Battle of Karbala

For the battles in the Iraq War, see Battle of Karbala (2003) and Battle of Karbala (2007).

Battle of Karbala
Date 10 Muharram 61, October 10, 680 AD Location Karbala Result Pyrrhic Umayyad victory
Belligerents
Umayyads	Family of Mohammed
Commanders and leaders
Ubayd-Allah ibn Ziyad Umar ibn Sa'ad	Husayn ibn Ali † Abbas ibn Ali
Strength
10,000	72

The Battle of Karbala took place on Muharram 10, in the year 61 of the Islamic calendar (October 9 or 10, 680) in Karbala, in present day Iraq. On one side were supporters and relatives of Muhammad's grandson Husayn ibn Ali; on the other side was a military detachment from the forces of Yazid I, the Umayyad caliph.

Husayn ibn Ali's group consisted of notable members of Muhammad's close relatives, around 128, of whom some were either old (90+ years) or young (6 months). Husayn and some members of his group were accompanied by somdse of the women and children from their families. On the opposing side, the armed forces of Yazid I were led by Umar ibn Sa'ad.

The reason for the battle was Yazid's insistence that Husayn accepts him (ie Yazid) as the righteous and undisputed ruler. Husayn was no ordinary person. Grandson of the prophet, he was widely accepted as the most pious throughout his life. A seal from such a personality would have given a kiss of life to Yazid's unlawful power grab. Both were well aware of this. Yazid chose to use the state power to first deny access to water and food for three days to Husayn and his family (including women and children) and when Husayn still insisted on his stance of not providing legitimacy to Yazid's rule, told Husayn that he would be killed. Husayn chose that. He and his followers were killed by the forces of Yazid during the 1 day battle in Karbala. The captured women were tortured, mocked and made an example of. In the end though, these women, through their speeches were able to turn the tables on Yazid.

This battle also had significant effects on the formation of revolts against the Umayyad dynasty.

The battle of Husayn ibn Ali is commemorated during an annual 10-day period held every Muharram by the Shi'ah as well as many Sunnis, culminating on its tenth day, Ashura.

| first = M.A. | last = Sherring | authorlink = M.A. Sherring | title = Hindu Tribes and Castes as Reproduced in Benaras | publisher = Asian Educational Services | location = 6A, Shahpur Jat, New Delhi-110049, India | year = First ed 1872, new ed 2008 | isbn = 978-8120620360 }}</ref>

Political background

See also: Succession to Muhammad

The rule of the third Caliph Uthman concluded with a violent uprising. This uprising ended with the assassination of Uthman and for many days rebels seized and occupied the city of Medina. Under the overwhelming pressure of the Ummah, Ali ibn Abi Talib was elected as the fourth Caliph with massive numbers of people swearing their allegiance to him. His immediate steps were to ensure the unity of Muslims. He issued the orders of not attacking the rebels until order was restored. The governor of Syria, Muawiya, refused allegiance to Ali and revolted against him. This resulted in armed confrontations between the Islamic Caliph Ali ibn Abi Talib and Muawiya. Practically, the Muslim world became divided. At the death of Ali ibn Abi Talib, his elder son Hasan ibn Ali succeeded him but soon signed a treaty with Muawiya to avoid further bloodshed. Muawiya remained the ruler of Syria. At the death of Muawiya, his son Yazid sought to establish himself as the next caliph, a move which was considered unacceptable by a number of eminent leaders of the ummah including the younger son of Ali ibn Talib, Husain ibn Ali. In fact, Yazid had been nominated by his father so that the issue of succession might arise plunging the entire Ummah into a war like it happened in pre-Muawiya period.

Now, majority of Muslims swore allegiance to Yazid's nomination except for five companions, namely, Abdullah Ibn Abbas, Abdullah Abdullah Ibn Zubair, Abdullah Ibn Omar, Hussain Ibn Ali and Abdur Rehman Ibn Abu Bakr disapproved of Yazid's nomination and declared it against the spirit of Islam. As mentioned, Hussain ibn Ali believed nomination of Yazid to the heir-ship of the Caliphate would destroy of the spirit of democracy and republicanism nurtured and developed so assiduously during the Prophet's era and afterward, and that it would lead to hereditary kingship which was repugnant to the original political teachings of Islam. Therefore, he resolved to oppose this with all the resources at his command.

Events Before the Battle

Muawiah died on Rajab 22, 60 AH. Muawiah had already started an empire-wide scheme of coercing Bayat'of his notorious son Yazid before his death. Few notables of the Islamic community were crucial to lending some legitimacy to this conversion of Khlafat into a dynasty. Husayn was by far the most significant personality being the only grandson of the Prophet. Yazid instructed his Governor Walid in Madina to immediately corner Husayn for him to pay allegiance to Yazid's appointment as the king. Hasayn in presence of Marwan refused it and uttered his famous words that "anyone akin to me will never accept anyone akin to Yazid as a ruler." Ref: Tabri. Husayn departed Medina on Rajab 28, 60 AH two days after Walid's attempt to force him to succumb to Yazid's rule. He stayed in Mecca from the beginnings of the Sha'ban and all of the Ramadan, Shawwal, as well as Dhu al-Qi'dah.

It is mainly during his stay in Mecca that he received many letters from Kufa assuring him their support and asking him to come over there and guide them. He answered their calls and sent Muslim ibn Aqeel, his cousin, to Kufa as his representative in an attempt to consider the exact situation and public opinion.

Husayn's representative to Kufa, Muslim ibn Aqeel was welcomed by the people of Kufa, and most of them swore allegiance to him. After his initial observation, Ibn Aqeel wrote to Hussain (a.s) (a.s) Ibn Ali that situation in Kufa is favorable. However, after the arrival of the new Governor of Kufa,Ubayd-Allah ibn Ziyad, the scenario changed. Ibn Aqeel and his host, Hani ibn Urwa were executed on Dhu al-Hijjah 9, 60AH (September 10, 680 CE) without any considerable resistance of the people. This shifted the loyalties of the people of Kufa to Emir Yazid against Husayn ibn Ali. Hussain (a.s) ibn Ali also realizing a deep conspiracy to kill him during Hajj left Mecca on 8 Dhu al Hajj 60 AH, just a day before Hajj. He delivered a famous sermon in Kaaba highlighting his reasons to leave that he didn't want the sanctity of Haram to be violated, since his opponents had crossed any norm of decency and were willing to violate all tenants of Islam and Arab traditions.

When Hussain (a.s) ibn Ali was making his mind to leave for Kufa,Abd-Allah ibn Abbas and Abdullah ibn Zubayr held a meeting with him and advised him not to move to Iraq, or, if he was determined to move, not to take women and children with him in this dangerous journey. Husain, however, had resolved to go ahead with his plan. He gave a speech to people the day before his departure and said:

"... The death is a certainty for mankind, just like the trace of necklace on the neck of young girls. And I am enamored of my ancestors like eagerness of Jacob to Joseph ... Everyone, who is going to devote his blood for ours sake and is prepared to meet Allah, must depart with us..."

On their way to Kufa, the small caravan received the sad news of execution of Muslim ibn Aqeel and indifference of the people of Kufa. Instead of turning back, Husayn decided to continue the journey and sent Qais ibn Musahhar al-Saydavi as messenger toward nobles of Kufa. The messenger was captured in the vicinity of Kufa but managed to tear the letter to pieces to hide names of its recipients. Just like Muslim ibn Aqeel, Qais ibn Musahhar was executed.

The Events of Battle

Husayn and his fellows were two days' journey away from Kufa when they were intercepted by the vanguard of Yazid's army; about 1000 men led by Hurr Riahy. Upon interception by vanguards Husayn asked: "With us or against us?" They replied: "Of course against you, oh Aba Abd Allah!" Husain said: "If you are different from what I received from your letters and from your messengers then I will return to where I came from." Their leader, Hurr, refused Husain's request to let him return to Medina. The small caravan of the Family of Prophet arrived at Karbala on Muharram 2, 61AH (October 2, 680 CE). They were forced to pitch a camp on dry, bare land and Hurr stationed his army nearby.

Ibn Ziyad appointed Umar ibn Sa'ad to command the battle against Husain ibn Ali. At first Umar ibn Sa'ad rejected the leadership of the army but he accepted after Ibn Ziyad threatened to depose him from the governorship of Ray city. Umar ibn Sa'ad moved towards the battlefield with a 40,000-men army and arrived at Karbala on Muharram 2, 61 AH (October 3, 680 CE).

Ibn Ziyad sent a brief letter to Umar ibn Sa'd that commanded: "Prevent Husayn and his disciples from accessing water and do not allow them to drink a drop of water. Ibn Sa'ad ordered 5000 horsemen to cut Husain's camp off from the Euphrates to stop them from accessing water. One of the disciples of Husain ibn Ali met Umar ibn Sa'ad and negotiated to get access to water, which the latter denied. The water blockade continued up to the end of the battle on Muharram 10 night (October 10, 680 CE).

Umar ibn Sa'ad received an order from ibn Ziyad to start the battle immediately and not to postpone it further. The army started stealthily advancing toward Husain's camp on the afternoon of 9th of Muharram. At this time Husain sent Abbas ibn Ali to ask ibn Sa'ad for another delay, until the next morning, so that he and his men could spend the night praying. Ibn Sa'ad agreed the respite.

On the night before the battle, Husain gathered his men and told them that they were all free to leave the camp in the middle of the night, under cover of darkness, rather than face certain death if they stayed with him. None of Husain's men wished to defect and remained with him. Husain and his followers held a vigil to pray all night.

Day of the battle

On Muharram 10 called Ashura, Husayn ibn Ali prayed Morning Prayer with his companions. He appointed Zuhayr ibn Qayn to command the right flank, Habib ibn Muzahir to command the left flank and his half-brother Abbas ibn Ali as standard bearer of his army. There is controversy regarding gregorian date for the day of Ashura. October 10, is a calculated date through calculators. But, these calculators are not always correct. According to book Maqtaly Hussain Muharram 9 is October 12, 680, so it appears that date was October 13, 680 A.D.

The companions of Husayn ibn Ali were 32 horsemen and 40 infantrymen. Husayn rode on his horse Zuljenah.

On the other side,Yazid had sent Shimir(his chief commander)to replace Umar ibn Saad ibn Yazid as the commander.He reorganized his army and by afternoon, he had come to know that Hurr along with his son had defected to Hussain's army.

Husain ibn Ali called the people around him to join him for the sake of Allah and to defend Muhammed’s family. His speech affected Hurr ibn Yazid Al-Riyahi, the commander of the Tamim and Hamdan tribes who had stopped Husain from his journey. He abandoned ibn Sa'ad and galloped his horse to Husain's small force and told them.

The battle starts

Ibn Sa'ad advanced and fired an arrow at Husain's army, saying: "Give evidence before emir that I was the first thrower." Then his army started showering Husain's army with weapons. Both sides began fighting. Successive assaults resulted in the death of a group of Husain's companions.

The first skirmish was between the right flank of Husain's army with the left of the Syrian army. A couple of dozens men under the command of Zuhayr ibn Qain 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. 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 (72) of Husain's companions.

In order to prevent random and indiscriminate showering of arrows on Husain's camp which had women and children in it, Husain's followers went out to single combats. Men like Burayr ibn Khudhayr, Muslim ibn Ausaja and Habib ibn Muzahir were slain in the fighting. They were attempting to save Husain's life by shielding him. Every casualty had a considerable effect on their military strength since they were vastly outnumbered to begin with. Husain's companions were coming, one by one, to say goodbye to him, even in the midst of battle. Almost all of Husain's companions were killed by the onslaught of arrows or lances.

After almost all of Husain'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 Akbar ibn Husain, the middle son of Husayn, was the first one who received permission from his father.

Casualties from Banu Hashim were sons of Ali ibn Abi Talib, sons of Hassan ibn Ali, Son of Husain ibn Ali, Son of Abd-Allah ibn Ja'far ibn Abi-Talib and Zainab bint Ali, sons of Aqeel ibn Abi Talib, as well as a son of Muslim ibn Aqeel. There were seventy-two dead in all (including Imam Hussain).

Death of Abbas ibn Ali

Husayn ibn Ali advanced toward Euphrates branch along a dyke and his brother Abbas ibn Ali was moving ahead of him. They had planned to bring some water to tents. But ibn Sa'ad's army prevents them and one of them hit Husayn on his chin with an arrow. Husayn pulled out the arrow and stopped further advance enabling him to cover Abbas and protect the tents at the same time. 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 didn't drink any water despite being severely thirsty. He put the water skin on his right shoulder and started riding back toward their tents. Amr Saad ordered an outright assault on Abbas ibn Ali saying that if Abbas succeeds in taking water back to his camp, we won't 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 hand was cut off. Abbas put the water skin on his left shoulder and continued his way but his left hand also cut off from wrist. Abbas now held the water skin with his teeth. The army of ibn Sa'ad started shooting arrows at him. That is when he started crying; because 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 someone hit a gurz on his head and he fell off the horse. In his last moments when Imam Hussain was wiping the blood in his eyes to enable him to see Imam Hussain's face, Hazrat Abbbas said not to take his body back to the camps because he had promised to bring back water but couldn't and so couldn't face Bibi Sakina

Death of the infant son of Hussain

When nobody was left in Hussain's camp, Hussain raised an immortal call for help by saying, "Is there anyone who can help me?" Hearing this call, Husain's six-month-old baby dropped himself from the cot. Hussain took Ali al-Asghar towards the enemy camp and cried out, "Is there anyone who can give some water to my thirsty child?". Hussain didn't literally want water for his son, but wanted to show the world the cruelty that lied within the enemies of Islam. The rival army sent a best archer, Hurmula, who killed Ali al-Asghar by shooting an arrow. After he returned to the tents, Imam Husayn had made a small grave for Ali al-Asghar behind the tents with his sword, Imam Husayn had no water to make the grave wet, but there was enough tears shed by Imam Husayn that the grave became very wet.

Death of Husayn ibn Ali

Husain ibn Ali offered single battle to the enemy. He killed everybody that fought him in single battles. He demonstrated extreme courage and bravery, forced the enemy into retreat frequently and killed a great number of opponents. Husayn and earlier his son Ali Akbar were the two warriors who penetrated and dispersed the core of Ibn-Saad's army (Qalb-e-Lashkar), a sign of extreme chaos in traditional warfare.

Husayn 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'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 ..."

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 (Husayn is son of Fatimah bint Muhammad) on the earth except him" Then he grasped the arrow and pulled it out of his chest from behind which caused heavy bleeding.

He became very weak to fight and halted and the soldiers approaching him were giving up confronting him, until a soldier approached him while cursing and hit him on his head with his sword.

The enemies halted for a while and then returned and surrounded him. At this time Abd-Allah ibn Hassan, who was an underage boy, escaped from the tents and ran until arrived beside Husayn. When a soldier intended to hit Husayn with his sword, Abd-Allah ibn Hassan defended his uncle with his arm which caused it to be cut and hanged. Husayn hugged him but the boy was hit on his neck with an arrow.

Husayn became very weak due to his heavy injuries and hits by arrows. Then a voice came from skies "We are satisfied with your deeds and sacrifices." After this Imam Husayn placed his sword in to its holder 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 feared and did not do it. Then Shimr ibn Dhiljawshan dismounted his horse and cut Husayn's throat with his sword whilst Husayn was prostrating to Allah. Just before his throat was about to be cut, Husayn asked Shimr ibn Dhiljawshan, "Have you done your prayers today?" and this shocked Shimr because he did not expect anyone in the position of Husayn to ask about such a question. Shimr ibn Dhiljawshan was saying: "I swear by God that I am raising your head while I know that you are grandson of the messenger of Allah and the best of the people by father and mother" when he raised head of Husayn ibn Ali on a spear. The inb Sa'ad's men looted all the valuables from Husayn's body.

Another ending of the battle is the following;

While Imam Hussain was taking rest against the tree, Shimr knew that Imam Hussain was unable to fight and sent one of his men to go and kill him. The man went and seeing Imam Hussains Eyes,he got extremely scared and ran back to his camp. When Shimr asked why he hadn't killed Imam Hussain, the man replied that looking into his eyes he saw prophet Mohammad. Angrily, Shimr sent another man. This one was so frightened that he droped his sword and ran back to his camp. This time when Shimr asked him why he hadn't killed him, he said he saw into his eyes and saw the angry look of Ali.Shimr was angry, said that he would have to do it himself and wearing his iron boots, he went to where Imam Hussain was. Using his iron boots he kicked Imam Hussain in the ribs. Imam Hussain fell to the floor, when Shimr disrespected and sat on top of him. Using a blunt knife,he rugged 12 times against Imam Hussain's throat. Imam Hussain said "get up", your blunt knife wont work here, this is the area that was kissed by my grandpa Prophet Mohammad! Let me sujdo (on the ground while praying), and pray for the well being of my people". While his head was down in sujdo, Shimr removed his head from body.

The army of Ibn Sa'ad rushed to loot the tents. The daughters of Mohammad'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 Husayn?" And when they saw the martyrs and wailed. Then Sakina bint Husayn (Death, 117 AH) embraced her father's body until some people dragged her away.

Umar ibn Sa'ad called volunteering horsemen to trample Husayn's body. Ten horsemen trampled his body such that his chest and back were ground.

Traditionally, it is believed that Imam Husayn's body was martyred but his 'noor' (light) and Imamat were passed on to his son Ali who became Imam Ali Zainul Abideen (Sahifa-e-Sajjadiya is a collection of his supplications).

Aftermath

Umar ibn Sa'ad sent Husayn's head to ibn Ziyad on Ashura afternoon and ordered to sever heads of his comrades to send them to Kufa. The heads were distributed to various tribes enabling them to gain 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.

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 upon knowing that they are relatives of Muhammad. Among the captives were Ali ibn Husayn, who was gravely ill, as well as Hassan ibn Hassan al-Muthanna, who was seriously injured in the battle of Karbala.

Zainab 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? Yeah, 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, Husayn's sister Zaynab bint Ali and Umm-Kulthoom bint Ali, and son Ali ibn 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 Husayn's uprising.

The prisoners were held in Damascus for a year. The people of Damascus began to frequent the prison, and Zaynab and Ali ibn Husayn used that as an opportunity to further propagate the message of Husayn and explain to the people the reason for Husayn'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 Husayn's cause.

Historiography of the battle of Karbala

See also: Maqtal Al-Husayn

Primary sources

The first historian to systematically collect the reports of eyewithnesses of this event was Abi Mikhnaf(died in 157 AH, 774 CE) in a work titled "Ketab Maqtal Al-Husayn". Abi Mikhnaf's original seems to have been lost and that which has reached today has been transmitted through his student Hisham Al-Kalbi (died in 204 AH.) There are four manuscripts of the Maqtal, located at Gotha (No. 1836), Berlin (Sprenger, Nos. 159-160), Leiden (No. 792), and St. Petersburg (Am No. 78) libraries.

Rasul Jafarian has counted 5 Primary sources which are now availlable. Among the original works on maqàtil (pl. of maqtal or place of death / martyrdom and hence used for books narrating the incident of Karbalà) the ones that could be relied upon for reviewing the Karbala happenings are five in number. All these five maqtals belong to the period between the 2nd century AH (8th CE) and the early 4th century AH (10th CE). These five sources are the "Maqtal al-Husayn" of Abu Mikhnaf, the "Maqtal al-Husayn" of Ibn Sa'd-Sunni Historian-, the "Maqtal al-Husayn" of Baladhuri -Sunni Historian-, the "Maqtal al-Husayn" of Dinawari, and the "Maqtal al-Husayn" of Ibn A'tham. How ever some other historians have recognized some of these as secondary sources. For example Veccia Vaglieri has found that Baladhuri (died 279AH/892-893CE) like Tabari has used Abi Mikhnaf but hasn't mentioned his name. On the basis of the article of "Abi Mikhnaf" in "Great Islamic Encyclopedia" Ibn A'tham has mentioned Abi Mikhnaf in "Al-Futuh" thus he should be recognized as secondary source.

Secondary sources

Then latter Muslim historians have written their histories on the basis of the former ones especially Maqtal Al-Husayn of Abi Mikhnaf. However they have added some narrations through their own sources which weren't reported by former historians.

Tabari narrated this story on the basis of Abi Mikhnaf's report through Hisham Al-Kalbi in his history, History of the Prophets and Kings. Also there is fabricated version of Abi Mekhnaf's book in Iran and Iraq. Then other Sunni Muslim historians including Balazari and Ibn Kathir narrated the events of Karbala from Abi Mikhnaf. Also among Shi'a Shaykh al-Mufid used it in Irshad. However, followers of Ali – later to be known as Shia Muslims – attached a much greater importance to the battle and have compiled many accounts known as Maqtal Al-Husayn.

Shia writings

Salwa Al-Amd has classified Shia writings in three groups:

• Religious texts: The legendary character of this category associates the chronological history of Al-Husayn with notions relating to the origin of life and the Universe, that have preoccupied the human mind since the beginning of creation, and in which Al-Husayn is eternally present. This category of writing holds that a person’s stance toward Al-Husayn and Ahl al- Bayt is a criterion for reward and punishment in the afterlife. It also transforms the historical boundaries of Al-Husayn’s birth in 4 Hr. and his death in 61 Hr. to an eternal presence embracing the boundaries of history and legend.

• Historic texts:This category is the nearest to Sunni writings because it fully cherishes the historical personality of Al-Husayn and regards the Karbala ’ incident as a revolt against oppression; dismissing the legendary treatment, while using the language of revolt against tyranny and despotic sovereignty. These oral traditions were later collected and recorded by Shia historians such as Abi Mekhnaf and Ibn A'tham.

• Tragedic poems, plays, and other narratives intended for popular consumption, which may contain material not strictly supported by the Hadiths or the histories. This category comprises the literary works common in rituals and lamentations (poetic and prose) and is characterized by its melodramatic style, which aims to arouse pity and passion for Ahl al-Bayt’s misfortunes, and charge feelings during tempestuous political circumstances on the memory of Ashura.

Distortion of the history

As Jafarian says "The holding of mourning ceremonies for Imam Husayn was very much in vogue in the eastern parts of Iran before the Safawids came to power. Kashefi wrote the "Rawzah al-Shuhada" for the predominantly Sunnis region of Herat and Khurasan at a time when the Safawid state was being established in western Iran and had no sway in the east." After the adoption of the Shi'a faith in Iran, many Iranian authors composed poems and plays commemorating the battle. Most of these compositions are only loosely based upon the known history of the event. ref name=autogenerated2 />

Some 20th century Shia scholars have protested the conversion of history into mythology. Prominent critics include:

• Murtaza Motahhari
• Abbas Qomi, author of Nafas al-Mahmoum
• Sayyid Abd-al-Razzaq Al-Muqarram, author of Maqtalul-Husayn

Also several books have been written in Persian language about political backgrounds and aspects of the battle of Karbala.

Impact on the Literature

The theme of suffering and martyrdom occupies a central role in the history of religion from the earliest time. Sacrifices are a means for reaching higher and loftier stages of life; to give away parts of one's fortune or to sacrifice members of one's family enhances one's religious standing. The Biblical and Quranic story of Abraham who so deeply trusted in God that he, without questioning, was willing to sacrifice his only son, points to the importance of such sacrifice.

Taking into account the importance of sacrifice and suffering for the development of man, Islamic literature has given a central place to the death on the battlefield of Muhammed's grandson Husayn. The development of the whole genre of marsiya and taziya poetry in the Persian and Indo-Persian world, or in the popular Turkish tradition is in this way.

Persian Literature

The name of Husayn appears several times in the work of the first great Sufi Persian/Dari poet, Sanai Ghaznawi. Here, the name of the martyred hero can be found now and then in connection with bravery and selflessness, and Sanai sees him as the prototype of the Shaheed (martyr), higher and more important than all the other martyrs who are and have been in the world.

The tendency to see Husayn as the model of martyrdom and bravery continues in the poetry written in the Divan of Attar.

When Shiism became the official religion of Iran in the fifteenth century, Safavid rulers such as Shah Tahmasp, patronized poets who wrote about the tragedy of Karbala, and the genre of marsiya, according to Persian scholar Wheeler Thackston, "was particularly cultivated by the Safavids."

The most well-known fifteenth-century Persian marsiya writer was Muhtasham Kashani, whose works consequently became a source of elegy emulation for Iranians.

Azari and Turkish Literature

Turkish tradition, especially in the later Bektashi order, is deeply indebted to Shi'i Islam. But it seems that already in some of the earliest popular Sufi songs in Turkey, those composed by Yunus Emre in the late 13th or early 14th century, Muhammed's grandsons played a special role.

Indo-Muslim Literature

As in many other fields of Sindhi poetry, Shah 'Abdu'l-Latif of Bhit (1689-1752) is the first to express ideas which were later taken up by other poets. He devoted “Sur Kedaro” in his Hindi Risalo to the martyrdom of the grandson of Muhammed, and saw the event of Karbala as embedded in the whole mystical tradition of Islam.

A number of poets among the Shia of Sindh composed elegies on Karbala. The most famous of them is Thabit 'Ali Shah (1740-1810), whose specialty was the genre of “suwari”. This genre, as well as the more common forms, persists in Sindhi throughout the whole of the 18th and 19th centuries, and even into our own times (Sachal Sarmast, Bedil Rohriwaro, Mir Hassan, Shah Naser, Mirza Baddhal Beg, Mirza Qalich Beg, to mention only a few, some of whom were Sunni Sufis).

The most famous corpus of Urdu poetry on Karbalas was produced by two poets of Lucknow named Mir Babar Ali Anees and Mirza Salamat Ali Dabeer. Both these poets lived in the 19th century and they were the contemporaries of the Delhi based poet Mirza Ghalib. The genre of poetry that those two poets produced is known as MARSIYA. Recently, professor David Matthews of the School of Oriental and African Studies, London, has translated a full length (197 stanzas of six lines each) MArsiya of Anis into English verse. This was published in book form by Rupa and Co.m, New Delhi, India.

The legacy of Urdu Marsiya has lasted to this day and many poets are still writing that kind of poetry. Both Josh MAlihabadi and Iqbal followed the genere of six-line stanza and have produced great poetry.

But there was also another way to understand the role of Husayn in the history of the Islamic people, and importantly, the way was shown by Muhammad Iqbal, who was certainly a Sunni poet and philosopher.

The Adil Shahi and Qutb Shahi dynasties of South India (Deccan), predominantly Twelver Shi'is in religious persuasion, patronized Dakhni (an early South Indian dialect of Urdu) marasi. Although Persian marasi of Muhtasham Kashani were still recited, the Adil Shahi and Qutb Shahi rulers felt the need to render the Karbala tragedy in the language of common Muslims. In the Adil Shahi and Qutb Shahi kingdom of Deccan, marasi flourished, especially under the patronage of Ali Adil Shah and Muhammad Quli Qutb Shah, marsiya writers themselves, and poets such as Ashraf Biyabani. Urdu marasi written during this period are still popular in South Indian villages.

Mirza Ghalib described the "King of Martyrs", Imam Husayn, by using metaphors, similar to the ones he used in his odes. Ghalib used regal imagery to underscore the virtues of Imam Husayn. The marasi of Mir Taqi Mir and Mirza Rafi Sauda are similar to those of Ghalib in that they perform their panegyric function for the martyrs of Karbala; but these poets also wrote marasi in which the narration of the Karbala tragedy was saturated with cultural and ceremonial imagery of North India.

Josh Malihabadi renowned as "Shair-i inqilab", or the Poet of revolution, used the medium of marsiya as a means to propagate the view that Karbala is not a pathos-laden event of a bygone era, but a prototype for contemporary revolutionary struggles. Josh's writings during the late 1930s and the early 1940s, when nationalist feelings were running high in South Asia, had a momentous impact upon his generation. Josh attempted to galvanize the youth of his day by intertwining their contemporary struggle of liberation from colonization with Husayn's battle: “O Josh, call out to the Prince of Karbala [Hussain], cast a glance at this twentieth century, look at this tumult, chaos, and the earthquake. At this moment there are numerous Yazids, and yesterday there was only one. From village to village might has assumed the role of truth, Once again, Human feet are in chains”

Vahid Akhtar, formerly Professor and Chairman, Dept. of Philosophy at Aligarh Muslim University, has been crucial in keeping the tradition of marsiya dynamic in present-day South Asia. His marasi rely on the images, metaphors, and nuances inherited from nineteenth century masters, and on the values invested in this genre by socio-religious reformers like Josh. On the back cover of his recently-published marsiya anthology, for example, is the famous Arabic saying: "Every place is Karbala; every day is Ashura." By positing a similarity between Husayn's historic battle and the present day struggle of human kind against renewed forms of Yazidian oppression, Akhtar deflects the interpretation of the martyrs of Karbala as mere insignia of Islamic history; they are instead posed as the sinews for the revival of an ideal Islamic state of being.

''' '''Brief History of Transfer of the Sacred Head of Husayn ibn Ali Published in Daily News, Karachi, Pakistan on 03-1-2009''''''

The most beloved grandson of Rasulullah(S), Al Imam al Husain ibn Ali (d. 61/680, Karbala, Iraq), along with his Seventy-two selected relatives and companions, was brutally massacred on the soil of Karbala, in Iraq, on 10th of Muharram 61/680 by the orders of Yazid bin Mu’awiyah(d. 64/683,Damascus, Syria), the second Umayyad ruler. On the second day after this great tragedy, the barbaric forces of Yazid raised the Sacred Head of the Imam on a lance. 19th Al Dai al Fatemi, Syedna Idris Imaduddin (d.872/1468, Shib’am, Yemen) expressed his heart breaking sentiments as follows: “Abki Alal R’asil Sharife wa Naqlehi; Ley Yazida, Mahmulan Alal A’awadi” [1] (I am weeping on the Sacred Head of Husain, which was brought towards Yazid on a sharp pointed javelin).

In such a shocking manner, the Umayyads exhibited the Sacred Head to establish their so called victory, and took it to Kufa to present it before Ibn Ziyad, the notorious and ruthless governor of Kufa, leaving behind the mutilated body of the grandson of the Rasulullah(S). The headless body was thus buried there by the tribe of Banu Asad, who were living in the vicinity of Karbala. After the exhibition and display of the Head of Abi Abdillah al Imam al Husian, Ibn Ziyad dispatched it to Damascus to be presented to Yazid as a trophy of so-called victory and also to prove that the order of the ruler was successfully accomplished. Yazid celebrated the occasion with great pomp and show by displaying the Head of the Imam in his crowded and decorated court. The Head of the Great-son of Rasulullah(S) was then buried in a niche of one of the internal walls of Jame-Masjid, Damascus, Syria. Afterwards, The Sacred Head of Imam Husain remained confiscated and confined in Damascus by the order of the Umayyad monarch, Suleyman bin Abd al Malik (d.86/705, Damascus, Syria), in this condition for two hundred forty years, till 365 (A.H).

When the Abbasids snatched power from the Umayyads, in the garb of taking revenge of Ahl al Bait, they also confiscated the sacred Head of Imam and proved to be worst enemies than the Umayyads. From Abul Abbas al Saffah, the first Abbasid monarch till the fall of the Abbasid dynasty, all of them proved to great enemies and prosecutors of Ahl al Bait and their devotees. It was the Abbasid emperor al Muqtadar Billah (d.295/908) who confirmed himself as the bitterest enemy of Ahl al Bait. He showed his utmost hatred with Imam Husain, and attempted many times to stop the pilgrimage to the Sacred Head, but in vain. He thus tried to completely eliminate the sign of the sacred place of Ziyarat; he transferred the Sacred Head of Imam Husain to Ashkelon (presently occupied by Israel) in secrecy, so that the pilgrims could not find the place. ‘Batsheva Sobelmn’ observes: [2] “Sunni-(it would have been better if the writer had used: ‘Abbasids’, instead of Sunni, because majority of the Sunni-Muslims, also loved the Ahl al Bait), rulers displeased with the phenomenon, decided to relocate Husain’s Head to the far edge of the Kingdom — Ashkelon, (Israel)”. Ashkelon is located about 6 miles (10 kilometres) from the Gaza strip and 36 miles (58 kilometres) south of Tel Aviv.

It was the 15th Fatemi Imam Nizar al Aziz (d.386/996,Qahera, Egypt) who traced the site of the Sacred Head of his great grand father through the office of his contemporary in Baghdad, in 985 (A.D.). In the city of Ashkelon, Israel, it remained buried at “Baab al Faradis”, for a long time.

Legendary commander of the Fatimi forces, eminent writer, statesman and Dai of high caliber, Syedna Badrul’jamali (d.487/1095) conquered Palestine, during the period of 18th Fatemi Imam Maad al Mustansir (d.487/1094, Qahera, Egypt). The Fatemi Imam assigned him to discover the Sacred Head of the Imam Husain ibn Ali. The Dai, in 448(A.H) discovered the place of Raas al Imam al Husain with the help of Imam’s blessings. The Sacred Head was put on a plate, and placed in a casket. This historical event took place in 448 (A.H).

Under the instructions of the Fatemi Imam Mustansir, Syedna Badrul’jamali constructed a Masjid and donated several huge properties to meet the expenditure of the ‘Trust’, so as to maintain the affairs of the Mashhad. He also prepared a beautiful traditional wooden Minbar-pulpit and placed it in the Masjid, where Raas al Imam al Husain was buried. This Minbar bears the historical account which is engraved in Arabi Fatemi Kufi script about the Raas al Imam al Husain, which convincingly provides an evidence of its historical authenticity. Afterwards, the 20th Fatemi Imam Mansur al A’amir (d.526/1132, Qahera, Egypt) sent beautiful precious lamps, made of gold and silver, for this Mashhad. Celebrated historian and traveler, Ibn Khalik’an (d. d.681/1282, Damascus, Syria) and Abu Abdullah Muhammad ibn Batutah(d. in between 1368-1377, Morocco) admitted the authenticity of the burial place of Raas al Husain in Ashkelon.

Under the instruction of Salahuddin Ayyubi (d.1194, Damascus) this Minbar was transferred to the Masjid at ‘Kahalil al Rahman’, which is twelve miles distance from Bait al Maqdis. The gate of this Masjid was constructed sometime during the era of the 11th Fatemi Imam Abdullah al Mahdi (d.322/934, Mahdiyah, Tunisia). ‘Mashhad al Khalil’ is a famous sacred place of the town: ‘Kahalil al Rahman, where the graves of Ibrahim Khalilullah (A.S), his wife Syedah Sarrah, his son Ishaq (A.S), and his wife Syedah Rifqah, Yaqub (A.S)(also known as ‘Israel’), and his wife Syedah Laiqah, and Yusuf (A.S) is a place of peace and reverence. Muslims, Jews and Christians devotees from across the boundaries of the world come here daily for Ziyarat. Hujjat al Jazirah of Khuras’an & Badakhsh’an, Syedna Nasir Khusraw (d.481, Yamgan) has mentioned ‘Mashhad al Khalil’ in his celebrated “Safarnamah” as follow: [3] “It is also known as Jabrun, Jabrin, Jabri and Matlun. This place is located on the north of Bait al Leham”.

The following text is a translation of the Arabi Inscriptions, which is still preserved on the Fatemi Minbar [4]: “Bismilla’hir Rahman’ir Raheem”. Hamd be to Allah who is only one and He has no partner, Mohammad (d. 11/632) is His Rasul, Ali (d. 29/661) is His Wali. Allah sends His Salaw’at on both of them and on their purified progeny. Children of both, (Mohammad & Ali), are known due to their glorious contribution in each era. Their Flags are flying high and miracles are being performed every moment; and among the miracles, a major glory with the wishes of Allah, is the recovery of the Head of our Imam, Abi Abdillah al Husain ibn Ali ibn Abi Talib. Salaw’at of Allah on him, his grandfather, and his father and on their Ahl al Bait, which was at the place of Ashkelon, where it was hidden by the tyrants, L’anat of Allah, upon them. They tried to conceal the Noor of Allah, which Allah has promised to reveal. And Allah wishes to hide it from the enemies, and to show it to Awliya and their followers. And it was to relieve the heart of ‘Devotees’ of Imam Husain, as Allah knew their pure heartedness in Walayat and Deen.

And to proof His argument to the world, May Allah keep for long our Moula and Syed, M’ad Abi Tamim, Al Mustansir’billah, Amir al Mumineen. And May Allah send His Salaw’at upon him and his forefathers. The Great leader, Commander of the forces, the Sword of Islam, the Helper of Imam, the Guardian of the Judges of Muslims, the leader of Do’at of Mumineen, Aba Najam, Badr al Mustansari has discovered Raas al Imam al Husain in Imam Mustansir’s period, and has taken it out from it’s hidden place. It was a special honour reserved for him to give this respect to Raas al Imam al Husain. He specially built a Minbar for the Mashhad, at the place where this sacred Head lay buried. This place is now like a Qiblah for those who visit it and a Wasilah for those who seek Shaf’at.

He (Syedna Badrul’jamali) constructed this building from its foundations and acquired properties (as a trust), the revenue from which is to be spent only on this Mashhad and its custodians. This trust is functional from today and for days to come till the day Allah will inherit the earth and all that is upon it. And He has spent in the above mentioned expenditures from what Allah had given him through Halal, and pure of his earnings. This all has been done in the way of Allah to attain His happiness and reward, and to publicly glorify the lofted place of this Imam, as Qur’an says: “Surely Masajid of Allah shall be erected by those who believe in Allah and believe in the last day, and he offers Sal’at and pays Zak’at and is afraid of none but Allah”. [5]

During the period of Salahuddin Ayyubi, and by his order, the Minbar was transferred from Ashkelon to the Masjid Khalil al Rahman (Israel). The 51st al Dai al Fatemi, Dr. Syedna Taher Saifuddin (d.1385/1965, Mumbai, India) got the honour to visit Masjid Khalil al Rahman, and he discovered the Fatemi Minbar, one thousand years after the Satar-seclusion of the Fatemi Imams.

Famous historian [6] Taqiuddin al Muqrezi briefly narrates the account regarding the transfer of Raas al Imam al Husain. In Shab’an, 491 (A.H) =1098 (A.D), Fatemi Dai and Minister, Shahansha Afzal (d.515/1121), Commander of the Fatemi Forces and son of Syedna Badrul’jamali, under the instructions of the 19th Fatemi Imam Ahmad al Musta’ali (d.495/1101,Qahera,Egypt), marched towards Bait al Maqdis to conquer it. During that era Bait al Maqdis was controlled by the Turks. Dai Afzal contacted them and tried each method to avoid bloodshed, but in vain. The Commander of the Fatemi forces could not tolerate this negative attitude of the Turks and he attacked them. Due to heavy artillery fire of “Manjniq”, many parts of the city were damaged, which forced the Turks to hand over the city. Dai Afzal handled the Turks rulers with great diplomacy; he honoured them, presented them gifts and allowed them to leave the city peacefully. After capturing Palestine, Dai Shahansha Afzal proceeded towards Ashkelon and finally entered the city, where he learnt about an old house, which was in a deplorable condition. It was the place where the Sacred Head of Imam Husain was buried. Dai Afzal took the Sacred Head from the casket, perfumed it, and put in another valuable casket. He bought a beautiful Villa and transferred the Sacred Head there. Afterwards he paid attention towards completion of the Mashhad, which was started by his father Syedna Badrul’jamali, as the historians admitted. Dai Afzal took out the Raas al Imam al Husain and embraced it with his chest and walked bare footedly towards that Mashhad, where it was reburied with great honour and reverence. In this manner the Raas al Imam al Husain remained buried in the same Mashhad.

After 21st Fatemi Imam, Tayyab Abulqasim went in to Satar-seclusion, his uncle, Abd al Majid was appointed “Regent” only to handle the affairs of the empire, occupied the throne of the Fatemi Empire. Fearing disrespect and the atrocities of the traitors and enemies, the Majidi-monarch, Zafir who is wrongly addressed as ‘Fatemi’, ordered for the transfer of the Sacred Head to Qahera. The W’ali of the city of Ashkelon, Al Amir Sayf al Mamlaka Tamim along with the custodian of the Mashhad, Qazi Mohammad bin Miskin, took out the buried casket of Raas al Imam al Husain from the Mashhad, and with due respect and great reverence, on Sunday 8th Jumadil Ukhra, 548 (31 August 1153 carried the Sacred Head from the city of Ashkelon to Al Moizziyat al Qahera, Egypt. [7] Syedi Hasan bin Asad (Hir’az, Yemen) discussed this event in his “Risalah” as follows: “When the Raas al Imam al Husain was taken out of the casket, in Ashkelon, drops of the fresh blood were visible on the Raas al Imam al Husain and the fragrance of Musk spread all over”.

Historians, al Muqrezi, al Qalaq’shandi, & Ibn Muyassar (d.1278) [8] have mentioned that the casket reached Al Moizziyat al Qahera on Tuesday 10th Jamadil Ukhra (2 September 1153). Ust’ad Maknun accompanied it in one of the service boats which landed at the Kafuri (Garden). For security reasons, and due to fear of atrocities of the enemies, the Sacred Head was passed on by the Sird’ab (underground passage) of ‘Al Qasar al Sharqi al Kabir’, and buried there in the section known “Qubbat al Daylam or Turbat al Zafr’an”. This place is currently known as “Al Mashhad al Husain”, wherein lie buried underground thirteen Fatemi Imams (From 9th Fatemi Imam Ahmad al Mastur to 20th Fatemi Imam al A’amir). On the upper portion, Tabarruk’at of Rasulullah(S), a manuscript of Qur’an, attributed to Amir al Mumineen, Ali ibn Abi Talib, and many other sacred valuables are preserved. This place is also known as “B’ab Makhallif’at al Rasul”, whose literal meaning is ‘Door of Remaining Parts of Rasul (S)’.

Historians record the reason of transfer of Raas al Imam al Husain with reference to another account as follows: when the minister of al Zafir (d.544/1149), Sualeh Talai bin Ruzaik (d.556/1161), observed the atrocities of the Crusaders in Syria, he realized that for security reasons, the Sacred Head of Husain ibn Ali should be transferred to Al Moizziyat al Qahera, Egypt. For this purpose, he specially constructed a Masjid near “B’ab al Zawilah”, as a proposed burial site of the “Raas al Imam al Husain”. It was transferred from “B’ab al Faradis”-Ashkelon to Al Moizziyat al Qahera and it was placed inside the Masjid for a temporary period, but it was buried finally at “Turbat al Zafr’an”. All the rituals of burial were observed with great reverence. As per another account, some members of the Court built the Mashhad with high quality stones and this work was completed sometime in 549(A.H).

During the golden era of Aimmat Fatemiyeen, on the day of Aashurah, every year the people of Egypt from far and near used to gather and offer sacrifices of camels, cows, goats in the name of Allah, recite Marsiyah-elegies and pronounced L’anat loudly on Yazid, Shimar, Ibn Ziyad and other murderers of Imam Husain, the Ahl al Bait and the Ans’ar of Husain. During the tenure of Salahuddin Ayyubi all Marasim al Az’a or mourning commemorations for Imam Husain were declared officially banned. Salahuddin Ayyubi had no regard for the Ahl al Bait, as he declared 10th Muharram, Yaum al A’ashurah as a day of joy and happiness. All necessary arrangements for fun and festivities on the day were made. Whatever he did to eliminate the love of Ahl al Bait from the minds of the people of his vast domain was unfruitful. All his malicious efforts were in vain. The sweet memories left behind by the Ahl al Bait did not leave the hearts of the people of Egypt, by force too. The reason for this was the Adal and the Ahs’an of the Ahl al Bait & the deep impressions and sweet fragrance, which they left forever.

[9] Famous Mamluk historian of Egypt, Mohiyuddin Abd al Zahir (d. 1292) wrote: “When Salahuddin came to power he seized all the Palaces of the Aimmat Fatemiyeen and looted their properties and treasures. He destroyed the valuable and rare collection of the hundred thousands books, available in libraries, in the river Nile. He tried to remove each signs of Bani Fatemah from the nook and corners of Egypt. When he learnt through his intelligence bureau that a nobleman (Dai),(one of the custodians of Raas al Imam al Husain) was highly respected by the people of Al Moizziyat al Qahera, he surmised that perhaps he would be aware of the Khizain-treasures of the Aimmat Fatemiyeen. Salahuddin issued orders to present him in his court. He inquired of him the whereabouts of the Fatemi Khizain-treasures. The nobleman flatly denied knowing anything about the treasures. Salahuddin was angered, and ordered his intelligence service to ask him through ‘third-degree-torture’, but the nobleman bore all the torture and repeated the same statement. Consequently, Salahuddin ordered his soldiers to put a cap containing Centipedes on the head of the nobleman. It is said, that such type of punishment was so severe and unbearable, and none could survive even for a few minutes.

Prior to putting the Cap of Centipedes on the head, his hair was shaved, to make it easy for the Centipedes to suck blood, which in turn made holes in skull. But! In spite of that punishment the noble custodian of Husain’s Head, the Dai felt no pain at all. Salahuddin ordered for more Centipedes to be put on the head of the nobleman, but it could not kill or pain him. Finally Salahuddin Ayyubi ordered for a tight cap full of Centipedes to be put on the head of nobleman, to accomplish the result. Even this method could not torture or kill him. The Ayyubid brutes were greatly astounded further when they saw, on removing the cap, the Centipedes were dead. Salahuddin asked the nobleman to reveal the secret of this miracle. The nobleman revealed as follow: “When Raas al Imam al Husain was brought to Qasar, Al Moizziyat al Qahera, he had carried the casket on his head. ‘O Salahuddin! This is the secret of my safety”. [10]

Allah has granted the honour to make and fixed the Maqsurah at Raas al Imam al Husain to the 51st Al Dai al Fatemi, Dr. Syedna Taher Saifuddin (d.1965, Mumbai). On the night of his demise, photographs of the Maqsurah were presented to him, which showed completion of Maqsurah fixture. He was very happy to see the photographs of the Zarih and said: “Inform the authorities that we are coming”, (for inauguration). On the same night he departed to the divine world to meet his Creator. His Successor, 52nd Al Dai al Fatemi, Dr. Syedna Mohammad Burhanuddin fulfilled the wish of his illustrious father in his first journey to Al Moizziyat al Qahera.

The event of presentation of the Maqsurah is also unique in the history of loyalty and faithfulness. The Maqsurah of Raas al Imam al Husain was originally constructed for Mashhad of ‘Sahib’il Liwa’il Husain’, Syedi Abil Fazal al Abbas ibn Ali (d.61/680, Karbala, Iraq), at Karbala, Iraq, and it was manufactured at the very site which is now the resting place of the 51st Al Dai al Fatemi, Dr. Syedna Taher Saifuddin, located in India. This shrine is known as ‘Ruzat Tahera’, the only Shrine in the world where entire Qur’an is written inside the walls with pure-gold. When this Maqsurah reached at the Mashhad of Syedi Abbas ibn Ali, Karbala, Iraq, it would not fit on the place. The size of the Maqsurah and the site of the fitting place differed at the time of fitting, although every technical aspects and measurements of the site were taken into account very precisely. The Engineers were astonished, as what had happened, although every minute detail was handled very professionally. The loyalty of Syedi Abbas was also witnessed on that day too, as it had been witnessed on the day of Aashurah. There a divine guidance came to the effect by way of intuition that a sincere, faithful, loyal and devoted brother could not tolerate, that the Head of Rasulullah’s grandson, Husain, buried in Al Moizziyat al Qahera, Egypt, should be without a Maqsurah, thus how could he accept this gift for himself. Hence even after Shahadat, Syedi Abbas ibn Ali paid his tribute to his Moula Husain and presented his own Maqsurah for Raas al Imam al Husain. When this above-mentioned Maqsurah was brought from Karbala, Iraq to Al Moizziyat al Qahera, Egypt, it fitted upon the original position of the grave known as Mashhad of Raas al Imam al Husain in such a manner, as if it had been fabricated for Raas al Imam al Husain itself.

End Note: Israel destroyed more than 100 Masajid in Palestinian villages incorporated into the state, including the sacred place where the Head of Imam al Husain, the grandson of Rasulullah(S) was buried. Afterwards, Israel's legendary general Moshe Dayan—himself an avid amateur archaeologist—gave the order to blow up the Masjid, while he was a young Lieutenant Colonel. “Masjid Al Mashhad al Husain” in Ashkelon dates back to the 11th century, and where tradition had it that the Head of Imam Husain was hidden. “Masjid Al Mashhad al Husain” was blown up deliberately as part of a broader operation that included at least two additional Masajid, one in Yavneh and the other in the nearby Mediterranean city of Ashdod. Muslim pilgrims, both Shia and Sunni, visit the site. After July 1950, there was nothing left for them to visit: that's when the Israel Defense Forces blew up “Masjid Al Mashhad al Husain”. “Masjid al Mashhad al Husain, the holy site in Ashkelon, was leveled in 1950, but the devotees of Ahl al Bait did not forgo it.

A few years ago, the 52nd Al Dai al Fatemi, Sultan Dr. Syedna Mohammad Burhanuddin, Head of the ‘Ismaili Musta’alavi Dawoodi Bohra’ School, achieved blessings to build a beautiful marble platform, as per traditional Fatemi architectural design, at the site, on the ground of “Barzilai Hospital”, and since then thousands of devotees have come across the boundaries of the global village there round the year to pay tribute to Moula Husain. [11] Husain Sal’am upon you that you got a brother like Abbas Abbas Sal’am upon you, Fatemah is proud of you O Mauali! Help us by the Quwat of Allah; we are in Mushkil-trials O Maula! Grant us opportunity to offer Sajadah at your Mashhad soon

Selected Bibliography: [1] ‘Syedna Idris Imaduddin’, “Diw’an”, manuscript, al Hutaiyb, Yemen [2] ‘Batsheva Sobelmn’, “Sacred surprise behind Israeli hospital”, Los Angeles

     Times’, May 21, 2008, USA

[3] Syedna Nasir Khusrow, Safar Namah, Tehran, Iran [4] ‘Syedna Taher Saifuddin’, Risalah Ramzaniyah-“Safh’atu Araf’at al M’arif”,

    Inscriptions on the Fatemi Minbar, published in 1356(A.H), Mumbai, India

[5] ‘Al Qur’an’, Ayat No.18, Surat No.9, Surat al Taubah [6] i-‘Syedna Taher Saifuddin’, Risalah Ramzaniyah- “Safh’atu Araf’at al M’arif”,

    Transfer of Raas al Imam al Husain, published in 1356(A.H), Mumbai, India-, ii-
    ‘Taqiuddin al Muqrezi’, “Al Khitat wal Aas’ar”, vol. i

[7] Majmu al Akhbaar, Syedi Hasan bin Asad, manuscript [8] i- ‘Taqiuddin al Muqrezi’, “Al Khitat wal Atha’r”, vol. i, pg. 427, Al

    Moizziyat al Qahera, ii- ‘Qalaq’shandi’, “Subh al Aasha”, Vol. 3, pg.No. 351, Al
    Moizziyat al Qahera. iii- ‘Ibn Muyassar’, “Akhb’ar Misar”, pg.No.38, Al Moizziyat
    al Qahera, iv – ‘Shiblakhi’, “Noor al Abs’ar”, page No.192

[9] ‘Mohiyuddin Abd al Zahir’, --------------------Al Moizziat al Qahera [10] i- ‘Taqiuddin al Muqrezi’, “Al Khitat wal Aas’ar”, ii- ‘Syedna Taher Saifuddin’,

     Aghar al Majalis”, pg. No.260, Al Jameatus Saifyah, Surat

[11] “Haaretz”, leading Daily of Israel, by: ‘Meron Rapoport’ July 1950, the title of

      the article in English is "History Erased". In Hebrew, the title is "Operation to 
      Explode the Mosques".
Saddam Hussein late President of Iraq belonged to the Abbasids family.

Shia observances

The Battle is commemorated each year by Shia Muslims in the Remembrance of Muharram. The mourning reaches its climax on the 10th of Muharram, the day of the battle, known as Ashurah. It is a day of speeches, public processions, and great grief. Men and women chant and weep, mourning Husayn, his family, and his followers. Speeches emphasize the importance of the values for which Husayn sacrificed himself, his family, and his followers.

In South Asia, the Battle of Karbala has inspired a number of literary and non musical genres, such as the marsiya, noha, and soaz.

See also

• Day of Ashura
• Persecution of Shia Muslims
• Hussaini Brahmin
• Arba'een
• Sahaba
• Ahl ul-Bayt
• Shi'a Imam
• Azadari
• Zuljenah
• The Sermon of Ali ibn Husayn in Damascus

References

• Al-Tabari, Muhammad ibn Jarir (1990). History of the Prophets and Kings , translation and commentary issued iby I. K. A. Howard. SUNY Press. ISBN 0395652375. (volume XIX.)

Bibliography

• al-Tabari, Muhammad ibn Jarir – History of the Prophets and Kings; Volume XIX The Caliphate of Yazid b. Muawiyah, translated by I.K.A Howard, SUNY Press, 1991, ISBN 0-7914-0040-9
• Kennedy, Hugh – The Armies of the Caliphs: Military and Society in the Early Islamic State, Routledge, 2001

External links

• Battle of Karbala An article by Encyclopedia Britanica Online
• Online book: The Tragedy of Karbala and the Martyrdom of Hazrat Imam Hussain (RA) - By Hazrat Sheykh Abu Anees Muhammad Barkat Ali QSA
• Remembering Imam Hussain RA, Friday 9th Jan, Manchester, Program in English!
• Poem In respect of our Imam RA, Friday 9th Jan, Manchester, Program in English!
• English Speech In respect of our Imam RA, Friday 9th Jan, Manchester, Program in English!

Sunni links

• Karbala – A Lesson For Mankind
• UnMasking the other Villains of Karbala
• Who Were Responsible in Killing of the Karbalâ?
• The Tragedy of Karbala and Martyrdom of Imam Hussain

Shia links

• The Story Of Imam Husayn's Martyrdom.
• The history of Abi Mekhnaf, reconstructed and translated into English
• Ayati's discussion of the history of Ashura
• Islam and Karbala
• Ashura.com
• KARBALA: When Skies Wept Blood docufilm homepage
• Mourning for Imam Hussain
• Who Killed Imam Hussain
• Karbala & Imam Hussain
• poetry on Kerbala by Mahmood Abu Shahbaaz Londoni
• Battle of Karbala in English