The Telegram of Hussein

TheTelegram of Hussein (pbuh) Two words symbolize the revolution

Book: TheTelegram of Hussein (pbuh) The Author: Sheikh Dr. Akram Barakat Publisher: Bayt As-Siraj Lith-Thaqafah Wan-Nashr (As-Siraj House for Culture and Publishing Publishing))

First Edition: Beirut, 2014 AD - 1435 AH Special thanks go to translator "Fouad Rustom"

All Rights Reserved©

The Telegram of Hussein Hussein (pbuh) Two words symbolize the revolution

Author Sheikh Dr. Akram Barakat

In the name of Allah, the Most Gracious, the Most Merciful

A Series of Al Qaem Pulpit Sermons

These issues address the needs of society and explain the program leading man to happiness in both worlds. Sheikh Akram Barakat discussed these subjects from Al Qaem pulpit in Beirut’s southern suburb, after which he made them available in writing in the hope they will earn your satisfaction.

Preface In his letter, when he left Makkah for Iraq, Imam Hussein (pbuh) said openly to the children of Hashim, “From Hussein Bin Ali Bin Abi Talib to Bani (the offspring of) Hashim: As far as I am concerned, whoever follows me from amongst you will be martyred along with me, and whosoever stays behind will not achieve the conquest.” It is evident that these words of Imam Hussein (pbuh) represent a program that informs the believer with the good news about martyrdom, which is the wish of the individual that marches marc hes in the way of Allah the Exalted in order to reach the highest perfections. The latter part of the letter relates to those who stayed behind. The eye-catching issue regarding this description of theirs is that they were not categorized as among those of the lines of the opposing side facing the martyrs. The Imam (pbuh) did not condemn them to the point that would make them among the residents of the hellfire. Instead, he (pbuh) said that they were deprived

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The Telegram of Hussein (pbuh)

of great honor and generosity. generosity. This means conquest.

From this point on, I will explain the following key points of this short letter, which symbolizes with its points the aims behind the rise of Imam Hussein (pbuh) coupled with its values. To begin with, we will study the meaning of conquest, which – based on witnessing martyrdom – does not mean military milit ary victory. Therefore, what kind k ind of victory did Imam Hussein (pbuh) aim for? 8

Next, we will study the conditions of those who stayed behind and failed to join the Imam (pbuh) coupled with their thei r fate. We We will count the kinds ki nds or types of those shaded by the mitigated harsh expression, “And whosoever stays behind will not achieve conquest.” In conclusion, we will talk about the culture of martyrdom, which was the slogan of good news for those marching along the path of Imam Hussein, his grandfather grandfat her (the Prophet), his father (the caliph or successor of the Prophet), his mother, his brother, the nine infallible men of his progeny (peace be upon all of them), and anyone who embraces his path and everlasting invitation, the everlasting conflict between right and wrong.

Hence, the book contains three chapters, which I addressed during my speeches at al Qaem pulpit in the


atmosphere of Ashura School. These chapters are: The Conquest Those who failed to join the conquest Martyrdom

My aim behind shaping my words was not to write a scientific research. Instead, I kept them within the framework of the lectures that formed a series of al Qaem pulpit. These series created a good effect, forming a touching religious culture for the cultivation of correct perception and a flawless pattern, especially in the shade of our challenge against the soft war that tries to target the points of strength in our society. I beseech Allah the Exalted to accept and welcome this effort and to treasure it for me for the Day of Judgment. I also hope that it will gain the blessing and satisfaction of our holy Imam, Sahib al-Asr waz-Zaman [the companion of our present and future times, the guided one], may Allah the Exalted hasten his advent. Akram Barakat Al-Qaem Mosque, Beirut, Lebanon 1435 A.H.

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First Chapter

Conquest

Conquest “From Hussein Bin Ali Bin Abi Talib to Bani (the offspring of) Hashim: As far as I am concerned, whoever follows me from amongst you will be martyred along with me, and whosoever stays behind will not achieve conquest.” According to the script of this letter “The Telegram,” Telegram,” the followers will be martyrs. In other words, this was not a military conquest. Hence, victory at this point does not mean a military victory. Therefore, what does it mean?

The term “conquest” in this letter that was addressed to Bani Hashim – the members of the household of the revelation and the crème of the nation –informs us that this term was very clear in their minds. This issue encourages us to further explore the meaning of the conquest that represents in this letter a key title for the Husseini Rise.

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The meaning of conquest by language and the holy Quran According to language, conquest (opening) is the antonym of closing. Therefore, “conquered” contradicts with “closed” as in the example of opening a fortress, hence it is open.

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According to the holy Quran, the term conquest has been used in several verses. We will define this term by referring to two chapters (Surahs), shedding light on the meaning of conquest in the letter of Imam Hussein (pbuh).

1- The content of Al Fatĥ (Victory) Chapter: “Lo! We have given thee (O Muhammad) a signal conquest, that Allah may forgive thee of thy sin that which is past and that which is to come, and may perfect His favor unto thee, and may guide thee on a right path..”

2- The content of An-Naşr (The Divine Support) Chapter: “When Allah’s succor and the conquest cometh, and thou seest mankind entering the religion of Allah in troops, then t hen hymn the praises of o f thy Lord,

and seek forgiveness of Him. Lo! He is ever ready to show mercy.” It is clear that the word conquest (open) in the two


chapters hold one meaning. It is the victory that Allah the Exalted granted to his Prophet (pbuh&hh) and Muslims. Scholar Al Taba’taba’ei (RIP) wrote in his book al Mizan (The Scale) several meanings regarding the interpretation of the conquest in the first chapter. They are: 1- Conquest means the opening of Makkah. 2- It also means the opening of Khaibar. 15

3- It also means the spiritual opening (an intrinsic high morale), where one defeats the enemy with clear reasons and luminous miracles, resulting in the triumph of right and the loss of wrong; and that Islam has manifested over all religion. However, the revered scholar rejected these three interpretations because they did not harmonize with the context of the verses. Moreover, Moreove r, the indications did not help each other. The issue that proves the correctness of his statement lies in his request – May Allah has mercy on his soul – to us in order to contemplate on the context of the aforementioned verses. For instance, in the

two verses of al Fatĥ (victory) chapter there is a clear


bond between the conquest and the error of Prophet Muhammad (pbuh&hh), that which is advanced and what will follow. This issue must be analyzed in order to understand the meaning of conquest.

A glimpse of the errors errors of the prophets prophets (pbut) ( pbut) Our creed is clear regarding the inerrancy of the prophets of Allah the Exalted; they are protected against wickedness and wrongdoings. This issue can be approached through two pieces of evidence: 16

First: This is the mental evidence that launches from the aim of the prophecy in guiding people. Therefore, if the prophet was someone who disobeys Allah the Exalted, his disobedience would create a reason for his followers to perpetrate wrongdoings as they follow the example of the prophet who is tied with the revelation. The one chosen by Allah the Exalted regarding prophecy [Prophet Muhammad (pbuh&hh)] is amongst them. Hence, his followers will find a reason for their wrongdoings based on his misconduct whereas in fact he is the most perfect and divine chosen person. In addition, Allah the Exalted rendered the prophets (pbut) to be an example and paradigm for mankind. Therefore, Allah the Exalted commanded the people to follow their guidance.


Allah the Exalted said, “Those who believe and obscure not their belief by wrongdoing, theirs is safety; and they are rightly guided. That is Our argument. We gave it unto Abraham against his folk. We raise unto

degrees of wisdom whom We will. Lo! Thy Lord is Wise, Aware ware.” .” Therefore, would it be wise for Allah the Exalted to set the wrongdoers and disobeyers as examples or models for the people to be guided by them? The strangest issue about such a concept is in their exposure by Allah the Exalted, openly telling about their wrongdoings although He was the One that sent them with a mission to guide the people. This issue

certainly contradicts with wisdom and logic! Take for example, I am an Imam of a mosque mosq ue and the people trust me. Let us assume that I decided to travel for one month away from the mosque and introduced another man to replace me during my absence. I said to the people: “He who trusts me should trust him and pray behind him during my absence. And I continued saying, “Yes he may be a liar, and a wrongdoer, still, you can pray behind him and follow his guidance.” Aren’t my words contradicting with the wisdom and purpose that I seek?

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Therefore, it would be illogic to say that Allah the Exalted informed us about the prophets and commanded us to follow their steps after which He tells us that one of them is a murderer, another is a thief, and a third is

a liar, god forbid! It is certain that he, who understands the verses in this sense, would surely be mistaken in his understanding of the holy book of Allah the Exalted and would be straying away from the divine and sublime purposes.

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Therefore, there must be another interpretation or understanding of the holy book that would harmonize with the previous reasonable evidence. Second: This is the clear wording of Allah the Exalted in saying that Satan has no access into the hearts of the chosen servants. Instead, he will continue in his desperateness and hopelessness to try to seduce them. This was the reason why Satan swore that he will seduce all children of Adam (pbuh) while exempting the chosen servants. Allah the Exalted said, “He [Iblis (Satan)] said: Then, by Thy might, I surely will beguile them every one, Save Thy single-minded slaves among them.”

Therefore, Satan would have tried to seduce the chosen servants as well if he had the ability to do so.


The chosen servants are the ones that Allah the Exalted purified from all evil – although there is no evidence that this issue is confined to the prophets (pbut) – Yet there is no doubt that all prophets are the chosen servants. To emphasize this issue Allah the Exalted described a number of the prophets as chosen ones such as: - The story of Prophet Prophe t Moses’ (pbuh) can be mistakenly mi stakenly interpreted to mirror him as someone who killed without justice. Allah the Exalted said, “And

make mention in the Scripture of Moses. Lo! He was chosen, and he was a messenger (of Allah), a prophet.” - The story of Prophet Joseph (pbuh) can be mistakenly interpreted to mirror him as someone who was negatively attracted towards Al Azeez’s wife. Allah the Exalted said about him, “She verily desired him, and he would have desired her if it had not been that he saw the argument [proof] of his Lord. Thus it was, that We might ward off from him evil and

lewdness. Lo! He was of Our chosen slaves.” - Allah the Exalted said also about a number of His prophets (pbut), “And make mention of Our bondmen, Abraham, Isaac and Jacob, men of parts

and vision. Lo! We We purified them the m with a pure thought,

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remembrance of the Home (of the Hereafter).” Consequently, we cannot interpret the error that was

mentioned in the victory chapter (Surat Al-Fatĥ) as a wrongdoing and disobedience, especially especiall y that the words point to the master of all human beings and the seal of the prophets and messengers, Prophet Muhammad Bin Abdullah (pbuh&hh). Therefore, we say: The meaning of the term “error” according to language is “offense.” 20

It is also one of the relative concepts that differentiate differenti ate according to man’s situation and his environment. The same issue applies to the meaning of shame, which is also one of the relative concepts. For example, we can notice that the behavior of a Bedouin while being in his environment is not deemed as shameful, whereas the same act can be deemed shameful in a modernized environment. Moreover, an ordinary man eating while walking in public is not deemed as a shameful act, while whi le it can be deemed shameful when seeing a religious cleric doing so. It might even make him lose face. The eye-catching issue in peoples’ view regarding the relativity or degree of an error is that they might consider the same deed as good on one hand and as bad on the other.


The individual’s value and importance might be the origin of such relativeness in judging a person. For example, suppose an ordinary young religious man seeks help from an irreligious and immoral person for a certain religious activity. Suppose this irreligious person blames the young man and expels him refusing to provide any assistance, how should our attitude be towards the deed of that young man? It is natural for us to praise his deed and consider it as good although the required outcome was not reached. On the other hand, suppose a famous and important religious authority acted similarly and the same irreligious person expelled him as well rejecting help; at this point, we would blame the authority author ity for this deed because it did not suit his rank and stature. Hence, we do not regard his action as good because of his stature and position. This deed is good on the one hand but not no t on the other other.. To explain the notion further, I will give another example that relates to judging an issue by using the mind on one hand and the heart on the other. The world literature includes several love stories that went beyond the peoples’ familiarity.

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An example is the love story of Romeo and Juliet, in the English literature. Another example is Farhad and Shirin in the Persian literature; Qays and Layla in the Arabic literature, which reads that Qays’s condition switches from sanity to craziness each time he meets Layla.

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Regardless of the reality of this romance, let us contemplate on the story itself. The presence of Layla with Qays represents the utmost happiness with respect to him and it is his utmost wish. Suppose he, while sitting with his beloved Layla, has to leave her for half an hour in order to go to his sick mother and give her medicine after which he returns to Layla, what is the proper verdict regarding his visitation to his mother in order to administer her medications? It is evident that this deed, according to reason and society, is good and represents the utmost obligation and the best act a man could ever perform towards his mother. However, if we wish to talk about the attitude of Qays when he returns to Layla – who knows what he did? – after leaving her for a period of time, should he return and act normally as if nothing happened or should he apologize for leaving her alone for some time despite


the necessity of his hi s act? According to the melody melo dy of the heart, the answer would be that he should apologize to her on the basis that the mind has a tone that differs from that of the heart. His deed in accordance with the tone of the mind is good and in accordance with the tone of the heart requires an apology. This is the case of most prophets; they regard that their privacy with Allah the Exalted and servicing Him represent for them the peak of the approached perfection and the peak of human worship. Therefore, when they dismiss themselves from their service to Allah the Exalted in order to embark on other issues in life that are definitely good, later they return to their privacy with Allah the Exalted while regarding their behavior [suspension of service] as a misconduct for which they must ask forgiveness from Allah the Exalted. This issue can be categorized under the following saying, “The good deeds of the righteous are the sins of the Near Ones.”

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Conclusion: First: Error or misconduct does not – always – mean sin nor is considered as disobedience to the obligatory commandments of Allah the Exalted. Second: Error can be attributed to a good deed within itself; however, this depends on the stature of certain people and their priorities.

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Third: Error can be used to categorize an issue that may not be ugly; however, it can be regarded as an offense depending on certain considerations apart from others.

Back to the two verses of conquest Accordingly, one can understand Accordingly, underst and that the aim behind behi nd revealing the words “advanced errors and those to follow in the second verse of the victory chapter (Surat

al Fatĥ)” is not sin and disobedience. Therefore, what is the aim behind the revelation of this verse? By contemplating on the context of the verse in light of the prophetic biography leads us to the fact that the aim behind the error is the bad outcome that the polytheists saw in the invitation of the Prophet (pbuh&hh). Why?


For instance, they received great harm from the invitation of the prophet (pbuh&hh) because they regarded it as an issue that would demolish the cornerstones of their heritage and what they regard as their religion, consequently, damaging their pride and dignity before the eyes of all Arabs and other nations. Therefore, they would regard the prophet’s mission, encouraging Islamism and resisting the worship of idols, as a serious crime. They worked hard on making sure that the people would regard his invitation as a crime and they propagated this issue throughout the widest possible regions. For this cause, from the very beginning when he announced his invitation, they launched an attacking propaganda on the prophet (pbuh&hh) that distorted his image and the very religion to which he invited them. Hence, they called him names such as the sorcerer, the madman, and the poet who invented the Quran. It was even stated that during the seasons of Makkah they would assign a number of their bullies to adhere to the prophet in order to disrupt his task and disfigure his image by attributing those negative qualities to his personality. This propaganda had its effect on the Arabs greatly, preventing them from being bei ng influenced by the prophet’ proph et’ss

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logic, preventing their hearts from being attracted towards his divine message. Yes, the citizens of Quraish invented a false cause concerning the character of the prophet and his mission. They circulated and spread their false cause throughout the regions, and with it, they controlled a large number of the minds and hearts of the Arabs. Hence, their minds and hearts remained sealed to the invitation of Islam.

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The work of the citizens of Quraish focused on the public awareness because in controlling such awareness one can steer the people in the direction that he desires. The behavior of man acts as a servant to his awareness and knowledge, not to the reality of the issue. For example, if a person is approached by a venomous snake while he is unaware, he will not move from his place and will not run away. On the other hand, if he senses sens es it approaching approachi ng he will run away. This proves that the issue that motivates man and affects his behavior is his awareness. It is not the actual presence of the object. In this sense, one can realize that a man’s view together with his behavior towards the other does not depend on the reality of that other person. Instead, it depends on the awareness of the first man to the other, who may happen to be an illusion, ill usion, not a reality reali ty.. Besides,


man might not even react towards an object of high value due to his lack of awareness or knowledge of its value. For instance, someone might circle the Ka’bah side by side with the holy Imam al-Mahdi (Sahib al-Asr al- Asr Waz-Zaman may Allah quicken his rise) while being unaware of this fact. Hence, he will not be influenced due to his lack of awareness. On the contrary, if the Imam’s presence beside him is brought to his attention his emotions would become indescribable. Moreover, a man might revere and highly esteem another person thinking that he is of a high stature and value and yet he might be mistaken in his thinking. Therefore, the issue that motivates man and influences his behavior is his perception. It is not the reality that is separate from such perception. This issue applies to the case of the individual and society together. He who wishes to change the society needs to control the perception of the community in order to obtain the required change. Man can simply change a false legend into a believable one within the minds of people and manage to render them adopt it as a true cause that can be associated with a number of resulting effects and outcomes. One example is the “holocaust” cause (The Jewish “holocaust”). The Jews managed to graft this idea as

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a believable event within the minds of many people in this world to be treated as a cause expressing the utmost wrongness towards the Jewish nation. It reached the point where it even affected governments in the western world that claim freedom of expression and ideology. Suddenly, these governments condemn to prison and haunt great thinkers for simply questioning the story of the “Holocaust.”

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There is also the story of the “Masada” that narrates the killing of 900 Jews who refused to surrender to the Romans in an alleged epic battle. The historic investigators confirm that there is no trace of such a story in history. There is only a story about a bunch of Jewish troublemakers who committed suicide during their siege by the Romans. Yet still, the Jews turned the “Masada” into a symbol of sacrifice. sac rifice. Consequently Consequent ly,, the Israeli soldier visits the “Masada” monument whenever he wishes to swear an oath of loyalty to the Zionist entity entity.. This is the case of the many invented causes which the media invert through the battle of awareness and perception into what others may believe as facts. The USA in our present time is doing the same in its soft war against Islam and its values.


On returning to the disbelieving citizens of Quraish, history tells us that they practiced the game of awareness with cunning and wickedness until they managed to greatly influence the minds and hearts of the Arabs. Their widespread propaganda, which disfigured the picture of Prophet Muhammad (pbuh&hh) and his religion, became susceptible to continuity in a concentrative form throughout time. Therefore, the minds and hearts of the Arabs were tightly sealed in a way that was susceptible to continuity continuit y and survival, hindering them from embracing the religion of Allah the Exalted. In other words, the Prophet (pbuh&hh), in their t heir view, view, was guilty of serious crime, as we said earlier regarding his invitation; and that his guilt will continue into the future as long as his mission continues. At this point, this sealing of the minds and hearts hindered large numbers of people from embracing the religion of Allah the Exalted. Hence, how can the prophet (pbuh&hh) create a change in the community and open the minds and hearts of its citizens? Alternatively, how can he succeed in spreading the religion of Islam without obstacles, opening with his success the closed doors?

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The elements of the successful successf ul invitation There are three main elements required for a successful invitation and to open the minds. They are: 1- The strength of the thesis (presentation). 2- The credibility of the owner of the thesis. 3- Sacrificing the dearest ones. These elements can be clearly seen in the invitation of the greatest Prophet (pbuh&hh). 30

Islam is his thesis, the sealing message that represents the greatest mission that can achieve human perfection. It depends on the associated conclusive mind and reveals that which the divine script does not explain, with its secrets detailed and revealed by the noble tradition of the prophet. This thesis is supported by an inimitable inimitabl e rhetoric. The people failed and continue to fail in authoring similar rhetoric even when challenging the smallest chapter of the holy Quran. The inimitability accompanied the script regarding the evidence in its trueness. The credibility of the owner of the thesis mirrored a great influence on the people who were touched by the


message. One of the orientalists said: Had Islam been revealed as a holy book without it being tied to the biography and behavior of Muhammad Bin Abdullah (pbuh&hh), it wouldn’t have had the same effect on its great circulation. As an example to the effect of the credibility, we present the story of the Jewish neighbor who used to continuously harm Allah’s messenger (pbuh&hh). For instance, he would place his garbage every day at the doorstep of the Prophet (pbuh&hh). However, the noble prophet (pbuh&hh) would never react negatively toward his neighbor despite the long period of harm that took place. One day, Allah’s messenger (pbuh&hh) left home while noticing on his way out there were no traces of his neighbor’s garbage. He wondered and investigated the issue. He was told that his Jewish neighbor was ill. At this point, Allah’s messenger (pbuh&hh) took upon himself an important matter, visiting the patient. He wanted to manifest to his companions one of the great values of Islam, which is patient’s patient’s visitation, especially especial ly if the ill is a neighbor. When the Jew learned about the aim of the prophet (pbuh&hh) behind his visitation and that this issue represented a great value and a morality that belonged to the prophets, he decided to recognize

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Islam in the presence of the noble Prophet (pbuh&hh) and Muslims and said: “I testify that there is one and only one god, Allah, and I testify that Muhammad is the messenger of Allah.” The Jewish neighbor, although he witnessed the strong demonstration, demonstrati on, still, he was not influenced in the beginning. However, he was touched by the trueness of such credibility of the noblest Prophet (pbuh&hh). There are other similar examples that took place during the life of the seal of the prophets (pbuh&hh). 32

With respect to sacrificing the dearest ones, Allah’s messenger (pbuh&hh) was the first on this way, sacrificing himself and his dearest ones. He was the first to attend the battlefield while his companions would seek refuge by his side during the battles, said commander of the faithful, Ali Bin Abil Talib (pbuh), “I could see ourselves on the day of Badr seeking protection by Allah’s messenger (pbuh&hh) while he is the nearest to the enemy. He was the strongest of all people.” In the beginning of this battle, the Prophet (pbuh&hh) sent forward his household members and closest relatives before the rest of the Muslims. He did the same issue during other battles in his lifetime.


Perhaps the story that clarifies these three elements in the life of Allah’s messenger (pbuh&hh) is the issue of Mubahala (earnest supplication). For instance, in his interpretation, ascribing the story to Imam alSadiq (pbuh), Al Qummi narrated that the Christians Christia ns of Najran, when they came to Allah’s messenger (pbuh) with their masters Al-Ahtam, Al-‘Aqeb and As-Sayyid, they arrived while ringing the bell because it was time for their prayers, and they prayed. The companions of the Prophet (pbuh&hh) said: this happens inside

your mosque! He said, “Let them be.” When they finished from their prayer they approached the Prophet (pbuh&hh) and said: to what do you invite us?” He said, “To testify that there is no god but Allah and that I am the messenger of Allah and that Jesus is a created servant who eats drinks and breaches purity.” They said: well, who is his father? Hence, the revelation came to the Prophet (pbuh&hh) and said, “Ask them, what wha t they say about Adam (pbuh)? Was Was he a created servant who eats and marries? They said: yes. Thus, the prophet (pbuh) asked, “Who is his father? And they were stunned in silence.” In the end, Allah

the Exalted revealed, “Lo! The likeness of Jesus with Allah is as the likeness of Adam. He created him of

dust, and then He said unto him: Be! And he is. (This is) the truth from thy Lord (O Muhammad), so be

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not thou of those who waver. And whoso disputeth with thee concerning him, after the knowledge which

hath come unto thee, say (unto him): Come! We will summon our sons and your sons, and our women and your women, and ourselves and yourselves, then we will pray humbly (to our Lord) and (solemnly) invoke the curse of Allah upon those who lie.”

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The prophet (pbuh) said: “Challenge me in supplication, if I was right the damnation will strike you and if I was wrong it will strike me.” They said: fair enough; and they made an appointment for the supplication challenge. Their masters Al-Ahtam, Al‘Aqeb and As-Sayyid said: if he brings his people for the supplication we will challenge him for he should not be a prophet. On the other hand, if he brings along his own household we should not challenge him because he would not do so if he was not being honest. In the morning, they came to the prophet (pbuh&hh) and found that he brought along al ong with him Ali, Fatimah, Hassan and Hussein (pbut). The Christians asked: who are they? They were told that this was his cousin, guardian and brother in law, Ali Bin Abi Talib; the woman was his daughter, Fatimah, and the two boys were his grandsons, Hassan Hass an and Hussein (pbut). At this moment, they realized and said to the prophet (pbuh):


we will satisfy you if you spare us the challenge. chall enge. Hence, the Prophet (pbuh&hh) made a deal with them to pay a tax and they left. The eye-catching issue in the supplication challenge story is that the prophet (pbuh) started at the beginning of his dialogue while depending on the strength of the thesis. However, this issue was useless with them. Hence, he sought refuge at the second choice, which indicates to the two other elements, honesty and willingness to sacrifice the dearest ones. The masters of the delegation understood this issue very clearly because they regarded that when the prophet (pbuh) brought his own household – the dearest ones to his heart – it represented a high credibility credibili ty and readiness to sacrifice them, which encouraged them to retreat and accept the tax payment. However, these three elements, despite their availability (knowing that the third element was in the level of preparedness and not actuality because the subjective conditions were absent) did not succeed in opening the minds and hearts in general; hence, the door of Islam was opened widely to those arrivals. However, Allah the Exalted was generous to provide His messenger (pbuh&hh) with the fourth element, which is military victory, enabling him to defeat the

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citizens of Quraish in Makkah. With this victory, the gates of Makkah were opened to the Muslim combatants at that time. After the military achievement, the greater grea ter conquest was achieved, opening the minds and hearts of the people. Therefore, Allah the Exalted revealed

to his prophet (pbuh&hh) saying, “Lo! We have given thee (O Muhammad) a signal victory.” This is how the message of Islam defeated the game of the Qureshi perception that wanted to distort the image of the Prophet (pbuh) and his religion. 36

In the end, the result was victory and conquest, “That Allah may forgive thee of thy sin that which is past and that which is to come, and may perfect His favor unto thee, and may guide thee on a right path.” As a result, their cunning was thwarted and their distortion of the past and future was gone with the wind. Moreover, after “…When Allah’s succour and the triumph cometh;” you “… thou seest mankind entering the religion of Allah in troops...”

The Husseini Conquest Yes, the Prophet (pbuh&hh) was able to open the minds and hearts of people using four elements: 1- The strength of the thesis or presentation.


2- The credibility of its owner. 3- Willingness to sacrifice the dearest ones. 4- Military victory. However, a conquest that is similar to this one took place fifty years later after this very conquest. It possessed the strength of the presentation because its power derived from that of Allah’s messenger (pbuh&hh) coupled with the credibility of its owner who was completely merged with Allah’s messenger (pbuh&hh). However, the military victory was replaced with the sacrificing of the dearest ones, actuality instead of preparedness. The same issue took place also at the time of the message, revealing the most beautiful scenes of sacrifice in history. It is normal, when talking in this sense, to ask a question about the closure that required opening. What happened to these minds and hearts to be closed again in order to require a new opening?

The closure opening

following

the

prophetic

Shedding light on the twenty years during which Muawiyah Ibn Abu Sufyan ruled projects to us the truth t ruth of the conversion that happened to the nation, leading

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to the closure of the minds and hearts of its children.

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I begin with the words of Ibn Abi Al-Hadid, in his explanation of Nahjul Balagha (Peak of Eloquence), he said, “Al-Zubeir Bin Bakkar – a man who does not protest Muawiyah or belong to the Shiite concept because he was famed for his neutrality and deviation from Ali (pbuh) – narrated in his book AlMuwaffaqiyyat saying: Al-Mutrif Bin Al-Mughirah Ibn Shu’bah said: My father and I visited Muawiyah; my father would approach and talk to him after which he returns to me and starts to mention Muawiyah and his mentality, wondering about what he witnessed from him. For instance, one night he came and stopped dining. I noticed his gloominess. I waited for an hour thinking that something must have happened to us. I asked: Why are you gloomy this night? He said: son, I returned from visiting the most wicked and worst infidel among the people. I asked: How so? He said: I said to him in privacy: You have reached a fair age “Amirul Momineen,” why don’t you show justice and spread goodness for you have grown old; why don’t you look with kindness to your brothers of the children of Hashim and make ties with their relatives; I swear in Allah you have nothing to fear on their side. This way you will have something to be remembered about with

a reward. He said: Never, never!


What remembrance do I wish for survival! The brother of Taym [Abu Bakr] reigned and was just and he did what he did. Later he died and his remembrance died with him unless someone utters: Abu Bakr. Next, the brother of Adey [Omar] reigned and he died with his remembrance unless someone utters: Omar. Besides, Ibn Abi Kibsha is being uttered five times each day: (I testify that Muhammad is the messenger of Allah). Hence, what act and what remembrance remain after

this; may you be bereaved with your father! No, I swear in Allah there is nothing but burial, burial!” 39

This story sheds the light on the revengeful background of the policy pol icy of Muawiyah Bin Abi Sufyan, who regarded Muhammad Bin Abdullah as a man who humiliated the sons of Umayyah, seizing their pride by the force of the weapon. Therefore, Muawiyah had a quest to eliminate the Islam of Muhammad (pbuh&hh) by emptying it from its subject sub ject and real content. A large number of researchers – Muslims and others – realized this truth. This we can read in the book of Nickelson, as transcribed by Dr. Hassan Ibrahim Hassan in his book, the history of Islam. For instance, that orientalist said: “The Muslims considered the victory of the sons of Umayyah topped by Muawiyah as a victory of the pagan aristocracy which constantly antagonized Allah’s messenger (pbuh&hh) and his companions.


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The Prophet (pbuh&hh) struggled against it until he wiped it out. With him, the Muslims were patient in their struggle against it and they resisted until Allah granted them victory. And they wiped it out and built on top of its rubble the pillars of Islam, the kind religion that rendered the people equal in good and bad times. It also removed the supremacy of a group that scorned the poor, despised the weak, and extorted money. Therefore, we do not wonder if the Muslims hate the sons of Umayyah with their autocracy, pride, and incitement of the ancient grudges coupled with their inclination to the spirituality of ignorance. The Muslim public regarded many loyalists of Umayyah as people who embraced Islam only to seek their personal interests. It is not strange to see Muawiyah as someone who wanted to render the caliphate as a kingship similar to that of César. The most evident issue was in his words: I am the first of the kings.” Yes, reading the t he behavior and policies pol icies of Muawiyah clearly shows his hidden intentions and aims to eliminate the real content of the Original Islam of Muhammad (pbuh&hh). Muawiyah’s steps to achieve the Umayyah project Muawiyah took several steps to achieve this aim, some of these steps are:


1- Distortion of the Islamic doctrine

Muawiyah tried to change a dogmatic foundation that could serve his plan to succeed and establish his reign. Hence, he feigned the embracement of the fatalism dogma (al-Jabr) so that it could provide excuses for his wrong deeds in the eyes of the people. For instance, based on al-Jabr or the fatalism dogma, he remains irresponsible regarding these actions and he would even be forced to undertake these actions. In this sense, his actions will represent the will of Allah the Exalted. Hence, no one has the right to protest them.

In addition, Muawiyah faked the embracement of Al-Erjaa dogma which regards the faith as a pure act of the heart that requires no expression by deeds. Hence, it would be sufficient for a person to be a believer in his heart alone in order to be protected by Islam, and assault on him would be forbidden. Here are some of the famous sayings of the embracers of Al-Erjaa dogma: “A wrongdoing does not hurt with the faith present as the obedience does not benefit with the infidelity present.”

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They even said: “Faith means believing from the heart even if one announces infidelity by the mouth, worships idols, embraces Judaism and Christianity in a Muslim homeland, worships the cross, and declares triplicity of the deity in a Muslim homeland and dies with it. One remains a man of complete faith with respect to Allah the Exalted and a resident of heavens.” heave ns.”

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It was evident that Muawiyah and the rest of the Umayyads had a great benefit in this creed which rendered them believers regardless of their serious perpetrations. Al-Erjaa dogma embracers (known as Al-Morje’ah) used to circulate these thoughts among the ranks of the Muslim nation in order to numb their thinking and distract them from responding to those who wish to revolt against the Umayyads. While the Umayyads continued to oppress all kinds of religious invitations that did not agree with them, one could see that they acted reversely with Al-Morje’ah. They embraced that group and showed sympathy to its leaders. The only reason was that their master Muawiyah was the man that set its foundations.” 2- Changing the Islamic Sharia


Imam Hussein (pbuh) wrote a letter to a number of the leaders of the tribes of Kufa saying, “I simply invite you to the book of Allah and the prescription of his prophet; the prescription has been terminated and innovation has been revived.” Innovation means adding something new to the religion which is irrelevant. Therefore, terminating the prescription and reviving innovation, especially the practical ones, represented a serious issue. The gravest issue happens when the concepts and rules rule s are changed. Address ing the army of Al-Horr Bin Yazid Addressing Yazid Ar-Riyahi, Imam Hussein (pbuh) said using the same previous content, “… And you knew that these men adhered to obeying Satan and abandoned obeying the Most Merciful. They demonstrated corruption, breached the boundaries, monopolized the booty, permitted the proscription of Allah, and prohibited his permission …”

Muawiyah had a quest to numb the thinking of the people in the name of the religion by distorting the political rules of Islam in order to paralyze any rebellious movement against him. His quest did not utilize the power of arms. Instead, he used a religious background that he wished to implant within the minds of the people by inventing spurious spuri ous speeches of Allah’s Allah’s messenger (pbuh&hh). Therefore, he bribed sinister

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scholars in order to disseminate diss eminate them in the society. One of these fabricated speeches of the Prophet (pbuh&hh) reads, “He who sees something that he hates from his commander should act with patience; and if he parts from the Jama’a (group) by even one span he will die as an ignorant (infidel).”

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These spurious speeches that were taught in classes by lecturers resulted in the creation of a popular condition that believed in forbidding opposition against agains t the tyrant ruler. It even encouraged its elimination regardless of the rightful range of its presentation. Moreover, they looked with a blind eye to the unjust performances of the regimes. 3- Defacing the Original Paradigm

Muawiyah was truly cognizant of the effect of the paradigm regarding creed and behavior. He himself experienced the significant outcomes resulting from following the messenger of Allah Muhammad (pbuh&hh). This issue generated a great upset for him, as we said earlier.


Distorting the image of Pr Distorting Prophet ophet Muhammad Muhamm ad (pbuh&hh) At this point, Muawiyah started to plot the plots in order to tarnish the image of Allah’s messenger (pbuh&hh) within the minds of the Muslims. Therefore, he bribed sinister scholars in order to publicize false speeches on this matter. Unfortunately, some of these false speeches continue to be read in our present day such as: - One narration on a supplication that was ascribed to the Noblest Prophet (pbuh&hh) reads, “I am nothing but a human being. Any Muslim whom I have cursed or insulted, I will make it as a purge and reward for him.” - One story reads that he (pbuh&hh) helped one of his wives to watch an Abyssinian dancing group inside his mosque. - One story reads that a musical festival was held in his house by two maids who beat drums when Abu Bakr entered and rebuked them. And he (pbuh&hh) said to him: “Let them be Abu Bakr, these days are holidays.” This clear deformation of the holy image of Allah’s

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messenger (pbuh&hh) incited one of the rulers to take to the rostrum of the Muslims and say s ay to them: “Who is more generous to Allah, one of your caliphates or His messenger?”

Distorting (pbuh)

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the

image

of

Imam

Ali

In the same way that aims to distort dist ort the image of the original paradigm in order to prevent its influence on the Islamic community, Muawiyah plotted and continued his efforts to distort the image of the commander of the faithful, Ali Bin B in Abi Talib Talib (pbuh). ( pbuh). Therefore, he bribed a man named Sumrah Bin Jundub paying him 400 thousand Dirhams – some accounts stated 500 thousand Dirhams – in order to recite a false verse stating that Allah the Exalted said, “And of the people is he whose speech pleases you … He does not favor corruption” and say that it was revealed in favor of Ali Bin Abi Talib. Talib. That Allah the Exalted said, “And of the people is he who sells himself, seeking means to the approval of Allah…” and that it was revealed in favor of Abul Rahman Bin Muljam, the slayer of the commander of the faithful (pbuh).


Muawiyah wrote one letter to his workers reading, “Insecure is anyone who narrates any of the merits of Abi Turab [another name of Imam Ali (pbuh)] and his household. Hence, all the lecturers in every town and every rostrum rose in order to curse Ali, disassociate themselves from him, and disobey him and his household.” Ibn Abil Hadid also stated that the Umayyads prevented the people from naming their children after Ali.” History mentions that several people would scatter after the holiday prayers to avoid listening to the speaker as he curses Ali. Therefore, Muawiyah invented a new rule and instructed the scholars to read the speech in advance of the prayer so that people listen to the cursing of Ali (pbuh).

Muawiyah, a Religious Paradigm! Paradigm! Side by side with the deformation of the two images of Prophet Muhammad (pbuh&hh) and Imam Ali (pbuh), Muawiyah began his attempts to make himself as a religious paradigm for the Muslim community. Therefore, he began circulating false speeches pertaining to this issue. A number of the false f alse speeches of Allah’s messenger (pbuh&hh) read:

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“The trustees of Allah are three: I, Gabriel and Muawiyah.” “I am the city of knowledge, Ali is its door and Muawiyah is its door handle.” He falsified another story reading that the Prophet (pbuh&hh) gave Muawiyah an arrow and said to him: “Take this arrow until you meet me with it in heaven.”

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To stress on his advanced religious religi ous reverence within the Muslim community, Muawiyah appointed people who would call to him and his cohorts after the prayer. For example, Al-Layth Bin Saad said, “On the other hand, regarding the special stories, Muawiyah was the one who appointed a man regarding these stories. Therefore, after ending the Morning Prayer, he would sit and recite saluting and praising Allah the Exalted and he would send blessings to the Prophet (pbuh&hh). (pbuh &hh). He would also pray for the Caliphate and his household, household , servants, soldiers and would supplicate condemning his foes and the polytheists in their entirety.” 4-Dividing the Muslim community

Yes, Muawiyah practiced the policy of religious misinformation and paradigm disfiguration. Besides, in order to achieve his aims in spreading his regime and


eliminating the content of the Prophetic message, he began kindling sedition amongst the tribes employing the method “divide and rule.” He wanted to easily eliminate any opposition against him. Muawiyah’s priority in this policy focused on the countries where the religious distortion was difficult such as the city of Makkah and the cities of Iraq. The open cities of Sham (Syria now) were easier and their values and religions were easy to be changed. An example of this policy was Muawiyah’s words to his dispatcher to Basra, asking him to remind them of the Camel Battle and the killing of Othman. His words read, “Reside in Madar and beware of Rabei’ah. Befriend with wi th al-Azad al-Aza d and Wae’ Wae’ Bin Affan Affan and remind them of the battle that exhausted them. Be generous to the listeners and submitters with a life that will last and tracks that will never be lost.” 5-Terrorizing the People

To achieve his aims, Muawiyah practiced the policy of terrorization, murder, torture and displacement especially in the regions that were difficult for him – as we said earlier – by distorting the religion and disfiguring its leaders. Some of his most prominent methods were killings, burning houses and looting

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possessions and money. For example, in Makkah and Medina 30 thousand people were killed, let alone those burnt by fire. “The most afflicted were the citizens of Kufa because bec ause it was home to many loyalists of Ali (pbuh&hh). He killed them anywhere he could find them, dismembered their bodies, blinded their eyes, crucified them to palm trees, expelled and displaced many away from Iraq.”

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Historians reported that he displaced 50 thousand people of the citizens of Kufa to change the demographic situation. The terror of Muawiyah reached a limit that rendered ren dered man to prefer to be called a disbeliever or atheist in replacement from being called a loyalist of Ali (pbuh). Nothing stopped Muawiyah coupled with his loyalists from practicing anything to achieve their aims. One example of their horrors was a report about the terrible crimes that Samrah Bin Jundub, a loyalist of Muawiyah, perpetrated. On one occasion, he killed 47 men of those who collected the Quran. Moreover, he captured the women of Hamadan and sold them as slaves. Hence, they were the first Muslim women to be bought (enslaved) in Islam.”


Samrah Bin Jundub demolished the homes of the citizens of holy Medina and interrogated the people. Anyone who was accused or claimed to be a partner in the murder of Othman was sentenced to death without trial. He killed eight thousands of the citizens of Iraq. When asked are you not afraid of killing innocents he replied: Even if I kill the same amount I am still unafraid. He did all these crimes to support the reign of Muawiyah. On this issue he said: May Allah curse Muawiyah. I swear in Allah, had I obeyed Allah like I obeyed Muawiyah He would have never tortured me.”

The effects of Muawiyah’s policies on the Muslim community For twenty years, Muawiyah applied these policies to the Muslim community. For twenty years, Muawiyah misled the society distorting its creed, changing its rules, deforming the images of its true leaders, dividing its children, waving his sword against anyone who opposed him, terrorizing terrorizin g all those who did not pledge allegiance. Over the twenty years of Muawiyah’s regime, the

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Muslim community has been divided into two parts:

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1- The first part was affected by the influence of the religious disinformation policy. Hence, it became emotionless in the name of the religion and embraced Muawiyah as its primary paradigm with attraction towards him to achieve what it sought from him even if it contradicted with the original values of Islam. For this part, the images of the divine leaders were disfigured to the point where a man was shocked when heard that Ali Bin Abi Talib was killed while praying inside the mosque. The reason for his astonishment was his question, as some people expressed his words in that community: Did Ali pray? 2- The second part was secure and the religious disinformation policy could not affect it. However, the terrorization, killing, displacement and dispersion still affected it profoundly. Hence, it became a defeated community beyond one’s imagination. History reported some of these examples from the Kufa community that belonged to this part. For example, when 4000 fighters gathered with Muslim Bin Aqeel, the ambassador of Hussein (pbuh&hh) to Kufa at the time of Karbala epic, and surrounded the emirate palace, inside which only thirty soldiers


garrisoned, the 4000 fighters were defeated before the thirty soldiers. The reason for this loss was the psychological defeat that struck this part of the community and rendered the mother pull her son out of the army of Muslim, the father pull his son, the brother frustrate the morale of his brother, and the neighbor frighten his neighbor to the point where Muslim [the ambassador] was left alone. Another example of the psychological defeat of this second part of the community was the incident of Habib Ibn Muthahir when he asked permission from Hussein (pbuh) to invite the sons of Asad for his support and the Imam gave him permission. When he came to them and asked them for their support, only tens of them responded. However, before they reached the camp of Imam Hussein (pbuh) they collided with a division of the army of Ibn Sa’ad. The outcome was not only the withdrawal of these people. It was also the withdrawal of all the members of the tribe of Asad overnight because they feared Ibn Sa’ad. This issue rendered Habib return to Imam Hussein (pbuh) alone without anyone of them. The fear of the community can even be read in the words of the seniors as they addressed Imam Hussein

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(pbuh) expressing their fear for his life because he decided to go out to Iraq. For instance, Ibn Abbas said to him: “I fear for you if you take this way, it may lead to your doom and elimination.” Besides, Abdullah Bin Ja’far wrote to him saying: “I beseech you in the name of Allah; do not go when you read my letter. I fear for you if you take this way, it may lead to your doom and the elimination of your household.” 54

In addition, Omar Bin Louthan said to the Imam (pbuh): “I beseech you in the name of Allah, O son of Allah’s messenger, if you go ahead I swear in Allah you will face nothing but the spears and the edges of the swords.” This was the situation of the community for twenty years, overpowered by Muawiyah, while Imam Hussein (pbuh) experienced this situation. This was a misinformed community with numbed feelings, dispersed and scared at a time in which Islam was under attack by the most violent cultural war that targeted its originality. No one said a word. The reason was the locking of the minds and hearts.


Minds were locked due to disinformation and numbed feelings. Hearts were locked due to fear and terror. Imam Hussein (pbuh) sensed the great danger threatening the religion of Allah and His everlasting message. He knew that opening the minds and hearts again could not be achieved through speeches, lectures, words and sermons. Instead, to achieve this conquest, sacrificing the dearest ones was another requirement along with the strength of the presentation and the credibility of its originator. Therefore, sacrificing oneself, the beloved family and companions was a necessity coupled with the shed tears of the orphans and the captivity of the women while marching on the way to the divine and holy alter. This way, in the absence of a military victory, Imam Hussein (pbuh) managed to achieve the second conquest, the opening of the minds and hearts of the nation. Hence, he succeeded, as his great grandson Imam Khomeini (RIP) expressed, to generate the second birth of Islam, accomplishing in this profound sense the category of his grandfather, the Noblest Prophet (pbuh&hh) who said about him, “Hussein is from me and I am from Hussein.”

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Perhaps the best example of the practical implementation of the Prophet’s category was the answer of Imam Zein El Abideen (pbuh) to a man’s question regarding the identity of the triumphant in Karbala. The Imam (pbuh) replied that the sign to the right answer resides in the continuity of the Azan (Prayer Call) of the Muslims. For example, when the caller says “I testify that Muhammad is the messenger of Allah,” the triumphant in Karbala becomes familiar.

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This was not a military victory. Instead, it was a conquest (an opening) without which nothing of Islam would have continued.

• It is a conquest to which each benefit of Islam is indebted.

• It is a conquest to which each merit of Islam returns. • It is a conquest that laid the foundation for the struggle of the strugglers and the martyrdom of the martyrs.

• It is a conquest and a cause of the conquerors in Karbala, to which belongs every good deed that was conditioned by the survival of Islam. On this issue, Imam Ali (pbuh) expressed as he foresaw the situation of these conquerors in Karbala,


“The deaths of the adorers of martyrdom, no one before will advance them and no one after will excel them.” Imam Hussein (pbuh) was right when he wrote to the sons of Hashim saying, “Whosoever stays behind will not achieve conquest.” Therefore, whosoever stays behind the Husseini caravan (whether excused or not) will deprive himself from the conquest and from being one of those who will not be advanced by those before them or exceled by those after them. 57

One question remains: What is the reason that caused those people to stay behind and fail to join the conquest, hence became deprived from the great generosity? We will discuss this issue in the second chapter of this book: “Those who failed to join the conquest.”

Second Chapter

Those who failed to join the conquest

Those who failed to join the conquest In the telegram of Imam Hussein (pbuh) to the sons of Hashim, one can read that he (pbuh) was talking about two sections, the martyrs and those who failed to join the conquest. He (pbuh) was not talking about the participants in the fight against him because their fate would be worse than the fate of those whom Imam Hussein described quoting the words of Allah’s messenger (pbuh&hh), “Whosoever hears the caller of my household and fails to support them for their just cause, Allah will overturn his face into the Fire.” If we exempt the participants in the combatant army plus looking into the history of the Husseini revolution, one can categorize those who failed to join the conquest into seven types: 1- He who joined him at the beginning of his rise in Makkah, but withdrew during the journey. 2- He who was called by Imam Hussein (pbuh) for support while traveling to Iraq and did not answer

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the call. 3- He who participated partially in the fight to withdraw before the martyrdom of Imam Hussein (pbuh). 4- He who knew of the departure of the army of Ibn Sa’ad to fight against Imam Hussein (pbuh), but did not act in support. 5- He who fled from the army of Omar Bin Sa’ad before the fight started. 62

6- He who witnessed the massacre without supporting Imam Hussein (pbuh). 7- He who did not joint Imam Hussein (pbuh) from the beginning of his journey to Iraq. We will explain these types according ac cording to three points: points : One: remembering some examples of them. Two: the reason why one did not join. Three: the eternal fate of those who stayed behind. Type (1): He who joined Imam Hussein (pbuh) at the beginning of his rise in Makkah, but withdrew during the journey.


History books reported report ed that a large number of people joined Imam Imam Hussein (pbuh) (pbuh) on his way way from Makkah Makkah to Iraq. Some of them maintained their position in the Husseini caravan such as the seven combatants from Basra who joined the caravan after af ter the speech speec h of Yazid Yazid Bin Nabit al-Abdi in Basra inside the house of Mariah Bint Monqiz, a loyalist of the Prophet’s household (pbut). He sent two of his ten sons to join the holy fight. They were Abdullah and Obaidallah. Obai dallah. To To all those thos e present inside the house of Mariah he said, “I have decided to revolt and I am leaving. Who wants to leave with me?” After his speech, a few good men joined him while others said, “We fear for you from the companions of Ibn Ziyad.” The reason for their fear was that the borders of Basra were placed under observation to arrest anyone trying to depart it. However, he insisted on leaving saying, “I swear in Allah, even if their feet cover the earth, still I will happily comply with the request of the caller.” He and his two sons went with Amir Bin Muslim Al-Abdi, the servant of Amir, Saif Bin Malik Al-Abdi, and Al-Adham Bin Umayya Umayy a Al-Abdi. They were seven men who joined the Husseini caravan in an area called “Al-Abtah” in Makkah.

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These men maintained their positions until they died as martyrs. When the Husseini caravan reached a neighborhood called “Juhainah,” his news circulated across the houses of this neighborhood. Hence, other Arabians joined him such as Majma’ Majma’ Ibn Ziyad Al-Juhani, a man man who joined in the past the battles of Badr and Uhud.

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In addition, in an area called calle d “Zroud,” Zuhair bin AlQain Al-Bajali joined in after meeting Imam Hussein (pbuh). In this meeting, Imam Hussein (pbuh) gave the good news to him about his martyrdom and his destiny in heaven, a prophetic prediction that had been long forgotten by Zuhair. When Zuhair returned to his wife and companions at his own caravan wishing to take his belongings and inform them of his conversation conversatio n he said to them, “Who amongst you wishes to follow me? This will be the last time we see each other. I wish to tell you that we invaded in the past “Blanjar,” a country of Al-Khazar. At that time, Allah granted us success and we gained spoils of war. We were happy. Salman Al Farsi (RIP) said to us: ‘If you catch up with wi th the master of the youth of the household of Muhammad (pbuh&hh), be happier for fighting with him due to greater gains’.” No one responded to his speech but his cousin Suleiman Bin


Madarib al-Bajali. Together, they joined the Husseini caravan while the others left. The Husseini caravan continued its way to Iraq. On the road, many people and Arabs joined him.

Signs of Danger Later, signs of danger loomed on the horizon. For example, in an area called “Al-Saffah” or “Zat Erq” Imam Hussein (pbuh) met poet Al-Farazdaq who described to him the citizens of Kufa saying, “The hearts of the people are with you but their swords are with the Umayyads.” Imam Hussein (pbuh), however, still maintained his resolution, and recited a few verses of poetry before the poet Al-Farazdaq. This is an English translation of the Arabic verses: If the worldly life is deemed rich The life of Allah is richer and nobler If the bodies were made to perish Dying by the sword for the way of Allah is sweeter If sustenance is something that is predetermined

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The less man quests for sustenance is more beautiful If money was meant to be left behind Why be stingy about something to be left behind? beh ind?

Al-Farazdaq understood the determination of the Imam (pbuh), yet he did not join him. Instead, he bid him farewell and left, hence, he deprived himself from the conquest. 66

Away from meeting with the people, in an area called “Ath-Tha’labiyah,” Imam Hussein (pbuh) had a vision and with his usual candidness he explained to those with him saying, “I saw a knight standing beside me and said: you are marching while death is racing you to heaven. Then, I knew that our death has been announced to us.” At this point, his older son Ali embarked on saying to his father: “Are we not right?” The Imam (pbuh) answered: “Yes my son; I swear in the One to Whom returns all servants.”

The news of the fall of Kufa In the area of Zbalah, Imam Hussein (pbuh) received the news of the fall of Kufa and the martyrdom of


Muslim Bin Aqeel, Hani Bin Arwah, and Abdullah Ibn Yaqtor. Hence, the Imam (pbuh) stood to address his followers and those who joined him. He said with transparency, “In the name of Allah, the Beneficent, and the Merciful. So far, I received the bad news of the death of Muslim Bin Aqeel, Hani Bin Orwa, and Abdullah Bin Yaqtar. Our Shiites have failed us. Whosoever wishes to be dismissed can be so without any embarrassment, and free of debt.” In the accounts, Ibn Jarir At-Tabari reports quoting Abi Makhnaf quoting the words of the Imam (pbuh) as saying, “Hence, the people scattered away from him, some went right and some left to the point where only his companions who came with him from Medina remained.” The reasons for the withdrawal of these people are clear. They lacked faith when they joined the Husseini caravan. In fact, they joined him because they thought that he was arriving to a country that was already under his submission and so they would share him the secular gains. Therefore, when the opposite reality appeared to them, they lost the drive that made them join. Consequently, they did not accomplish the conquest.

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Type (2): (2 ): He who did not answer the call for support by Imam Hussein (pbuh) on his way to Iraq

Imam Hussein (pbuh) met several people on his way and asked them for their support. However, Howeve r, a number of these people did not benefit from such a historic chance to be among the conquerors. They did not answer the call for support either because they were deserters (in time of need) or they favored other issues over joining very early. Here are some examples of these people: 68

1- At-Turmah At-Turmah Bin Adi At-T At-Taei aei

At-Turmah was the guide of the group of the combatants who joined the Husseini caravan after it was besieged by Al-Horr Bin Yazid Ar-Riyahi. This group included Nafe’ Bin Hilal al-Muradi, Amro Bin Khalid As-Saidawi, Sa’ad Bin Abdullah Mawla Amro, Junada or Jabir Bin Harith As-Salamani, and Majma’ Bin Abdullah Al-‘Aaeithi coupled with his son ‘Aaeth. In spite of the clarity of the combative and faithful personality of At-Turmah, yet the reports on his biography affects one’s judgment regarding him while giving consideration to his percentage of awareness and priorities.


For example, he called upon Hussein (pbuh) not to go to the citizens of Kufa saying, “I appeal to you in the name of Allah, if you can avoid going to them by even one step do so.” In addition, he suggested to Imam Hussein (pbuh) that he go to the tribe of “Tayyei” at mount “Aja.” He guaranteed to the Imam (pbuh) that 20 thousand Tayyeists will fight with him. He said to him, “If you wish to seek refuge at a certain town where Allah will protect you until you decide your case and issues become clearer to you, march on until I lead you to the fort of our mountain ‘Aja.’ I swear in Allah that it protected the kings of Ghassan and Himyar from An-No’man Bin Al-Monzir as well as lions and beasts. I swear in Allah, anyone who attacks us will be humiliated. Let me walk with you and lead you to the village. Next, we will summon the men at “Aja” and “Salma” from Tayyei.” Tayyei.” I swear swe ar in Allah, within ten days soldiers and knights will come to you from “Tayyei.” After that, you can decide with us whatever you wish. If you decide to rise I am a leader of yours with 20 thousand Tayyeists who will strike before your hands with their swords. I swear in Allah, nothing will harm you as long as their eyes blink.” For several reasons, it was natural for Imam Hussein

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(pbuh) to reject this suggestion, which he did. Moreover, At-Turmah accompanied the Husseini caravan on its way as a guide while reciting the following beautiful verses of poetry: This is a translation of the Arabic verses: O my camel panic not of my roaring Be prepared before the rise of dawn The best of rides and the best of journeys 70

Until you arrive to the generous land The free and glorious is a man of welcoming Brought by Allah with the best be st of causes

History reports that At-Turmah Bin Adi was among the martyrs of Karbala. This issue excludes him from the second type and regards him as one of the conquerors. However, Ibn Jarir At-Tabari reported quoting Ibn Makhnaf who quoted Jamil Bin Marthad that At-Turmah informed him that he abandoned the Husseini caravan under the pretext that he had a provision and outlay which he wanted to deliver to his family after which he would


return to support Imam Hussein (pbuh). The quoted words of At-Turmah to Jamil read, “And I bade him farewell – meaning Imam Hussein (pbuh) – and said to him: May Allah protect you from the evil of Jinn and Humans. I bought something from Kufa for my family and I have provisions for them. I will deliver it and return to you god willing. If I catch up with you I swear in Allah I will support you. He (pbuh) said: If you are opting hurry may Allah have mercy on you… When I reached my family, I left them with enough and wrote my will. My family started start ed saying: This time you are behaving like never before. So I told that about my desire and I took the road of “Bani Tha’el” until I approached “Othaib Al-Hijanat,” I was received by Ibn Badr who announced his death to me, so I returned.” Based on the authenticity of this story, At-Turmah, despite his good resume, did not prioritize his matters. Therefore he lost the greatest chance of his lifetime in being one of the martyrdom adorers who will not be advanced by those before them or exceled by those after them. 2- Obaidallah Bin Al-Horr Al-Juhfi

The Husseini caravan reached an area called “Qasr Bani Moqatil,” where a tent was built with a horse in front and a spear planted in the ground. This was

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the tent of Obaidallah Bin Al-Horr Al-Juhfi (or AlJu’fi according to the report of At-Tabari), one of the renowned characters of Kufa. Therefore, Imam Hussein (pbuh) sent one of his partisans, Al-Hajjaj Bin Masrouq al-Ju’fi who entered to give him the good news saying: “Allah has granted you a generosity.” Obaidallah asked him about it. Al-Hajjaj replied: “This is Hussein Bin Ali inviting you to support him. If you fight for him you will be rewarded and if you die you will be a martyr.” 72

Suddenly, Al-Juhfi responds frankly: “The reason why I left Kufa was my fear of Hussein arriving to it, where I would not even support him.” Al-Hajjaj returned to deliver the words of Ibn alHorr to his Imam. Suddenly Imam Hussein (pbuh) went himself to Obaidallah telling him, “O Ibn AlHorr, knoweth that Allah the Exalted will hold you responsible for your gains and your past sins of the past days. I am inviting you at this particular time to a repentance that will wash away your sins… I am inviting you to support us the household of the prophet.”

After Imam Hussein (pbuh) opened for al-Horr a wide gate of the gates of heaven, suddenly Obaidallah expresses duplicity pertaining to his dogma and his


behavior. He said to the Imam: “I swear in Allah, I know that he who takes side with you will be happy in the hereafter. However, what can one person like me do for you? I did not even leave behind one supporter for you in Kufa. Therefore, I beseech you in the name of Allah, spare me from this plan. My self does not allow me to die, not yet. On the other hand, this horse ho rse of mine is fast. Anything you aim for while riding it will be reached. And anyone racing me while I am riding it loses in my favor. Therefore, take it, it is yours.” This was a clear expression that the problem of this lingerer was not in his knowledge because he believed in the rightful cause of Imam Hussein (pbuh) and that whosoever follows him will be happy in the hereafter. However, it was another clear expression of his attachment to this secular life which rendered him refuse martyrdom. Imam Hussein also sealed his meeting with Obaidallah Bin Al-Horr saying, “If you can avoid hearing our scream or witness our battle do so. I heard Allah’s messenger (pbuh&hh) saying: He who hears the caller of my household and fails to support them for their just cause, Allah will overturn his face into the Fire.”

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3- Amro Amro Al-Mashriqi and his cousin

In the same area, Qasr Bani Moqatil, Imam Hussein (pbuh) met Amro Bin Qays al-Mashriqi coupled with his accompanying cousin. When they greeted him he said: “Are you here to support me?” They replied negatively justifying, “No, we have large families coupled with trusts t rusts for people. pe ople. We We do not know what wh at is going to happen and we hate to lose the trusts.”

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This logic fails to support justice completely under religious titles such as keeping the trust or social titles such as sponsoring families while abandoning the greatest trust of Allah that is represented by Imam Hussein (pbuh) who was going with his large family to the divine alter. Imam Hussein (pbuh) ended his meeting with them providing his usual advice, “Move along, dare not hear or see a shadow of mine. He who hears our call or sees our shadow without responding or supporting suppor ting us, Allah the Exalted will have every right to overturn his face into the fire.” Type (3): (3 ): He who took part in the fight and an d withdrew prior to the martyrdom of the Imam (pbuh)

Among those whom Imam Hussein (pbuh) saw on


his journey was Ad-Dahhak Bin Abdullah Al-Mashriqi. The accounts reported that he answered the call of Imam Hussein (pbuh) asking for support, but on one condition, which was explained by Ibn Jarir At-Tabari saying, “I will fight for you as long as I see another fighter. If I see no more fighters I am excused.” Imam Hussein (pbuh) accepted his condition. And this is what happened. Ad-Dahhak mentioned, as quoted by Abdullah Bin Assim, that when he saw the companions of Hussein (pbuh) injured and no one was left with the Imam (pbuh) but his household and two men, he reminded the Imam (pbuh) of his condition. At this point, the Imam (pbuh) dismissed him. Therefore, he rode his horse, which he had hidden inside a tent and raced with it towards the enemy which gave him way. Fifteen horsemen followed him until some of his cousins recognized him and beseeched the fighters to leave him be. Ad-Dahhak may have saved his body but he deprived himself of the great conquest and a heavenly position with the adorers of martyrdom. Type (4): He who knew of the deployment of Ibn Sa’d’s army against Imam Hussein (pbuh) without acting in support

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This type includes a large number of the citizens of Kufa and others with knowledge. Among these people were renowned personalities personalitie s of the society who did not act due to their fear and cowardice and not because of imprisonment as in the case of others. Scholar Sayyid Mohsen Al-Ameen reported in his book A’yan Ash-Shi’a (Lords of Shi’a) that among the personalities who did not act in support of Imam Hussein (pbuh) due to fear of Ibn Ziad was Suleiman Bin Surd al-Khuza’e. 76

Suleiman became severely regretful after the tenth of Muharram until his regret rendered him lead the revolution of At-Tawabeen (The repenters), the men whom he addressed expressing his psychological upheaval that was generated by the rise of Imam Hussein (pbuh) in Ashura. He said to them, “Revolt; your Lord has become dissatisfied with you. Do not return to your wives and children child ren until Allah is pleased. I swear in Allah, I do not think He will be satisfied satisf ied until you fight his slayers. Do not fear death; all those who feared it are now disgraced.” Type (5): He who fled from the army of Omar Bin Sa’ad before the fight started

The history of Karbala reports that one of the soldiers soldi ers


of Omar Bin Sa’ad, Harthama Bin Salama, remembered a stance of the commander of the faithful Ali Bin Abi Talib (pbuh) as he rested in Karbala; it was during a battle that he witnessed himself. At that time he saw Imam Ali (pbuh) resting in Karbala, where he prayed under a tree. When he finished praying, Harthama saw him with his own eyes grabbing a fistful of the dust of that land. Next, he smelled it and said while foreseeing the

future: “How wonderful this dust is! People will be killed on top of you and enter heaven without questioning.” Harthama found himself obliged to visit Imam Hussein (pbuh) and tell him what he remembered. The Imam asked him about his loyalty: “Are you with or against us?” Nonetheless, Harthama’s attachment to this secular life led him to say to the Imam (pbuh): “I am neither with nor against you, I left behind a family…” The Imam concluded his speech with him

like he did with others: “Vanish in the land; I swear in He Who controls my spirit, no man that witnesses our death today will escape the hellfire.” Hence, Harthama ran away. It is obvious that Harthama did not lack the knowledge. What he remembered was sufficient for

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man to side with the right. However, this issue was not beneficial for him. His case was unlike the case of the man who also heard that Imam Hussein (pbuh) will be killed in Karbala. However, he did not know the exact date. Therefore, he garrisoned in the desert observing Karbala with fortitude to join the Imam (pbuh).

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Ibn Asakir narrated the story of that man quoting Al-Aryan Bin Al-Haitham as saying: “My father would settle near the area where the battle took place. Whenever we passed that place, we would always al ways find a man of the sons of Asad tribe residing in that location.

Hence, my father said to him: I see you constantly

adhering to this place! The man said: I was informed that Hussein will be slayed right here. I am only garrisoning hoping that I will meet him and be killed with him.” In addition, Al-Aryan Bin Al-Haitham states that his father accompanied him after the battle to investigate the Asadian man, and they found him among the martyred conquerors. Type (6): He who witnessed the battle without supporting the Imam (pbuh) The historians stated that – during the Husseini battle – the Sheikhs of the citizens of Kufa stood on the top of the hill crying, “O Allah, bring down your victory.”


This is a sympathy that lacks attitude and a tear that lacks practical honesty. Type (7): He who did not follow the Husseini caravan from the beginning of the rise

We said earlier that among the people of this type were senior men of the society such as Ibn Abbas who said to Imam Hussein (pbuh): “I fear for you, if you take this way it might lead to your doom and elimination.” In addition, Abdullah Bin Ja’far addressed Imam Hussein (pbuh) saying: “I beseech you in the name of Allah; do not go when you read my letter lett er.. I fear for you if you take this way way,, it might lead le ad to your doom and the t he elimination of your household.” This type of people must not be categorized similarly to those who were hindered by the secular life from joining the Imam. Instead, they had other basics that we will discuss in the following material.

The real reasons reasons behind those who failed f ailed to join the conquest As we examined briefly the seven types of those who failed to join the conquest we noticed the following cases: 1- The case of people who did not join yet must not be

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accused of devotion to the life of this world. 2- The case of people who did not join while keeping a low profile, yet the reason was clear, their fear from Ibn Ziad. This was the case of most of the citizens of Kufa including Suleiman Bin Surd, a story embraced by Mohsen Al-Ameen. 3- The case of people who did not join yet at the same time they cried with a supplication for victory, as in the case of the Sheikhs on top of the hill. 80

3- The case of people who withdrew also keeping kee ping a low profile. However, the withdrawal condition clarifies the reason as in the case of the great withdrawal that took place in the area of “Zbala” after the news of the falling of Kufa. 5- The case of people who withdrew giving the reason as the lack of sufficient fighters, as in the case of Ad-Dahhak. 6- The case of people who withdrew with the hope of returning under the pretext that they had to deliver provisions to their families, as in the case of AtTurmah. 7- The case of people who refused to join and support the Imam (pbuh) under the pretext that they supported


large families, which was the logic of most of the lingerers. 8- The case of people who refused to join and support the Imam (pbuh) under a religious pretext, preserving the trusts of the people, as in the case of Amro AlMahsriqi and his cousin. 9- The case of people who refused to join and support the Imam (pbuh) under the pretext that they were not ready to die, as in the case of Obaidallah Bin Al-Horr. 81

Although these cases vary and differ from each other, yet we can always return to the real reason, either of the following: One: Attachment to this mortal life. Two: Insufficient awareness. First reason: attachment to the secular world utmost desire

Attachment to the secular world was the reason why most people failed to join the conquest. Imam Hussein (pbuh) clearly explained this issue to his companions in Karbala saying, “People are slaves to this life and religion is merely talk to them, exploiting it in harmony


with their livelihood; once they are tried the devotees become scarce.” Imam Hussein (pbuh) focused on this reason in his first speech on the tenth day of Muharram. Loud and clear, he (pbuh) said, “Hear my words O people, and do not be hasty until I deliver to you what is your right from me, a lecture of mine.

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Servants of Allah fear Allah and beware of this secular secu lar world. If the world was meant to last for someone or someone was meant to last with it the prophets would have been the most entitled to such survival, worthiest of satisfaction, and the most satisfied with such fate. However, Allah created this life with an end. Hence, its newest is fated for aging; its comfort is fated for changing, and its happiness is fated for gloominess. The house in it is a mount and the home is a castle. Therefore, take along provisions, the best provision is piety. Fear Allah so that you may succeed. People, Allah the Exalted created the world but rendered it as a place for termination and extinction. It controls its residents, resident s, one situation after another. It will seduce the conceited, and lure the evildoer. Therefore, be not seduced by this secular world because it will sever the hope of those who trust it and it will disappoint the greed of those who crave it…”


This was a warning that launched form the true reason behind the disappointment of that society and its avoidance in supporting right. This issue was openly spoken by the leader of the army of Ibn Ziad, Omar Bin Sa’ad, when he recited the following lines of poetry: This is a translation of the Arabic words: Should I abandon the kingship of Rai while Rai is my wish? Alternatively, should I return sinned with the slaying of Hussein? His slaughter results in hellfire that has no partition And the kingship of Rai is the delight of my eye

This man was placing himself between two choices: 1- Ruling the region that he desired [Rai], an Iranian region which he was promised to rule if he kills Imam Hussein (pbuh); 2- Killing the grandson of Allah’s messenger (pbuh) which – based on his conviction – would necessitate his doom in the hellfire. Nonetheless, he surrendered himself to the governing of Rai. In his speech, Imam Hussein (pbuh) answered him

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and lectured his army that desires this secular world which was described by the holy Quran as a place of mortality and vanishing, taking its residents from one situation to another, a world of turbulence. Allah the Exalted said, “And coin for them the similitude of the life of the world as water which We send down from the sky, and the vegetation of the earth mingleth with it and then becometh dry twigs that the winds scatter. Allah is able to do all things.”

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His Exaltedness also said, “Know that the life of the world is only play, and idle talk, and pageantry, and boasting among you, and rivalry in respect of wealth and children; as the likeness of vegetation after rain, whereof the growth is pleasing to the husbandman, but afterward it drieth up and thou seest it turning yellow, then it becometh straw. And in the Hereafter there is grievous punishment, and (also) forgiveness from Allah and His good pleasure, whereas the life of the world is but matter of illusion.” The Imam (pbuh) invited them to contemplate on the changes of this life, which Imam Al-Hadi (pbuh) described in his renowned poem when he lectured AlMutawakkil saying: This is a translation of the Arabic verses:


They ended on the peaks of high mountains guarded By strong men yet the peaks were defenseless And were brought after their glory down from their strongholds Into holes how wretched they are in their descent A caller cried out after their burial asking Where are the king-beds crowns and jewelry? Where are the faces that lived in bliss? Covered by screens and ornamented clothes The grave answered on their behalf when asked them

These faces are being fought over by worms For so long they ate and drank And after a long eating they are now being eaten For so long they built houses for their security And departed homes and families to move on For so long they treasured money and saved it Leaving it behind for enemies and now they’re gone

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Their homes have become useless desolates The residents of which have gone to graves

Imam Hussein (pbuh) lectured them in his sermon asking them to abandon secularism that they regarded as their only desire instead of rendering it as a means for the afterlife and a method to see the truth through it.

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For instance, commander of the faithful (pbuh) was quoted describing the life of this world as saying, “He who sees through it, it will give him perception, and he who sees it alone, it will blind him.” Therefore, he who sees the worldly life on the bases of “looking at,” in other words as being his utmost wish, life at this point will wi ll be to him as Imam Ali (pbuh) said: “Life is a lost trade.” “Life is the battle of the minds.” “Life is the mineral of evil and the place of conceit.” “Life is the farm of evil.” On the other hand, he who sees the worldly wor ldly life on the bases of “looking through it,” in other words regarding it as a method the leads to the hereafter, here after, life at this point will be to him as Imam Ali (pbuh) said: “Life is a house


of sincerity for the sincere, a house of sermon for the learners, a mosque for f or the adorers of Allah, a prayer for the angels of Allah, a place for revelation revel ation from Allah, a place of trading for the guardians of Allah, where they gained mercy, and profited heavens with it.” The problem of many of those who stayed away from joining the conquest, more so the assassins, was the fact that they attached themselves to the worldly life as being their utmost wish. Therefore, they became extremely passionate about it to the point where it pulled them away from Allah the Exalted. Hence, they reached the stage where they failed to support right during the most delicate phase of history. Their love towards the secular life was unlike the love that man utilizes to make a living and gather money to support his family, live in dignity among the people, keep family ties, and help the needy. Their love towards the secular life was unlike the love that man utilizes to love his children and educate them to be obedient to Allah the Exalted. Their love was unlike the love described, as reported, by the commander of the faithful (pbuh) when he said, “People are the children of this world; one cannot be blamed for his love towards his mother.”

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Instead, their love of this secular world rendered them abandon Imam Hussein (pbuh) and those with him, leaving them go to the martyrdom alter. They did not act in his support. Their love of this secular world was a reason for them to give the tyrant a chance to unjustly slaughter the people, displace them, and deem their possessions free for everyone, even their women on some occasions. They did not act to rise against the tyrant.

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Their love of this secular world was an example of the love described by the divine speech of Allah the Exalted, “If a servant bids a prayer that equals the prayers of the residents of heavens and earth, fasts fast s a fast that equals the fasting of the residents of heavens and earth, eats food like the angels [angels don’t eat food], and wears clothes like the poor, after which I see inside his heart passion towards the secular world that equals one atom, or loves its spaciousness, or its presidency, or its ornaments, or its jewelry, he will not neighbor me in my heaven and I will pluck my adoration out his heart.” Their love towards this secular world was an example in the story reported r eported by the revelation revelat ion of Allah the Exalted to his Prophet Moses (pbuh) who returned home crying after he passed by a weeping man. He


said, “O Lord, your servant is weeping in fear of you.” Allah the Exalted replied saying to him, “O Moses, if he weeps until his brain comes down with his tears I will not forgive him as long as he loves the life of this world.” A large number of those who failed to join the conquest had a main reason for their failure. fai lure. This is the kind of love and attachment to the life of this world as their utmost wish. Hence, it blinded their hearts and they ended without insight. Second reason: Lack of Sufficient Awareness Awareness

However, attachment to the life of this world as an utmost wish cannot be generalized regarding all those who failed to join the conquest – as we said earlier – while we know that among them are people who were renowned for their faith, commitment, and abidance to the religious assignment. Therefore what was the reason for their failure? To answer this question, I will refer to the words of Imam Sayyid Ali Khamenei (May Allah Prolong his Life). He describes these people saying, “Religiously committed people existed among those who did not

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rise with Imam Hussein (pbuh)… But this issue does not mean that they all should be deemed as lovers of this life. There existed among the heads and symbols of the Muslims at that time faithful individuals individua ls and people who obeyed and acted in accordance with the religious assignment. However, they did not understand the main assignment and could not diagnose the circumstances of that period of time. They did not recognize the main enemy and mixed between the primary task and other tasks of the second or third degree.” 90

Nonetheless, there is no doubt that these people were wrong and they did not cognize their correct assignment as they deprived themselves from the great conquest. However, this issue does not mean that they are secular people. Instead, their problem resided somewhere else relating to the definition of the religious assignment required for the nation in light of the circumstances of that period of time. Some of those people thought that the priority was in the physical protection of Imam Hussein (pbuh) plus his security. Therefore, they advised him to go to places where he could find security for himself. On the other hand, the vision of the inerrant Imam (pbuh) gave priority to protecting the religion, even if that issue necessitated the martyrdom of the inerrant Imam (pbuh).


It is difficult to understand the complexity of those believers because they permitted themselves to diagnose and define the religious and guardian assignment in the presence of the inerrant Imam, the definer of that issue. Perhaps, they misunderstood what the Imam (pbuh) defined regarding the assignment. This is on the level of the theoretical background regarding the religious assignment of the nations. However, one can notice from the preceding cases that some lingerers deprived themselves from the conquest because they did not categorize their practical priorities without relating this issue to the matter of the general assignment of the nation and the primary task required for it. For example, At-Turmah did not have a problem as it seems from his biography as we discussed earlier. However, his problem was in his leniency towards prioritizing his issues while giving consideration to the sensitivity of the situation. For instance, he gave the priority to going to his family first in order to provide them with money with his intention to return and support rather than staying with the Imam (pbuh). Hence, he left but was late in returning, hence deprived himself from the conquest.

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At-Turmah At-Tu rmah and martyr Abdul Rasoul The act of At-Turmah At-Turmah represented represente d a harsh lesson for the children of the school of Imam Hussein (pbuh) who drank from the spring of the values of Ashura.

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Among those learners was one of the martyrs of the Islamic Resistance in Lebanon, Ali Zihri, whose code name was “Abdul Rasoul.” The man in charge of him narrates his story from the beginning of his arrival to the frontline, when he told tol d him about a dream that he saw in that blessed place. He saw that the day of resurrection arrived and the people were being questioned by Allah the Exalted. When he glanced with his eyes he saw Imam Hussein (pbuh) leading some people to paradise through one of its gates. He noticed that the gate was crowded with a long row of people. Martyr Abdul Rasoul could not hold himself but went forward to the gate advancing those waiting in row. Someone called him: Go back and wait in line. l ine. This is not your time. Your Your time will come after ten years. The martyr continues narrating his dream telling that after a certain period of time, which he did not feel, the ten years passed and his turn came to go to the gate and enter the paradise. The martyr told his dream to his commander “Abu


Hussein” at the beginning of his combative work when he arrived to the frontline, where he remained fighting for ten years. It was noticed that during these years he would practice his military missions in an imprudent manner, where he would not behave cautiously during any mission or whenever cautiousness was necessary. He would explain this issue to his commander saying: the ten years have yet to pass. However, after ten years, when the leaders of the resistance chose him to participate in the “Sujud” operation, his commander noticed that his behavior began to change and he acted seriously unlike before. At that time, his commander remembered his dream and began to count the period of time that has passed since Abdul Rasoul started his work. He discovered that it was the tenth year of his military work on the frontline. As someone who cares for him, his commander said sa id to him: “Go to Beirut and bid farewell to your fiancée and return to participate in the operation.” Abdul Rasoul replied: “For ten years I have been waiting for this moment. Perhaps if I go to Beirut an accident will happen to t o me on the road and I will be late

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for the operation deriving myself from martyrdom.” Martyr Abdul Rasoul succeeded in joining the caravan of the conquerors co nquerors whereas At-Turmah At-Turmah deprived himself from the conquest.

The fate of those who failed to join the conquest

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I confirmed in the beginning that our discussion here does not include the assassins. Instead, it includes the previous seven types. Therefore, what is the fate of these types? Based on the previous discussion, it is not right to give the same answer to the seven types. The fate issue is one of the sensitive causes that submit to delicate standards. Some people might answer saying that the fate of he who was present and heard the call without providing support will be the hellfire, which was confirmed by Imam Hussein (pbuh) to more than one laggard as we mentioned earlier. Among the examples are his words to Ibn al-Horr, “If you can avoid hearing our scream or witness our battle do so. I heard Allah’s messenger (pbuh&hh) saying: He who hears the caller of my household and does not support them for their just


cause, Allah will overturn his face into the Fire.” However, I wish to go into the root of the answer by including history and our present time, which creates a culture that has its mirroring effects regarding the attitude towards the others. In my reply, I will employ the conclusive mind and the script of the members of inerrancy.

The divine reckoning according to the logic of the mind The conclusive mind will rule in favor of the justice of Allah the Exalted and the impossibility of Him giving verdict to that which the mind decisively sees as unjust. This philosophy has ramifications regarding the divine justice on Judgment Day. The decisive mind rejects the idea that the Judgment Judg ment Day be limited to the standardization of the true identity with the compatibility of the acts to the reality without regarding other considerations. In other words, it rejects the idea that the grading on Judgment Day be executed on the basis that all non-Muslims will go to hell after which Muslims will be separated according to their different sects, hence, those who did not embrace

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the true sect will go to hell after which the embracers of the true sect will be divided based on their deeds, hence, the people whose deeds conform to the reality will go to heaven and the rest will go to hell.

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Based on the decisive mind, the justice of Allah the Exalted disagrees with this manner of judgment. Instead, it points towards another definition definit ion of the divine justice that that gives consideration consideration to the preparations preparations that resulted in the dogmatic identity and the behaviors that followed. These preparations might include certain failure and might even start from negligence. Regarding the negligent that had the ability to reach the truth and quittance (absolution) in a subjective way but failed due to the lack of will, there is no problem in him deserving punishment. On the other hand, it is unreasonable to punish an incapable person who failed to act accordingly due to the lack of his capacities and because his environment did not allow him to reach the truth. Our discussion being limited to worthiness launches from our faith in Allah the Exalted and that He obliged Himself to deliver His promise. Hence, if He promises reward the reward becomes an obligation from His Exaltedness. On the other hand, if He promises


punishment, it remains indefinite that His punishment will happen. Why? Allah the Exalted can be merciful and his mercy always advances his fury. In conclusion: The negligent deserves punishment but may still receive mercy whereas the incapable does not deserve punishment since due to his incapacity.

The divine reckoning according to the logic of the script Our previous discussion regarding the logic of the mind can be read in the script of the holy Quran as well as the scripts that came from the inerrant prophetic household (pbut). For instance, the holy Quran mentions the pardon of Allah the Exalted that will be delivered to the incapable people who were described as the oppressed people. Therefore, Allah the Exalted said, “Lo! As for those whom the angels take [in death] while they wrong themselves, [the angels] will ask: In what were ye engaged? They will say: We We were oppressed in in the land. [The angels] will say: Was not Allah’s earth spacious that ye could have migrated therein? As for such, their habitation will be hell, an evil journey’ journey’ss end; except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way. As for such, it may be that Allah will pardon them. Allah is ever Clement, Cl ement, Forgiving.”

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One of the kind reports on this issue is the speech of Imam al-Sadiq (pbuh) categorizing the people based on the divine retribution. For example, Al-Kafi book reported that Hamza Bin At-Tayyar quoted Imam alSadiq (pbuh) as saying, “The people are six divisions; they all derive from three divisions: faith, infidelity and deviation - people of the two promises whom Allah promised with heaven and fire.

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[The six divisions are] the believers, the disbelievers, disbelievers , the oppressed, those hoping for Allah’s mercy, either He punishes them or grants them absolution, those admitting their sins while mixing a good deed with another bad, and the people of the heights.” Some reports stressed on the descent of the divine mercy upon some of those deserving punishment due to their qualities that included some human values, which manifested the divine qualities as we will read in the two following reports: 1- In book Al-Kafi, Imam al-Baqir (pbuh) was quoted as saying, “A believer lived in a kingdom of a tyrant ty rant who became very interested in him. Therefore he escaped to a country of polytheism, and found refuge at a place of a polytheist who took him in as a guest and treated him with kindness. When


death came to him Allah the Exalted inspired him saying: I swear in my pride and sublimity, if I had a house for you in my heaven I would have given you residence in it; but, it is forbidden for anyone who died as a polytheist. However, O hellfire, keep away from him and do not harm him; while his sustenance comes to him at the two ends of the day.” 2- Sheikh As-Saddouq narrated quoting Imam alKazim (pbuh) as saying, “A believer lived among the children of Israel neighbored by an infidel who was always good to the believer and did him favors in this world. When the infidel died Allah built a house from clay for him in the hellfire. It protects him from its searing heat and his sustenance comes from another place. He was told: this is because you were kind to your faithful neighbor so-and-so, doing him kind favors in the previous world.”

The divine reckoning in the words of the scholars The scholars of the clergy school of the Prophetic Household (pbut) stressed on this creed in their revered revere d books. One example is the famous book boo k of laws that was given by the scientific clergy schools in the previous curriculum. Besides, it represents a scientific reference of great magnitude in our present time. Its author,

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Ayatollah al-Uthma Abul Qassim al-Qummi said in his speech on the natural rules of the intellectuals that disagree with the requisites of the religion, “What they select from the issues that disagree with the origins of the religion derives from: either their interpretation in denying one of the very origins such as prophecy, or from denying that which necessitates denial such as denying the information of the prophet with their knowledge that it derived from the prophet.

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First explanation: Infidelity in this world resulting from negligence necessitates punishment in the afterworld. The first [infidelity] not resulting from negligence does not necessitate the second [punishment]. Second explanation: Without negligence, there is neither infidelity nor punishment. With negligence, infidelity is not a requisite yet necessitates questioning and punishment. Therefore, anyone who rules the infidelity of a denier must contemplate.”

In this same context, Imam Khomeini (RIP) speaks in his book Al-Makasib Al-Muharrama (Forbidden Gains) about the deed of the excused ignorant. Hence he said, “He is sinless; instead, he will be requited according to his compliance (obedience); besides, his act might represent obedience. Regarding the realistic


wrongdoing, one remains sinless; someone excused in his perpetration remains sinless.”

Guardianship (Al-Wilayah) and the divine Guardianship reckoning As a practical form of our previous discussion, we will explain the doctrine of the true guardianship. We believe that Allah the Exalted described the pledging of allegiance to the Prophet (pbuh&hh) and his infallible household (pbut) as a main pillar that is required for the acceptance of the services servi ces of the Muslim. The mind and logic do not protest such a term regarding one’s worthiness. For example, Allah the Wise said, “I am entitled to reward anyone who embraces this way and feeds its embracers of the poor.” Therefore, anyone who embraces this way and feeds its embracing poor deserves remuneration from the Lord. On the contrary, anyone who embraces a different way and feeds its embracing poor does not deserve the reward of the Lord. Yes, Allah the Exalted might be generous in giving him absolution. However, it is not obligatory according to reason. Based on this rule, several reports reached us recurrently telling that the acceptance of the deeds is conditioned by pledging allegiance to the prophetic household (pbut). Here we present a number of these reports:

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1- One report quoted from Imam Abu Ja’far (pbuh) as saying, “The peak of the matter with its magnitude and key as well as the cracking of the objects coupled with the satisfaction of the Merciful resides in one’s obedience to the Imam after paying him recognition. Allah the Exalted said, “Whoso obeyeth the messenger hath obeyed obe yed Allah, and whoso turneth tur neth away: We We have not sent se nt thee as a warder over them.” them. ”

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On the contrary, if a person remains up all night, fasts all day, gives all his money in charity, and goes to pilgrimage throughout his life while ignoring the guardianship of Allah’s assigned guardian, not supporting him, and not letting all his actions point back to him, he will lose the right to Allah’s reward and his affiliation to the faithful people.” 2- Imam al-Sadiq (pbuh) was quoted as saying to his followers, “He who does not meet Allah the Exalted on the Day of Judgment embracing what you embrace none of his good deeds will be accepted and none of his wrongdoings will be pardoned.” 3- Imam [Hussein] Abu Abdullah (pbuh) was quoted as saying, “I swear in Allah, had Iblis [Satan] prostrated prost rated for Allah the Exalted following his disobedience and haughtiness for as long as the world remains this would never have resulted in any benefit for


him and Allah would never have accepted it from him until he kneels for Adam as he was instructed by Allah the Exalted. The same issue applies to this nation that became troubled after its prophet (pbuh&hh) departed, and after they abandoned their guardian [Imam] who was assigned by its prophet for them. Allah the Exalted will not accept any of their services nor will He elevate any of their good deeds until they meet Allah with His commandment and accept the guardianship of the guardian under whose commandment they were told to submit as well as enter through throug h the door that Allah the Exalted and His Messenger opened for them.” In addition, in his book “Al-Arba’oun Hadithan Hadith an [The Forty Speeches],” Imam Khomeini (RIP) commented on these speeches saying, “The aforementioned words of the holy speech stipulating that the guardianship of the household members (pbut) with their recognition as a condition to accept services is regarded as one of the conceded matters. This issue can even be regarded as one of the necessities of Shiism.”

The Prophetic Household (pbut) and the classification culture In order to avoid any misconception regarding the meaning of these words, it is necessary to differentiate

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between entitlement and favoritism which were mentioned earlier. For example, guardianship is an entitled condition required for the acceptance of the services. However, this does not mean that all those who do not recognize the guardianship will be doomed by Allah the Exalted in hellfire. For example, a man of this kind - as a result of certain values valu es that he embraced without objections on his side – might receive the mercy of Allah the Exalted and be with those who will be allowed by Allah the Exalted to enter His paradise out of His kindness and mercy, even if this person did not deserve such fate. Therefore, no man has the right to divide the people into two parts to conclude that one part will definitely enter the hell and the other part will definitely enter paradise. The Prophetic Household (pbut) rejected this logic which narrows the mercy of Allah the Exalted. This issue was clear in the report that was narrated by the author of Al-Kafi (The sufficient) book quoting quoti ng Zararah as saying, “Hemran (or ( or Bakeer) and I entered enter ed to see Abu Ja’far (pbuh). I said to him: we are simply extending this Mitmar, he (pbuh) asked: What is the Mitmar? I said: At-Tur (building thread). Therefore, whosoever agrees with us, Alawi (Shiite) he was or not, will have our support; and whosoever disagrees with us, Alawi (Shiite) he was or not, will wil l be disavowed by us. He said


to me: O Zararah, the words of Allah are more truthful than yours; why not count those about whom Allah the Exalted said, ‘Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way.’? Where are those who hope for Allah’s mercy? Where are those who mixed a good deed with another bad deed? Where are the owners of the heights? Where are the owners of the hearts to be reconciled?” These are clear words about the rejection of the school of the prophetic household (pbut) to the idea of separating people regarding their fate in the hereafter in a conclusive manner while disregarding the privacy of man coupled with his environment which might draw the divine mercy and kindness.

The effects of the school of the prophetic household (pbut) Once this dogma becomes deeply rooted and established within the public culture it will mirror great psychological effects and good educational results on both levels, individualistic and socialistic. Why? It widens man’s man’s vision and horizon between betwe en the mercy of Allah and His compassion.

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Besides, it establishes unity of Muslims in a way that no Muslim will view the other on the basis of the fate of the other, and that the inevitability would be the hellfire. Moreover, it twins the educational and political behaviors in the relationship with the other. It is also an important base for discussion with the other with an open spirit (open-mindedness).

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The fate of those who failed in light of the earlier discussions Based on earlier discussions, we cannot reach a general verdict on all the aforementioned seven types of those who failed to join the conquest. Yes, we do not expect any defects [lack of o f knowledge] in those who witnessed the battle while maintaining neutralism on their part. Hence, they deserve to be overturned by Allah the Exalted on their faces in the hellfire. It is also evident that a large number of those who stayed behind did not lack the required knowledge, such as Obaidallah Bin al-Horr al-Juhfi, who declared that he who supports Hussein (pbuh) is the happy one in the hereafter. The problem in these people was in


their attachment to the life of this world – the utmost wish. This was the reason why they failed their Imam (pbuh). Hence, they deserve the punishment of Allah the Exalted because they rejected an open request of their Imam to support him. The type of people whose absence was not based on their attachment to this life but based on their awareness and miscalculated prioritization will have a fate that will be measured in accordance, as we said earlier, with the criterion of the questionability that is linked to defect or to truancy. However, in all cases, all the previous types made a mistake and they deprived themselves from the great conquest, the way of which Imam Hussein (pbuh) clearly shaped - martyrdom. All these types of people deprived themselves from the great position of martyrdom, on which we will shed light in the third chapter, “Martyrdom [shaheed].”

Preface: Dear reader: From this point on, we will be discussing discussi ng the issue of the martyrs. The word “Martyrs” is the plural of martyr, the Arabic term of martyr is shaheed and the plural of shaheed is shuhada’a. Our reader must

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understand the meaning of shaheed before continuing the reading of this book. Shaheed has two meanings: one is martyr and the other is witness. Shaheed can be someone who sacrifices himself for a noble cause in which he believes, rendering him on the Day of Judgment a martyr and a witness at the same time for what happened, and thus we call him in Arabic” shaheed.”

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Those who were martyred with Imam Hussein (pbuh) in Karbala gained the highest grades that Allah the Exalted mentioned in the Quran, the witness martyrs. Allah the Exalted says, “Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favor, of the prophets and the saints and the martyrs and the righteous. righte ous. The best of company are

they!” Other times, shaheed may be a witness of an event without being martyred, yet we still call him in Arabic shaheed. Consequently, we will use the word shaheed instead of martyr or witness where applicable so that it harmonizes with our book as we continue.

Third Chapter

Martyrdom

Martyrdom “He who follows me from amongst you will be martyred…” This is the introduction of the letter in which Imam Hussein (pbuh) regarded martyrdom as good tidings. “Allah presents to you a high repute; this is Hussein Bin Ali calling you to support him; if you fight with him you will be rewarded, and if you die you will be martyred.” These were the words of al-Hajjaj Bin Masrouk al-Juhfi to Obaidallah Bin al-Horr, telling him about an honor that Allah presented to him, the reward for fighting or martyrdom. “…The deaths of the adorers of martyrdom who will not be advanced by those before them or exceled by those after them.” This is how Imam Ali (pbuh) foresaw the future

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when his son Imam Hussein (pbuh), his household and his companions would be martyred. “May Allah bring us together with you among the martyred as well as grant us your company in the highest grades.” This was a supplication of Imam Al-Mahdi (May Allah Prompt his Rise) when he paid a visit to the graves of the martyrs of Karbala.

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In this manner, when we read the scripts [words] of the Prophet (pbuh&hh) and his household (pbut) we can notice that the title “martyrdom” remains an adherent feature to the heroes of the battle battl e of Karbala as well as notice that the title “shaheed” remains adherent to Imam Hussein (pbuh). Here are a number of these scripts: 1- Sheikh At-Toussi reported in his book “AlGhaiba (The occultation)” that Allah’s messenger (pbuh&hh) said on the night when he was dying to Imam Ali (pbuh), “O Abul Hassan, bring br ing me a paper and a quill; and a nd Allah’s messenger (pbuh&hh) wrote his will…” In one of its parts he (pbuh&hh) said, “O Ali, twelve Imams [guardians] [guardi ans] will descend after me…” In another part he (pbuh&hh) said, “When death comes to you handed it over to my grandson


Hassan the pious visitor; and when death comes to him let him hand it over to my grandson Hussein the shaheed, the virtuous and the slayed.” 2- There are the words of Imam Ali Bin Moussa ArRidha (pbuh) in a speech titled as the golden chain, describing the most prominent features of each Imam of his ancestors, each of which expressed the main role or the special stature of each Imam. Hence, he (pbuh), addressing the gathering crowds in Nishapur, which came up to 20 thousand writers pleading him to speak one of the speeches speeche s of Allah’s Allah’s messenger (pbuh), said, “My father Moussa alKazim (pbuh) said to me quoting his father Ja’far al-Sadiq (pbuh), quoting his father Muhammad alBaqir (pbuh), quoting quotin g his father Ali Zein el-Abideen (pbuh), quoting his father Hussein the martyr of Karbala (pbuh), (pbu h), quoting his father fathe r Ali Bin Abi Talib Talib (pbuh) as saying: My beloved and the delight of my eyes, Allah’s messenger (pbuh&hh) said quoting Gabriel (pbuh) as saying: I heard the Lord Who is exalted in His pride saying: saying ‘there is no god but Allah’ is my fortress, he who utters it enters my fortress, and he who enters my fortress will be safe from my punishment.” 3- There is the statement of the board of Fatimah (pbuh) (pbuh )

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that mentioned the names of the inerrant Imams (pbut) explaining their most prominent qualities and stations of their lives. It reads, “…And I made Hussein the keeper of my revelation, honored him with martyrdom, and ended his life with happiness; hence, he is the best of those martyred and the highest of the martyrs in grades…”

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The entirety of this issue invites us to study the truth of the martyrdom which Imam Hussein (pbuh) gained coupled with his household and companions in Karbala, whereas many others deprived themselves from such gain.

The shaheed (martyr/witness) and the martyrs in the holy Quran The holy Quran granted man with the shaheed quality should he be present and witness a certain event, qualifying him to give his statement regarding what happened. Therefore, Allah the Exalted said, “O

ye who believe! When ye contract a debt for a fixed term, record it in writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allah hath taught him, so let him write, and let him who incurreth the debt dictate, and let him observe his duty to Allah his Lord, and diminish naught thereof.


But if he who oweth the debt is of low understanding, understan ding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses, wit nesses, so that if the one erreth (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allah and surer for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which ye transfer among yourselves from hand to hand. In that case it is no sin for you if ye write it not. And have witnesses when ye sell one to another, and let no harm be done to

scribe or witness. If ye do (harm to them) lo! It is a sin in you. Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things.” It also gave this quality to the vigilant and fully aware cognizant person. Therefore, Allah the Exalted

said, “Lo! Therein verily is a reminder for him who hath a heart, or giveth ear with full intelligence.” Some verses of the Quran talked about the grade

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of the martyrs at Allah the Exalted in the intellectual sense of martyrdom without defining the reason that led them to this position. Allah the Exalted said: 1- “Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favor, of the prophets and the saints and the martyrs and the

righteous. The best of company are they!”

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2- “And the earth shineth with the light of her Lord, and the Book is set up and the prophets and the witnesses are brought, and it is judged between them with truth, and they are not wronged.” 3- “Know that the life of the world is only play, and idle talk, and pageantry, and boasting among you, and rivalry in respect of wealth and children; as the likeness of vegetation after rain, whereof the growth is pleasing to the husbandman, but afterward it drieth up and thou seest it turning yellow, then it becometh straw. And in the Hereafter there is grievous punishment, and (also) forgiveness from Allah and His good pleasure, whereas the life of the world is but matter of illusion.” The quality “shaheed (witness)” has been regarded as one of the qualities of Allah the Exalted. Allah the Exalted said:


1- “Say: O People of the Scripture! Why disbelieve ye in the revelations of Allah, when Allah (Himself) is Witness of what ye do?” 2- “… And when Thou tookest me Thou wast the Watcher over them. Thou art Witness over all things.” 3- “Say (O Muhammad): What thing is of most weight in testimony? Say: Allah is Witness Witness between me and you.” 4- “Whether We let thee (O Muhammad) behold something of that which We promise them or (whether We) cause thee to die, still unto Us is their return, and Allah, moreover, is Witness over what they do.”

5- “Lo! Those who believe (this revelation), and those who are Jews, and the Sabaeans and the Christians

and the Magians and the idolaters - Lo! Allah will decide between them on the Day of Resurrection.

Lo! Allah is Witness Witness over all things.” 6- “Say: Whatever reward I might have asked of you is yours. My reward r eward is the affair of Allah only. He is Witness over all things.” 7- “We shall show them Our portents on the horizons

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and within themselves until it will be manifest unto them that it is the Truth. Doth not thy Lord suffice, since He is Witness over all things?” 8- “On the day when Allah will raise them all together and inform them of what they did. Allah hath kept account of it while they forgot it. And Allah is Witness over all things.” 9- “He unto Whom belongeth the Sovereignty of the heavens and the earth; and Allah is of all things the Witness.” 118

One can notice that the words shaheed (martyr or witness] and shuhada’a (martyrs or witnesses) in the previous verses although they derive from one meaning which relates to knowledge, yet this knowledge ranges depending on its degree and its attribution. For instance, the human knowledge, as in the case of someone witnessing a certain event such as selling, works only through the senses. On the other hand, when the intellectual or intelligence testimony is attributed to Allah the Exalted it must be “weeded” and purified from all that which does not harmonize with the Absolute Perfect, amongst Whom and His information nothing has ever mediated. This is the case of the many qualities and actions acti ons that


are attributed to Allah the Exalted, such as in His words,

“Lo! They plot a plot (against thee, O Muhammad). And I plot a plot (against them).” For example, the plotting of Allah the Exalted is a sort of the positive divine planning that fights and neutralizes the plots of the wicked enemies. Consequently, the testimony of Allah the Exalted, mentioned in the previous verses, indicates the highest level of witnessed knowledge. The existence with its entirety is ever present pres ent before Allah the Exalted without wit hout any mediation since He is the source (creator).

The shaheed according to the prophetic tradition (Sunnah) Despite the great volume of the verses that talk about the shaheed (martyr or witness), shuhadaa (martyrs or witnesses) and shahada (martyrdom or testimony), none of these verses declared that the shaheed could be the one slayed in the battlefield or in other similar fields. Some verses may still bear the meaning that the one slayed could be among the martyrs. However, the prophetic tradition and reports that arrived repeatedly from the inerrant Imams of the prophetic household (pbut) used the word shaheed repeatedly as someone who had been slayed in the way of Allah the Exalted,

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which resulted in inflecting inflect ing such a meaning of the word shaheed. Here are some of their speeches: Allah’s messenger (pbuh&hh) was quoted Allah’s quot ed as saying, “The shaheed acquires seven qualities from Allah: the first drop of his blood brings him absolution….” Allah’s messenger (pbuh&hh) was quoted Allah’s quot ed as saying, “The shaheed is given six qualities: he is forgiven at the first spurt of his blood…”

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Allah’s messenger (pbuh&hh) was quoted as saying, “No soul after death would wish to return to the world except that of the shaheed after he sees Allah’s generosity. Hence, he would wish to return and be killed in this world again after experiencing the value of martyrdom.” The commander of the faithful (pbuh) was quoted as saying, “Jihad [struggle in the way of Allah] is the best of deeds after Islam… It is coupled with good deeds and good news of heaven after martyrdom.” The commander of the faithful (pbuh) was quoted as saying, “The best of creatures after the guardians are the martyrs; the best of the martyrs is Hamza Bin Abdullah and Ja’far Bin Abi Talib…” Talib…”


The shaheed and the reason behind the naming Perhaps the insistence of the noble scripts on naming the one slayed in the way of Allah as shaheed was because this phonation holds a special perceptive and intellectual quality, which Islam continuously emphasized because it bears a meaning that points to the stature and particularity of the shaheed. The stature and particularity come to light by contemplating on the phonations that have been used in the sense of cognition and knowledge. Scholar At-Taba’taba’ei (RIP) said, “The utilized phonations in the holy Quran pertaining to cognition are many. Perhaps they reached twenty such as: thinking, counting, sensation, invocation, gnosis, understanding, jurisprudence, jurisprude nce, cognition, certainty certainty,, ideology ideology,, opinion, pretense, memorizing, wisdom, experience, testimony, and intellect …” On comparing between these phonations pertaining to their cognitive meanings and the shahada (testimony) from which the quality of the shaheed has been phrased, the ranking position will emerge. This issue is clear in the following demonstration that was detailed by the author of al-Mizan, which is:

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Thinking: the preferable credence, even if it does not reach the limit of conclusiveness and decisiveness. Counting: it is similar to thinking with one simple difference. Sensation: the accurate awareness; it is very precise and mostly used in the tangible material without referring to rationality.

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Invocation: invoking the image that is treasured inside the mind after its absence from cognition or by memorizing it without being absent from consciousness. Gnosis plus knowledge: implementing the appearing image by the section of perception based on the treasures of the mind. Understanding: the influence of the mind by the outer world, inscribing the image inside it. Jurisprudence: confirming the image inscribed inside the mind and stabilizing its credibility. Cognition: deepening further into that confirmation until the particularity of the learnt matter is cognized with its secrets and qualities. This is why it is used in the form of magnifying and glorifying the issue. Allah

the Exalted said, “The Reality! What is the Reality?


Ah, what will convey unto thee what the reality is?” Certainty: the intensity of the mental cognition in a way that rejects disappearance. Ideology: inspecting and checking the present information in order to obtain its adherent obscurities. Opinion: the occurring authentication of the ideology and prudence. However, it is often used in the practical sciences, which are applicable or nonapplicable, but without the theoretical sciences that refer to the formational matters. This is similar to perception, jurisprudence, and wording. Pretense: this is authenticity based on it being an image inside the mind whether it is a preferable or a decisive and conclusive authentication. Knowledge: the perception that rejects the contrast. Memorizing: controlling the learnt image in a way that no change or disappearance would affect it. Wisdom: the scientific image pertaining to its control and precision. Experience: the emergence of the scientific image in a way that the intellectual will not miss any result

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resulting from its introductions. We can notice regarding these cognitive phonations that some of them express a preferable cognition without certainty and decisiveness. Others express a cognition that results result s from the presence of the image of an object inside the mind. Therefore, the best meanings of these cognitive phonations do not go beyond the presence of the image of an object inside the mind.

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This is when the meaning of martyrdom protrudes because martyrdom or testimony means obtaining the very object that is being sought. This meaning clarifies once we distinguish between the three ranks of unquestionable knowledge. Frist: we must reach certainty about the existence existenc e of hellfire without seeing it, which we call the knowledge of certainty certainty.. Second: we must reach certainty about the existence of hellfire by seeing it with our own eyes, which we call the eye of certainty. Third: we must reach certainty about the existence of hellfire by touching it, which we call the perfect certainty. In this level, knowledge means obtaining the very object that is different from seeing its image or


learning about its essence. The secret of the description of the testimonial martyrdom Why did Islam choose the martyr quality for the person slayed in the way of Allah the Exalted? Islam provides us with a feeling that the value of the sacrificing person fountains from his knowledge and awareness prior to embarking embar king on his practical behavior be havior.. This issue clarifies through learning the theoretical structure by which the self-sacrificing act has been legitimized in Islam. According to the legitimacy of the true religion of Allah, Allah the Exalted did not give man the power to control his spirit unlimitedly. Hence, suicide was forbidden. Allah the Exalted said, “… and kill not one

another. Lo! Allah is ever Merciful unto you.” Allah the Exalted forbade this issue considering it to be one of the matters that would result in divine punishment. For example, one corroborated report was quoted from Imam al-Sadiq (pbuh) as saying, “Whosoever kills himself purposely will reside in hell for eternity et ernity.” .” Moreover, Imam Baqir (pbuh) was quoted as saying,

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“The faithful person is tried with all kinds of affliction and tastes all kinds of death; however, he does not take his own life.”

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Similarly, the reports of the Sunnites contain the same meaning. For example, the collection of Musnad Ahmad Bin Hanbal quotes the Prophet (pbuh&hh) as saying, “Anyone who jumps from a mountain to kill himself is in the hellfire forever and for all eternity. Anyone who consumes a poison to kill himself consumes the poison with his own hand in the hellfire forever and for all eternity. Anyone who kills himself with a metal his metal will be in his hand cutting his stomach open in the hellfire for eternity.” This issue is based on a divine evaluation specialized special ized for man’s life which he has no right to risk. Instead, he must defend it even if this issue necessitated the killing killi ng of the person who is trying to kill him. The jurisprudents issued a fatwa (legal opinion) regarding this defense. Subsequently, embracing the road that leads ultimately to death such as the self-sacrificing mission or any act that is being thought as risky or might lead to death eventually such as the military combative works requires a clear legal permission that prefers to maintain man’s life as much as possible. Therefore, the legality of this self-sacrificing combative action requires a


great cause which transcends oneself and individuality in order to reach the main principle such as defending Islam and religion or defending the Muslim community on the basis of prioritization when there is confliction between the great cause and self-protection. It is evident that defining such priority cannot be always available for the common individual by the community. Instead, it must be defined by a qualified leader who possesses a good knowledge of the legal lines and rules, capable of practicing and implementing them at the right time and place on the basis of the priorities of the nation. On this issue, Imam Ali (pbuh) was quoted as saying in his will, “… By Allah by Allah, struggle stru ggle for the way wa y of Allah using your money and lives; only two men struggle in the way of Allah, a leader of guidance and an obedient who follows his lead.” One of the kind reports that indicated this meaning was the report of Abbad al-Basri who said to Imam Zein al Abideen (pbuh) during Haj season: se ason: I abandoned Jihad [struggle] and its difficulty and came to the Haj (pilgrimage) and its easiness while Allah the Exalted

says: Lo! Allah hath bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and

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be slain. It is a promise which is binding on Him in the Torah and the Gospel and the Qur’an. Who fulfilleth His covenant better than Allah? Rejoice then in your bargain that ye have made, for that is the supreme triumph.”

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The Imam (pbuh) said to him: finish the verse, and Abbad continued saying, “(Triumphant) are those who turn repentant (to Allah), those who serve (Him), those who praise (Him), those who fast, those thos e who bow down, those who fall prostrate (in worship), those who enjoin the right and who forbid the wrong and those who keep the limits (ordained) ( ordained) of Allah - And give glad

tidings to believers!” Hence, the Imam (pbuh) said to him: “If we see those whose qualities are of such, Jihad (struggling) with them is better than Hajj (pilgrimage).” Therefore, Jihad and martyrdom require precision regarding the designation of the path. This issue demands the Mujahid (struggler) or the martyrdom seeker to possess a religious awareness regarding the legality of his action as well as a social awareness through which he can understand the value of his act which goes under the great causes of the religion and the priorities of the nation. This way he decides to sacrifice that which is dear to him, his life, for the


dearest common good, the religion or the community, the service of which plus self-sacrifice represent a conclusion on the way of his perfection for the way of Allah the Exalted. Therefore, the knowledge of the martyrdom seeker and his wide insight on his way of struggle is necessary necessar y to acquire the position of martyr. In this manner, one can reach martyrdom and be described as a martyr.

The Stature Stature of the Shaheed (Martyr) (Ma rtyr) Allah the Exalted said, “Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision. Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve. They rejoice because of favour from Allah and kindness, and that Allah wasteth not the wage of the believers.” In these verses, there are special bounties and ranks for the person slain in the way of Allah. They are: 1- Life. 2- Security.

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3- Continual bliss. 4- Being joyful with the reward. 5- Good tidings about the comrades to follow in Jihad. Here are the details about these issues.

1- The Life of the Shaheed (martyr) The holy Quran forbade two issues relating to the life of the shaheed: 130

First: We must not believe in his death. Allah the Exalted said, “Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.” Second: We must not express that the shaheed (martyr) is dead; Allah the Exalted said, “And call not those who are slain in the way of Allah “dead.” Nay, they are living, only ye perceive not.” The reason for this is that the original meaning of death – as it was stipulated by Ibn Faris in the dictionary “Mo’jam Maqayees Maqayees Al-Lugha” Al-Lugha” – is the leaving of the force of the being. On this issue, he cited a report about garlic, quoting the noble prophet (pbuh&hh) as saying, “Anyone who ate from that harmful plant must not approach our


mosque. If you should eat it, kill it by cooking.”

It is evident that the words “kill it” mean make its strong smell leave. Consequently, the holy Quran disagrees with the leaving of the force of a martyr. Instead, it informs us that he sustains his position as a powerful living being, which continues, but not inside the material body that changes and alters. Instead, Instea d, it is in the human soul, with which the life differs hence the force differs. This spirit will not be in the form of a material being. Instead, it will be in the form of a perfect body in the world of the partition, as stated by the reports. For example, when asked about the whereabouts of the faithful spirits, Imam al-Sadiq (pbuh) answered, “In a semi paradise para dise in the form of bodies in heaven;” another report reads, “In the form of similar bodies.”

The martyrs martyrs and the dead of the partition (Barzakh) This is where a dogmatic question arises regarding the life of the partition about which several reports talked with corroborations that this life is designed for all the dead, whether they were people of faith or people of infidelity. In both cases, this life was not designed for the martyrs.

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Here are some reports that generalize the life of the partition: 1- A quotation from the commander of the faithful Imam Ali (pbuh) reads, “Grave is a garden of the gardens of heaven or a hole of the holes of hellfire.”

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2- A quotation from Imam al-Sadiq (pbuh) reads, “The spirits of the believers are in a tree from heaven, eating from its food, drinking from its drink, and they say: Our Lord, let the resurrection happen for us, accomplish that which You promised us, let our lasts join our firsts.” 3- Another quotation quotatio n from Imam al-Sadiq (pbuh) reads, reads , “Spirits in the forms of bodies in a tree from heaven, getting acquainted and questioning. questioning . Therefore, when a new spirit arrives to the spirits someone utters: let it be; it has escaped a great horror. Then they ask it: what did so-and-so do? And what did so-and-so do? If it says to them: I left him alive, then they beg for him, and if it says to them: he perished, they say: he has fallen, fallen.” It was reported that when Abu Baseer asked Imam Abu Abdullah (pbuh) about the spirits of the believers, the Imam (pbuh) replied: “Inside rooms in heaven, eating from its food and drinking from its drink. They


say: our Lord, let the resurrection happen for us, accomplish that which You promised us, let our lasts join our firsts.” firsts.” Other reports on the life of the partition, which is designed for the embracers of faith and the embracers of infidelity, quoted Imam al-Sadiq (pbuh) as saying: 1- “No one is questioned in the grave but the embracers embrace rs of faith and the embracers of infidelity. Others will be overlooked.” 2- “The one questioned in his grave are the embracers of faith and the embracers of infidelity. Others will be overlooked.” 3- “In the grave no one is questioned but the embracers of faith and the embracers of infidelity.” By placing these two sections together in one hand, one can understand from the reports that the aim behind overlooking the remaining section in the other hand does not mean denying their sensation and life permanently; instead, they are being left without questioning and without being transferred to the heaven of the partition and the fire of the partition. They are being left to rest in their graves.

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What supports this idea is the narration of the book “Sahih Durays al-Kanasi,” in which Durays quoted Imam Abu Ja’far (pbuh). He said, “I asked him: May I be your shield, what is the condition of the unifiers who recognize the prophecy of Muhammad (pbuh&hh) pertaining to the Muslim sinners who die without embracing an Imam [holy guardian], and without recognizing your guardianship? He replied: For these people, they will be in their pit-holes without any exit. Anyone with a good deed without any animosity on his side, a canyon will be drawn for him leading to heaven that Allah created in the west, and thus ease will visit him in his pit-hole until the Day of Judgment when he will meet Allah who will question him for his good and bad deeds. Hence, either to heaven or to the hellfire; these are the halted ones awaiting Allah’s decision. He added: the same issue happens to the oppressed, stupid, children, and Muslim children who did not reach puberty.. The embraces of animosity puberty animosi ty from the people peopl e of the Kiblah will have a canyon drawn for them leading to the hellfire, which Allah created in the east. Hence, flames, sparks, smoke, and boiling lava enter to them; later they will meet their destiny in the hellfire.” This story fits as an example that those who will be overlooked are “The halted ones awaiting Allah’s decision.”


Consequently, if the dead in general have beings that remain alive either in the heaven of the partition or in its hellfire or inside their graves, what is the reason behind particularizing the speech about the martyrs as being alive? To answer the question we say: the quality of life for the martyrs is different. It is a special and strong life containing an exceptional bliss expressed by the place, “With their Lord they have provision.” And this is a true answer to which we can add another special feature pertaining to the life of the martyrs. It relates to the period extending between the time when the trumpet of death is blown and the time when trumpet of life is blown on the Day of Judgment. During this period, all the living people will die except the very few. For example, Allah the Exalted says, “And the trumpet is blown, and all who are in the heavens and all who are in the earth swoon away, save him whom Allah willeth. Then it is blown a second time, and

behold them standing waiting!” The meaning in these two verses tells us that the strike will include all the beings in the heavens and on earth including all those who died earlier and moved to the partition. This issue was quoted from Imam al-Sadiq (pbuh) when someone asked him: “Will the

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spirit vanish after it departs its body or will it remain? The Imam (pbuh) replied: “It will remain until the time when the trumpet is blown. At that time, all things will nullify and perish, thus, no sense or matter with sense will exist, and all things will be restored as they were first originated by their creator, and for four hundred years the creation will hibernate, between the two blows.” Congruently, the words of Allah the Exalted corroborate the previous explanation as in the verse, 136

“They say: Our Lord! Twice hast Thou made us die, and twice hast Thou made us live. Now we confess our sins. Is there any way to go out?” The aim behind the first death in this world is the separation of the spirit from the body and the aim behind the second death is the strike and hibernation caused by the first blow.” Consequently, at the first blow there will be a general hibernation without any life for all beings. However, there are exceptions regarding such hibernation and lifelessness as it was expressed previously by Allah the Exalted when He said, “… save him whom Allah willeth.” Some experts explained that those saved in the verse are the martyrs. For example, Sheikh AtTabarsi wrote in his book Tafsir Jawame’ al-Jame’


(Interpreting the Volumes of the Volume), quoting Ibn Jubeir in his interpretation of: (save him whom Allah willeth) as saying that they are the martyrs, the carriers of the swords around the throne.” This means that there is a generating power in the life of the martyrs that enables them to maintain their lives between the two blows. 2- The confidence of the Shaheed (martyr)

The previous holy verses describe the situation of the martyrs as, “…there no fear shall come upon them neither shall they grieve.” When we contemplate on the meaning of fear and grief we will notice that the first relates to man’s caution in losing all that he owns or is entitled to in the future. Therefore, he who has a child will fear for it regarding illness and death. He who has money will fear for it regarding loss, etc… Grief on the other hand relates to the psychological condition that strikes man when he loses something that he had possessed or was entitled to possess. Hence, one grieves for his dead child and one grieves for the loss of money, etc… Therefore, grief relates to the past and fear relates to the future; and both strike anyone who believes he owns something or is entitled to own.

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However, this feeling does not strike a multitude of people whom Allah the Exalted named in his book as the guardians of Allah. Hence, He said about them,

“Lo! Verily the friends of Allah are (those) on whom fear (cometh) not, nor do they grieve?”

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Why? The guardian of Allah believes with all his mind and heart that anything that he owns belong to Allah the Exalted and it is His own right. Therefore, he does not grieve for any loss like someone who grieves what he owned or had the right to own. Moreover, he does not fear like the one who fears to lose something that belongs to him or that which he had the right to possess. Let us not forget his mental fear and caution as well as his passionate and human grief. At this point, the guardian of Allah the Exalted lives his life confidently without being disturbed by fear or grief. Why? The remembrance of Allah the Exalted fills his life hence his hi s heart is an example of the worlds of Allah the Exalted, “Who have believed and whose

hearts have rest in the remembrance of Allah. Verily in the remembrance of Allah hearts do find rest!” The previous verse that interprets the pronoun “they” by referring it to “…those, who are slain in the way of Allah…” describes the situation of the martyrs as confident. They, in their life in the partition do not


grieve for their past because they found that which is better. Moreover, they do not fear for the future while they are guests and under u nder the care of Allah the Exalted. The confidence of the martyrs is one of the main reasons for the force of life within. The true confident feels that very power which fountains from the remembrance of Allah the Exalted and His constant invocation. Coupled with this force, the martyrs will set a true example for the powerful being that is armed with the force which the wise man seeks and thus says while on his quest: “I searched for the strongest objects and I found the metal… I looked into the metal to find that fire expands it by heat thus knew that fire is stronger… I looked into fire to find that water extinguishes it thus knew that water is stronger than fire… I looked into water to find that clouds carry it thus knew that clouds are stronger than water… I looked into clouds to find that winds drag them thus knew that winds are stronger than clouds… I looked into winds to find that mountains block them

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thus knew that mountains are stronger than winds …

I looked into mountains to find that man towers above them thus knew that man is stronger than mountains … I looked into man to find that sleepiness silences him thus knew that sleepiness is stronger than man … I looked into sleepiness to find that anxiety overcomes it thus knew that anxiety is stronger than sleepiness … 140

I looked into anxiety to find that confidence confide nce removes it thus knew that confidence is stronger than anxiety anxiet y … At this point, I understood under stood the meaning of my Lord’s

words, ‘Verily in the remembrance of Allah hearts do find rest’.” At this point, the signs of confidence and strength were beaming clearly from the features of Imam Hussein (pbuh) which astonished anyone who saw him prior to his martyrdom. Whenever the situation became more difficult for him his soul and limbs would pacify while his face projected radiance and magnificence. Someone would say: look at him; he does doe s not care about death. He (pbuh) would tell them: “Patience children of the noble; death is simply a bridge that will take you away from misery and adversity to the spacious


heavens and eternal bliss. Who amongst you hates to be transferred from a prison to a castle? As for your enemies, they are like someone moving from a castle to a prison and torture. My father said to me quoting Allah’s messenger (pbuh&hh) as saying: the world is the prison of the faithful and the paradise of the infidel, and death is the bridge of these people to their heavens and the bridge of those people to their hell.” 3- The constant felicity

The previous verse described them reading, “…they have provision…” Their provision based on the present verb “have” is continual and everlasting. And lo is the

provision of the martyrs! It is the good provision from the Best of all who make provision. Allah the Exalted said, “Those who fled their homes for the cause of Allah and then were slain or died, Allah verily will provide for them a good

provision.. Lo! Allah, He verily is Best of all who make provision provision.” It is the kind of provision for the sake of which the martyr would wish to return to this world to be martyred again. In a previous speech, the noblest prophet (pbuh&hh) was quoted as saying, saying , “No soul that dies and sees its goodness at Allah would be pleased to

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return to the worldly life and even be given the worldly life with all its belongings except the martyr; he would wish to return to be killed another time in this life after seeing the merits of the martyrdom.”

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At this point, we can understand part of the secret of the spirituality of the greater martyr of Islam, Ali Bin Abi Talib, who complained to the messenger (pbuh&hh) for not being martyred during one of the conquests. The prophet (pbuh&hh) said to him, “Rejoice, the martyrdom is behind you. He asked him about it during another battle saying: Oh messenger of Allah, did you not tell me when some Muslims were martyred and I was spared, which saddened me that I should rejoice because the martyrdom was behind me? He (pbuh) replied: And so it will be. How is your patience? He (pbuh) replied: O messenger of Allah, this is not an act of patience, it is an act of rejoicing and gratitude.” 4- Rejoicing the reward

The holy Quran continues describing the martyrs as, “Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty…” how can they not rejoice when Allah the Exalted describes their reward as great such as in His words,


“Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward.” Some reports talked about some features of such divine payment and reward designed for the shaheed (martyr). The Prophet (pbuh) was quoted as saying, “There are seven qualities rewarded from Allah: One: The first drop of his blood brings him absolution. 143

Two: His head ends [find himself] in the lap of his wives with lustrous eyes, wiping dust off his face and saying welcome; and he replies the same. Three: He will be clothed from the clothes of heaven. Four: The treasurers of the heaven anticipate him with all kinds of sweet smelling winds, competing to welcome him. Five: He sees his house. Six: His spirit is told: proceed freely in heaven without any restraint.


Seven: He is allowed to look at the face [special graces] of Allah, which is the comfort of each prophet and shaheed (martyr).”

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For these reasons, the t he faithful companions compani ons of Allah’s messenger (pbuh) insisted on sacrificing their lives for the way of Allah the Exalted because they knew about the value of martyrdom. One of those companions was Amro Bin al-Jamouh, who sustained a limp. On the day of the battle of “Uhud”– knowing also that his four sons witnessed with the prophet (pbuh) all kinds of battles such as Asad – his people wanted to restrain him telling him you are a crippled man and therefore you are excused, suffice your sons are accompanying the prophet (pbuh) to the battle. He would reply: Lo;

great for them, they go to heaven while I stay with you! Therefore, his wife Hind Bint Amro said: I looked at him as he left with his leather shield while saying: O Lord, do not send me back to my household. While he was leaving some persons of his people followed him trying to talk him into returning. He refused and came to the Prophet (pbuh) and said: “O messenger of Allah, my people wish to prevent me from this destiny and from charging with you; I swear in Allah I am hoping to succeed, with this limp of mine, in stepping into heaven.” The prophet (pbuh) replied: “As in your case, Allah has excused you; jihad has


been lifted from you.” But the man refused. Thus, the prophet (pbuh) said to his people and his sons: “Feel not guilty should you prevent him not; perhaps Allah will grant him martyrdom.” Thus, they released him. On that day, he was killed as a martyr. Hind, his wife, with her son Khallad and her brother Abdullah carried him after his martyrdom on a camel. camel . When she reached the crossroads of al-Horra Burak al-Ba’eir, the camel would sit still each time she tries to direct it towards Medina whereas it would move when she directs it to Uhud. She returned to the prophet (pbuh) and told him about the issue. He (pbuh) said: “The camel is being commanded, did Amro say anything?” She said: yes, when he went to Uhud he received the Kiblah with his face and said: O Lord, O Lord: do not send me back to my household and grant me martyrdom. The prophet said: “This is why the camel would not proceed. Some of you, O the community co mmunity of al-Ansar, if taken an oath, Allah will accept it from them, including includin g Amro Bin al-Jamouh.” We can understand from the previous story the secret of the great joy that appeared in the features of the martyrs of Karbala prior to their martyrdom. Some even wondered about this issue. Burair, prior to his martyrdom, could be seen joking

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with Abdul Rahman al-Ansari. Abdul Rahman said

to him: “O Burair, this is not a time to joke!” Burair replied: “My people know that I never like to joke, when young or old. I am simply doing this to rejoice what is coming to us. I swear in Allah, soon we will meet these people with our swords, battling them for one hour after which we will embrace the lustrouseyed wives.” Yazid Bin al-Husayn sees Habib Bin Muthahir laughing in Karbala. He says to him: “Brother, this 146

is not a time to laugh!” Habib replies: Which place is more suitable for such joy? I swear in Allah, soon these people will attack us with their swords and we will embrace the lustrous-eyed wives.” The combatants of the Islamic resistance in Lebanon learned from these martyrs how to rejoice and laugh on the doorstep of their martyrdom. One of these sweet stances was the story of the first self-sacrificing fighter of this resistance, shaheed Ahmad Qaseer, who was martyred at the age of nineteen. For instance, his comrade-in-arms who was setting the explosive device in the car saw him laughing repeatedly. He asked him the reason why. The martyr replied: place the largest of the explosives under my seat; I want to fly fast.


5- Rejoicing for the joining comrades in arms

The previous verse of the holy Quran explains that the martyrs, although they are happy with the eternal bliss and happiness, they do not experience selfishness with this bliss which would make them forget the others. Instead, they maintain a spiritual and moral communication with their faithful comrades. This is why they, “Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve..” Some reports stated that the spirits of the believers ask the arrival in their heaven of the partition about some of their faithful comrades. If it says to them, “I left him alive, they would beg for him.” In Karbala, Imam Hussein (pbuh) declared to his companions that the martyrs are expecting their arrival right after finishing the prayer. He said to them, “O Nobles, this is heaven opening its gates, connecting its rivers, and ripening its fruit. This is Allah’s messenger and the martyrs who were slain in the way of Allah expecting your arrival and giving each other good tidings about you. Protect the religion of Allah, the religion of his prophet, and defend the women of the messenger.”

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6- Rejoicing for the foreseen happiness

In spite of all the happiness and generous rewards that Allah the Exalted gives to the martyrs, the verse continues to describe them as, “Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty…”

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One of the bounties that the martyrs receive is the rank of the intercessor, on which the Prophet (pbuh) was quoted as saying, “Three will intercede with Allah and will be accepted: the Prophets, the scholars, and the martyrs.” The intercession activates on the Day of Judgment pertaining to the occurrences occurren ces on that day and due to the guiding role that the mediator played in his lifetime. The prophets and scholars played a major role, guiding the people. Therefore, their intercession for the people will come in light of the people’s response to them through their guidance. This issue explains the quality that gives the prophets and scholars an advance for the intercession intercessio n position. A question will arise after saying that the rank of the guidance intercession clarifies itself through the role of the prophets and scholars. How do we explain the guidance intercession of the martyr who was not a


scholar, who was a young lad and did not write a book, take a rostrum, give a lecture, or even the very young man who executed a self-sacrificing mission after reaching his puberty recently? Imam Khomeini (RIP) praised this example of the very young man describing him as, “Our leader, that child who blew himself, under the tanks of the enemy, in Khorramshahr.” The question is: How can we comprehend when the rank of the guidance intercession is given to him? On this point, Imam Khomeini (RIP) was quoted answering beautifully a question in which he said that the martyr guides through his blood. Truly, the words of Imam Khomeini (RIP) were right. We have witnessed a large number of people returning to faith thanks to the grace of the martyr’s

blood, relatives and neighbors! We have witnessed a large number of young people being influenced by the martyrs and being guided towards religiousness and

commitment! commitme nt! We We have witnessed witness ed how the graces of the martyrs played a great role in changing the community in general towards faith, which keeps advancing due to the blessing of their pure blood. From this point, we address: Our responsibilities towards the martyrs

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First responsibility: We must preserve the cause for which they were martyred. “He who delivered the message of a conqueror is like someone who freed a salve and he is his partner in the reward of his conquest.”

If this is the case, what about someone who took responsibility and delivered the cause that was constantly observed by the martyr when he was slain in the way of Allah?

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May Allah have mercy on the lord of the martyrs of the Islamic resistance, resistanc e, Sayyid Abbas Musawi who said, “The main commandment: preserving the resistance.” Second responsibility: We must preserve their families and sponsor their orphans. Imam Khomeini (RIP) said, “The satisfaction of Sahib al-Asr wazZaman [the companion of our present and future futur e times, the guided one] derives from the satisfaction of the families of the martyrs.” Third responsibility: We must maintain rapport with them by offering them holy recitations that result in reward and bounty and act as consolation to Lady Fatima al-Zahraa (pbuh) who in her lifetime visited the martyrs of “Uhud” each week, and made from the soil of the grave the lord of the martyrs, “Hamza (pbuh)” a special rosary that she used to praise prai se Allah the Exalted.


Fourth responsibility: We must preserve and cultivate the martyrdom spirituality within the souls of the believers. The Noble Prophet (pbuh) drew the minimum line of jihad by saying, “Whoever dies without conquering, and without thinking about it, dies with a fraction of hypocrisy.” I beseech Allah the Exalted to bestow His mercy on our martyrs and let us join the Imam (holy leader) of the conquerors in Karbala. [All] praise is [due] to Allah, Lord of the worlds 151

Akram Barakat Beirut, Muharram 1432 A.H. / December 2011

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House), 1959. AL-MO’TAZILI, Ibn Abil Hadid, Sharh Nahjul Balagha (Explaining the peak of eloquence), audited by Sheikh Muhammad Abdu, first edition, Qum, Dar Az-Zakhaer (Publishing House), 1412 A.H. AL-JARJANI, Ali Bin Muhammad, Sharh al-Mawaqif (explaining the attitudes) by Abdul Rahman al-Aiji, first edition, Egypt, As-Sa’adah printing firm, 1907. (SH) 160

AL-KHUNSARY, Muhammad Baqir, Talweeh AnNuriyat Min Al-Kalam Fi Tanqeeh Ad-Daruriyat Min Al-Islam (The beckoning of the lights of words in revising the necessities of Islam), printing edition unknown, Publisher unknown, printing date unknown. AL-HUWAIZI, Tafsir Nour Ath-Thaqalayn (Interpreting the light of the two weights), audited by Hashim Rasoul al-Mahallati, first edition, Qum, Ismaeleyan Foundation, 1412 A.H. AL-MASHADI, Muhammad, Tafsir Kanz al-Daqa’eq, first edition, Qum, Mo’assasat An-Nashr Al-Islami (Publishing House).


AZ-ZUBEIDI, Muhammad Murtada, Tajj al Arous Min Jawahir al Qamous (The Bride’s Crown Derives from the Pearls of Dictionary), audited by Ali Sheery, Sheery, printing edition unknown, un known, Beirut, Dar al Fikr (publishing house), 1414 A.H. AL-QUMMI, Ali Bin Ibrahim, Tafsir Al-Qummi (AlQummi Interpretation), third edition, Dar al Kitab (Printing House), 1404 A.H. IBN ASAKIR, Ali Bin al-Hassan, Tarikh Madinat Dimashq (The History of Demascus City), audited by Ali Sheery, Sheery, printing edition ed ition unknown, beirut, b eirut, Dar al-Fikr (Publishing House), 1415 A.H. AT-TABARI, Muhammad Bin Jarir, Tareekh al-Umam Wal Muluk (The History of Nations and Kings), alMaktaba al-Tijariyah al-Kubra (Bookshop), Cairo, printing edition unknown, 1939. AT-TABARI, Muhammad Bin Jarir, Tareekh al-Umam Wal Muluk (The History of Nations and Kings), printing edition unknown, al-Maktaba al-Tijariyah al-Kubra (Bookshop), Cairo, 1939. IBN ASAKIR, Ali Bin al-Hassan, Tarjamat al-Imam al-Hussein (Interpreting Imam Hussein), audited by Muhammad Baqir al-Mahmoudi, second edition,

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Qum, Majma’ Ehyaa Ath-Thaqafah Al-Islamiyah (Publishing House), 1414 A.H. AT-TABARSI, Tafsir Jawame’ al-Jame’ (Interpreting

the Volumes of the Volume), 1st edition, Qum, Mo’assasat an-Nashr Foundation), 1421 A.H.

al-Islami

(Publishing

(TH)

162

SHAMS ED-DEAN, Muhammad Mahdi, Thawrat alHussein wa Thrufuha al-Ejtima’eya was Athariha al-Insaniya (Hussein’s revolution and its social circumstances and human effects), printing edition unknown, printing date unknown, Qum. SHAMS ED-DEAN, Muhammad Mahdi, Thawrat Al Hussein (Hussein Revolution), p. 119, cited from Fajr Al-Islam. SHAMS ED-DEAN, Muhammad Mahdi, Thawrat al-Hussein (al-Hussein Revolution), third edition, Beirut, Ad-Dar Al-Islamiyah (Publishing House), printing date unknown. (W)

AL-HORR AL-’AMILY, Muhammad Bin al-Hassan, Wasa’el ash-Shi’a (The Means of Shi’a), printing


edition unknown, audited by Sheikh Muhammad Ar-Razi, Beirut, Dar Ehyaa at-Torath al-Arabi (Publishing House), printing date unknown. AL-HORR AL-’AMILY, Muhammad Bin al-Hassan, Wasa’el ash-Shi’a (The Means of Shi’a), Qum, second edition, edit ion, 1414 AH, Mo’assasat Aal Albayt leEhyaa at-Turath (Publishing House).

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Contents

Preface ....................................... .............................................................................. ............................................................................... ............................................... .......7 165

First Chapter: Conquest ....................................... ............................................................................. ......................................11 Conquest ........................................ ............................................................................... ............................................................................ ..................................... 13

The meaning of conquest by language and the holy ...................................................................................................................... ........................ 14 Quran .............................................................................................. A glimpse of the errors of the prophets (pbut) ......... 16 Back to the two verses of conquest ..................................... 24 The elements of the successful invitation ..................... 30 The Husseini Conquest ................................................................... 36 The closure following the prophetic opening ............ 37


Muawiyah, a Religious Paradigm! ...................................... 47 The effects of Muawiyah’s policies on the Muslim community ......................................................................................................... 51 One question remains: ..................................................................... 57 Second Chapter: Those who failed to join the .............................................................................. ............................................................................... ......................................... 59 conquest ...................................... Those who failed to join the conquest....................................... ......................................... 61 166

Signs of Danger

.................................................................................... 65

The news of the fall of Kufa

.................................................... 66

The real reasons behind those who failed to join the conquest ................................................................................................. ............................................................................................................... .............. 79 At-Turmah and martyr Abdul Rasoul ............................... 92 The fate of those who failed to join the conquest .. 94 The divine reckoning according to the logic of the ........................................................................................................................ .............. 97 script .......................................................................................................... The divine reckoning in the words of the scholars 99 Guardianship (Al-Wilayah) and the divine ........................................................................................................... .............101 reckoning ..............................................................................................


The Prophetic Household (pbut) and the classification culture...................................................................................................................103 The effects of the school of the prophetic household ..................................................................................................................... .....................105 (pbut) ................................................................................................ Preface: ..................................................................................................... ........................................................................................................ ...107 Third Chapter: Martyrdom ................................... ............................................................... ............................ 109 Martyrdom .................................. ......................................................................... .......................................................................... ................................... 111

The shaheed (martyr/witness) and the martyrs in the holy Quran .................................................................................................... ....................................................................................................... ...114 The shaheed according to the prophetic tradition (Sunnah) .......................................................................................................... ............................................................................................................. ...119 The shaheed and the reason behind the naming ....121 The Stature of the Shaheed (Martyr) ...............................129 1- The Life of the Shaheed (martyr) ................................130

The martyrs and the dead of the partition (Barzakh)............... .............................. .............................. .............................. ............................... ............................... ........................... ............ 131 ................................................. ............... 169 Other Publications of the Author ..................................

167

Other Publications of the Author

1- Haqiqat al-Jafr ‘end Ash-Shia (The truth of al-Jafr Book with respect to the Shias), Dar As-Safwah (Publishing House) 2- Haqiqat Mushaf Fatima ‘end Ash-Shia (The truth of Fatima’s Quran with respect to the Shias), Dar As-Safwah (Publishing House). This book won the “Best Book Prize” in 2003 A.D. at the International Commandment Festival in Iran. 3- Wilayat al-Faqih, Bayn al Badaha wa al-Ekhtilaf (Supreme Jurist Leadership, amid intuition and differences), Dar As-Safwah (Publishing House). This is a Master’s thesis that was awarded excellence coupled with commendation and recommendation for publishing.

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4- Dourous Fee ‘elm Ad-Dirayah (Lessons in cognitive cogn itive science), Dar As-Safwah (Publishing House), approved for use by the religious studies curriculum. 5- Mizan as-Siyar Wa As-Solouk (The Scale of Biographies and Conduct), Dar As-Siraj LithThaqafah Wa Wa An-Nashr (As-Siraj (As-S iraj House for Culture and Publishing).

170

6- Kayfa Taj’al Waladaka Salihan (How to make your child righteous?), Dar As-Siraj Lith-Thaqafah Wa An-Nashr (As-Siraj House for Culture and Publishing). 7- Kayfa Tarje’ Kama Waladatka Ummuk (How to leap back to the day when your mother gave birth to you?), Dar As-Siraj Lith-Thaqafah Wa An-Nashr (As-Siraj House for Culture and Publishing). 8- Limaza Noqallid? Kayfa Wa Man? (Why do we imitate? How and Whom?), Dar As-Siraj LithThaqafah Wa Wa An-Nashr (As-Siraj (As-S iraj House for Culture and Publishing). Translations to English En glish and French F rench by: (Noun Center for printing and translation)

8-Why do we imitate? How and whom? English issue.


(Noun Center for printing and translation) 8-Pourquoi imiter? (suivre un concept) Comment? Et qui? French issue. (Noun Center for printing and translation) 9- Wa Wa Layal (in) ‘Ashr [And [by] ten nights n ights (Inspirational (Inspirat ional Ashura)], Dar As-Siraj Lith-Thaqafah Lith-Thaq afah Wa Wa An-Nashr (As-Siraj House for Culture and Publishing). 10- Nidaa Ar-Rahil (Departure invitation (Death and the Partition [amid both words]), Dar As-Siraj LithThaqafah Wa Wa An-Nashr (As-Siraj (As- Siraj House for Culture Cultur e and Publishing). 11- Dalil al-Arousayn (The bride and bridegroom manual, from Engagement to Marriage), Dar AsSiraj Lith-Thaqafah Wa An-Nashr (As-Siraj House for Culture and Publishing). 11-The bride and bridegroom manual, from Engagement to Marriage, English issue. 12-Barqiyyat al-Hussein peace be upon him (Al Hussein’s telegram), Dar As-Siraj Lith-Thaqafah Wa An-Nashr (As-Siraj House for Culture and Publishing) 13- Thalath Houqouq Lihayat Zawjiyyah Najiha (Three

171


rights made for a successful marital life), Dar AsSiraj Lith-Thaqafah Wa An-Nashr (As-Siraj House for Culture and Publishing). 14- Sa’adat Az-Zawjayn Fee Thalath Kalimat (The spouses’ happiness in three words), Dar As-Siraj Lith-Thaqafah Wa An-Nashr (As-Siraj House for Culture and Publishing). 15- Hakaza Takoun Saeedan (Finding Happiness), Dar As-Siraj Lith-Thaqafah Lith-T haqafah Wa Wa An-Nashr (As-Siraj (As-Sira j House for Culture and Publishing). 172

16- Wa Wa Atmamnaha Bi’ashr (And we completed complet ed it with ten others (Inspirational (Insp irational Ashura)), Dar As-Siraj LithThaqafah Wa Wa An-Nashr (As-Siraj (As-S iraj House for Culture and Publishing). 17- Al-Masael al-Musaffat Fee Ahkam At-Tahara Wa As-Salat (Chosen matters regarding the rules of purification and prayer). 18- Ahkam An-Nisaa (Women (Women Matters). Ma tters). 19- At-Tableegh Min Wahei At-Tajribah (Information inspired by experience). 20- Paulo em busca da verdade (“Paulo,” in search of the truth), Portuguese issue.


21- ISLAM NO ORACAO A <> (Prayer in Islam), Portuguese issue. 22- Khoyout Al Qubba’ah (Hat linings), lin ings), Dar As-Safwa (Publishing House). 23- Hayek Al Qubba’ah (Hat weaver), weaver ), by Imam Sayyid Abdul Hussein Sharaf Ed-Dean, Dar As-Safwa (Publishing House). 24- Shahrullah (The month of Allah – Decorum – Occasions – Commanders), Bayt As-Siraj LithThaqafah Wa An-Nashr (Lantern House for Culture and Publishing). 25- Yasalounaka Yasalounaka ‘An Allah (They ask you about Allah), Bayt As-Siraj Lith-Thaqafah Lith-Tha qafah Wa Wa An-Nashr (Lantern House for Culture and Publishing). 25-1- They ask you about Allah, English issue. 26- Yasalounaka ‘An al-Anbiyaa (They ask you about the prophets), Bayt As-Siraj Lith-Thaqafah Wa AnNashr (Lantern House for Culture and Publishing). 27- Yasalounaka Yasalounaka ‘An al-A`emmah (They ask you about ab out the Imams peace be upon them), Bayt As-Siraj LithThaqafah Wa An-Nashr (Lantern House for Culture and Publishing).

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28- Yasalounaka ‘An al-Waley (They ask you about the guardian), Bayt As-Siraj Lith-Thaqafah Wa AnNashr (Lantern House for Culture and Publishing). 29- Kayfa Nabni Mujtama’an Arqa (How do we build an advanced society). 30- Kayfa Natawasal Ma’ An-Nas (How do we communicate with the people).

174

31- Qafilat al-Bashariyah, Min Safinat Nuh Ela Dawlat al-Mahdi (The caravan of mankind, from the time of Noah’s ark until the time of the state of al-Mahdi – the guided one; may Allah hasten his advent).

You can review all these books and more at siraj-alqaem website. www.sirajalqaem.com [email protected]

The Telegram of Hussein

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