DAY OF ASHURA
Day of Ashura; the tenth of Muharram, was unique in its tragedies, misfortunes, and disasters. On that day, the Ahl-ul-Bayt had to suffer the ever most horrible adversity of this world. Hence, it is certainly the day of griefs.
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From early morning, the Imam left his tent and saw in front of him innumerable warriors and horses fill up the desert and unsheathe their swords for shedding his blood. Thus, the Imam asked for a copy of the holy Quran to put it on the head and raise his hands upward for supplicating to his Lord for seeking His refuge.
He then decided to deliver a speech before those troops so that they would be full acquainted with the reality of the situation. Hence, he rode on, went towards them, and raised his voice with the finest words of wisdom so that most of them, at least, would hear him.
As his harem could hear some of his words, they wept and cried, but the Imam asked his brother al-Abbas and his son Ali to go to them and order them to stop it. He then continued with such bright words that should have led every deviant to the right path. However, the Umayyad army could not understand the Imam's words because they were too ignorant to understand anything other than criminality. In addition, they could not say a single word as an answer.
The Imam then addressed to some of them and reminded them of the missives they had sent to him, but those individuals denied the whole matter!
Qays ibn al-Ashaath then asked the Imam to submit to the Umayyads, but the Imam refused declaring his unchangeable situation:
"No, by Allah. I will never submit to them like the humble and will not flee like slaves."
The Imam's companions, then, spoke similar words before the Umayyad army, but uselessly.
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Finally, the Imam decided to advise them again so that none of them would excuse he had not known the matter clearly. He opened a copy of the holy Quran on the head, wore the turban of Prophet Mohammed (s), proceeded towards them, and said:
"So then, fie and grief be on you, O group. When you appealed for our help grievously and we hurried for your help exhaustingly, you unsheathed against us a sword that
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had been in our right hands and ignited against us the fire that we had struck against your and our enemy. You therefore formed groups surrounding your allies and became the support of your enemies although they did not spread justice among you and you lost any hope in them. In addition, you noticed no heresy or new opinion that came out of us. Why did you -woe to you!- not leave us when swords were sheathed, malice was hidden, and the decision was not taken. But you hurried to the sedition like locusts and fell on it like the falling of butterflies (in fire). Damn and away with the idols of the umma, irregulars of the parties, deserters of the Book, expectorants of the Shaitan, distorters of the meanings, extinguishers of the traditions, avowers of the bastards, and the mockers who divided the Quran believing in some parts and rejecting others. By God I swear, your disloyalty is expected because it is entwined with your arteries and it recurred in your origins. You therefore are the bitterest fruit that causes its caretaker to choke and gives good taste for its usurper. God curse the disloyal ones who disregard their firm oaths after they have already appointed God as their Guarantor.
The bastard, son of the bastard, has forced me to choose one of two things - either fighting or ignominy. Ignominy is impossible for us. Allah, His Apostle, the (faithful) believers, chaste laps, jealous noses (individuals), and noble souls (personalities) refuse for us to prefer obedience to the mean to the death of the honorable. I am advancing to them with this family despite the alliance of the enemies, their great numbers, and the betrayal of the supporters. They will soon ride their horses, war will flare up, and the necks will be lapped. My father (peace be upon him) foretold me about so. So, plan against me without delay. I trust God who is my Lord as well as yours. It is God who controls the destiny of all living creatures. It is my Lord who knows the right path.
O Allah, prevent them from the drops of the heavens and impose upon them years of draught like these which
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you imposed on the people in the time of Prophet Joseph, and set up upon them the man of Thaqif as absolute master so that he will treat them unjustly and make them drink from bitter water, for they have belied and disappointed us. You are certainly our Lord. On You we rely, in You we trust, and to You everything returns."
At these moments, the conscience of al-Hurr ibn Yazid woke up. He began to think of his destiny if he would fight against Imam al-Hussein who represented the right party and the true religion of God. Finally, he decided to join the Imam. He went to Omar ibn Saad and said:
"Do you really want to fight against this man?"
"Yes I do," answered Omar, "I want to fight against him as intensely as possible."
"Why do you not respond to his calls and accept one of the options he had offered?" asked al-Hurr.
"I would do if it is my right to choose. But the matter is not mine. It is your Emir's," answered Omar.
Only then al-Hurr realized that Omar ibn Saad was fully ready to fight Imam al-Hussein (a); therefore, he directed towards the Imam and proceeded as he felt sorry for his past deeds against the Imam.
When the Imam conferred upon him with pardon, al-Hurr turned the face towards the troops of Omar ibn Saad and went on addressing to them words of reproach and blame for disappointing the Imam. Anyhow, al-Hurr's words did not find any place in the hearts of those troops.
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THE WAR
As Omar ibn Saad anticipated that other commanders would copy al-Hurr, he hurried towards the Imam's camp and threw an arrow towards him shouting, "Be the witnesses. I am the first to throw al-Hussein!"
This was the opening to hundreds of arrows which were threw towards the Imam. Seeing the situation, the Imam turned
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to his companions and said, "Stand up, generous people. These arrows are your enemies' messengers to you."
Hence, thirty-two horsemen and forty warriors had to encounter tens of thousands. However, this little party could stop against those huge well-equipped numbers and show unprecedented scenes of courage and bravery. Then Omar ibn Saad gave the orders of waging a wide campaign during which all the detachments of the Umayyad army fought against the Imam's companions. Although half of the Imam's companions were killed during that campaign, they combated extremely courageously and could cause great losses to the Umayyad army.
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After this general campaign, the other companions of Imam al-Hussein began to wage individual campaigns against the other party. In fact, their unparalleled heroism frightened the whole camp of the Umayyad army and caused it great losses; therefore, Amr ibn al-Hajjaj cried at them, "Do you know against whom you are fighting? You are fighting against the most courageous horsemen of this country. They will keep killing anyone of you who intends to face them. By God I swear, if you only throw at them stones, you will kill them."
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Omar ibn Saad agreed on Amr's opinion and ordered his forces to leave facing those heroes. He then gave the orders of waging a general attack against the companions of Imam al-Hussein. Nevertheless, the companions caused great losses to the attacking forces to the degree that Urwa ibn Qays asked the general commander of the army to supply him with more men and weapons.
Omar ibn Saad then had to call al-Hussayn ibn Numair and supply him with five hundred bowmen who could wound the riding animals of the Imam's companions. Thus, all the companions, including al-Hurr ibn Yazid, had to fight against their enemies on feet. This fighting, which was described by historians as the fieriest all over history, continued to midday.
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In the midst of that horrible scene of fighting, Abu-Thumama as-Saidi; one of Imam al-Hussein's companions, raised his head to the sky then turned his face towards the Imam and told about the time of the Dhuhr prayer. As a result, the Imam asked his companions to demand with cease fighting so as they would offer
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the prayer. They responded to this demand, but as soon as the Imam and his companions stood erect for the prayer, the Umayyad army began throwing at them darts. Saeed al-Hanafi made his body as the armor that protected the Imam, while he was praying, from these darts. When the Imam finished his prayer, Saeed was heavily wounded that he fell dead.
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The other companions continued fighting for sake of their Imam courageously until they all were killed.
It is worth mentioning that al-Abbas ibn Ali participated in the campaigns and fought bravely and was given the missions of saving the companions when they were encircled by the Umayyad army.
After the companions came the turn of the youth of the Prophet's household. The first one to advance was the young man who was the most similar to Prophet Mohammed (s) in creation, morals, and personality. That young was Ali al-Akbar son of Imam al-Hussein.
The Imam felt greatly sad when he knew for certain that his son would proceed for fighting. He therefore raised his beard towards the heavens and complained to the Lord against the gang who fought against him and would be ready to kill his dearest one.
The Imam as well as the harem of the Prophet's household saw off Ali al-Akbar with tears, cries, and moaning.
The young proceeded declaring the principles for which he was fighting and his tremendous determination to protect the religion of God even if this would cost him his life. He then encountered the enemies and showed indescribable courage and heroism to the degree that historians have described his fighting by saying, "Ali's fighting reminded the enemies of the attacks of his grandfather Amir ul-Muminin."
139 In the midst of the fighting, Ali was seriously thirsty because the enemies deprived them of water. He therefore had to return to his father and ask for some water. But the father had nothing to do. He had no single drop of water to give to his son. Painfully he apologized for his son and promised that the Prophet would very soon give him a drink of water that would save him from thirst forever.
The young then went to the battlefield and fought courageously despite the many wounds that he had in the body.
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The whole camp of the Umayyad army complained about the great losses that the young son of Imam al-Hussein caused to them; therefore, Murra ibn Munqith decided to kill him. So, he stabbed him with the spear from the back and struck him with his sword so heavily on the head. Ali held fast on his horse's neck since he thought that the horse would take him towards his father's camp. Unfortunately, the horse took him towards the enemies' camp who encircled him and cut his body into pieces. The air carried the son's cries to his father who hurried to him and found him in the last sparks of life. He put his cheek on his son's body which was cut into pieces and shed tears for him.
In this horrible situation, al-Abbas was with his brother and felt the same painful feelings for the great catastrophe that inflicted their camp by the martyrdom of Ali. Zaynab, the mistress of the Prophet's harem, moaned for the martyrdom of her nephew and the Imam was touched by that painful situation.
After that, the young descendants of Aqil ibn Abi-Talib rushed for jihad so as to sacrifice their souls for their leader. Like their forefathers, they fought courageously and caused great losses to the Umayyad army. However, they were all martyred. They were nine young men.
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Then came the turn of the descendants of Imam al-Hasan. They also pushed themselves for protecting their uncle and defending their religion. Among them was al-Qasim whom is described as the moon in brightness. Before he fought against the enemies, he had declared, "My uncle al-Hussein will not be killed while I am alive."
The Imam however did not permit al-Qasim to fight, but the young insisted importunately and went on kissing his uncle's hands and feet and begged him to let him fight. Hence, the Imam had to permit him with weeping eyes and burning heart. Like the other heroes of the Hashemites, al-Qasim fought bravely and killed numbers of the Umayyad army. In the midst of the fighting, his sandal thong was cut. As he nodded down for repairing it out of his disdain, one of the criminals of the Umayyad army seized that opportunity and struck al-Qasim on the head. He fell down and cried at his uncle who hurried towards him and killed that criminal.
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The Imam then carried the dead body of his nephew and threw it beside the dead bodies of his son and the other martyrs.
Then sons of Zaynab, daughter of Imam Ali went for fighting. They also were killed. Then none remained except the brothers of Imam al-Hussein.
Al-Abbas was watching all these crises and misfortunes patiently and was waiting for the proper opportunity to begin fighting against the enemies and take revenge upon them.
After the martyrdom of the youth of the Prophet's household, al-Abbas directed towards his full brothers and said to them: "Brothers, proceed for fighting so that I will be sure that you have done sincerely for sake of Allah and His Messenger and I will surely avenge your blood. You have no children."
141 He then turned his face towards his full brother Abdullah and said: "Proceed for fighting until I will see your martyrdom and offer you as sacrifice for Allah."
142 All his brethren welcomed his call and went for fighting against the enemies courageously. One by one, they all were killed before their elder brother al-Abbas who stood near their dead bodies and shed tears for these bright faces.
MARTYRDOM OF AL-ABBAS
When al-Abbas noticed the loneliness of his brother and the martyrdom of his companions and household, he advanced towards his brother and asked the permission to fight. The Imam did not permit him as he said with sad tone, "You are the holder of my standard…" Imam al-Hussein, in fact, felt of power and protection so long as al-Abbas was with him. But al-Abbas insisted on the permission and said, "I can no longer stand it. I want to take avenge upon those hypocrites."
As the Imam had nothing to do other than permitting his brother to fight against the enemies, he asked him first to try to get water for the harem and children who were gravely thirsty. Hence, al-Abbas directed towards the Umayyad army by words of admonition and warning against God's torture. He directed his speech to their commander: "Omar ibn Saad, this is al-Hussein son of the daughter of Allah's Messenger. You have killed his companions and household. These now are his children and
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harem. They are thirsty and I ask you to give them water. Nevertheless, he is still calling you to let him go to Rome or India and leave Hijaz and Iraq for you…"
None from the Umayyad army could answer al-Abbas except Shemr who said to him, "Son of Abu-Turab,
143 if the whole surface of this earth is water controlled by us, we will not give you a single drop of it before you submit to the leadership of Yazid."
Hence, al-Abbas had to report this situation to his brother. Meanwhile, he heard the cries of the children because of thirst and saw the changes of their faces and the dryness of their lips. Therefore, he decided to fetch them water. He rode his horse, took a skin with him, and pushed himself towards the River Euphrates. The Umayyad troops flew away and he alone could occupy the bank of the river. His heart was as hot as fire because of thirst, but when he extended his hand to the water and tried to drink, he remembered the thirst that his brother, as well as his children and harem, felt in these moments; hence, he threw the water from his hand and said:
My soul, you must be preceded by al-Hussein
And you must not continue to exist after him
Al-Hussein is about to drink from cups of death
While you want to drink from this cold water
No, by Allah! This is not my religion!
After this tremendous situation of altruism that exceeded all dimensions of time and space, al-Abbas filled the skin he had with him with water and took the way back to his brother's camp. For the meantime, the enemies surrounded him from every side and tried to prevent him from taking that water to his brother's camp. Al-Abbas spared no efforts in fighting against them and causing them big losses.
Chased by terror and fear, the enemies were fleeing away from al-Abbas who copied the courageous situations of his father. However, one of the filthy hypocrites of Kufa waylaid him behind a date palm tree, struck him from the back on his right hand, and cut it. Nevertheless, al-Abbas the hero did not care for so when he held the standard in his left hand and went on saying:
By Allah, if you cut my right hand
I will keep on defending my religion
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And that true-tongued Imam
Who is the son of the pure Prophet
A few moments later, another man hid behind a tree, struck al-Abbas with a sword on his left hand, and cut it. Although he was bleeding and suffering these wounds besides thirst, al-Abbas held the skin of water with his teeth and ran trying to take the water to his brother's children and harem. Meanwhile, a spear hit that skin and caused that water to drop on the ground. Seeing this scene, al-Abbas stood in sadness and perplexity. He did not know what to do. A few moments later, another man attacked him with an iron post and struck on the head. Al-Abbas fell to the ground and shouted: "Peace be upon you, Abu-Abdullah!"
As the Imam heard these words of farewell, he hurried toward the River al-Alqami where al-Abbas fell. He pushed himself among the troops of the enemies and threw himself on the body of his brother. Expressing the grave misfortune that he suffered by the martyrdom of his brother, Imam al-Hussein shouted: "My spine is now broken and I have lost everything and my enemies are rejoicing at my misfortune."
No one can describe the real feelings that Imam al-Hussein felt after the martyrdom of al-Abbas. However, historians have mentioned that he, as he was leaving the dead body of his brother, could hardly move his feet. He directed towards the camp while he was wiping off his tears. His daughter Sukaina received him with the question, "Where is my uncle al-Abbas?"
Here the Imam wept and told her about her uncle's martyrdom. The daughter had nothing to do other than moaning aloud. The situation was more difficult for Zaynab who put her hand on her heart and shouted aloud: "O, brother al-Abbas. We have certainly lost everything as we lost you."
It was surely grave misfortune for Imam al-Hussein and the Prophet's harem who filled that place with cries and moaning for their guardian and protector. The Imam also participated them in weeping as he shouted:
"We have surely lost everything as we lost you, Abu'l-Fadhl al-Abbas."
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ENDNOTES
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1. See al-Anwar ul-Bahiyya.
2. See Ibn Abi'l-Hadid's Sharhu Nahj il-Balagha; the Introduction.
3. The Ahl ul-Bayt (the people of the house), is a term dedicated to the family of Prophet Mohammed (s). Moreover, it is dedicated to definite individuals; namely, Ali ibn Abi-Talib, Fatima az-Zahraa (Prophet Mohammed's daughter and Ali ibn Abi-Talib's wife), al-Hasan ibn Ali, and al-Hussein ibn Ali. The nine sinless Imams (namely, Ali ibn al-Hussein as-Sejjad, Mohammed ibn Ali al-Baqir, Jafar ibn Mohammed as-Sadiq, Musa ibn Jafar al-Kadhim, Ali ibn Musa ar-Rida, Mohammed ibn Ali al-Jawad, Ali ibn Mohammed al-Hadi, al-Hasan ibn Ali al-Askari, and Al-Mahdi the Awaited) are also within the Ahl ul-Bayt.
4. Prophet Mohammad (s) said: "Al-Hasan and al-Hussein are the chiefs of the youth of Paradise." This hadith is unanimously narrated by all historians of the two sects of Islam; Sunni and Shia.
5. Masjid -mosque- is the Muslim place of worship.
6. We-the Shia-believe that the Immaculate Imams whose father is Ali ibn Abi-Talib follow the divine directives in all their religious and worldly conducts. We also believe that they carry supernatural knowledge in all fields of life, because they are divinely chosen for a special mission concerning the question of the existence of this cosmos with all that which is in it. Nevertheless, the Imams, as well as the prophets, peace be upon them all, are required to behave as naturally as possible and to follow the natural laws of this existence. Hence, we notice that the prophets and Imams (a) used their supernatural energies in very limited situations according to the divine instructions. In this regard, we believe that Imam Ali (a) was more knowledgeable than his brother Aqil in the field of genealogy, but he sought his advice when he wanted to choose a wife that gives birth of heroes-according to the law of heredity, just to follow the natural laws that necessitate following the instructions of the specialists in their fields of specialization. To prove this matter we may cite as examples the many reports that conveyed to us that Prophet Mohammed (a), though he was divinely directed, used to consult his companions in many affairs and follow their opinions -after receiving a signal of acceptance from the Heavens-. In this regard, God instructs:
"Only through the Divine Mercy have you (Muhammad) been able to deal with your followers so gently. If you had been stern and hard-hearted, they would all have deserted you a long time ago. Forgive them and ask Allah to forgive (their sins) and consult with them in certain matters. But, when you reach a decision, trust Allah. Allah loves those who trust Him. (3:159)"
Following the Prophet, all the Sinless Imams (a) had similar situations.
It is to add that because the Prophet and Imams have been the examples of people, they had to behave completely naturally so that people would follow their examples. Hence, Imam Ali, in this situation with Aqil, wanted to guide people to choose women of honorable lineages for marriage and to avoid the inglorious, because mothers play great roles in the natural and educational constructions of their sons.
7. The Holy Quran; Sura ash-Shuaraa (26), Verses 217-20.
8. The Holy Quran; Sura of al-An'aam, Verse 74.
9. The Holy Quran; Sura of al-Baqara, Verse 133.
10. Abdullah ibn Abd-ul-Muttalib and Amina (bint Wahab) are the parents of Prophet Mohammed, and Abu-Talib and Fatima bint Asad are the parents of Imam Ali.
11. See as-Sirat ul-Halabiyya; part 1 page 20.
12. See ar-Rawdh ul-Anif; part 1 page 8.
13. Kaaba is the square-shaped building in the center of the Great Mosque in Mecca,
in the direction of which Muslims must face in offering the obligatory prayer.
14. See Subh ul-Aasha; part 1 page 211.
15. See as-Sirat ul-Halabiyya.
16. The Holy Quran; Sura of An-Nisaa (4), Verse 22.
17. The Holy Quran; Sura of Al-Anfaal (8), Verse 41.
18. The Holy Quran; Sura of At-Tawba (9), Verse 19.
19. See Sheikh as-Saduq's al-Mawaaizh.
20. Refer to Bihar ul-Anwar; 9/31.
21. See Mir'aat ul-Uqoul; 1/326.
22. The Hashemites are sons and descendants of Hashim ibn Abd-Menaf.
23. To know more about the poetry of Abu-Talib in relation to defending and supporting the Prophet, refer to al-Baghdadi; Khuzanat ul-Adab 1/261, al-Hujjatu ela ath-Thahib; 45, and Ibn Abi'l-Hadid; Sharhu Nahj il-Balagha, 3/313.
24. Refer to Abd-ul-Hussein Sharafuddin, al-Muraja'aat.
25. The whole narration is as follows:
((At-Tabari, in his book of history, records that Ibn Abbas narrated that Ali bin Abi-Talib (a) said:
After the revelation of the Verse, "And warn your nearest relations," the Prophet (s) summoned me and said: "Ali, Allah had ordered me to warn my near relatives, but I was unable to bear this order because I knew that they would show me detestable things if I would approach such a matter with them. I therefore kept it secret until Archangel Gabriel came to me and said that my Lord would punish me if I would shun that order. Now, I want you to make some food with meat of a ewe and bring a jar of milk for us, then gather sons of Abd-ul-Muttalib so that I will speak to them and convey the matter that I was ordered to convey."
I did as he asked me and invited them. They were about forty men among whom there were his uncles-Abu-Talib, Hamza, al-Abbas, and Abu-Lahab. When they all attended, he asked me to fetch that food and I did. When I put it before them, the Prophet (s) took a piece of the meat, tore it with his teeth, threw its pieces around the bowl, then said: "Here you are, by the Name of Allah." Each one of them took his sufficiency completely and I could see only the places of their hands. I swear by Allah, each one of them ate the quantity that I served to all of them. The Prophet (s) then asked me to serve milk to them. I fetched that jar and they all drank from it. By Allah I swear, each one of them drank the quantity that I served to all of them.
When the Prophet (s) tried to speak, Abu-Lahab overtook and prevented him from speaking. He said: "This man has bewitched you." Hence, they left without letting the Prophet (s) speak to them.
On the next day, he said to me: "Ali, that man overtook me and said the statement that you had heard. They left before I could speak to them. Make for us food like that which you did yesterday then gather them to me."
I did and invited them all. He then asked me to serve them the food. I served it for them and he repeated the same thing he had done the previous day. Each one had his sufficiency completely. He then asked me to serve them with milk. I fetched the same jar and they all drank from it to their sufficiency. Then, the Prophet (s) spoke:
"Sons of Abdul-Muttalib, I do not know any young Arab man who has brought to his people a thing better than that which I have brought to you. I have brought to you the goodness of this world as well as the world to come. Allah, Exalted is He, has ordered me to call you to accept this matter. Which one of you will support me in this regard and he will be my brother, successor, and representative?"
They all kept silent except me. I said, while I was the youngest, "Prophet of Allah, I will be your supporter in this matter." I repeated this statement three times.
The Prophet (s) then took me from the neck and said: "This is my brother, successor, and representative among you. You thus should listen to and obey him."
They left him laughing and saying to Abu-Talib: "He has ordered you to listen to and obey your son!"))
This narration is recorded in many reference books such as: At-Tabari's at-Tarikh; 2:319-21, Ibn ul-Athir's al-Kamil fit Tarikh; 2:22, as-Seerat un-Nabawiyya; al-Halabi (the Shafiite) 1:311-2, Kenz ul-Ummal; al-Muttaqi (the Hanafite), Mustadrak us-Sahihayn; Al-Hakim an-Nisapuri (the Shafiite) 3:133, ad-Durr ul-Manthour; As-Suyoutti (the Shafiite) 5:79, al-Musnad; Ahmed ibn Hanbal (the founder of Hanbalism) 1:111, Al-Bidaya wan-Nihaya; Ibn Kuthair 3:39, Tarikh; Abu'l-Fidaa 1:119, Shawahid ut-Tanzil; Al-Hasakani 1:485 H.514 and 580, Tarikh Dimashq: the life account of Imam Ali ibn Abi-Talib; Ibn Asakir (the Shafiite) 1:97-105 H.133-40, and Sharhu Nahj ul-Balagha; Ibn Abi-al-Hadid (the Mutazilite) 13:210 and 244.
26. After the polytheist Meccans' having defeated the undisciplined Muslim forces at Uhud near Medina, they persuaded a number of Bedouin tribes to join their cause. The Meccans brought a force of 10,000 men against Medina again. Prophet Muhammad (s) then resorted to tactics-he had a ditch dug around Medina. The Meccan horsemen were disconcerted and soon bored, and the coalition of Bedouin tribes started breaking up. After an unsuccessful siege, the Meccans dispersed. Amr ibn Abd-Wudd was the strongest horseman among the army of the Meccans. He could cross over that ditch to challenge Muslims. Facing this horrible situation that warned the ultimate defeat of Muslims, Prophet Mohammed (s) declared: "I guarantee Paradise for him who will face Amr." None of Muslims responded to the Prophet's call except Ali ibn Abi-Talib who faced and could kill Amr by one stroke about which the Prophet (s) said that statement.
27. Two campaigns led by Abu-Bakr and Omar against the Jews of Khaybar failed; therefore, Prophet Mohammed (s) declared that he would give the standard of leadership to a man who loves Allah… etc. Next day, the Prophet (s) summoned Ali to give him that standard, and Ali did attack and come back with victory.
28. See at-Tabari, at-Tarikh; 2/282.
29. See Nukat ul-Hayman; 200, as-Sirat ul-Halabiyya; 1/304, Tathkirat ul-Khawaas; 7, and al-Khissal; 1/38.
30. See Ibn Abi'l-Hadid's Sharhu Nahj il-Balagha; 3/82.
31. See al-Bukhari, as-Sahih; 3/50, al-Hakim, al-Mustdrak; 3/220.
32. See Abu-al-Faraj al-Isfahani, Maqatil ut-Talibiyyin.
33. See Ibn Zaydoun, ar-Risala; 1/130, Abu-al-Faraj, al-Aghani; 15/50, Bulough ul-Irab; 1/317, Simt ul-La'aali; 2/890 and others.
34. See Tanqih ul-Maqal; 2/128.
35. Such as at-Tabari, Ibn ul-Athir, and Abu-al-Fida.
36. Such as Ibn Shahrashub and others.
37. The Holy Quran; Sura of ash-Shura (42), Verse 23.
38. See al-Shahid ul-Awwal; al-Majmou'a.
39. See Keshf ul-Ghumma; 159.
40. See Sheikh as-Saduq, al-Khissal; 2/551 and Sheikh at-Tusi, al-Amali; 557.
41. See Sibt Ibn ul-Jawzi, Tethkirat ul-Khawaas; 167 and al-Khawarzmi, al-Menaqib;
134.
42. See Ibn ul-Atheer, al-Kamil fit Tareekh; 4/31.
43. See at-Tabirsi, Alihtijaj; 166.
44. Azan (Announcement) is the Muslim call to the ritual prayers.
45. Iqama is the prefatory statements of the ritual prayers.
46. See Qamar Bani Hashim; 2/5 and Anees ush-Shia.
47. However, some historians have reported another narration about the naming of Abu'l-Fadhl al-Abbas:
((Umm-ul-Banin swaddled her baby with a white piece of cloth and handed him to his father who held the Islamic ceremonies of newborns, kissed him, passed his hand on the baby's eyes, ears, and mouth, -so that the baby would see, hear, and say nothing but the right- and asked the mother, "Have you chosen a name for him?"
"We will never precede you in such a thing," answered she.
The Imam (a) said, "Well then, I choose for him the name of my uncle; al-Abbas."
He then embraced the baby to the chest, took the two small hands, and kissed them warmly while he was weeping. He then said, "I predict these two hands will be cut!")) -See al-Kulbasi's al-Khassaiss ul-Abbasiyya; 71-2.
48. Ibn-Manzhour is the compiler of the most famous Arabic-Arabic dictionary named 'Al-Ayn'.
49. See Ibn Manzhour's al-Ayn; article: Al-Abbas.
50. See Muntaha al-Irab; article: al-Abbas.
51. See al-Munammaq fi Akhbari Quraish; 437.
52. See Sirr us-Salsala, Umdat ut-Talib; 356, and Maqatil ut-Talibiyyin; 84.
53. Ziyara is the words and practices said and done during the pilgrimage to the shrines of the prophets, Imams, and saints. Ziyara of al-Arbaeen is the first visit of Jabir ibn Abdullah al-Ansari to the tomb of Imam al-Hussein (a) forty (Arbaeen) days after his martyrdom.
54. Al-Abbas also had other nicknames, such as Ibn-ul-Badawiyya (son of the Bedouin lady), Abu-Furja (source of relief), and Abush-Shara (owner of charisma).
55. See Qamar Bani Hashim; 21.
56. Excerpted from Oxford Talking Dictionary.
57. See Fursan ul-Haijaa and Abu'l-Faraj al-Isfahani's Maqaatil ut-Talibiyyin.
58. See al-Qummi's Muntaha al-Aamal as quoted from al-Mahaasin wa'l-Masaawi.
59. According to al-Kulbasi's al-Khassaaiss ul-Abbasiyya, this third time of al-Abbas's fetching water to the camp of Imam al-Hussein was not the last one which resulted in his martyrdom. Al-Abbas had a fourth time of fetching water, and in this very time he was martyred.
60. Such as Tarikh ul-Khamis and Ibn Idris's as-saraair.
61. The Holy Quran; Sura al-Fat'h (48), Verse (29).
62. See al-Kibrit ul-Ahmar; 3/24.
63. Jihad is religious warfare or a war for the propagation or defense of Islam.
64. Koreishites are sons and descendants of Koreish; the tribe to which Prophet Mohammad (s) belonged. The Umayyads also belonged to Koreish.
65. See al-Khissal; 1/35.
66. See Thakheerat ud-Darein, 123 (as quoted from Umdet ut-Talib).
67. See Muhammad ibn al-Mash'hadi's al-Mazzar.
68. The Holy Quran; Sura of al-Kahf, Verse 21.
69. At-Tabarani in his books al-Mu'jam al-Kabir and al-Awsat, ad-Darqutni in his book al-Amali, and Abu-Bakr bin al-Muqri in his Mu'jam mention a tradition narrated by Maslama ibn Salim al-Juhani, from Ubaidullah bin Omar, from Nafi, from Salim, from Ibn Omar that the Prophet Muhammad (a) and his family, said, "He who comes to see me, having no other desire than that of visiting me, of a surety I will be an intercessor for him on the Day of Judgment." He commented: "It was mentioned in ibn ul-Muqri's Mu'jam, "For him who comes to visit me, it will be incumbent upon Allah to make me an intercessor for him on the Day of Resurrection."
70. See al-Fadhil al-Qizwini, Tadhallum uz-Zahraa; 118.
71. See ad-Dam'at us-Sakiba; 337.
72. See al-Kibrit ul-Ahmar; 1/158, as quoted from Ixeer ul-Ibadat.
73. Al-Haair, in Arabic, is any low place in which rainfall waters are gathered. This word however is dedicated to the place of the holy shrine of Imam al-Hussein ibn Ali (a). Some scholars have made a relation between this word and the occurrence of the stoppage of the water that al-Mutawakkil, the Abbasid caliph, released for covering the tomb of Imam al-Hussein, intending to efface its signs. This event is very famous. It has been narrated uninterruptedly by a great number of narrators such as ash-Shahid ul-Awwal in his ath-Thikra, Sheikh at-Turaihi in al-Muntakhab, and Sheikh al-Muhaqqiq in al-Jawahir. The word, al-Haair, however was mentioned by Imam as-Sadiq and Imam al-Kadhim, peace be upon them, and, hence, this proves that it was used before the reign of al-Mutawakkil.
74. See the following reference books:
At-Tabirsi, I'lam ul-Wara, 147
Sayyid al-Jazaairi, al-Anwar un-Nu'maniyya, 344
Sheikh at-Turaihi, al-Muntakhab
Sayyid ad-Dawoudi, Umdat ut-Talib, 349
Riyad ul-Ahzan, 39 (as quoted from Kamil us-Saqifa)
Ibn Idris, as-Saraair
Al-Muntaha
Ash-Shahid ul-Awwal, Mezar ud-Durous
Al-Ardabili, Sharh ul-Irshad
As-Sebzwari, ath-Thakhira
Sheikh Agha Redha, Misbah ul-Faqeeh.
75. See al-Kibrit ul-Ahmar; 2/112.
76. See al-Lahouf, 81.
77. See Nafas ul-Mahmoum; 253 and Riyad ul-Ahzan; 155.
78. Tahmasp was the shah of Iran from 1524.
79. Fath Ali was the shah of Persia (1797-1834).
80. See Sheikh Abbas al-Qummi, Mafaateeh ul-Jinan.
81. The Holy Quran; Sura of Aal-Imran, Verse 169.
82. Rakaa is unit of prayers.
83. See Ziyarat ul-Arbaeen.
84. See Mezar ul-Bihar; 180.
85. Illiyyin is the highest point of the heavens.
86. This Ziyara is quoted from Sheikh Abbas al-Qummi's Mefateeh ul-Jinan.
87. The Holy Quran; Sura of an-Nisaa (5), verse 35
88. The Holy Quran; Sura of an-Insaan (76), verse 29
89. See Sheikh al-Ansari's as-Salat, and al-Kibrit ul-Ahmar; 3/50.
90. See Asraar ush-Shahada; 325.
91. Shahada is the Muslim profession of faith, La ilaha illa (A)llah, Muhammadun rasul Allah (There is no God but Allah, [and] Muhammad is the messenger of Allah).
92. Quoted from Sayyid Abd-ur-Razzaq al-Musawi al-Muqarram's al-Abbas.
93. See I'laam un-Nas fi Fadhaail il-Abbas.
94. Al-Muhammara is the Arabic name of Khorramshahr; the famous city and port on the Shatt al-Arab southern Iran.
95. See Maqaatil ut-Talibiyyin, 84, Sheikh at-Futouni's Hadeeqat un-Nasab, Ibn Qutaiba's al-Me'aarif, 96, and Hadaaiq ul-Uns.
96. See al-Majdi.
97. See al-Khateeb al-Baghdadi's Tarikhu Baghdad; 2/63.
98. See Abu-Nasr al-Bukhari's Sirr us-Salsala.
99. See Abu-Nasr al-Bukhari's Sirr us-Salsala.
100. Ilm ur-Rijal is that field of Islamic knowledge that studies the manners and qualifications of the narrators of Hadith. Ilm ul-Hadith is another field of knowledge that classifies the words, deeds, and confirmations reported to be said, done, and made by Prophet Mohammed (s) on criteria of authenticity.
101. See, for instance, Sheikh at-Tusi's ar-Rijal, an-Nejashi's al-Feherest, al-Amali, Sheikh as-Saduq's Ikmal ud-Din, and Sheikh Abbas al-Qummi's al-Kuna wal-Alqab.
102. See Fulk un-Najat, Allama an-Nouri's Tahiyyat uz-Zaair, and Sheikh Abbas al-Qummi's al-Kuna wal-Alqab.
103. See, for instance, Umdat ut-Talib, at-Tabari's at-Tarikh, Tarikhu Baghdad, al-Hujjatu ela ath-Thahib, Thakhirat ud-Darain, Murouj uth-Thahab, al-Isfahani's al-Aghani, and many others.
104. See at-Tabari's Tarikh, 2/337, Ibn Kathir's al-Bidaya wen-Nihaya, Muslim's as-Sahih; 3/106, al-Bukhari's as-Sahih; 5/1-5-6, Ahmed's al-Musnad, and many other reference books of history.
105. See Ibn Katheer's as-Seera; 3/691 and Husham's as-Seera; 4/46.
106. See Hadith ud-Dar (pages 26-8)
107. See Mohammad Baqer Ansari's What Happened in Ghadir?
108. See Menaaqibu Aali Abi-Talib; 2/239, and Sharif al-Murtedha's Tanzeeh ul-Anbiyaa; 167.
109. See Abu-Dawoud's as-Sunan; 1/611, al-Hakim's al-Mustadrak; 2/138, Majmaa uz-Zawaaid; 9/134, and Kenz ul-Ummal; 13/174.
110. The incident of Omar ibn al-Khattab's preventing the Prophet from dictating his will in the last hours of his life is very famous. It is recorded in almost all books of hadith of Sunnis and Shiites. See, for example, al-Bukhari's as-Sahih; 1/37, 2/132, 4/31, 4/ 65-6, 5/137, and 7/9, Muslim's as-Sahih; 2/16, 5/75, 11/95, and 3/16, Imam Ahmed's al-Musnad; 4/356- H. 2992, Ibn Abi'l-Hadid's Sharhu Nahj il-balagha; 6/51, Ibn ul-Athir's al-Kamilu fit Tareekh; 320, and al-Ghezzali's Sirr ul-Aalemeen; 21.
111. In other reports of this incident, the word 'we' is replaced by 'The Koreishites.'
112. See Ibn Abi'l-Hadid's Sharhu Nahj il-Balagha.
113. See at-Tebirsi's Alihtijaj.
114. All historians, referring to the Battle of the Camel, have recorded the Prophet's prediction addressed to his wives in general and Aisha in particular: "Which one of you will ride the red camel and will be barked by the dogs of 'al-Haw'ab' (a place taking to Basra where the battle of the Camel occurred)? Aisha: Do not be the one intended."
115. It is well known that Aisha used to name Othman as 'Naathal- a non-Muslim person' and say: "Kill Naathal for he has converted to atheism."
116. See Tathkirat ul-Khawaass and Ibn Kuthair's al-Bidaya wen-Nihaya; 9/38.
117. See al-Kibrit ul-Ahmar; 3/24.
118. See al-Kibrit ul-Ahmar; 3/24.
119. See Sayyid Mir Al al-Hindi's Rouh ul-Islam; 296.
120. See Ibn Qutaiba's al-Imama was-Siyasa; 1/189 and al-Kheshi's ar-Rijal.
121. Muhajirs: The emigrants. The early Muslims of Mecca who had to flee their homeland to Medina.
122. Ansar: The supporters. The people of Medina who received, welcomed, and protected the Prophet (s) and the Muhajirs.
123. See Baqir Sharif al-Qarashi's Hayat ul-Imam il-Hussein; 2/228-9.
124. See Baqir Sharif al-Qarashi's Hayat ul-Imam il-Hussein; 2/255.
125. Marjana, Ubaidullah ibn Ziyad's mother, was such a notorious prostitute that everybody all over the Islamic State had heard of her name.
126. See at-Tabari's at-Tareekh; 6/230.
127. See Mr'aat uz-Zaman fi Tawarikh ul-Aayan; 89.
128. See Ansab ul-Ahsraf; 3/181.
129. See Ibn ul-Atheer's at-Tareekh; 4/26
130. See Ansab ul-Ashraf; 3/181.
131. See Ansab ul-Ashraf; 3/181.
132. See al-Bidaya wan-Nihaya; 8/177.
133. See at-Tabari's at-Tareekh; 6/43.
134. See al-Kamil; 2/288.
135. See Hayat ul-Imam il-Hussein; 3/203.
136. See Ansab ul-Ashraf; 3/192.
137. See Ibn ul-Atheer's at-Tareekh; 3/291.
138. See al-Muqarram's Maqtal ul-Hussein; 297.
139. See al-Khawarzmi's Maqtal ul-Hussein; 2/30.
140. See Hayat ul-Imam il-Hussein; 3/249.
141. See Sheikh al-Mifid's Kitab ul-Irshad; 269.
142. See Maqaatil ut-Talibiyyin; 82.
143. Abu-Turab is one of the names of Imam Ali Amir ul-Muminin.
