Samarra (Surre Mun Ra’
was a garrison town about 60 miles north of Baghdad. River Euphrates flows in the middle of the town, and because of the surrounding hills a cool breeze keeps the area cooler in comparison to Baghdad. The word ‘Asker’ in Arabic is used for army. Our 11th Imam’s title became known as Askari, the one who lived all his life in a garrison town.
There is another story related with this name by many historians. Once the Caliph called him in his palace and ordered his army to march past before him. The Caliph wanted to boast or to impress the Imam of his power or to dissuade the Imam from any thoughts of revolution against the Abbasid Caliphate. When the march past was over, Imam asked the Caliph to gaze between two of his fingers. What the Caliph saw was a huge army of lancers and swords men marching past, a much bigger crowd than the Caliphs army. He was astonished at this miracle and named him Askari, i.e. the man with a big army.
Imam Hasan al Askari’s (AS) life from childhood to adulthood was spent in this house where his father Imam Ali Naqi (AS) was to remain under house arrest. But despite this close guard on the Imam, he conducted his duties as Imam from inside the house. He taught people Qur’an and instructed his followers the true teachings of Islam as taught by the Prophet of Islam and his Ahlulbayt. In fact Imam Hasan al-Askari wrote a complete Tafseer of the Qur’an which was mentioned by many scholars, historians and exegetes, including Kulaini and Saduq.
Imam’s life in Samarrah was not in peace even under house arrest. From time to time he was taken to Baghdad, questioned and put in prison there. On one such occasion, the Imam was taken by the Turkish guards to Baghdad where he was kept in prison during the short reign of the Caliph al-Muktadi and al-Mu’tamid afterwards.
While he was a prisoner in Baghdad there was a severe draught. Rain had not fallen for some time and crops were drying up. People were facing a famine. They did not know what to do. A Christian priest came to the rescue. He lifted his hands in prayer and rain fell. The Caliph became concerned lest for this reason people would forsake Islam and become Christians. When the Imam was consulted, he said that when people assembled to see the so called miracle performed by the Christian priest, he would remove their doubts. The Imam was allowed to leave the prison to go where the crowd assembled to see the miracle performed by the priest. Imam stood there with the crowd and when the priest raised his hands for pray and rain began to fall, Imam told one of his companions to seize the hands of the priest and bring the piece of bone hidden in his hands. When this bone was brought before the Imam, he said that it was the bone of a Prophet of God. It was the effect of this holy bone when lifted in prayers to God that brought God's mercy and brought rain to the land. This way the Imam lifted the doubts from the minds of the people. After this the Imam himself spread his prayer mat and performed two Rak’ats of prayers then lifted his bare hands to God for rain to come to the land and wipe out the draught. The Imam’s prayers were heard by the Almighty and rain fell so much that the land became fertile again and crops began to grow. (Kulaini, Akhbarus Alam)In recognition of this service the Imam was allowed to leave the prison in Baghdad and live in his house in Samarrah, still under house arrest. He was still not allowed to go to Madina.
A detailed account of the marriage of Imam Hasan al-Askari (AS) was told by Majlisi in Biharul Anwar. His father Imam Ali Naqi (AS) entrusted this important matter to his friend Bashir ibn Sulaiman.First the Imam wrote a letter in the script of ‘Rum’ and sealed it with his own noble seal. He placed the letter in a red purse, with 220 Dinars and then said to his friend, “Take this letter and go to Baghdad. Go to the ferry at the River Tigris when the boats from Syria are being unloaded. Look out for the ship owner whose name is Amr. Observe when he exhibits a slave girl who would be wtwo silk garments and a veil to protect her from being seen or handled by the buyers. You will hear her call out in the language of ‘Rum’, ‘even if you have the wealth and glory of Solomon the son of David, I can never have affection for you, so take care lest you waste your money in purchasing me.’ And if a buyer approaches her, she will say, ‘ Cursed be the man who unveils my eyebrow’ Her owner will then protest, ‘But what recourse have I, I am compelled to sell you? You will then hear the slave answer, ‘ Why this haste, let me choose my purchaser, that my heart may accept him in confidence and gratitude.’
“ You are to go then O Bashir, and tell the trader Amr that you have a letter written in the script of Rum by a certain nobleman, and that this letter shows his kindness, appreciation and liberality. You must give this letter to the slave girl to read, that she may agree to be bought by the man who has passed this letter to you.
Bashir reported later, “ When I carried out these instructions and the girl received the letter, she began to cry as she read the letter. Then she said to Amr, “ Sell me to the writer of this letter, for if you refuse I would surely be very unhappy and you will never be able to sell me to anyone else.†I therefore talked over the price with Amr, until we agreed on the 220 Dinars my master had given me. When I paid the money, and received the girl. She came with me without protest. In fact she was smiling and looking very pleased. In her excitement she took the letter from the Imam Ali Naqi (AS) from her pocket and kissed it, put it on her eyes and then put it back into her pocket. I told her I was amazed that she should act this way when as yet she did not know the writer. She answered, “May the descendant of the Prophet dispel your doubts.†Afterwards she gave me the following account of herself.
“ I am a princess, the granddaughter of the Emperor of Rum. My mother was a descendant of the disciple Simon, the vicegerent of Jesus. My grandfather the Emperor was anxious to marry me to his nephew. I was 15 years old. At his castle he gathered a great assembly, including 300 monks and hermits, 700 of the nobility and 4000 of the officials of the army. I had a special throne made for me where I sat with the man I was about to wed. Christian priests were ready to pay us honour. They opened the Injil (Bible), and immediately all the images around us fell to the ground and broke. My cousin also fell down on the ground and fainted. All the great officials were overcome with fear and said,†O’ king, preserve us from witnessing this ill-fated day, for this sort of thing is a proof of the decline and disappearance of the Christian religion as we know it.†At this my grandfather was very angry and he ordered that all images should be brought back and put in their places. Once again they all fell down and a great storm blew the lights all around. At this second occurrence people were frightened and left the assembly hall. My grandfather fell himself and the whole occasion was cancelled for some other day.
One night after this I saw a dream, in which Jesus appeared with his disciples at the palace where the throne was erected. Their they built a pulpit of light, and behold, Muhammad, peace be upon him, and his wasi Ali(AS) and all his exalted descendants came into the palace. Jesus went forward to embrace Muhammad,(SA) who said, O’Spirit of God, I have come to seek the daughter of your Wasi Simon for my son Hasan al-Askari.†Jesus(AS) looked to Simon who was with him and said, “ Nobility and glory has come to you in this chance to unite mercy with that of the family of Muhammad(SA).†To this Simon assented and all of them assented to the pulpit of Light while Muhammad(SA) conducted the wedding service. After the dream, when I woke up I was afraid and dared not repeat the story to my father or my brothers for fear that they would kill me. While I kept the secret, love of Hasan al-Askari found its place in my heart and constrained me to give up drinking wine and I did not want to eat. As a result of not eating I grew thin and became ill. All possible treatment was available for me but without success. In the end my father told me, “ O’you who have seen a light, tell me what is wrong with me. The doors of pleasure are closed for me. A voice replied, " if you set some of your prisoners free, it is possible that Jesus and his mother may help you.†I told my father of this dream and requested that some of the prisoners should be set free. My father granted my request, and after that I took food and felt better. A few days passed and I had another vision, when Fatima the daughter of the Prophet and Mariam, the mother of Jesus came to me and explained that Hasan al-Askari could not come to me unless I should become a muslim and declare, that there no God but One God and Muhammad is the last apostle of God. This I accepted and after that I saw Hasan al-Askari in my vision.â€Â
But how did you come to fall among the prisoners? asked Bashir. She replied, “ Hasan al-Askari told me that my father was planning to send an army against the Muslims and that I should disguise myself and some of my women servants and arrange to go along with the army. I did this and before long some of the muslim army guards captured us, and now you see how it all turned out.â€Â
Bashir related that when they reached Samarrah he went to the Imam Ali Naqi (AS) who received the party gladly. The Imam asked the girl if he should give her Ten Thousand Dinars or a bit of good news. When she chose the latter, he informed her that she was to be given to his son Hasan al-Askari as she has seen in her dreams and that she was to be the mother of the one who was to cause justice to reign upon the earth. She was then committed to Ali Naqi’s sister Hakima who was to look after her.
Such is the account of the wedding of Hasan al-Askari to Nargis Khatoon as Majlisi recorded it in such detail in Bihar-al-Anwar.(The same account was found in Shaikh Tusi’s book ) A few days later the wedding took place between Imam Hasan al-Askari and Nargis Khatoon, the grand daughter of the Emperor of Rum.
Imam Hasan al-Askari(AS) lived a short life, only Twenty Eight years and in this short life he had to endure great sufferings by the hands of the Abbasid caliphs. But in spite of all that suffering and confinement under house arrest in Samarrah, many students of Islam benefited from his God gifted knowledge and later became scholars in their fields. He discussed with agnostics of that age many times about the existence of God and the reasons for the necessity of the Prophets and Imams and many atheists changed their minds and converted to Islam. One of those was Ishaq al-kindi who was writing a book about contradictions in Qur’an. Imam invited some of his students and taught them lessons from the Qur’an. These students of Al-Kindi confronted their teacher and rejected his arguments about the contradictions in the Holy Book. Al-Kindi realised that these arguments could not have come from the brains of these young students. He asked them about the secret of their extensive knowledge of the Qur’an. In the end they confessed that Imam Hasan al-Askari taught them. Kindi himself became the disciple of our Imam, burnt his own writings on atheism and later wrote many treatises on Islam.
Imam Hasan al-Askari (AS) also dictated many Traditions of the Holy Prophet and recorded many explanations of the verses of the Holy Qur’an.
One of the famous traditions people learnt from Imam Hasan al-Askari was, “ The wine drinker is like an idolater.†Ibn al Jawzi in his book “Tehrim al Khamr†mentioned this tradition from the Imam from the most reliable narrators of Hadith.
Historians have noted many names of the Imam’s students who became scholars of their time
One of the famous students of the Imam was Abu Ali al-Hasan ibn Khalid who prepared a commentary of the Holy Qora’an which should be considered the work of the Imam himself. The Imam used to dictate its contents to Abu Ali who went on writing the commentary. Scholars indicated that the book consisted of 1920 pages.
In spite of the fact that the Imahad never given any cause for concern to the Caliphs of his time, their guilt in this matter was so great that they did not leave these pious personalities in peace. If they had no fear of their throne they were afraid of the excellence and knowledge of the Imams. In the case of Imam Hasan al-Askari, the same type of jealousy led to the poisoning of the Imam to end this life of a saint whose only activity was to teach Qora’an as the Prophet and his Ahlulbayt taught before him. During the rule of Al-Mu’tamid poison was given to the Imam mixed in some fruit and he died on 8th Rabi-al-Awwal 260 Hijri. He left only one son, whose name was Muhammad who was only five years old when his father died.
The Caliph Al- Mu’tamid himself attended the funeral prayer. When they all lined up and were ready to commence the prayers, Imam Hasan al-Askari’s brother Jaafar stood in front of the people to lead the prayer. Before he could commence the prayer, a five year old boy came out of the house, went near his uncle. Shook his mantle and told him, “set aside uncle, only an Imam can lead the funeral prayer of an Imamâ€Â. His uncle Jaafar stepped aside and this five year old boy lead the prayers. Immediately after the end of the prayer he went inside his house and was not seen by his pursuers, lead by the caliph Mu’tamid himself.
Our Eleventh Imam was buried in the same house where he had died, by the side of his father Imam Ali Naqi (AS). By the passage of time, the place was transformed into a great mausoleum and pilgrims from all over the Islamic lands came to pay their homage to the two Imams of Ahlulbayt who were buried there.
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Tragedy of Karbala Remains Unforgetable
In the month of Muharram 61 A.H. a terrific tragedy took place in Iraq on the bank of the river Euphrates. It seemed in those days to be trivial and insignificant from the historical point of view. A large army which had been mobilized by the Umayyad regime besieged a group of persons numbering less than one hundred and put them under pressure so that they might take the oath of allegiance to the caliph of the time and submit to his authority. As the persons constituting this small group did not swear allegiance and did not surrender, a severe battle took place.
Its duration was very brief. The matter was settled in less than a ! day's time and all the persons constituting that small group were killed. It appeared at that time that like hundreds of other similar and more important events which continue to take place in human history this historical event would also be recorded in history and forgotten with the lapse of time.
The usual way of life of the Muslims did not change on account of this tragedy and everyone remained engaged in his daily business. The Muslim tradesmen were busy with their occupations. The masjids were frequented as usual. The Muslim preachers spoke about lawful and unlawful things, Paradise and Hell, spiritual reward and punishment and other religious matters from the pulpits. The only thing which was not talked about was this event which was apparently transient and without any effect. It was only the organization of the caliphate which published this event in various regions of the Islamic territories although in a brief and ambiguous manner. This was done with two objects in view; firstly that the people should come to know about the leaders of the movement opposed to the government having been killed, and should take a lesson from it, and similar risings should not take place in future; secondly that the caliphate should show itself guiltless and innocent in the matter and the leaders of the movement should be depicted as adventurous and mischievous. Husayn bin Ali who was at the head of the rising was to be introduced as opposed to truth and a liar.
Not only the regime of Bani Umayya and its supporters but even the majority of the Muslims of those days considered this tragedy to have culminated in the success of the killers of Imam Husayn. It was imagined that not only that the Imam and his companions had met martyrdom but thereafter nope from amongst Ahlul Bayt (the progeny of the Holy Prophet) nor anyone else would pick up courage to oppose Yazid, and the hearts which had been wounded due to the martyrdom of the Imam would also heal up with the passage of time.
Those people were not aware of the true spirit of this tragic event which covered only a few hours. They did not know that with the passage of time the greatness and effect of this sacred campaign against falsehood and tyranny would continue to increase.
At the time of the occurrence of this tragedy there were only a few persons from amongst the Ahlul Bayt, who could assess its value and importance, speak about the effects, which it would have later on the Muslims and relieve them to some extent from the misunderstanding in which they were involved. These were the few persons who could unveil with their speeches, the wickedness of the prevailing regime and the misunderstanding of the people and draw the attention of the people to the blow, which had been dealt to the enemy by those martyrs who were lying calmly in their graves, and to the tumult those heads would create in history later -the heads, which had been severed and held on the spears. The persons who went to various cities and regions in the capacity of prisoners, changed the thinking of the people and exonerated their sacred martyrs from the charges leveled against them in such a way that the facts of the event became crystal clear.
Here arises a question, which must be looked into and answered. The question is: Why did it so happen that the tragedy of Karbala occupied the central position amongst all the historical events of Islam and all religious risings, and no collective rising, struggle and martyrdom could acquire greatness in the world similar to that of the rising of Imam Husayn?
In the Battle of Uhud which took place near Madina in the month of Shawwal 3 A.H. between the Muslims and the polytheists of Makkah, a group of forty Muslims disobeyed their commander owing to some misunderstanding. Consequently 700 Muslims, who were fighting against 3000 polytheists, were defeated after having gained victory over the enemy. More than 80 persons were martyred. The bodies of most of the martyrs were mutilated in such away that a sister could not identify the body of her brother except by means of a defect in his finger. Notwithstanding this the Battle of Uhud and the martyrdom of more than 70 to 80 Muslim mujahids has not acquired the grandeur of the tragedy of Karbala.
Another tragical event is that of the martyrs of Fakh, wherein a number of the descendants of the Holy Prophet were martyred near Makkah during the time of HÄdi Abbasi.
Another similar event is that of the martyrdom of sixteen Hasani Sayyids who were imprisoned in the Hasimiyya jail of Kufa under the orders of Mansur DawÄniqi. They died one after the other and Mansur did not allow their dead bodies to be buried. When all of them died he ordered the roof of the . jail to be made to fall on the dead bodies of these sons of the Holy Prophet. They were neither bathed, nor shrouded nor buried. These as well as other similar tragedies of the history of Islam cannot equal the tragedy of Karbala and none of these martyrs can be matched with Imam Husayn.
Hamzah bin Abdul Muttalib, the magnanimous uncle of the Prophet of Allah was martyred in Uhud and he received the title of Doyen of Martyrs from Allah and His Prophet. However, if even his name is substituted for that of Imam Husayn it cannot be expected to create the same effect.
We do not intend to give and cannot perhaps give a complete and comprehensive answer to this question. It may, however, be said that besides the personality of the leader of this rising which is certainly a reason for its enjoying precedence over other risings, one of the most important and effective factors and causes for the superiority of Imam Husayn's rising was the chapter which was added to the tragedy after the martyrdom of Imam Husayn and his companions. It was a chapter on the creation of which the enemy himself insisted and thus unintentionally provided the means of his own disgrace. The result was that it was through Ahlul Bayt, who had been made prisoners, and also through those who had killed Imam Husayn, the world came to know about the reality and importance of this rising.
The enemies most brutally treated the Ahlul Bayt after the martyrdom of the Holy Imam and termination of fighting. They denuded the martyrs of their belongings, and plundered their dresses. They rushed into the tents, looted the property of Ahlul Bayt and set their tents on fire. They attempted to kill the ailing Imam Sajjad in his bed. They got the dead bodies of the martyrs trampled upon under the hooves of the horses and held their heads on the spears. They behaved harshly towards the bereaved prisoners and struck a stick on the lips and teeth of their Imam.
These heinous acts which recoiled upon the enemy themselves and made the real position known to the people commenced from Karbala and continued up to Damascus. Yazid himself took part in these atrocities and had a share in the consequent disgrace for himself and his associates.
On the contrary the Ahlul Bayt showed perfect greatness and magnanimity and behaved as if nothing had happened and they had experienced no hardship. Most of the people were under the impression that they had been defeated and eliminated, but wherever they went they talked about their own success and the enemy's disgrace. At a time when most of the people thought that the enemy had been victorious, they introduced themselves as exalted and successful, and the proud enemy as unfortunate and disgraced, in history. Contrary to the anticipation of the people they predicted the downfall of Bani Umayya.
If Ibn SÄd and Ibn Ziyad, after the martyrdom of Imam Husayn and his companions, had even as a matter of expediency, shown honor and respect to the Ahlul Bayt of the Holy Prophet and offered condolences to them for the tragedy which had been brought about by themselves. They did not prevent the burial of the martyrs but buried them earlier than their own soldiers, and sent the Ahlul Bayt to Madina direct. From Karbala with due honor and respect. If the barbarous activities of the enemy on the one hand and the impressive preachings of the Ahlul Bayt on the other, had not taken place, the martyrdom of the Imam and the tragedy of Karbala would certainly not have been reflected in the world in the shape which it assumed, and the enemies of the Imam, too, would not have been disgraced to such an extent. This too was as willed by Allah.
The enemy took the powerful preachers (Ahlul Bayt) forcibly as captives from one city to another and provided them an opportunity to speak to the people, who were mostly spectators of this tragedy, and introduce themselves to them and mentioned the Holy Prophet everywhere as their father or grandfather. The Ahlul Bayt got the first opportunity to display their eloquence on the 12th of Muharram when they were brought into the city of Kufa. Seeing Kufa was very painful for the Ahlul Bayt, because the major part of the Caliphate of Imam Ali had been spent in this city. In 41 A.H. the daughters of Imam Ali had gone from Kufa to Madina along with their brother Imam Hasan and now, after twenty years, they had arrived as prisoners in a city where they had ruled for about four years. The people of Iraq who had been the Nahrawan supporters of Ali in the Battle of the Camel, Siffin and Nahrawan had now killed his son and taken his other descendants captives.
However, it might be said that the orators of Ahlul Bayt had come from Madina and the Hijaz to Kufa and Iraq to address the people and the people assembled in the lanes and bazaars to hear their speeches. They commenced their mission from the very 12th day of Muharram and spoke out to the people without fear. When there was no chance of speaking in the bazaar or at the door and no audience other than the court of Ibn Ziyad was available, they continued their task there also, although it was in the shape of replies to his questions, and then returned to the prison of Kufa. The speeches of these brave and matchless orators extremely impressed the people, stirred their hearts and changed their views. Tears began to trickle from their eyes and they realized their grave error. These speeches roused the sentiments of the people and the value and importance of this event became known to them. The efforts of the enemy to tamper with the facts of this event were frustrated and the tragedy of Karbala was recorded in history in its true shape.
The severe thirst of Ahlul Bayt was confirmed in the pages of history .The misdeeds of the enemy were recorded. History also shows the spiritual eminence of the companions and supporters of the Imam. This sentence of Ali bin Husayn is also recorded in history: "When we are on the right path why should we fear death?" The following words of Qasim bin Hasan also brighten the pages of history: "For me death is sweeter than honey". The devotion and the manner of speech of Muslim bin Awsaja has been embodied in these words: "If we withdraw our support from you and fail in performing this duty what excuse shall we put forward before Allah? I swear by Allah that so long as I live I shall not give up my support to you till I may lay down my life for your sake and am killed earlier than all your other friends".
The Imam had permitted Sa'id bin Abdullah Hanafi to go away. His spiritual greatness, character and courage is summed up in this sentence: "I swear by Allah that even if I am killed and am brought to life again and am then burnt in fire and my ashes are scattered in the air and this process is repeated seventy times I shall not leave you till I am martyred in this path".
The following words have made the name of Bishr bin Amr everlasting in the history of the martyrs of Islam: "O Husayn bin Ali! May the fierce animals of the desert tear me into
pieces if I leave you and enquire about your circumstances from others. Why should I withdraw my support to you when you are alone and friendless? I am not at all going to do any such thing". He expressed his devotion in these words: "Is it possible that I should leave the son of the Holy Prophet at the mercy of the enemies and try to save my own life? May Allah not bring such a day".
The following words uttered by other honorable martyrs of Karbala, which show their matchless magnanimity, valor, sincerity and steadfastness are recorded in the pages of history: Amr bin Qurza Ansari said while he was breathing his last: "O son of the Holy Prophet! Have I been faithful and have I discharged my duty?"
Habib bin Mazahir Asadi said to Muslim bin Awsaja when the latter was about to die: "Muslim! I congratulate you for you are going to Paradise earlier than us".
Muslim who was lying on the ground said in reply: "Habib! I am going, but you must not desert the Imam".
Abu Thamama SÄidi said to the Imam at about noon: "What a good thing it would be if we offer the noon prayers along with you before we are martyred!"
If those speeches which were delivered in Syria had not been there and if the sister and son of Imam Husayn had not got opportunities to speak in the courts of Ibn Ziyad and Yazid, the event of the martyrdom of Imam Husayn and his companions might not have been recorded in history in its present form. History would have ignored the true accounts. Even the sentence uttered by a black slave who said to the Imam: "Do not deprive me of martyrdom and let me acquit myself of my responsibility in spite of my having a black face" would have been forgotten.
Indeed there are very few chapters in history which remained immune from any change to such an extent. Historians often differ about most of the details of historical facts, but it may be said with certainty that the tragedy of the martyrdom of Imam Husayn is one of the most luminous, sublime and the most unique chapters of history. None has been able to tamper with this historical event and to write contrary to the facts. The renowned historians like Shaykh Mufid, Tabari and Abul Faraj Isfahani have unanimously recorded the exact details of this tragedy. As we have already mentioned, its reason was that the enemy made a grave mistake and insisted unintentionally that this tragic event should be related in Kufa -the center of Iraq, Damascus -the center of Syria and Madina -the center of the Hijaz by the Ahlul Bayt, who had been taken prisoners and were eye-witnesses of the happenings on the day of Āshura and who could explain them better than anyone else. Ali bin Husayn related these events to the people one day in the bazaar of Kufa, on another day in the Jamea Masjid of Damascus, and after some time in Madina, in such away that the position became crystal clear to them as if they themselves had been present in Karbala on the day of Āshura.
At last Yazid felt regretful on account of these developments. He realized correctly that it was a grave mistake to bring the women and children to Kufa and Syria as prisoners and it would have been better if the matter had ended with the martyrdom of Imam Husayn and his companions, and anew chapter had not been opened, and the Ahlul Bayt had not been allowed to speak in the bazaars and before the public gatherings. However, it was then too late. What had been said with the lips could not be returned to the breasts and the scenes seen by the people and the speeches heard by them could not be wiped out from their memory. It was no longer possible that those, who had cried loudly in the bazaars, should once again consider the descendants of the Holy Prophet, about whom the verse of Purification (33:33) was revealed, rebellious and fit to be killed!
When common people are overtaken by a calamity they usually conceal it and do not wish that others should know what has befallen them. Contrary to this the Ahlul Bayt endeavored that as far as possible they should apprise the people of what they had suffered. It was for this reason that whenever they got an opportunity they mentioned the events of Karbala in detail and even Imam Husayn who possessed the highest human and Islamic virtues was usually mentioned with the title of the martyr.
Events of Karbala Remained Safe from Distortion
Notwithstanding all that has been said above it should be kept in mind that the tragic event of Karbala has remained more safe and immune from distortion as compared with most of the other historical events, and the event was so clear, explicit and unexpected that even the enemies of Imam Ali ibn Abi Talib and Imam Hasan bowed their heads before it in respect and praised it. Whoever has written on this subject, whether he be the historian Tabari or Abul Faraj Isfahani or Ibn Wazeh Katib or Shaykh Mufid, the great Shi'ah scholar of the later part of the fourth century, has written nothing except the greatness, valor, frankness, courage, liberty and manliness of Imam Husayn- the leader of this rising.
In the year 60 -61 A.H. the campaign by Imam Husayn was accomplished in such circumstances that it may be said that even those persons who did not hesitate from making any distortion in history could not pick up courage to tamper with the sacred chapter of history and to tarnish the brilliant face of the movement of Imam Husayn. Those persons, who tamper with historical events or show a personality contrary to what it actually is, do so only when they find the circumstances favorable for this purpose, and are able to lead the people into error. However, it often happens that even the adversaries cannot help admitting and praising one's greatness, purity and piety .
In 7 A.H. the hostility of the Umayyad Abu Sufyan demanded that he should have spoken ill of the Holy Prophet before the Roman Emperor as far as possible, concealed his honesty, magnanimity, and truthfulness and introduced him as an avaricious person and a liar. However, he could not find an opportunity to do so. Contrary to his own inclination and policy he praised the Holy Prophet and mentioned his greatness and magnanimity in a much better way than even a friend of the Holy Prophet could do.
In the beginning of 7 A.H. the Holy Prophet wrote letters to the Kings and rulers of the territories adjoining the Arabian peninsula inviting them to embrace Islam. As written by the author of Tabaqat six messengers of the Holy Prophet left Madina in the month of Muharram of 7 A.H. with six letters. Amr bin Umayya Zamari proceeded with a letter to the Negus, the Emperor of Ethiopia, Dahyah bin Khalifa Kalbi with a letter for Caesar, the ruler of the Eastern Roman Empire, Abdullah bin Huzayfa Sahmi with a letter to Khusro Perviz, the King of Iran, HÄtib bin Abi BaltÄ with a letter to the King of Alexandria (Egypt), Shuja bin Wahab Asadi with a letter for Harith bin Abi Shamir GhassÄni, the King of Syria, and Salit bin Amr with a letter to Hawza bin Alayya Hasani, the King of Yamamah.
Tragedy of Karbala Remains Immortal
At the time of the occurrence of the tragedy of Karbala there were a very limited number of Ahlul Bayt and the Shi'ah who could evaluate the importance of this event, speak about the effect which it was likely to have on future history and remove the misunderstanding of the people.
With the grace of Allah we shall study the event in which seventy three persons sacrificed their lives and the part played by their mournful and bereaved women and children. We shall see how the addresses and speeches of the brave and eloquent speakers belonging to the Ahlul Bayt created a tumult in the spirit of the people, shook their hearts, removed their misunderstanding, completely changed the thinking of the people, invited them to realize the value of this sacred rising and deprived the enemy of an opportunity to alter the facts of this historical event. Whatever the enemy said or wrote and whatever meanness was shown by him was recorded in history .It was the addresses and speeches of Imam Husayn delivered in Masjid HarÄm and at the halting places on his way from the Hijaz to Iraq, and on the day of the Ä€shura, and the addresses of the fourth Imam and other members of Ahlul Bayt during their journey in the capacity of prisoners, which depicted the event of Ä€shura so explicitly on the pages of history. Of course, when these memorable and everlasting words were being uttered, very few people could realize their value and impact. It was only the speakers who knew well what they were saying and doing and what result they would get from it. It was Imam Husayn who knew well from the very moment he left Madina what he was doing and where he was going and what result his movement and rising would produce for the world of Islam. The Shi'ah men and women and the Ahlul Bayt who had been made captives possessed perfect insight with regard to the task undertaken by them and in spite of all their mental sufferings and unlimited dejection they spoke very eloquently whenever they felt that it was necessary for them to speak, laid the facts bare before the people and deprived their enemies from altering history.
However, as we have already said it is certain that most of the people in those days were not aware of the depth of these speeches. Very often it so happened that if they heard lady Zaynab, the daughter of Imam Ali speaking in the city of Damascus they thought that she was a mournful and bereaved woman whose sentiments had been aroused and she was speaking on account of grief and suffering, but later when she would become calm and forget her sufferings she would be forgotten by history. These short-sighted persons, who could not understand the realty, were not aware that the powerful pen of history was ready to write down and record every word uttered by her and was recording her speeches very minutely without expecting any reward for performing this task. The pen of history did not record only what the daughter of Imam Ali said but also recorded the poetic verses of the ruler of the time and handed them over to history.
Indeed, even if the enemies of Ahlul Bayt did not fear Allah and were not ashamed before the Holy Prophet they should have feared at least history and should have kept in mind that history would record everything and hand it over to the future generations, and keep it carefully in the libraries of the world, and if they wanted to eliminate even one speech of the fourth Imam or lady Zaynab, it would not be possible to do so unless all the libraries were demolished and all the books were destroyed. History is the dossier of all the past and future generations. History is a mirror which shows the face of every person as it has been. Persons depart from the scene and the nations are displaced but history stays at its place and cleverly supervises the good and bad deeds of the individuals and the coming and going of the nations. History does not confuse the accounts of the people, and does not hold on person responsible for the crimes of another. Contrary to what is imagined by most of the people that with the passage of time history forgets the historical accounts and conceals the facts, it actually reveals the realities as the time passes and removes for the future comers the impediments which are experienced by the contemporaries so that they may become more fully acquainted with the historical realities. The passage of time not only does not create any impediments in the path of study and research of the events but also removes the existing ones and makes the path of research and study shorter and clearer for the unbiased researchers. And the study of the history of the Āshura of Imam Husyan is easier for us who are more than thirteen centuries distant from that historical event as compared with those who lived in 61 A.H. We do not experience those difficulties which they experienced in the matter of research and investigation about this event and hereafter also the passage of time and the lapse of centuries and ages win not create any impediment in the path of research about it.
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