Virtues
From out of the four sacred months,
Muharram has been blessed with certain specific virtues:-
The Holy Prophet Muhammad
(Sallallahu-Alayhi-Wasallam) said:
"The best of fasts besides
the month of Ramadhan is the fasting of Allah's month of Muharram."
(Muslim)
These four months, according to the authentic traditions, are Dhul-Qa'dah, Dhul-Hijjah,
Muharram and Rajab. All the commentators of the Holy Qura'an are unanimous on this point,
because the Holy Prophet, Sall-Allahu alayhi wa sallam, in his sermon on the occasion of
his last Hajj, declared: "One year consists of twelve months, of which four are
sanctified months, three of them are in sequence; Dhul-Qa'dah, Dhul-Hijjah, Muharram, and
the fourth is Rajab."
The specific mention of these four months does not mean that any other month has no
sanctity, because the month of Ramadan is admittedly the most sanctified month in the
year. But these four months were specifically termed as sanctified months for the simple
reason that their sanctity was accepted even by the pagans of Makkah.
In another Hadeeth, Hazrat Ibn
Abbas (Radhiyallahu-Anhu) reports: "that the Messenger of Allah (Sallallahu-Alayhi-Wasallam)
said: "The one that keeps a fast in the month of Muharram will receive
the reward of thirty fasts for each fast (in this sacred month)."
(Tabraani)
Although the fasts of the month of Muharram are not
obligatory, the one who fasts in these days out of his own will and
choice is entitled to a great reward by Almighty Allah. The Hadith
citied above signifies that the fasts of the month of Muharram are the
most rewardable among the Nafl fasts i.e. the fasts one observes out of
his own choice without being obligatory on him.
The Hadith does not mean that the reward promised for
fasts of Muharram can only be attained by fasting for the whole month.
On the contrary, each fast during this month has merit. Therefore, one
should take advantage of this opportunity.
The
Day of Aashora (10th Moharram)
Although the month of Muharram is a
sacred month as a whole, the 10 th of Moharram is the most sacred among
all its days. The day is named ‘Ashurah'. It is one of the most
important and blessed
days of Allah in the Islamic calendar.
According
to the Holy companion, Ibn Abbas R.A, when the Holy Prophet S.A.W.W migrated to Madinah, he found that the Jews
of Madinah used to fast on the 10 th day of Muharram. They said that it
was the day on which the Holy Prophet Musa Alayhis Salaam and his
followers crossed the Red Sea miraculously, and the Pharaoh was drowned
in its water. On hearing this from the Jews, the Holy Prophet Sallallahu
Alayhi Wassallam said, “We are more closely related to Musa than you.”
So the Prophet Sallallahu Alayhi Wassallam directed the Muslims to fast
on the day of Ashura. (Abu Dawood)
According to another Hadith, it is more advisable that the fast
of Ashura should be either preceeded or suceded by an additional fast.
It means that one should fast two days: the 9 th and 10 th of Muharram
or the 10 th and 11 th . The reason of this additional fast as mentioned
by the Holy Prophet Sallallahu Alayhi Wassallam is that the Jews used
to fast on the day of Ashura alone, and the Holy Prophet Sallallahu
Alayhi Wassallam wanted to distinguish the Islmaic-way of fasting from
that of the Jews. Therefore, he advised the Muslims to add another fast
to the day of Ashura.
Some Ulama (scholars) are of the
opinion that before the fasts of Ramadhan were made compulsory, the fast
of the day of Aashora was compulsory upon the Ummah.
This is stated in a Hadeeth reported by Hazrat Aisha (Radhiyallahu-Anha):
"that the Holy Prophet
Sallallahu-Alayhi-Wasallam) ordered the observance of the fast of
Aashora. However, when the fast of Ramadhan became compulsory, then
whosoever wished, kept this fast and whosoever desired did not observe
this fast."
(Bukhari)
But, nevertheless
the Prophet (Sallallahu-Alayhi-Wasallam) continued to fast this day and
encouraged his Companions to do the same.
Recommended
deeds on the day of Aashora
The Prophet (Sallallahu-Alayhi-Wasallam)
has exhorted and encouraged his Ummah to fast on this day. He said:
"This fast is a compensation
for the (minor) sins of the past year."
(Muslim)
One
should also observe the fast of the 9th Muharram to safeguard his deed
from resemblance with the Non-Muslims who fast only on the 10th Muharram.
Hazrat Ibn Abbas (Radhiyallahu-Anhu)
said:
"When Rasulullah (Sallallahu-Alayhi-Wasallam)
observed the fast of the day of Aashora and ordered (his Companions) to
fast, they said: `O Rasulullah! It is a day revered (glorified) by the
Jews and Christians.' Thereupon Rasulullah said: "The
coming year, if Allah wills (I remain alive), I will for surely fast on
the ninth (also)."
(Muslim)
These
Ahadeeth indicate clearly that one should fast on the ninth and tenth of
Muharram. However, if one does not manage to fast on the ninth, then he/she
should fast on the eleventh of Muharram instead.
The Holy Prophet (Sallallahu-Alayhi-Wasallam)
said:
"Observe the fast of Aashora
and oppose the Jews. Fast a day before it or a day after."
(Baihaqi)
Hence,
it is important to either fast on the ninth and the tenth or the tenth
and the eleventh of Muharram. To fast only on the day of Aashora
is Makrooh as stated by Allamah Ibn Aabideen Shaami.
One should be generous on one's family
and dependants and spend more on them than what is normally spent.
Rasulullah (Sallallahu-Alayhi-Wasallam)
said:
"One who generously
spends on his family on the day of Aashora, Allah will increase (his provision)
for the whole year." (Baihaqi)
Karbala
The
Battle of Karbala took place on Muharram 10, in the year 61 AH of the Islamic calendar (October 10, 680) in Karbala, in present day Iraq. The battle was between a small group of supporters and relatives of Muhammad's grandson Hussein ibn Ali, and a much larger military detachment from the forces of Yazid I, the Umayyad caliph,
whom Hussein had refused to recognise. Hussein and all his supporters
were killed, including Hussein's six-month-old infant son, Ali al-Asghar ibn Husayn, and the women and children taken as prisoners. The dead are regarded as martyrs by Muslims, and the battle has a central place in Shia (a group of Muslims) history and tradition, and has frequently been recounted in Shia(a group of Muslims) Islamic literature.
The Battle of Karbala is commemorated during an annual 10-day period held every Muharram by the Shia and Alevis, as well as many Sunnis, culminating on its tenth day, Ashura.
Muslims believe Hussain's sacrifice was ordered by God Almighty and was necessary to awaken the ummah and stop Yazid hijacking Islam.
Muhammad's prophecy
According to the hadis book complied by the Sunni scholar Al-Tabarani, Muhammad told his wife Umm Salama Hind bint Abi Umayya:
"Hazrat Gabriel
informed me that my grandson Hussain-ibne-Ali(R.A.) will be killed
after me in the land of al-Taff and brought me this Turbah (mudd/soil)
and informed me that this is the soil of the place he will be martyred."
On Muharram 10th, also called Ashura, Hussein ibn Ali completed the morning prayers with his companions. He appointed Zuhayr ibn Qayn to command the right flank of his army, Habib ibn Muzahir
to command the left flank and his half-brother Al-Abbas ibn Ali as the
standard bearer. There is controversy regarding the date for the day of
Ashura in the Gregorian calendar. October 10 is a calculated date through calculators. These calculators however, are not always correct. According to the book
Maqtal al-Husayn, Muharram 9th is October 12, 680; if that book is correct Muharram 10th was October 13, 680 AD.
Hussein ibn Ali's companions numbered 32 horsemen and 40 infantrymen. Hussein rode on his horse Zuljanah.
Hussein ibn Ali called the people around him to join him for the sake
of God and to defend Muhammad's family. His speech affected Hurr, the commander of the Tamim and Hamdan tribes who had stopped Hussein from his journey. He abandoned Umar ibn Sa'ad and joined Hussein's small band of followers.
On the other side, Yazid had sent Shimr ibn Thil-Jawshan (his chief commander) to replace Umar ibn Sa'ad as the commander.
Umar ibn Sa'ad advanced and fired an arrow at Hussein ibn Ali's army,
saying: "Give evidence before the governor that I was the first
thrower." Ibn Sa'ad's army started showering Hussein's army with arrows. Hardly any men from Hussein ibn Ali's army escaped from being shot by an arrow. Both sides began fighting. Successive assaults resulted in the death of a group of Hussein ibn Ali's companions.
The first skirmish was between the right flank of Hussein's army with
the left of the Syrian army. A couple of dozen men under the command of
Zuhayr ibn Qayn
fought heroically and repulsed the initial infantry attack and in the
process destroyed the left flank of the Syrian army which in disarray
collided with the middle of the army. Seeing this, the Syrian army
quickly retreated and broke the pre-war verbal agreement of not using
arrows and lances. This agreement was made in view of the small number
of Hussein ibn Ali's companions. Umar ibn Sa'ad on advice of 'Amr ibn al
Hajjaj ordered his army not to come out for any duel and to attack
Hussein ibn Ali's army together.
`Amr ibn al-Hajjaj attacked Hussein ibn Ali's right wing, but the men
were able to maintain their ground, kneeling down as they planted their
lances. They were thus able to frighten the enemy's horses. When the
horsemen came back to charge at them again, Hussein's men met them with
their arrows, killing some of them and wounding others.
`Amr ibn al-Hajjaj kept saying the following to his men, "Fight those
who abandoned their creed and who deserted the jam`a!" Hearing him say
so, Hussein ibn Ali said to him, "Woe unto you, O `Amr! Are you really
instigating people to fight me?! Are we really the ones who abandoned
their creed while you yourself uphold it?! As soon as our souls part
from our bodies, you will find out who is most worthy of entering the
fire!
In order to prevent random and indiscriminate showering of arrows on
Hussein ibn Ali's camp which had women and children in it, Hussein's
followers went out to single combats. Men like Burayr ibn Khudhayr, Muslim ibn Awsaja and Habib ibn Muzahir
were slain in the fighting. They were attempting to save Hussein's life
by shielding him. Every casualty had a considerable effect on their
military strength since they were vastly outnumbered by Yazid I's army.
Hussein's companions were coming, one by one, to say goodbye to him,
even in the midst of battle. Almost all of Hussein's companions were
killed by the onslaught of arrows or lances.
After almost all of Hussein's companions were killed, his relatives asked his permission to fight. The men of Banu Hashim, the clan of Muhammad and Ali, went out one by one. Ali al-Akbar ibn Husayn, the middle son of Hussein ibn Ali, was the first one of the Hashemite who received permission from his father.
Casualties from Banu Hashim were sons of Ali ibn Abi Talib, sons of Hasan ibn Ali, a son of Hussein ibn Ali, a son of Abdullah ibn Ja'far ibn Abi-Talib and Zaynab bint Ali, sons of Aqeel ibn Abi Talib, as well as a son of Muslim ibn Aqeel. There were seventy-two Hashemites dead in all (including Hussein ibn Ali).
Death of Al-Abbas ibn Ali
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| The Al Abbas Mosque in Karbala |
Al-Abbas ibn Ali advanced towards a branch of the Euphrates along a
dyke. Al-Abbas ibn Ali continued his advance into the heart of ibn
Sa'ad's army.
He was under heavy shower of arrows but was able to penetrate them and
get to the branch leaving heavy casualties from the enemy. He
immediately started filling the water skin. In a remarkable and immortal
gesture of loyalty to his brother and Muhammad's grandson he did not
drink any water despite being severely thirsty. He put the water skin on
his right shoulder and started riding back toward their tents. Umar ibn
Sa'ad ordered an outright assault on Al-Abbas ibn Ali saying that if
Al-Abbas ibn Ali succeeded in taking water back to his camp, they would
not be able to defeat them till the end of time. A massive enemy army
blocked his way and surrounded him. He was ambushed from behind a bush
and his right arm was cut off. Al-Abbas ibn Ali put the water skin on
his left shoulder and continued his way but his left arm was also cut
off. Al-Abbas ibn Ali now held the water skin with his teeth. The army
of ibn Sa'ad started shooting arrows at him, one arrow hit the water
skin and water poured out of it, now he turned his horse back towards
the army and charge towards them but one arrow hit his eyes and someone
hit a gurz
on his head and he fell off the horse. In his last moments when
Al-Abbas ibn Ali was wiping the blood in his eyes to enable him to see
Hussein's face,Al-Abbas ibn Ali said not to take his body back to the camps because he
had promised to bring back water but could not and so could not face Bibi Sakinah,
the daughter of Hussein ibn Ali. Then he called Hussein, "brother" for
the first time in his life. Before the death of Abbas, Hussein ibn Ali
said: "Abbas your death is like the breaking of my back".
 |
| Shrine to those killed at the battle of Karbala |
Death of Hussein ibn Ali
Hussein ibn Ali told Yazid's army to offer him single battle, and
they gave him his request. He killed everybody that fought him in single
battles.
He frequently forced his enemy into retreat, killing a great number of
opponents. Hussein and earlier his son Ali al-Akbar ibn Husayn were the
two warriors who penetrated and dispersed the core of ibn Sa'ad's army
(Qalb-e-Lashkar), a sign of extreme chaos in traditional warfare.
Hussein advanced very deep in the back ranks of the Syrian army. When the enemies stood between him and the tents he shouted:
"Woe betide you oh followers of Abu Sufyan ibn Harb's
dynasty! If no religion has ever been accepted by you and you have not
been fearing the resurrection day then be noble in your world, that's if
you were Arabs as you claim."
Then his enemies invaded back toward him. They continuously attacked each other,
Until his numerous injuries caused him to stay a moment. At this time
he was hit on his forehead with a stone. He was cleaning blood from his
face while he was hit on the heart with arrow and he said: "In the name
of Allah, and by Allah, and on the religion of the messenger of Allah."
Then he raised his head up and said: "Oh my God! You know that they are
killing a man that there is son of daughter of a prophet on the earth
except him." He then grasped and pulled the arrow out of his chest,
which caused heavy bleeding.
He became very weak and stopped fighting. The soldiers approaching
him gave up confrontation, seeing his position. One soldier, however,
walked up to Hussein and hit him on his head with his sword.
 |
| Imam Hussain R.A shrine |
The enemies hesitated to fight Hussein, but they decided to surround him. At this time Abdullah ibn Hasan, an underage boy, escaped from the tents and ran to Hussein. When a soldier intended to slay Hussein, Abdullah ibn Hasan defended his uncle with his arm, which was cut off. Hussein hugged Abd-Allah, but the boy was already hit by an arrow.
Hussein got on his horse and tried to leave, but Yazid's army
continued pursuit. According to Shia tradition, a voice came from skies
stating: "We are satisfied with your deeds and sacrifices."
Hussein then sheathed his sword and tried to get down from the horse
but was tremendously injured and so the horse let him down. He then sat
against a tree.
Umar ibn Sa'ad ordered a man to dismount and to finish the job.
Khowali ibn Yazid al-Asbahiy preceded the man but became afraid and did
not do it. Then Shimr ibn Dhiljawshan dismounted his horse and cut
Hussein's throat with his sword whilst Hussein was prostrating to God.
Just before his throat was about to be cut, Hussein asked Shimr ibn
Dhiljawshan, "Have you done your prayers today?" and this shocked Shimr
because he did not expect anyone in the position of Hussein to ask such a
question. Then Imam Hussain (R.A) asked for the permission to do
Namaz-e-Asr (because it was the time of 3rd prayer). Shimir gave the
permission to say the prayers and Imam Hussain (R.A) started prayer and
when he went into Sajda. Lanti Shimr ibn Dhiljawshan betrayed and said:
"I swear by God that I am cutting your head while I know that you are
grandson of the messenger of Allah and the best of the people by father
and mother" he cut head of Hussein ibn Ali with his sword and raised the
head . Then ibn Sa'ad's men looted all the valuables from Hussein's body.
Alternative ending of the battle (Shia perspective)
While Hussein was resting against the tree, Shimr knew that Hussein
was unable to fight and sent one of his men to go and kill him. The man
went and seeing Hussein's eyes, he got extremely scared and ran back to
his camp. When Shimr asked why he had not killed Hussein, the man
replied that looking into his eyes he saw Muhammad. Angrily, Shimr sent
another man. This one was so frightened that he dropped his sword and
ran back to his camp. This time when Shimr asked him why he had not
killed him, he said he saw into his eyes and saw the angry look of Ali
ibn Abi Talib. Shimr was angry, said that he would have to do it himself
and wearing his armor, he went to where Hussein was. Using his iron
boots he kicked Hussein in the ribs. Hussein fell to the ground, when
Shimr sat on top of him. Using a blunt knife, he removed Hussein's head
from his body.
The army of Ibn Sa'ad rushed to loot the tents. The daughters of
Muhammad's family were expelled from the tents, unveiled and barefooted,
while weeping and crying for their slain relatives. The army set all
the tents on fire. The women were asking: "By Allah, will you make us
pass the site of the murder of Husain?" And when they saw the martyrs
and wailed. Then Sakinah bint Husayn (died, 117 AH) embraced her father's body until some people dragged her away.
Umar ibn Sa'ad called volunteering horsemen to trample Hussein's
body. Ten horsemen trampled his body such that his chest and back were
broken.
Aftermath
Umar ibn Sa'ad sent Hussein's head to ibn Ziyad on Ashura afternoon
and ordered the army to sever the heads of his comrades and to send them
to Kufa. The heads were distributed to various tribes enabling them to
gain the favor of ibn Ziyad. Ibn Sa'ad remained in Karbala until the
next noon.
After ibn Sa'ad's army went out of Karbala, some people from Banu
Asad tribe came there and buried their dead, but did not mark any of
graves, with the exception of Hussain's which was marked with a simple
plant. Later Ali ibn Hussain returned to Karbala to identify the grave
sites. Hurr was buried by his tribe a distance away from the
battlefield.
On Muharram 11 (October 11, 680 CE), all captives including all women
and children were then loaded onto camels with neither saddle nor shade
and were moved toward Kufa. As they approached Kufa, its people
gathered to see them. Some women of Kufa gathered veils for them after
learning that they were relatives of Muhammad. Among the captives were
Ali ibn al-Husayn Zayn al-'Abidin, who was gravely ill, as well as
Hassan ibn Hassan al-Muthanna, who was seriously injured in the battle
of Karbala.
Zaynab bint Ali pointed at the people to be quiet. Then she addressed the people of Kufa:
"The praise is exclusively attributed to Allah. And greetings to my
father (grand father), Muhammad, and to his pure and benevolent family.
And then, Oh people of Kufa! Oh deceitful and reneger people! Do you
weep? So let tears not be dried and let groans not be finished. ...
Beware, such a bad preparation you have made for yourself that Allah
became furious of you and you will be at punishment forever. Do you weep
and cry? Yes, by Allah, do weep numerously and do laugh less! Since you
brought its shame and fault on yourself and you will not be able to
cleanse it forever. ..."
During the journey from Karbala to Kufa, and from Kufa to Damascus, Hussein's sister Zaynab bint Ali and Umm Kulthum bint Ali,
and son Ali ibn al-Husayn gave various speeches that exposed the truth
about Yazid and told the Muslim world of the various atrocities
committed in Karbala. After being brought to Yazid's court, Zaynab
courageously gave a famous speech in which she denounced Yazid's claim
to the caliphate and eulogized Hussein's uprising.
The prisoners were held in Damascus for a year. During this year, some prisoners died of grief, most notably Sukayna bint Husayn.
The people of Damascus began to frequent the prison, and Zaynab and Ali
ibn al-Husayn used that as an opportunity to further propagate the
message of Hussein and explain to the people the reason for Hussein's
uprising. As public opinion against Yazid began to foment in Syria and
parts of Iraq, Yazid ordered their release and return to Medina, where
they continued to tell the world of Hussein's cause.
Following the Battle of Karbala, Husseins second cousin Abd Allah ibn al-Zubayr then confronted Yazid. Abd Allah ibn al-Zubayr was the son of a al-Zubayr ibn al-Awwam a cousin of Ali and Muhammad and the son of Asma bint Abu Bakr, Abu Bakr's daughter.
Asma’s son, Abdullah, and his cousin, Qasim ibn Muhammad ibn Abu Bakr, were both grandsons of Abu Bakr and nephews of Aisha. When Hussein ibn Ali was killed in Karbala, Abdullah, who had been Hussein’s friend, collected the people of Mecca and made the following speech:
- “O people! No other people are worse than Iraqis and among the Iraqis, the people of Kufa are the worst. They repeatedly wrote letters and called Imam Hussein to them and took bay’at (allegiance) for his caliphate. But when Ibn Zeyad
arrived in Kufa, they rallied around him and killed Imam Hussein who
was pious, observed the fast, read the Quran and deserved the caliphate
in all respects.”
After his speech, the people of Mecca also joined Abdullah to take on Yazid. When he heard about this, Yazid had a silver chain made and sent to Mecca with the intention of having Walid ibn Utbah arrest Abdullah ibn al-Zubayr with it.
In Mecca and Medina Hussein’s family had a strong support base, and the
people were willing to stand up for them. Hussein’s remaining family
moved back to Madina. Eventually Abdullah consolidated his power by
sending a governor to Kufa. Soon Abdullah established his power in Iraq, southern Arabia, the greater part of Syria and parts of Egypt.
Yazid tried to end Abdullah’s rebellion by invading the Hejaz, and he took Medina after the bloody Battle of al-Harrah followed by the siege of Mecca. But his sudden death ended the campaign and threw the Umayyads
into disarray, with civil war eventually breaking out. This essentially
split the Islamic empire into two spheres. After the Umayyad civil war
ended, Abdullah lost Egypt and whatever he had of Syria to Marwan I. This, coupled with the Kharijite rebellions in Iraq, reduced his domain to only the Hejaz.
Following the sudden death of Yazid and his son Mu'awiya II took over
and then abdicated and died in 683, Ibn al-Zubayr expelled Yazid's
forces from most of Arabia. In Syria Marwan ibn Hakim, a cousin of
Mu'awiya I, was then declared caliph. Marwan had a short reign dying in
685 but he was succeeded by his able son Abd al-Malik. The Kharijite in Iraq weakened Abd Allah ibn al-Zubayr and after a battle with the Umayyads in Syria, he was isolated in the Tihamah and the Hejaz regions the Kharijite rebels then established an independent state in central Arabia in 684.
Abdullah ibn al-Zubayr was finally defeated by Abd al-Malik ibn Marwan, who sent Al-Hajjaj ibn Yusuf.
Hajjaj was from Ta’if, as were those who had killed Hussein. In his
last hour, Abdullah asked his mother Asma what he should do. Asma
replied to her son:
- “You know better in your own self that if you are upon the truth and
you are calling towards the truth go forth, for people more honorable
than you were killed and have been killed, and if you are not upon the
truth, then what an evil son you are, you have destroyed yourself and
those who are with you. If you say what you say, that you are upon the
truth and you will be killed at the hands of others then you will not
truly be free, for this is not the statement of someone who is free...
How long will you live in this world, death is more beloved to me than
this state you are on, this state of weakness.”
Then Abdullah said to his mother after she had told him to go forth
and fight: “I am afraid I will be mutilated by the people of Sham. I am
afraid that they will cut up my body after they have killed me.” She
said: “After someone has died, it won’t make any difference what they do
to you if you have been killed.” Abdullah said to his mother:
- “I did not come to you except to increase myself in knowledge. Look
and pay attention to this day, for verily, I am a dead man. Your son
never drank wine, nor was he fornicator, nor did he wrong any Muslim or
non-Muslim, nor was he unjust. I am not saying this to you to show off
or show how pure I am but rather as an honor to you.”
Abdullah then left by himself on his horse to take on Hajjaj.
Hajjaj’s army defeated and Abdullah on the battlefield in 692. He
beheaded him and crucified his body. He said, “No one must take down his
body except Asma. She must come to me and ask my permission, and only
then will his body be taken down.” Asma refused to go and ask permission
to take down her son's body. It was said to her, "If you don’t go, his
body will remain like that.” She said, “Then let it be.” Eventually
Hajjaj came to her and asked, "What do you say about this matter?” She
replied, “Verily, you have destroyed him and you have ruined his life,
and with that you have ruined your hereafter.”
The defeat of Abdullah ibn al-Zubayr re-established Umayyad control over the Empire.
A few years later the people of Kufa called Zayd ibn Ali, the grandson of Hussein, over to Kufa. Zaydis
believe that in Zayd’s last hour, he was also betrayed by the people of
Kufa, who said to him: “May God have mercy on you! What do you have to
say on the matter of Abu Bakr and Umar ibn al-Khattab?”
Zayd ibn Ali said, “I have not heard anyone in my family renouncing
either of them, nor saying anything but good about them... When they
were entrusted with government, they behaved justly with the people and
acted according to the Qur'an and the
Sunnah.”
The presence of Muhammad
Although Muhammad had died before the Battle of Karbala. According to the hadith book compiled by the Sunni scholar Mishkat al-Masabih. Salma went to visit Muhammad's wife Umme Salamah. Finding Umme Salma crying, she asked why was she crying.
"I went to visit Umm Salamah and found her weeping. I asked her what
was making her weep and she replied that she had seen Allah's Messenger
(meaning in a dream) with dust on his head and beard. She asked him what
was the matter and he replied, `I have just been present at the slaying
of al-Husayn.'"
Her ibtda say pehlay her inetha k bad.
“Zaat-e- Nabi” buland hay “Zaat-e-khuda” k bad.
Dunya main ahtram k kabil hain jitnay lòg.
Main sub ko manta hon magar “Mustafa” k bad.
qatl-e-HUSSAIN” asl main marg-e “Yazeed” hay.
Islam zinda hota hay her karbala k bad.
May Almighty give us strength to follow the foot prints of these pious people to sacrifice our lives for Islam. May Allah guide us all upon the Straight
Path and save us from every act which brings His displeasure.
Ameen.
Same articles : Martyrdom of Hazrat Umer R.A , Hazrat Khadija Death , Martyrdom of Hazrat Ali R.A ,
İntikam
is a Turkish series broadcast on Kanal D. It is a licensed adaptation
of Revenge and is jointly produced by Disney and In D house Productions,
the production wing of Kanal D.
Iqbal's role in awakening of the Muslims to a new
consciousness began in 1899 when he recited a poem at the annual session
of the Anjuman-i-Islam, Lahore. His moving Nala-i-Yatim was symbolic of
the echoing cry of the faceless masses of the Indian Muslims, who had
long felt themselves sidelined and neglected.
This framework makes his periodic forays into discussing and suggesting
solutions to the problems of the Muslim world at large and his consuming
concern with the Reconstruction of Religious Thought in
Islam.(1930) - a logical extension of his role as a modern
Muslim ideologue, attempting to analyze and, see Muslim
India's problems and predicament on a wider canvas and in a
total context. After all, Iqbal regarded India, if only because of the
Muslim numerical strength, as;the greatest Muslim country in
the world, to quote his own words. These tasks, both critical
and onerous as they were, he fulfilled squarely.
For one thing, poetry is the most powerful medium for touching the
deepest emotions of people and for driving a message into their
subconscious. For another, the Indian Muslims had been among the most
poetry-oriented people in the wold, with a long tradition of readily
taking to heart what was written in verse. Political orations may stir
and audience into action, but their impact is bound to be restricted to a
particular audience and dissipate with time and events. In contrast, a
poetic message seeps through the ethos of a nation, working on its
psyche all the while.
The question, ‘do we need Iqbal today? The reply is
a clear Yes. It is a need of the time, because
the honor of humanity is at stake. The preachers of human rights are
abusing humanity. Masses of men are being trampled ruthlessly under the
heavy feet of the powerful. There is dearth of love in the world these
days. Iqbal is a messenger of love. His message of love is universal,
the humanity needs him, we do need him without any doubt..
Berkun - I'm not to
keen on Jamie anymore 
