Lectures On Ashura

Supplement

We have amongst us a historian named Dr. Ayati (the late Dr. Muhammad Ibrahim Ayati, author of the book entitled 'Tarikh-i-Ashura published by the Islamic Seminary) who was fully conversant with the history of early Islam. I daresay that perhaps in the whole of Tehran, rather in the entire country, there is none else who is as conversant with the history of early Islam as he was. There is no other ,person who may possess as wide an information about that period of history as he did. He had thorough knowledge of all the history books and historical details relating to that period. For example, if you asked him something about the battle of Badr he could supply you detailed information about each person who participated in that battle. In fact in most cases he could also tell as to who the parents and the near relatives of an individual participating in the battle of Badr were. Whatever he says serves as an authority.

However, it cannot be helped that you people of Tehran are not accustomed to hearing thil1gs based on research. His latest writing which has been published by the University relates to the history of Undlus (Spain) and its name, too, is Tarikh-i-Undlus.' In this book an account has been given of a tragedy of the history of Islam about which we Muslims and especially the Iranian have been most negligent. This book is worth reading and you must read it.

In any case it was being said that the object of Imam Husayn's (P) rising and the philosophy behind mourning should be announced from the pulpits continuously, so that profit and object may be achieved for which Imam Zayn-al-Abideen (P), Imam Baqir (P), Imam Sadiq (P) and Imam Kazim (P) had been recommending mourning, and poets like Kumait and De'abil may appear and their elegies may produce the required results. We should not do any such thing as may cool down sentiments. On the other hand we should do those things which make the sentiments more intense and by which the love of the people for truth and hatred for falsehood increases.

There has always been strife in the world between truth and falsehood and it will continue forever. Prophet Musa (P) and Pharaoh have always been in the world. Prophet Ibrahim (P) and Nimrud have always been in the world. Prophet Muhammad (P) and Abu Jehl have always been there. Imam Ali (P) and Mu'Awiyyah have always been in the world. Imam Husayn (P) and Yazid have always been there.

Dr. Muhammad Iqbal, the poet of the East, says:

[Musa (P) and Pharaoh; and Shabbir (P) and Yazid are the two forces which appear in life]. It is not meant that people of the position of Prophet Ibrahim (P), Prophet Musa (P), Prophet Muhammad (P), Imam Ali (P) and Imam Husayn (P) have always been there. What is meant is that truth and falsehood have always been at war with each other. There have always been two paths before the society -one is that of truth and the other is that of falsehood. This is one aspect of 'majlis' and elegy, in which we participate.

The other aspect is that of instruction and guidance and ordering to do good and restraining from evil. The question is: What should be done in this regard and what should be the method of action? I think we should act according to the method proposed for us in respect of Friday sermon and about which I quoted a hadith of Imam Riza (P) last night. This order of the Holy Imam (P) is very comprehensive. However, in our society Friday prayers is not generally offered so that this order may be followed in Friday sermons. [Praise be to Allah. After the end of the Satanic government of the Shah, matchless gatherings for Friday prayers take place in every city of Iran. Only in Tehran forty to fifty lakh persons offer Friday prayers at one place. In today's Iran this sentence of Imam Khomeini is seen written on the walls: "Friday prayer is not an ordinary prayer."] Hence it can be done in those sermons and speeches which are current amongst us by the blessings of Imam Husayn bin Ali (P).

In the hadith of Imam Riza (P), the Eighth Imam, which I narrated last night the duties of a khateeb (preacher) have been divided into three parts.

About the first part it has been said: Friday is the day on which all people gather together and a large gathering of the Muslims is formed. Islam wishes that on this occasion the leader of the Muslims should preach, invite people to obey Allah and warn them against sins.

There is not a single person who may not stand in need 'of preaching and advice. It is possible that a person may not stand in need of receiving education from another, but there is none who may remain unaffected by any suggestions and pieces of advice. This is so because it is one thing to know something and it is another to be impressed by the instruction of a religious and pious preacher. It is said that Imam Ali (P) used to ask some one from amongst his companions to give him advice and he also said that hearing is more effective than knowing.

It is necessary that the person who possesses the capability and competence to perform this task should always exhort and advise the people, should make them remember Allah, should not allow them to become oblivious of death and should warn them against the consequences of sin, should speak about the grave and the Day of Judgment, and should invite the attention of the people to Divine Justice. These are necessary things and the society can never do without them. In the past there have been some very good preachers amongst us and by the grace of Allah they are present even now. The more the competent and qualified preachers there are the better. This thing is necessary in connection with Khutba (oration) and the pulpit.

The second part of the duties of a Khateeb is that &bout which Imam Riza (P) has said:

"It is the duty of a Khateeb to inform the people of the things which are in their interest from the religious and worldly points of view and to tell them as to what they should do in the prevailing circumstances and what their religious and worldly interests demand."

Evidently this is a very huge task and is more difficult than admonition, exhortation and general preaching. If a person is pious, righteous and sincere and if he knows a few sentences of preaching he can preach, and his preaching will also be useful to some extent. If a person pious, righteous and sincere, it' will be sufficient if he narrates a few sayings of the leaders of the faith. However, if a person wishes to narrate the large religious and worldly problems of the people and to inform them about all these things, it is a very difficult task.

Two difficulties arise in this task. Firstly it needs vast information and secondly sincerity is very necessary so that the speaker may inform others clearly about what he considers to be in their religious and worldly interest.

As regards information the preacher should have sufficient knowledge of the principles and bases of faith and should be aware of the spirit of Islamic teachings. He should also be competent to distinguish between the apparent and latent contents of Islamic teachings so that he may be able to understand the religious interests and to explain them. Only general religious information is not sufficient for this purpose. Furthermore, it is also necessary for him to understand the society and to know what is happening in the world and what the interests of the Islamic society demand in the present circumstances, so that he may be able to acquaint the people with the latest developments taking place in the world and the interests of the Islamic society.

Unfortunately this aspect of our preaching is weak. There are many preachers, and other aspects of preaching are not weak or at least not very weak. However, this aspect is very weak and this is due to lack of study. What Imam Riza (P) has said in this behalf is very valuable. He said that the people should be made aware of their religious and worldly interests. A person who has been concerned with only a few books pertaining to a particular branch of knowledge (e.g. Jurisprudence, literature or philosophy) and who has spent his life in a corner of the school, cannot understand what the condition of the society is and what its needs are. A person cannot keep an eye on the interests of the society while sitting in a corner of the school. It is also necessary to possess knowledge of the changing conditions of the world. A very sharp perception is necessary to assess what is going to happen in future and how the society should deal with it to escape any danger. It is not possible to lead or guide without possessing foresight.

What does guidance mean? Guidance means to show the right path. When a caravan is going to a destination its members ask some one: Which is the way towards such and such place? And he replies: "Go this way. " This is guidance. Who can be the guide of the caravan? Only that person, who knows on which path the caravan is and where it is going, can be a guide. The society, too, is like a caravan which "is always in motion. Whether we like it or not, this caravan moves on. We should know in which direction this caravan should be taken.

For example, suppose that a motor car driver is driving a car. In this condition the steering wheel should be in his hands. At some place he has to stop the car and at another place he has to increase its speed. At some place he has to turn the steering wheel and at another place he has to change the gear Or to apply the brakes. All these things are necessary for driving the car properly. Same is the case with the society .All such things are to be done to make it proceed in the right direction. At times its direction is to be changed. At times its speed is to be increased. And at times it is to be brought to a standstill. Everything is to be done at the appropriate time. This is what is called 'understanding the interest of society.' A person who does not understand this thing can neither become the guide of the society nor can he talk about its interest.

We can become the guides and leaders of the society only when we understand all these things and know when a particular thing is to be done -where a brake should be applied to the society and where its direction should be changed. The society continues to proceed. There are turns and curves on the way. At times social turnings appear and the society reaches a place where it has to turn very carefully. Our society, too, is now faced with such conditions. A new civilization is emerging and new thoughts and ideas are occurring. There're obstacles in our way and we have to walk very carefully so that we may pass every turning easily and without facing any danger The steering should be turned very slowly so that no dangerous situation should arise. There is so to say, a wall or barrier before us. We have to proceed on our way escaping this wall. It is not possible to walk on with closed eyes as we walked before.

Previously there was no obstacle but now there is an obstacle. The river has come. We have reached the pass of the mountain. In any case it is for the leader of the society to decide after careful deliberation as to where the society has to turn and which new path it has to adopt to reach the destination. Similarly we should know where to increase the speed. Now a days the world has become a racecourse. All are endeavouring to go ahead of others and to win the race. Hence it is necessary to increase the speed. Now a days there is a race of science and industry. In the circumstances it is necessary that the society should be brought in motion so that it may not lag behind in the race. All these things show that mere criticism and raising objections cannot be called guidance.

One day, while speaking to some students in Madresa-i-Marvi on the subject I said: Being the guide of the nation does not mean that we should make prohibiting the people our profession. Whenever there is some thing we may say: 'Don't do that. Don't do this' and thus subject the people to difficulties. Sometimes we should also encourage the people and prepare them to do work. I gave this very example of motor car and said: Like the motor car driver we should at times increase the speed, and at times turn the steering wheel and at times apply the brakes, and at times turn the bright light. Every occasion has its own exigencies. Then I said by way of jest: We should not always be Mr. Brake so that we may apply brake everywhere. Only applying the brake is not enough. At' times we should become Mr. Steering and Mr. Gear also. Upon this one of the students said: We are nothing but only a reverse gear.

In any case understanding different situations necessitates vast knowledge and abundant information. One should try to find out where the fortification is. The fortification should be occupied. Whatever opportunity becomes available should be availed of. The Holy Prophet has said; The breeze of Allah's blessing blows occasionally. Allah's blessing is like the zephyr about which it is not known as to when it will come. Remain alert so that whenever that fragrant air comes you may benefit from it. A good and proper opportunity is like a wave of transient air which comes and passes away. If it escapes from one's hand, it cannot be caught. Woe be to us, for we lose opportunities.

The materialists in our country and those misled persons who have put the label of religion on their creed are very clever. They go on grabbing one social post after another and one fortification after another from our hands and go on occupying sensitive centres and thus achieve their ends. On the other hand we do nothing but only say: "Don't do this, don't do that, apply the brake" and are very happy and satisfied with this achievement.

The statement of Imam Riza (P) means that the people should be informed about their religious and worldly interests. As I have already said there are two conditions for this viz. Knowledge and sincerity. Knowledge is required for faith as well as for the world. The preacher should be acquainted with faith and should also be aware of the present conditions and the social events, changes and present inclinations in the modern world.

"Unless you know the way how can you guide?"

Now as regards sincerity, the late Haji Noori has written a book entitled "Lulu-wal-Marjan'. I heard the name of this book previously but read it only this year. This book is about the recitation of elegies and the reciters of elegies and has nothing to do with preaching and oratory or with preachers and Khateebs. Haji Noori has mentioned two conditions for reciting an elegy viz sincerity and truth and has discussed both these points very ably. Truly speaking I have liked this book very much and as such my regard for Haji Noori has increased. He was a traditionalist and a very pious man. He had a profound knowledge of religious law. He was the teacher of the late Haji Sheikh Abbas Qummi. Sheikh Abbas and many others have admitted that in the matter of following religious law they have not attained the position which was occupied by their teacher. I had read the important books written by Haji Noori and was devoted to him. To tell the truth, however, my devotion to him increased further after reading this small book.

In the preface of this book he mentions the name of an Indian scholar with great respect and says: "That gentleman wrote a letter to me wherein he complained about the condition of majlis and pulpit in India and said that the reciters of elegies there mostly related false stories." He adds that the Indian scholar requested him to write a book in this behalf so that the falsehood of these people might be forestalled. Haji Noori says further: "Perhaps the Indian scholar thought that it was only in India that the reciters of elegies told false stories and such a thing must not be happening in Iran and Iraq and only true and reliable traditions must have been recited there. He is not aware that the centre of the publication of falsehood is here and it is from here that false stories reach India.

" Then Haji Noori says: The entire fault in this regard lies with the Ulema who do not criticize and raise objections. If they had not been so careless and had kept an eye on the truth and falsehood of these people and had restrained them from narrating lies, the state of affairs would not have been so bad; these people would not have become so bold and dauntless, and would not have published such plain falsehoods; the true lmamiyyah religion would not have become a butt of ridicule to such an extent and the majalis would not have been so dull and unblessed. "

In any case it is a very nice book on the particular subject and I wonder why it has not acquired that popularity which it deserves. Haji Noori has mentioned two conditions for composing and reciting elegies viz. sincerity and truth and has discussed both of them admirably. Especially as regards different kinds of truth and falsehood he has discussed them in detail which shows how well conversant he is with the traditions and Hadith. I have not seen such a detailed discussion on this subject anywhere else.

Discussing sincerity (lkhlas) he has spoken about narrating the tragic events (of Karbala) on remuneration. Sincerity means that an act should be performed to seek the pleasure of Allah and there should be no other motive. There are many kinds of acts which are performed for purposes other than the pleasure of Allah. One of them is earning money as mentioned above. There are other kinds also which I would like to mention. In my view they are more important and much more dangerous than taking wages and remuneration.

One kind of such acts is that some person, after occupying the chair of oratory or the pulpit of Imam Husayn (P) instead of preaching religion, assumes the role of a broker of some one and makes the pulpit the means of propaganda for certain personalities. Unfortunately this thing is present in our society and the pulpits are misused. It is immaterial whether the personality for whom the speaker is acting as an agent is a political personality or a spiritual personality or some one else, and similarly whether the person who is acting as an agent is the organiser of the majlis or the person who leads prayers or a person holding a higher position than the leader of the prayers.

Such acts lower the position and dignity of the pulpit. Evidently when a person performs an act he also coins some explanation for it. However, there is no doubt about it that one of the things which have deprived the pulpit of its dignity is this very acting by the orators as agents. For this reason the pulpit has become the chair of the agent and it is necessary to purify it of this pollution.

There is one thing more and it is that, if it is proposed to narrate. the religious and worldly interests according to the saying of the Eighth Holy Imam cited above, it should be remembered that talking about what is expedient is one thing and saying interesting things is another. Talking about expedient things does not mean that we should say what is liked by the people and that they should applaud us.

Perhaps you are aware as to why the people were opposed to the Prophets of their times. Why did so many people oppose every Prophet, who was sent to this world? Why did the number of the followers of the Prophets remain less during their own time? There is a special reason for it, and it is that the Prophets campaigned against the weaknesses and shortcomings of the people whereas we try to take advantage of the weaknesses of others. They (the Prophets) wanted to correct the weaknesses and shortcomings of the people whereas we want to take undue advantage of their weakness and shortcomings. We do not talk about their benefit but want to please the organiser of the majlis and the audience. We do not speak according to their interest but speak according to their inclinations. We know that such and such story is false and will mislead the people, but we narrate it to please them.

For example we know that the following story is a mere concoction and the creation of the imagination of the story - tellers, still we narrate it to please the audience.

The story:-

There was a Christian who was very sinful and was immersed in .all moral and sensual defects. It so happened that on one occasion he joined the pilgrims of Karbala, When they reached the gate of the city all others dismounted and proceeded for Ziarat but the Chirstian, being a non-Muslim, stopped outside the gate, lay down on his luggage and went to sleep. The caravans of the pilgrims continued to pass by and the dust raised by them settled on the body of the Christian. The Christian dreamt that it was the Day of Judgment and the people came in groups and obtained certificate of salvation from Imam Husayn (P). The angels came and introduced each group saying: ' These people used to weep. These people used to beat their breasts. These people used to mourn with chains. These people used to distribute offerings in the majalis. These people used to set up sabils etc. etc."

Imam Husayn (P) gave certificates of salvation to all the groups and none was left before the angels. The Holy Imam (P), however, said to them: 'One man is still left. You have not brought him before me.' The angels said: 'Now none is left. We angels cannot commit a mistake. We have complete record with us.' The Holy Imam (P), however, -said: 'You are certainly mistaken. A Christian was sleeping outside the gate of the city. When the caravans of the pilgrims passed by him their dust settled on his clothes. Any person, on whose body or clothes this dust settles, cannot go to Hell. Hence, a certificate of salvation should also be given to that Christian. ' There are similar other stories as well.

As I have already said all this amounts to taking undue advantage of the ignorance and weaknesses of the people and increasing their deviation and baseless pride. The Prophets did not do this. They used to fight against the weaknesses of the people. They took their interests into consideration but not their inclinations and their pleasures. It was for this reason that only a small number of persons became devoted to them during their times. In short two things are necessary to carry out the order: of the Holy Imam Riza (P) -one of them is knowledge and information and the other is sincerity.

The necessary information too is of two kinds: Firstly complete information about religion and secondly acquaintance with the conditions and social events of the world. In the case of sincerity also I have invited attention to two things which we need at present: Firstly, the pulpit should not be allowed to become the chair of agency and secondly, the weaknesses of the society should be combated and undue profit should not be derived from them. The third part of the hadith of Imam Riza (P) was this: "The Khateeb should inform the people of the news received from the far-off places, inhabited by the Muslims, about the good or bad events taking place there."

It is the duty of the Khateeb to inform the people about the events, faced by the Islamic society at far off places, of which they are not aware. In short he should narrate the internal and foreign affairs. Are you aware of what is happening to the Muslims in the world? Are you aware of the foreign policy of the world of Islam? The Khateeb should inform the people about all these things.

Just take the example of the tragedy which has taken place .in Algeria. [This lecture was delivered when the Algerian war 'of independence was going on.] Our Khateebs should communicate the latest news about this tragedy to the people. It should not be that the Khateebs either remain absolutely quiet or if they do say something, it should be at the time when the news has spread through- out the world or they may repeat only those things which are published in the newspapers every day. They should send their special correspondent to Algeria to obtain the latest news himself or at least obtain the latest news from the news agencies.

It should be remembered that the French Secret Service is like Yazid's amly. When the atrocities committed by Yazid's army are narrated, why should their atrocities (i.e. of the French Secret Service) not be narrated? What is the difference between these two? They, too, are not in any way behind them in the matter of villainy. They have also not left anything undone. They have not spared even the women and children. They have burnt the books and libraries, ruined the populated areas, destroyed the farms and have been guilty of genocide [The same atrocities are being committed today by Israel in the Sabrah and Shatila camps of the Palestinians and the same thing is being done by the Soviet Union in Afghanistan. The American imperialism is also committing similar atrocities in different parts of the world.]. They are also performing the same acts as have been mentioned in the Holy Qur'an about some people: As soon as they leave you, they quickly commit evil in the land, destroying the farms and the people. (Surah Baqarah, verse 205)

The martyrdom of Imam Husayn (P), whose memory must be kept alive by us, is in fact a warning for us, so that we should see as to what calamity befell Islam on that occasion. Keeping the memory of this tragedy alive means that we should remain alert lest Islam should be faced with another similar calamity. On the contrary, however, we have not learnt any such lesson. Calamities much greater than the tragedy of Algeria befell Islam but all of us remained quiet and did not at all stir.

Sometime back I had a talk with a great scholar, who is also a Mujtahid of great following, about the Tragedy of Undlus. During our conversation I said to him: Five hundred years ago a great tragedy befell Islam and the Muslims (This tragedy ended in 1498 A.D.). They lost a great centre of Islamic Civilization. Most of the Muslims were either killed or burnt alive. At one place the Christians burnt three thousand persons alive. Out of two lakh Muslims who wanted to migrate from the country (the Christians themselves had permitted them to leave) one lakh were killed on the way. Gustav Loubon (the famous French historian of the 17th Century) who was himself a Christian says: "The horrible sufferings to which the Christians subjected the Muslims in Spain have no parallel in the world history." Such great cruelties were committed but you will see that in the books written by the Iranians from that time till today, whether in Arabic or in Persian, not even one person has mentioned the calamity which befell Islam, not to speak of expression of sorrow or sympathy with the Muslims of Spain. There was none who might have informed the people about this tragic event. Apparently the first book on the history of Undlus written in Iran is the one written recently by Dr. Ayati. It has been published by the University.

It is necessary that such events be narrated from the pulpits and the people may be informed about them. Do you know even now as to what hardships are being suffered by our Muslim brethren living in the cities which were previously a part of Iran but have since been merged in communist countries. Do you know the present condition of the Muslims of Eastern Turkey? Do you know the condition of the Muslims in Kashmir? Do you know anything about the Palestinian refugees? Do you know what a great danger Israel is for the Muslim world today?

At present the world of Islam is faced with great dangers. Notwithstanding its importance the Algerian problem is of a local nature. However, the nature of two other dangers has assumed unusual importance in the foreign policy of the Islamic world. One of these two dangers is communism and the other is Zionism. [Communism is controlled by Russia and Zionism is supported by USA.] One of them is explicit blasphemy and the other is the latent one. Both of them have spread a network of spying in all Muslim countries. Only Allah knows how many millions of dollars are spent by them on their mischievous activities. Both of them are bent upon cutting the Jugular vein of Islam. You should be vigilant and fully cautious against these dangers. You often hear that such and such Arab country is not on good terms with such and such Arab country, or the relations between Syria and Egypt are strained, or Jordan does not have good relations with Syria, or the conditions in Saudi Arabia are not good. You should know that Israel has its hand in all these disputes.

It is necessary to warn the people against this danger. But who should inform them? Should it be government? Well, government is not in a position to perform its own duties. Should they be the political parties? No such thing is included in the constitution of the political parties. It is the duty of the Khateebs to inform the people about this danger. They should perform their duty, because they are considered to be the spokesmen of Islam.

THE KHATEEB IS THE SPOKESMAN OF ISLAM

Every government and every big organisation has a spokesman. It is said that the government spokesman has said this and that. The religion of Islam should also have a spokesman. The spokesmen of Islam are the Khateebs and the people of the pulpit. Imam Riza (P) has said:

"The people should be informed of the conditions prevailing in the far-off places which they are not aware of "Imam Riza (P) said this thing with great seriousness. We should know what the activities of the Imperialists, the communists and the Jews are and it is obligatory to narrate them. If all these things are narrated from the pulpit of Imam Husayn (P) it can really be called the protector of Islam. This is the philosophy underlying the mourning for Imam Husayn (P). Otherwise what does he gain from our weeping and why should he need our tears? What Imam Husayn (P) wants is that his name and ideology should remain alive; we should fight against falsehood in the light of his ideology, should wage war against communism, should eradicate imperialist and Zionist cons- piracies and should campaign against injustice, corruption, gambling and intoxicating drinks.

Paying homage to Imam Husayn (P) while reciting ziyarat we proclaim: "We bear witness that you offered prayers and gave alms and enjoined good and prohibited evil and struggled in the way of Allah. By the name of that Imam Husayn (P), may Allah make us men of action!" We also recite "Would that we too were with you on that day; we would have accomplished great position." Apparently we can't be there in an event which happened fourteen centuries ago but through these words of emotion we relive the past and infuse vitality into the principle of Imam - the Prince of Martyrs.

The Martyr of Karbala passed away but his school is still alive, and we have to struggle under the Husayni banner and persevere on and on in the path of Truth. How wonderful the last night (Ashura night) was! It is unimaginable what happened to Husayn ibne Ali (P) and his self-sacrificing companions on that night. It was a bright and lively night for them! Says a poet: "The night of the stalwarts of the path of Allah is as bright and luminous as the day. In fact the night of the lively people is never dark."

As I have said Imam Husayn (P) said on the night of Ashura "Let us ask for respite for tonight so that I may pass this night in prayers and supplications. "

The narrator says: "That night a contingent of thirty soldiers of Ibne Ziyad's army passed near the Holy Imam's camp and heard the echoes of some voices. When they came near to know what it was they heard the voices of supplications and repentance before Allah.

The sound like the buzzing of the bees was coming from the camp of Imam Husayn (P). Someone was bowing and was saying: "Holy is my cherisher Lord, the Greatest with His Glory. " Someone was in prostration and was saying: "Holy is my Cherisher Lord, the Highest with His Glory." Someone was reciting the Holy Quran; someone was saying " Allah is the Greatest" and someone was saying "Holy is Allah." Seeing all this the soldiers were so much enthralled that they said, "We were misguided, now we will support them."

I do not know whether the companions of Imam Husayn (P) slept for sometime that night or kept on waking, and praying till morning. However, they sharpened their weapons, changed the order of their camps and were fully prepared to fight. When it was dawn the Holy Imam led the morning prayers and thereafter made a brief speech. After praising and Glorifying Allah he said to his companions. "Today Allah the Great and High, has permitted us to get killed. Now it is our duty to embrace martyrdom."

The following supplication is also related from him. He invoked Allah on the Ashura day thus:

"O' Allah! I have absolute trust in you in all my troubles and I have pinned my hope on you alone in all my afflictions. You are the only support in all matters which confront me, Lord! I had come across, in my life, unaccountable sufferings, but I resigned myself to your will and you removed all those hardships, and helped me. You alone are the Giver of all blessings, and you are the Master of all that is good. And you alone are the only Sustainers of all the needs."

A soldier of the enemy's army came from the back side of the Holy Imam's tents to launch a surprise attack in the night. He saw that the passage was blocked. When he did not find the way he began to use abusive language. One of the companions of the Holy Imam asked him permission to kill him. The Holy Imam did not give him the permission. The companion said that he knew that the man was an apostate. The Holy Imam said, "I do not want to take the initiative in fighting." Since the Holy Imam wanted to discharge fully all his responsibilities, he again talked to his enemies on the Ashura day and addressed them several times, but the hard-hearted enemy did not take any notice of his sermons.

The accursed Umar-e-S'ad made a villainous move. When the forces of both the sides were facing each other he was first to shoot an arrow towards the companions of Imam Husayn (P) and he shouted: "O' men! Be a witness before Amir Abdullah bin Ziyad that the first man who shot an arrow towards Husayn (P) was I." After Umar S'ad had shot the arrow, there began a shower of arrows. Consequently a number of the Holy Imam's companions were martyred.

Now listen to some sentences about Imam Husayn's (P) bidding farewell to his people.

When the Holy Imam was left alone and all his companions and young relatives were martyred, their holy dead bodies were before his eyes. He had seen the dead bodies of Habib " biri Muzahir, Muslim bin Awssajah, Ali Akbar, and Qasim lying on the scorching sand. He saw the dead bodies of his infant child, Ali Asghar, and Abul Fazl Abbas (P). He was extremely busy since morning. It was his endeavour to lift the bodies of his companions and youths one by one and place them side by side with one another in a special" tent. In this tent there were all the martyrs lying adjacent to each other with the exception of two martyrs -his infant child Ali Asghar (P) and his illustrious brother Abul Fazlil Abbas (P).

The Holy Imam buried the body of Hazrat Ali Asghar near the tents because he knew that later the holy dead bodies of the martyrs would be trampled down, and he did not want to let the sacred body of Ali Asghar (P) be trampled under the hooves of the horses.

Why was Abul Fazlil Abbas's body left out at a side? When the reason was asked from Imam Sajjad he used to say with tears in his eyes: "The body of this Holy martyr was so much torn apart that it could not be so easily brought to the tent. This was the scene which was before the Holy Imam. When the Holy Imam's seventy-two companions and youthful stalwarts had been martyred he came to his tent and bidding the inmates of his household farewell called out:

"O' Sukayna, O' Fatima! O' Zaynab! O Umme Kulsoom'! let this be my last salaam to you. O' my daughters! O my sisters! I bid you farewell." His daughter said, "My father! Have you surrendered yourself to martyrdom?" The Holy Imam said, "My daughter! What can a man do except surrendering himself to martyrdom when he is left alone in the hour of trial. It is the Will of Allah." He once again bade farewell to the people of his household.

Then it so happened that he marched on towards the river Furat (Euphrates) and put four thousand enemy archers to rout and tearing their rows reached the shore. When he reached the water he seemed to be saying to his horse. "O my steed! I will not drink water until you drink it." The horse, too, had become acutely sensitive and perhaps knew the piquancy of the time. It raised its head and did not drink water. In the meantime a man shouted: "Husayn (P)! You want to drink water here, and there the army is about to attack the tents of your women." He however, left the water and instantly proceeded to the tents.

Now the Imam said farewell to his people for the second time. He consoled them and advised them to be patient and forbearing and assured them of a good reward from the Almighty Allah. He also asked them to put on their dresses. He meant to say that they should wear the dress which befits the captives. He told them that those people would make them captives. Then he said: "Be prepared to bear troubles and hardships, and rest assured that Allah the Almighty is your guard and protector. He will save you from the mischief of the enemy. Your enemy shall be doomed to different kinds of afflictions and you on the other hand shall be provided with various kinds of blessings, and your honour and respect shall be enhanced. But be careful that you do not utter a single word which does not befit your dignity. "

Holy is the Lord! How pure is this faith and belief and how sober was the reliance on it! In this condition also he was sure that honour belonged to him from Allah and ignominy" was for the enemy He did not consider himself to be defeated, and was sure that it was the enemy who was doomed to defeat. Now, this time, he said farewell to his people for the last time and left them and was martyred fighting. The narrator" says: "Never in my life did I see a martyred person before whose eyes his children, his family men, friends and companions were killed and still he was so well-composed and self-confident."

Even in this condition when he made an attack the enemy was seen fleeing like sheep. He had made for himself "a central place from where he attacked and then came back to it. This place was so near his tents that his voice could reach there. He did not go from that place and was constantly watching towards the tents of his womenfolk. When he reached his central place he used to raise a slogan which could be heard by his household people. His slogan was "There is no power greater than Allah's Power." 'That is, if I am able to fight it is due to the strength given by Allah; if I remain patient, it is from Allah's blessings; and if I express thanks it is also due to Allah. Whatever it is, it is from Alfah."

I shudder to think how the Holy Imam could move his thirsty tongue in his mouth. Obviously he could hardly utter any thing further. Lastly he took a little respite. In the meantime a man hit his forehead with a stone and it began to bleed. When he was wiping the blood with his sleeve another accursed man shot a poison soaked arrow on his bosom. He then invoked Allah:

"In the Name of Allah, the Almighty Allah for the sake of the Ummah of the Prophet of Allah there is no power greater than the Power of Allah, the Almighty Allah! Peace and Mercy of Allah be upon Muhammad and his pious Chosen Descendants."