♥الله

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♥الله

يَامُحَمد

يَاعٰلىء

يَافَاطِمَهء

يَاحَسنء

يَاحُسيِنء

بسم رب المهدی ۩ ۞

۞ ۩ حسين زنده باد  حسين زنده باد

السَّلامُ عَلَيْكَ يَا أَبَا عَبْدِ اللَّهِ حسين۞

۞كل يوم عاشورا وكل ارض كربلاء

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(With English Translation) مرثیۂ امام از فیض احمد فیض

(With English Translation) مرثیۂ امام از فیض احمد فیض

رات آئی ہے شبّیر پہ یلغارِ بلا ہے

ساتھی نہ کوئی یار نہ غمخوار رہا ہے

مونِس ہے تو اِک درد کی گھنگھور گھٹا ہے

مُشفِق ہے تو اک دل کے دھڑکنے کی صدا ہے

تنہائی کی، غربت کی، پریشانی کی شب ہے

یہ خانۂ شبّیر کی ویرانی کی شب ہے

دشمن کی سپہ خواب میں مدہوش پڑی تھی

پل بھر کو کسی کی نہ اِدھر آنکھ لگی تھی

ہر ایک گھڑی آج قیامت کی گھڑی تھی

یہ رات بہت آلِ محمّد پہ کڑی تھی

رہ رہ کے بُکا اہلِ حرم کرتے تھے ایسے

تھم تھم کے دِیا آخرِ شب جلتا ہے جیسے

اِک گوشے میں ان سوختہ سامانوں کے سالار

اِن خاک بسر، خانماں ویرانوں کے سردار

تشنہ لب و درماندہ و مجبور و دل افگار

اِس شان سے بیٹھے تھے شہِ لشکرِ احرار

مسند تھی، نہ خلعت تھی، نہ خدّام کھڑے تھے

ہاں تن پہ جدھر دیکھیے سو زخم سجے تھے

کچھ خوف تھا چہرے پہ نہ تشویش ذرا تھی

ہر ایک ادا مظہرِ تسلیم و رضا تھی

ہر ایک نگہ شاہدِ اقرارِ وفا تھی

ہر جنبشِ لب منکرِ دستورِ جفا تھی

پہلے تو بہت پیار سے ہر فرد کو دیکھا

پھر نام خدا کا لیا اور یوں ہوئے گویا

الحمد قریب آیا غمِ عشق کا ساحل

الحمد کہ اب صبحِ شہادت ہوئی نازل

بازی ہے بہت سخت میانِ حق و باطل

وہ ظلم میں کامل ہیں تو ہم صبر میں کامل

بازی ہوئی انجام، مبارک ہو عزیزو

باطل ہُوا ناکام، مبارک ہو عزیزو

پھر صبح کی لَو آئی رخِ پاک پہ چمکی

اور ایک کرن مقتلِ خونناک پہ چمکی

نیزے کی انی تھی خس و خاشاک پہ چمکی

شمشیر برہنہ تھی کہ افلاک پہ چمکی

دم بھر کے لیے آئینہ رُو ہو گیا صحرا

خورشید جو ابھرا تو لہو ہو گیا صحرا

پر باندھے ہوئے حملے کو آئی صفِ اعدا

تھا سامنے اِک بندۂ حق یکّہ و تنہا

ہر چند کہ ہر اک تھا اُدھر خون کا پیاسا

یہ رُعب کا عالم کہ کوئی پہل نہ کرتا

کی آنے میں تاخیر جو لیلائے قضا نے

خطبہ کیا ارشاد امامِ شہداء نے

فرمایا کہ کیوں درپۓ آزار ہو لوگو

حق والوں سے کیوں برسرِ پیکار ہو لوگو

واللہ کہ مجرم ہو، گنہگار ہو لوگو

معلوم ہے کچھ کس کے طرفدار ہو لوگو

کیوں آپ کے آقاؤں میں اور ہم میں ٹھنی ہے

معلوم ہے کس واسطے اس جاں پہ بنی ہے

سَطوت نہ حکومت نہ حشم چاہیئے ہم کو

اورنگ نہ افسر، نہ عَلم چاہیئے ہم کو

زر چاہیئے، نے مال و دِرم چاہیئے ہم کو

جو چیز بھی فانی ہے وہ کم چاہیئے ہم کو

سرداری کی خواہش ہے نہ شاہی کی ہوس ہے

اِک حرفِ یقیں، دولتِ ایماں ہمیں بس ہے

طالب ہیں اگر ہم تو فقط حق کے طلبگار

باطل کے مقابل میں صداقت کے پرستار

انصاف کے، نیکی کے، مروّت کے طرفدار

ظالم کے مخالف ہیں تو بیکس کے مددگار

جو ظلم پہ لعنت نہ کرے، آپ لعیں ہے

جو جبر کا منکر نہیں وہ منکرِ دیں ہے

تا حشر زمانہ تمہیں مکّار کہے گا

تم عہد شکن ہو، تمہیں غدّار کہے گا

جو صاحبِ دل ہے، ہمیں ابرار کہے گا

جو بندۂ حُر ہے، ہمیں احرار کہے گا

نام اونچا زمانے میں ہر انداز رہے گا

نیزے پہ بھی سر اپنا سرافراز رہے گا

کر ختم سخن محوِ دعا ہو گئے شبّیر

پھر نعرہ زناں محوِ وغا ہو گئے شبیر

قربانِ رہِ صدق و صفا ہو گئے شبیر

خیموں میں تھا کہرام، جُدا ہو گئے شبیر

مرکب پہ تنِ پاک تھا اور خاک پہ سر تھا

اِس خاک تلے جنّتِ فردوس کا در تھا

(فیض احمد فیض)۔

Night has set in, manifold miseries have Shabbir chained,
No friend, no companion and no well-wisher has remained,
The dark clouds of pain and suffering, are but his soother,
And the throb of his wounded heart, is the only comforter,
It’s the night of a lonely being, stranger, stranded and molested,
It’s the night of Shabbir’s house, which is desolate and devastated.

Fast Asleep, the enemy soldiers were senselessly lying,
But this side, non could even wink in a situation trying,
This day, each and every moment was mortifying,
To the progeny of the Holy Prophet, this night was most terrifying,
The house-folks bewailed so, at times but helplessly,
As if the snuffed-out candle, flickers at the night-end slowly.

In a nook there was, the Commander of the deprived creatures [people],
The Chief of those uprooted and molested creatures [people],
Broken-hearted, exhausted, helpless and thirsty,
The Leader was sitting but with great dignity,
Neither was royal cushion, nor robe, nor were the attendants standing,
Multiple wounds were on his body, blood from each was oozing.

Fear or worry, his face indeed didn’t mirror,
To him mattered utmost, Providence’s pleasure,
Assured accord each look, his faith in the Master,
Each utterance, a denial of oppressor,
First of all he looked each one, with affection,
Adored God profusely, then made an assertion,

Thanks God, reached have we, our pledged destination,
Thanks God, martyrdom’s dawn came with fascination,
Difficult indeed, the course of examination,
Torture their mode, patience our station,
Contest completed, congratulation O friends!,
The evil depleted, congratulation O friends!,

On his revered face, glow of morn sparkled,
In blood-drenched battle-field, a ray suddenly twinkled,
Lance’s point it was, to all sweepings entangled,
Naked was sword, with high heaven it rankled,
For a while, mirror-like became the desert,
With sunrise, into blood’s hue did it convert.

For assault came enemy soldiers, as it’s known,
Facing them a saintly being, standing all alone,
That side, each beastly being was much blood prone,
None dared attack, so fearful they had grown,
In embracing the leader, as death had delayed,
By addressing them, Imam his message conveyed.

He said, what for you pain-inflictors, O people!?
To righteous, why aggressors, O people!?,
Offenders you are, even transgressors, O people!?,
Do you know? Of whom you supporters, O people!?,
Why is dispute between me and your lord [leader]?,
Have you thought, why the struggle so hard?,

We wish neither power, nor pomp, splendour,
Post of authority, we don’t hanker after,
Riches we wish not, if be it gold or silver,
Each mortal thing for us, indeed of no glamour,
Lordship we wish not, nor do mundane sovereignty,
True faith, nothing else, but our sole property.

Of righteousness in fact, we the upholders,
No concern with falsehood, of truth we defenders,
Of justice, goodness, love, always we promoters,
Oppressors we oppose, of helpless we supporters,
Cursed is he who imprecates not the oppression,
By not negating suppression, he negates the religion.

Till Dooms Day, vile plotters you would be called,
Oath-breakers you are, traitors you would called,
Conscientious, faith’s defenders we would be called,
By each free soul, freedom-lovers we would be called,
Throughout ages, our place none would deny,
Even on lances, our heads to be high.

After his address, for followers Shabbir prayed,
With a war-cry, thick fight Shabbir assayed,
At truth’s altar immolated, Shabbir undismayed,
Within tents lamentation was, Shabbir was slayed,
On horse back sacred body, forehead upon dust,
Heaven’s door beyond doubt, lay beneath that dust.

(Faiz Ahmed Faiz)

http://en.wikipedia.org/wiki/Faiz_Ahmed_Faiz

Red Shi'ism vs. Black Shi'ism

Red Shi'ism vs. Black Shi'ism

 

Islam is a religion which made its appearance in the history of mankind with the cry of "No!" from Mohammad (PBUH), the heir of Abraham, the manifestation of the religion of the Unity of God and the oneness of mankind; a "No" which begins with the cry of "Unity", a cry which Islam reiterated when confronted with aristocracy and compromise.

Shi'ism is the Islam which differentiates itself and selects its direction in the history of Islam with the "No" of the great Ali, the heir of Mohammad and the manifestation of the Islam of Justice and Truth, a "No" which he gives to the Council for the Election of the Caliph, in answer to Abdul Rahman, who was the manifestation of Islamic aristocracy and compromise. This "No", up until pre-Safavid times, is recognized as part of the Shi'ite movement in the history of Islam, an indication of the social and political role of a group who are the followers of Ali, known for their association with the kindness of the family of the Prophet. It is a movement based upon the Qoran and the Traditions; not the Qoran and the traditions as proclaimed by the dynasties of the Omayyids, Abbasids, Ghaznavids, Seljuks, Mongols and Timurids, but the ones proclaimed by the family of Mohammad.

The history of Islam follows a strange path; a path in which gangsters and ruffians from the Arab, Persian, Turk, Tartar and Mongol dynasties all enjoyed the right to the leadership of the Moslem community and to the caliphate of the Prophet of Islam, to the exclusion of the family of the Prophet and the rightful Imams of Islam. And Shi'ism begins with a "No"; a "No" which opposes the path chosen by history, and rebels against history. It rebels against a history which, in the name of the Qoran, Kings and Caesars, follows the path of ignorance, and in the name of tradition, sacrifices those brought up in the house of the Qoran and the Traditions!

Shi'ites do not accept the path chosen by history. They deny the leaders who ruled the muslims throughout history and deceived the majority of the people through their succession to the Prophet, and then by their supposed support of Islam and fight against paganism. Shi'ites turn their backs on the opulent mosques and magnificent palaces of the Caliphs of Islam and turn to the lonely, mud house of Fatima. Shi'ites, who represent the oppressed, justice-seeking class in the Caliphate system, find in this house whatever and whoever they have been seeking:-

Fatima:
the heir of the Prophet, the manifestation of the "rights of the oppressed" and, at the same time, the symbol of the first objection, a strong and clear embodiment of the "seeking of justice". In the ruling system, these are the cries and slogans of subject nations and oppressed classes.

Ali:
the manifestation of a justice which serves the oppressed, a sublime embodiment of the Truth who is sacrificed on the altar of inhuman regimes, and which lies hidden in the layers of the formal religion of the rulers.

Hassan:
the manifestation of the last resistance of the garrison of "Imamate Islam", who confronts the first garrison of "Islamic Rule".

Hussein:
bears witness to those who have been martyred by the oppressors throughout history, heir of all the leaders fighting for freedom and equality and the seekers of justice, from Adam to himself, forever the messenger of martyrdom, the manifestation of bloody revolution.

Zeinab:
bears witness to all of the defenseless prisoners in the system of executioners, and is the messenger left after martyrdom, and the manifestation of the message of revolution.

Shi'ites take their slogans from the embodiment of the tribulations and hopes of the masses of the oppressed. Aware of the rulers, and in rebellion against them, they cry out:-

"Seek the leadership of Ali and flee from the leadership of cruelty. Choose Imamate, and stamp 'cancelled,' 'disbelief' and 'dispossession' upon the forehead of the Caliphate.

Choose justice, and overthrow the system of paradox and discrimination in ownership.

Choose the principle of being ready to protest against the existing conditions, where the ruling government, religious leaders and aristocracy try to show that everything is in accordance with the Will of God, the Divine Law and the satisfaction of God and his creatures. Such things, to the ruling government, included their conquests, their plundering of mosques, associations, schools, gifts, trusts, and charities and the observance of religious ceremonies and practices.

Choose religious leadership for the central organization of the movement.

Choose the concept of imitation of your betters so as to properly organize your energies and bring order, discipline and direction.

Choose the viceregency of the Imam so as to have a responsible leader.

Give a share of the funds to provide for the socio-political struggle, for educational foundations and for teaching, in a system where all religious funds are forcibly collected by the government acting as a government of the Law.

Choose mourning, to continue the constant historical struggle of the Shi'ites against usurpers, treachery, cruelty, and the sources of fraud, lying and degeneration, and especially to keep alive the memories of the martyrs.

Remember Ashura, to humiliate the ruling group who call themselves the inheritors of the traditions of the Prophet, for the remembrance of it will prove that they are the inheritors of the killers and murderers of the Prophet's family. It will show you a path of action, and provide an answer to the recurring question "What should be done?". It will help you to decide on the best agenda for the struggle against the rule of tyranny. It will avoid allegiance to cruelty. It will provide a pattern for the unbroken continuity of history. It will declare an unending struggle between the inheritors of Adam and the inheritors of the devil. Ashura reminds us of the teaching of the eternal fact that the present version of Islam (in1972), is a criminal Islam in the dress of tradition, and that the real Islam is the hidden Islam, hidden in the red cloak of martyrdom.

And finally, concealment; creating a clever camouflage for the organization, and its activities, affiliations, leadership, personalities and plans, to protect the leadership, people and groups from being harrassed by the rulers of the day and from the hard-heartedness of the religious organisation associated with them, who might either slander the Shi'ite movement through excommunication and rouse the ignorant masses against them, or destroy it through persecutions, or weaken it through wholesale murders, imprisonment and deportations, and thus to create the best conditions for the struggle and its continuation; to practice, carefully, the principle of secrecy, and maintain the distinctive conditions of an underground movement."

We can see that for over eight centuries (until the Safavid era), Alavite Shi'ism was more than just a revolutionary movement in history which opposed all the autocratic and class-conscious regimes of the Omayyid and Abbasid caliphates and the kingships of the Ghaznavids, the Seljuks, the Mongols, the Timurids and the two Khanids, who had made the government version of the Sunni School their official religion, and it waged a secret struggle of ideas and action. Like a revolutionary party, Shi'ism had a well-organized, informed, deep-rooted and well-defined ideology, with clear-cut and definite slogans and a disciplined and well-groomed organization. It led the deprived and oppressed masses in their movements for freedom and for seeking justice. It is considered to have been the rallying-point for the demands, distress, and rebellions of the intellectuals seeking to gain their rights, and for the masses in search of justice.

Because of this, throughout history, as the power of the rulers grew, the difficulties, injustice, dispossessions, and the denial of the rights of the people, and the exploitation of the farmers, increased. Inequality became more pronounced because of the system of aristocracy, class-inequalities, brain-washing, ideological prejudices, the connection between the theologians and the temporal rulers, the poverty and privation of the masses, and the power and wealth of the rulers. When this occurred, the Shi'ite front became stronger, the basic slogans of the movement more powerful, and the struggle of the Shi'ites more intense and more important. It changed from a School of thought, a way of study and religious sectarianism reserved for the intellectuals and the chosen few, to a way of correctly understanding Islam and the culture of the people of the house of the Prophet, when confronted by Greek philosophy and oriental Sufism, to a deep-rooted and revolutionary, socio-political movement of the masses, especially the rural masses. It caused greater fear among the autocratic rulers and the hypocritical religious bodies who rule the people in the name of the Sunni sect.

It is for this reason that the pseudo-intellectual and free-thinking rulers, at whose courts the Jews, Christians, Magians and even the materialists enjoy freedom, honor and influence, talk of the Shi'ites with such anger and vexation that a massacre of all of them would not quench the thirst of these rulers. They flay them alive, pass iron rods through their eyes, pull out their tongues and burn them alive. These are all current practices of the day. It reaches the point that the historians, theologians and even philosophers and men of piety of the court considered it to be part of their prayers to invent any false accusations, forgeries and falsified records that they could against the Shi'ites! It is in such circumstances that Sultan Mahmoud of Ghazni declares "I search the world over for a Shi'ite". It is his government which sponsors the Sunni theological decree that marriage of a Moslem man with "people of the Book" i.e. Jews, Christians and Zoroastrians, is legal, but it is illegal to marry a Shi'ite woman.

With the coming to power of the Seljuks, prejudices and bias become stronger against the world of thought and religion. From the social point of view, the feudal and guardianship system accentuates the degree of the exploitation of the masses, expecially the farmers, to an unbearable degree. In order to maintain the policies of the state, floggings and torture are necessary, resulting in the construction of many piles of skulls and eyes.

The religious body of the Sunni sect, which had from the beginning become 'the government's Islam', becomes a conglomeration of the most debased and prejudiced beliefs and harsh rules. It turns into a tool for the justification of the inhuman ways of the rulers. It compromises with the autocratic regimes of the Ghaznavid and Seljuk Turks and the Mongols. It becomes an opiate for the masses, and an instrument for murder to be used to prevent any thought or action that jeopardizes the interests of the strong and harms the landlords and feudal chiefs.

This is what causes Shi'ism, during this period, to appear as the fountainhead of the rebellion and the struggle of the downtrodden and oppressed masses, especially the rural people. It flourished wonderfully, in multiple facets, and in different directions, moderate or extreme, in the form of various movements of the masses against the powers of the day; movements like the terrorism of Hasan Sabbah, the communal living of the Qaramateh, the extremist cultural and religious beliefs of the Ghalat, and the rebellion for free-thinking of some of the Sufi sects of the revolutionary and Shi'ite School of thought, against the harsh prejudices and the souless, petrifying censorship of the theological and legal system attached to the ruling group. Finally, the intellectual, moderate and rich School of the Imamate, as the greatest flow of thought and culture, rebels when confronted by the religion and culture of the government.

The rousing call and the possibilities for learning in this School of thought are based upon the twin principles of imamate and justice. It produces the revolutionary cries of A'shura and the aggressive mobilization of the masses against existing conditions. It invites people to await the hidden Imam who is in occultation. It raises the critical problems of the 'signs of appearance' and the 'end of time'. It keeps alive the hope of 'redemption after martyrdom'. It promotes the idea of revenge and revolt, faith in the ultimate downfall of tyrants and the decrees of destiny against the ruling powers who dispense justice by the sword. It prepares all the oppressed and justice-seeking masses who are waiting to participate in the rebellion. In some towns like Kashan and Sabzevar, where the Shi'ites are strong, they saddle a white horse on Fridays, and all the people of the town, the protesting, disatisfied and expectant Shi'ites, follow the horse out of town, despite the opposition of the government and the ruling religion. They await redemption and freedom from tyranny, and the beginning of a rebellion. They discuss questions which cause fear among the ruling group.

During the first half of the eighth century, following the wholesale massacres of Ghengis Khan and Hulaku, when the rule of the Mongols had reduced the Iranian masses to submission, depression, humiliation and weakness; when the revenge of Ghengis Khan was law; when the sword and the hangman were enforcers of the law; when the Mongol Khans and nomads and the officers and chiefs of Mongol tribes each ruled as a feudal lord over various regions and estates, and had enslaved the peasants in the most cruel manner; when, in the towns as well, the men of religion were mostly in the service of the Mongol rulers, they called upon the masses to submit in the name of 'the true Sunni religion' to the pseudo-Moslem rulers who continued to be replicas of Ghengis Khan. They circumcised themselves only to please the religious sentiments of the Moslems, at the cost of the spread of the culture, faith, morality, society and of the very existence of the Moslems!

Some of the religious men, whose piety made them abstain from co-operating with the rulers and tyrants, had crept into the oblivion of piety in the monasteries of the Sufis, thereby indirectly becoming the means by which the path is paved for oppression and the ground is prepared for murder. They had left the people defenseless against the floggings of the Mongol executioners and robbers, and the fraudulent men of religion.

It is under these circumstances that a religious preacher sets out in search of the truth in the way that Salman did. Salman approaches all those with claims to religious faith. First he approaches the pious Balu to seek the path of salvation in his School of piety and freedom. There, he sees piety remaining silent against tyranny. What a shame! What heartlessness and selfishness, that a man should be surrounded by the screams of prisoners, the shouts of executioners, the poverty of the hungry, the whips of the cruel over the bodies of the helpless, and, instead of volunteering to defend them, that he should simply seek his own redemption and try to gain paradise for himself! Salman flees from this man in disgust and goes to Semnan to see Rukneddin Emad-od-Dowleh, whose piety and leadership in Sufi practices is well-known. He finds Sufi practices also, like piety, a means of escape from reality and responsibilities, turning away from the fate of the masses, and ignoring cruelty and tyranny. Salman finds the Sufi to have a tender heart, tender feelings and a sublime soul. But, how is it that the rivers of blood shed by the Mongols in this country, and that the decline threatening Islam and the masses of the people, do not in any way disturb the peace of his soul and the tenderness of his heart? Salman flees from him in hatred, and goes to the Sheikh ol-Islam, Imam Ghiasuddin Habibollah Hamavi in Bahrabad, to gain knowledge of the religious laws and the theology of the true Sunni sects from him, and to find his way back to the original spring of truth. Here, he sees a theology that discovers and discusses a thousand problems in bathroom etiquette, but has a total lack of any awareness of the evil destiny facing the nation.

Disgusted with all these robes of piety, and satisfied that these religious teachings are all the weavers of the clothes of piety to be worn on a body of oppression, then with a heart filled with hatred towards the cruel Mongol rulers, and reeling with pain because of the evil destiny of the Moslem masses, as a Moslem responsible for the people and knowledgeable about the times, and as a protestor against the existing system, having lost all faith in the sellers of religion, Sheikh Khalifeh chose the Islam of Ali, the School of protest and martyrdom.

In the dress of a simple darvish, he goes to Sabzevar as a lonely stranger, takes up residence in the great mosque of the town, and begins preaching there. This marks the beginning of the Sarbedaran liberation movement. He is a preacher who is in revolt against everything that teaches people to bow to ignorance and oppression, a revolt backed by a faith, a School of thought and a "Red" history: Shi'ism. Slowly, the deprived masses begin to understand, to find their way, and as a result, to become a threatening force. The official pseudo-clergy start their usual game of spreading rumors and then issuing religious decrees, and at last, calling for authorised murder, saying:-

"This Sheikh discusses worldly affairs in the mosque",
"This Sheikh conjectures in the mosque and defiles the house of God", and "This Sheikh confuses the religion of the people".

The pseudo-clergy try to turn the people against him, and prepare the ground for his downfall. They help the Mongol ruler to take his life. They write to the Mongol ruler saying that the Sheikh has strayed from the true Sunni Religion, and is not prepared to repent and retract in spite of their best efforts. They say he is propagating worldly ideas in the mosque, and spreading the work of the protesters (Shi'ites)! They continue "His behaviour calls for the death penalty, and it is up to Sultan Saied to rid the religion of this pestilence". The spreading of rumors and the rousing of people against him increases but the Sheikh's call to understanding, faith and salvation, continues to attract the hearts of the deprived and suffering rural masses more and more to him. Until early one morning, when his admirers go as usual to see him, they see his dead body in the mosque.

After the Sheikh's assassination, his disciple Sheikh Hasan Juri continues his work. He gives an immediate call to arms, organizes his disciples and goes underground. He starts roaming the towns and sowing the seeds of understanding and revolt wherever he goes, on the basis of Shi'ism. The minds of the people are prepared. The hearts of the enslaved masses are throbbing for revolt under the curtain of secrecy. One spark will be sufficient...

A nephew of the ruler enters the village of Baashteen, a village about thirty-six kilometers south of Sabzevar, as he normally does. With his followers, he enters the house of Abdul Razzaq, one of the pious and honourable villagers who is still reeling under the devastating influence of the religious propaganda of the ruler. The retinue asks the villagers for food, and are duly served. Then they ask for wine! For the villagers, who are Moslems and Shi'ites, who have been deeply influenced by the words of Sheikh Khalifeh, the bringing of wine for such rascals, and that, too, under compulsion, is too much. However, they serve it! The guests become intoxicated! They ask for women! This was the beginning of the explosion, very simple and rapid! The host goes to the people and calling the Shi'ite masses, exclaims that the Mongol ruler is asking for their women. What is their reply? They say "We are prepared to die rather than be so defiled! Our women for the enemy shall be our swords". The result is inevitable. The masses have made up their minds. They kill the whole group at one attempt. As they know that there is no turning back, as they know that they have already chosen death, they stop wavering. The choice of death gives them such energy that their single village revolts against that bloodthirsty regime and is successful. The villagers overrun the town, fighting against the Mongol army and the decrees of the pseudo-clergy of the religion of the state. They are victorious. Their cry: "Salvation and Justice!" and "The destruction of the power of the ruling Mongols and the influence of the priests of the religion of the rulers and the big landowners of the ruling class". The victims of the ignorance of the pseudo-clergy and the prisoners of the oppression of the Mongols continue joining the ranks of the rebels. Sabzevar becomes a center of power; like a fire that spreads through dry brush, the Shi'ite revolutionary guards, who enjoy the backing of the rural warriors and champions of the masses, and have the ideology of Sheikh Khalifeh and Sheikh Hasan and similar kinds of well-informed, righteous and missionary men of learning, engulf the whole of Khorasan and northern Iran and even inflame the south of the country. And for the first time, a revolutionary movement based on Alavite Shi'ism, against foreign domination, internal deceit, the power of the feudal lords and wealthy capitalists, had an armed uprising, led by peasants seven hundred years ago, under the banner of justice and the culture of martyrdom, for the salvation of the enslaved nation and the deprived masses.

And this is the last revolutionary wave of Alavite Shi'ism, Red Shi'ism, which continued for seven hundred years to be the flame of the spirit of revolution, the search for freedom, and justice, always inclining towards the common people and fighting relentlessly against oppression, ignorance and poverty.

A century later came the Safavids, and Shi'ism left the great mosque of the common people to become a next-door neighbor to the Palace of 'Ali Qapu in the Royal Mosque.

Red Shi'ism changes to Black Shi'ism!

The Religion of Martyrdom changes to The Religion of Mourning.

[By: Dr. Ali Shariati]

فروغِ جوہرِ ایماں، حسین ابنِ علی (ع) / کہ شمعِ انجمنِ کبریا کہیں اُس کو [غالب]۔

Blood's Boiling Point

یہ سید الشھداء (ع) کا لہو ہے جو تمام امت اسلامی کے خون میں جوش پیدا کرتا ہے۔ [امام خمینی]۔

"It is the blood of the Master of Martyrs (Imam Hussain A.S) that sets fire to the hearts of all Muslim nations and brings their blood to boiling point." [Imam Khomeini R.A]

DR Allama Muhammad Iqbal: The Secret of Karbala (translated by Arberry)

CONCERNING MUSLIM FREEDOM, AND THE SECRET OF THE TRAGEDY OF KERBELA

Whoever maketh compact with the One

That is, hath been delivered from the yoke

Of every idol Unto love belongs

The true believer, and Love unto him

Love maketh all things possible to us

Reason is ruthless; Love is even more,

Purer, and nimbler, and more unafraid

Lost in the maze of cause and of effect

Is Reason; Love strikes boldly in the field

Of Action. Crafty Reason sets a snare;

Love overthrows the prey with strong right arm.

Reason is rich in fear and doubt; but Love

Has firm resolve, faith indissoluble.

Reason constructs, to make a wilderness;

Love lays wide waste, to build all up anew.

Reason is cheap, and plentiful as air;

Love is most scarce to find, and of great price.

Reason stands firm upon phenomena,

But Love is naked of material robes.

Reason says, Thrust thyself into the fore”

Love answers Try thy heart, and prove thyself

Reason by acquisition is informed

Of other; Love is born of inward grace

And makes account with Self. Reason declares

Be happy and be prosperous; Love replies

Become a servant, that thou mayest be free

Freedom brings full contentment to Love’s soul

Freedom, the driver of Love’s riding-beast

Hast thou not heard what things in time to war

Love wrought with lustful Reason? I would speak

Of that great leader of all men who love

Truly the Lord, that upright cypress-tree

Of the Apostle’s garden, Ali’s son,51

Whose father led the sacrificial feast

That he might prove a mighty offering;52

And for that prince of the best race of men

The Last of the Apostles gave his back

To ride upon, a camel passing fair,53

Crimsoned his blood the cheek of jealous Love

(Which theme adorns my verse in beauty bold)

Who is sublime in our Community

As Say, the Lord is God exalts the Book.54

Moses and Pharaoh, Shabbir and Yazid-55

From Life spring these conflicting potencies

Truth lives in Shabbir’s strength; Untruth is that

Fierce, final anguish of regretful death.

And when the Caliphate first snapped its thread

From the Koran, in Freedom’s throat was poured

A fatal poison, like a rain-charged cloud

The effulgence of the best of peoples rose

Out of the West, to spill on Kerbela,

And in that soil, that desert was before,

Sowed, as he died, a field of tulip-blood.

There, till the Resurrection, tyranny

Was evermore cut off; a garden fair

Immortalizes where his lifeblood surged.

For Truth alone his blood dripped to the dust,

Wherefore he has become the edifice56

Of faith in God’s pure Unity. Indeed

Had his ambition been for earthly rule,

Not so provisioned would he have set forth

On his last journey, having enemies

Innumerable as the desert sands,

Equal his friends in number to God’s Name.

The mystery that was epitomized

In Abraham and Ishmael through his life

And death stood forth at last in full revealed.

Firm as a mountain-chain was his resolve,

Impetuous, unwavering to its goal

The Sword is for the glory of the Faith

And is unsheathed but to defend the Law.

The Muslim, servant unto God alone

Before no Pharaoh casteth down his head.

His blood interpreted these mysteries,

And waked our slumbering community.

He drew the sword There is none other God

And shed the blood of them that served the lie;

Inscribing in the wilderness save God

He wrote for all to read the exordium

Of our salvation. From Husain we learned

The riddle of the Book, and at his flame

Kindled our torches. Vanished now from ken

Damascus Might, the splendour of Baghdad,

Granada’s majesty, all lost to mind;

Yet still the srings he smote within our soul

Vibrate, still ever new our faith abides

In his Allahu Akbar, Gentle breeze,

Thou messenger of them that are afar,

Bear these my tears to lave his holy dust.


The original Farsi is below:




در معنی حریت اسلامیہ و سر حادثۂ کربلا

ہر کہ پیمان با ہوالموجود بست
گردنش از بند ہر معبود رست
مؤمن از عشق است و عشق از مؤمنست
عشق را ناممکن ما ممکن است
عقل سفاک است و او سفاک تر
پاک تر چالاک تر بیباک تر
عقل در پیچاک اسباب و علل
عشق چوگان باز میدان عمل
عشق صید از زور بازو افکند
عقل مکار است و دامی میزند
عقل را سرمایہ از بیم و شک است
عشق را عزم و یقین لاینفک است
آن کند تعمیر تا ویران کند
این کند ویران کہ آبادان کند
عقل چون باد است ارزان در جہان
عشق کمیاب و بہای او گران
عقل محکم از اساس چون و چند
عشق عریان از لباس چون و چند
عقل می گوید کہ خود را پیش کن
عشق گوید امتحان خویش کن
عقل با غیر آشنا از اکتساب
عشق از فضل است و با خود در حساب
عقل گوید شاد شو آباد شو
عشق گوید بندہ شو آزاد شو
عشق را آرام جان حریت است
ناقہ اش را ساربان حریت است
آن شنیدستی کہ ہنگام نبرد
عشق با عقل ہوس پرور چہ کرد
آن امام عاشقان پور بتول
سرو آزادی ز بستان رسول
اللہ اللہ بای بسم اللہ پدر
معنی ذبح عظیم آمد پسر
بہر آن شہزادہ ی خیر الملل
دوش ختم المرسلین نعم الجمل
سرخ رو عشق غیور از خون او
شوخی این مصرع از مضمون او
در میان امت ان کیوان جناب
ہمچو حرف قل ہو اللہ در کتاب
موسی و فرعون و شبیر و یزید
این دو قوت از حیات آید پدید
زندہ حق از قوت شبیری است
باطل آخر داغ حسرت میری است
چون خلافت رشتہ از قرآن گسیخت
حریت را زہر اندر کام ریخت
خاست آن سر جلوہ ی خیرالامم
چون سحاب قبلہ باران در قدم
بر زمین کربلا بارید و رفت
لالہ در ویرانہ ہا کارید و رفت
تا قیامت قطع استبداد کرد
موج خون او چمن ایجاد کرد
بہر حق در خاک و خون غلتیدہ است
پس بنای لاالہ گردیدہ است
مدعایش سلطنت بودی اگر
خود نکردی با چنین سامان سفر
دشمنان چون ریگ صحرا لاتعد
دوستان او بہ یزدان ہم عدد
سر ابراہیم و اسمعیل بود
یعنی آن اجمال را تفصیل بود
عزم او چون کوہساران استوار
پایدار و تند سیر و کامگار
تیغ بہر عزت دین است و بس
مقصد او حفظ آئین است و بس
ماسوی اللہ را مسلمان بندہ نیست
پیش فرعونی سرش افکندہ نیست
خون او تفسیر این اسرار کرد
ملت خوابیدہ را بیدار کرد
تیغ لا چون از میان بیرون کشید
از رگ ارباب باطل خون کشید
نقش الا اللہ بر صحرا نوشت
سطر عنوان نجات ما نوشت
رمز قرآن از حسین آموختیم
ز آتش او شعلہ ہا اندوختیم
شوکت شام و فر بغداد رفت
سطوت غرناطہ ہم از یاد رفت
تار ما از زخمہ اش لرزان ہنوز
تازہ از تکبیر او ایمان ہنوز
ای صبا ای پیک دور افتادگان
اشک ما بر خاک پاک او رسان

150 Maxims of Imam Hussain (A)

150 Maxims of Imam Hussain (A)

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

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

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

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

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

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

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

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

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

10 - To me , death is nothing but happiness, and living under tyrants nothing but living in a hell. (Tohaf-al- Uqoul , P. 245)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

34 - Whoever sorts out a problem of a believer, God sorts out his difficulties of this world and the hereafter. (Biharol Anwar, Vol. 78 , P. 122)

35 - If you heard a person discredits the dignity and the honour of people ,then try not to get introduced to him. (Balagatol Hussain ( as ) , P. 284)

36 - Never raise your need except to three ( kinds of people ): to a religious , to a brave man or to a nobleman. (Biharol Anwar, Vol. 78 , P. 118)

37 - Seventy rewards are for Salam ( Islamic greeting ) ; sixty nine for the starter and one for the one who replies. (Biharol Anwar, Vol. 78 , P. 120)

38 - Act like the one who believes in punishment for sin and reward for good deeds. (Biharol Anwar, Vol. 78 , P. 127)

39 - Should poverty , illness , and death not exist , man would not bow to anything. (Nuzhat al-Nadher wa Tanbeeh al-Khatir , P. 80)

40 - You deserve the Paradise , don't sell yourself for anything less. Whoever is content to the worldly pleasures , has sufficed to something base and low. (Balagatol Hussain (A.S.) , P. 308)

41 - Being thankful for a grace of God makes God reward you with another grace. (Nuzhat al-Nadher wa Tanbeeh al-Khatir, P. 80)

42 - Never trust anybody but those who fear God. (Balagatol Hussain (A.S.), P. 292)

43 - Imam (as) was asked: What causes noble and eminent personality. He replied: "Controlling your tongue and doing good deeds. (Balagatol Hussain (A.S.), P. 332)

44 - O' people do compete in good deeds and haste in grabbing the good chances. By delaying good deeds, you reduce their value. By gaining victory win the respect and praise of others, and do not let others blame you for being lazy. If one does a favour to another but he does not thank him for it , be sure that God will reward him instead , and surely the God's reward is greater and more generous. (Biharol Anwar, Vol. 78 , P. 121)

45 - Beware that the need of people for you is among the graces of God, so do not neglect the needy as the graces will turn into difficulties. Do know Good deeds bring you people's respect and praise and God's rewards. If you could personify and visualize good deeds as a human being you would see him as kind and good looking , whose sight is pleasant for everyone to see. And if you could picture evil acts , you would see him ugly and disgusting , hearts detesting him , and eyes closing to his sight. (Biharol Anwar, Vol. 78, P. 121)

46 - The most merciful person is the one who forgives when he is able to revenge. (Biharol Anwar, Vol. 78 , P. 121)

47 - Your best relation is the one who comes to you and helps you when you have severed relations with him. (Biharol Anwar, Vol. 78, P. 121)

48 - Whoever sorts out the difficulty of a believer God will sort out his difficulties in this world and in the hereafter. (Biharol Anwar, Vol. 78 , P. 122)

49 - Tolerance is man's ornament, keeping promises is a sign of nobility, and bonding with others is a grace. (Biharol Anwar, Vol. 78, P. 122)

50 - Arrogance is a sign of selfishness rashness is a sign of foolishness and foolishness is a sign of weakness and exaggeration causes destruction. (Biharol Anwar, Vol. 78 , P. 122)

51 - Thinking of war is spine-chilling and its taste is extremely unpleasant. A true warrior is one who steps into the scene of war, fully armed, with no fear of the enemy. Whoever starts fighting at an inappropriate time, or when he is not fully equipped and prepared, or without having made plans about it, he will not be helpful for his people and he will die in vain. (Biharol Anwar, Vol. 32, P. 405)

52 - I advise you to keep piety and chastity and warn you of the days of Resurrection and death , and hoist you his ( threatening ) flags : Imagine death with its terrible frightening looks , its unwanted arrival, and its bitter taste has clawn at your soul and has made an obstacle between you and your deeds. Still you care more about your body (rather than soul). I can see the calamity of death grabs you suddenly and drags you from the surface of the earth to its depth and from the heights of the earth to its lower places and from the joy and familiarity of the earth to the horror of the grave, from the prosperity and illumination of earth to the darkness and pitch blackness of the grave and from the vastness of the earth to the tightness of the grave. It takes you to that prison to which your nearest relative is not allowed to visit you, to a place where patients have no right to be visited, to a place where there is no response to any cry or scream. May the Almighty God save us from the difficulties and problems of this day and salvage both we and you from the punishment of that day, and makes us deserving his great rewards. (Biharol Anwar, Vol. 78, P.120)

53 - I advise you to keep the divine piety. Surely the God has ensured for the one who keeps his piety to transfer him from what he dislikes to what he likes; and provides him with sustenance form an unexpected way. (Biharol Anwar, Vol. 78, P. 121)

54 - Beware not to be among those who fear that people might face punishment for their sins but they feel secured from their own sins. Surely the glorious God can not be cheated and no reward can be achieved from him except by his obedience ; God willing. (Biharol Anwar, Vol. 78 , P. 121)

55 - O' the son of Adam ! Think for a while and ask yourself : Where are the kings and emperors of the world ? Where are those who re-built the ruins , dug ditches and wells , planted trees and set up habitable towns ? Where are those who gathered wealth ? They had to part with their wealth and properties and leave them to other reluctantly. We, too, will have the same fate. (Irshad al-Quloob , Vol. 1 , P. 29)

56 - O' the son of Adam! Imagine your death bed , your grave , imagine the Day of Judgement when all parts of your body will testify against you ; the day when knees will tremble , hearts will be squeezed inside tight chests ;the day secrets will be disclosed , people will be unmasked , some will come out victorious and dignified and some will be disgraced , and the divine justice will gauge people's deeds. (Irshad al-Quloob, Vol.1, P. 29)

57 - O' the son of Adam! Remember the death of your fathers and your children, where they were, and to where they went. I can foresee that you, too ,will join them very soon and provide a lesson for others. (Irshad al-Quloob, Vol. 1 , P. 29)

58 - We are the victorious party of God , we are the household of the Messenger of God and the relatives of him. We are the dignified and chaste family of the prophet , we are one of the two great weights of which the prophet of God has appointed us as the second to the book of God ( which is the first of the two weights ).The book in which there are explanations for everything. There is no wrong init. The Holy Quran for which we have been trusted to interpret. We will never be helpless in its interpretation. In our interpretation , we follow the facts of the Holy Quran. O' people do obey us, because obeying us is compulsory for you, and is tantamount to obeying God and his Messenger. (Biharol Anwar, Vol. 44 , P. 205)

59 - A person asked Imam Hussain (as): "O' the son of the messenger of God, how can we know God Almighty?" Imam replied: "By knowing and obeying the Imam of your time."(Biharol Anwar, Vol. 5, P. 312)

60 - Divine laws and Islamic principles must be carried out only by us Imams, the divine scholars, who have thorough knowledge of the permitted and forbidden things by God. (Biharol Anwar, Vol. 97, P. 80)

61 - O' God! , you know my revolt against the rule of Bani Umayyah did not stem from any greed for power, or for taking revenge. I stood against the tyrant of my time to reveal the genuine image of your divine religion , and to make social reforms in order to save the oppressed and pave the way for them to act according to your rules. And you people! If you don't support us and treat us fairly , tyrants and oppressors will dominate you to blow out divine illumination. Surely God Almighty is our strong supporter, upon whom we rely , from whom we seek help , and towards whom is our return. (Biharol Anwar, Vol. 97 , P. 80)

62 - Thanks to God , whatever God wills will happen , there is no power except stemming from Allah ( God ). Death has been written on the son of Adam( human being ) in such a suitable way like the elegance of a necklace around the neck of a young girl. I am so eager to meet my ancestors like the enthusiasm of Jacob to see Joseph. The divine fate has destined for me a place of killing to which I have to go. As if ( I can see ) my body parts and members are torn between Nawawis and Karbala to quench there thirst and hanger by killing me. There is no escape from such a divine fate. We, the household of the Prophet , are subservient to whatever God has destined us. We will be patient on this calamity which he has planned for us. Of course his Almighty will give us the reward of the patients. We are (A.S.) the body parts of the Prophet (S.A.W.) and his body parts will not separate from him. We will be surrounding the Prophet (S.A.W.) in the Paradise. By our departure from this world the Prophet (S.A.W.) will be delighted. The promises that have been given to us will be fulfilled. Now, whoever among us is ready for martyrdom and has prepared himself for death and is fond of meeting God, will move with us. We will set out tomorrow; God willing. (Biharol Anwar, Vol. 44 , P. 366)

63 - O' people do know that this world is a mortal/house. (Nasikh al- Tawarikh, Vol. 6 , Part. 2 , P. 243)

64 - I do not know companions more loyal and better than my companions ,neither do I know a household more honourable and passionate than my household. May the Almighty rewards you for the favors you have done me. (Biharol Anwar, Vol. 44, P. 392)

65 - The Almighty God elevates His worshippers for their patience in enduring difficulties. (Biharol Anwar, Vol. 45 , P. 90)

66 - Know that Surely the world's sweetness and bitterness are all (nothing but ) dreams. Awareness is solely in the hereafter. The winner is the one who wins the other world and the wretched is the one who becomes wretched in it (the hereafter). (Biharol Anwar, Vol. 45 , P. 91)

67 - Praise to God who created the world and made it a mortal, unstable and uncertain house the residents of which keep changing and under going ups and downs , wretched and miserable are those who are deceived by the fleeting and transient pleasures and attractions of this world. (Biharol Anwar, Vol. 45 , P. 5)

68 - No way ! By God I will never surrender to them like a humiliated person and never pledge allegiance to them like slaves." I seek refuge to my God from you stoning me to death"."I seek refuge to my God and your God from any arrogant who does not believe in the day of Resurrection ". (Biharol Anwar, Vol. 45, P. 7)

69 - Be patient O ' the son of the nobles. Death is only a bridge which takes you from misery and loss to the vast Paradise and the eternal graces. Then , is there anyone among you who dislikes to be transferred from a prison to a palace? For your enemies death is the opposite , it is like being transferred from a palace to a prison to be tortured. As my father quoted the Prophet (S.A.W.) as saying: " Surely, this world is a prison for the believer and a Paradise for the infidel." Death is a bridge to take some to their Paradise and some to their hell. I have never told lies and never was told lies. (Biharol Anwar, Vol. 44 , P. 297)

70 - Yazid , the natural son of an illegitimate has placed me in a dilemma , drawing my sword and fighting or being humiliated by allegiance to him. But it is impossible for us to be humiliated, God , his messenger , the believers, my respectable family would not prefer obedience to mean people. To dying with glory. (Biharol Anwar, Vol. 45 , P. 83)

71 - Those who seek to win God's favor and satisfaction, no matter if it evokes people's wrath, God will make them dispense with people. But those who win contentment of people at the cost of enraging God , the Almighty will make them dependent upon people. (Biharol Anwar, Vol. 78 , P. 126)

72 - Best of wealth is that with which one protects his fame and dignity. (Biharol Anwar, Vol. 44 , P. 195)

73 - Swear by God , I did not rise against the tyrannical rule of Bani Umayyah out of selfishness or with the aim of oppression or corruption. My revolt only aimed at reviving the religion of my grandfather , the holy Muhammad (S.A.W.) and the traditions of my father Ali ibn-Abi Talib (A.S.) , to enjoy good and forbid evil. So, whoever accepts me by accepting the truth , surely God rewards him for supporting the truth. And whoever rejects me , I will be patient until God judges between me and these people justly. Surely , His Almighty is the Best Judge of the judges. (Biharol Anwar Vol. 44 ", P 329)

74 - ( Since the world is mortal,) imagine as if there has been no world from the beginning ; and ( since the here after is eternal ) as if it has ever been existing. (Biharol Anwar, Vol. 45 , P. 87)

75 - Swearing by my own soul: Imam can be nobody except the one who rules according to Quran , rises for justice, affiliates to the true religion and contains himself to all that for the sake of God. (Biharol Anwar, Vol. 44 , P. 334)

76 - Those who worship God sincerely will be rewarded far more than what they had wished and even more than what they deserve. (Biharol Anwar, Vol. 71 , P. 184)

77 - Association with the wicked people is evilness, and association with the corrupted people brings doubts to oneself. (Biharol Anwar, Vol. 78, P. 122)

78 - Imam Hussain (A.S.) said: " Whoever comes to us will find at least one of these four : he will hear sound reasoning , will see fair judgement , will face a helpful brother , and will enjoy the company of learned men."(Biharol Anwar, Vol. 44, P. 195)

79 - Imam Hussain (A.S.) said to a man who was backbiting someone in Imam's presence : " Stop this evil act , for your backbiting will be the food of dogs in the hell." (Biharol Anwar, Vol. 78 , P. 117)

80 - Sometimes God Almighty showers a man with grace and favor , instead depriving him of the blessing of being grateful , this is how God tests his mortals. (Biharol Anwar, Vol. 78 , P. 117)

81 - "Those stingy people who economize on even greeting are real misers." (Biharol Anwar, Vol. 78 , P. 120)

82 - Addressing his son Ali (A.S.), Imam Hussain (A.S.) said: " O ' my son be afraid of oppressing the one who has no defender except God. (Biharol Anwar, Vol. 78 , P. 118)

83 - A man from the Ansaar group came to Imam Husain (A.S.). He had a request. Imam (A.S.) told him to write his request if he was too shy to say it. The man wrote:" I owe someone 500 dinars and he is pressuring me for returning it. Please talk to him and ask him to give me more time. "When Imam (A.S.) read the request, he bestowed the man a purse. The purse contained 1000 dinars. He said, " 500 to pay your debts , and the rest for improving your living conditions. "Then Imam (A.S.) said, " Avoid asking for help from anyone but three types of people: the religions , the generous , and the noble ;The religious for their fear of God , the generous for their generosity, and the noble for their dignity, will not let you down. (Biharol Anwar, Vol. 78, P. 118)

84 - Among the signs of having won the approval and acceptance of God Almighty is keeping the company of the learned. Among the signs of ignorance is fighting with true believers. And among the signs of a learned person is his thinking before saying, and his being well informed of the scientific facts of his day. (Biharol Anwar, Vol. 78 , P. 119)

85 - Avoid doing what you might later be asked to apologize for it! Because the believer does not harm and does not ask for apology, while the hypocrite always harms and apologizes. (Biharol Anwar, Vol. 78, P. 120)

86 - When a poor man begs for your help, his pride is hurt. Then you don’t deal another blow to his pride by letting him down. (Biharol Anwar, Vol. 44 , P. 197)

87 – Imam Husain (A.S.) said: "Whoever likes us for the sake of God , we will join the Prophet (S.A.W.) together like these two ( and stuck two of his fingers together ). And whoever likes us for this world he will be rewarded only in this world which contains both good and evil people." (Biharol Anwar, Vol. 27, P. 84)

88 - When you are frustrated and do not know a way out, only flexibility and moderation towards difficulties will save you. (Biharol Anwar, Vol. 78 , P. 128)

89 - Orphans are the orphans of Mohammad's household. Whoever takes an orphan of ours under his protection and guides him, the Almighty God will tell him , O My generous mortal , you deserve my grace. Then he will order his angels to give him one thousand palace, for each word he taught. (Biharol Anwar, Vol. 2 , P. 4)

90 - If it were not the realization of the Muslim brothers' rights, for whatever evil you did; you would have been punished. But the glorified God says:" Whatever affliction befalls you, it is on account, of what your hands have wrought, and (yet) He pardons most (of your faults)". (Biharol Anwar Vol. 75 , P. 415)

91 - A man told Imam Hussain (A.S.): O' the son of the Prophet! I am your Shi’a (follower)! Imam (A.S.) replied: "Fear God and don't claim this, otherwise God will tell you: You are a liar in what you claimed. Surely our Shi’as ( followers ) are those whose hearts are pure and free from insincerity and treason , you had better say you are an admirer and friend". (Biharol Anwar Vol. 68 , P. 156)

92 - Brothers are of four kinds: A brother who cares both about you and about himself, a brother who is only concerned about you, a brother who is only after harming you , and a brother who benefits neither you nor himself. When asked to clarify this , Imam Husain (A.S.) said , " A brother , who cares about you and himself , is beneficial for both you and himself. such a brother maintains friendship with you , as in a perfect friendship , the two friends live together happily , but in a deficient one relations sour soon. The brother who is only concerned about you, he does not seek any material gains in his friendship with you. Rather , he will make every effort to help , and that is true friendship. The brother who constantly seeks to harm you : such a brother is in fact an enemy disguised and masked. He looks for an opportunity to harm you. He cleverly hides his real face from you. He lies about you in your absence, and he is jealous of you. May he suffer eternal damnation: And the brother who benefits neither you nor himself , he is a truly stupid person. Avoid making friends with his type. Such a friend seeks superiority to you and plots to possess whatever you have. (Biharol Anwar Vol. 78, P 119)

93 - Imam Hussain (A.S.) said to one of his followers: Which one is preferred to you? Saving the life of a weak man who is being killed by an oppressor , or saving a poor believer from among our Shias , who is being misled by an unbeliever and an enemy to the household of the prophet , through false reasoning and arguing ?Then Imam (A.S.) himself replied : Certainly saving the poor believer , as God Almighty says. "Reviving a misguided man by enlightening him, is tantamount to reviving all the world's people. "(Tafseer al-Askari or Biharol Anwar, Vol. 2 , P. 9)

94 - For a king, the worst characteristics are three: fearing enemies, oppressing the weak, and being ungenerous. (Biharol Anwar, Vol. 44 , P. 189)

95 - "Avoid embarking on a task that is beyond your tolerance."(Ayaan al-Shi'a, Vol. 1 , P. 621)

96 - " Do not try for what you cannot win. "(Ayaan al-Shi'a, Vol. 1 , P. 621)

97 - " Spend as much as you earn, not more." (Ayaan al-Shi'a, Vol. 1, P. 621)

98 - "Do not expect to be rewarded more than you deserve." (Ayaan al-Shi'a, Vol. 1 , P. 621)

99 - Do not be pleased save to what you have got of Allah's obedience. (Ayaan al-Shi'a, Vol. 1 , P. 621)

100 - Do not assume responsibility for a task, unless you are sure you can handle it competently. (Aaian Ashi'a , Vol. 1 , P. 621)

101 - Do not prescribe a medicine for a king , because if it cures him he will not thank you , and if it worsens his condition, he will blame you. (Biharol Anwar, Vol. 78 , P. 127)

102 - Referring to a follower who had refrained from joining a war and then had apologized for it and sought to bring an excuse to justify it , Imam (A.S.) said :Apologizing for a sin committed consciously is worse than the sin itself. (Biharol Anwar, Vol. 78 , P. 128)

103 - If you gather wealth but do not use it , you are not the owner of your wealth , rather , you are owned by it. So benefit from your possessions and do not let them benefit from you. (Biharol Anwar, Vol. 78 , P. 127)

104 - Whoever accepts your grant, he has helped you with your generosity. (Biharol Anwar, Vol. 78 , P. 127)

105 - Telling the truth brings about honor. (Tarikh al-Yakoobi , Vol. 2 , Najaf press , P. 246 , line 9)

106 - Telling lies is a sign of weakness. (Tarikh al-Yakoobi , Vol. 2 , Najaf press , P. 246 , line 9)

107 - " People's secrets are properties held in trust with you." (Tarikh al-Yakoobi, Vol. 2, Najaf press , P. 246 , line 9)

108 - "Your neighbours are like your relatives." (Tarikh al-Yakoobi, Vol. 2 , Najaf press , P. 246 , line 9)

109 - Aiding (others) is (a sign of) truthfulness. (Tarikh al-Yakoobi, Vol. 2 , Najaf press , P. 246 , line 9)

110 - " Working grants you experience."(Tarikh al-Yakoobi, Vol. 2 , Najaf press , P. 246)

111 - Good manner is (counted as) a worship. (Tarikh al-Yakoobi, Vol. 2, Najaf press , P. 246 , Line 9)

112 - Silence is an ornament (for man) (Tarikh al-Yakoobi, Vol. 2 , P. 246)

113 - Greediness is poverty. (Tarikh al-Yakoobi, Vol. 2, P. 246)

114 - Generosity is prosperity. (Tarikh al-Yakoobi, Vol. 2, P. 246)

115 - Moderation is wisdom. (Tarikh al-Yakoobi, Vol. 2 , Najaf press , P. 246 , Line 9)

116 - Once Imam (A.S.) advised Ibn- Abbas:" Do not talk about something which does not concern you , because I fear that you commit a sin , and do not talk in what concerns you unless there is an occasion for it. Very often a speaker is criticized for telling the truth (for it was not on the right occasion.) (Biharol Anwar, Vol. 78, P. 127)

117 - Do not argue with two types of people: the patient and the stupid; the former will beat you, and the latter will bother you. (Biharol Anwar, Vol. 78 , P. 127)

118 - In your friend's absence, speak of him the way that you like him to speak of you in your absence. (Biharol Anwar, Vol. 78 , P. 127)

119 - Death with dignity is better than life with humility. (Biharol Anwar, Vol. 44 , P. 192)

120 - Continuous experience increases intellect, honour and piety. (Biharol Anwar, Vol. 78 , P. 128)

121 - Contentment causes the comfort of body. (Biharol Anwar, Vol. 78, P. 128 , Line 9)

122 - Imam (A.S.) was asked why the Almighty God made it compulsory to fast. He replied. "To make the rich taste hunger and be merciful towards the needy." (Manaqib Aal Abi-Talib by Ibn Shahrashoob , Vol. 4 , P. 68)

123 - Imam Hussain (A.S.) was asked: How great your fear of God is? He said: "Nobody will be safe in the Day of Judgement except those who fear God in this world. (Biharol Anwar, Vol. 44 , P. 192)

124 – Imam Hussain (A.S.) was asked about Jihad, striving in the way of God, recommended or compulsory? He said, " Jihad in Islam is of four kinds: two of them on compulsory, one of them is recommended but cannot be performed except with a compulsory one , and one is solely recommended. One of the first two compulsory ones is striving of a man with himself to avoid committing sins which is greatest kind of Jihad. The second compulsory Jihad is fighting infidels. The third kind of Jihad which is recommended but cannot be carried out unless with a compulsory Jihad, is Jihad of the Islamic nation against their enemy which is compulsory on all the Muslim nation. If they live it away ,God's punishment will come , and this is a sort of nation punishment. But this Jihad is recommended for the Imam, leader of the Muslims , alone. He is to come to the nation , and they together. Go for striving against the enemy. The fourth Jihad which is recommended is when a good tradition is initiated or revived by a person who strives for safeguarding it or improving it. This is among the best deeds, as it is reviving a good tradition. Surely, the Prophet (S.A.W.) said , " Whoever establishes a good tradition , he will be rewarded for it , and in addition , he will be rewarded for every other individual who has followed his tradition. (Tohaf al-Uqoul , P 243)

125 - O' the son of Adam! Your life comprises of passing days, with each day passing, a part of you goes away for good. "(Irshad al-Quloob by Dailami , P. 40)

126 - The Holy book of the Almighty contains four items: words , implications, esoteric points, and realities. Words for common people , implications for special people , esoteric points for divine leaders, and realities for the prophets (A.S.) (Jame al-Akhbar by Shaykh Sadook , P. 47)

127 - Those who are reduced to tears after hearing sufferings of my family, their tears will protect them from hell and God will place them up in Paradise. (Biharol Anwar, Vol. 44, P. 279)

128 - Tears of the eyes and fear of the hearts are among graces of the Almighty God. (Mustadrak al-Wasael vol. 11, P. 245)

129 - Do not try to find fault with others instead, when someone makes a small blunder, try to cover up for him and justify his mistake. (Nuzhat al - Nadhir wa Tanbih al-Khater, P. 80)

130 - Endure difficulties when you walk on a divine path, and resist the temptation of worldly pleasures. (Nuzhat al - Nadhir wa Tanbih al-Khater, P. 85)

131 - Aban Ibn Taglib said he once heard the martyred Imam (A.S.) as saying:" Whoever likes us (the household of the Prophet) he becomes from us the house hold "(of the prophet).He had asked Imam (A.S.): " From you the household ? " Imam (A.S.) answered," From us the household," and repeated it three times. Then Imam (A.S.) went on to say, "Did you not hear the saying of the prophet Ibraham (in the Holy Quran) : " And whoever follows me , he is from me? "(Nuzhat al - Nadhir wa Tanbih al-Khater, P. 40)

132 - Nothing is more disgraceful for old people than being slaves to their worldly desires. (Kifayah al-Athar fi An-Nass Ala Aimma al- Ithna-Ashar, P. 233)

133 - Nothing is more disgraceful for rulers than treating their subordinates cruelly. (Kifayah al-Athar fi An-Nass Ala Aimma al- Ithna-Ashar, P. 233)

134 - Nothing is more disgraceful for noble people than telling lies. (Kifayah al-Athar fi An-Nass Ala Aimma al- Ithna-Ashar, p. 233)

135 - Nothing is more disgraceful for the learned than greed. (Kifayah al-Athar fi An-Nass Ala Aimma al- Ithna-Ashar, P.233)

136 - Amir al-Mo'menin Ali (A.S.) asked his son Hussain (A.S.):" O' Son !what is being honorable "? He replied: "Benevolence to family members , and bearing their losses. "(Biharol Anwar, Vol. 78, P. 102)

137 – Imam Husain (A.S.) was once asked: what is affluence? He said : " Decreasing your wishes , and being satisfied with what is enough for you. "(Biharol Anwar, Vol. 78, P. 102)

138 - What is poverty?" Being covetous and hopeless. "(Biharol Anwar, Vol. 78 , P. 102)

139 - What is being low and base?" Saving yourself but leaving your spouse to grapple with difficulties at hard times. "(Biharol Anwar, Vol. 78 , P. 102)

140 - What is stupidity? "Hostility to one's powerful and efficient commander, or to someone who can harm you or benefit you." (Biharol Anwar, Vol. 78 , P.102)

141 - A man told Imam Hussain (A.S.): "I have built a new house. I like you to enter it and pray to God for me. Imam accepted. After entering the house, Imam (A.S.) had a look at it and said,” You have demolished your house and have built a larger and more luxurious house. People on the earth admire you and respect you for that house, while those up in the Heavens despise you. (Mustadrak al-Wasael , Vol. 3 , P. 467)

142 - The Holy Koran has an elegant outward and a profound inward (Jame al-Akhbar by Shaykh Sadook , P. 47)

143 - The intelligence of Muawiyah was being discussed when Imam said:" Man's intelligence would not be perfect unless truth is followed". (Biharol Anwar, Vol. 78, P. 127)

144 - Imam Hussain (A.S.) said: "Our enemy is the enemy of my grandfather Muhammad (S.A.W.) "(Ihqaq al-Haq , Vol, 11 , P. 592)

145 - Habeeb Ibn Madaher narrated that once he asked Imam Hussain (A.S.): "What were you before the creation of Adam? ". Imam replied: " We were spiritual lights orbiting the highest Heaven , and teaching the angels praising and glorification. "(Biharol Anwar, Vol. 60, P. 311)

146 - Twelve Mahdis are to be from us. First of them is Amir al-Mo'menin Ali Ibn Abi Talib (A.S.), and the last is the Imam who rises by justice. Through him, God will revive the earth after its death, and let the real belief overcome other beliefs, in spite of the polytheists' dislike. He has a long occultation during which some will abandon their faith, and some will firmly stay in their belief. Then, they will be annoyed and asked: "When will this promise be fulfilled, if you are telling the truth? " Truly, whoever withstands annoyance and denial of others during the occultation of Mahdi is like the one who fights by sword alongside the Prophet (S.A.W.). (Biharol Anwar, Vol. 51, p. 133)

147 - Imam Husain (A.S.) was asked what virtue is. He said: "Holding your tongue, and good deed." Then he was asked what defect is. He said: "Involving yourself in a futile task." (Mustadrak al-Wasael , vol. 9 , P. 24)

148- There are seventy advantages for the greeting. Sixty-nine is given to the one who greets first and one is given to the one who responds to the greeting.

149- The true stingy is that who refrains from greeting.

150- He who tries to achieve something through acting disobediently to Allah will miss what he expects and fall in what he fears.

[Qaf (50), 19]

And the stupor of death will come in truth; that is what you were trying to escape.

[Qaf (50), 19]