Says5

Golden Sayings / Speeches / Sermon of Hazrat Imam e Hussain a.s

  Asalamoalaka ya Abaabdella -hel -Imam e Hussain a.s.

Asalamoalaka ya Abaabdella -hel -Imam e Hussain a.s Wa Ashab ul Hussain a.s Wa Ansar ul Hussian a.s Aslamoalkium Waramat ullaha Wabarkato (must be recite daily 3 times towards the Karbala on your roof at night, safety in grave is Guarantee! from Azab e Qabr (Punishment of Grave)  removes 40,000 Guzz (Meters) in all direction) The Person who read this daily, I Hazrat Imam e Hussian a.s came to his grave for his ziyarat.
 

" Shah ast Hussain, Badshah ast Hussain,
Deen ast Hussain, Deen e Panah ast Hussain,
Sar daad, na daad dast, Dar dast e Yazid,
Haqa'a ke bina La'ilah ast Hussain."

Translation from Farsi to English:
" King is Hussain, King is Hussain,
Religion is Hussain, The protector of Religion is Hussain,
Who gave his head, and not his hand to hand of Yazid,
Verily Hussain is the foundation of "La'ilah"

1. Hazrat Imam al-Sadeq (as) states, "The sigh of the sorrowful for the wrong done us is an act of worship", and, "Anyone who remembers us, or, if we are mentioned in his presence, and a tear as small as the wing of a gnat falls from his eye, God would forgive all his sins. . ." Imam Hussein (as), has himself said, "I am the martyr of tears, no man of faith remembers me but that he weeps."
2. Imam Hussain ibn Ali (A.S.) says: Shake hands with Hajis and the people whom have performed the Hajj rituals and Umrah and salute them before they make sin.
3. A man came to the chief of  martyrs Imam Hussain a.s & said ," I am a man who commits sin & do not have patience & constraining power against sin & wrongs , so admonish me with a (piece of) admonition. Thus He a.s said , “ Do 5 things & commit any sin you may wish . First is that do not eat the sustenance of Allah & do not commit any sin you wish. And secondly , get out of the dominion of Allah & do perform any sin you like to & thirdly seek a place where Allah doe not see you & commit any sin you please & fourthly when the angel of death come to take your soul , repel him from your self & do any sin you may please . And fifthly when Malik (the in charge of the Hell) makes you enter the fire do not enter the fire (hell) & do any sin which you may please. [Bihar-ul-Anwar; vol 78 , P-126]

4.      Emulate & compete each other in achieving the human value & rush & hasten to get the spiritual treasures. [Bihar-ul-Anwar; vol 78 , P-121].

5. Who so ever has generosity becomes the chief & that one who commits parsimony & stinginess becomes degraded & abjected.  [Bihar-ul-Anwar; vol 78 , P-121].
6. Mot generous of the people is the one who grants to the person who does not have any expectation from him . [Bihar-ul-Anwar; vol 78 , P-121].
7. One who removes an anguish & sorrow of a faithful , Allah grants him the deliverance from the sorrows & dejections of world & the here after . [Bihar-ul-Anwar; vol 78 , P-121].
8. Whenever you hear that person reaches for the honour of the people & endeavor to dishonor the people , try hard that he does not come to know you . [ Balaghat Al Hussain Alkalimatul Qisar , 45]
9. A person asked him “, what is needlessness (wealth) ?” He Replied “, the fewer & lesser number of your desires & your satisfaction over what can be sufficient for your life.” [Maani Al Ikhbar P-40]
10. Do practice like the person who knows that he would be seized & held for committing crime & rewarded for good deed. [Bihar-ul-Anwar; vol 78 , P-127]
11. There are 70 benefactions & rewards for saluting 69 are for the one who initiates it & one for replier. [Bihar-ul-Anwar; vol 78 , P-120]
12. Do not say a word about your brother in his absence which you would not like him to say during your absence.  [Bihar-ul-Anwar; vol 78 , P-127]
13. Take care, not to do any thing for which you have to apologies. Because the faithful does not commit wrong (sin) & does not apologies & the hypocrite commits sin all the days & (then) extends apologies. [Tuhful Aqool , P-248]
14. Hurrying & making haste is witlessness, & insanity. [Bihar-ul-Anwar; vol 78 , P-122]
15.  Do not Allow any one to enter & (walk in) till he has saluted . [Bihar-ul-Anwar; vol 78 , P-117]
16. It is from the signs of ignorance to enter into dispute with those not having thought & meditation. [Bihar-ul-Anwar; vol 78 , P-119]
17. One of the signs of the scholar is his criticism upon his (own) speech & his awareness & knowledge pertaining to the facts about the forms of views. [Bihar-ul-Anwar; vol 78 , P-119]
18. Weeping for the fear of Allah is (causes) salvation from the fire (Hell) [Mustadrak ul Wasail , Vol 2 , P-294]
19. The company & social intercourse with the people committing transgression is (causes) blame & incredibility. [Bihar-ul-Anwar; vol 78 , P-122]
20. Take care not to maltreat (commit excess upon) anyone who does not have any helper except Allah. [Bihar-ul-Anwar; vol 78 , P-118]
21. The one who loves you forbids you (from committing evil) & the one who has enemity with you entices & allures you; (to commit evil). [Bihar-ul-Anwar; vol 78 , P-128]
22. The intellect does not achieve completion except by observance & following of the right. [Bihar-ul-Anwar; vol 78 , P-127]
23. One who seeks the pleasure of people by displeasing Allah. Allah makes him over to the people. [Bihar-ul-Anwar; vol 78 , P-126]
24. Oh people! Take lesson from what Allah has admonished His friends , where in He negatively defined (rebuked) the people of the book (Jew) scholars & said , Why do the scholars of Jews & Christian not forbid & refrain people from sinful talks (or deviational beliefs) & also said , Those among the sons of Israel who became infidels were cursed through the tongue of Daud a.s (David) & Essa a.s Christ . What an evil did they commit? Allah rebuked those scholars because they saw the evils & corruption in the society before their eyes & did not forbid them from that , for their  inclination towards the material gains which they received from them & for the fear from what they were harassed of. Although Allah says “And do not be harassed by the people & have the fear Me. (Surah Mayeda 46) And again says “ the faithful men & women are friends & helpers of each other. And order (each other) the good deeds & stop from evil doings.” [Tuhful Aqool, P-237]
25. (Oh Allah) How could an argument be given about your Existence by a thing whose total & complete existence is in need of you? Is it that the advent of other than You is such that the like (advent) is not present in You so that the one other than You becomes a clear evidence (expression) of your presence? When did you ever disappear so that you might need an evidence & logic to lead (the people) towards You? And when did You ever become away & take distance so that your signs & effects make the people get, in touch with you? Blind be the eye which does not see You (Whereas) You are observing him. [Prayer of Arfa Day 9^th Zil Hija] [Bihar-ul-Anwar; vol 98 , P-226]
26. The one who lacked & missed You what did he find ? And what is it that he lacks, the one who finds You ? certainly, the one who got pleased & inclined towards other tthan You, came to nothingness (failed). [Prayer of Arfa Day 9^th Zil Hija] [Bihar-ul-Anwar; vol 98 , P-228]
27. A nation which buys the pleasures of the living beings in exchange for the wrath of the creator does not get salvation. [Maqtal Khawarzmi, Vol 1, P-239].
28. None is in peace on the resurrection day except the one who fears Allah in the world. [Bihar-ul-Anwar; vol 449 , P-192]
29. Allah , firstly mentioned “command for good & forbid to do evil”  as one of His obligatory services, since , He knew that if these two obligatories are performed & established, all the obligatory services out of easy & hard will get performed & established. Because , “command for good & forbid to do evil” invites to Islam, along with giving out the right of those having right & opposing of the tyrants & oppressors. [Tuhful Aqool, P-237]
30. O people! The Prophet of Allah s.a.w said the person who sees that tyrant & unjust king has made the things forbidden by Allah legal & allowed , broken & breeched His promise & perjure, opposed the sunnah & tradition of prophet of Allah , acted among the servants of lord with sin & tyranny. So when he does not act against him (the king) through practice or speech. It is Allah’s right to make him enter into his (kings) place of entry (Hell). [Maqtal Khawarzami, Vol 1 , P-234].
31. Indeed people are the servants of world & the religion is (like) saliva upon their tongues, they churn it around their tongues till they are living. And when the are faced with a test, the religious once are only rare. [Tuhful Aqool, P-245]
32. One who wishes to reach a goal & aim through the sin & transgression , the way to that aim would get blocked & sooner he would get into danger. [Tuhful Aqool, P-245]
33. Do you not see that the right is not being put into practice & distance is not being taken from the falsehood. (In this situation) the faithful is inclined to it (it suits him) that he meets Allah. [Tuhful Aqool, P-245]
34. I do not see (consider) death except prosperity & do not consider life along with oppressors & tyrants except affliction & anguish. [Tuhful Aqool, P-245]
35. Do know that the people’s being needy towards you is a beneficence of Allah upon you o do not get tired of the beneficence lest those should turn into calamity & woes. [Bihar-ul-Anwar; vol 78 , P-121]
36. A group worships Allah for the avidity (reward of paradise) this is the service of traders & a group worships Allah due to fear (from hell & the torment of Allah) this is the service of salves (who obey their masters being afraid of them). And a group worships Allah as thank giving , so this is the service of free men & is the superior most service. [Tuhful Aqool, P-24]
37. “Oh followers of the Abusufian family if you do not have religion & you are not afraid of the resurrection day then be free in your world. (at least behave freely in your worldly affairs.) [Maqtal Khwarzami Vol-2 , P-33]
38. If the world is taken to be superb & decent house then the house of Allah’s rewards is more superior & sublimer. And if he bodies have been created for death , then being slain with sword on the way of Allah would be better. And if the sustences have been distributed according to the Devine destinies then the lesser greed of man for drawing sustence is more beautiful. And if the wealths are collected & gathered for being left over (passing away without carrying the wealth along to the next world) why does hen the free man become stingy & miser about the things to be left behind. [Bihar-ul-Anwar; vol 44 , P-374]
39. I have not stood up upon the incentive &  provocation of self conceit & arrogance & not as a chaos creator & oppressor And indeed I have come out (stood up) wishing the rectification of my grand father Mohammad s.a.w ummah . I want to order the good deed for forbid the evil & put into practice the character & morale of my grand father Mohammad s.a.w & father Ali Ibn e Abi Talib a.s . [Maqtal Khawarzami, Vol 1 , P-188]
40. Oh Allah, You now all that took place at our hand (struggle, movement against evils) was neither for the lust of kind ship (power) nor to gain wealth  but it was for manifesting the signs & symbols f Your religion & to bring about & implement amendment & correction (reform) in Your cities & make the oppressed & afflicted once out off Your servants peaceful & that Your obligatory & desirable services & commands be put into practice. [Tuhful Aqool, P-239]
41. And your calamity is greater than all the people because the stations of scholars have been snatched off from you (the rulers have forcibly occupied the stations of ulema & scholars & you are following the occupiers blindly). Wish , you knew this since, (from Islamic point of view) the implantation & exercising of the ordinances & matters should be in the hands of God  recognizing scholars who are the trustees if His legal & forbidden. But you have been deprived of that post. And that you have not been deprived of that but for the reason that you have detached yourselves from the right & , of your differences in the sunnah (tradition) after the appearance of conspicuous arguments. Had you been patient upon the torture (of enemy) & had endured & borne the expenditure on Allah’s course the matters of Allah (the management of Muslim affairs) would have come to your hands & those would have originated from you & returned too you but, you got the tyrants imposed at your place & surrendered the affairs of Allah to them. They practice upon doubtful (imbiguous) & move on the course of lustful desires. Your running away from the death & attachment with the life , which must part from you , made them imposed upon that (mentioned above). [Tuhful Aqool, P-238]
42. At the plateau of Karbala`', Ima`m Husayn, peace be on him, received the exhausting misfortunes, saying: "O Lord, I am patient towards Your decree. There is no god but You.

43.  *Amir-ul-Mu'minin Imam Ali Ibn-e-Abi Talib (peace of Allah be upon him) narrated: “We served the Prophet (s), who visited us, some of the milk, butter and dates that Ummu Ayman had given to us. After he had had some, he moved to a corner to offer a prayer. He wept a lot during the last prostration of that prayer. Due to great awe of him none of us could ask him. Al-Hussein then approached him and said: “Father, the greatest pleasure that we had ever felt was at these moments when you visit us. But we also felt great sorrow when we noticed you weeping. What for are you weeping?” “Son,” answered the Prophet (s), “The angel Gabriel has just come to me to foretell that you all will be killed in different areas of this earth.” “Father,” asked al-Hussein, “What will be the reward of him who visits us in such different areas?” The Prophet (s) answered: “There will be groups of my ummah visiting your tombs for seeking blessings. I engage myself with the pledge that I, on the Day of Resurrection, will come to save them from the horrors of the Hour of Resurrection that they will suffer because of their sins. Allah will surely make Paradise their abode.” [Bihar-ul-Anwar; 22/ 7 (as quoted from Kamil uz-Ziyara and al-Amuli)]

44.  Hazrat Imam Husain a.s stood alone, saying "O God I have done my duty and exposed you enemies, so that mankind do not remain in dark as what is truth and evil. I have given all the sacrifice and now stand to give my life too.

45.  Women folk of my household (household of Prophet Muhammad) will be imprisoned after me".

46.  "O God I have done my duty as promised -- Now you do yours"

47.  My eye cry for you O' Husain for the pains you suffered. You gave your life and those of you companions and family so that we may live with dignity, understanding our duty to God and humanity.

48.  Oh God, I have left the world in Your love, am ready to make my children orphans in Your love, my heart could not divert towards anyone but You, even if You cut my body into pieces in Your love.

49.  Imam Hussain (AS)s address to his family and companions on shab e Ashur
"I give praise to Allah who has honoured us with the prophet, has taught us the Quran and shown us the way of life which He favours. I know of no worthier companions than mine. May Allah reward you all. I believe that tomorrow our end will come. I ask you all to leave me alone and seek your safety. I free you all from allegiance to me and I do not hold you back. Night will provide you with cover, use it as a steed".

50.  Oh Allah, You are my only trust in every calamity, You are my only hope in any hardship, You are the only promise in anxiety and distress in which hearts become weak and action becomes slight, in which one is deserted and forsaken by his friends, and in which enemies take malicious pleasure and rejoice at his misfortunes.

51.  Oh Allah, I submit myself to You, my complaint is to You alone against my enemies and to You alone is my desire and request. Who else other than You can relieve me from grief. You alone are the custodian of every blessing and the Master of every excellence, and the last resort for every desire

52.  Almighty Allah  bestows His bounties on a person over & above his needs if he offers his prayer & worships Allah in letter & spirit .

53.  These pleading, which had a ring of sincerity and earnestness, rendered Husain quite speechless for a time. How could he tell them what was in store for Ali Akbar who they loved and adored so much? When his sad reflections had subsided, he replied to them in a tone tinged with pathos,

54.  Alas, I only wish I could entrust my Ali Akbar to your care! In my mission he has to play a role, the importance of which time alone will tell.

55.  I cannot accede to your request for reasons which I cannot reveal to you; but rest assured that I shall always remember your kindness to me.

56.  I shall carry with me vivid memories of this parting and remember you in my prayers.

57.  One by one the faithful followers went out to fight for the cause of Islam which forces of evil were attempting to stifle, and in the process faced death. In their glorious deaths they demonstrated what steadfastness and unflin- ching faith, what courage of conviction can achieve and attain against all odds. With his devoted supporters now sleeping the sweet slumber of death from which nothing could awaken them, the turn of Husain's sons and brothers and nephews came. In spite of Husain's best efforts to send his son Ali Akbar to the battlefield before all his devoted friends and faithful followers, they would not even let him mention it. The thought of Ali Akbar, Husain's beloved son, laying down his iffy in battle, when they were still alive, was too much for them. It would be blasphemous for them even to entertain such an idea!

58.  Ali Akbar went over to his father to ask his permission to go out into that gory arena from which no person from his camp had returned. Husain looked at his face; it would be more correct to say that for a couple of minutes his stare was fixed on that face which he loved so much; which reminded him every time of his grandfather whom he resembled every inch. He tried to say something but his voice failed him. With considerable effort he whispered with downcast eyes:

59.  Akbar, I wish you had become a father; then you would have known what I am experiencing at this moment. My son, how can a father ask his son to go, when he knows that the parting would be for ever! But Akbar, the call of duty makes me helpless in this matter.

60.  Go to your mother, and to your aunt Zainab who has brought you up from childhood and loved you and cared for you more than for her own sons, and seek their permission.

61.  Ali Akbar entered the tent of his aunt Zainab. He found her and his mother Umme Laila gazing vacantly towards the battlefield and listening intently to the battle-cries of the enemy hordes. Their instinct made them aware that, now that all the devoted followers of Husain had laid down their dear lives defending him and them, the turn of his sons, and brothers and nephews had come. It was now only a question of time. It was only a question who would go first from amongst them.

62.  Ali Akbar was now facing his aged father and his loving mother and Zainab. With an exclamation of joy and relief they clung to him. Hussein lovingly embraced his son saying: Bravo, my son. The gallantry you how displayed today reminded me of the battles of my revered father, Ali. The only difference was that, during his fights, my father Ali had not to battle against hunger and thirst as you had to.

63.  Ali Akbar with his head bent replied: Father, thirst is killing me because my wounds have added to its effect. It is usual to ask for rewards from parents for celebrating victories in single combats and I would have asked for a cup of refreshing water from you. But alas! I know that you have not even a drop of water with which you can quench the thirst of the young children. Father, knowing this, I shall not embarrass you by asking for water. I have come only to see you and my dear ones for the last time.

64.  Ali Akbar went over to his father to ask his permission to go out into that gory arena from which no person from his camp had returned. Hussein looked at his face; it would be more correct to say that for a couple of minutes his stare was fixed on that face which he loved so much; which reminded him every time of his grandfather whom he resembled every inch. He tried to say something but his voice failed him. With considerable effort he whispered with downcast eyes:

65.  Akbar, I wish you had become a father; then you would have known what I am experiencing at this moment. My son, how can a father ask his son to go, when he knows that the parting would be for ever! But Akbar, the call of duty makes me helpless in this matter. Go to your mother, and to your aunt Zainab who has brought you up from childhood and loved you and cared for you more than for her own sons, and seek their permission.

66.  Ali Akbar entered the tent of his aunt Zainab. He found her and his mother Umme Laila gazing vacantly towards the battlefield and listening intently to the battle-cries of the enemy hordes. Their instinct made them aware that, now that all the devoted followers of Hussein had laid down their dear lives defending him and them, the turn of his sons, and brothers and nephews had come. It was now only a question of time. It was only a question who would go first from amongst them.

67.  The light footsteps of Ali Akbar roused both of them from their reverie. Both of them fixed their gaze on him without uttering a word. Zainab broke the silence with an exclamation:  Oh God, can it be true that Akbar has come to bid me and his mother the last farewell Akbar do not say that you are ready for the last journey. So long as my sons Aun and Muhammad are there, it is impossible for me to let you go. Akbar knew what love and affection his aunt Zainab had for him. He was conscious of the pangs of sorrow she was experiencing at that moment. Her affection for him transcended everything except her love for Husain.

68.  He looked at her face, and at his mother's who was rendered speechless by her surging feelings of anguish. He knew not how to tell them that he had prepared himself for the journey to Heaven that lay ahead. He summoned to his aid his most coaxing manners that had always made his mother and Zainab accede to his requests and said:

69.  My aunt, for all my father's kinsmen the inevitable hour has come. I implore you, by the love you bear for your brother, to let me go so that it may not be said that he spared me till all his brothers and nephews were killed. Abbas, my uncle, is Commander of our army. The others are all younger than me. When death is a certainty, let me die first so that I can quench my thirst at the heavenly spring of Kausar at the hands of my grandfather.

70.  The earnestness of Akbar's tone convinced Zainab and his mother that he was determined to go. It seemed to be his last wish to lay down his life before all his kinsmen. Since on no other occasion they had denied him his wishes, it seemed so difficult to say no to his last desire.

71.  With a gasp Zainab could only say, Akbar, my child, if the call of death has come to you, go. His mother could only say: May God be with you, my son. With you I am losing all I had and cared for in this world. Your father has told me what destiny has in store for me.

72.  After you, for me pleasure and pain will have no difference. With these words she fell unconscious in Ali Akbar's arms. The battle-cry from the enemy's ranks was becoming louder and louder. Ali Akbar knew that he had to go out quickly lest the enemy, seeing that their challenges for combat were remaining unanswered, got emboldened to make a concerted attack on his father's camp. Even such a thought was unbearable for him. So long as he was alive, how could he permit the onslaught of Yazid's forces on his camp where helpless women and defenseless children were lying huddled together? He gently put his mother in his aunt Zainab's arms saying:

73.  Zainab, my aunt, I am leaving my mother to your care. I know, from your childhood, your mother Bibi Fatima has prepared you for the soul-stirring events of today and what is to come hereafter. My mother will not be able to bear the blows and calamities that are to befall her, unless you lend her your courage. I implore you by the infinite love you bear for me to show the fortitude that you are capable of, so that your patience may sustain my mother when she sees my dead body brought into the camp's morgue. I entrust her to your care because there will be none to solace her and look after her in the years of dismay and despondency that lie ahead of her. Ali Akbar embraced his loving aunt Zainab with tender love and affection for the last time. she exclaimed:

74.  Akbar, go. My child, I entrust you to God, To ease your last moments I promise you that, so long as I live, I shall after Umme Laila with the affection of a mother. With a heavy heart Ali Akbar returned to his father. There was no need for him to say that he had bid farewell to his mother and aunt Zainab, for the sorrow depicted on his face spoke volumes to Husain. Silently he rose and put the Prophet's turban on Akbar's head, tied the scabbard on his waist and imprinted a kiss on his forehead. In a failing, faltering voice he muttered: Go Akbar, God is there to help you.

75.  Treading heavily Akbar came out of the tent with Husain following closely behind him. He was about to mount his horse when he felt somebody tugging at his robe. He could hardly see, because his eyes were almost blinded with tears. He heard the voice of his young aster Sakina supplicating him not to leave her.

76.  O my brother," she was saying, "do no go to the battleground from which nobody has returned alive since this mornings." Softly Akbar lifted her, gently and affectionately kissed her on her face and put her down. His grief was too deep for words. Husain understood the depth of Akbar's feelings and picked up Sakina to console her.

77.  The scene of Ali Akbar's march towards the battlefield was such as would defy description. The cries of ladies and children of Husain's camp were rising above the din of battle-cries and beating of enemy drums. It was appearing as if a dead body of an only son, dead in the prime of youth, was being taken out of a house for the last rites.

78.  Ali Akbar was now facing the enemy hordes. He was addressing the forces of Amr Ibne Saad with an eloquence which he had inherited from his Grandfather and the Prophet. He was telling them that Husain, his father, had done them no harm and had devoted his life to the cause of Islam. He was explaining to them that by shedding the blood of Husain and his kinsmen. They would be incurring the wrath of God and displeasure of the Prophet who had loved Husain more than any other person. He was exhorting them not to smear their hands with the blood of a person so holy, so God-fearing and so righteous. His words cast a spell on the army of the opponents. The older ones from amongst them were blinking their eyes in amazement and wondering whether the Prophet had descended from the Heavens to warn them against the shedding of Husain's blood. What a resemblance there was with the Prophet, in face, features and even mannerism! Even the voice was of Muhammad! But on second thoughts, they realized that this was Ali Akbar, the 18 year old son of Husain, about whose close resemblance with the Prophet people were talking so much.

79.  Seeing the effect which Ali Akbar's address had produced on his soldiers, Amr Saad exhorted them to challenge him to single combat. A few of them, coveting the honor and rewards they would get if they overpowered and killed this brave son of Hussein, emaciated by three days of hunger and thirst, came forward to challenge him. One by one he met them in battle, gave them a taste of his skill and prowess in fighting and flung them from their horseback to meet the doom they so much deserved. Now it was his turn to challenge the warriors of Yazid to come forward. Seeing that in spite of his handicaps, he was capable of displaying valour and battle craft for which his grandfather Ali had acquired name and fame and which had struck terror into the hearts of enemies of Islam none dared to come forward.

80.  Ali Akbar had received several gaping wounds in the course of his victorious single combats. He was fast losing blood and the effect of his thirst was getting accentuated with every second that was passing. He realized that the treacherous enemies would attack him en masse. He had left his mother in a dazed condition. An irresistible urge to see his dear ones for the last time seized him and he turned his horse towards his camp.

81.  He found his father standing at the doorstep of the tent and his mother and aunt standing inside the tent. Husain had been watching the battles of this thirsty youth and the two ladies were watching his face: they knew that if any calamity befell Ali Akbar, Husain's expression would indicate it. Whilst watching Husain's face, they were both praying offering silent prayers:

82.  O Allah, Who brought back Ismail to Hajra;

83.  O Allah, Who granted the prayers of the mother Musa and restored her son to her;

84.  O Allah, Who reunited Yakoob with his son Yusuf in response to the aged father's supplications, grant us our one wish to see Ali Akbar for once.

85.  Was it the effect of these prayers that brought back Ali Akbar to the camp? Ali Akbar was now facing his aged father and his loving mother and Zainab. With an exclamation of joy and relief they clung to him. Husain lovingly embraced his son saying:

86.  Bravo, my son. The gallantry you how displayed today reminded me of the battles of my revered father, Ali. The only difference was that, during his fights, my father Ali had not to battle against hunger and thirst as you had to.

87.  Ali Akbar with his head bent replied: Father, thirst is killing me because my wounds have added to its effect. It is usual to ask for rewards from parents for celebrating victories in single combats and I would have asked for a cup of refreshing water from you.

88.  But alas! I know that you have not even a drop of water with which you can quench the thirst of the young children. Father, knowing this, I shall not embarrass you by asking for water. I have come only to see you and my dear ones for the last time.

89.  Ali Akbar met each and every one of his family. The second parting was sad as the first one, perhaps sadder. Without being told, every one realized that this was the last time they were beholding Akbar. Fizza, the faithful maid of Fatima and Zainab, was as disconsolate with grief as Zainab and Umme Laila. Husain followed Ali Akbar out of the tent. As he rode away, Husain walked behind him with a brisk pace for some distance, as a man follows his sacrificial lamb in Mina. When Akbar disappeared from his sight, he turned heavenwards and, with his hands raised, he prayed:

90.  O Allah, Thou art my Witness that on this day I have sent away for sacrifice one whom I loved and cherished most, to defend the cause of righteousness and truth.

91.  He sat on the ground as if trying to listen expectantly to some call from the battlefield. It was not very long before he received a wailing call, a call from Ali Akbar, a call of anguish and pain:

92.  Father, Akbar has fallen with a mortal wound in his chest. Father, come to me for I have not long to live. If you cannot reach me, I convey my last salutations to you and my dear ones.

93.  Though Hussein was anticipating such a call, what a ghastly effect it had on him!

94.  He rose from the ground and fell; he rose again and fell again.

95.  With one hand on his heart he struggled to his feet.

96.  Torrential tears were flooding his eyes.

97.  He rushed in the direction from which the cry had come.

98.  It seemed as Hussein's strength had ebbed away on hearing that fateful cry of his dearest son, for he was falling at every few steps.

99.  He was sobbing: Akbar, give me another shout so that I can follow its direction. Akbar, my sight is gone with the shock I have received and there is nobody to guide me to where you lie.

100.                      Abbas came rushing to the aid of his master. Holding his hand he led him on to the place from where Akbar's dying cry had come.

101.                      Now Husain was stumbling his way onwards resting his hands on Abbas' shoulders.

102.                      The distance seemed interminable but at last Husain and Abbas reached the place where Akbar was lying in a pool of his own blood.

103.                      Ah, that tragic sight! May no father have occasion to see his young on in such a conditions.

104.                      With one hand on his chest covering a deep wound from which blood was gushing out, with his face writhing with pain, Akbar was lying on the ground prostrate and unconscious.

105.                      With the agony he was enduring on account of the wound and the thirst that he was Offering, he was digging his feet into the sand.

106.                      With a cry of anguish Hussein fell on the body of Akbar. My son, tell me where you are hurt; tell me who has wounded you in the chest.

107.                      Why don't you say something? My Akbar, I have come in response to your call. Say one word to me, Akbar.

108.                      Seeing that Akbar was lying there without any response to his entreaties, Hussein turned to Abbas and said: Abbas, why don't you tell Akbar to say something to me.

109.                      My dutiful son, who used to get up on seeing me, is lying on the ground pressed by the hand of death.

110.                      Hussein once again flung himself on the body of Akbar.

111.                      His breathing was now heavier, a gurgling sound was coming from his throat. It seemed that his young life was engaged in an uneven struggle with death.

112.                      Husain put his head on Akbar's chest. He lifted it and put his own cheeks against Akbar's and wailed

113.                       Akbar, for once open your eyes and smile, as you were always smiling to gladden my heart.

114.                      Though Akbar did not open his eyes, a faint smile appeared on his lips as if he had listened to his father's request.

115.                      With the sweet smile still playing on his lips, he heaved a gasp and with that his soul departed.

116.                      The cheeks of the father were still touching the cheeks of the son, in death as so many time in life.

117.                      On seeing his son, his beloved son, breathe his last in his own hands, Husain's condition became such as no words can describe.

118.                      For quite some time he remained there weeping as only an aged father who has lost a son, in his prime of youth, in such tragic circumstances, can weep.

119.                      Abbas sat there by his side shedding tears. What words of consolation could he offer when the tragedy was of such a magnitude?

120.                      All words of solace and comfort would sound hollow and be in vain when a father, an aged father, gives vent to his pent up emotions.

121.                      After a time, Abbas reverentially touched Hussein on his shoulders and reminded him that, since he had rushed out of the camp, Zainab and the other ladies of his house were waiting for him, tormented by anxiety, demented by the thoughts of the tragedy that had befallen them.

122.                      Only mention of this was enough for Hussein. He knew that, as the head of the family, it was his duty to rally by the side of the grief-stricken mother, his grief-stricken sister Zainab, and the children for whom this bereavement was the greatest calamity.

123.                      Hussein slowly rose from the ground and tried to pick up the dead body of Akbar but he himself fell on the ground.

124.                      Abbas, seeing this, bent over him and said: My master, Abbas is still alive by your side.

125.                      How can I leave you carry the body of Akbar and remain a silent spectator. Let me carry his body to the camp. "

126.                      No Abbas, replied Hussein, let me do this as a last token of my love.

127.                      To hold him by my heart, even in his death, gives me some comfort, the only comfort that is now left to me.

128.                      Saying this, he made all the efforts that he was capable of and, assisted by Abbas, he lifted the body of Akbar.

129.                      Clasping it close to his bosom, he started the long walk to his camp.

130.                      How he reached is difficult to say. It would not be too much to imagine that his grandfather Muhammad, his father Ali, his brother Hasan and perhaps his mother Fatima had descended from heaven to help him in this task.

131.                      Husain reached the camp and laid down Akbar's body on the ground. He called Umme Laila and Zainab and Kulsum, Sakina and Rokayya, Fizza and the other ladies of the house to see the face of Akbar for the last time.

132.                      The loving mother came, the loving aunts came, the children came, and surrounded the body of Ali Akbar. They looked at Akbar's face and then at Hussein's.

133.                      They knew that their weeping would add to Husain's grief which was already brimful. Ali Akbar's mother went up to her husband, and with stifled sobs and bent head, she said to him:

134.                      My master, I am proud of Akbar for dying such a noble death. He has laid down his life in the noblest cause and this thought will sustain me through the rest of my life. I implore you to pray for me, to pray for ail of us, that Almighty Allah may grant us patience and solace. Saying this she turned to the dead body of her son lying on the ground and put her face on his. Zainab and Kulsum, Sakina and Rokayya had all flung themselves on Akbar's body. The tears that were flowing from their eyes were sufficient to wash away the clotted blood from the wounds of Akbar.

135.                      Husain sat for a few minutes near the dead body of his son; the son whom he had lost in such tragic circumstances; the son who had died craving for a drop of water to quench his thirst.

136.                      He felt dazed with grief. He was awakened from his stupor by Qasim, the son of his brother, who had come to seek his permission to go to the battlefield.

137.                      He rose from the ground, wiped the tears from his aged eyes and muttered

138.                      Verily from God we come, and unto Him is our return.

139. O my followers! Whenever you drink refreshing water remember me
140. Or whenever you heard about a martyred or a lonely person, weep for me I am the son of the Prophet who was martyred cruelly,
141. And then smashed me intentionally under the hoofs of their horses.
142. I wish you all were present in Ashoora and saw how I asked them for water for my infant, but they refused to give.
143. Zuhair ibne Qain al-Bajali was a Kufan. He was a committed Uthmani and would have nothing to do with the Shiahs. Hussain's caravan was moving slowly towards Kufa. Zuhair had gone for hajj and was returning to Kufa. It so transpired that at place called Zarud the two caravans met. Zuhair learnt that the Imam's caravan was but a short distance away but it did not occur to him to go and pay his respects. Then in the early hours of the evening a messenger came to Zuhair and said, "Abu 'Abdiallah Hussain ibne Ali has sent me to ask you to come to him." A companion of Zuhair reports that they were all astounded. Zuhair remained seated. His wife came to him and said, "O Zuhair the grand son of the Holy Prophet has summoned you and you take no heed !" Zuhair got up and went over to Imam's camp. No one knows what conversation took place between the two. One can only surmise that this must have been Imam Hussain's yet another foray into amr bil ma'ruf and nahyi anil munkar. All we know that when Zuhair returned to his caravan his face, as Tabari puts it, was radiant and cheerful. He dismissed his companions and told his wife that had decided to go with his Imam to what may well turn out to be a certain death. She was free to return home.
     Zuhair remained with Hussain. On the 'Ashura day, in the morning encounter, he fought bravely reciting his rajas, "God has purified our souls and has guided us." When someone taunted him that he was not a Shiah but an Uthmani, he retorted, "But now seeing me with Hussain you must recognize that I am a Shiah of Ali." At Zuhr prayers when the Holy Imam was leading salatul Khauf and the arrows continued to be shot at him, Zuhair offered to stand in front of Imam to protect him. He would smile as he intercepted an arrow shot at Hussain by receiving it his chest. Imam concluded the prayers and Zuhair fell dead. Thirteen arrows had pierced his life out of him. He was a person whose conscience had been aroused by amr bil ma'ruf and nahyi anil munkar and he died protecting that great 'ibadah- the salah.
144. In a letter Imam Hussein (a.s.) sent to the people of Basra, he wrote: “Allah, certainly, chose Muhammad (s.a.w.w.) from among His creatures, honored him with His prophet hood, and chose him for His Message.
145. Then He took his life, raising him to His nearness, after he had advised His servants and preached what he was entrusted.
146. We were his family, his pious men, his trustees, his inheritors and the most entitled among people to inherit his status.
147. The people monopolized that to themselves and we assented, disagreeing to discussion, and chose patience.
148. We know that we are more entitled to that legitimate right than those who seized it.
149. I am sending my messenger to you with this letter. I am calling you to the Book of Allah and the Sunnah of His Prophet (s.a.w.w.), for certainly the Sunnah was weakened and innovation was revived. Should you listen to what I tell you, you will be guided to the righteous path.”
150. “...And I am not taking up arms in order to make merry, or be ecstatic over what I possess. I am not making mischief, nor exercising oppression.
151. But I am ready to fight for the sole goal of seeking reform of the ummah of my grandfather, the Prophet of Allah (s.a.w.w.).
152. I want to enjoin good and forbid evil and guide the affairs of the people as my grandfather (s.a.w.w.), and my father Ali Bin Abi Talib (a.s.), were doing...”
153.  “O Allah! It is You in Whom I trust amid all grief. You are my hope amid all violence.
154. You are my refuge and provision in everything that happens to me.
155. How many grievances that weaken the heart, leaving me with no means to handle them, during which friend deserts me, and the enemy rejoices in it.
156. I lay it before you and complain of it to You, because of my desire in You, You alone.
157. You relieve me of it and remove it from me.
158. You are the Master of all grace, the Possessor of all goodness, and Ultimate Resort of all desire.”
159. On the day when the Holy Imam (A) was born, Allah ordered the Angel Gabriel (A) to descend and congratulate the Holy Prophet (S) on His behalf. While descending, Gabriel (A) passed over an island where the angel Fitrus had been banished due to his delay in executing a command of Allah. He had been deprived of his wings and expelled to the island, where he had remained for several years praying and asking for Allah's forgiveness. When Fitrus saw Jibraeel (A), he asked where he was going. Jibraeel told him that he was going to the house of Imam Ali (A) to congratulate him on the birth of the Holy Imam (A). When he heard this, Fitrus said, "Can you carry me also along with you? Perhaps Muhammad (S) will recommend my case to Allah" When the angels arrived at the house of Imam Ali (A), Jibraeel (A) delivered Allah's message and then stated the matter of Fitrus. The Holy Prophet (S) said, "Ask the angel to touch the body of the newly born child and return to his place in Heaven." On doing this, Fitrus instantly got his wings back and ascended to Heaven, promising the Holy Imam (A), "O Husain, from this day onwards, whenever anyone sends their Salaams to you, I will always deliver it to you."
160. The Holy Imam (A) was well known for his generosity. Once a Bedouin Arab came to him saying that he had heard the Holy Prophet (S) say that, when in need, one should ask help from a noble and generous man. He had come to the Holy Imam (A) for help because he found these qualities in him.
161. The Holy Imam (A) told him that he would ask him three questions, and for each correct answer, he would give the man one-third of the money he had in his purse. The conversation was as follows:
     Holy Imam (A): What is the best thing to do?
     Bedouin: To believe in Allah.
162. Holy Imam (A): What is the best means for man to be safe from destruction (in the hereafter)?
     Bedouin: To trust in Allah.
163. Holy Imam (A): What is the best quality a man can have?
     Bedouin: Knowledge associated with intelligence.
164. Holy Imam (A): If this is not available, what then?
     Bedouin: Wealth accompanied by generosity.
165. Holy Imam (A): What if this is out of reach?
     Bedouin: Poverty allied with patience.
166. Holy Imam (A): What if this too is not practicable?
     Bedouin: Then let lightning consume the man to ashes.
167. The Holy Imam (A) smilingly gave his whole purse to the Bedouin.
     A man once came to the Holy Imam (A) for advice, saying that he could not stop himself from committing sins.
168. The Holy Imam (A) asked him to do any of the following five things and then he could sin as he wished: Do not eat from the sustenance (Rizk) of Allah and then sin as you like.
169. Go out of the kingdom of Allah and then sin as you like.
170. Find a place where Allah does not see you and then sin as you like.
171. When the Angel of Death approaches you to remove your soul, stop him from doing so.
172. When you are dragged into the hell-fire at the command of Allah, refuse to enter.
173. It shows the state of Muslim society during and after Muawiyah's twenty-year rule, a matter which prompts every concerned Muslim to study and investigate how it came to prevail in the not too long a period, a single generation or nearly fifty years, after the demise of the Noble Messenger (S).
174. It shows the state of the common people, especially the society's poor and weak, who lived in complete neglect on the part of the rulers, contrary to the Prophet's practice and his great concern for their welfare and rights.
175. It shows the people's indifference in regard to the Prophet's Ahlul-Bayt(A) and their obviousness to the Prophet's earnest and oft-repeated advice and persuasions ( so repetitive that they fill the hadith corpus, sunni and Shia; [ see the article on Hadith al-Thaqalayn in Al-Tawhid Vol. Viii No.1 ] ) regarding them . It was this general indifference towards the Ahl-ul Bayt ( A) and the common ignorance regarding their sublime station in Islam that emboldened a profligate like Yazid to kill the Prophet's only living grandson in such a barbaric manner and to imprison the women and children of his
     noble family. History shows that this indifference had causes that lay in the past.
176. Had it not been for the heroic struggle of al-'Imam al-Hussein (A), nothing would have remained of the genuine teachings of Islam. even Yazid, with the help of hired historians, would have gone into history as a respectable Islamic ruler and as a deserving successor of the Messenger of Allah (S). Of course, some court historians and fuqaha tried to justify even the blackest crimes of Yazid as errors of ijtahad. But such justifications did not succeed in convincing honorable or aware Muslim. All that such historians and fuqaha could succeed in achieving was everlasting ignominy for themselves.
177. At dawn the Imam glanced over the army of Yazid and saw 'Umar ibn Sad ordering his forces to march towards him. He gathered his followers and addressed them thus: 'Allah has, this day, permitted us to be engaged in a Holy War and He shall reward us for our martyrdom. So prepare yourself to fight against the enemies of Islam with patience and resistance.
178. O sons of the noble and self-respecting persons, be patient! Death is nothing but a bridge which you must cross after facing trials and tribulations so as to reach Heaven and its joys. Which of you do not like to go from this prison (world) to the lofty palaces (Paradise)?"
     Having heard the Imam's address, all his companions were overwhelmed and cried out, "O our Master! We are all ready to defend you and your Ahlu'l-bayt, and to sacrifice our lives for the cause of Islam."
179. Imam Husayn sent out from his camp one after another to fight and sacrifice their lives in the way of the Lord. Lastly, when all his men and children had laid down their lives, Imam Husayn brought his six-month old baby son 'Ali al-Asghar, and offering him on his own hands, demanded some water for the baby, dying of thirst.
180. The thirst of the baby was quenched by a deadly poisoned arrow from the brute's forces, which pinned the baby's neck to the arm of the helpless father. At last when the six-month old baby also was killed, Imam Hussein addressed Allah:
181. "O Lord! Thy Hussein has offered in Thy way whatever Thou hath blessed him with. Bless Thy Hussein,
182.  O Lord! with the acceptance of this sacrifice.
183. Everything Hussein could do till now was through Thy help and by Thy Grace."
184. Lastly, Imam Husayn came into the field and was killed, the details of which merciless slaughter are heart rending. The forces of Yazid having killed Imam Husayn, cut and severed his head from his body and raised it on a lance. The severed head of the Holy Imam began glorifying Allah from the point of the lance saying, 'Allahu Akbar'. "All glory be to Allah Who is the Greatest!"
185. Having heard the Imam's address, all his companions were overwhelmed and cried out, O our Master! We are all ready to defend you and your Ahlu'l-bayt, and to sacrifice our lives for the cause of Islam". Ibid. p. 99

186.                      On the night before Ashura when Imaam Hussain was passing by Umm-e-Farwa's tent he heard Qasim say to his mother, "Mother, tomorrow Uncle Abbas, Ali Akber and I will defend Imaam Hussain. Mother, if I get killed please do not weep for me." Umm-e-Farwa replied, "My son although I dearly love you, I shall not weep for you. Nothing will make me prouder than to see my son give his life for Islam". When Imaam Hussain heard this conversation he prayed to Allah to bless Hazrat Qasim and Umm-e-Farwa.

187.                      On Ashura day after Aun and Muhammad had fallen in the battlefield, Hazrat Qasim came to Imaam Hussain and begged for permission to go and fight. Twice Imaam Hussain refused saying "Qasim you are young and your mother's only son". Hazrat Qasim was very disappointed. He went to his mother. When she saw her son so disappointed she remembered that just before he died, Imaam Hassan had written a letter, given it to Umm-e-Farwa saying ,"If ever you find Qasim in difficulty, give him this letter." She gave Hazrat Qasim the letter. In the letter it was written, "My son Qasim, a day will come when my brother Hussain will be facing an enemy army of tens of thousands. That will be the day when Islam will need to be saved by sacrifice. You must represent me on that day."

188.                      Hazrat Qasim read the letter. He smiled. He rushed to Imaam and gave him the letter. After reading the letter Imaam Hussain said, "O my brother's son, how can I stop you from doing what your father wanted you to do. Bismillah, go. Allah be with you".

189.                      Imaam Hussain tied Imaam Hassan's turban on the head of Hazrat Qasim and helped him mount his horse.As Qasim was riding out, Imaam Hussain said "Inna Lilla-hi Wa Inna Ilai-hi Raji'oon". Hazrat Qasim said

190.                      "O my uncle - Do not be upset. I do not fear death. Death for Islam will be sweeter for me than honey". Hazrat Qasim came to the battle field. He was a very handsome boy. When the enemy saw him, they began to murmur, "How can we kill someone whose face is shining like moon?"

191.                      In a loud and a clear voice Hazrat Qasim introduced himself and cried out a challenge for single combat. He killed several famous warriors who came forward.
Every time he felled an enemy Hazrat Qasim would stand on his stirrups, look behind and wave to Hazrat Abbas, just as a pupil would seek approval of his teacher on any assignment, Hazrat Abbas would proudly wave back. When the enemy saw his bravery and realized that they could not possibly over power him in single combats, they came from behind and one of them hit Hazrat Qasim on the head with a sword.

192.                      Hazrat Qasim tried to go on fighting but alas he was so young and he was so very thirsty! He fell from his horse crying out, "YA AMMAHO, ACCEPT MY LAST SALAAMS." Imaam Hussain and Hazrat Abbas rode out. The soldiers tried to stop them, when finally they came to where Hazrat Qasim had fallen they saw a dreadful sight!!

193.                      Hazrat Qasim's body had been trampled by the horses of the soldiers who had tried to stop Imaam Hussain and Hazrat Abbas. Hazrat Abbas was so angry when he saw this that he began to shake with fury. He took out his sword and wanted to attack the enemy.

194.                      Imaam Hussain restrained him saying "Abbas, have patience, dear brother. Do not give them an excuse for saying that we attacked them first".

195.                      Was Qasim body carried to the camp to his mother? This is not very clear. It is reported, however, that Imaam Hussain took off his Abaa, spread it on to the ground, gathered the pieces from the ground as one gathers flowers from a garden!

196.                      In a letter which he addressed to the people of Kufa Imam wrote: "An Imam is one who judges by the Holy Qur'an, upholds justice, professes the religion of truth and dedicates himself to obeying Allah and His Prophet."

197.                      When Hur and his army stopped Imam caravan from going to Kufa, and Hur told Imam that his order from ibne Ziyad was to ask Imam for Bai'at to Yezid, Imam refused to declare Bai'at to someone who was only serving his own ends and not of Islam. Hur said that such an attitude might cost Imam his life. Imam replied: "Are you threatening me with death? Death is many thousands of times better than the dishonor of Bai'at to an enemy of Islam. Do you not see that truth is not being practiced and falsehood is not being prevented? I see death as a blessing and life with tyrants as the most disgusting state one can be in."

198.                      At Kerbala, facing the army of Yezid, Imam Hussain addressed them as follows:” Remember that when you see a ruler who does what has been forbidden by Allah and His Messenger, who indulges in sins, who oppresses the people he rules, and you do nothing to stop such a ruler, before Allah you are as guilty as he is."

199.                      He went on to add: "My parents did not raise me to submit myself to an evil tyrant. I am your Imam and it is my duty to tell you that you have surrendered the freedom of your mind to the evil ways of Yezid.

200.                      If you do not care for Islam, and do not fear the day of judgment, at least do care for that precious gift from Allah, the freedom of your spirit!!"

201.                      When Amr Sa'ad called upon the army to attack and kill Imam Hussain he said: "Death is better that disgrace and disgrace is better than the fire of hell."

202.                      In a letter that he wrote to the people of Kufah, in a short sentence he outlines the Islamic concept of a worthy ruler: By my life, the leader is one who acts in accordance with the Scripture, upholds justice in society, conducts its affairs according to what is righteous, and dedicates his self to God. Was-salam.

203.                      Addressing Hurr ibn Yazid Riyahi and his troops, who had been dispatched by 'Ubaydullah ibn Ziyad, the infamous governor of Kufah, to intercept the Imam's caravan on the way and to stop him from entering Kufah, Imam Husayn ('a) quotes this tradition of the Prophet (s), which states the duty of Muslims vis-à-vis corrupt and un-Islamic rulers:

204.                      O people! Verily the Messenger of Allah (s) said: "Whoever observes a sovereign legalizing what God has made unlawful, violating the covenant of God, opposing the Sunnah of the Messenger of God, and treating the creatures of God sinfully and oppressively, and does not oppose him with his speech and action, God has a right to bring him to the same fate as that of the tyrant."

205.                      Indeed, these people (i.e. Yazid and the ruling Umayyads) have committed themselves to the following of Satan, and abandoned obedience to God. They have given currency to corruption and abolished the Islamic laws, plundering the public treasury, making lawful what God has forbidden and forbidding what God has permitted.

206.                      And I, of all people, have a greater right to act [in accordance with the Prophet's exhortation]. On reaching Karbala', a point where they had been forced to discontinue their journey and to disembark on the orders of Ibn Ziyad, the Imam stood up to address his companions.

207.                      In that sermon he declares that life under tyranny is not worthy of man, unless the people rise in an attempt to restore the higher values.

208.                      Don't you see that what is true and right is not acted upon and what is false and wrong is not forbidden? In such a situation, the man of faith yearns for the meeting wit', his Lord.

209.                      Indeed, (in such conditions) to me death is happiness, and life under the yoke of tyrants is disgrace.

210.                      Giving the details of Imam Husayn's refusal to accept a tyrannical and unjust ruler, starting from his journey from Madinah to Makkah and afterwards through its various stages until the Imam reached Karbala', the scene of his battle and martyrdom, historians refers to verses which are said to have been recited by the Imam on the night of the 10th of Muharram (the day of 'Ashura'): O Time (dahr), fie on you of a friend.

211.                      How many are those you claim at the morn and eventide.

212.                      Many a friend, and many a one seeking revenge,

213.                      Yet Time is not satisfied with a substitute or proxy.

214.                      Truly judgment belongs to the Glorious One;

215.                      And every living soul takes the path [of death].

216.                      It is important to note that the Imam's address to Time inspired a number of Muslim thinkers to propound a new revolutionary concept of Time with reference to the Qur'anic verses in the Surat al-'Asr.

217.                      The Imam did not actually vilify time, but he condemned the time-servers.

218.                      Otherwise Time, as interpreted by Iqbal, the contemporary philosopher poet of the Indian subcontinent, is, in the light of the Qur'an and the Prophetic traditions, an expression and manifestation of the continuing process of God's creativity as well as the creativity of the human being.

219.                      While addressing Time, Imam Husayn ('a) indicated that man is not a time-server but time is at the service of man. He proved by his example that man has the power to turn the tide of time and he actually did it.

220.                      In his speech delivered before his journey to Iraq he spoke of his choice in the following words:
O God, You knows that we did not seek, in what we have done, acquisition of power, or ephemeral possessions.

221.                      Rather, we seek to manifest the truths of Your religion and establish righteousness in Your lands, so that the wronged among Your servants may be vindicated, and that men may abide by the duties (fara'id), laws (sunan) and Your ordinances (ahkam).

222.                      Imam Husayn ('a) recited some verses in answer to Farazdaq, whom he met soon after he started on his journey from Makkah, when he was informed by the poet that while the hearts of the Kufis were with the Imam (a), their swords were with Banu Umayyah. The gist of these verses is that

223.                      "If bodies be made for death, then the death of a man by the sword in the way of God is the best choice."

224.                       The choice of violent death in the way of God was not a better choice only in the eyes of the Imam ('a), but all men among his relatives and his companions chose death in the way of god of their own free will.

225.                      Death was not forced on the them by the choice of Imam Husayn ('a) either, rather, several times, particularly on the night of tenth Muharram, the Imam advised and persuaded them to leave him alone with the enemy.

226.                      The old and the young among his family members and companions declared that death in the way of God was a better choice in their view.

227.                      The Imam ('a) blessed them with eternal freedom for their free choice.

228.                      The responses of Muslim ibn 'Awsajah, 'Abbas ibn 'Ali, 'Ali Akbar ibn al-Husayn, al-Qasim ibn al-Hasan and others brought tears to the eyes of the Imam ('a). Not only men but the womenfolk of his family and those accompanying his companions offered their loyalty and exhorted their husbands and sons to make their own free choice for sacrificing their lives. They encouraged their men to welcome death on the day of 'Ashura'.

229.                      Women played a very important role in the 'Ashura' movement of the Imam ('a), highlighting the role and freedom that Islam has bestowed upon them. Imam Khumayni was perhaps the first religious leader to have successfully brought women into the active ranks of his movement for the freedom of Muslims in particular and the oppressed people of the world in general.

230.                      Hence it would not be an exaggeration to say that the spirit of Ashura' was re-incarnated in him.

231.                      Hazrat Imam Husain a.s stood alone, saying "O Allah I have done my duty and exposed you enemies, so that mankind do not remain in dark as what is truth and evil.

232.                      I have given all the sacrifice and now stand to give my life too.

233.                      Women folk of my household (household of Prophet Muhammad) will be imprisoned after me".

234.                       "O Allah I have done my duty as promised -- Now you do yours" My eye cry for you O' Husain for the pains you suffered.

235.                      You gave your life and those of you companions and family so that we may live with dignity, understanding our duty to Allah and humanity.

236.                      Oh Allah , I have left the world in Your love, am ready to make my children orphans in Your love, my heart could not divert towards anyone but You, even if You cut my body into pieces in Your love.

237.                      In a letter Imam Hussein (a.s.) sent to the people of Basra, he wrote:
“Allah, certainly, chose Muhammad (s.a.w.) from among His creatures, honored him with His prophet hood, and chose him for His Message.

238.                      The He took his life, raising  him to His nearness, after he had advised His servants and preached what he was  entrusted.

239.                      We were his family, his pious men, his trustees, his inheritors and the most entitled among people to inherit his status.

240.                      The people monopolized that to themselves and we assented, disagreeing to discussion, and chose patience. We know that we are more entitled to that legitimate right than those who seized it.

241.                      I am sending my messenger to you with this letter.

242.                      I am calling you to the Book of Allah and the sunnah  of His Prophet. For certainly the sunnah was weakened and innovation was revived.

243.                      Should you listen to what I tell you, you will be guided to the righteous path.” 

244.                      “...And I am not taking up arms in order to make merry, or be ecstatic over what I possess.

245.                      I am not making mischief, nor exercising oppression.

246.                      But I am ready to fight for the sole goal of seeking reform of the ummah of my grandfather, the Prophet of Allah (s.a.w.). I want to enjoin good and forbid evil and guide the affairs of the people as my grandfather, and my father, Ali Bin Abi Talib (a.s.), were doing...”

247.                      “...By Allah, even if I go into hiding in a hole of an insect, they flush me out, till they do with me what they wanted.

248.                      They would abuse me the way the Jews desecrated the sabbath.”

249.                      “O Allah! It is You in Whom I trust amid all grief.

250.                      You are my hope amid all violence. you are my refuge and provision in everything that happens to me.

251.                      How many grievances that weaken the heart, leaving me with no means to handle them, during which friend deserts me, and the enemy rejoices in it.

252.                      I lay it before you and complain of it to

253.                      You, because of my desire in You. You alone.

254.                      You relieve me of it and remove it from me. You are the Master of all grace, the Possessor of  all goodness, and Ultimate Resort of all desire.”

255.                      “O people! Let us have the Book of Allah and the Sunnah of my grandfather, the Prophet of Allah (s.a.w.), to
arbitrate between us.”

256.                      Once Imam Hussein (a.s.) passed by poor men eating crumbs of bread on a mat.

257.                      He greeted them and they invited him to their meal.

258.                      He sat among them and said: "If your food were not alms, I would have eaten with you.

259.                      Come home with me," he asked them. There, he fed them, clothed them and provided them with money.

260.                      "Surely, Allah doesn't like the haughty.

261.                      " He partook of their food and said: "I have accepted your invitation. Won't you accept mine?"

262.                      "Certainly, we will," said they. He took them to his house and said to Al-Rabab, his wife, "Bring us what you have been storing."

263.                      Once a young servant of his did something which deserved punishment. When Imam Hussein (a.s.) wanted to punish him, the servant said: "Who curb their anger."

264.                      "Let him go", said the Imam. "And those who forgive their fellow-man,' added the servant.

265.                      "And Allah loves the charitable, sir," said the servant. "I set you free, for the sake of Allah," said the Imam. "Henceforth I am going to give you the double of what I have been giving you."

266.                      Nafi' bin al-Azraq, the head of the Azraqis who were among the Khawarij (those who mutinied against Imam Ali [a.s.] after the Battle of Siffeen), once asked to describe his Lord Whom he worshipped.
"O Nafi'!," Imam Hussein (a.s.) started, "Whoever uses symbolism in religious matters will always remain in confusion, deviated as he stumbles off the right path, sticking to deviation wherever he goes, straying off the right course, and saying bad, and worthless things.

267.                      O son of Azraq! I can describe my Lord with the very words He used to describe Himself: Never recognized by the five senses. Never compared to man. Very close but not to the point of being touched. Very far but not so far that He can't be detected.

268.                      He is One and can't be partitioned. Known by His signs. Described by His attributes.

269.                      There is no god but He, the Great, the Exalted."

270. O people, take lessons from the matters that Allah has cited as warnings for His disciples when He dispraised the rabbis in His saying: Why did the men of Allah and rabbis not forbid them from following their sinful words and their consuming of unlawful gains? (Holy Qur'an 5:63)
271. The unbelievers among the Israelites, because of their disobedience and transgression, were condemned by David and Jesus, the son of Mary, for their disobedience; they were transgressors. They did not
     prevent each other from committing sins nor would they themselves stay away from them. Evil was what they had done! (Holy Qur'an 5:78-79).
272. Allah dishonored them because they did not forbid the wrongdoers from doing evil and committing sins while they were among them, for they had desired for gaining more gifts from the wrongdoers and they had feared them. Allah says: Do not be afraid of people but have fear of Me. (Holy Qur'an 5:44).
273. The believers, both male and female, are each other's guardians. They try to make others do good and prevent them from committing sins. (Holy Qur'an 9:71).
274. Allah has begun with enjoining good and forbidding evil because He has known that if these two matters are carried out thoroughly, all the other obligatory duties, the easy and the difficult, will be carried out thoroughly.
275. This is because enjoining good and forbidding evil is advocacy to Islam, restoration of the grievances, opposition of the wrongdoer, (just) allotment of the booty and the spoils, and taking the alms to put them in their proper places.
276. You are the company that are famous for knowledge, mentioned in goodness, renowned with advice, and respected by people through Allah.
277. The masters stand in awe of you, the weak honor you, and those whom you have not done favors and who do not need you prefer you to others.
278. You intercede for settling people's needs when they are deprived.
279. You walk in the ways with gravity of kings and dignity of celebrities.
280. You have attained all these just because you are expected to fulfill the rights of Allah; yet, you omitted most of His rights when you disregarded the Imams, threw away the rights of the weak, and sought only your claimed rights.
281. You have not spent any wealth, risked your souls for their Creator, or opposed your clan for sake of Allah.
282. You are looking forward to gaining Paradise, the neighborhood of Allah's messengers, and the salvation from His punishment.
283. I anticipate you, who hope Allah, will suffer a form of Allah's retribution because you, through the favors of Allah, have attained such a rank by which you are preferred to other.
284. You are respected among people by means of Allah. However, you notice that the traditions of Allah are omitted, but you do not move for it, while you may move when any of your father's traditions is violated.
285. The traditions of the Prophet (S.A.W.) are broken. The blind, the deaf, and the chronically ill are left without help in the cities.
286. You neither behave mercifully nor do you use your positions.
287. You do not aid those who assume such deeds and you achieve your safety from the wrongdoers (or the unjust rulers) by means of flattery and cajolery.
288. Allah has warned you against all these conducts but you are negligent while you will be responsible more than the others because you enjoy the positions of scholars.
289. Had you only felt of so! Moreover, the courses of affairs and rulings are under the control of the scholars who are the keepers of the legal and the illegal affairs of Allah.
290. This standing is surely usurped from you just because you have gone in different direction away from the right and disagreed about the Sunnah after the clear exposition of the evidences.
291. If you tolerated the harm and bore the burdens for Allah's sake, all the affairs of Allah would arrive at your hands, emanate from you, and devolve upon you.
292. But you have made the unjust rulers occupy your positions and handed over the affairs of Allah to them.
293. They are acting suspiciously and pursuing their passions.
294. Your escape from death and adherence to this life, which will sooner or later leave you, gave them a free hand on doing so.
295. Thus, you forsook the weak ones some of whom were enslaved compulsorily and others were suffering under the control of the straits of livelihood.
296. The unjust rulers therefore are rolling in royalty with their own opinions and disgracing others by their own passions as they follow the examples of the evil and dare the All-omnipotent (Allah).
297. In every country, they are assigning an eloquent orator on the pulpits of Allah.
298. Lands are vacant for them as their hands are prevailing on everything and people are taken as their slaves because they lack the power to defend themselves.
299. They are either a transgressing tyrant or a domineering, coarse to the weak, and obeyed who does not acknowledge the Initiator the Recreator.
300. How strange this is! I should astonish at such affairs when the lands are prevailed by tyrannical cheaters, wrongful bribers, or unmerciful governors.
301. Allah is the judge in our question of disputation and His judgment will pass over our controversy.
302. O Allah. You know that it was not a matter of conflict for power or request of the worldly wreckage (that made me say so), but it was just for showing the signs of Your religion and spreading betterment on Your lands so that the wronged servants will be secured and Your ordinances, traditions, and laws will be acted.
303. Because you had not supported or treated us fairly, the wrongdoers overcame you and wrought towards extinguishing the illumination of your Prophet (S.A.W.).
304. Allah is sufficient protector for us. Upon Him we depend, to Him we refer, and to Him will be our return.
     Source: Tuhaf al-Uqool
305. Ibn Abi Al-Hadid al-Mu'tazili said in regards to Imam Hussain (PBUH): "Abi Abdallah, Hussain ibn Ali (PBUH) son of Ali ibn Abi talib, is the master of rejecters to oppression. He taught generosity to people and taught them to choose death under the shadow of swords rather than to abject. The enemy had offered a guarantee for his life and that of his companions. However, he turned his back to Ibn Ziyad and abjection, and rather chose to die with honor." (Elaboration of Nahj al-Balaghah by Ibn Abi Al-Hadid, vol. 3, p. 249)
306. Hazrat Imam Husain (A.S.) said: "Don't you see that the truth is not followed and the falsehood is not discouraged? (The situation is so severe) so that a Believer wishes to meet Allah (i.e., to die). And today I don't see death but prosperity, and living with tyrants is nothing but disgust and disgrace." Sunni Reference: Hilyatul Awliyaa, by Abu Nu'aym, v2, p39
307. Hazrat  Imam Husain (AS) said: "By Allah, I shall not give my oath to you like a humiliated one, and nor shall I flee like the captive.
308. Hazrat Imam Husain (A.S.) said: "I revolted not for wickedness nor for fame. Verily I rose only to seek for rectification in the nation of my grandfather, The Messenger of Allah."
309. Hazrat Imam Husain(A.S.) said: "The true life is all having a strong idea and striving (for that idea)."
310. Hazrat Imam Husain(A.S.)said: "People are the slaves of this world, and religion is just in their tong. They keep it as long as it meets their comfortable life. But when the test comes, religion holders become very few."
311. An example of the depth of his perception can be seen in his beautiful du'a on the day of Arafat, wherein he begins by explaining the qualities of Allah, saying: "(Oh Allah) How could an argument be given about Your Existence by a being whose total and complete existence is in need of you?
312. When did you ever disappear so that you might need an evidence and logic to lead (the people) towards You?
313. And when did You ever become away and distant so that your signs and effects made the people get in touch with you?
314. Blind be the eye which does not see You (whereas) You are observing him.
315. What did the one who missed You find?
316. And what does the one who finds You lack?
317. Certainly, the one who got pleased and inclined toward other than You, came to nothingness (failed)."

318.                      Imam Hussein says: "It is better to die in honor than to live in abjection." He said: "Ibn-Ziad, this ignoble son of an ignoble man has asked me to choose between abjectness and the sword.

319.                      How can we submit to abjectness? Neither God nor the Prophet, nor believers permit us to do so. Virtuous parents have brought us up.

320.                      I shall never offer my hand of abjectness to you and not act like slaves or submit."

321.                      " I often witnessed my mother, "says Hazrat  Imam Hussain a.s , " absorbed in prayer from dusk to down. "Her generosity and compassion for the poor was such that no destitute or beggar ever returned from her door unattended.

322.                       It is quoted in v.10 of Bihar that Imam Hussain (A.S.) quoted Imam Hassan (A.S.) as saying: "Once, on a Friday night, I watched my mother, Fatima, pray all night long. She kept making Ruku' and prostrating until dawn. I heard her supplicate for the believers by name; but she did not supplicate for herself, so I asked: `Mother, why don't you supplicate for yourself as you supplicate for others?' She answered: `Son! Prefer your neighbor over yourself. "'

323.                      " I am the Imam, the Representative of the Apostle of God. I shall never yield to the one who believes not in God and who deceives the Word of the Lord, in word and deed and who spreads godlessness on the earth. Let any calamity befall me and my dear ones, the will of the Lord shall be done.

324.                      Hussein will cheerfully meet any catastrophe but never surrender Truth to falsehood."

325.                      Even if the whole world were to be given to me to rule over, I shall never yield to the tyrant.

326.                      None is in peace on the resurrection day except the one who fears Allah in the world.

327.                      He (A.S.) went to his grandfather's (S.A.W) grave, and recited the following prayer: "O God, This is the grave of your Prophet, Muhammad (S.A.W) and I am his daughter's son, and I have come to know what you undoubtedly know.

328.                      O God, I like to enjoin the good and reject the evil. I ask you O All-Mighty God by this grave and by who is in it to choose for me what would please You and Your Prophet".

329.                      He declared his first revolutionary communiqué which took the form of a will he wrote to his brother, Muhammad bin Al-Hanifiah: "...I did not revolt for the cause of evil tyranny or corruption, but to reform my grandfather's (Prophet Muhammad (S.A.W)) nation. I want to enjoin the good and denounce the evil, and take the course of my father and grandfather".

330.                      "...I am not taking up arms in order to make merry, or be ecstatic over what I possess. I am not making mischief, nor exercising oppression. But I am ready to fight for the sole goal of seeking reform of the ummah of my grandfather the Apostle of Allah (s.a.w.). I want to enjoin good and forbid evil and guide the affairs of the people as my grandfather and father were doing..."

331.                      "By Allah, I will never give you my hand like a man who has been humiliated, nor will I flee like a slave."

332.                      In a letter Imam Hussein (a.s.) sent to the people of Basra, he wrote:" Allah, certainly, chose Muhammad (s.a.w.) from among His creatures, honored him with His prophet hood, and chose him for His Message.

333.                      The He took his life, raising him to His nearness, after he had advised His servants and preached what he was entrusted.

334.                      We were his family, his pious men, his trustees, his inheritors and the most entitled among people to inherit his status.

335.                      The people monopolized that to themselves and we assented, disagreeing to discussion, and chose patience.

336.                      We know that we are more entitled to that legitimate right than those who seized it. I am sending my messenger to you with this letter. I am calling you to the Book of Allah and the sunnah of His Prophet.

337.                      For certainly the sunnah was weakened and innovation was revived.

338.                      Should you listen to what I tell you, you will be guided to the righteous path.”

339.                      “...And I am not taking up arms in order to make merry, or be ecstatic over what I possess. I am not making mischief, nor exercising oppression.

340.                      But I am ready to fight for the sole goal of seeking reform of the ummah of my grandfather, the Prophet of Allah (s.a.w.). I want to enjoin good and forbid evil and guide the affairs of the people as my grandfather, and my father, Ali Bin Abi Talib (a.s.), were doing...”

341.                       “...By Allah, even if I go into hiding in a hole of an insect, they flush me out, till they do with me what they wanted. They would abuse me the way the Jews desecrated the sabbath.”

342.                      “O Allah! It is You in Whom I trust amid all grief. You are my hope amid all violence. you are my refuge and provision in everything that happens to me.

343.                      How many grievances that weaken the heart, leaving me with no means to handle them, during which friend deserts me, and the enemy rejoices in it. I lay it before you and complain of it to You, because of my desire in You.

344.                      You alone. You relieve me of it and remove it from me.

345.                      You are the Master of all grace, the Possessor of all goodness, and Ultimate Resort of all desire.”

346.                      “O people! Let us have the Book of Allah and the Sunnah of my grandfather, the Prophet of Allah (s.a.w.), to arbitrate between us.”

347.                      When other people turn to you in need, consider it a favor of Allah. Do not be wearied of this favor, or it will move on to someone else.

348.                      Twelve Imams will be from among us. The first among them will be 'Ali b. Abi Talib and the last will be my ninth descendant, the rightful Qa'im.

349.                      Because of his blessed existence God will bring back the dead earth to life and prosperity.

350.                      God will give victory to His religion over all other religions, even if this be against the liking of the disbelievers.

351.                      The Mahdi will disappear from public for a while.

352.                      During his occultation a number of people will abandon religion, whereas others will remain steadfast and will suffer because of their faith.

353.                      This latter group will be asked tauntingly: "If your belief is true, when would your promised Imam rise?"

354.                      But, remember that whoever perseveres under those unfavorable circumstances when enemies would falsify and harm them, their status will be like those who fought by the side of the Prophet in defending the religion of God.

355.                      Almighty Allah bestows His bounties on a person over & above his needs if he offers his prayer & worships Allah in letter & spirit.

356.                      When other people turn to you in need, consider it a favor of Allah. Do not be wearied of this favor, or it will move on to someone else.

357.                      O God, I have left the world in Your love, am ready to make my children orphans in Your love, my heart could not divert towards anyone but You, even if You cut my body into pieces in Your love.

358.                      I am not taking up arms in order to make merry, or be ecstatic over what I possess. I am not making mischief, nor exercising oppression.

359.                      But I am ready to fight for the sole goal of seeking reform of the ummah of my grandfather, the Prophet of Allah (saw).

360.                      I want to enjoin good and forbid evil and guide the affairs of the people as my grandfather, and my father, Ali Bin Abi Talib (as), were doing.

361.                      Person, who ignores worldly wealth irrespective of possessor thereof, gathers highest respect.

362.                      Beware of your apologies; for a true believer does not sin and does not have to apologize, whereas the hypocrite commits sins every day and apologizes everyday.

363.                      Neighborhood is best kind of kinship.

364.                      Helping others stands for goodness at heart.

365.                      Practice brings experience and experience enhances the intellect.

366.                      Hospitality promotes worship.

367.                      Cordiality proves wisdom.

368.                      O Son of Adam! Your life extends over days, so that passing of every day shortens your life.

369.                      Do not be aggressive towards a person who has nobody to defend against u except Allah.

370.                      Do not act in a manner that sequels an apology .It is not the practice of a man of faith.

371.                      A wise person eradicates sorrow & grief sequel to calamities with strength of his will & utilizes his reason for solving his difficulties.

372.                      A person not trapped in chains of wish & desire & contented with what Allah has bestowed on him, is wealthy in true sense.

373.                      Experience is a sufficient teacher and old age a sufficient Warner.

374.                      The biggest pardoner is he who forgives in spite of being strong enough to retaliate.

375.                      A man's grace lies in independence from other people.

376.                      Remember! Your souls have no value less than the paradise; do not sell them cheaper.

377.                      A person happy over worldly belongings pleases himself with nothing but trifles.

378.                      Being thankful for what u have already had, paves way for future blessing from Allah.

379.                      Almighty Allah brings insult on a tyrant, makes him a victim of His displeasure & will depute on him bigger tyrant to impose on him disgrace & insult.

380.                      Do not say a word, which may make you repent and force you to make excuse.

381.                      A man's merit lies in not interfering with what he is not concerned with.

382.                      Speech is like medicine; a small dose of which cures and excess kills the patient.

383.                      With virtue one can enslave the free.

384.                      Greatness lies in the nobility of aspiration and not in the decaying bones of ancestors.

385.                      Silence is graceful.

386.                      Keep your tongue tied. Excellence lies in obliging others.

387.                      Tolerance is the biggest quality. Keeping your word firm shows real manliness.

388.                      When you have to depart from this world and have to meet death (eventually), then why wish delay (why feel nervous about death).

389.                      Kind treatment towards relatives is a virtue while true friendship is a blessing.

390.                      Pride is undesirable attitude & impetuosity is stupidity.

391.                      Company of transgressors & impious results in slander.

392.                      Almighty Allah promotes insight & reserves dwelling in paradise for a person who sheds tears over our sufferings.

393.                      Make efforts to achieve excellence & proceed to earn pious living.

394.                      It is blessing on u from Allah if somebody begs of u something with humility.

395.                      Most generous is he who obliges a person expecting favor.

396.                      Almighty Allah eliminates sufferings from a person in this life & the hereafter who supports a man of faith in trouble & difficulty.

397.                      He who is greedy is disgraced; he who discloses his hardship will always be humiliated; he who has no control over his tongue will often have to face discomfort.

398.                      Fighting against self is the biggest crusade, which, in other words, amounts to abstinence from disobedience of Allah.

399.                      It is better to die gracefully than to live in insult.

400.                      Do not talk about anything not useful for you; it is possible mention of such a thing may lead you to sorrow & repentance.

401.                      Piety is the best weapon of defense.

402.                      Submission to Allah's Will is the best companion.

403.                      Wisdom is the noblest heritage.

404.                      Theoretical and practical knowledge are the best signs of distinction.

405.                      Avoid speaking until there is reasonable occasion; those who enter into useless talk, even if expressing truth, are found reprehensible.

406.                      Avarice is disgrace; cowardice is a defect; poverty often disables an intelligent man from arguing his case.

407.                      All greatness & magnificence stands for the Almighty Allah & it adorns none else.

408.                      A poor man is a stranger in his own town; misfortune and helplessness are calamities; patience is a kind of bravery.

409.                      To sever attachments with the wicked world is the greatest wealth.

410.                      Deep thinking will present the clearest picture of every problem.

411.                      The mind of a wise man is the safest custody of secrets.

412.                      Cheerfulness is the key to friendship.

413.                      Do not be cause of breach of trust by injuring confidence of others.

414.                      Truth is a proof for grace & falsehood a sign of weakness.

415.                      Keeping secret is a sacred trust.

416.                      Patience and forbearance will conceal many defects.

417.                      A conceited and self-admiring person is disliked by others.

418.                      Overlook and forgive the weaknesses of the generous people because if they fall down, Allah will help them.

419.                      The best form of devotion to the service of Allah is not to make a show of it.

420.                      Self-importance leads to indignity.

421.                      Following are bad qualities of men in power;

422.                      a) Fear from enemies,

423.                      b) Cruelty towards weak & helpless

424.                      c) Stinginess in favoring somebody.

425.                      Make no efforts for un gain able matter.

426.                      Never wish to have a return better than your action.

427.                      Salutation is crowned with 70 virtues, 69 of them belong to the initiator & only 1 remains for him who responds.

428.                      Beggar stakes his prestige by begging. Do not stain your personality by refusing him.

429.                      Man of trust always stays in safety.

430.                      Man of pious heart is always bold.

431.                      Man at fault is always worried & in chaos.

432.                      Charity and alms are the best remedy for ailments and calamities.

433.                      A believer’s promise to his brother is a pledge, the breach of which can not be excused.

434.                      Beware of your apologies; for a true believer does not sin and does not have to apologize, whereas the hypocrite commits sin and apologizes every day.

435.                      When other people turn to you in need, consider it a favor of Allah. Do not be wearied of this favor, or it will move on to someone else.

436.                      Experience enhances the intellect.

437.                      He went to his grandfather's (P.B.U.H.) grave, and recited the following prayer: "0 God, This is the grave of your Prophet, Muhammad (P.B.U.H.) and I am his daughter's son, and I have come to know what you undoubtedly know.

438.                       0 God, I like to enjoin the good and reject the evil.

439.                      I ask you 0 All-Mighty God by this grave and by he who is in it to choose for me what would please You and Your Prophet"

440.                      One has to account in the next world for the deeds that he has done in this world.

441.                      When some blessings come to you, do not drive them away through thanklessness.

442.                      He declared his first revolutionary communiqué which took the form of a will, he wrote to his brother, Muhammad bin Al-Hanifiah: "...I did not revolt to cause evil , tyranny or corruption, but to reform my grandfather's (Muhammad P.B.U H.) Ummah. I want to enjoin the good and denounce the evil, and take the course of my father and grand-father...." This eternal message was the official declaration of his revolution. The Imam (A.S.) traveled to Mecca and there he chose to stay at the house of Abbas bin Abdul Mutalib, where the faithful believers of Mecca, as well as those outside it, started to visit him and pledge loyalty to him.

443.                      Oppression and monopoly of power on the part of the Ummayads was a fact. A distinct political class had taken shape. A tribal base party came into being which was the Ummayd group.

444.                      Murder, terror and shedding of blood prevailed.

445.                      Therefore, in accordance with the demands of the Islamic message, and the qualities that have to be available in a Muslim ruler, Imam Hussein had to explain these issues to the Muslim masses in every speech he made or any other opportunity he had:  "0 people you have to be pious believers, and know the truth. That is better for you. We the members of the family of Muhammad (AhIul Bayt ) are more entitled to be the rulers than those who claim what is not rightfully theirs; those oppressors and tyrants".

446.                      The ummah's wealth was wastefully spent. A capitalist class came to light besides poverty and destitution. The majority of the government officials were lacking the qualifications to discharge their duties.

447.                      Behavioral deviation became a social phenomenon. Corruption crept steadily into public life and its symptoms appeared in both individual and group behavior.

448.                      Law took a leave. The whims and private interests of the rulers and governors was substituted for the Sharia at critical points of the life of the ummah.

449.                      A group of people assigned with distorting the traditions of the Apostle of Allah (S.A.W.) and forging new, false traditions appeared. Dialectic groups such as the fatalists were formed to find suitable pretexts for the deviant political behavior of the rulers." Day of Aushura, pp. 33-36.

450.                      Hazrat "Imam Husayn (A.S.) protested the slaying of this deeply respected friend of the Prophet (S.A.W.), along with his companions. The protest was recorded in a letter he sent to Mu;avia bin Abi-Sufyan. Hussayn (A.S.) praised therein this righteous political personage in these words : "Are not you the muderer of Hijr from the tribe of Kinda, along with his fellow worshippers, who were condemning injustice, those who deemed the present heterodoxies a transgression of the faith and who would not fear the retribution of any one? You have aggressively and unjustly slain them after giving them strongly sworn oaths and testaments :,(referring to the fifth item of the peace treaty) that you would never punish them something that transpired between you and them, nor because of a grudge you held for them"

451.                      Al-Husayn, peace be upon him, went to al-Walid, and Marwan b. al-Hakam was with him. Al-Walid gave him the news of the death of Mu'awiya and al-Husayn, peace be upon him replied with the formula : "We belong to God and to Him we will return". Then (al-Walid) read out Yazid's letter and his order to get the pledge and allegiance from him.
"I do not see that my pledge of allegiance to Yazid in private would be sufficient", al-Husayn, peace be upon him, said "(Wouldn't you prefer me) to give it in public so that people are aware?"
"Indeed, " agreed al-Walid.
"So see what you think about that in the morning," suggested al-Husayn, peace be on him.
"Go then, in the name of God but come to us when the people gather, said al-Walid."
"By God", interrupted Marwan, "if al-Husayn leaves you now without giving the pledge of allegiance, you will never have the same power over him until there Is a great number of slain men between you and him. Imprison the man and don't let him leave you until he has paid homage (to Yazid) or you executed him".
"At that, al_Husayn jumped up and said : "O son of foreign Woman, would you or he kill me? By God, you are a liar." With that he went out and walked away accompanied by his retainers until he reached his house". Kitabal Irshad, Sheikh Mufid. p. 301

452.                      "Towards the end of Saturday he sent men to al-Husayn, peace be on him, to bring him to pledge allegiance to al-Walid on behalf of Yazid b. Mu'awia. Al-Husayn, peace be on him, said to them : "come in the morning. Then you will (have time to) consider (the situation) and so shall we".
"They left him that night without insisting upon him (attending). He, peace be on him, left under (cover of the) night, it was the night of Sunday (i.e. Saturday night) with two days left in the month of Rajab, and he headed towards Mecca accompanied by his sons, his brother's (al-Hassan's) sons and brothers. There was most of the House except for Mohammad b. al-Hanafiyya, may God have mercy on him. Kitab-al-Irshad op. Cit .p. 301.

453.                      It is reported from two sources (Rauza-us Shuhada, Mulla Hussain Waiiz and Muqtal Abi Makh naf) that Husayn, peace be upon him, visited the grave of his grand father (the Holy Prophet (S.A.W.) a night before going out of Medinah to say good by to his father, while he was there, he felt asleep for a while and in his dream he saw the Holy Prophet saying to al-Husayn (A.S.) "My son your parents and brother have reached me and now you too make haste". Unless you are martyred you cannot reach the Paradise (Tareskh Ahmadi p. 242).

454.                      Mulla Hussain Waiiz has narrated that "When the Imam came to know about the situation, he kept silence till the sunset. In the early night he went to the grave of the Holy Prophet (S.A.W.) and saluted and said I am your grand son, about whom you did a will to followers but they have forgotten it. He cried and offered prayers for the whole night. The for a while he slept on his grave and dreamt the Holy Prophet (S.A.W.) who told him that "my followers will soon kill you, you will be thirsty and they will not give you water". Tareekh Ahmadi, Ahmad Hussain Khan Sahib, Nami Press Lucknow, 1291 A. H. pp. 240-242.

455.                      Husayn (A.S.) offered two cycles (rakas) of prayers beside the grave of his grandfather Muhammad (S.A.W.) and then raised his hands in supplication : "O Allah, this is the grave of your Prophet Muhammad (S.A.W.), and I am the son of the daughter of your Prophet. You Know what I am going through. O Allah, I love good and detest evil. I beseech you, O the Lord of glory and honour and adjure you by this grave and its contents, to choose for me whatever pleases You and Your Apostle". The Day of Aushura, p. 51.

456.                      When Mohammad Hanifiyya heard of his decision to leave Medina, he did not know where he was intending to go. He said : "My brother, you are the most lovable of people to me and the dearest of them to me. I could not give advice to any creature except to you while you are more entitled to it. Avoid giving pledge of allegiance to Yazid bin. Mu-awia and (avoid) towns while you can. Then send your messengers to the people and summon them to (follow) you. If the people pledge allegiance to you, I praise God; if the people agree upon someone other than you, God will not make your religion nor your reason deficient on that account, nor will he remove your manliness and outstanding merit because of it. Yet I am afraid that you will enter one of these towns and the people will differ with each other, a group will be for you and another against you. They will fight and you will be the target for the first of their spears. Then, the best of all the community, in person, in father and in mother, would be the one in it, whose blood was most terribly exposed and whose family most humiliated" Kitabal Irshad. p. 302

457.                      Al Husayn, peace be on him, set off for Mecca reciting : "Then he left it out of fear while he kept on the look out. He said : My Lord save me from unjust people (XXVIII, 21). The caravan included his male relatives and devout companions. Also accompanying him were his women folk, most notable his sister Zainab, peace be upon her. He kept the high road and members of his house suggested : "If you avoided the high road, like Ibn. al-Zubayr did, the search (party) could not follow you". "No by God," He replied, "I will not leave it until God judges what He will judge". Kitabal Irshad, p. 302

458.                      On his way to Makkah he met Abdullah bin Muti, who sympathized deeply with him and was haunted by the possibility of Imam Hussein's (A.S.) possible demise and the loss of the only soul who sort out the problems of the Muslims.

459.                      Hopes centered  around Husayn (A.S.) and hearts clung to him. There was no figure comparable to him which automatically rendered him the refuge off the ummah and the actuating force and could challenge uncompromisingly Yazid's power. Hence Abdullah bin Muti told him : "By Allah, should you be killed, we will be enslaved after you"

460.                      "This statement reflected precisely the opinion of the Islamic world at that time. Abdullah bin Muti was keenly aware of the oppression and eventual bondage being forced on the ummah and there was no liberator save Imam Husayn (A.S.). He emphasized this view by again swearing by Allah : "By Allah should you be killed, we would enslaved after you".

461.                      He then asked Husayn (A.S.), in a bid to ascertain his attitude and know his next step, for Husayn's position was that of ummah : "May I be your ransom, what is your destination?", he asked "Now I am going to Makkah. Then, I will ask Allah to guide me" replied Husayn (A.S.) Day of Aushura p. 52.

462.                      It was only Hussain ibne Ali ibne Abi Talib (A.S.), Hussain (A.S.) the Holy Prophet (SAW) used to kiss him taking him into his lap and used to said: My Hussain (A.S.) would undergo a big test, the bloody oppressive people of Banu Ummayad would kill my son, I will not protect them on the day of judgment. Hussain (A.S.) the Holy Prophet (SAW) use to love him most and had said: Hussain-o-Minni Wa Ana Minal Hussain (Hussain is from me and me from Hussain). One who keeps friend with Hassan (A.S.) and Hussain (A.S.) is my friend and who keeps enmity with them is my enemy.

463.                      The one who lacked and missed You what did he find?

464.                      And what is it that he lacks, the one who finds You? Certainly, the one who got pleased and inclined toward other than You came to nothingness (failed).

465.                      A nation which buys the pleasures of the living beings in exchange for the wrath of the creator does not get salvation.

466.                      None is in peace on the resurrection day except the one who fears Allah in the world.

467.                      A group worships Allah for the avidity (reward of paradise).

468.                      This is the service of traders.

469.                      And a group worships Allah due to fear (from hell and the torment of Allah).

470.                      This is the service of slaves (who obey their masters being afraid of them).

471.                      And a group worships Allah as thanksgiving, so this is the service of free men and is the superior most service.

472.                      One who seeks the pleasure of people by displeasing Allah, Allah makes him over to the people.

473.                      Weeping for the fear of Allah is (causes) salvation from the fire (Hell).

474.                      A man came to the Chief of the Martyrs Imam Husain(AS) and said, "I am a man who commits sin and do not have patience and constraining power against sin and wrongs, so admonish me with a (piece of admonition)."

475.                      Take care, do not do anything for which you have to apologize.

476.                      Because the faithful does not commit any wrong (sin) and does not apologize and the hypocrite commits sin all the days and (then) extends apologies.

477.                      It is from the signs of ignorance to enter into dispute with those not having thought and meditation.

478.                      Do not say a word about your brother in his absence which you would not like him to say during your absence.

479.                      Hurrying and making haste is witlessness and insanity.

480.                      One who wishes to reach a goal and aim through sin and transgression, the way to that aim would get blocked and sooner he would get into danger.

481.                      The one who loves you forbids you (from committing evil) and the one who has enmity with you entices and allures you (to commit evil).

482.                      Take care not to maltreat (commit excess upon) anyone who does not have any helper except Allah.

483.                      There are 3 kinds of worshippers of Allah ; a) Some people worship Him for receiving his bounties & paradise , this is worship of tradesmen .

484.                      b) Some people worship Him for fear of tortures in hell , this is slave-worship .

485.                      c) Some people worship Him for Allah for thankfulness & gratitude due for His bounties & for winning over His will & pleasure , this is worship of liberty loving men .

486.                      This is the highest mode of worship , free of all kinds of greed or fear .

487.                      In a letter Imam Hussein (a.s.) sent to the people of Basra, he wrote:" Allah, certainly, chose Muhammad (s.a.w.) from among His creatures, honored him with His prophet hood, and chose him for His Message.

488.                      The He took his life, raising him to His nearness, after he had advised His servants and preached what he was entrusted.

489.                      We were his family, his pious men, his trustees, his inheritors and the most entitled among people to inherit his status.

490.                      The people monopolized that to themselves and we assented, disagreeing to discussion, and chose patience.

491.                      We know that we are more entitled to that legitimate right than those who seized it.

492.                      I am sending my messenger to you with this letter. I am calling you to the Book of Allah and the sunnah of His Prophet. For certainly the sunnah was weakened and innovation was revived. Should you listen to what I tell you, you will be guided to the righteous path.”

493.                      And I am not taking up arms in order to make merry, or be ecstatic over what I possess. I am not making mischief, nor exercising oppression. But I am ready to fight for the sole goal of seeking reform of the ummah of my grandfather, the Prophet of Allah (s.a.w.).

494.                      I want to enjoin good and forbid evil and guide the affairs of the people as my grandfather, and my father, Ali Bin Abi Talib (a.s.), were doing..

495.                      By Allah, even if I go into hiding in a hole of an insect, they flush me out, till they do with me
what they wanted.They would abuse me the way the Jews desecrated the sabbath.

496.                      O Allah! It is You in Whom I trust amid all grief. You are my hope amid all violence. you are my refuge
and provision in everything that happens to me.

497.                      How many grievances that weaken the heart, leaving me with no means to handle them, during which friend deserts me, and the enemy rejoices in it.

498.                      I lay it before you and complain of it to You, because of my desire in You. You alone.

499.                      You relieve me of it and remove it from me.

500.                      You are the Master of all grace, the Possessor of  all goodness, and Ultimate Resort of all desire

501.                      O people! Let us have the Book of Allah and the Sunnah of my grandfather, the Prophet of Allah (s.a.w.), to arbitrate between us.

502.                      Had there not been following attitudes , son of Adam would never have bowed before any one : poverty & want , disease & death .

503.                      A man like me can never give bayya to a man like Yazid.

504.                      I give praise to Allah who has honored us with the prophet, has taught us the Quran and shown us the way of life which He favors. I know of no worthier companions than mine.

505.                      May Allah reward you all. I believe that tomorrow our end will come.

506.                      I ask you all to leave me alone and seek your safety.

507.                      I free you all from allegiance to me and I do not hold you back.

508.                      Night will provide you with cover, use it as a steed .

509.                      When other people turn to you in need, consider it a favour of Allah. Do not be wearied of this favour, or it will move on to someone else.

510.                      The holy Quran includes 4 topics . a) Divine worship . b) Symbols . c) Witticism . d) Facts . Divine worship relates man , symbols to high ranking persons , witticism to holy men & facts are for prophets .

511.                      O Son of Adam ! Your life extends over days , so that passing of every day shortens your life .

512.                      Person who ignores worldly wealth irrespective of possessor thereof  , gathers highest respect .

513.                      Never extend your hands except before 3 people . a) Men of faith . b) Men of urbanity . c) Men of noble ancestral lineage .

514. Imam said, "Our followers are of three kinds, one who follows us but depends on others, one who is like a glass involved in his own reflections, but the best are those who are like gold, the more they suffer the more they shine.

515.                      Person acting in contraventions of Allah's obedience will be deprived of his wishes & calamity he is scared of , will fall on him .

516.                      Imam Hussain which Imam (A.S.) recited in Karbala on the day of Ashura when he was left alone." In the whole universe after my grandfather ( Holy Prophet ) my father being the best and I am the son of both the best beings.

517.                      My mother is Fatima Zahra , My father is the inheritor of knowledge , and the master of jins and human beings. My father worshipped Allah from his child hood when the Quresh were worshipping the idols. Quresh used to worship the Lat and Uzza, my father prayed towards two Qiblas.

518.                      He prayed with Holy Prophet for seven years when no one else was there to pray.

519.                      My grandfather ( Holy Prophet ) is the light in the darkness and my father fulfilled both the pacts with him. Ali is the rope of Deen and the master of the spring of Quasar.

520.                      The respect of Macca and Madina is due to him, He is one who gave the ring in the path of Allah when he was in Rukoo ( in prayer).

521.                      Ali himself is a holy being and also he makes others holy and the sun returned back twice for him. He killed those who came to fight against Islam in Badr Uhad and Hunain. He dominated the Islam all over and crushed the enemies of Islam.

522.                      No one has grandfather like my grandfather Mustafa (A.S.), He is a Ahmed -e-Mukhtar, He is the dawn in the darkness.

523.                      No one has father like my father Haider-e- Karar who is being gifted with greatness and he is a inhabitant of Macca and Madina.

524.                      No one has uncle like my uncle Jafar-e-Tayyar who has two wings .

525.                      No one in the whole universe has mother like my mother Fatima Zahra who is the part of Holy Prophet . My father is a sun and my mother is a moon, and I am a star and a son of two stars. I am a silver which is being taken from gold and son of two silvers.

526.                      God has specially gifted us with high respect and holiness I myself is shinning and son of two shinning lights.

527.                      We being under the kisa (Sheet) were five , we are the master of whole world and the Jebraiel is sixth of us. Kaaba is ours. and the Hermain are ours. Every one in the universe is well sure of our status.

528.                      Jebraiel is respected due to us and our father has cleared all our dues. God may give good regards to the people doing good deeds. We have right over all of you till a single star in remaining on the sky. Our respectable Shias are highly beloved by us and soon they will be gifted with Quasar with us. "

529.                      Imam Hassan (A.S) said, 'on the friday night I saw my mother (Fatima (A.S.)) standing in her arch of prayer. She was continuously kneeling and performing prostration till the dawn broke.

530.                      I would hear her pray for the faithful men and women, but she did not at all pray for herself.

531.                      I said, 'Oh mother why did you not pray for yourself like you prayed for others?' so she replied, 'Oh my son, first thy neighbor and there after your own house.'

532.                      Hazrat Muslim Bin Aqeel ( the causin of Imam Hussain ) and martyrdom of his messenger then Imam Hussain prayed in these words " O, my God ,  gift  Jannah the best place to us and to our Shias . " 

533.                      He is  Hussain , according to the sayings of Holy prophet the lord of all people of Jannah, We really can not understand that all those who favored Yazeed and even today say Kafir to Shian-e-Hussain dream  for which Jannah ?

534.                      Are they in hope for the same Jannah which is the property of Hussain ? or any other Jannah exists to which the Yazeed and his father are the lord of that ?

535.                      Biggest opulent is one who guards grace & position of man .

536.                      Almighty Allah is the biggest protector .How can person who does fear Him in this world , can achieve His protection in hereafter !

537.                      A person who exhorts others to obey Almighty Allah & the holy Prophet is a real Muslim , while a true Muslim never commits sinfulness & vice .

538.                      Man staying away from divine faith is , himself , responsible of others .

539.                      Do not be cause of breach of trust by injuring confidence of others .

540.                      Breach of treaties shatters all canons of civility .Person who commits breach of promise & is faithless , opens avenues to lose his grace .

541.                      Begging is restricted to only 3 conditions : a) When faced with loss & bankruptcy ; b) Excessive poverty ; c) Calamity & helplessness .

542.                      Company not be aggressive towards anybody except the infidels , otherwise u will be labelled as ignorant.

543.                      To be aware of truth relating to ideologies without insisting to sick to your personal opinion , proves your being knowledgeable .

544.                      Five actions belongs to the worst category ; a) Vices of an old man .

545.                      b) Tyrannical attitude of a ruler towards his subjects .

546.                      c) Falsehood before  a gentleman .

547.                      d) Being miserly of a wealthy person .

548.                      e) A knowledgeable person being greedy for wealth .

549.                      Truth is a proof for grace & falsehood a sign of weakness .

550.                      Keeping secret is a sacred trust .

551.                      Neighborhood is best kind of kinship .

552.                      Imam Ali (AS), saw his daughter for the first time Imam Husayn (AS), who was then almost three years old, was with him. The boy exclaimed in delight, "O father, Allah has given me a sister." At those words Imam Ali (AS) began to weep, and when Husayn (AS) asked why he was crying so, his father answered that he would soon come to know.

553.                      Helping others stands for goodness at heart .

554.                      Beware of your apologies; for a true believer does not sin and does not have to apologize, whereas the hypocrite commits sins everyday and apologizes everyday.

555.                      When other people turn to you in need, consider it a favour of Allah.

556.                      Do not be wearied of this favour, or it will move on to someone else.

557.                      Experience enhances the intellect.

558.                      Husain stood alone, saying "O God I have done my duty and exposed you enemies, so that mankind do not remain in dark as what is truth and evil.

559.                      I have given all the sacrifice and now stand to give my life too.

560.                      Women folk of my household (household of Prophet Muhammad) will be imprisoned after me". "O God I
have done my duty as promised -- Now you do yours"

561.                      My eye cry for you O' Husain for the pains you suffered. You gave your life and those of you companions and family so that we may live with dignity, understanding our duty to God and humanity. Imam Hussein (a.s)

562.                      Practice brings experience .

563.                      Hospitality promotes worship .

564.                      "In the name of God the Merciful, the compassionate,
From al-Husayn b. Ali, To the leaders of the believers and the Muslims.
Hani and Sa'id have brought me your letters; they are the last two of your messengers who have come to me. I have understood everything which you have described and mentioned. The (main) statement of your great men is : "There is no Imam over us. Therefore come; through you may God unite us under truth and guidance.”. I am sending you my brother, Muslim b. Aqil who is my cousin and my Trustworthy (representative) from my house. If he writes to me that the opinion of your leaders and of the men of wisdom and merit among you is united in the same way as the messengers who have come to me have described and as I have read in your letters, I will come to you speedily, God willing. For by my life, what is the Imam except one who judges by the Book, one who upholds justice, one who professes the religion of truth, and one who dedicates himself to the essence of God". Kitabal Irshad. P. 305

565.                      Al-Husayn summoned Muslim bin Aqil with three others to go to Kufa. Muslim bin Aqil departed until he came to Medina. There he prayed in the Mosque of the Apostle of God, may God Bless him and his family, said farewell to the dearest members of the family. On his way to Kufa he lost two guides on the way who died because of not getting water. Muslim bin Aqil, the mercy of God be on them, wrote (a letter) from the place known as al-Madiq (sent it) with Qays b. Mushir, informing about the death of his two escorts on the way and taking it as a bad omen for his mission. Asking him to be relieved if al-Hussayn (A.S.) thinks it is proper.

566.                      Al Husain peace be upon him, wrote back :
I am afraid that your urging me in the letter to relieve you from the task which I sent you is only cowardice. Therefore go on with your task which I gave you. Thus Muslim peace be upon him, continued his journey till he reached Kufa. He stayed at the House of al-Mukhtar b. Abi Ubayda. People started to come in groups and given pledge of allegiance on a mass scale for al-Hussain (A.S.) till it reached 18 thousand. The place of his stay became well known. This came to the knowledge of al Numan b. Bashir who had been the Governor of Kufa in Moawia's time and now was confirmed as the Governor by Yazid. He went on the pulpit and threatened the masses about the consequences of turning their faces away from him and violating the pledge of allegiance as well as opposing Imam which may result in confiscation of the property destroying of men and bloodshed. However this was not enough Abdallah b. Muslim and Umara b. Uqba wrote to Yazid about the changes in the loyalty of the people to Muslim b.Aqil, peace be upon him, and suggested him to change the Governor of Kufa which Yazid did and appointed Ubayed Allah b. Ziyad by a letter sent through Muslim b. 'Amr al-Bahili.
After receiving the letter Ubayed Allah ordered for the preparation to go to Kufa from Basra. On reaching Kufa he was welcomed by Kufans as he was wearing a black turban, people thought that he was Al-Husayn. They were saying : "Welcome son of the Apostle of God, your arrival is a happy event". This troubled and worried Obayed Allah. Kitabal Irshad pp. 306-308.

567.                      [It is reported that al-Farzdaq, the poet, said : ] I made the pilgrimage with my mother in the year 60.A.H. (680), I was driving her camel when I entered the sanctuary. There, I mat al-Husayn b. Ali, peace be on them, leaving Mecca accompanied by (some men carrying) swords and shield.
Whose caravan is this?" I asked
"Al-Husayn b. Ali, peace be on them, was the reply. So I went up and greeted them.

568.                      "May God grant you your request and (fulfill) your hope in what you want, by my father and mother, son of the Apostle of God," I said to him. But what is making you hurry away from the pilgrimage?"

569.                      "I did not hurry away, I would be apprehended," he replied. Then he asked me : Who are you?"

570.                      "An Arab, : I answered and he did not question me (about myself) any further."
"Tell me about the people you have left behind you," he asked.

571.                      You have asked a good (question) : I answered. "The hearts of the people are with you but their swords are against you. The decision comes from heaven and God does what it wishes". Kitabal Irshad p. 327

572.                      "After reaching al-Tanim some people left the caravan and some continued, Abdallah b. Jafar sent his sons, Awn and Mohammad and wrote a letter to the Imam (A.S.) bearing : "I ask you before God (to return) if you have set out when you see my letter. For I am very concerned because the direction in which you are heading will have within it your destruction, and the extirpation of your house. If you are destroyed today, the light of the land will be extinguished, for you are the (standard) of those who are rightly guided and the hope of the believers. Do not hurry on your journey as I am following this letter" Kitabal Irshad p.328

573.                      'Abdallah, then sent to 'Amr b. Sa'id and asked him to write to al-Husayn (offering him) a guarantee of security, and (promising) to favor him, so that he would return from where he was going. Amr b. Sa'id wrote a letter in which he offered him favour and guarantee of security for himself. He dispatched it with his brother Yahya b.Sa'id. Yahya b. Said and Abdallah both handed over the letter (Amr's) to him and strove (persuade) him to return.
"I have seen the Apostle of God, may God bless him and his family, in my sleep," answered (al-Husayn), "and he ordered me (to do) what I am carrying out"
"What was that vision?" they both asked.
"I have not told anyone of it”, he answered, "and I am not going to tell any one until I meet my Lord, the Mighty and the Exalted". Kitabal Irshad p. 329.

574.                      It was at Zubalah that Husayn (A.S.) heard of the arrest and subsequent murder of his messenger and then the news of the failure of uprising. He was then sure that those who called him to come to Kufa and had given him a pledge of fealty had broken their vows and failed him. He felt it necessary to tell it to his companions and thus addressed : "Our Shia have deserted us. Those of you who prefer to leave us may do so freely and without guilt. They dispersed from him right and left, until there were only left with him those who had come with him" Imam Husayn and the Day of Ashura p.89

575.                      After spending the night at Zubalah al-Husayn (A.S.) the journey was resumed they passed by Batn al-Aqbah and reached Sharaf at sunset and spent the night there. The following day they started at dawn and around midday, one of the troops saw black spots and shades. At first he thought them to be palm-tree orchards, but they were found to be military forces on the move. Husayn (A.S.) and his group behold surprised a huge army, traveling into their direction from al-qadisiya. Husayn (A.S.) questioned his men :
"Is there any place we can put at our rear, so that we face them in only one direction". They moved towards the mountain of Thu-Hasm on their left and camped there. The enemy army composed of 1000 horsemen led by Hur bin Yazid Riyahi was persistently moving towards them and the orders were to surround Al-Husayn (A.S.) and to lay siege to Husayn and his followers. Hussein (A.S.) to the contrary treated them kindly and provided water to them and even their horse. When the time of noon prayer came, al-Hajjaj bin Masrooq called for the prayer and Husayn (A.S.) led both camps in prayer. Before the afternoon prayer Husayn (A.S.) apprised Hur about the letters sent to him from Iraq. He then ordered his followers to depart, but Hur did not allow them to leave. After a long talk between them. Hur said" I have been ordered to bring you to Kufa. Husayn and the Day of Aushura pp 89-91.

576.                      Husayn continued to move towards Kufa till Ummayad army blocked the march of Imam Husayn and his followers. Husayn (A.S.) thereupon asked the name of the location" What is the place called ?
he questioned." The land of Taf" they told him.
"Is there any other name by which it is known?", he asked again”. It is called Karbala they told him. At this he said:" This is the place of affliction and calamity. Dismount, for there is the end of our journey, the place where our blood will be shed, the place of our graves. That is what my grandfather had told me". Imam Hussain and the Day of Aushura. p. 94.

577.                      His uncle Ibne Abbas and his brother Mohammad-e-Hanafiya did not go with him. They came to bid farewell and tried to warn the Imam of the dangers ahead. Mohammad-e-Hanafiya told him that the Makkans and other pilgrims were wondering why he was leaving just one day before the Hajj. Imam left a letter with his brother which explained his position clearly. The letter read as follows: "I have not come out to stir emotions, to play with oppression. I want to bring the Ummah back to the path of Amr-bil-Marouf & Nahyi Anil Munker. I want to lead them to the path of my Grandfather and my father Ali Ibne Abi Talib."

578.                      After leaving Makkah there were 14 places mentioned in history books where Imam either stayed or met people or gave sermons.
1. Saffah: Here Imam met Farazzdaq the poet whom Imam asked about conditions in Kufa. He said, ' He said, 'People's hearts were with you but their swords were against you.' Imam replied, 'Allah does what he wishes. Ileave it to him who proposes the just cause.

579.                      2. Dhat-el-Irq: Here Imam's cousin Abdullah Ibne Jafar brought his two sons Auwn and Mohammed to their mother Hazrat Zainab and to help the imam. He tried to persuade the Imam to return to Madina but Imam replied, 'my destiny is in the hands of Allah.'

580.                      3. Batn-er-Rumma: Imam sent a letter to Kufa with Qais bin Mashir, met Abdullah bin Mutee who came from Iraq. When he heard of Imam's intention, he tried to stop him. He said Kufans were not faithful and could not be trusted. But Imam continued his journey.

581.                      4. Zurud: Imam met Zohair Ibne Qain. Zohair was not among the followers of Ahlulbait. But when Imam told him of the purpose of his journey Zohair gave all his possessions to his wife, told her to go home and said that he wished to be martyred with the Imam.

582.                      5. Zabala: Imam learnt from two tribesmen coming from Kufa of the death of Hazrat Muslim. Imam said, 'Innan Lillahe wa Inna Elaihe Rajeoon. Indallah-Nahtasib Anfusana.' 'We are for Allah and we shall return to Him who surely accouts for our sacrifices. Asadi Tribesmen tried to dissuade the Imam from his journey but he persisted. Here Imam told his companions the news of the death of Muslim and Hani and that people in Kufa were not prepared to be their helpers. Imam said, 'Those who want to depart leave now.' Hoards of various tribesmen who had followed the Imam in the hope of collecting the booty realised their false hopes and scattered to their own homes. Only 50 odd people remained.

583.                      6. Batn-e-Aqeeq: Imam met a man from the Tribe of Akrama who told him that Kufa was no more a friendly town and was now surrounded by Yazid's army. No one could get in or out of the town. But the Imam carried on.

584.                      7. Sorat: Imam stayed the night here and in the morning ordered his companions to take as much water as they can.

585.                      8. Sharaf: While the Imam was passing from this place, one of his companions shouted that he could see the approach of an army. Imam asked for a safe place, preferably a mountain behind them. A guide took them to the nearest mountain.

586.                      9. Zuhasm: It was here that Imam met Hurr's army of 1000 men. They wre thirsty so Imam ordered his men to give them water. Imam himself helped several thirsty soldiers to drink. Even animals were given water to drink. Zohr prayers were led by the Imam and all followed him including Hurr's soldiers. Here Imam told hurr about many letters from Kufa. He said, 'O People of Kufa, you sent me your delegations and wrote me letters that you had no Imam and that I should come to unite you and lead you in the way of Allah. You wrote that we Ahlulbait are more qualified to govern your affairs than those who claim things to which they have no right and act unjustly and wrongly. But if you have changed your mind, have become ignorant of our Rights and have forgotten your promises, I shall turn back. But he was denied to turn back by Hurr's army and was lead to by-pass Kufa.

587.                      10. Baiza: Imam reached Baiza the next day and delivered one of his most famous sermons. 'O People, the Prophet has said that if a man sees a tyrannical ruler transgressing against Allah and the Prophet and oppressing people but does nothing by word or action to change the situation then it will be just for Allah to place him where he deservingly belongs. Do you not see to what low level the affairs have come down... Do you not observe that truth has not adhered to and falsehood has no limit. And as for me, I look upon death as but a means of attaining martyrdom and I consider life among transgressors as nothing but an agony and an affliction.'

588.                      11. Uzaibul Hajanat: Here Imam stayed away from the army of Hurr and met Trimmah bin Adi. After having learnt about the Kufan abandonment of his envoy it was clear that he had no hope of support or even survival in Kufa. Nevertheless he refused an offer of safety, if not success extended to him. Trimmah pleaded to him to accept the offer of 20,000 trained men of his tribe to help him if he wanted to go to Kufa or he could retire to the mountains and safety. Imam replied to Ibne Adi, 'Allah bless you and your people. I cannot go from my word. Things are destined. It is clear from this reply that he was fully aware of the dangers he would face and that he had a certain strategy and plan in mind to bring about a revolution in the conscience of the Muslim Ummah. He did not try to mobilise military support which he could easily have done in Hejaz nor did he try to exploit whatever physical strength was available to him.

589.                      12. Qasr-e-Bani Makatil: It was evident here that Kufa was no more his destination. As Hurr did not want to leave him, he by-passed Kufa and took a new route. Resting in the afternoon he uttered 'Inna Lillah.' His 18 years old son Ali Akber approached him and enquired. Imam said that in his sleep he had heard someone saying that these people were going to their deaths. Ali Akber asked, 'Are we not on the Right path. Death meant nothing to them. Death of this kind transforms into the glory of martyrdom.

590.                      13. Nainawa: At this place a messenger of Ibne Zaid brought a message for Hurr not to leave the Imam. The battered caravan passed through Ghaziriya to a place called Karbala. Imam sighed, asked for the name of the place. Someone said Kerbala. Imam said, yes, this is the place of Kerbin-wa-bala. (a place of pain and torture.) Let us stop here for we have arrived at our destination. This is the place of our Martyrdom. This is Karbala.

591.                      14. Karbala: On the orders of the Imam, the tents were erected near the river, which was a tributary of the River Euphrates some miles away. The date was 2nd Muharram 61 Hijri (3rd October 680 AD). The second person was Zainab-e-Kubra (s.a.) his eldest sister, the wife of Abdullah ibn Ja’far. When she saw that Hussain’s (a.s.) decision was final and that nobody could make him turn away from it. she was deeply moved, With, grief choking her, voice and tears in her eyes, she spoke to him in these words: ‘Dear brother! After grandfather (the Prophet (s.a.w.)), father my mother and brother Hasan (a.s.), only you remain to console my heart and of all of them it is only you who are left. I cannot bear your separation. How can I stay here with unbearable worry and anxiety about what may happen? Is it not possible that I might be of some service to you if I come along?"
Hussain (a.s.) replied: "No sister. You are a woman with a house, husband and children to take care of. Your husband is an illustrious man. I am not the one to decide about your affairs. It is Abdullah ibn Ja’far who can give you the permission. As to myself, I have no alternative but to leave."

592.                      . . . I have sent my messenger to you and I call you to the Book of God, and the sunna of his Prophet, the sunna which has become obliterated; innovations have become active and energetic. If you listen to me and obey my orders, I will guide you to the right path. May the peace and mercy of God be upon you.

593.                      There is space here only to give these two quotations from numerous such statements which Husayn made from the time he left Medina till his martyrdom about six months later. These quotations are by themselves a complete explanation of Husayn's approach to the question of leadership as well as of the function of religion in society. They also explain the duties of an imam and the nature of the Imamate which was so distorted at this point in Islamic history. The main points which emerge from them are: (i) that an imam is one who unites the people;

594.                      (ii) that he should lead them to the right path and to truth;

595.                      (iii) that the Qur'an, as the Book of God, is an eternal truth, and the duty of the imam is to follow its model, and conduct his life according to the will of God;

596.                      (iv) that the imam must make justice and honesty the cornerstones of his life;

597.                      (v) that truth in its most universal and absolute form must be his only criterion;

598.                      (vi) and that he must devote himself to the service of God.

599.                      People are the servants of the World and touch the religion by their tongues.

600.                      Till such time that they know that religion does not carry any harm for them, they would move and spin around it. But when the test comes then the real religious ones are (to be seen) actually very few in number.

601.                      Allow me to end this presentation by quoting Imam Hussein, addressing the army who came to assassinate him; ‘If you have neither faith, or religion, and do not fear the hereafter, at least, live your life as a free man".

602.                      In the hot and crowded hall, muffled laments are released like sullen doves and tears roll amidst sobs like dew on the petals of trembling roses.

603.                      All are focused on Hussein. All are thinking about the Master of the Martyrs.

604.                      There is no past, there is no present, there is only now; there is no you, no I, only Hussein; there is no fear of death, there is no desire for this world, their is only liberation, freedom and love of truth, for this is the majlis of Imam Hossein (as). From the youngest of ages, we learn about the tragedy of Karbala, and wherever there are Shia, one can find people lamenting and participating in dirges for him. Some people have questioned the "true" Islamic nature of these acts. Some claim that it is an innovation a grave sin in Islam. Others, consider this noble event to be "backwards", and others, still, believe that its purpose is just to make simple, emotional people cry.

605.                      Do not say a word, which may make you repent and force you to make excuse.

606.                      Avoid being cruel to anybody who does not have any helper except Allah.

607.                      Worst of the people is the one who gives (surrenders) his dooms day for his world (material gains).

608.                      Do not perform any good work for the sake of people's praise and do not abandon it for fear of shame.

609.                      Those who worship and adore God do not worship others.

610.                      Whatever my brother Hassan (A.S.) did during his life was upon the command and order of God. And that which I do is also upon the order of God.

611.                      Avarice & greed are real poverty & helpness .

612.                      Charity creates freedom from want .

613.                      Harith-ibn-Mughaira Ansari that he asked Abu Abdullah Hussein-ibn-Ali as such: by what sign should we recognize Mahdi? he replied: 'by (his) calmness and (his) dignity.

614.                      once again I asked: by what sign? he replied: by recognizing the 'forbidden' and 'permissible' affairs and the need of the people towards him and his own needlessness from others.

615.                      Charity creates freedom from want .

616.                      Cordiality proves wisdom .

617.                      Do not be aggressive towards a person who has nobody to defend against u except Allah .

618.                      Do not act in a manner that sequels an apology .It is not the practice of a man of faith .

619.                      If u can possibly do the following 5 deeds , u may commit every sin to your liking : a) Do not avail yourself of subsistence coming from Allah , nor enjoy benefits of His bounties .

620.                      b) Quit Allah's domain & go where He is not .

621.                      c) Leave for a place where u are not seen by Him .

622.                      d) Do not let the Angle of Death take away your soul when he comes to do so .

623.                      e) Do not enter hell when u are forced to enter if on the day of resurrection .

624.                      Veneration comes from piety & abstinence , & contentment affords peace on mind .

625.                      A wise person eradicates sorrow & grief sequel to calamities with strength of his will & utilizes his reason for solving his difficulties .

626.                      Imam Hussain went on the dice look to the people and shouted , "O, People  Hussain is the best among all , help him and then the messenger cursed Ibne Zeiad and his father and then he was dropped from the roof by the order of Ibine Ziad. 

627.                      While on the way to Kufa Imam Hussain came to know about the martyrdom of Hazrat Muslim Bin Aqeel ( the cousin of Imam Hussain ) and martyrdom of his messenger then Imam Hussain prayed in these words " O, my God ,  gift  Jannah the best place to us and to our Shias . "

628.                      A person who accepts your gift acts as if he helps u promote your charitable instincts .

629.                      A man having a pure mind like Hazrat Ibrahim a.s , having not an iota of hypocrisy , malice & breach of trust in his character , is a true Shia of ours .

630.                      A person not trapped in chains of wish  & desire & contented with what Allah has bestowed on him , is wealthy in true sense .

631.                      No person is worse than the one who pleases his fellow-beings at  the cost of Allah's displeasure .

632.                      A man's merit lies in not interfering with what he is not concerned with .

633.                      The Quran is apparently pleasant , latently deep & treasure of truth .S

634.                      Ali looked at Hussein and then said: indeed my son is «sayyid» (chief) just as the messenger of Allah (s.a.w.a.) named him so. very soon a person, whose name shall be the same as your prophet's name will emerge from Hussein's rear. he shall emerge at the time when people will be negligent and un-aware. a time when the truth will be dead and oppression will be in force. the inhabitants of the heavens and earth will rejoice from his emergence. he will be having a broad forehead, protracted nose, broad stomach, broad thighs, a spot on his right cheek and his front teeth separated from each other. he shall fill the earth with justice just as it had been filled with cruelty and oppression

635.                      Remember ! Your souls have no value less than the paradise ; do not sell them cheaper .

636.                      A person happy over worldly belongings pleases himself with nothing but trifles .

637.                      Shedding tears keeping in mind magnificence of the Almighty Allah is a sure escape from fire of hell .

638.                      Filling your eyes with tears for fear of Allah & trembling of hearts therefore , are symbols of His benevolence .

639.                      Being thankful for what u have already had , paves way for future blessing from Allah  .

640.                      Almighty Allah  promotes insight & reserves dwelling in paradise for a person who sheds tears over our sufferings .

641.                      Have patience over bitterness of life in order to be blessed with peace & contentment in the hereafter .

642.                      Guard against influences of the Devil , as he seduces , man to be away from Allah & obliterates His remembrance from human mind .

643.                      Almighty Allah  brings insult on a tyrant , makes him a victim of His displeasure & will depute on him bigger tyrant to impose on him disgrace & insult .

644.                      Stick to your pledges & treaties firmly , abstain from breach of promise as it injures social grace & prestige .

645.                      Commands & prohibitions ordained by Allah are compulsory as abiding by these amounts to fulfilment of all divine duties , easy or difficult .

646.                      Do not say a word which may make you repent and force you to make excuse.

647.                      Imam Mohammad Baqir (A.S.)  and Imam from his forefathers  up to hazrat Ali (A.S.) , Hassan Massana from his father hazrat Imam Hassan (A.S.) and Imam from his father hazrat Ali (A.S.) ,  Hasham bin Hassan from Imam Hussain (A.S.) , Ammash from Imam Jafar Sadeq (A.S.) and the Imam from his fore fathers .  In all the above mentioned series of references the Holy Prophet said, "  The stars are protection for the inhabitants of sky when the star will finish the inhabitants of sky will also finish and the same way my Ahlal  Bait are the protection for  the inhabitants of earth, when my Ahlal Bait will pass away from  the  earth the earth along with its all being will collapse.

648.                      Further in the same rewayaat the holy prophet said that I am going to leave two precious things among you and they are the book of Allah ( Quran ) and my Ahlal - Bait. If you (the direct address is to Sahabah Karam ) keep yourself linked with both of them you will never be misguided  from the right path of Allah . Still this rewayat is continuing, but here I will comment  a bit.

649.                      From the saying of holy prophet it is very clear that to be with Quran and Ahlal Bait is the guarantee of right path . They are the standard of right path   Sahabah Karam and all other ummah have to be faithfully  link  themselves to them to insure that their are following the right path. 

650.                      The Quran and the Ahlal Bait are the standard  and the whole ummah including Sahaba Karam are those who are to adapt the standard, and it is very clear to every sensible being that standard and those who are to  adapt  standard can never be of the same status. 

651.                      Further in the same Rewayat the Holy Prophet said learn from them and don't teach them because they are given a knowledge from God which you do not have. To Allah they are highly respectable beings. 

652.                      When the Imam (a.s) and his followers were near Kufa, they were met by Yazid's troops. The troops wanted to arrest al-Imam al-Husayn (a.s) and his followers and take them to Yazid. The Imam (a.s) told them: "Never will I accept disgrace and surrender to Yazid, Death for me is superior to disgrace and I am ready to defend Islam and the Muslims until I am Martyred."

653.                      Speech is like medicine; a small dose of which cures and excess kills the paitent.

654.                      Death is separation form perishable and merging in the imperishable.

655.                      The power of forbearing anger is superior to that of taking revenge.

656.                      Uneasiness of mind is more painful than patient resignation.

657.                      With virtue one can enslave the free.

658.                      Greatness lies in the nobility of aspiration and not in the decaying bones of ancestors.

659.                      The world is bitter with all its sweetness.

660.                      Divorce of this world is the marriage settlement of the next (paradise).

661.                      Experience is a sufficient teacher and old age a sufficient Warner.

662.                      He who bears tales to you certainly bears tales about you.

663.                      A man's grace lies in independence from other people .

664.                      Keep your tongue tied .Excellence lies in obliging others .

665.                      Effort to achieve the useless amounts to serious fault .

666.                      Tolerance is the biggest quality .Keeping your word firm shows real manliness .

667.                      Kind treatment towards relatives is a virtue while true friendship is a blessing .

668.                      Pride is undesirable attitude & impetuosity is stupidity .

669.                      Utopia brings misery .

670.                      Company of transgressors & impious results in slander .

671.                      Make efforts to achieve excellence & proceed to earn pious living .

672.                      It is blessing on u from Allah  if somebody begs of u something with humility .

673.                      Most generous is he who obliges a person expecting favour .

674.                      The biggest pardoner is he who forgives in spite of being strong enough to retaliate .

675.                      Almighty Allah eliminates sufferings from a person in this life & the hereafter who supports a man of faith in trouble & difficulty .

676.                      Back-biting begin attentive towards  that action & being pleased thereat , are all equal in sinfulness .

677.                      Fighting against self is the biggest crusade which , in other words , amounts to abstinence from disobedience of Allah .

678.                      It is better to die gracefully than to live in insult .

679.                      All greatness & magnificence stands for the Almighty Allah  & it adorns none else .

680.                      Do not talk about anything not useful for u ; it is possible mention of such a thing may lead u to sorrow & repentance .

681.                      Avoid speaking until there is reasonable occasion ; those who enter into useless talk , even if expressing truth , are found reprehensible .

682.                      During civil disturbance adopt such an attitude that people do not attach any importance to you they neither burden you with complicated affairs, nor try to derive any advantage out of you.

683.                      He who is greedy is disgraced; he who discloses his hardship will always be humiliated; he who has no
control over his tongue will often have to face discomfort.

684.                      Avarice is disgrace; cowardice is a defect; poverty often disables an intelligent man from arguing his case; a poor man is a stranger in his own town; misfortune and helplessness are calamities; patience is a kind of bravery; to sever attachments with the wicked world is the greatest wealth; piety is the best weapon of defense.

685.                      Submission to Allah's Will is the best companion; wisdom is the noblest heritage; theoretical and practical knowledge are the best signs of distinction; deep thinking will present the clearest picture of every problem.

686.                      The mind of a wise man is the safest custody of secrets; cheerfulness is the key to friendship; patience and forbearance will conceal many defects.

687.                      A conceited and self-admiring person is disliked by others; charity and alms are the best remedy for ailments and calamities; one has to account in the next world for the deeds that he has done in this
world.

688.                      Man is a wonderful creature; he sees through the layers of fat (eyes), hears through a bone (ears) and
speaks through a lump of flesh (tongue).

689.                      When this world favors somebody, it lends him the attributes, and surpassing merits of others and when
it turns its face away from him it snatches away even his own excellences and fame.

690.                      Live amongst people in such a manner that if you die they weep over you and if you are alive they crave for
your company.

691.                      If you overpower your enemy, then pardon him by way of thankfulness to Allah, for being able to subdue him.

692.                      Unfortunate is he who cannot gain a few sincere friends during his life and more unfortunate is the
one who has gained them and then lost them (through his deeds).

693.                      When some blessings come to you, do not drive them away through thanklessness.

694.                      He who is deserted by friends and relatives will often find help and sympathy from strangers.

695.                      Every person who is tempted to go astray, does not deserve punishment.

696.                      Our affairs are attached to the destiny decreed by Allah, even our best plans may lead us to destruction.

697.                      The people living in the area were from the tribe of Bani Asad. Imam Husain (A) purchased the land of Karbala from them and then gifted it back to them. He then addressed the men of Bani Asad saying, "On the tenth of this month you will see our dead bodies lying on this plain with our heads severed and taken away.

698.                      Please bury us, and when our devotees come to visit our graves, treat them with honour and point out to them the places of our burial."

699.                      He then turned to the women of the tribe and said, "O virtuous ladies! If your husbands, fearing Yazid, do not bury us, then please encourage them to do so or do it yourselves."

700.                      Finally, he turned to the children of Bani Asad and said, "O innocent ones! If your parents, out of fear of the ruler, do not bury us then, by way of playing, bring some earth and throw it on our bodies to hide them." This heartrending appeal of Imam Husain (A) made all the listeners weep.

701.                      When the enemy threatened to march towards their tents, the lion-hearted Abbas (A) stood firm and drew out his sword shouting, "If anyone dares to advance one more step forward, he shall lay headless on the ground." His bravery was well known and none dared to step closer.

702.                      However, Imam Husain (A) called to his brother saying, "Brother Abbas, do not let the bloodshed be started by our side. When Allah is with us, it does not matter how far the river is."

703.                      Imam Husain (A) then ordered for their camp to be moved further into the interior of the desert.  In the days that followed there were several meetings between Imam Husain (A) and Amr ibne Sa'ad. Amr kept on insisting that the only way to stop war was for Imam Husain (A) to give the oath of allegiance to Yazid. He said that once the allegiance was given, all worldly comforts would be at the disposal of Imam (A). However, Imam (A) remained firm on his stand and replied: "

704.                      I shall never yield to the one who does not believe in Allah and one who defies Him, both by words and actions. I am willing to meet any calamity but will never surrender Truth to falsehood."

705.                      "I am not taking up arms in order to make merry, or be ecstatic over what I possess, I am not making mischief, nor exercising oppression.

706.                      But I am ready to fight for the sole goal of seeking reform of the Ummah of my grandfather the Apostle of Allah (S.A.W). I want to enjoin good and forbid evil and guide the affairs of the people as my grandfather were doing."

707.                      There is a tradition of the Holy Prophet "With the help of hair-dye turn old age into youth so that you do not resemble the Jews".

708.                      When Imam Ali was asked to comment on this tradition, he said that in the early stage of Islam there were very few Muslims.

709.                      The Holy Prophet advised them to look young and energetic and not to adopt the fashion of the Jews (priest) having long, white flowing beards.

710.                      But the Muslims were not  in minority then, theirs was a strong and powerful State, they could take up any style they liked.

711.                      For those who refused to side with any party, Imam Ali or his enemies, Imam Ali said: They have forsaken
religion and are of no use to infidelity also. One who rushes madly after inordinate desire, runs the risk of encountering destruction and death.

712.                      Overlook and forgive the weaknesses of the generous people because if they fall down, Allah will help
them.

713.                      Failures are often the results of timidity and fears; disappointments are the results of bashfulness; hours
of leisure pass away like summer-clouds, therefore, do not waste opportunity of doing good.

714.                      If the right usurped from us is given back to us we shall take it, otherwise we shall go on claiming it.

715.                      If someone's deeds lower his position, his pedigree cannot elevate it.

716.                      To render relief to the distressed and to help the oppressed make amends for great sins.

717.                      O son of Adam, when you see that your Lord, the Glorified, bestows His Favors on you while you disobey Him, you should fear Him (take warning that His Wrath may not turn those very blessings into misfortunes).

718.                      Often your utterances and expressions of your face leak out the secrets of your hidden thoughts.

719.                      When you get ill do not get nervous about it and try as much as possible to be hopeful.

720.                      The best form of devotion to the service of Allah is not to make a show of it.

721.                      When you have to depart from this world and have to meet death (eventually), then why wish delay (why feel nervous about death).

722.                      Take warning ! He has not exposed so many of your sinful activities that it appears as if He has forgiven you (it may be that He has given you time to repent).

723.                      Self-importance leads to indignity .

724.                      Following are bad qualities of men in power ; a) Fear from enemies ,

725.                      b) Cruelty towards weak & helpless

726.                      c) Stinginess in favoring somebody .

727.                      Avoid responsible for something not in your power to perform

728.                      O ’God: you know that our struggle, moves, protests, and campaigns have not been, and are not, for the sake of rivalry and for obtaining power, neither are they for the sake of personal ambition nor for worldly ends, nor for the purpose of accumulating wealth and acquiring worldly advantages. “ Then what is their purpose? Imam states the purpose in these words.

729.                      “To establish the landmarks of Your Deen, to make reforms manifest in Your lands, so that the oppressed among Your servants may have security, and Your laws, which have been suspended and cast into neglect, may be reinstated.”

730.                      Further on in this same Dua the Imam calls upon his creator to show his total dependence upon Him.
O’ He, upon whom I called when I was sick and He healed me,

731.                      when naked, He clothed me,

732.                      when hungry He fed me,

733.                      when thirsty He gave me drink,

734.                      when abased He exalted me,

735.                      when ignorant, He gave me knowledge,

736.                      when alone He provided companion,

737.                      when away from home He returned me home,

738.                      when empty handed He enriched me,

739.                      when in need of help He helped me,

740.                      when rich He took not from me”. This kind of complete dependence upon God which is the Hallmark of Islamic teachings, was taught by the Imam to the people of Madinah and Makka, and the whole of Hejaz he visited..

741.                      Once a baduin asked Imam what is the best thing to do. Imam replied,” Belief in God”. He asked again, what is the best means of deliverance from destruction,

742.                      Imam said," Trust in God". The man asked, what is man’s ornament,

743.                      Imam replied,” knowledge associated with intelligence”.

744.                      The man insisted, if this be not available, what then,

745.                      Imam replied,” Wealth accompanied with generosity”.

746.                      What if this be out of reach, Imam said, “Poverty allied with patience”.

747.                      What if this be not practicable?, Imam smiled and said, let the lightening consume the man to ashes.

748.                      He then gave whatever money he had with him to fulfill his needs.

749.                      Make no efforts for ungainable matter .

750.                      Have no difference with a person u are powerless to fight against .

Golden Sayings / Speeches / Sermon of Hazrat Imam e Hussain a.s

  Asalamoalaka ya Abaabdella -hel -Imam e Hussain a.s.

Asalamoalaka ya Abaabdella -hel -Imam e Hussain a.s Wa Ashab ul Hussain a.s Wa Ansar ul Hussian a.s Aslamoalkium Waramat ullaha Wabarkato (must be recite daily 3 times towards the Karbala on your roof at night, safety in grave is Guarantee! from Azab e Qabr (Punishment of Grave)  removes 40,000 Guzz (Meters) in all direction) The Person who read this daily, I Hazrat Imam e Hussian a.s came to his grave for his ziyarat.
 

" Shah ast Hussain, Badshah ast Hussain,
Deen ast Hussain, Deen e Panah ast Hussain,
Sar daad, na daad dast, Dar dast e Yazid,
Haqa'a ke bina La'ilah ast Hussain."

Translation from Farsi to English:
" King is Hussain, King is Hussain,
Religion is Hussain, The protector of Religion is Hussain,
Who gave his head, and not his hand to hand of Yazid,
Verily Hussain is the foundation of "La'ilah"

1.      Never wish to have a return better than your action .

2.      Do not be pleased for anything except achieving divine guidance .

3.      Do not waste your time over anything u are not fit to have for yourself .

4.      Salutation is crowned with 70 virtues , 69 of them belongs to the initiator & only 1 remain for him who responds .

5.      Beggar stakes his prestige by begging .Do not stain your personality by refusing him .

6.      Man of trust always stays in safety .

7.      Had it not been for Zaynab (a), we would not have known the objectives of the Qiyam of Husayn b. Ali

8.      Man of pious heart is always bold .

9.      Man at fault is always worried & in chaos .

10.  Death is like a garland round the neck of man like the one worn by young girls to adorn themselves .

11.  To accept disgrace for fear of death strictly contravenes canons of self-reverence , lofty determination & youthful resolution .

12.  Real youth lies in defence for truth , accepting death in support of human virtues & not getting scared of its horrors .

13.  Experience enhances the intellect.

14.  Excellence lies in defence for truth , accepting death in support of human virtues & not getting scared of its horrors .

15.  Excellence lies in sacrifice of life for truth while variance there from brings disgrace & contempt .

16.  We ought to have trust in Allah in all affairs .

17.  No power can afford stronger support .

18.  Person having His support stands free of all terrestrial .

19.  All affairs are in Allah Hands. He may impose punishment if he so will or may overlook faults .No body has power & discretion to interfere in His decrees .

20.  How helpless & powerless is man ! He is unable to have what he desires & is incapable to keep away from what he dislikes .

21.  Nobody shall find peace or shelter on the day of resurrection except persons fearing Allah's decrees during their life .

22.  Life resembles lengthening shadows ; only fools depend thereon .

23.  O desirous of worldly delights ! u must know all these delights are mortal .

24.  As much as the odds were multiplying so was the imam’s faith. He was later stopped by Hur and his army, and they forced him to go to Kufa to pay oath of allegiance to Yazid before the governor of Kufa Omar Ibne Saad. Upon refusal he was threatened to be captivated, when on that moment he decided and told Hur “if I cannot go back to medina, let me go to Damascus to face Yazid himself. If not then I will fight till death against the enemies of Islam”.

25.  He turned towards left and marched through, on his way he asked a pedestrian about the name of a piece of land he was passing by, when the answer was Karbala, Imam Hussain (A.S) ordered his companions to halt. He said “Yes indeed this is the land where I’ll be slain!”. He ordered his troops to camp in Karbala. Soon after his family and companions were surrounded by Yazid’s army, who choked-up the water and food supplies, till the tenth of Moharram, also famous as Ashura.

26.  It is reported from two sources (Rauza-us Shuhada, Mulla Hussain Waiiz and Muqtal Abi Makh naf) that Husayn, peace be upon him, visited the grave of his grand father (the Holy Prophet (S.A.W.) a night before going out of Medina to say good by to his father, while he was there, he felt asleep for a while and in his dream he saw the Holy Prophet saying to al-Husayn (A.S.) "My son your parents and brother have reached me and now you too make haste". Unless you are martyred you cannot reach the Paradise (Tareskh Ahmadi p. 242).

27.  Husayn (A.S.) offered two cycles (rakas) of prayers beside the grave of his grandfather Muhammad (S.A.W.) and then raised his hands in supplication : "O Allah, this is the grave of your Prophet Muhammad (S.A.W.), and I am the son of the daughter of your Prophet. You Know what I am going through. O Allah, I love good and detest evil. I beseech you, O the Lord of glory and honour and adjure you by this grave and its contents, to choose for me whatever pleases You and Your Apostle". The Day of Aushura, p. 51.

28.  When Mohammad Hanifiyya heard of his decision to leave Medina, he did not know where he was intending to go. He said : "My brother, you are the most lovable of people to me and the dearest of them to me. I could not give advice to any creature except to you while you are more entitled to it. Avoid giving pledge of allegiance to Yazid bin. Mu-awia and (avoid) towns while you can. Then send your messengers to the people and summon them to (follow) you. If the people pledge allegiance to you, I praise God; if the people agree upon someone other than you, God will not make your religion nor your reason deficient on that account, nor will he remove your manliness and outstanding merit because of it. Yet I am afraid that you will enter one of these towns and the people will differ with each other, a group will be for you and another against you. They will fight and you will be the target for the first of their spears. Then, the best of all the community, in person, in father and in mother, would be the one in it, whose blood was most terribly exposed and whose family most humiliated" Kitabal Irshad. p. 302

29.  Al Husayn, peace be on him, set off for Mecca reciting : "Then he left it out of fear while he kept on the look out. He said : My Lord save me from unjust people (XXVIII, 21). The caravan included his male relatives and devout companions. Also accompanying him were his women folk, most notable his sister Zainab, peace be upon her. He kept the high road and members of his house suggested : "If you avoided the high road, like Ibn. al-Zubayr did, the search (party) could not follow you". "No by God," He replied, "I will not leave it until God judges what He will judge". Kitabal Irshad, p. 302

30.  On his way to Makkah he met Abdullah bin Muti, who sympathized deeply with him and was haunted by the possibility of Imam Hussein's (A.S.) possible demise and the loss of the only soul who sort out the problems of the Muslims.
Hopes centered around Husayn (A.S.) and hearts clung to him. There was no figure comparable to him which automatically rendered him the refuge off the ummah and the actuating force and could challenge uncompromisingly Yazid's power. Hence Abdullah bin Muti told him :"By Allah, should you be killed, we will be enslaved after you"

31.  "This statement reflected precisely the opinion of the Islamic world at that time. Abdullah bin Muti was keenly aware of the oppression and eventual bondage being forced on the ummah and there was no liberator save Imam Husayn (A.S.). He emphasized this view by again swearing by Allah : "By Allah should you be killed, we would enslaved after you".

32.  He then asked Husayn (A.S.), in a bid to ascertain his attitude and know his next step, for Husayn's position was that of ummah :

33.  "May I be your ransom, what is your destination?", he asked "Now I am going to Makkah. Then, I will ask Allah to guide me" replied Husayn (A.S.) Day of Aushura p. 52.

34.  Mulla Hussain Waiiz has narrated that "When the Imam came to know about the situation, he kept silence till the sunset. In the early night he went to the grave of the Holy Prophet (S.A.W.) and saluted and said I am your grand son, about whom you did a will to followers but they have forgotten it. He cried and offered prayers for the whole night. The for a while he slept on his grave and dreamt the Holy Prophet (S.A.W.) who told him that "my followers will soon kill you, you will be thirsty and they will not give you water". Tareekh Ahmadi, Ahmad Hussain Khan Sahib, Nami Press Lucknow, 1291 A. H. pp. 240-242.

35.  When Abbas (A) briefed Imam Husain (A) of the situation, Imam (A) said to his brother, "Go back to them, and if possible, ask for an extension of time till tomorrow morning, so that tonight we may offer prayers to Allah, make Du'as and ask for His forgiveness".

36.  Hazrat Imam Husain (A) gave a speech on the night of Ashura saying in part, "O Lord! I thank You, because You have honored us by means of Prophet hood and taught us the Qur'an, made us understand the religion and its commandments, granted us eyes, ears and hearts, kept us free from the evils of idol-worship and then enabled us to thank You for Your blessings.

37.  I am not aware of any companions more faithful and honest than my companions, and any relatives more righteous and kind than my relatives.

38.  May Allah grant you all a good reward. I think the day of our fighting with this army has arrived. I permit you all to go away, because the enemies are after me only.

39.  You are free to depart without any restriction and can take advantage of the darkness of night".

40.  The people who had come with the wrong intentions had already left before, and the ones who remained were perfect in their faith and loyalty.

41.  The listeners all rejected the option of abandoning Imam (A). One said, "Should we go away to live after you? We pray to Allah that the time may not come when you may be killed while we remain alive".

42.  Hazrat Imam Al-Husayn, peace be upon him, went to al-Walid, and Marwan b. al-Hakam was with him. Al-Walid gave him the news of the death of Mu'awiya and al-Husayn, peace be upon him replied with the formula : "We belong to God and to Him we will return". Then (al-Walid) read out Yazid's letter and his order to get the pledge and allegiance from him.

43.  "I do not see that my pledge of allegiance to Yazid in private would be sufficient", al-Husayn, peace be upon him, said "(Wouldn't you prefer me) to give it in public so that people are aware?"
"Indeed, " agreed al-Walid.

44.  "So see what you think about that in the morning," suggested al-Husayn, peace be on him.
"Go then, in the name of God but come to us when the people gather, said al-Walid."

45.  "By God", interrupted Marwan, "if al-Husayn leaves you now without giving the pledge of allegiance, you will never have the same power over him until there Is a great number of slain men between you and him. Imprison the man and don't let him leave you until he has paid homage (to Yazid) or you executed him".
"At that, al_Husayn jumped up and said : "O son of foreign Woman, would you or he kill me? By God, you are a liar." With that he went out and walked away accompanied by his retainers until he reached his house". Kitabal Irshad, Sheikh Mufid. p. 301

46.  "Towards the end of Saturday he sent men to al-Husayn, peace be on him, to bring him to pledge allegiance to al-Walid on behalf of Yazid b. Mu'awia. Al-Husayn, peace be on him, said to them : "come in the morning. Then you will (have time to) consider (the situation) and so shall we".

47.  "They left him that night without insisting upon him (attending). He, peace be on him, left under (cover of the) night, it was the night of Sunday (i.e. Saturday night) with two days left in the month of Rajab, and he headed towards Mecca accompanied by his sons, his brother's (al-Hassan's) sons and brothers. There was most of the House except for Mohammad b. al-Hanafiyya, may God have mercy on him. Kitab-al-Irshad op. Cit .p. 301.

48.  Imam who will arise Hazrat Mahdi (Qa'im), peace be on him, and the events which will take place before his appearance, together with the indications and features of it.
Among them are:
- The Sufyani will come out in revolt;
- the Hasanid will be killed;
- the Abbasids will dispute over worldly kingdom;
- there will be an eclipse of the sun in the middle of the month of Ramadan;
- there will be an eclipse of the moon at the end of that month in contrast to ordinary happenings;
- the land will be swallowed up at al-Bayda'; it will be swallowed in the east-it will be swallowed up in the west;
- the sun will stay still from the time of its decline to the middle of the time for the afternoon prayer;
- it will rise from the west;
- a pure soul (nafs zakiyya) will be killed in the outskirts of Kufa with seventy righteous men;
- a Hashimite will be slaughtered between the corner (of the Ka'ba) and the station of Abraham);
- the wall of the mosque of Kufa will be destroyed;
- black standards will advance from Khurasan;
- al-Yamani will come out in revolt;
- al-Maghribi will appear in Egypt and take possession of it from Syria;
- the Turk will occupy the region of al-Jazira;
- the Byzantines will occupy Ramla;
- the star will appear in the east giving light just like the moon gives light;
- then (the new moon) will bend until its two tips almost meet;
- a colour will appear in the sky and spread to its horizons;
- a fire will appear for a long time in the east remaining in the air for three or seven days;
- the Arabs will throw off the reins and take possession of their land, throwing out the foreign authority;
- the people of Egypt will kill their ruler and destroy Syria; and three standards will dispute over it (Syria);
- the standards of Qays and the Arabs will come among the people of Egypt;
- the standards of Kinda (will go) to Khurasan;
- horses will come from the west until they are stabled in al-Hira;
- the black standards will advance towards them from the east; the Euphrates will flood so that the water comes into the alleys of Kufa;
- sixty liars will come forward, all of them claiming prophethood, and twelve will come forward from the family of Abu Talib, all of them claiming the Imamate; a man of important rank of the supporters of the 'Abbasids will be burnt between Jalula' and Khaniqin;
- the bridge next to Karkh in the city of Baghdad will be established;
- a black wind will raise it at the beginning of the day and then an earthquake will occur so that much of it will be swallowed up;
- fear will cover the people of Iraq and Baghdad; swift death (will occur) there and there will be a loss of property, lives and harvests;
- locusts will appear at their usual times and at times not usual so that they attack agricultural land and crops and there will be little harvest for what the people planted;
- two kinds of foreigners will dispute and much blood will be shed in their quarrel;
- slaves will rebel against obedience to their masters and kill their masters (mawali);
- a group of heretics (ahl al-bida) will be transformed until they become monkeys and pigs;
- slaves will conquer the land of their masters; a cry (will come) from the sky (in such a way) that all the people will hear it in their own languages;
- a face and a chest will appear in the sky before the people in the centre of the sun;
- the dead will arise from their graves so that they will return to the world and they will recognize one another and visit one another;
- that will come to an end with twenty-four continous rainstorms and the land will be revived by them after being dead and it will recognize its blessings;
- after that every disease will be taken away from those of the Shia of the Mahdi, peace be on him, who believe in the truth;
at that time they will know of his appearance in Mecca and they will go to him to support him.
(These signs) are as the reports have mentioned. Among the total of these events are some which are bound (to happen) and other which are conditional. God knows best what will take place. We have only mentioned them on the basis of what is recounted in basic sources of tradition (usul) because of their inclusion in traditions which have been handed down. From God we seek help and Him do we ask for success.

49.   I have not risen to spread evil or to show off, nor for spreading immorality or oppression. But I have left for the betterment of the ummah of my Grand­father and I desire to propagate the Religion and forbid against evil, thus following the foot-steps of my Grandfather and Father Ali bin Abi Talib (a.s.) ."..Imam Hussain (a.s) (in his will on departing from Medina towards Karbala

50.  In a letter which he addressed to the people of Kufa Imam wrote: "An Imam is one who judges by the Holy Qur'an, upholds justice, professes the religion of truth and dedicates himself to obeying Allah and His Prophet."

51.  When Hur and his army stopped Imam caravan from going to Kufa, and Hur told Imam that his order from ibne Ziyad was to ask Imam for Bai'at to Yezid, Imam refused to declare Bai'at to someone who was only serving his own ends and not of Islam. Hur said that such an attitude might cost Imam his life. Imam replied: "Are you threatening me with death? Death is many thousands of times better than the dishonor of Bai'at to an enemy of Islam. Do you not see that truth is not being practiced and falsehood is not being prevented? I see death as a blessing and life with tyrants as the most disgusting state one can be in."

52.  Imam addressed Yezid’s army and concluded his speech with these immortal words: "My parents did not raise me to submit myself to an evil tyrant. I am your Imam and it is my duty to tell you that you have surrendered the freedom of your mind to the evil ways of Yezid.

53.  If you do not care for Islam, and do not fear the day of judgment, at least do care for that precious gift from Allah, the freedom of your spirit!"

54.  And then, realizing that there was none amongst the enemy who was prepared to heed to his advice, he climbs a sand dune and cries out:

55.  "Who is there who would help us?" Was our Imam crying out for someone to come and help him in his plight or assist him in the battle against the forces ranged against him? There was no one left. Hur had come over and laid down his life. Even infant Asghar had been killed. Who was then our Imam calling out to? He was calling out to the future generations to continue his frustrated cause of doing amr bil ma'ruf and nahya anil munkar.

56.  Next morning Imam Husain (a.s.) went out of the camp and saw Umar Ibn Sa'ad mobilizing his troops to start the hostility. He stared at the intimidating army, and as large as it was Imam Husain showed no signs of compromise. Imam Husain raised his hands in prayer: "O Allah! It is Thee in whom I trust amid all grief.

57.  You are my hope amid all violence.

58.  Thou are my refuge and provision in everything that happens to me.

59.  How many grievances weaken the heart, leaving me with no means to handle them, during which friend deserts me, and enemy rejoices in it.

60.  I lay it before Thee and complain of it to Thee, because of my desire in Thee, Thee alone.

61.  You relieve me of it and remove it from me. Thou are the Master of all Grace, the Essence of Goodness, and the Ultimate Resort of all Desire."

62.  "O' Allah, O' my Lord! My consolation is the fact that Thou in Thine Majesty are witnessing what I am going through."

63.  Hazrat Imam Hussein (A.S.) had to explain these issues to the Muslim masses in every speech he made or any other opportunity he had: "O people you have to be pious believers, and know the right. That is better for you.

64.  We the members of the family of Muhammad (Ahl ul-Bait) are more entitled to be the rulers than those who claim what is not rightfully theirs; those oppressors and tyrants".

65.  When Imam Hussain (A) was preparing to leave on his longest journey, he bid adieu to the grave of his grandfather, the Holy Prophet (S.AW). Then he wrote a legacy addressing his brother Mohammed Bin Hanafiyyah in which he explained the aims and objectives of his uprising. We are quoting an extract from the same legacy hereunder. He wrote thus: "And surely the aim of my stand is not inspired by vain exultation and it is also not for the quest of kingdom, Neither it is to cause dissension and corruption nor it is to wrong anybody unjustly."

66.  Some facts are stated by Imam Husain (A) in his other sermons and letters but in other words. When he reached Mecca he wrote a letter to the people of Basra thus;  "I invite you towards the Book of Allah and the Sunnah of the Holy Prophet (S) because indeed Sunnah has been mutilated and hereby is revived. Whoever will accept my words, then I will guide him towards the straight path". (Tarikhe-Tabari vol.7, pg.240)

67.  In another letter to the people of Kufa he wrote thus:
"By God, Imam is the one who acts on the commands of the Book, deals with Justice, followed the truth and reserves his self for the pleasure of Allah."

68.  The Sermon of Mina : O people, take lesson from the counsel God gave to His friends when He rebuked the rabbis by saying: "Why do the scholars and rabbis not forbid their sinful talk and consumption of what is unlawful ? Truly what they have done is evil." (5:63)

69.  And God says: "Cursed by the tongue of David and Jesus, son of Mary are those among the Children of Israel who disbelieved on account of their rebellion and transgression. They did not prevent each other from committing vile and corrupt acts; surely what they did was abominable" (5:78-79).

70.  God reproached them because they saw with their own eyes the oppressors committing vile and corrupt acts, but did not stop them, out of love for the favors they received from them as well as fear of persecution and injury. However, God says: "Fear not men, but fear Me." (5:44)

71.  And He says: "The believing men and women are friends and protectors to each other; they enjoin the good and forbid the evil; they perform the prayer, and pay the alms, and obey God and His messenger. Upon them God shall have mercy; God is Almighty, All-wise." (9:71)

72.  God mentions the duty of enjoining the good and forbidding the evil (al- 'amr bi al-ma'ruf wa al-nahy 'an al-munkar) before all other duties, because He knows that if it is performed and is established in the society all other duties, the easy and the difficult, will also become established. The reason for this is that al-'amr bi al ma'ruf wa al-nahy 'an al-munkar means summoning people to Islam, as well as resistance against injustice, opposing and struggling against oppressors, and endeavoring to ensure that public wealth and income derived from war are distributed in accordance with the just laws of Islam, and that taxes are collected, levied and expended in due and proper form.

73.  O scholars, who are celebrated and enjoy good repute on account of your learning!

74.  You have achieved a good name in society because of your good will. It is on account of God that men venerate you and stand in awe of you, so that even powerful fear you and the weak honor you, and those who are not subject to you and over whom you hold no authority grant you favors they deny themselves . When the people do not receive their due. they seek your intercession, and you walk in the street with the majesty of kings and princes.

75.  Have you not earned all this respect and prestige because of the people's hopes that you will implement God's laws, even though in most instances you have failed to do so?

76.  You have taken lightly your duties as leaders.

77.  You have neglected the rights of the oppressed and the lowly, but have assiduously pursued what you regard as your personal rights.

78.  You have not spent your money or risked your life for the sake of the One Who gave you life, nor have you fought against any group or tribe for the sake of God.

79.  Nevertheless, you desire - and regard it as your due - that He should grant you paradise, the company of the prophet, and security from chastisement in the hereafter.

80.  You have such expectations of God, I fear that the full weight of His wrath descend upon you, for although it is by His might and glory that you have achieved high rank, you show no respect to those who truly know god, while you yourselves enjoy respect among God's creatures on His account.

81.  (I am also afraid for you for another reason:) you see the covenant enacted with God being violated and trampled under foot, yet you show no anxiety, when it comes to the covenants enacted with your fathers, you become greatly disturbed and anxious if they are only violated in part, but the pledges you have given to the most noble Messenger are a matter of complete indifference to you.

82.  The blind, the dumb, and chronically ill everywhere lack protection in towns and no mercy is shown them. But you neither behave in accordance with your function and rank, nor you support or pay any regard to those who do. You purchase your safety from the oppressive ruling powers with flattery cajolery, and compromise.

83.  All these activities have been forbidden you by God, and He has, more over, command you to forbid each other to engage in them, but you pay no attention.

84.  The calamity that has befallen you is greater than what has befallen others, for true rank and degree of "Ulama" has been taken away from you.

85.  The administration of the country and the issuing of decrees and ordinances should actually be trusted to religious scholars who are guardians of God's ordinances concerning what is permitted and what is forbidden.

86.  But your position has been usurped from you, for no other reason than that you have abandoned the truth (al-haqq), and have disagreed about the nature of the sunnah, despite the existence of clear proofs.

87.  Had you the forbearance to endure adversities and hardships for the sake of God, then all proposed regulations (God's affairs) would be brought to you for your approval and for you to issue; authority would lie in your hands.

88.  But you allowed the oppressors to take away your functions and God's affairs (i.e. government) to fall into their hands, so that they administer them by resorting to ambiguities and make arbitrariness and the satisfaction of lust their consistent practice.

89.  What enabled them to gain control of government was your fleeing in panic from (inevitable) death and your love of life, which shall in all certainty depart from you.

90.  As a consequence of that mentality, you have delivered the powerless masses into the clutches of the oppressors.

91.  While some cringe like slaves under the yoke of oppressors, and others have been reduced to destitution in regard to their livelihood, the rulers run the affairs of the government in accordance with their whims, earning ignominy and disgrace for themselves with their licentiousness, following evil counselors, and showing impudence toward God.

92.  One of their appointed spokesmen mounts the pulpit (minbar) in each city.

93.  The country is defenseless before them, and their hands grab freely whatever they want of it.

94.  The people are their slaves and are powerless to defend themselves.

95.  One of the governors is a dictator by nature, malevolent and rancorous; another represses to recognize either God or the Day of Resurrection!

96.  It is not strange - how can one think it strange, that society is the clutches of a cunning oppressor whose tax collectors are oppressors and whose governors feel no compassion or mercy towards the believers under rule.

97.  It is God who will judge concerning what is dispute among us and deliver a decisive verdict concerning all that occurs among us.

98.  O God! You know that everything we did was not prompted by rivalry for political power, nor for a search for wealth and abundance; rather it was done to demonstrate to men the shining principles and values of Your religion, to reform the affairs of Your land, to protect and secure the indisputable rights of Your oppressed servants, and to act in accordance with the duties You have established and the norms, laws, and ordinances You have decreed.

99.  So (O scholars of religion!) You are to help us reach this goal, win back our rights from those powers who have considered it acceptable to wrong you and who have attempted to put out the light kindled by your Prophet.

100.                      God suffices us, upon Him do we rely, to Him do we return, and to Him shall we return.

101.                      Reason gathers no proficiency without following truth .

102.                      "It is from the signs of ignorance to enter into dispute with those not having thought and meditation."

103.                      "Do not say a word about your brother in his absence which you would not like him to say during your absence."

104.                      Avoid back-biting . It is food for hell dogs .

105.                      A person stingy in offering salutation is avaricious in real .

106.                      Always offer salutation before going into conversation .Do not let anybody talk until he offers that .

107.                      It is not wise to ruin the life hereafter in order to achieve pleasures of terrestrial life .A person doing so shall never find peace of mind .

108.                      Do not befriend a jealous person as  he is a cursed being .

109.                      Never be friendly towards a self-concerted person .

110.                      A man of faith guards purity of his soul through his character .

111.                      Have no good hopes of person disobedient to Allah .

112.                      To spend all efforts in order to achieve pleasure of Allah is the characteristic of men of faith .

113.                      Remember ! All troubles falling in your way are outcome of your actions & character ; Almighty Allah still excuses them .

114.                      Never expose others , faults , otherwise your own faults shall not stay unexposed .

115.                      Creating enmity amounts to ruining peace of mind .

116.                      If u do not possess solid knowledge about your faith try proceed to learn it as fast as possible .

117.                      Our sincere follower stands in line with we , the Ahl-e-Bait .

118.                      Help the dumb , deaf , paralyzed & shelter less so that Almighty Allah helps u .

119.                      Try to achieve excellence through your all potentialities .

120.                      Imam Ali Raza a.s "My father Musa Al-Kadhim narrated to me from his father Ja'fer As-Sadiq from his father Mohammed Al-Baqir from his father Ali Zaynul Abedeen from his father , the martyr of Kerbala from his father Ali ibn Abu Talib saying :"My loved one, and the pleasure of my eyes, the Messenger of God (S.A.W.) told me once, that Jibrail told him from the Lord "The kalima of LA ILAHA ILLALLAH is my fort; whoever said it would enter my fort; and whoever entered my fort was safe from my punishment".
Those who wrote down the hadith numbered twenty thousand.

121.                      People started reciting the Kalima when Imam put his hand up and continued: "Yes, the kalima is Allah's fort. It will provide you with excellent safety but on one condition only and that is that you obey and follow us - the holy Imams in the progeny of the holy Prophet (S.A.W.). On reaching Marw Mamun forced Imam to accept the heir apparency (To be the leader after him). Imam accepted unwillingly.

122.                      Remember ! Fear & fright cannot postpone death .

123.                      Hasten to act nobly with full vigour & energy with healthy body & soul , keeping in mind that u are , all the time , under assault of Death , unawares .

124.                      Hazrat Bibi Zaynab (RA), Imam Hossein’s sister, and the daughter of Fatima Zahra (RA), after Ashura  said, “True Islam will stay alive as long as the remembrance of Ashura and Karbela stays alive.” Shiayan (followers of the Ahlul Bayt) said, “We must keep Ashura and Karbela alive till the Day of Judgment.”

125.                      Less than thirty hours after his meeting with the governor, Hussain (a.s.) was prepared to leave. As he was making his preparations, he was brought the news that the governor had summoned all other persons who had opposed Yazid’s allegiance and conferred with them. One of the opponents of the regime, Abdullah ibn Zubair had secretly left for Maccah the night before. He was pursued by the government’s men who could not trace him since he had not used the usual road to Maccah.

126.                      Not more than a few hours were left for his departure when for the last time he visited the tombs of his grandfather, the Prophet (s.a.w.), his mother, Fatimah (s.a.) and his brother. As he returned, he met Marwan on the way who told him: "I want to give you some advice. I think it is best for your worldly life as well as your Hereafter that you accept to give allegiance to Yazid. Do not put yourself and your relatives into trouble." "Inna Llillahe wa Inna Ilaihe Raje’oon" came Hussain’s (a.s.) reply, "And bid farewell to Islam?"

127.                      If Marwan did not understand Hussain’s (a.s.) words, others understood afterwards. Obviously Hussain (a.s.) wanted to say, "If I agree to support Yazid’s corrupt government, then Islam will be wiped out without any trace. Opposition to Yazid may prove to be costly, but anyhow we would have saved our Hereafter. Indeed everything comes from God and returns unto Him."

128.                      Two days remaining until the end of the month of Rajab, on the night of Sunday, Hussain (a.s.) left Madina for Maccah. As he left, this verse of Qur’an was on his lips, a verse which relates the story of Moses as he fled from Pharaoh’s Egypt: So as he departed there from, fearful and vigilant; he said, "My Lord, deliver me from the evildoers."

129.                      The night passed, and, as the travelers drew away from Madina, the sun came up. One of the relatives came to Hussain (a.s.) and suggested that the caravan leave the highway for the danger of being stopped by pursuers:

130.                      "It is possible that they might pursue us like Abdullah ibn Zubair and catch up with us and cause us trouble."

131.                      Apparently the suggestion was a good one. But Hussain (a.s.), in view of the open and sublime nature of his objectives replied,

132.                      "I will never deviate from the right way. And you too, friend of Hussain, always choose the right road and move straight.

133.                      God will be your protector. There is no danger of losing the way as long as you chose to travel on the right and straight highway!"

134.                      Our Imaam is all alone! He looks around him. There lie Habeeb ibne Mazahir, Muslim ibne Awsaja, Zuhair ibne Qain and all his friends and companions. There lie Awn and Muhammad.

135.                      He looks at Qasim's trampled remains. He looks at Ali Akber, his beloved son, with that dreadful wound on his chest.

136.                      He looks towards Furaat. Gently he whispers, 'Abbas, Abbas, I am alone! So very alone!'

137.                      Slowly Imaam Hussain moves towards the tent of Imaam Zain ul 'Abideen. Zain ul 'Abideen is lying unconscious on his bed.

138.                      Lovingly Imaam shakes his son by the shoulder.

139.                      The sick Imaam opens his eyes, 'Father, Father, why are you alone?

140.                      Where is my uncle Abbas? Where is Ali Akber? Where is Qasim? Where are all your companions?'

141.                      Imaam Hussain says, 'Son, no man, save you and I, is left alive. All of them have died for Islam'.

142.                      Imaam Zain ul 'Abideen tries to get up. 'Where are you going, my son?' asks Imaam Hussain.

143.                      'To fight Yezid's army!' replies the young man. 'No, my son, you are too sick for Jihad.

144.                      I have come to say good-bye. Look after the ladies and the children.

145.                      And, my son, when you get to Medina, give my love to Sugra.

146.                      Tell her that I always remembered her and that in these last moments of my life, I wish I could give her a hug before I get killed.

147.                      And also, my son, give salaams to our friends and tell them to think of me when they drink water!'

148.                      Imaam Hussain then stands in the centre of the camp and cries out, "O Zainab, O Kulthoom, O Sakina,

149.                      O Ruqayya, O Rubaab, O Fizza my greetings to you! Farewell to you all !" The ladies and children weep and wail as they say farewell to Imaam.

150.                      Imaam walks towards his horse. There is no one to help him mount. Bibi Zainab steps forward. She holds the reins as Imaam mounts the horse.

151.                      The horse moves a few steps and then it stops. Imaam Hussain urges the horse to move, but it stands still looking towards its hind legs.

152.                      Imaam turns his head. He sees Sakina clinging to the horse's leg, pleading, 'O horse, do not take my father away from me. Do not let them make me yateemah!'

153.                      Imaam dismounts. He says, 'Sakina, you are the great grand daughter of the Holy Prophet! I love you so much that if you tell me not to go, I will not.

154.                      But then Islam will be destroyed. How will you or I be able to face the Holy Prophet on the Day of Judgment?' Fighting back her tears the four year old Sakina can only manage to say,

155.                      'Bismillah, father!' The four year old holds the reins as her father mounts for a certain death !! Hussain rides on. He stands on a hill and cries out,

156.                      "Who is there who will come to my help?"
Of course our Imaam is not expecting any of the enemy soldiers to come to his help! To whom is he addressing this plea for help?

157.                      Our Imaam is addressing the plea to all the Muslims, in every age and everywhere, young and old, men and women, grown ups and children urging us all to always fight Yezidism and refuse to disobey the commands of Allah.

158.                      Every little effort we make to preserve and act according to our Islamic conscience is a response to our Imaam's call with LABBAIK! LABBAIK!

159.                      Imaam rides towards the enemy. There is a shower of arrows! Imaam ignores the arrows and rides on. He wants to make one last effort to preach true Islam to the enemies of Islam. He stops and turns towards the enemy and begins to speak:
"O those of you who do not know me, know that I am the grandson of the Holy Prophet.

160.                      I am on the path of truth. Yezid personifies falsehood and corruption.

161.                      He wants to lead you away from Islam.

162.                      Do not follow him. Do not kill the grandson of Allah's messenger. Allah will never forgive you!

163.                      Remember that when you see a ruler who does what has been forbidden by Allah and His Messenger, who indulges in sins, who oppresses the people he rules, and you do nothing to stop such a ruler, before Allah you are as guilty as he is.

164.                      You know my ancestry. My parents did not raise me to submit myself to an evil tyrant. I am your Imaam. You have surrendered the freedom of your mind to the evil ways of Yazeed.

165.                      If you do not care for Islam, do, at least, care for the freedom of your spirit!!"

166.                      Umar Sa'ad cries out, "Do not fall victims to Hussain's oratory! Kill him!"
From all directions the soldiers advance towards Imaam Hussain with their naked swords! Imaam says: "You are determined to fight me Then fight you I shall ! I do not fear death. Death to me is sweeter than dishonor. Now I shall let you witness the velour of the son of Ali ibne Abu Taalib !"

167.                      Imaam Hussain takes out his sword and begins to fight. Thirsty, tired, wounded, grieving, our Imaam fights as no one had ever seen any one fight! Where ever he turns to, the soldiers flee as rabbits do at the sight of a lion! Umar Sa'ad sends all his best warriors against Imaam.

168.                      They all perish. No one dares come near our Imaam! Imaam stands on his stirrups.

169.                      Casts his eyes to where Hazrat Abbas lies, and murmurs, "Abbas did you see the battle of your brother, the thirsty, the broken hearted brother?"

170.                      And then Jibra'eel appears and says, 'O Hussain, Allah is pleased with your bravery. The moment has now arrived for you to save Islam with your life!" Hussain looks at the sky!

171.                      Yes, it is the time of Asr! Hussain returns the sword into the sheath. Lowers himself on the horse-back. Whispers to the horse "Take me to where my mother Fatima is waiting for me!

172.                      But, O my faithful horse, go past where my Akber is lying so that I may see my beloved son just one more time before I die."

173.                      Seeing that Imaam has sheathed his sword the enemy come from all sides. Some throw stones at him, some hit him with swords. Arrows are shot at him! Suddenly the horse stops! "My son, my son!" cries out the soul of Fatima Zahra.Imam Hussain falls from the horse! But his body does not touch the ground. It is resting on the blades of the arrows. He performs his Asr prayers lying on this Musallah of arrows! Now he goes in to his last sijdah and says:

174.                      "O Allah! All praise is to You and You alone!"

175.                      Someone is moving towards where our Imaam is in sijdah on the arrows. He is holding a dagger in his hand. The earth trembles!

176.                      The sun goes into eclipse! Jibraeel cries out "OH HUSSAIN HAS BEEN KILLED, HUSSAIN HAS BEEN KILLED!!!!" Sakina falls on to the ground unconscious! Bibi Zainab runs to the tent of our fourth Imaam. 'Oh Son! What has happened?" Imaam Zain ul 'Abideen staggers towards the curtain of his tent. Lifts it up, and pointing his finger at a head mounted on a lance. He cries out in a trembling voice:

177. * This is the tradition. The Doyen of the Martyrs (upon whom be peace) said:
     O people, take heed of the counsel God gave His friends when He rebuked the rabbis by saying, "Why do their scholars and rabbis not forbid their sinful talk and consumption of what is forbidden [that is, such talk and consumption on the part of the Jews]? Truly what they have done is evil' (5:63).
178. Again God says: 'Cursed by the tongue of David and Jesus, son of Mary, are those among the Children of Israel who have failed to believe on account of their rebellion and transgression. They did not prevent each other from committing vile and corrupt acts; what they did was abominable!' (5:78-79).
179. God blamed and reproached them because they saw with their own eyes the oppressors committing vile and corrupt acts, but did not stop them, out of love for the income they received from them as well as fear of persecution and injury. However, God orders us to fear Him, not men, and He says: The believing men and women are friends and protectors to each other; they enjoin the good and forbid the evil. (9:71).
180. We see that in this verse, in the course of enumerating the attributes of the believers, the attributes that indicate mutual affection, solicitude and the desire to guide each other, God begins with enjoining the good and forbidding the evil, considering this the prime duty.
181. For He knows that if this duty is performed and is established within society, performance of all other duties will follow, from the easiest to the most difficult.
182. The reason for this is that enjoining the good and forbidding the evil means summoning people to Islam, which is a struggle to establish correct belief in the face of external opposition, while at the same time vindicating the rights of the oppressed; opposing and struggling against oppressors within the community; and endeavoring to ensure that public wealth and the income derived from war are distributed in accordance with the just laws of Islam, and that taxes [zakat and all other forms of fiscal income, whether compulsory or voluntary ] are collected, levied, and expended in due and proper form.
183. O scholars, you who are celebrated and enjoy good repute on account of your learning! You have achieved fame in society because of your devotion, the good counsel you impart, and the guidance you dispense.
184. It is on account of God that men venerate and stand in awe of you, so that even the Powerful fear you and feel compelled to rise respectfully before you, and men who are not subject to you and over whom you hold no authority willingly regard themselves as your subordinates and grant you favours they deny themselves.
185. When the people do not receive their due from the public treasury, you intervene and act with the awe some ness and imperiousness of monarchs and the stature of the great.
186. Have you not earned all these forms of respect and prestige because of men's hopes that you will implement God's laws, even though in most instances you have failed to do so?
187. You have failed to enforce most of the rights you were entrusted to preserve.
188. You have neglected the rights of the oppressed and the lowly, squandered the rights of the weak and the powerless, but pursued assiduously what you regard as your personal rights.
189. You have not spent your money or risked your lives for the sake of the One who gave you life, nor have you fought against any group or tribe for be sake of God.
190. You desire, and regard it as your due, that He should want you paradise, the company of the Prophet, and security from hellfire in the hereafter.
191. You who have such expectations of God, I fear that the full weight of His wrath will descend upon you, for although it is by His might and glory that you have achieved high rank, you show no respect to those who truly know God and wish to disseminate their knowledge's while you yourselves enjoy respect among God's bondsmen on His account.
192. I am also afraid for you for another reason: you see the covenants enacted with God being violated and trampled underfoot, yet you show no anxiety.
193. When it comes to the covenants enacted with your fathers, you become greatly disturbed and anxious if they are only violated in part, but the pledges you have given to the Most Noble Messenger are a matter of complete indifference to you.
194. The blind, the dumb, and the chronically sick everywhere lack protectors and no mercy is shown them. You do not behave in accordance with your function and rank, nor do you support or pay any regard to those who do so behave and who strive to promote the standing of the religious scholars.
195. You purchase your safety from the oppressive ruling powers with flattery, cajolery, and compromise.
196. All these activities have been forbidden-you by God, and He has, more over, commanded you to forbid each other to engage in them, but you pay no attention.
197. The disaster that has befallen you is greater than what has befallen others, for the true rank and degree of 'ulama' has been taken away from you.
198. The administration of the country, the issuing of judicial decrees, and the approving of legislative programmers should actually be entrusted to religious scholars who are guardians of the rights of God and knowledgeable about God's ordinances concerning what is permitted and what is forbidden.
199. But your position has been usurped from you, for no other reason than that you have abandoned the pivot of truth, the law of Islam and God's decree, and have disagreed about the nature of the Sunnah, despite the existence of clear proofs.
200. If you were true men, strong in the face of torture and suffering and prepared to endure hardship for God's sake, then all proposed regulations would be brought to you for your approval and for you to issue; authority would lie in your hands.
201. But you allowed the oppressors to take away your functions and permitted government, which is supposed to be regulated by the provisions of the Shari'ah, to fall into their hands, so that they administer it on the shaky basis of their own conjectures and suppositions and make arbitrariness and the satisfaction of lust their consistent practice.
202. What enabled them to gain control of government was your fleeing in panic from being killed, your attachment to the transitory life of this world.
203. With that mentality and the conduct it inspires, you have delivered the powerless masses into the clutches of the oppressors.
204. While some cringe like slaves under the blows of the oppressors, and others search in misery and desperation for bread and water, the rulers are entirely absorbed in the pleasures of kingship, earning shame and disgrace for themselves with their licentiousness following evil counseling, and showing impudence toward God.
205. One of their appointed spokesmen mounts the minbar in each city. The soil of the homeland is defenseless before them, and they grab freely whatever they want of it.
206. The people are their slaves and are powerless to defend themselves.
207. One ruler is a dictator by nature, malevolent and rancorous; another represses his wretched subjects ruthlessly plundering by imposing on them all kinds of burdens; and still another refuses in his absolutism to recognize either God or the Day of Judgment!
208. Is it not strange, how can one not think it strange, that society is in the clutches of a cunning oppressor whose tax collectors are oppressors and whose governors feel no compassion or mercy toward the believers under their rule?
209. It is God Who will judge concerning what is at dispute among us and deliver a decisive verdict concerning all that occurs among us.
210. O God! You know that everything we did [ that is, the struggle in Which they had recently engaged against the Umayyads] was not prompted by rivalry for political power, nor by a search for wealth and abundance; rather it was done in order to demonstrate to men the shinning principles and values of Your religion, to reform the affairs of your land, to protect and secure the indisputable rights of Your oppressed servants, and to act in accordance with the duties You have established and the norms, laws, and ordinances You have decreed.
211. So, O scholars of religion! You are to help us reach this goal, win back our rights from those powers who have considered it acceptable to wrong You and who have attempted to put out the light kindled by your Prophet. God the One suffices us, upon Him do we rely, to Him do we turn, in His hands lies our fate, and to Him shall we return.
212. When the Doyen of the Martyrs said at the beginning of this sermon:
     'O people, take heed of the counsel God gave His friends when He rebuked the rabbis,
     his address was not restricted to a particular group of people, those present in the assembly, the inhabitants of a certain city, town, or country, or even all people alive in the world at the time. Rather it embraces all who hear the summons at whatever time, for it begins with the expression
213. "O people" (ya ayyuha al-nas), which occurs in the Qur'an with the same universal meaning. When God rebukes the rabbis, the Jewish scholars, and condemns their behavior,
214. He is at the same time addressing His friends (awliya') and advising them. The word awliya means here those who have set their faces toward God and hold responsible positions in society, not the Twelve Imams.
215. God says in the verse we are examining: "Why do their scholars and rabbis not forbid their sinful talk and consumption of what is forbidden? Truly what they have done is evil."
216. To return to the sermon of the Doyen of the Martyrs (upon whom be peace), he continues with a reference to the verse: "Cursed are those among the Children of Israel who have failed to believe" (5:78). This is not relevant to our present discussion. Then he says: "God reproached and blamed them [the rabbis] because they saw with their own eyes the oppressors committing vile and corrupt acts but did not stop them." According to the Doyen of the Martyrs, their silence was due to two factors: greed and baseness. Either they were covetous persons who profited materially from the oppressors, accepting payment to keep quiet, or they were faint-hearted cowards who were afraid of them. Consult the traditions referring to enjoining the good and forbidding the evil. There the conduct of those who constantly invent excuses in order to escape from doing their duty is condemned and their silence is considered shameful.
217. God says: 'Do not fear men, but fear Me' (2:150). This verge means roughly: 'Why do you fear men? Our friends (awliya') have given up their lives for the sake of Islam; you should be prepared to do the same.' "Elsewhere in the Qur'an God also says: The believing, men and women, are friends and protectors to each other; they enjoin the good and forbid the evil; ... they establish the prayer, pay the zakat, and obey God and His messenger' (9:71).
218. In this verse, God mentioning the duty of enjoining the good and forbidding the evil first because He knows that if this duty is correctly performed, all other duties, whether easy or difficult, will fall into place. For enjoining the good and forbidding the evil means summoning men to Islam while at the same time remedying oppression, opposing the oppressor, making just distribution of the ghana'im, and levying and spending taxes in just and due form."
219. If the duty of enjoining the good and forbidding the evil is properly performed, all other duties will automatically fall into place. If the good is enjoined and the evil forbidden, the oppressors and their agents will be unable to usurp the people's property and dispose of it according to their own whims; they will be unable to squander the taxes taken from the people. For he who enjoins the good and forbids the evil actively calls men to Islam by remedying injustice and opposing the oppressor.
220. Enjoining the good and forbidding the evil has been made a duty primarily for the sake of accomplishing these high aims.
221. We have restricted it, how ever, to a narrow category of affairs where harm is suffered chiefly by the individual who is guilty of a sin by deed or by omission.
222. We have the idea firmly, in our heads that the instances of evil we are called upon to combat (munkarat) are only the things we encounter or hear about in every day life. For example, if someone plays music while we are riding on the bus, or the owner of a coffee house does something wrong, or someone eats in the middle of the bazaar during Ramadan. an, we regard all these things as instances of evil we must denounce. Meanwhile, we remain totally oblivious to far greater evils.
223. 
     Those who are destroying the welfare of Islam and trampling on the rights of the weak, it is they whom we must force to desist from evil. If a collective protest were made against the oppressors who commit an improper act or crime, if several thousand telegrams were sent to them from all the Islamic countries telling them to desist, to relinquish their errors, they certainly would desist. If every time a step were taken or a speech given against the interests of Islam and the welfare of the people, those responsible were condemned throughout the country, in every single village and hamlet, they would be obliged to retreat. Could they possibly do other wise? Never! I know them; I know what kind of people they are.
224. They are very cowardly and would retreat very quickly. But if they see that we are more gutless than they are, they will give themselves airs and do whatever they want. When the 'ulama' of Qumm met and banded together on one occasion, and the provinces supported them by sending delegations and delivering speeches to show their solidarity, the regime retreated and canceled the measure we were objecting to.
225. Afterwards they were able to cool our enthusiasm and weaken us; they divided us up and invented a separate "religious duty" for each of us. As a result of the differing opinions that appeared among us, they grew bold again, and now they do whatever they want with the Muslims and this Islamic country of ours.
226. The Doyen of the Martyrs (upon whom be peace) speaks of 'summoning men to Islam while at the same time remedying oppression and opposing the oppressors"; it is for the sake of these great aims that enjoining the good and forbidding the evil has been made a duty.
227. If some poor grocer does something wrong, he has not harmed Islam, but only himself. In performing our duty of enjoining the good and forbidding the evil, we must pay closest attention to those who harm Islam and those who, under various pretexts, plunder the people's means of livelihood.
228. On occasion we read in the paper, sometimes it is stated humorously, some times seriously, that many of the items collected for the victims of floods or earthquakes are picked up by our rulers for their own use.
229.  One of the 'ulam'a' of Malayer told me that the people had wanted to send a truckload of shrouds for the victims of some disaster, but the police refused to let them through and even tried to confiscate the lead!
230.  "Enjoining the good and forbidding the evil" is most imperative in such cases.
231. Now let me ask you, were the subjects mentioned by the Doyen of the Martyrs in his sermon addressed only to his companions who were gathered around him listening to his words? Does not the phrase
232. "O people, take heed" address us too? Are we not included in "people"? Should we not profit from this address of the Doyen of the Martyrs? As I stated at the beginning of this discussion, the subjects contained in the sermon of the Doyen of the Martyrs were not intended for a single group or class. His address was more in the nature of a circular directed to all commanders, ministers, rulers, fuqaha', in short, to the whole world, particularly those who are alive and fully conscious. The circulars he issued belong together with the Qur'an in the sense that they demand our obedience until the Day of Resurrection. The verse referred to in the address speaks only of the Jewish scholars and rabbis, but its purport is universal. The Jewish scholars and rabbis were condemned by God because fear or covetousness made them keep silent in the face of the misdeeds of the oppressors, where as if they had spoken or cried out in protest, they could have prevented oppression from occurring. If the 'ulama' of Islam likewise fail to rise up against the oppressors and remain silent instead, they too will be condemned.
233. After addressing the people in general, the Doyen of the Martyrs then turns to a particular group, the 'ulama' of Islam, and tells them: You enjoy prestige and standing in society; the nation of Islam respects and venerates you.
234. You are held in awe and have high standing in society because you are expected to rise up against the oppressors in defense of the truth and to compel the oppressor to enforce the rights of the oppressed.
235. Men have placed their hopes in you for the establishment of justice and the prevention of transgression by the oppressors.
236. Thus you have reached a certain station and rank.
237. But you have failed to perform the duties of your station.
238. If some harm were to befall the father of one of you, or if, God forbid, someone were to insult him, you would be greatly distressed and would cry out in protest.
239. But now that God's covenants are being violated before your very eyes and Islam is being dishonored, you keep silent and are not distressed even in your hearts, for if you were distressed, you would be bound to raise your voices in protest.
240. The blind, the dumb, and the bed-ridden are being destroyed and nobody shows any concern; no one is concerned for the wretched, barefooted people.
241. Do you imagine all that bombastic propaganda being broadcast on the radio is true?
242. Go see for yourself at first hand what state our people are living in.
243. Not even one out of every two hundred villages has a clinic.
244. No one is concerned about the poor and the hungry, and they do not allow the measures Islam has devised for the sake of the poor to be implemented.
245. Islam has solved the problem of poverty and inscribed it at the very top of its programme:
246. "Sadaqat is for the poor." Islam is aware that first, the conditions of the poor must be remedied, the conditions of the deprived must be remedied. But they do not allow the plans of Islam to be implemented.
247. To return to the address of the Doyen of the Martyrs (upon whom be peace):
     You have not made proper use of your station. Not only do you do nothing yourselves; you fail to support the person who does want to do his duty. The only source of concern and satisfaction for you is that you have the support and respect of the oppressor, that he addresses you as 'Noble Shaikh'! What the nation suffers at the hands of the government is of no concern to you.
248. The disaster that has befallen you is greater than what has befallen others for the true rank and degree of 'ulama' have been taken away from you. The administration of affairs and the implementation of law ought to be undertaken by those who are knowledgeable concerning God and are trustees of God's ordinances concerning what is permitted and what is forbidden.
249. But that rank has been taken away from you.
     The Imam (upon whom be peace) could have said at this point: "What is my right has been taken away from me, but you do not come to my aid," or,
250. "The rights of the Imams have been taken away, but you have kept silent." Instead, he spoke of those "knowledgeable con-cerning God" (al-ulama bi Allah'), meaning the religious scholars, (rabbaniyyun) or leaders. Here he is not referring to the philosophers or mystics, for the person knowledgeable concerning God is the one who is learned in God's ordinances.
251.  It is such a person who is designated a religious scholar (ruhani or rabbani), naturally on condition that spirituality (ruhuniyyat) and orientation to God Almighty be fully apparent in the Imam went on:
252. But your position has been usurped from you for no other reason but that you have abandoned the pivot of truth and have disagreed about the nature of the Sunnah, despite the existence of clear proofs,
253. But if you were to show strength in the face of hardship and suffering for God's sake, then the conduct of affairs, as willed by God Would be restored to you; command and authority would be yours.
254. If you were to act correctly and perform your duty, you would see that the conduct of affairs would be bound over to you. If the form of government willed by Islam were to come into being, none of the governments now existing in the world would be able to resist it; they would all capitulate.
255. But unfortunately, we have failed to establish such a government Even in the earliest age of Islam, its opponents hindered its establishment and prevented government from being entrusted to the person chosen by God and His Messenger precisely in order to prevent what has happened.
256. "You allowed the oppressors to take away your functions." When you failed to perform your duties and abandoned the task of government, it became possible for the oppressors to take over the position that was legitimately yours. "You allowed the affairs of God to fall into, their hands so they came to conduct them on the basis of their suppositions and arbitrary desires. What enabled them to win this control was your panic stricken flight from being killed, and your attachment to the life of this world.
257. You have delivered the powerless into their clutches, so that Some of the people are now subjugated like slaves and others are deprived of even their livelihood."
258. All of this applies to the age we live in; in fact, it applies more fully to the present than to the time of the Imam (upon whom be peace). "The rulers are entirely absorbed in the pleasures of kingship, earning shame and disgrace for themselves with their licentiousness, following evil counselors, and showing impudence toward God One of their appointed spokesmen mounts the minbar in each city to tell lies." In those days, preachers would praise the oppressors it from the minbar. Today, radio stations fill the air with propaganda on their behalf and maliciously misrepresent the ordinances of Islam.
259. "The earth is defenseless against them." Now, too, the oppressors can freely exploit the earth, without any obstruction; there is no one to stand in their way,
260. "They grab freely whatever they want [of the earth". The people are their slaves and are powerless to defend themselves. One ruler is an obstinate tyrant, while another represses his wretched subjects ruthlessly, and still another refuses in his absolutism to recognize God as the beginning and end of all things.
261. Is it not strange how could one not think it strange, that the world is in the clutches of cunning tyrants, oppressive tax collectors, and governors who have no compassion for the believers under their rule?
262. It is God Who will judge concerning what is at dispute among us, and deliver a decisive verdict concerning all that occurs among us.
263. O God! You know that everything we did was not prompted by rivalry for political power, nor by desire for the chattels of this world. Rather it was done in order to demonstrate the signs of Your religion, to reform the affairs of Your land, to protect the oppressed among Your servants, and to act in accordance with the duties, norms, and ordinances You have established.
264. So, O scholars of religion! Help us reach our goal and obtain our rights.
265. The oppressors will wax strong in their efforts against you and will attempt to put out the light kindled by your Beloved [the Prophet] . But God suffices us; upon Him do we rely, to Him do we turn, and to Him is our journeying.
     As we said, the entire address from beginning to end is addressed to the 'ulama'. There is no indication that the persons intended by the expression "those knowledgeable about God" are the Imams (upon whom be peace). They are the scholars of Islam, the rabbaniyyun. The designation rabbani refers to one who believes in God, fulfills God's ordinances, and is knowledgeable concerning those ordinances, as a trustee of God's decrees concerning what is permitted and what is forbidden.
266. When the Imam (upon whom be peace) said that the conduct of affairs belongs to the 'ulama', he did not mean to restrict this function to a period of ten or twenty years, or simply to the city and people of Medina. It is apparent from the whole speech that his meaning was more universal, that he had in mind a vast community that would undertake the establishment of justice.
     If the 'ulama', who are the trustees of God's decrees concerning what is permitted and what is forbidden and who possess the two characteristics of knowledge and justice as set forth above, if they were to implement God's ordinances, to execute the penal provisions of the law, and generally to conduct and administer the affairs of the Muslims, the people would no longer be hungry and wretched and the laws of Islam would no longer be in abeyance.
     The tradition containing this noble speech, then, is part of the evidence supporting our thesis, the governance of the faqih. Were its chain of transmission not weak, we could cite it as a direct proof. Even as it stands, we might say that the content of the tradition, being veracious, bears witness that it was uttered by one of the Masumeen. from al Tawhid, p. 34 Vol. VII No. 4 Shawwal Dhu al Hijjah 1410 These fateful words were uttered by the Leader of the Martyrs, al-Husain ibn 'Ali [may Allah's prayers be upon him] when preparing to face the Satanic forces of Yazid and his cursed friends and followers.

267.                      Al- Husayn, peace be on him, rose to reply but al-Hasan, peace be on him, took him by the hand and made him sit down. Then he, himself, (al-Hasan) arose and spoke: O you who mention Ali, I am al-Hasan and Ali was my father. You are Muawiya and your father was Sakhr (Abu Sufyan). My mother was Fatima and your mother was Hind. My grand father was the Apostle of God and your grandfather was Harb. My grandmother was Khadija and your grandmother was Futayla. May God curse him who tries to reduce our reputation and to diminish our nobility, who does evil against our antiquity and yet who has been ahead of us in unbelief and hypocrisy. Groups of the people in the mosque shouted out: "Amen, Amen"

268.                      Al-Hasan, peace he on him, he summoned Al-Husayn, peace be on him, and said.My brother, I am leaving you and joining my Lord.

269.                      I have been given poison to drink and have spewed my liver into a basin.

270.                      I am aware of the person who poisoned me and from where I have been made a subject to this deceitful action. I will oppose him before God, the Mighty and High.

271.                      Therefore by the right I have with regard to you, say nothing about that and wait for what God, the Mighty and High, will decide concerning me.

272.                      When I have died, shut my eyes, wash me and shroud me.

273.                      Then carry me on my bier to the grave of my grandfather, the Apostle of God, may God bless him and his family, so that I may renew my covenant with him.

274.                      After that take me to the grave of my grandmother, Fatima daughter of Asad, may God be pleased with her, and bury me there.

275.                      My brother, the people will think that you intend to bury me with the Apostle of God, may God bless him and his family. For that reason, they will gather to prevent you from doing it.

276.                      I swear by God that you should not shed even your blood into the cupping-glass in (carrying out) my command.

277.                      Then he made his testamentary bequests to his family and his children. (He gave him) his heirlooms and the things which the Commander of the faithful, peace be on him, had bequeathed to him when he had made him his successor, had declared him worthy to occupy his position, and had indicated to his Shia that he was his successor, and set him up as their sign-post after himself.

278.                      Al-Husayn, peace be on him, said:  By God, if there had been no injunction to me from al-Hasan, peace be on him, to prevent bloodshed and that I should not even pour blood into a cupping-glass in (carrying out) his command, you would have known how the swords of God would have taken their toll from you, you have broken the agreement which was made between you and us, you have ignored the conditions which we made with him for ourselves.

279.                      Muawiya was busy preparing the installment of Yazid as his heir in ruling the Muslim world. In writing to Imam Husain he found no pleasant answer to his demands. Thus, Muawiya reminded his son to beware of Imam Husain. Yazid took his father's advice and promptly wrote to his governor at Madina, Al-Waleed ibn Atabah to secure recognition from Imam Husain. But Al-Waleed's efforts were in vain. Imam Husain's reply was definite and direct. He said "We the family of the Prophet, the essence of the message and the visiting place of angles . . . . While Yazid is a a corrupt, drunkard, murderer and fostering his sins. A person like me cannot obey a person like him".

280.                      The first Majlis-e-Hussain was recited in the market-place of Kufa by a lady from whose head her veil had been ripped off, whose hopes and aspirations had been destroyed on the blood-drenched sands of Kerbala but whose indomitable spirit stepped forward to free the Islamic values from the yoke of tyranny and oppression. She was the first one to answer the call of Imam Hussain. Standing on her unsaddled camel, she looked at the multitude rejoicing the victory of Yezid. As soon as people saw her, they were quiet. They knew that a historic moment for Kufa had arrived. Looking straight at them, the daughter of Ali said:  "Woe upon you O people of Kufa. Do you realise which piece of Muhammad's heart you have severed! Which pledge you have broken! Whose blood you have shed! Whose honour you have desecrated!. It is not just Hussain whose headless body lies unburied on the sands of Kerbala. It is the heart of the Holy Prophet. It is the very soul of Islam!"

281.                      One day during his childhood, he with his brother Hussain (AS) saw an Arab man performing ablution. In as much as he didn't perform the ritual properly, they decided to show him how it should be done. But in order that he might not be annoyed, they suggested to him that they perform ablution, and the man judge which ablution was correctly performed. The Arab man said: " Both your ablutions are perfect and mine is wrong." He was amazed at their politeness and asked them who they were and kissed their faces.

282.                      A believer’s promise to his brother is a pledge, the breach of which can not be excused.

283.                      Beware of your apologies; for a true believer does not sin and does not have to apologize, whereas the hypocrite commits sin and apologizes every day.

284.                      When other people turn to you in need, consider it a favor of Allah. Do not be wearied of this favor, or it will move on to someone else.

285. One of the former Companions of the Prophet (a.s.) was seriously ill. Imam Husayn (a.s.) went to visit him. He saw that the man was in extreme discomfort. He was sighing and groaning.
     Imam Husayn (a.s.) became very upset. "Brother" he said, "Why are you so distressed? Tell me, so that I can do something about it." "I am in debt," said the sick man. "and I have nothing with which to pay my debts. I am afraid that I will die while still in debt."
286. "My dear brother" Imam Husayn told him. "don't be upset. I will stand security for all your debts." "O ," said the sick Muslim. "I don't want to be in debt when I die, and I am afraid that I will die before you can pay my debts."
287. "Don't be distressed." Imam Husayn told him. "I have faith that I can clear all your debts before you pass away. Imam Husayn took his leave and immediately went and took his money and went and paid the man's debts.
288. After he had paid them all. he went and informed the man about it which made the man very happy'. Allah, too was very pleased by this kindness and generosity.
     Our Holy Prophet tells us: "Whoever pleases a believer has pleased me, and whoever pleases me has pleased Allah." fBy Syed Hassan Bokhari, Dr. Farhan Zaidi & Zileyh Shah
289. : "Imam Hussein (as) when speaking to S. Zainab said "Dear Sister, be tranquil and patient. It is not only the inhabitants of the world that die. Those in the heavens do not also continue to live. everything dies except the Almighty, Who has created the people with His power, and will one day bring them to life again, whereas He Himself is Unique. My grandfather was better than me, my father was better than me. My mother and brother were better than me. It is necessary for every Muslim to follow the Prophet of Allah. Dear sister I administer an oath to you that you will follow my advice. Do not tear your dress on account of my suffering; Do not scratch your face and do not lament"
290. In Mecca, Imam Hussain (AS) learned that Yezid (L) was planning to execute him during the forthcoming Hujj without respect for the holy event or for the sanctity of the city. Imam Hussain (AS) did not want to tarnish the image of Mecca, the city so revered by all Muslims. Once in Mecca he was inundated by requests from Shiaan-e-Ahl-e Baiit in Kufa and other Muslims also of Kufa to come there and challenge the Caliphate of the corrupt Yazid (L). Imam Hussain (AS) knew how fickle the Kufans were and how they had let down his father and his brother Imam Hassan (AS). He therefore sent his cousin Muslim Bin Aqeel (RA) to assess the situation in Kufa. His letter to the people of Kufa after praising Allah and the prophet and emphasizing the services of his family to Islam and of their nearness to the prophet stated:
     "I have sent my messenger to you and call you to the book of Allah and the Sunnah of the prophet, the Sunnah which has now been obliterated and innovations have crept in undermining the basic teachings of Islam. If you listen to me and follow me, I will lead you in the right path. May the mercy of Allah and peace be upon you."
291. Hazrat Imam e Hussain (AS) immediately gathered his followers in a meeting and recited the following verses from the Quran: “Among the believers are men Who have been true to Their covenant with God Of them some have completed Their vow to the extreme, And some still await But they have never changed Their determination in the least" (AL-Quran 23-23)
292. "Oh Allah, You are my only trust in every calamity, You are my only hope in any hardship, You are the only promise in anxiety and distress in which hearts become weak and action becomes slight, in which one is deserted and forsaken by his friends, and in which enemies take malicious pleasure and rejoice at his misfortunes.
293. Oh Allah, I submit myself to You, my complaint is to You alone against my enemies and to You alone is my desire and request. Who else other than You can relieve me from grief. You alone are the custodian of every blessing and the Master of every excellence, and the last resort for every desire."
294. The first majlis-e-Hussain was recited in the market-place of Kufa by a lady from whose head her veil had been ripped off, whose hopes and aspirations had been destroyed on the blood-drenched sands of Kerbala but whose indomitable spirit stepped forward to free the Islamic values from the yoke of tyranny and oppression. Standing on her unsaddled camel, she looked at the multitude rejoicing the victory of Yezid. As soon as people saw her, they were quiet. They knew that a historic moment for Kufa had arrived. Looking straight at them, the daughter of Ali said: "Woe upon you O people of Kufa. Do you realise which piece of Muhammad’s heart you have severed! Which pledge you have broken! Whose blood you have shed! Whose honour you have desecrated! It is not just Hussain whose headless body lies unburied on the sands of Kerbala. It is the heart of the Holy Prophet. It is the very soul of Islam!"
295. Thus on the eve of the 9th of Muharram, Imam Hussain (AS) assembled his family and companions and addressed them in the following words: "I give praise to Allah who has honored us with the prophet, has taught us the Quran and shown us the way of life which He favors. I know of no worthier companions than mine. May Allah reward you all. I believe that tomorrow our end will come. I ask you all to leave me alone and seek your safety. I free you all from allegiance to me and I do not hold you back. Night will provide you with cover, use it as a steed".

296.                      A narration of the same kind is reported from Asl-Husayn b. Ali peace be on them, when he said to the followers of Ibn Ziyad on the day of deprivation:
What is the matter with you that makes you help each other against me or (don't you see) if you kill me, you kill God's proof to yourselves? No, by God, there is not between Jabilqa and Jabirsa a son of a prophet through whom God provides proof to you other than myself.
He meant by Jabilqa and Jabirsa, the two cities which al-Hasan, peace be on him, had mentioned. 

297.                      We set out with al-Husayn, peace be on him. We did not stop at any halting-place without him setting off from there by (first) mentioning Yahya b. Zakariyya and his death. He would say: There was a day and it was a day of the humiliation of the world before God, when the head of Yahya b. Zakariyya was given to one of the prostitutes of the Banu Israil. 

298.   'If you happen to see a fire for three or seven days from the eastern side, then god-willing you may expect

the 'faraj' (deliverence) of Aal-e-muhammad.

299.   Imam (a.s.) continued: later a caller from the heavens shall call out Mahdi's name in such manner that it

will be heard in the east and west. none shall be asleep but that he will wake up and none shall be

sitting but that he will stand on his two feet and of awe. may Allah shower his mercy on the one who hears

and answers that call since the caller is none other than Gibra'eel.

300.   'The affair for which you are awaiting i.e. the emergence of Mahdi (a.s.) shall not be fulfilled until

some amongst you feel disgusted of the other, while some amongst you bear testimony against the other and

until some amongst you curse the other.

301.   Narrator says: I asked: will there by any goodness in this matter?

Imam (a.s.) replied: goodness will be at that time when Mahdi emerges and will destroy such cruelties and

oppressions.

302. When he passed on his (final) journey, al-Husayn, peace be on him, washed and shrouded his (body). Then he carried him on his bier. Marwan and those of the Banu Umayya who were with him had no doubt that they would try to bury him beside the Apostle of God, may God bless him and his family. They gathered together and armed themselves. When al-Husayn, peace be on him, approached the tomb of the Apostle of God, may God bless him and his family, with(the body of al-Hasan) so that he might renew his covenant with him, they came towards them with their group. 'A'isha had joined them on a mule and she was saying:
     What is there between you and me that you should allow someone I don't want to, to enter my house?
     Marwan began to recite:
303. O Lord, battle is better than ease.
     (Then he went on:) Should Uthman be buried in the outskirts of Medina and al-Hasan be buried alongside the Prophet, may God bless him and his family? That will never be while I carry a sword. Discord was about to occur between the Banu Umayya and the Banu Hashim. Ibn 'Abbas hurried to Marwan and said to him; Go back to where you came from, Marwan. Indeed we do not intend to bury our companion with the Apostle of God, may God bless him and his family. But we want him to be able to renew his covenant with him by visiting him.
304. Then we will take him back to his grandmother, Fatima, and bury him alongside her according to his last instructions concerning that. If he had enjoined that he should be buried alongside the Prophet, may God bless him and his family, you know that you would be the least able to deter us from that. However, he, peace be on him, was much too aware of God and His Apostle and the sacredness of his tomb to bring bloodshed to it as others have done (who) have entered it without his permission.
     Then he went to A'isha and said to her: What mischief you bring about, one day on a mule and one day on a camel! Do you want to extinguish the light of God and fight the friends (awliya') of God? Go Back ! You have been given assurance against what you fear and have learned what you wanted (to know). By God, victory will come to this House, evenif it is after some time.
305. Al-Husayn, peace be on him, said
     By God, if there had been no injunction to me from al-Hasan, peace be on him, to prevent bloodshed and that I should not even pour blood into a cupping-glass in (carrying out) his command, you would have known how the swords of God would have taken their toll from you, you have broken the agreement which was made between you and us, you have ignored the conditions which we made with him for ourselves. Then they went on with (the body of) al-Hasan, peace be on him, and they buried him in(the cemetery of) al-Baqi' beside his grandmother, Fatima daughter of Asad b. Hashim b. 'Abd may God be pleased with her.
306. Al-Husayn, peace be on him, said, By God, if there had been no injunction to me from al-Hasan, peace be on him, to prevent bloodshed and that I should not even pour blood into a cupping-glass in (carrying out) his command, you would have known how the swords of God would have taken their toll from you, you have broken the agreement which was made between you and us, you have ignored the conditions which we made with him for ourselves.
307. Verse of Purification (Tathir): "Allah only wishes to keep away uncleanness from you (Household of the Prophet) and purify you thoroughly." Holy Qur'an (33:33)
     Traditions say, regarding the reason this verse was revealed, that the Holy Prophet (s.a.w.) called for a shawl. With it he covered Ali, Fatimah, Hassan, and Hussein (a.s.). "O my Lord," he said, "these are the members of my family. Remove uncleanness from them and purely purify them." and so this noble verse was revealed on this occasion. It is a testimony by Allah, the Blessed and Exalted, on the purity of the Prophetic house (Ahlul Bait [a.s.]) and their great stature.
308. Verse of Malediction (Mubahala): "If anyone disputes with you about it (your prophet hood) after the knowledge has come to you, say, 'Come, let us bring our sons and your sons and our women and your women and ourselves and yourselves and pray to Allah to curse the lying party." Holy Qur'an (3:61)
     The Qur'anic exegesis's and scholars say that his noble verse was revealed when the Christians of the city of Najran agreed with the Messenger of Allah (s.a.w.) to pray to Allah to destroy the party which struck falsehood. As agreed, and on time, the Holy Prophet (s.a.w.) went out to the place chosen for the contest. He carried Imam Hussein (a.s.) and took Imam Hassan (a.s.) by the hand. Fatimah followed behind while Imam Ali walked in their wake. "Say 'Amen' at the end of my prayer," the Holy Prophet (s.a.w.) told them. But, upon seeing those brilliant faces filled with piety and grandeur, the Christians stopped short of entering the contest. They recognized the Prophet's authority, and paid the tribute. The noble verse called Hassan and Hussein "our sons," mentioned the Prophet Muhammad (s.a.w.), and referred to Ali as "ourselves" and Fatimah as "our women." She symbolizes the whole of womankind in this verse. Had there been other people who had higher status than these people, the Holy Prophet (s.a.w.) certainly would have brought them along with him.
309. Verse of Affection (Muwada):
     "...say: 'I do not ask you for any payment for my preaching to you, except the love of my relatives..." Holy Qur'an (42:23) The Qur'anic exegesis's state that this verse was revealed concerning Ali, Fatimah, Hassan and Hussein (a.s.).
310. Jabir bin Abdullah is reported to have said: "A bedouin came to the Holy Prophet (s.a.w.) and said, 'O Muhammad! introduce me to Islam.' "'You should bear witness,' replied the Messenger of Allah (s.a.w.) 'that there is no god but Allah, Who is the only God, Who has no partner whatsoever, and that Muhammad is His Servant and Messenger.'
311. "'Do you ask for recompense in return?' asked the bedouin. "'No,' said the Prophet (s.a.w.), 'except that you should love the relatives.'
     "'Mine or yours?' inquired the man.
312. "'Mine,' said the Holy Prophet (s.a.w.).
     "'Hold out your hand,' said the bedouin. 'I give you my pledge of allegiance. My Allah curse whoever doesn't love you or your kindred.'
     "'Amen,' said the Messenger of Allah (s.a.w.)."
313. It is reported in the Musnad (Book of traditions) of Ahmad bin Hanbal, the two Sahihs (Authentic books of traditions), and the exegesis of al-Tha'alibi and al-Tabarsi, that Ibn Abbas, may Allah (swt) be pleased with him, was quoted as saying, "When the verse (say: I do not ask you for any payment for my preaching to you except the love for my relatives) was revealed, Muslims asked the Prophet (s.a.w.), 'O Messenger of Allah! Who are your kinsfolk whom we should love?! 'Ali, Fatimah and their two sons,' answered the Prophet (s.a.w.)."
314. [It is reported that al-Farzdaq, the poet, said : ] I made the pilgrimage with my mother in the year 60.A.H. (680), I was driving her camel when I entered the sanctuary. There, I mat al-Husayn b. Ali, peace be on them, leaving Mecca accompanied by (some men carrying) swords and shield.
     Whose caravan is this?" I asked
     "Al-Husayn b. Ali, peace be on them, was the reply. So I went up and greeted them.
     "May God grant you your request and (fulfil) your hope in what you want, by my father and mother, son of the Apostle of God," I said to him. But what is making you hurry away from the pilgrimage?"
     "I did not hurry away, I would be apprehended," he replied. Then he asked me : Who are you?"
     "An Arab, : I answered and he did not question me (about myself) any further."
     "Tell me about the people you have left behind you," he asked.
     You have asked a good (question) : I answered. "The hearts of the people are with you but their swords are against you. The decision comes from heaven and God does what it wishes". Kitabal Irshad p. 327
315. "After reaching al-Tanim some people left the caravan and some continued, Abdallah b. Jafar sent his sons, Awn and Mohammad and wrote a letter to the Imam (A.S.) bearing :
     "I ask you before God (to return) if you have set out when you see my letter. For I am very concerned because the direction in which you are heading will have within it your destruction, and the extirpation of your house. If you are destroyed today, the light of the land will be extinguished, for you are the (standard) of those who are rightly guided and the hope of the believers. Do not hurry on your journey as I am following this letter" Kitabal Irshad p.328
316. 'Abdallah, then sent to 'Amr b. Sa'id and asked him to write to al-Husayn (offering him) a guarantee of security, and (promising) to favor him, so that he would return from where he was going. Amr b. Sa'id wrote a letter in which he offered him favour and guarantee of security for himself. He dispatched it with his brother Yahya b.Sa'id. Yahya b. Said and Abdallah both handed over the letter (Amr's) to him and strove (persuade) him to return.
317. "I have seen the Apostle of God, may God bless him and his family, in my sleep," answered (al-Husayn), "and he ordered me (to do) what I am carrying out"
     "What was that vision?" they both asked.
     "I have not told anyone of it”, he answered, "and I am not going to tell any one until I meet my Lord, the Mighty and the Exalted". Kitabal Irshad p. 329.
318. The Day of Ashura ( 10th of Muharram ):
     At dawn the Imam glanced over the army of Yazid and saw Umar ibn sad ordering his forces to march towards him. He gathered his followers and addressed them thus:" Allah has, this day, permitted us for our martyrdom. So Perpare yourselves to fight against the enemies of Islam with patience and resistance.
319. O sons of the noble and self - respecting persons, be patient! Death is nothing but a bridge which you must cross ater facing trials and tribulations so as to reach Heaven and its joys.
320. Which of you do not like to go from this prison (world) to the lofty palaces (Paradise)?"
321. Having heard the Imam's address, All his companions were overwhelmed and cried out ,"
322. O our Master! We are all ready to defend you and your Ahlu l-bayt, and to sacrifice our lives for the cause of Islam."
323. Imam Husayn sent out from his camp one after another to fight and sacrifice their lives in the way of the Lord. Lastly, when all his men and children had laid down their lives,
324. Imam Husayn brought his six- month old baby son Ali al-Asghar, and offering him on his own hands, demanded some water for the baby, dying of thirst.
325. The thirst of the baby was quenched by a deadly poisoned arrow from the brute's forces, which pinned the baby's neck to the arm of the helpless father. At last when the six-month old baby also was killed,
326. Imam Husayn Addressed Allah: "O Lord! Thy Husayn has offered in Thy way whatever Thou hath blessed him with.
327. Bless Thy Husayn, O Lord! with the acceptance of this sacrifice. Every thing Husayn could do till now was through Thy help and by Thy Grace."
328. Lastly Imam Husayn came into the field and was killed, the details of which merciless slaughter are heart rending. the forces of Yazid having killed Imam Husayn, cut and severed his head from his body and raised it on a lance.
329. The severed head of the Holy Imam beagn glorifying Allah from the point of the lance saying,` Allahu Akbar'. "All glory be to Allah Who is the Greatest!"
330. After the wholesale, merciless and most brutal slaughter of the Holy Imam with his faithful band, the helpless ladies and children along with the ailing son of Imam Husayn, Imam Ali Zaynu l - Abidin, were taken captives.
331. A narration of the same kind is reported from al-Husayn b. Ali peace be on them, when he said to the followers of Ibn Ziyad on the day of deprivation:
     What is the matter with you that makes you help each other against me or (don't you see) if you kill me, you kill God's proof to yourselves? No, by God, there is not between Jabilqa and Jabirsa a son of a prophet through whom God provides proof to you other than myself.
332. Kind treatment towards relatives is a virtue while true friendship is a blessing.

333.                      1 - How can a thing the existence of which is dependent on you be taken as a proof for your existence ? Is there anything more evident than your " self " disclose you ? Are you hidden to need a guide to find you? Surely you are not . Are you far-away to need your footprints to find you ? Surely you are not ! Blind may the eyes be which do not see you watching and guarding your " self "(Arafa prayer ; Biharol Anwar , Vol . 98 , P. 226)

334.                      2 - He who has you , has everything , and he who has deprived himself of you is the poorest in the world .Loser is the one who chooses and be content with anyone or anything other than you .
(Biharol Anwar , Vol . 98 , P . 228)

335.                      3 - Never will be salvaged the people who win the consent of the creature at the cost of the dissatisfaction of the creator . (Maktal Khawarazmi , Vol . 1 , P . 239)

336.                      4 - No one will feel secured on the Resurrection Day except those who feared God in this world .
(Biharol Anwar , Vol . 44 , P . 192)

337.                      5 - The Almighty God said :" The believing men and the believing women , they are guardians of each other , enjoin good and forbid evil ... "God attaches primary importance to enjoining good and forbidding evil " as a duty for men and women . For he knows that if it were fulfilled all the other duties , easy or hard , will be accomplished . That is because " enjoining good and forbidding evil " is a call for Islam , it regains the rights of the oppressed and opposes tyrants .(Tohafol Okool , P . 237)

338.                      6 - O' people , the Messenger of God said : Whoever sees an aggressive tyrant legalizes the forbiddens of God , breeches divine laws , opposes the tradition of the Prophet , oppresses the worshippers of God , but does not concede his opposition to God in word or in deed , surely Allah will place that tyrant ( in the Hell ) where he deserves . (Maktal Khawarazmi , Vol . 1 , P . 234)

339.                      7 - People are slaves to the world , and as long as they live favorable and comfortable lives , they are loyal to religious principles . However , at hard times , the times of trials , true religious people are scarce . (Biharol Anwar , Vol . 78 , P . 117)

340.                      8 - One who pursues a goal through sinful ways , will ironically distance himself from that goal , and will approach what he was afraid of . (Biharol Anwar , Vol . 78 , P . 120)

341.                      9 - Don't you see that the right is not conveyed and the wrong is not prohibited .Let believers wish to die and righteously meet their God . (Biharol Anwar , Vol . 78 , P . 117)

342.                      10 - To me , death is nothing but happiness, and living under tyrants nothing but living in a hell .
(Tohafol Okool , P . 245)

343.                      11 - Your difficulties are worse than others , because you were deprived of the rank of the scholars - considering your legitimacy and merit -( These difficulties are ) because administering the affairs of the society and conveying the ( religious ) rules must be done by scholars who truly
believe in God and know what is permitted and what is forbidden by God .But you were deprived from this position and rank for you withdrew from ( supporting ) the truth . You changed the tradition of the prophet ,despite the clear and disclosed proofs . If you had withstood and were patient against the torture and annoyance ( of the tyrants ) for the sake of God , then the divine affairs would have stayed in your hands , and you were the ones to whom would be referred .But you made the tyrants dominant on you and left the divine affairs in their hands, while they shamelessly do the forbidden and notoriously live a licentious life . Your ( fear ) from death and attachment to this world have encouraged the tyrants to establish dominance over you . (Tohafol Okool , P . 238)

344.                      12 - O' God! Surely you know that whatever we did was not a competition to gain worldly positions and not for the worthless physical attractions of the world . But to show the signs of religious ways and to remove corruption from your lands , so that the oppressed feel secured and act according to your traditions and rules . (Tohafol Okool , P . 239)

345.                      13 - I never revolted in vain , as a rebel or as a tyrant , but I rose seeking reformation for the nation of my grandfather Mohammad . I intend to enjoin good and forbid evil , to act according to the traditions of my grandfather , and my father Ali Ibn Abi-Talib .(Biharol Anwar , Vol . 44 , P . 329)

346.                      14 - If the world is counted valuable ; surely the house of God's rewards is  higher and more worthy .
If bodies were created for death ; surely being killed with swords in the way of God is a more honorable death .If the share of daily sustenance , of each creature is provided by the creator ,surely it is not descent for man to be greedy for gaining and eating too much .If wealth is amassed for one day to be left .
then why a free man becomes so miser on something he has to leave .(Biharol Anwar , Vol . 44 , P . 374)

347.                      15 - If you don't believe in any relegion and don't fear the Resurrection Day , at least be free in this world.
(Biharol Anwar , Vol . 45 , P . 51)

348.                      16 - Those who worship God for the hope of gaining , they're not real worshippers , they're merchants .
Those who worship God out of fear ( of punishment ) , they're slaves .And those who worship God to be grateful towards their creator , they are the free people , and their worship is a real one .
(Biharol Anwar , Vol . 78 , P . 117)

349.                      17 - Beware that the need of people to you is among the blessings of God to you . So do not scare away the needy people when they come to you , as the God's blessings will return and go elsewhere .
(Biharol Anwar , Vol . 78 , P . 121)

350.                      18 - O' people take a lesson from the advice that God gave to His true believers , among which reproaching the Jewish scholars where he said :" Why do Jewish scholars not prohibit their people from saying sinful words ? " and also ( the Almighty ) said :" Those who turned into atheists, from among the descendants of Israel, were cursed " ... his Almighty added :" certainly evil was that which they did . "
Surely the God criticized them for they turned a blind eye to what they saw of evil and corruption from the tyrants of their time out of greed or fear .The Almighty God says : " Do not fear people , rather, fear Me ! " The Almighty said : " The believing men and the believing women , they are guardians of each other ; they enjoin good and forbid evil . " (Tohafol okool , P . 237)

351.                      19 - Whoever seeks the satisfaction of people through disobedience of God ; Then God subjects him to people .(Biharol Anwar , Vol . 78 , P . 126)

352.                      20 - Avoid oppressing the one who does not have any supporter against you , other than the Almighty God .(Biharol Anwar , Vol . 78 , P . 118)

353.                      21 - One who reveals your faults to you like a mirror is your true friend , and one who flatters you and covers up your faults is your enemy .(Biharol Anwar , Vol . 78 , P . 128)

354.                      22 - Wisdom will not be complete except by following the truth .
(Biharol Anwar , Vol . 78 , P . 127)

355.                      23 - Associating with corrupt people makes you subject to suspicion .
(Biharol Anwar , Vol . 78 , P . 122)

356.                      24 - Crying out of fear from God is salvation from the hellfire .
(Mostadrakol Wasael , Vol . 11 , P . 245)

357.                      25 - A man came to Imam Hussein ( Master of the martyrs ) and said : I am a sinful man and can't avoid doing sin , please advise me . Imam (PBUH) said : If you can do these five things , then commit sin as much you like . First of all : don't eat the sustenance of God and commit sin as much you like . Second : go beyond the domain of God and commit sin as much you like . Third : seek a site where God can not observe you and commit sin as much you like . Fourth :if the Angled of death comes to you to take away your soul, expel him away  from yourself and commit sin as much you like . Fifth : If the Angel of Hell
was about to throw you into the hell-fire , stop him and commit sin as much  you like .
(Biharol Anwar , Vol . 78 , P . 126)

358.                      26 - Avoid doing what makes you obliged to apologize for it . True believers never do anything for which they have to apologize .Fake believers , on the contrary , keep doing wrong and say they are sorry in
the after math .(Tohafol Okool , P . 248)

359.                      27 - Hastiness is foolishness . (Biharol Anwar , Vol . 78 , P . 122)

360.                      28 - Do not permit anybody ( to come in ) before saying Salam ( greetings ) .
(Biharol Anwar , Vol . 78 , P . 117)

361.                      29 - Among the signs of ignorance is arguing with irrational people .(Biharol Anwar , Vol . 78 , P . 119)

362.                      30 - Among the signs of a learned man is criticizing his own words and being informed of various viewpoints .(Biharol Anwar , Vol . 78 , P . 119)

363.                      31 - Imam Hussein (PBUH) was asked : O 'the son of the prophet how is life going on ? Imam replied : Life is going on , in such a way that I have a God over me , the hell-fire in front of me , death is looking for me , there is no escape of the Day of Judgment , I am taken as a hostage by my own deeds ,things do not turn out to be the way I like , I cannot repel what I hate , the affairs are in someone else's hands . He tortures me if he likes and he forgives if he wishes . Therefore, is there anybody poorer than me ?
(Biharol Anwar , Vol . 78 , P . 116)

364.                      32 - Whoever becomes generous becomes a noble ; and whoever becomes  stingy becomes visions and mean-spirited (Biharol Anwar , Vol . 78 , P . 121)

365.                      33 - The most generous person is the one who offers help to those who do not expect him to help .
(Biharol Anwar , Vol . 78 , P . 121)

366.                      34 - Whoever sorts out a problem of a believer, God sorts out his difficulties of this world and the here-after .(Biharol Anwar , Vol . 78 , P . 122)

367.                      35 - If you heard a person discredits the dignity and the honor of people , then try not to get introduced to him .(Balagatol Hussein ( A.S. ) , P . 284)

368.                      36 - Never raise your need except to three ( kinds of people ): to a religious , to a brave man or to a nobleman .(Biharol Anwar , Vol . 78 , P . 118)

369.                      37 - Seventy rewards are for Salam ( Islamic greeting ) ; sixty nine for the starter and one for the one who reply's . (Biharol Anwar , Vol . 78 , P . 120)

370.                      38 - Act like the one who believes in punishment for sin and reward for good deeds .
(Biharol Anwar , Vol . 78 , P . 127)

371.                      39 - Should poverty , illness , and death not exist , man would not bow to anything .
(Nozhatol Nadher wa Tanbeehel Al - Khatir , P . 80)

372.                      40 - You deserve the Paradise , don't sell yourself for anything less . Whoever is content to the worldly pleasures , has sufficed to something base and low .(Balagatol Hussein ( A.S. ) , P . 308)

373.                      41 - Being thankful for a grace of God makes God reward you with another grace .
(Nozhatol Nadher wa Tanbeehel Khatir , P . 80)

374.                      42 - Never trust anybody but those who fear God .(Balagatol Hussein ( A.S. ) , P . 292)

375.                      43 - Imam (PBUH) was asked: What causes noble & eminent personality . He replied : " controlling your tongue and doing good deeds .(Balagatol Hussein ( A.S. ) , P . 332)

376.                      44 - O' people do compete in good deeds and haste in grabbing the good  chances. By delaying good deeds , you reduce their value. By gaining victory win the respect and praise of others , and do not let others blame you for being lazy . If one does a favour to another but he does not thank him for it , be sure
that God will reward him instead , and surely the God's reward is greater and more generous .
(Biharol Anwar , Vol. 78 , P. 121)

377.                      45 - Beware that the need of people for you is among the graces of God, so do not neglect the needy as the graces will turn into difficulties . Do know Good deeds bring you people's respect and praise and God's rewards .If you could personify and visualize good deeds as a human being you would see him as kind and good looking , whose sight is pleasant for everyone to see . And if you could picture evil acts , you would see him ugly and disgusting , hearts detesting him , and eyes closing to his sight .
(Biharol Anwar , Vol. 78 , P. 121)

378.                      46 - The most merciful person is the one who forgives when he is able to revenge .
(Biharol Anwar , Vol. 78 , P. 121)

379.                      47 - Your best relation is the one who comes to you and helps you when you have severed relations with him .(Biharol Anwar , Vol. 78 , P. 121)

380.                      48 - Whoever sorts out the difficulty of a believer God will sort out his difficulties in this world and in the hereafter. (Biharol Anwar , Vol. 78 , P. 122)

381.                      49 - Tolerance is man's ornament , keeping promises is a sign of nobility , and bonding with others is a grace .(Biharol Anwar , Vol. 78 , P. 122)

382.                      50 - Arrogance is a sign of selfishness rashness is a sign of foolishness and foolishness is a sign of weakness and exaggeration causes destruction .(Biharol Anwar , Vol. 78 , P. 122)

383.                      51 - Thinking of war is spine-chilling and its taste is extremely unpleasant . A true warrior is one who steps into the scene of war, fully armed, with no fear of the enemy. Whoever starts fighting at an inappropriate time , or when he is not fully equipped and prepared , or without having made plans about it , he will not be helpful for his people and he will die in vain .(Biharol Anwar , Vol. 32 , P. 405)

384.                      52 - I advise you to keep piety and chastity and warn you of the days of Resurrection and death , and hoist you his ( threatening ) flags : Imagine death with its terrible frightening looks , its unwanted arrival, and its bitter taste has clawn at your soul and has made an obstacle between you and your deeds . Still you care more about your body ( rather than soul ) . I can see the calamity of death grabs you suddenly and drags you from the surface of the earth to its depth and from the heights of the earth to its lower places and from the joy and familiarity of the earth to the horror of the grave , from the prosperity and illumination of earth to the darkness and pitch blackness of the grave and from the vastness of the earth to the lightness of the grave . It takes you to that prison to which your nearest relative is not allowed to visit you , to a place where patients have no right to be visited , to a place where there is no response to any cry or scream . May the Almighty God save us from the difficulties and problems of this day and salvage both we and you from the punishment of that day , and makes us deserving his great rewards .
(Biharol Anwar , Vol.78 , P.120)

385.                      53 - I advise you to keep the divine piety . Surely the God has ensured for the one who keeps his piety to transfer him from what he dislikes to what he likes ;and provides him with sustenance form an unexpected way .(Biharol Anwar , Vol. 78 , P. 121)

386.                      54 - Beware not to be among those who fear that people might face punishment for their sins but they feel secured from their own sins .Surely the glorious God can not be cheated and no reward can be achieved from him except by his obedience ; God willing .(Biharol Anwar , Vol. 78 , P. 121)

387.                      55 - O' the son of Adam ! Think for a while and ask yourself : Where are the kings and emperors of the world ? Where are those who re-built the ruins , dug ditches and wells , planted trees and set up habitable towns ? Where are those who gathered wealth ? They had to part with their wealth and properties and leave them to other reluctantly . We, too, will have the same fate .(Ershadol Kuloob , Vol. 1 , P. 29)

388.                      56 - O' the son of Adam ! imagine your death bed , your grave , imagine the Day of Judgment when all parts of your body will testify against you ; the day when knees will tremble , hearts will be squeezed inside tight chests ; the day secrets will be disclosed , people will be unmasked , some will come
out victorious and dignified and some will be disgraced , and the divine justice will gauge people's deeds .
(Ershadol Kuloob , Vol. 1 , P. 29)

389.                      57 - O' the son of Adam ! Remember the death of your fathers and your children ,where they were , and to where they went . I can foresee that you , too ,will join them very soon and provide a lesson for others .
(Ershadol Kullob , Vol . 1 , P . 29)

390.                      58 - We are the victorious party of God , we are the household of the Messenger of God and the relatives of him.We are the dignified and chaste family of the prophet , we are one of the two great weights of which the prophet of God has appointed us as the second to the book of God ( which is the first of the two weights ) .The book in which there are explanations for everything . There is no wrong in it . The Holly Koran for which we have been trusted to interperate . We will never be helpless in its interpretation.
In our interpretation , we follow the facts of the Holly Quran . O' people do obey us, because obeying us is compulsory for you, and is tantamount to obeying God and his Messenger .
(Biharol Anwar , Vol . 44 , P . 205)

391.                      59 - A person asked Imam Hussain (pbuh): " O' the son of the messenger of God,how can we know God Almighty? " Imam replied : " By knowing and obeying the Imam of your time . "
(Biharol Anwar , Vol . 5 , P . 312)

392.                      60 - Divine laws and Islamic principles must be carried out only by us Imams , the divine scholars , who have thorough knowledge of the permitted and forbidden things by God .
(Biharol Anwar , Vol . 97 , P . 80)

393.                      61 - O' God! , you know my revolt against the rule of Bani Omayah did not stem from any greed for power, or for taking revenge. I stood against the tyrant of my time to reveal the genuine image of your divine religion , and to make social reforms in order to save the oppressed and pave the way for them to act according to your rules .And you people ! If you don't support us and treat us fairly , tyrants and oppressors will dominate you to blow out divine illumination. Surely God Almighty is our strong supporter , upon whom we rely , from whom we seek help , and towards whom is our return.
(Biharol Anwar , Vol . 97 , p . 80)

394.                      62 - Thanks to God , whatever God wills will happen , there is no power except stemming from Allah ( God ) . Death has been written on the son of Adam ( human being ) in such a suitable way like the elegance of a necklace around the neck of a young girl .I am so eager to meet my ancestors like the enthusiasm of Jacob to see Joseph . the divine The divine fate has destined for me a place of killing to which I have to go . As if ( I can see ) my body parts and members are torn by the hungry wolves of a district between Nawawis and Karbala to quench there thirst and hanger by killing me. There is no escape from such a divine fate . We , the household of the Prophet , are subservient to whatever God has destined us . We will be patient on this calamity which he has planned for us . Of course his Almighty will give us the reward of the patients . We are ( as ) the body parts of the Prophet and his body parts will not separate from him . We will be surrounding the Prophet in the Paradise . By our departure from this world the Prophet will be delighted . The promises that have been given to us will be fulfilled . Now , whoever among us is ready for martyrdom and has prepared himself for death and is fond of meeting God , will move with us . We will set out tomorrow ; God willing .(Biharol Anwar , Vol . 44 , P . 366)

395.                      63 - O' people do know that this world is a mortal/house .
(Nasikh At'tawreekh , Vol . 6 , Part . 2 , P . 243)

396.                      64 - I do not know companions more loyal and better than my companions ,neither do I know a household more honorable and passionate than my household . May the Almighty rewards you for the favors you have done me .(Biharol Anwar , Vol . 44 , P . 392)

397.                      65 - The Almighty God elevates His worshippers for their patience in enduring difficulties .
(Biharol Anwar , Vol . 45 , P . 90)

398.                      66 - Know that Surely the world's sweetness and bitterness are all ( nothing but ) dreams . Awareness is solely in the hereafter . The winner is the one who wins the other world and the wretched is the one who becomes wretched in it ( the hereafter ) .(Biharol Anwar , Vol . 45 , P . 91)

399.                      67 - Praise to God who created the world and made it a mortal, unstable and uncertain house the residents of which keep changing and under going ups and downs , wretched and miserable are those who are deceived by the fleeting and transient pleasures and attractions of this world .
(Biharol Anwar , Vol . 45 , P . 5)

400.                      68 - No way ! by God I will never surrender to them like a humiliated person and never pledge allegiance to them like slaves ." I seek refuge to my God from you stoning me to death " . " I seek refuge to
my God and your God from any arrogant who does not believe in the day of Resurrection " .
(Biharol Anwar , Vol . 45 , P . 7)

401.                      69 - Be patient O ' the son of the nobles . Death is only a bridge which takes you from misery and loss to the vast Paradise and the eternal graces . Then , is there anyone among you who dislikes to be transferred from a prison to a palace ? For your enemies death is the opposite , it is like being transferred from a
palace to a prison to be tortured . As my father quoted the Prophet as saying : " Surely, this world is a prison for the believer and a Paradise for the infidel . " Death is a bridge to take some to their Paradise and some to  their hell. I have never told lies and never was told lies .(Biharol Anwar , Vol . 44 , P . 297)

402.                      70 - Yazid , the natural son of an illegitimate has placed me in a dilema , drawing my sword and fighting or being humiliated by allegiance to him . But it is impossible for us to be humiliated , God , his messenger , the believers, my respectable family would not prefer obedience to mean people . to dying with glory .
(Biharol Anwar , Vol . 45 , P . 83)

403.                      71 - Those who seek to win God's favor and satisfaction, no matter if it evokes people's wrath , God will make them dispense with people .But those who win contentment of people at the cost of enraging God , the Almighty will make them dependent upon people .(Biharol Anwar , Vol . 78 , P . 126)

404.                      72 - Best of wealth is that with which one protects his fame and dignity .
(Biharol Anwar , Vol . 44 , P . 195)

405.                      73 - Swear by God , I did not rise against the tyrranic rule of Bani Omiah out of selfishness or with the aim of oppression or corruption . My revolt only aimed at reviving the religion of my grandfather , the holy Mohammad and the traditions of my father Ali ibn-Abi talib , to enjoy good and forbid evil .So, whoever accepts me by accepting the truth , surely God rewards him for supposting the truth . And whoever rejects me , I will be patient until God judges between me and these people justly . Surely , His Almightily is the best judge of the judges .(Biharol Anwar Vol 44 ", P 329)

406.                      74 - ( Since the world is mortal,) imagine as if there has been no world from the the beginning ; and ( since the here after is eternal ) as if it has ever been existing .(Biharol Anwar , Vol . 45 , P . 87)

407.                      75 - Swearing by my own soul : Imam can be nobody except the one who rules according to Koran , rises for justice, affiliates to the true religion and contains himself to all that for the sake of God .
(Biharol Anwar , Vol . 44 , P . 334)

408.                      76 - Those who worship God sincerely will be rewarded far more than what they had wished and even more than what they deserve .(Biharol Anwar , Vol . 71 , P . 184)

409.                      77 - Association with the wicked people is evilness , and association with the corrupted people brings doubts to oneself . (Biharol Anwar , Vol . 78 , P . 122)

410.                      78 - Imam Hussian (PBUH) said : " whoever comes to us will find at least one of these four : he will hear sound reasoning , will see fair judgment , will face a helpful brother , and will enjoy the company of learned men . "(Biharol Anwar , Vol . 44 , P . 195)

411.                      79 - Imam Hussein (PBUH) said to a man who was backbiting someone in Imam's presence : " Stop this evil act , for your backbiting will be the food of dogs in the hell." (Biharol Anwar , Vol . 78 , P . 117)

412.                      80 - Sometimes God Almighty showers a man with grace and favor , instead depriving him of the blessing of being grateful , this is how God tests his mortals .(Biharol Anwar , Vol . 78 , P . 117)

413.                      81 - "Those stingy people who economize on even greeting are real misers . "
(Biharol Anwar , Vol . 78 , P . 120)

414.                      82 - Addressing his son Ali, Imam Hussein said : " O ' my son be afraid of  oppressing the one who has no defender except God .(Biharol Anwar , Vol . 78 , P . 118)

415.                      83 - A man from the Ansaar group came to Imam . He had a request .Imam told him to write his request if he was too shy to say it . The man wrote :" I owe someone 500 dinars and he is pressuring me for returning it . Please talk to him and ask him to give me more time . " When Imam read the request , he bestowed the man a purse . The purse contained 1000 dinars . He said , " 500 to pay your debts , and the rest for improving your living conditions . " Then Imam said , " Avoid asking for help from anyone but three types of people : the religions , the generous , and the noble ; The religions for their fear of God , the generous for their charitability , and the noble for their dignity , will not let you down .
(Biharol Anwar , Vol . 78 , P . 118)

416.                      84 - Among the signs of having won the approval & acceptance of God Almighty  is keeping the company of the learned .Among the signs of ignorance is fighting with true believers .And among the signs of a learned person is his thinking before saying, and his being well informed of the scientific facts of his day .
(Biharol Anwar , Vol . 78 , P . 119)

417.                      85 - Avoid doing what you might later be asked to apologize for it ! Because the believer does not harm and does not ask for apology , while the hypocrite always harms and apologizes .
(Biharol Anwar , Vol . 78 , P . 120)

418.                      86 - When a poor man begs for your help , his pride is hurt . Then you don't deal another blow to his pride by letting him down .(Biharol Anwar , Vol . 44 , P . 197)

419.                      87 - Imam (PBUH) said :" Whoever likes us for the sake of God , we will join the prophet (MBAHP) together like these two ( and stuck two of his fingers together ) . And whoever likes us for this world he will be rewarded only in this world which contains both good and evil people . "
(Biharol Anwar , Vol . 27 , P . 84)

420.                      88 - When you are frustrated and do not know a way out , only flexibility and moderation towards difficulties will save you .(Biharol Anwar , Vol . 78 , P . 128)

421.                      89 - Shifter are the orphans of Mohammad's household . Whoever takes an orphan of ours under him protection and guiden him , the Almighty God Will tell him , O My generous mortal , you deserve my grace .Then he will order his angels to give him one thousand palace , for each word he how taught .
(Biharol Anwar , Vol . 2 , P . 4)

422.                      90 - If it were not the realization of the Moslem brothers' rights , for whatever evil you did ; you would have been punished . But the glorified God says : " Whatever affliction befalls you , it is on account , of what your hands have wrought , and ( yet ) He pardons most ( of your faults ) " .
(Biharol Anwar Vol . 75 , P . 415)

423.                      91 - A man told Imam Hussain : O ' the son of the Prophet! I am your shiia ( follower ) ! Imam replied : " Fear God and don't claim this ,otherwise God Will tell you : You are a liar in what you claimed . Surely
our shiias ( followers ) are those whose hearts are pure and free from insincerity and treason , you had better say you are an admire and friend ".(Biharol Anwar Vol . 68 , P . 156)

424.                      92 - Brothers are of four kinds : A brother who cares both about you and about himself , a brother who is only concerned about you , a brother who is only after harming you , and a brother who benefits neither you nor himself .When asked to clarify this , Imam said , " A brother , who cares about you and himself , is beneficial for both you and himself . such a brother maintains friendship with you , as in a perfect friendship , the two friends live together happily , but in a deficient one relations sour soon .The brother who is only concerned about you, he does not seek any material gains in his friendship with you .Rather , he will make every effort to help , and that is true friendship .The brother who constantly seeks to harm you : such a brother is in fact an enemy disguised and masked . He looks for an opportunity to harm you . He cleverly hides his real face from you . He lies about you in your absence , and he is jealous of you . May he suffer eternal damnation : And the brother who benefits neither you nor himself , he is a truly stupid person . Avoid making friends with his type . Such a friend seeks superiority to you and plots to
possess whatever you have .(Biharol Anwar Vol 78 , P 119)

425.                      93 - Imam Hussein (PBUH) said to one of his followers : Which one is preferred to you ? Saving the life of a weak man who is being killed by an oppressor , or saving a poor believer from among our shiias , who is being misled by an unbeliever and an enemy to the household of the prophet , through false reasoning and arguing ? Then Imam himself replied : Certainly saving the poor believer , as God Almighty says . " Reviving a misguided man by enlightening him , is tantamount to reviving all the world's people . "
(Tafsee Al - Askari or Biharol Anwar , Vol . 2 , P . 9)

426.                      94 - For a king , the worst characteristics are three : fearing enemies , oppressing the weak , and being ungenerous .(Biharol Anwar , Vol . 44 , P . 189)

427.                      95 - " Avoid embarking on a task that is beyond your tolerance . "(Aaian Ashi'a , Vol . 1 , P . 621)

428.                      96 - " Do not try for what you cannot win . "(Aaian Ashi'a , Vol . 1 , P . 621)

429.                      97 - " Spend as much as you earn , not more . "(Aaian Ashi'a , Vol . 1 ,P . 621)

430.                      98 - " Do not expect to be rewarded more than you deserve . "(Aaian Ashi'a , Vol . 1 , P . 621)

431.                      99 - Do not be pleased save to what you have got of Allah's obedience .(Aaian Ashi'a , Vol . 1 , P . 621)

432.                      100 - Do not assume responsibility for a task , unless you are sure you can handle it competently .
(Aaian Ashi'a , Vol . 1 , P . 621)

433.                      101 - Do not prescribe a medicine for a king , because if it cures him he will not thank you , and if it worsens his condition, he will blame you .(Biharol Anwar , Vol . 78 , P . 127)

434.                      102 - Referring to a follower who had refrained from joining a war and then had apologized for it and sought to bring an excuse to justify it , Imam said :Apologizing for a sin committed consciously is worse than the sin itself .(Biharol Anwar , Vol . 78 , P . 128)

435.                      103 - If you gather wealth but do not use it , you are not the owner of your  wealth , rather , you are owned by it . So benefit from your possessions and do not let them benefit from you .
(Biharol Anwar , Vol. 78 , P. 127)

436.                      104 - Whoever accepts your grant , he has helped you with your generosity .
(Biharol Anwar , Vol . 78 , P . 127)

437.                      105 - Telling the truth brings about honor .(History of Yakoobi , Vol . 2 , Najaf prees , P . 246 , line 9)

438.                      106 - Telling lies , is a sign of weakness .(History of Yakoobi , Vol . 2 , Najaf prees , P . 246 , line 9)

439.                      107 - " People's secrets are properties held in trust with you . "
(History of Yakoobi , Vol . 2 , Najaf prees , P . 246 , line 9)

440.                      108 - " Your neighbours are like your relatives."
(History of Yakoobi , Vol . 2 , Najaf prees , P . 246 , line 9)

441.                      109 - Aiding ( others ) is ( a sign of ) truthfulness .
(History of Yakoobi , Vol . 2 , Najaf prees , P . 246 , line 9)

442.                      110 - " Working grants you experience . "(History of Yakoobi , Vol . 2 , Najaf press , P . 246)

443.                      111 - Good manner is ( counted as ) a worship .
(History of Yakoobi , Vol . 2 , Najaf press , P . 246 , Line 9)

444.                      112 - Silence is an ornament ( for man ) (History of Yakoobi , Vol . 2 , P . 246)

445.                      113 - Greediness is poverty .(History of Yakoobi , Vol . 2 , P . 246)

446.                      114 - Generosity is prosperity .(History of Yakoobi , Vol . 2 , P . 246)

447.                      115 - Moderation is wisdom .(History of Yakoobi , Vol . 2 , Najaf press , P . 246 , Line 9)

448.                      116 - Once Imam (PBUH) advised Ibni- Abbas :" Do not talk about something which does not concern you , because I fear that you commit a sin , and do not talk in what concerns you unless there is an
occasion for it. Very often a speaker is criticized for telling the truth ( for it was not on the right occasion.)
(Biharol Anwar , Vol . 78 , P . 127)

449.                      117 - Do not argue with two types of people : the patient and the stupid ; the former will beat you , and the latter will bother you .(Biharol Anwar , Vol . 78 , P . 127)

450.                      118 - In your friend's absence , speak of him the way that you like him to speak of  you in your absence .
(Biharol Anwar , Vol. 78 , P. 127)

451.                      119 - Death with dignity is better than life with humility .(Beharol Anwar , Vol . 44 , P . 192)

452.                      120 - Continuous experience increases intellect , honour and piety .
(Beharol Anwar , Vol. 78 , P. 128)

453.                      121 - Contentment causes the comfort of body .(Beharol Anwar , Vol. 78 , P. 128 , Line 9)

454.                      122 - Imam (PBUH) was asked why the Almighty God made it compulsory  to fast. He replied . " To make the rich taste hunger and be merciful towards the needy . "
(Manakib Aal Abi-Talib by Ibn Shahrashoob , Vol. 4 , P. 68)

455.                      123 - Imam Hussain (PBUH) was asked : How great your fear of God is ? He said : " Nobody will be safe in the day of judgment except those who fear God in this world .(Biharol Anwar , Vol. 44 , P. 192)

456.                      124 - Imam was asked about Jihad, striving in the way of God, recommended  or compulsory ? He said , " Jihad in Islam is of four kinds : two of them on compulsory , one of them is recommended but cannot be performed except with a compulsory one , and one is solely recommended .One of the first two compulsory ones is striving of a man with himself to avoid committing sins which is greatest kind of Jihad .
The second compulsory Jihad is fighting infidels .The third kind of Jihad which is recommended but cannot be carried out unless with a compulsory Jihad , is Jihad of the Islamic nation against their enemy which is compulsory on all the Muslim nation. If they live it away ,God's punishment will come , and this is a sort of nation punishment .But this Jihad is recommended for the Imam , leader of the Muslims , alone . He is to come to the nation , and they together . go for striving against the enemy .The fourth Jihad which is recommended is when a good tradition is initiated or revived by a person who strives for safeguarding it or improving it . This is among the best deeds , as it is reviving a good tradition. Surely , the Prophet
( Peace be Upon Him and his Family ) said , " Whoever establishes a good tradition , he will be rewarded for it , and in addition , he will be rewarded for every other individual who has followed his tradition .
(Tohafol Okool , P 243)

457.                      125 - O' the son of Adam ! Your life comprises of passing days , with each day passing , a part of you goes away for good . " (Ershadol Kuloob by Dailami , P . 40)

458.                      126 - The Holy book of the Almighty contains four items : words , implications , esoteric points, and realities. Words for common people , implications for special people , esoteric points for divine leaders, and realities for the prophets ( may peace be upon them all ) (Jame-ol Akhbar by sadook , P . 47)

459.                      127 - Those who are reduced to tears after hearing sufferings of my family , their tears will protect them from hell and God will place them up in Paradise .(Biharol Anwar , Vol. 44 , P. 279)

460.                      128 - Tears of the eyes and fear of the hearts are among graces of the Almighty God .
(Mostadrakol wasael vol. 11 , P. 245)

461.                      129 - Do not try to find fault with others . Instead , when someone makes a small blunder , try to cover up for him and justify his mistake .(Nozhatol - Nodhir wa Tanbihol - Khater , P. 80)

462.                      130 - Endure difficulties when you walk on a divine path , and resist the temptation of worldly pleasures .
(Nozhatol - Nadher wa Tanbihol - Khater , P. 85)

463.                      131 - Aban Ibn Taglib said he once heard the martyred Imam (PBUH) as saying: " Whoever likes us ( the household of the Prophet ) he becomes from us the house hold " ( of the prophet ) . He had asked Imam: " From you the household ? " Imam answered," From us the household." and repeated it three times .
Then Imam went on to say, "Did you not hear the saying of the prophet Ibrahim ( in the Holy Koran ) : " And whoever follows me , he is from me? "(Nozhatol Nadhir wa Tanbihol - Khatar , P. 40)

464.                      132 - Nothing is more disgraceful for old people than being slaves to their worldly desires .
(Kefayatol Athar fi An - nass Ala Al - Aemma Al - Ethnai - Ashar , P. 233)

465.                      133 - Nothing is more disgraceful for rulers than treating their subordinates cruelly .
(Kefayatol Athar fi Al - Nas Ala Al - Aemma Al - Ethnai Ashar , P. 233)

466.                      134 - Nothing is more disgraceful for noble people than telling lies .
(Kefayatol Athar fi Al - Nass Ala - Al - Aemma Al - Ethnai Ashar , p. 233)

467.                      135 - Nothing is more disgraceful for the learned than greed .
(Kefayatol Athar fi Al - Nass Ala Al - Aemma Al - Ethnai Ashar , P.233)

468.                      136 - Amir al-Mo'menin ( leader of believers ) asked his son Hussein : " O' son ! what is being honorable " ? He replied : " Benevolence to family members , and bearing their losses . "
(Biharol Anwar , Vol. 78 , P. 102)

469.                      137 - Imam (PBUH) was once asked : what is affluence ? He said : " Decreasing your wishes , and being satisfied with what is enough for you . " (Biharol Anwar , Vol. 78 , P. 102)

470.                      138 - What is poverty ? " Being covetous and hopeless . "(Biharol Anwar , Vol. 78 , P. 102)

471.                      139 - What is being low and base ? " Saving yourself but leaving your spouse to grapple with difficulties at
hard times . " (Biharol Anwar , Vol. 78 , P. 102)

472.                      140 - What is stupidity? " Hostility to one's powerful and efficient commander , or to someone who can harm you or benefit you." (Biharol Anwar , Vol. 78 , P.102)

473.                      141 - A man told Imam Hussain (PBUH):"I have built a new house. I like you to enter it and pray to God for me. Imam accepted. After entering the house, Imam had a look at it and said, "You have demolished your house and have built a larger and more luxurious house . People on the earth admire you and respect you for that house , while those up in the Heaues despise you .(Mostadrakol Wasael , Vol . 3 , P . 467)

474.                      142 - The Holy Quran has an elegant outward and a profound inward
( jame - ol Akhbar by sadook , P . 47)

475.                      143 - The intelligence of Muawiyah was being discussed when Imam said :" Man's intelligence would not be perfect unless truth is followed " .(Biharol Anwar , Vol . 78 , P . 127)

476.                      144 - Imam Hussain (PBUH) said : " Our enemy is the enemy of my grandfather Mohammad "
(Ihqaqol Haq , Vol , 11 , P . 592)

477.                      145 - Habeeb Ibn Madaher narrated that once he asked Imam Hussein : " What  were you before the creation of Adam ? " . Imam replied : " We were spiritual lights orbiting the highest Heaven , and teaching the angels praising and glorification . " (Biharol Anwar , Vol . 60 , P . 311)

478.                      146 - Twelve Mahdis are to be from us . First of them is Amir al-Mo'menin Ali Ibn Abi Talib , and the last is the Imam who rises by justice. Through him, God will revive the earth after its death , and let the real belief overcome other beliefs , in spite of the polytheists' dislike . He has a long occultation , during which some will abandon their faith , and some will firmly stay in their belief. Then, they will be annoyed and asked : " When will this promise be fulfilled, if you are telling the truth ? " Truly , whoever withstands annoyance and denial of others during the occultation of Mahdi is like the one who fights by sword alongside the prophet ( S A ) .(Biharol Anwar, Vol. 51, p. 133)

479. 147 - Imam (PBUH) was asked what virtue is . He said : " Holding your tongue , and good deed." Then he was asked what defect is .He said : " Involving yourself in a futile task."
     (Mostadrakol wasael , vol. 9 , P. 24)