If we look at a Marsiya in the light of its subject matter, it is a poetry full of pathos, love, emotions, bravery, patriotism and the ultimate sacrifice. No other form of poetry gives the writer as much space to portray their creativity and knowledge as a Marsiya does. Mir Anees that succeeded in making marsiya-goi the most creative form of poetry. Mir Babar Ali Anees, a Musavi sayyed i.e. decendent of the 7th Holy Imam Hazrat Moosa Kazim(as), belonged to a family of poets. Mir Anees’ father, Mir Khaleeq who was a famous poet and litterateur, took personal interest in the education and upbringing of his son, and entrusted him to the care of reputed contemporary teachers, Mir Najaf Ali Faizabadi and Maulvi Hyder Ali Lucknavi. In addition, Anees's mother who was an educated and pious lady, played a significant role in shaping the personality of the boy poet. But above all, it was the boy's own instinctive urge for learning and literature that made him an accomplished poet, proficient in Arabic and Persian scriptures, and well-versed in logic, literature and philosophy. Poetry came to him as ancestral heritage, for his forbears, going back to his great grandfather, were eminent poets and men of letters. Mir Anees was the grandson of Mir Hasan who is remembered for his immortal Masnavi, Sehir-ul-Bayaan. Mir Zaahak, great grandfather of Mir Anees, was also a poet. Mir Anees has mentioned him in the verse below as Jadd-e-Aali. Other poets from his family are his uncles, his father Mir Khaleeq’s brothers, Mir Khulq and Mir Makhlooq. Mir Anees’ younger brothers Mir Uns and Mir Monis too were known for their marsiyas. Mir Anees groomed his sons into fine poets. Their names are Mir Raees, Mir Nafees and Mir Salees. Among his nephews Mir Waheed, son of Mir Uns, was famous. His parents had migrated in their old age to Lucknow, where he spent the best part of his life. Arther E Hudson in his book, Epics of the Western World, says:“An Epic is a poem embodying a noble story told in a noble verse. A more stringent definition is almost impossible; yet any attempt at such definition must use words like grand, noble, universal. Poetry to attain Epic structure, must possess above all else the qualities contained in these words and the Epic poet must tell of people, their actions and emotions, in such a way that his story expresses everything about the world. The material of the Epic poet, are the ideal customs, traditions and the moral values of the whole society.” L.M. Bowra in his book, From Virgil to Milton, says:“An Epic is by common consent a narrative of some length and deals with events which have a certain grandeur and importance and come from a life of action, especially of violent action such as war. It gives a special pleasure because it’s events and persons enhance our belief in the worth of human achievement and in the dignity and nobility of man.”
Ali was born on the 13th of Rajab of the 30th year of the Elephant (A.D. 600). His cousin, Muhammad, was now 30 years old. Ali's parents were Abu Talib ibn Abdul Muttalib, and Fatima, the daughter of Asad, both of the clan of Hashim.
Ali was born inside the Kaaba in Makkah. The great historian, Masoodi, the Herodotus of the Arabs, writes on page 76 of Volume II of his book, Murooj-udh-Dhahab (The Golden Meadows), that one of the greatest distinctions that Ali enjoyed was that he was born in the House of Allah.Some of the other authorities who have affirmed Ali's birth in the Kaaba, are:
1.Muhammad ibn Talha el-Shafei in Matalib-us-saool, page 11.
2.Hakim in Mustadrak, page 483, Vol. III.
3.El-Umari in Sharh Ainia, page 15.
4.Halabi in Sira, page 165, Vol. I.
5.Sibt ibn al-Jauzi in Tadhkera Khawasil Ummah, page 7.
6.Ibn Sabbagh Maleki in Fusoolul Mohimma, page 14.
7.Muhammad bin Yousuf Shafei in Kifayet al-Talib, page 261.
8.Shablanji in Nurul Absar, page 76.
9.Ibn Zahra in Ghiyathul Ikhtisar, page 97.
10. Edvi in Nafhatul Qudsia, page 41.
“And proclaim among people the Pilgrimage; they will come to you on foot and on every lean camel coming from every remote path. That they may witness advantages for them and mention the name of Allah during the stated days over what He has given them of the cattle quadrupeds, then eat of them and feed the distressed one, the needy”.
Holy Qur'an (22:27-28)
Hajj is a great Islamic conference. It is and ideal demonstration of faith in which diverse groups of every race, class, and nationality join together at a given time and in a specific place. They repeatedly recite a single call, and proclaim the same slogan. They gather for one purpose.
To declare their servitude and loyalty to Allah alone, freeing themselves from any trace of polytheism and ignorance, in a deeply effective, collective way, which fills the soul with feelings of faith.
As the Holy Qur'an proclaims, and the Prophetic traditions bespeak, it is not only worship and a way of getting closer to Allah, but is a way of granting the pilgrim social, educational, economic and political benefits. Combined together these bounties are conducive to improvement within an Islamic society, increase its awareness, and activate its movement.
During Hajj, Muslims witness the most excellent example of equality, submissiveness, and human brotherhood. This is accomplished by removing the outer difference and donning the dress of unity Ihram. The result is that all feel a oneness among the human race, brotherhood and equality.
While performing Hajj, Muslims feel a oneness with the earth and the people. The invalidate all the artificial boundaries established by human, regional, national and racial superiority complexes and egoism. Traveling across thousands of miles, they penetrate all barriers, and rise above all-man-made hurdles, in order to respond to Islam's call of faith.
During Hajj, Muslims meet each other in a magnificent communion. They relate to each other's domestic and regional affairs. They consult each other concerning their life and religion. They exchange experiences, opinions, and good habits. They become acquainted with each other's problems. They learn of each other's viewpoints. This interchanging of ideas increases their awareness, knowledge grows, and the impetus to reform is invigorated. As a result, plans are proposed, projects designed, educational, political, social and economic centers are established. The Muslims support each other, as if they are one body and one soul.
Since Hajj is a large and impressive human gathering, it attracts millions of Muslims from different countries. It also stimulates an economic movement, which is beneficial to the world of Islam.
During Hajj, the pilgrim imbibes ethical and educational lessons which reduce his faults. He inquires patience through hardship. He becomes humble, generous, and tender. He renounces lying, backbiting, animosity, and pride. He learns from his journey through mixing with other. Within him, positive social tendencies grow and morals are refined.
Imam Ja'far bin Muhammad al-Sadiq (a.s.) has talked about Hajj and its benefits, eloquently answering the question of one of his followers, (Hisham bin al-Hakam).
Once he asked Imam Ja'far (a.s.), Why does Allah order His servants to perform Hajj, and circumambulate around the Ka'ba?
The Imam (a.s.) replied:
"Allah has created His servants and instructed them how to obey Him through the performance of religious duties. He has made (Hajj) a gathering in which people from the East and the West participate and become acquainted with one another. Every' single one of them benefits from the experiences of others who come from different places. Memories of the Messenger of Allah (s.a.w.), and his life will never be forgotten...etc.”
This explanation is completely congruous with that of his nephew, Imam Ali bin Musa al-Reza (a.s.) on the benefits of Hajj and its social effects.
Imam al-Reza (a.s.) says:
"People are ordered to perform Hajj so that they remain the guests of Allah, the Most High, gain divine rewards and win the remission of whatever wrong they have committed through repentance, and preparing for the future. During Hajj people spend of their wealth and selves, leave their families and children, refrain from pleasures travel inhospitable weather and are filled with determination to complete Hajj, while being continuously humble, calm and submissive. During Hajj benefits abound for all people every where, from the East and the West, on land and sea, for those who perform Hajj and for those who have not.
All people profit from Hajj, whether merchant, seller, buyer, the poor, and the destitute. Whenever the pilgrims get together the inhabitants of that place prosper. They in crease in knowledge, while spreading the statements of the Imams to every corner of the earth. As Allah, the Most High says:
"... Why should not then a group of every party from among them go forth in order to master religion so that they may warn their people when they return to master religion so that they may warn their people when they return to them that they may beware?”, and that they may witness advantages for them”
Allah, thus willed that Hajj be a place of prayer and devotion, a season for worship and enlightenment, and a bounteous field for the fulfillment of man's social interests.
Generally, nations and peoples suffer from deep-rooted pagan `jahiliyah', which is regarded as the most dangerous one in history. It is the source of ignorant thoughts and the ill deviations from which the ancient nations suffered. Today, the ignorant diseases and phenomena that afflict different nations and cause them to live in the ugliest scenarios in modern material civilization. In other words, modern man naturally and usually practises unbelief, atheism, moral corruption, oppression, aggression, greed, domination, exploitation, wars, destruction, and social chaos.
Even the Muslims, who believe in Islam, are forced or satisfied to follow these ignorant currents and decline into their deep abysses with the exception of those true believers who have understood this destructive danger, and who avoided it and refused to follow it. Therefore, if we analyse society and its modern civilization, we will be able to divide both the individuals and their societies into three parts:
1. An ignorant society whose life embodies all ignorant aspects such as communism, capitalism, materialism, deviated religions, idol worship,...etc.
2. Society in which individuals believe in Islam, but do not embody its beliefs in their lives nor apply it to their actions.Their society is also deviated and lost. It has no Islamic identity nor does it represent the original ideology. It imitates others in laws, art, literature, concepts, and method of life, in a manner which makes the social aspects and the form of general life similar to the ignorant form and the lost life which does not know originality and discipline.
Therefore, in such a society, it is usual to see nightclubs, bars, dissolute women, prostitution houses, usury banks, the system of the material life, the patterns of art, and the kinds of material culture, immoral literature, etc.
3. The faithful individuals who conform to Islamic beliefs, but are too few to form a social current to enable them to change the regime of life and mark Islam on the personality of the civilization stand apart and isolated in their society. They are deprived of the legitimate benefits of a healthy society.
Therefore, the total application and the full conforming to Islam, as a faith, a way of life, law, and behavior in order to achieve the sincere worship for Allah, the Glorified, are not naturally applied in the life of our societies nor embodied in our public life.
For this reason, in our life, concepts, behavior, regime, and laws, there are many ignorant foundations and non-Islamic concepts which came to us from both Eastern and Western ignorant and material thoughts. Such thoughts feed our own thoughts, our life, and our concepts.
Regarding this cultural invasion and influence, Muslims should sincerely do their best and devote their efforts in order to make essential changes, uproot `jahiliyah' (global ignorance) and demolish its rules and pillars. Therefore, Muslims should build their personalities and their society according to Islamic values, ideas, and principles. The following Qur'anic verse should be their example in life:
"And that there should be among you a group who call (mankind) to virtue and enjoin what is good and forbid what is wrong; and these are they who shall be successful." Holy Qur'an (3:104)
To save a Muslim from spreading the infection of `jahiliyah' and to help Muslims uproot its foundations in their society and civilization, and to achieve prevention and fortification against foreign, civil, and mental invasions, it is necessary for them to follow the following steps:
1. Achieving a full understanding for life according to original Islamic methods so that a Muslim knows the value of his life. He should ask himself:
What does existence in life mean?
What is the value of all beings with whom I deal?
How should my psychological relation be with life?
And how do I organize my relations in it?
A Muslim should consider these questions and take them into account in order to build his life on original Islamic teachings. Islam will guide him in all aspects including his possessions, rule, power, fame, life, death, pleasure, pain, and the human relations. These teachings differ completely from an ignorant understanding and its material viewpoint towards things, the world, and life.
Therefore, the first step to get rid of ignorant concepts is to achieve an aware understanding of existence and life on the basis of Islam and to make a general, psychological change to turn ignorant awareness and understanding, entering our societies, into a believing mental system and believing civil awareness which revolves around the axis of servitude to Allah, sincere loyality to Him, and going directly toward Him.
When a Muslim understands the meaning of life and its value, and recognizes the same right in it for others on the basis of these values and principles, he will see that all aspects of misery and aggression on the earth, such as poverty, aggression, terrorism, corruption, exploitation, enslavement, vanity, haughtiness, making light of man's values and rights, will disappear. Man will live a life of purity and dignity.
2. After this understaning is achieved, the reconstruction of both the Muslim's personailty and the society will fit together. It will cause the purification of the conscience and awareness of a Muslim against ignorant backgrounds and motives hidden in his depths, so that he may achieve the reconstruction and reorganization of the human personality from its inner side on the basis of sound, Islamic understanding. Thus, a Muslim will become honest, self-purified, a lover of good, ready to practise the Islamic life, and ready to accept its teaching.
3. The third method of uprooting ignorant backgrounds is to establish an Islamic society which unifies its individuals within the framework of an organized human unity full of believing spirit and truthful, believing direction and in which a Muslim will practise Islam as a living fact and as a social system, thought, behavior, life, and pure servitude to Allah only under the shade of a lawful authority which believes in Islam and stands on its principles in order to build the society with its foundations, activities, and the aspects of life based on original Islamic rules.
With this method, we are able to get rid of ignorant backgrounds and keep the course of the Muslim individual and society within the boundaries of Islam.
However, if we are satisfied with mere theoretic belief, while all, or most, of our behavior, life system, dealings, and laws of our society are far and deviated from Islam, we will not achieve full belief nor raise ourselves to the level of true Islam as Allah desires for us.
Rather our belief will bend toward `jahiliyah' and servitude at random, though many of us do not feel this contrast, duplicity, and collapse.
Bismillahir Rahmanir Raheem
InaLillahay Wa Ina Elehey Rajeyun!!
Verily we are from Allah and to Him do we return.
My uncle Syed Mohammad Najmuddin S/O LATE SYED MOHAMMAD Masum passed away Today Morning 30 December 2010, 2 Am. Mo’mineen are requested to recite Surah Fatiha for the departed soul.
I Request all of you to recite Namaz e wahshat to night for Syed Mohammad Najmuddin S/O LATE SYED MOHAMMAD MASUM.
It is Mustahab that on the day of the burial on this night between Maghrib and Isha one
should recite two rakats prayer. This is known as Namaz-e-Wahshat because for the dead
person the most horrifying and difficult is the first night.
In the first rakat:
after Surah Hamd recite Ayatul Kursi
and in the second rakat after Surah Hamd recites Suarah Qadr 10 times
and after the prayer say:
Allaahumma sale a’laa Muhammadinw wa aale Muhammadinw wab a’tha thawaabaha ilaa qabre dhaalikal mayyite Syed Mohammad Najmuddin S/O LATE SYED MOHAMMAD MASUM.
Syed Mohammad Masoom
The event of Karbala marks the greatest sacrifice for the sake of God in the human history. The minute and stunning details of this great event have been written and survived from the very first day by the eye witnesses. For the last fourteen hundred centuries, the battle of Karbala reflects the collision of the good versus the evil, the virtuous versus the wicked, right versus the wrong, and the collision of Imam Husain (the head of virtue) versus Yazid (the head of impiety).
Edward G. Brown, the professor of Arabic and oriental studies at the University of Cambridge, praises Imam Husain in these words:
"… a reminder of the blood-stained field of Kerbela, where the grandson of the Apostle of God fell at length, tortured by thirst and surrounded by the bodies of his murdered kinsmen, has been at anytime since then sufficient to evoke, even in the most lukewarm and heedless, the deepest emotions, the most frantic grief, and an exaltation of spirit before which pain, danger and death shrink to unconsidered trifles."
[A Literary History of Persia, London, 1919, p. 227]
As the Imam of the time and true representative of his grandfather Prophet Muhammad (S), Imam Husain (A) stood up against the tyrant of the time to safeguard and protect Islam and guide fellow Muslims. On the other hand, the staying power of the rulers (Mu'awiya and his son Yazid) depended solely on the might of the sword. They used brute force to rule over the Muslim empire even by all possible illicit means.
By the time the sun was set, the day of Ashura in the plains of Karbala, witnessed Imam Husain (A) giving up everything humanly possible in the way of God including his 72 brave and loyal followers and his 6 months beautiful baby, Ali Asghar. In the wake of such a great sacrifices, the Quran praises as:
“Think not of those who are slain in God's way as dead. Nay, they are living, finding their sustenance in the presence of their Lord” (Qur'an 3:169).
Before the battle of Karbala, the world knew only the rule that “The Might is the Right”. However, the day of Assura introduced even more powerful rule to this world; “The Right is the Might” . Now, the blood of the innocent could win over the sword of a tyrant.
Mahatma Gandhi (Indian political and spiritual leader) writes: “I learned from Hussein how to achieve victory while being oppressed.”
According to the great poet Rabindranath Tagore, Hussain’s sacrifice indicates spiritual liberation. He writes: “In order to keep alive justice and truth, instead of an army or weapons, success can be achieved by sacrificing lives, exactly what Imam Hussain (A.S.) did”
Such an everlasting victory can only be achieved by the one who totally believes and trust in the Almighty God.
Thomas Carlyle (Scottish historian and essayist) explains: “The best lesson which we get from the tragedy of Karbala is that Husain and his companions were rigid believers in God. They illustrated that the numerical superiority does not count when it comes to the truth and the falsehood. The victory of Husain, despite his minority, marvels me!”
Imam Hussain (A.S.) explains the mission of his sacrifice in his own words: “I have taken this stand not out of arrogance or pride, neither out of mischief or injustice. I have risen to seek reform in the community of my grandfather. I would like to bid good, forbid evil, and follow the tradition of my grandfather and my father ‘Ali bin Abi Talib.”
Charles Dickens (English novelist) writes: “If Husain had fought to quench his worldly desires…then I do not understand why his sister, wife, and children accompanied him. It stands to reason therefore, that he sacrificed purely for Islam.”
In spite of all the painful aspects of Karbala, it holds a great significance in the Islamic history, for the revolution of Imam Husain (A) was not merely an event which had taken place by chance. It was rather a movement for the revival of Islam. Imam Hussain (A) declared his noble mission right from the day one.
Antoine Bara (Lebanese writer) writes: “No battle in the modern and past history of mankind has earned more sympathy and admiration as well as provided more lessons than the martyrdom of Husayn in the battle of Karbala.” (Husayn in Christian Ideology)
History has seen numerous massacres of innocent people, but the tragedy of Karbala is one of the few where men, women and children voluntarily allowed themselves to be subjected to hunger, thirst, humiliation and death on the burning sands of Karbala because they believed that Imam Hussain (A) stood for righteousness. Little wonder that for over 1400 years Muslims, have been nurturing the tale of Karbala in their hearts like an open wound, lest they should forget the supreme sacrifice of Imam Hussain (A) and his followers.
Great spiritual leaders are known to make great sacrifices, but at Karbala, common men and women with infants at their bosom, their hearts and souls aflame with righteousness, chose death rather than evil and weakness. Such was the greatness of Imam Hussain (A); such was his spiritual power, which could uplift common mortals to heights of supreme courage and sacrifice.
Dr. K. Sheldrake writes: “Of that gallant band, male and female knew that the enemy forces around were implacable, and were not only ready to fight, but to kill. Denied even water for the children, they remained parched under the burning sun and scorching sands, yet not one faltered for a moment. Husain marched with his little company, not to glory, not to power of wealth, but to a supreme sacrifice, and every member bravely faced the greatest odds without flinching.”
Dr. Radha Krishnan writes “Though Imam Hussain gave his life years ago, but his indestructible soul rules the hearts of people even today.”
The tragedy of Karbala took place in 680 AD on the banks of the Euphrates in Iraq but Karbala has a universal appeal and in today’s climate of violence, it is more relevant than ever. The tragedy of Karbala and its spirit of non-violent resistance and supreme sacrifice has been a source of inspiration to the likes of Mahatma Gandhi and Pandit Nehru.
Mahatma Gandhi’s first Salt Satyagrah was inspired by Imam Hussain’s non violent resistance to the tyranny of Yazid. Gandhi is said to have studied the history of Islam and Imam Hussain (A), and was of the opinion that Islam represented not the legacy of a sword but of sacrifices of saints like Imam Hussain (A).
Mahatma Gandhi writes:“My faith is that the progress of Islam does not depend on the use of sword by its believers, but the result of the supreme sacrifice of Hussain (A), the great saint.”
Nehru considered Karbala to represent humanities strength and determination.He writes:
“Imam Hussain’s (A) sacrifice is for all groups and communities, an example of the path of righteousness.”
Dr. Rajendra Prasad writes, “The sacrifice of Imam Hussain (A) is not limited to one country, or nation, but it is the hereditary state of the brotherhood of all mankind.”
Dr. Radha Krishnan writes, “Though Imam Hussain (A) gave his life almost 1300 years ago, but his indestructible soul rules the hearts of people even today.”
Swami Shankaracharya describes, “It is Hussain’s (A) sacrifice that has kept Islam alive or else in this world there would be no one left to take Islam’s name.”
Mrs. Sarojini Naidu writes, “I congratulate Muslims that from among them, Hussain (A), a great human being was born, who is reverted and honored totally by all communities”
Simon Ockley (1678-1720), the Professor of Arabic at the University of Cambridge writes:
"Then Husain mounted his horse, and took the Koran and laid it before him, and, coming up to the people, invited them to the performances of their duty: adding, 'O God, thou art my confidence in every trouble, and my hope in all adversity!'… He next reminded them of his excellencies, the nobility of his birth, the greatness of his power, and his high descent, and said, 'Consider with yourselves whether or not such a man as I am is not better than you; I who am the son of your prophet's daughter, besides whom there is no other upon the face of the earth. Ali was my father; Jaafar and Hamza, the chief of the martyrs, were both my uncles; and the apostle of God, upon whom be peace, said both of me and my brother, that we were the chief of the youth of paradise. If you will believe me, what I say is true, for by God, I never told a lie in earnest since I had my understanding; for God hates a lie. If you do not believe me, ask the companions of the apostle of God [here he named them], and they will tell you the same. Let me go back to what I have.' They asked, 'What hindered him from being ruled by the rest of his relations.' He answered, 'God forbid that I should set my hand to the resignation of my right after a slavish manner. I have recourse to God from every tyrant that doth not believe in the day of account.'"
[The History of the Saracens, London, 1894, pp. 404-5]
Ignaz Goldziher (1850-1921), the Famous Hungarian orientalist scholar writes:
"Ever since the black day of Karbala, the history of this family … has been a continuous series of sufferings and persecutions. These are narrated in poetry and prose, in a richly cultivated literature of martyrologies - a Shi'i specialty - and form the theme of Shi'i gatherings in the first third of the month of Muharram, whose tenth day ('ashura) is kept as the anniversary of the tragedy at Karbala. Scenes of that tragedy are also presented on this
day of commemoration in dramatic form (ta'ziya). 'Our feast days are our assemblies of mourning.' So concludes a poem by a prince of Shi'i disposition recalling the many mihan of the Prophet's family. Weeping and lamentation over the evils and persecutions suffered by the 'Alid family, and mourning for its martyrs: these are things from which loyal supporters of the cause cannot cease. 'More touching than the tears of the Shi'is' has even become an Arabic proverb."
[Introduction to Islamic Theology and Law, Princeton, 1981, p. 179]
Edward Gibbon (1737-1794), considered as the greatest British historian of his time writes
"In a distant age and climate the tragic scene of the death of Husain will awaken the sympathy of the coldest reader."
[The Decline and Fall of the Roman Empire, London, 1911, volume 5, pp. 391-2]
Peter J. Chelkowski, Professor of Middle Eastern Studies, New York University, writes
"Hussein accepted and set out from Mecca with his family and an entourage of about seventy followers. But on the plain of Kerbela they were caught in an ambush set by the … caliph, Yazid. Though defeat was certain, Hussein refused to pay homage to him. Surrounded by a great enemy force, Hussein and his company existed without water for ten days in the burning desert of Kerbela. Finally Hussein, the adults and some male children of his family and his companions were cut to bits by the arrows and swords of Yazid's army; his women and remaining children were taken as captives to Yazid in Damascus. The renowned historian Abu Reyhan al-Biruni states; "… then fire was set to their camp and the bodies were trampled by the hoofs of the horses; nobody in the history of the human kind has seen such atrocities."
[Ta'ziyeh: Ritual and Drama in Iran, New York, 1979, p. 2]
Reynold Alleyne Nicholson(1868-1945), Sir Thomas Adams Professor of Arabic at the University of Cambridge, writes, "Husayn fell, pierced by an arrow, and his brave followers were cut down beside him to the last man. Muhammadan tradition, which with rare exceptions is uniformly hostile to the Umayyad dynasty, regards Husayn as a martyr and Yazid as his murderer."
[A Literary History of the Arabs, Cambridge, 1930, p. 197 ]
Robert Durey Osborn (1835-1889), the Major of the Bengal Staff Corps, writes,"Hosain had a child named Abdallah, only a year old. He had accompanied his father in this terrible march. Touched by its cries, he took the infant in his arms and wept. At that instant, a shaft from the hostile ranks pierced the child's ear, and it expired in his father's arms. Hosain placed the little corpse upon the ground. 'We come from God, and we return to Him!' he cried; 'O Lord, give me strength to bear these misfortunes!' … Faint with thirst, and exhausted with wounds, he fought with desperate courage, slaying several of his antagonists. At last he was cut down from behind; at the same instance a lance was thrust through his back and bore him to the ground; as the dealer of this last blow withdrew his weapon, the ill-fated son of Ali rolled over a corpse. The head was severed from the trunk; the trunk was trampled under the hoofs of the victors' horses; and the next morning the women and a surviving infant son were carried away to Koufa. The bodies of Hosain and his followers were left unburied on the spot where they fell. For three days they remained exposed to the sun and the night dews, the vultures and the prowling animals of the waste; but then the inhabitants of a neighboring village, struck with horror that the body of a
grandson of the Prophet should be thus shamefully abandoned to the unclean beasts of the field, dared the anger of Obaidallah, and interred the body of the martyr and those of his heroic friends.”
[Islam Under the Arabs, Delaware, 1976, pp. 126-7]
Sir William Muir (1819-1905), the Scottish scholar and statesman and held the post of Foreign Secretary to the Indian government as well as Lieutenant Governor of the Northwestern Provinces writes: "The tragedy of Karbala decided not only the fate of the caliphate, but of the Mohammedan kingdoms long after the Caliphate had waned and disappeared."
[Annals of the Early Caliphate, London, 1883, pp. 441-2]
Khutabat-e-Hazrat Imam Hussain (a.s) From Medina to Karbala
Compiler : Allama Muhammad Sadiq Najmi
Voice: Syed Nasir Kazmi
Released by : Aalulbayt Islamic Centre Lahore
Please Download from the following links:
NEW: Now you can download the entire collection of Khutabat as a single ZIP file by clicking here.
- Hazrat Imam Hussain (A.S.) addresses Governor of Medina
- Hazrat Imam Hussain (A.S.)’s answer to Marwan Bin Hakam
- Hazrat Imam Hussain (A.S.) visits the grave of Holy Prophet (SAWW)
- Hazrat Imam Hussain (A.S.) again visits the grave of Holy Prophet (SAWW)
- Hazrat Imam Hussain (A.S.)’s reply to Umer Atraf
- Hazrat Imam Hussain (A.S.)’s answer to the wife of Holy Prophet (SAWW) Hazrat Um-e-Salama (S.A.)
- Hazrat Imam Hussain (A.S.)’s answer to Muhammad Hanfiya
- Hazrat Imam Hussain (A.S.)’s Will
- Hazrat Imam Hussain (A.S.) at the time of departure from Medina
- Hazrat Imam Hussain (A.S.) when entering Makkah
- Hazrat Imam Hussain (A.S.)’s answer to Abdullah Ibn Umer
- Hazrat Imam Hussain (A.S.)’s letter to Bani Hashim
- Hazrat Imam Hussain (A.S.)’s letter to the residents of Basra
- Hazrat Imam Hussain (A.S.)’s letter to Hazrat Muslim Ibn Aqeel (A.S.)
- Hazrat Imam Hussain (A.S.)’s speech in Makkah
- Suggestion of Abdullah Ibn Abbas and its reply
- Hazrat Imam Hussain (A.S.)’s answer to Abdullah Ibn Zubair
- Hazrat Imam Hussain (A.S.)’s answer to Muhammad-e-Hanfiya
- Hazrat Imam Hussain (A.S.)’s answer to Abdullah Bin Jafar
- Reply to the suggestion of Frazdak
- Suggestion to Camel Riders
- Hazrat Imam Hussain (A.S.)’s letter to the residents of Kufa
- On the way to Kufa
- Hazrat Imam Hussain (A.S.)’s answer to Hazrat Zainab (S.A.)
- Hazrat Imam Hussain (A.S.)’s address at Salbiya (p1)
- Hazrat Imam Hussain (A.S.)’s address at Salbiya (p2)
- Hazrat Imam Hussain (A.S.)’s address at Salbiya (p3)
- Hazrat Imam Hussain (A.S.)’s address at Shakook
- Hazrat Imam Hussain (A.S.)’s address at Zabala
- Hazrat Imam Hussain (A.S.)’s address at Batn-e-Aqba
- Hazrat Imam Hussain (A.S.)’s address at Sharaaf
- Hazrat Imam Hussain (A.S.)’s speech to the army of Hurr
- Hazrat Imam Hussain (A.S.)’s answer to Hurr
- Hazrat Imam Hussain (A.S.)’s address at Beiza
- Hazrat Imam Hussain (A.S.)’s answer to Abu Haram at Raheemia
- Hazrat Imam Hussain (A.S.)’s answer to Tarna Bin Adi and his companions
- Hazrat Imam Hussain (A.S.)’s answer to Obaidullah Ibn Hurr Jafaai
- Hazrat Imam Hussain (A.S.)’s answer to Umro Bin Qais
- Hazrat Imam Hussain (A.S.)’s speech near to Karbala
- Hazrat Imam Hussain (A.S.)’s speech upon arriving in Karbala
- Hazrat Imam Hussain (A.S.)’s speech after he reached Karbala
- Hazrat Imam Hussain (A.S.)’s letter to Muhammad Bin Hanfiya
- Hazrat Imam Hussain (A.S.)’s reply to Ibn-e-Ziyad’s letter
- Hazrat Imam Hussain (A.S.)’s conversation with Umer Ibn Saad
- Hazrat Imam Hussain (A.S.)’s address on Ashura night
- Message of bravery
- Hazrat Imam Hussain (A.S.)’s bequest to his sisters
- Hazrat Imam Hussain (A.S.)’s recitation of Holy Quran on Shab-e-Ashoor
- Dream of Imam in Shab-e-Ashoor
- Ask for help through patience and prayers
- Prayer of Imam on the morning of Ashoor
- Imam’s 1st speech on the day of Ashoor
- Imam’s 2nd speech on the day of Ashoor
- Imam’s curse
- Hazrat Imam Hussain (A.S.)’s conversation with Umer Ibn Saad
- Hazrat Imam Hussain (A.S.)’s answer to Umro Bin Hajaaj
- Hazrat Imam Hussain (A.S.)’s speech to his companions before the start of the battle
- Reasons for the wrath of God
- Hazrat Imam Hussain (A.S.)’s conversation on the martyrdom of companions
- Hazrat Imam Hussain (A.S.)’s speech to mother of Abdullah Ibn Umair
- Hazrat Imam Hussain (A.S.)’s conversation with Abu Somama
- Hazrat Imam Hussain (A.S.)’s address to Saeed Bin Abdullah Hanafi
- Hazrat Imam Hussain (A.S.)’s address to Umro Ibn Qarzata
- Hazrat Imam Hussain (A.S.)’s speech after the Zohar prayer
- Hazrat Imam Hussain (A.S.)’s address on the martyrdom of Habib Ibn Mazahir
- Hazrat Imam Hussain (A.S.)’s prayer for Yazid Ibn Ziyaad aka Abu Shasa’a Kundi
- Hazrat Imam Hussain (A.S.)’s address to Hurr Ibn Yazeed Riyahi
- Hazrat Imam Hussain (A.S.)’s address to Zohair Ibn Qain
- Hazrat Imam Hussain (A.S.)’s address to Hanzala Bin Shabami
- Hazrat Imam Hussain (A.S.)’s address to Saif Bin Haris
- Hazrat Imam Hussain (A.S.)’s address to Jon
- Hazrat Imam Hussain (A.S.)’s address to Umer Bin Janada
- On the martyrdom of Hazrat Ali Akbar (A.S.)
- Hazrat Imam Hussain (A.S.)’s address to Aalay Abi Talib
- On the martyrdom of Hazrat Qasim Ibn Imam Hasan (A.S.)
- On the martyrdom of Hazrat Ali Asghar (A.S.)
- On the martyrdom of Hazrat Abbas (A.S.)
- ٰAt the farewell to his family
- In the battlefield
- Imam (A.S.)’s last message from the battlefield
- Last Munajat of Imam Hussain (A.S.)