and apparent defeat are really the very things which are calculated to bring about, or lead us towards, the union of humanity.

How Martyrdom healed divisions

When we invite strangers or guests and make them free of our family circle, that means the greatest outflowing of our hearts to them. The events that I am going to describe refer to some of the most touching incidents of our domestic history in their spiritual aspect. We ask our brethren of other faiths to come, and share with us some of the thoughts which are called forth by this event. As a matter of fact all students of history are aware that the horrors that are connected with the great event of Kerbela did more than anything else to unite together the various contending factions which had unfortunately appeared at that early stage of Muslim history. You know the old Persian saying applied to the Prophet:
Tu barae wasl kardan amadi;
Ni barae fasl kardan amadi.
“Thou camest to the world to unite, not to divide.”
That was wonderfully exemplified by the sorrows and sufferings and finally the martyrdom of Imam Husain.

Commemoration of great virtues

There has been in our history a tendency sometimes to celebrate the event merely by wailing and tribulation, or sometimes by symbols like the Tazias that you see in India, - Taboots as some people call them. Well, symbolism or visible emblems may sometimes be useful in certain circumstances as tending to crystallise ideas. But I think the Muslims of India of the present day are quite ready to adopt a more effective way of celebrating the martyrdom, and that is by contemplating the great virtues of the martyr, trying to understand the significance of the events in which he took part, and translating those great moral and spiritual lessons into their own lives. From that point of view I think you will agree that it is good that we should sit together, even people of different faiths, - sit together and consider the great historic event, in which were exemplified such soul-stirring virtues as those of unshaken faith, undaunted courage, thought for others, willing self-sacrifice, steadfastness in the right and unflinching war against the wrong. Islam has a history of beautiful domestic affections, of sufferings and of spiritual endeavour, second to none in the world. That side of Muslim history, although to me the most precious, is, I am sorry to say, often neglected. It is most important that we should call attention to it, reiterated attention, the attention of our own people as well as the attention of those who are interested in historical and religious truth. If there is anything precious in Islamic history it is not the wars, or the politics, or the brilliant expansion, or the glorious conquests, or even the intellectual spoils which our ancestors gathered. In these matters, our history, like all history, has its lights and shades. What we need especially to emphasise is the spirit of organisation, of brotherhood, of undaunted courage in moral and spiritual life.

Plan of discourse

I propose first to give you an idea of the geographical setting and the historical background. Then I want very briefly to refer to the actual events that happened in the Muharram, and finally to draw your attention to the great lessons which we can learn from them.

Geographical Picture

In placing before you a geographical picture of the tract of country in which the great tragedy was enacted, I consider myself fortunate in having my own personal memories to draw upon. They make the picture vivid to my mind, and they may help you also. When I visited those scenes in 1928, I remember going down from Baghdad through all that country watered by the Euphrates river. As I crossed the river by a bridge of boats at Al-Musaiyib on a fine April morning, my thoughts leapt over centuries and centuries. To the left of the main river you have the old classic ground of Babylonian history; you have the railway station of Hilla; you have the ruins of the city of Babylon, witnessing to one of the greatest civilisations of antiquity. It was so mingled with the dust that it is only in recent years that we have begun to understand its magnitude and magnificence. Then you have the great river system of the Euphrates, the Furat as it is called, a river unlike any other river we know. It takes its rise in many sources from the mountains of Eastern Armenia, and sweeping in great zig-zags through rocky country, it finally skirts the desert as we see it now. Wherever it or its interlacing branches or canals can reach, it has converted the desert into fruitful cultivated country; in the picturesque phrase, it has made the desert blossom as the rose. It skirts round the Eastern edge of the Syrian desert and then flows into marshy land. In a tract not far from Kerbela itself there are lakes which receive its waters, and act as reservoirs. Lower down it unites with the other river, the Tigris, and the united rivers flow in the name of the Shatt-al-Arab into the Persian Gulf.

Abundant water & tragedy of thirst

From the most ancient times this tract of the lower Euphrates has been a garden. It was a cradle of early civilisation, a meeting place between Sumer and Arab, and later between the Persians and Arabs. It is a rich, well watered country, with date-palms and pomegranate groves. Its fruitful fields can feed populous cities and its luscious pastures attract the nomad Arabs of the desert, with their great flocks and herds. It is of particularly tragic significance that on the border of such a well-watered land, should have been enacted the tragedy of great and good men dying of thirst and slaughtered because they refused to bend the knee to the forces of iniquity. The English poet’s lines “Water, water everywhere, and not a drop to drink” are brought home forcibly to you in this borderland between abundant water and desolate sands.

Kerbela and Its Great Dome

I remember the emotion with which I approached Kerbela from the East. The rays of the morning sun gilt the Gumbaz-i-Faiz, the great dome that crowns the building containing the tomb of Imam Husain. Kerbela actually stands on one of the great caravan routes of the desert. Today the river city of Kufa, once a Khilafat capital, is a mere village, and the city of Najaf is famous for the tomb of Hazrat Ali, but of little commercial importance. Kerbela, this outpost of the desert, is a mart and a meeting ground as well as a sacred place. It is the port of the desert, just as Basra, lower down, is a port for the Persian Gulf. Beautifully kept is the road to the mausoleum, to which all through the year come pilgrims from all parts of the world. Beautiful coloured enamelled tiles decorate the building. Inside, in the ceiling and upper walls, there is a great deal of glass mosaic. The glass seems to catch and reflect the light. The effect is that of rich coruscations of light combined with the solemnity of a closed building. The tomb itself is in a sort of inner grill, and below the ground is a sort of cave, where is shown the actual place where the Martyr fell. The city of Najaf is just about 40 miles to the South, with the tomb of Hazrat Ali on the high ground. You can see the golden dome for miles around. Just four miles from Najaf and connected with it by a tramway, is the deserted city of Kufa. The mosque is large, but bare and practically unused. The blue dome and the Mihrab of enamelled tiles bear witness to the ancient glory of the place.

Cities and their Cultural Meaning

The building of Kufa and Basra, the two great outposts of the Muslim Empire, in the 16th year of the Hijra, was a visible symbol that Islam was pushing its strength and building up a new civilisation, not only in a military sense, but in moral and social ideas and in the sciences and arts. The old effete cities did not content it, any more than the old and effete systems which it displaced. Nor was it content with the first steps it took. It was always examining, testing, discarding, re-fashioning its own handiwork. There was always a party that wanted to stand on old ways, to take cities like Damascus readymade, that loved ease and the path of least resistance. But the greater souls stretched out to new frontiers - of ideas as well as geography. They felt that old seats were like dead wood breeding worms and rottenness that were a danger to higher forms of life. The clash between them was part of the tragedy of Kerbela. Behind the building of new cities there is often the burgeoning of new ideas. Let us therefore examine the matter a little more closely. It will reveal the hidden springs of some very interesting history.

Vicissitudes of Mecca and Medina

The great cities of Islam at its birth were Mecca and Medina. Mecca, the centre of old Arabian pilgrimage, the birthplace of the Prophet, rejected the Prophet’s teaching, and cast him off. Its idolatry was effete; its tribal exclusiveness was effete; its ferocity against the Teacher of the New Light was effete. The Prophet shook its dust off his feet, and went to Medina. It was the well-watered city of Yathrib, with a considerable Jewish population. It received with eagerness the teaching of the Prophet; it gave asylum to him and his Companions and Helpers. He reconstituted it and it became the new City of Light. Mecca, with its old gods and its old superstitions, tried to subdue this new Light and destroy it. The human odds were in favour of Mecca. But God’s purpose upheld the Light, and subdued the old Mecca. But the Prophet came to build as well as to destroy. He destroyed the old paganism, and lighted a new beacon in Mecca - the beacon of Arab unity and human brotherhood. When the Prophet’s life ended on this earth, his spirit remained. It inspired his people and led them from victory to victory. Where moral or spiritual and material victories go hand in hand, the spirit of man advances all along the line. But sometimes there is a material victory, with a spiritual fall, and sometimes there is a spiritual victory with a material fall, and then we have tragedy.

Spirit of Damascus

Islam’s first extension was towards Syria, where the power was centred in the city of Damascus. Among living cities it is probably the oldest city in the world. Its bazaars are thronged with men of all nations, and the luxuries of all nations find ready welcome there. If you come to it westward from the Syrian desert, as I did, the contrast is complete, both in the country and in the people. From the parched desert sands you come to fountains and vineyards, orchards and the hum of traffic. From the simple, sturdy, independent, frank Arab, you come to the soft, luxurious, sophisticated Syrian. That contrast was forced on the Muslims when Damascus became a Muslim city. They were in a different moral and spiritual atmosphere. Some succumbed to the softening influences of ambition, luxury, wealth pride of race, love of ease, and so on. Islam stood always as the champion of the great rugged moral virtues. It wanted no compromise with evil in any shape or form, with luxury, with idleness, with the seductions of this world. It was a protest against these things. And yet the representatives of that protest got softened at Damascus. They aped the decadent princes of the world instead of striving to be leaders of spiritual thought. Discipline was relaxed, and governors aspired to be greater than the Khalifas. This bore bitter fruit later.

Snare of Riches

Meanwhile Persia came within the Muslim orbit. When Medain was captured in the year 16 of the Hijra, and the battle of Jalula broke the Persian resistance, some military booty was brought to Medina - gems, pearls, rubies, diamonds, swords of gold and silver. A great celebration was held in honour of the splendid victory and the valour of the Arab army. In the midst of the celebration they found the Caliph of the day actually weeping. One said to him, “What! a time of joy and thou sheddest tears?” “Yes”, he said, “I foresee that the riches will become a snare, a spring of worldliness and envy, and in the end a calamity to my people.” For the Arab valued, above all, simplicity of life, openness of character, and bravery in face of danger. Their women fought with them and shared their dangers. They were not caged creatures for the pleasures of the senses. They showed their mettle in the early fighting round the head of the Persian Gulf. When the Muslims were hard pressed, their women turned the scale in their favour. They made their veils into flags, and marched in battle array. The enemy mistook them for reinforcements and abandoned the field. Thus an impending defeat was turned into a victory.

Basra and Kufa: town-planning

In Mesopotamia the Muslims did not base their power on old and effete Persian cities, but built new outposts for themselves. The first they built was Basra at the head of the Persian Gulf, in the 17th year of the Hijra. And what a great city it became! Not great in war and conquest, not great in trade and commerce, but great in learning and culture in its best day, - alas! also great in its spirit of faction and degeneracy in the days of its decline! But its situation and climate were not at all suited to the Arab character. It was low and moist, damp and enervating. In the same year the Arabs built another city not far off from the Gulf and yet well suited to be a port of the desert, as Kerbela became afterwards. This was the city of Kufa, built in the same year as Basra, but in a more bracing climate. It was the first experiment in town-planning in Islam. In the centre was a square for the principal mosque. That square was adorned with shady avenues. Another square was set apart for the trafficking of the market. The streets were all laid out intersecting and their width was fixed. The main thoroughfares for such traffic as they had (we must not imagine the sort of traffic we see in Charing Cross) were made 60 feet wide; the cross streets were 30 feet wide; and even the little lanes for pedestrians were regulated to a width of 10.5 feet. Kufa became a centre of light and learning. The Khalifa Hazrat Ali lived and died there.

Rivalry and poison of Damascus

But its rival, the city of Damascus, fattened on luxury and Byzantine magnificence. Its tinsel glory sapped the foundations of loyalty and the soldierly virtues. Its poison spread through the Muslim world. Governors wanted to be kings. Pomp and selfishness, ease and idleness and dissipation grew as a canker; wines and spirituous liquors, scepticism, cynicism and social vices became so rampant that the protests of the men of God were drowned in mockery. Mecca, which was to have been a symbolical spiritual centre, was neglected or dishonoured. Damascus and Syria became centres of a worldliness and arrogance which cut at the basic roots of Islam.

Husain the Righteous refused to bow to worldliness and power

We have brought the story down to the 60th year of the Hijra. Yazid assumed the power at Damascus. He cared nothing for the most sacred ideals of the people. He was not even interested in the ordinary business affairs of administration. His passion was hunting, and he sought power for self-gratification. The discipline and self-abnegation, the strong faith and earnest endeavour, the freedom and sense of social equality which had been the motive forces of Islam, were divorced from power. The throne at Damascus had become a worldly throne based on the most selfish ideas of personal and family aggrandisement, instead of a spiritual office, with a sense of God-given responsibility. The decay of morals spread among the people. There was one man who could stem the tide. That was Imam Husain. He, the grandson of the Prophet, could speak without fear, for fear was foreign to his nature. But his blameless and irreproachable life was in itself a reproach to those who had other standards. They sought to silence him, but he could not be silenced. They sought to bribe him, but he could not be bribed. They sought to waylay him and get him into their Power. What is more, they wanted him to recognise the tyranny and expressly to support it. For they knew that the conscience of the people might awaken at any time, and sweep them away unless the holy man supported their cause. The holy man was prepared to die rather than surrender the principles for which he stood.

Driven from city to city

Medina was the centre of Husain’s teaching. They made Medina impossible for him. He left Medina and went to Mecca, hoping that he would be left alone. But he was not left alone. The Syrian forces invaded Mecca. The invasion was repelled, not by Husain but by other people. For Husain, though the bravest of the brave, had no army and no worldly weapons. His existence itself was an offence in the eyes of his enemies. His life was in danger, and the lives of all those nearest and dearest to him. He had friends everywhere, but they were afraid to speak out. They were not as brave as he was. But in distant Kufa, a party grew up which said: “We are disgusted with these events, and we must have Imam Husain to take asylum with us.” So they sent and invited the Imam to leave Mecca, come to them, live in their midst, and be their honoured teacher and guide. His father’s memory was held in reverence in Kufa. The Governor of Kufa was friendly, and the people eager to welcome him. But alas, Kufa had neither strength, nor courage, nor constancy. Kufa, geographically only 40 miles from Kerbela, was the occasion of the tragedy of Kerbela. And now Kufa is nearly gone, and Kerbela remains as the lasting memorial of the martyrdom.

Invitation from Kufa

When the Kufa invitation reached the Imam, he pondered over it, weighed its possibilities, and consulted his friends. He sent over his cousin Muslim to study the situation on the spot and report to him. The report was favourable, and he decided to go. He had a strong presentiment of danger. Many of his friends in Mecca advised him against it. But could he abandon his mission when Kufa was calling for it? Was he the man to be deterred, because his enemies were laying their plots for him, at Damascus and at Kufa? At least, it was suggested, he might leave his family behind. But his family and his immediate dependants would not hear of it. It was a united family, pre-eminent in the purity of its life and in its domestic virtues and domestic affections. If there was danger for its head, they would share it. The Imam was not going on a mere ceremonial visit. There was responsible work to do, and they must be by his side, to support him in spite of all its perils and consequences. Shallow critics scent political ambition in the Imam’s act. But would a man with political ambitions march without an army against what might be called the enemy country, scheming to get him into its power, and prepared to use all their resources, military, political and financial, against him?

Journey through the desert

Imam Husain left Mecca for Kufa with all his family including his little children. Later news from Kufa itself was disconcerting. The friendly governor had been displaced by one prepared more ruthlessly to carry out Yazid’s plans. If Husain was to go there at all, he must go there quickly, or his friends themselves would be in danger. On the other hand, Mecca itself was no less dangerous to him and his family. It was the month of September by the solar calendar, and no one would take a long desert journey in that heat, except under a sense of duty. By the lunar calendar it was the month of pilgrimage at Mecca. But he did not stop for the pilgrimage. He pushed on, with his family and dependants, in all numbering about 90 or 100 people, men, women and children. They must have gone by forced marches through the desert. They covered the 900 miles of the desert in little over three weeks. When they came within a few miles of Kufa, at the edge of the desert, they met people from Kufa. It was then that they heard of the terrible murder of Husain’s cousin Muslim, who had been sent on in advance. A poet that came by dissuaded the Imam from going further. “For,” he said epigramatically, “the heart of the city is with thee but its sword is with thine enemies, and the issue is with God.” What was to be done? They were three weeks’ journey from the city they had left. In the city to which they were going their own messenger had been foully murdered as well as his children. They did not know what the actual situation was then in Kufa. But they were determined not to desert their friends.

Call to Surrender or Die

Presently messengers came from Kufa, and Imam Husain was asked to surrender. Imam Husain offered to take one of three alternatives. He wanted no political power and no revenge. He said “I came to defend my own people. If I am too late, give me the choice of three alternatives: either to return to Mecca; or to face Yazid himself at Damascus; or if my very presence is distasteful to him and you, I do not wish to cause more divisions among the Muslims. Let me at least go to a distant frontier, where, if fighting must be done, I will fight against the enemies of Islam.” Every one of these alternatives was refused. What they wanted was to destroy his life, or better still, to get him to surrender, to surrender to the very forces against which he was protesting, to declare his adherence to those who were defying the law of God and man, and to tolerate all the abuses which were bringing the name of Islam into disgrace. Of course he did not surrender. But what was he to do? He had no army. He had reasons to suppose that many of his friends from distant parts would rally round him, and come and defend him with their swords and bodies. But time was necessary, and he was not going to gain time by feigned compliance. He turned a little round to the left, the way that would have led him to Yazid himself, at Damascus. He camped in the plain of Kerbela.

Water cut off; Inflexible will, Devotion and Chivalry

For ten days messages passed backwards and forwards between Kerbela and Kufa. Kufa wanted surrender and recognition. That was the one thing the Imam could not consent to. Every other alternative was refused by Kufa, under the instructions from Damascus. Those fateful ten days were the first ten days of the month of Muharram, of the year 61 of the Hijra. The final crisis was on the 10th day, the Ashura day, which we are commemorating. During the first seven days various kinds of pressure were brought to bear on the Imam, but his will was inflexible. It was not a question of a fight, for there were but 70 men against 4,000. The little band was surrounded and insulted, but they held together so firmly that they could not be harmed. On the 8th day the water supply was cut off. The Euphrates and its abundant streams were within sight, but the way was barred. Prodigies of valour were performed in getting water. Challenges were made for single combat according to Arab custom. And the enemy were half-hearted, while the Imam’s men fought in contempt of death, and always accounted for more men than they lost. On the evening of the 9th day, the little son of the Imam was ill. He had fever and was dying of thirst. They tried to get a drop of water. But that was refused point blank and so they made the resolve that they would, rather than surrender, die to the last man in the cause for which they had come. Imam Husain offered to send away his people. He said, “They are after my person; my family and my people can go back.” But everyone refused to go. They said they would stand by him to the last, and they did. They were not cowards; they were soldiers born and bred; and they fought as heroes, with devotion and with chivalry.

The Final Agony; placid face of the man of God

On the day of Ashura, the 10th day, Imam Husain’s own person was surrounded by his enemies. He was brave to the last. He was cruelly mutilated. His sacred head was cut off while in the act of prayer. A mad orgy of triumph was celebrated over his body. In this crisis we have details of what took place hour by hour. He had 45 wounds from the enemies’ swords and javelins, and 35 arrows pierced his body. His left arm was cut off, and a javelin pierced through his breast. After all that agony, when his head was lifted up on a spear, his face was the placid face of a man of God. All the men of that gallant band were exterminated and their bodies trampled under foot by the horses. The only male survivor was a child, Husain’s son Ali, surnamed Zain-ul-’Abidin - “The Glory of the Devout.” He lived in retirement, studying, interpreting, and teaching his father’s high spiritual principles for the rest of his life.

Heroism of the Women

There were women: for example, Zainab the sister of the Imam, Sakina his little daughter, and Shahr-i-Banu, his wife, at Kerbela. A great deal of poetic literature has sprung up in Muslim languages, describing the touching scenes in which they figure. Even in their grief and their tears they are heroic. They lament the tragedy in simple, loving, human terms. But they are also conscious of the noble dignity of their nearness to a life of truth reaching its goal in the precious crown of martyrdom. One of the best-known poets of this kind is the Urdu poet Anis, who lived in Lucknow, and died in 1874.

Lesson of the Tragedy

That briefly is the story. What is the lesson? There is of course the physical suffering in martyrdom, and all sorrow and suffering claim our sympathy, —- the dearest, purest, most outflowing sympathy that we can give. But there is a greater suffering than physical suffering. That is when a valiant soul seems to stand against the world; when the noblest motives are reviled and mocked; when truth seems to suffer an eclipse. It may even seem that the martyr has but to say a word of compliance, do a little deed of non-resistance; and much sorrow and suffering would be saved; and the insidious whisper comes: “Truth after all can never die.” That is perfectly true. Abstract truth can never die. It is independent of man’s cognition. But the whole battle is for man’s keeping hold of truth and righteousness. And that can only be done by the highest examples of man’s conduct - spiritual striving and suffering enduring firmness of faith and purpose, patience and courage where ordinary mortals would give in or be cowed down, the sacrifice of ordinary motives to supreme truth in scorn of consequence. The martyr bears witness, and the witness redeems what would otherwise be called failure. It so happened with Husain. For all were touched by the story of his martyrdom, and it gave the deathblow to the politics of Damascus and all it stood for. And Muharram has still the power to unite the different schools of thought in Islam, and make a powerful appeal to non-Muslims also.

Explorers of Spiritual Territory

That, to my mind, is the supreme significance of martyrdom. All human history shows that the human spirit strives in many directions, deriving strength and sustenance from many sources. Our bodies, our physical powers, have developed or evolved from earlier forms, after many struggles and defeats. Our intellect has had its martyrs, and our great explorers have often gone forth with the martyrs’ spirit. All honour to them. But the highest honour must still lie with the great explorers of spiritual territory, those who faced fearful odds and refused to surrender to evil. Rather than allow a stigma to attach to sacred things, they paid with their own lives the penalty of resistance. The first kind of resistance offered by the Imam was when he went from city to city, hunted about from place to place, but making no compromise with evil. Then was offered the choice of an effectual but dangerous attempt at clearing the house of God, or living at ease for himself by tacit abandonment of his striving friends. He chose the path of danger with duty and honour, and never swerved from it giving up his life freely and bravely. His story purifies our emotions. We can best honour his memory by allowing it to teach us courage and constancy.

The End

Further Reading

To find out more about Imam Husayn [a], his position in Islam, his noble family, their sacrifice in the deserts of Karbala, and its universal relevance, see the following resources:

* The Excellences of Imam Husayn In Sunni Hadith Tradition
* The Revolution of Imam Husayn
* Karbala, an enduring paradigm of Islamic revivalism
* Imam Husayn’s Concepts of Religion and Leadership
* Victory of Truth: Life of Zaynab bt. ‘Ali
* The Illustrious Period of the Imamate of Imam Zayn al-’Abidin
* Karbala and the Imam Husayn in Persian and Indo-Muslim literature
* Also see the heading “Ahlul Bayt - Imam Husayn” and “Karbala” in the Subject Index for many more text, audio, and video resources

Posted by photographerno1 on 13 Jan 2009
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The Shia Blogger of Mumbai, originally uploaded by firoze shakir photographerno1.

Posted by photographerno1 on 13 Jan 2009
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Disclamer to Shias who visit my Flickr Site first time, originally uploaded by firoze shakir photographerno1.

I am in a hurry to completethis documentary of Moharam in Mumbai 2009, I dont have any fancy equipment just a badly beaten bruised Nikon D 80.

My Powershot Canon G9 got stolen on 9 Moharam between Moghul Masjid and Kaisar Bagh.

I run a shop but every spare moment I upload my Moharam pictures , so please dont think I sit at at comp 24/7 ..I don’t .

I do all this late at night till the wee hours of dawn.

Most of the time thanks to You Telecom my net is dead most of the time and a very slow connection.

Normally what I shot during Moharam I posted the same to my Shia site

shah-ast-hussain.com

or my wordpress site

photographerno1.wordpress.com

But this time it has not been possible so all my stuff is at Flickr only.

Now for those Shias who are coming to my Flickr website, I request you to see the Shia sets and collections only..

I am a photo journalist and a blogger I write and shoot other religiosity , I shoot transgender, I shoot the pain of the commercial worker, their lives of utter neglect and disgust..

I have a pro account at Flickr so it has become an archive of sorts I can post pictures without any uploading limit, and I post a picture as I shot it without resizing it at all.

I thought this disclaimer was necessary..

My Shia articles and poems are in a set called Shia poetry.

This time I have given my Flickr URL to a few people ..and also got a lot of people to join Flickr a peaceful photography exposition of the best photographers in the world.

There maybe a lot of stuff on Flickr you might not like , please dont see it as simple as that.

Blogging is an expensive affair and time consuming one..

Only to maintain my Firoze Shakir.com site I pay almost Rs 6000 an year.

Uploading images at Word Press is not free …so a Pro account at Flickr solves all my problems.

If you need pictures please contact me , dont use my pictures without my explicit permission, I have taken pains to shoot it , bare feet, tired , exhausted and in a severe diabetic condition, I certainly deserve a courtesy line for my pictures or my text.

This Moharam 2009 I have shot and uploaded over 6000 pictures at Flickr.com

I Uploaded 1053 Blogs on 12 Jan 2009 here at Flickr..

I have over 61734 blogs at Flickr in 19 months

Views 291456

Posted by photographerno1 on 13 Jan 2009
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Nazar of Hazrat Abbas at Carter Road Bandra, originally uploaded by firoze shakir photographerno1.

This nazar is heldat every Shia home on 8 Moharam, with paratha and wet kebab, in the picture the orange flat bread is the quintessential Lucknowi shirmal.

Mothers on this day place a green thread or a red thread with a silver alam round the neck of the children

Marziya had new clothes also part of this ritual.

You will never see a reliogious function at the promenade of the Carter Road Bandra in normal times.
Dariyawala Alam means the standard of Hazrat Imam Hussains, a standard that was held by Hazrat Abbas the brother of the Imam.. and it came back, from the shores after Hazrat Abbas was martyred, Yazidi forces had blocked the water from being taken by Hussains army and family.

Hazrat Abbas had gone to take water for his three year old neice Bibi Sakina , the water pouch hangs around the alam known as Mashke Sakina.

The Dariyawala Alam procession is held in Lucknow the Alam from Jinnaton Wali Masjid is taken to Gufra Map Imambada…

In Hyderabad is is held at Nawab Kothi..

In Kolkatta there is huge massive procession on the streets…

Posted by photographerno1 on 13 Jan 2009
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