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LIFE HISTORY OF IMAM HUSSAIN (A.S):

Name and Lineage

His name was HusainAS and kunniyat, Abu Abdullah. He was the younger grandson of the Prophet of God and younger son of Ali (AS) and Fatima (SA).

Birth

He was born on Thursday the 3 rd of Shaban in the 4 th year of Hijrat. Hearing the happy news the Prophet (SAW) went to Fatima (SA) and, taking the baby in his lap, fondled it and recited Azan in its right ear and Aqamat in the left. He put his tongue in the baby's mouth. Thus, the holy saliva of the Prophet (SAW) became Husain's (first) diet. Aqeeqa ceremony was performed on the seventh day. The entire household felt happy and joyful on the birth of the baby but the knowledge of the future events kept the Prophet's (SAW) eyes moist. It was since then that the sufferings which Husain (AS) was to undergo in future were often talked about in the Prophet's household.

Rearing

The lap of the Prophet (SAW) which was also Islam's cradle, was now busy in bringing up the two children, Hasan (AS) and Husain (AS). Accordingly, the cradle of Islam as well as of these two children was the same wherein they were growing together. On the one side there was the Prophet (SAW), the very objective of whose life was the perfection of the morals of the human society and on the other was Hazrat Ameerul Momineen Ali (AS) who had earned the pleasure of God by his deeds. Thirdly was Hazrat Fatima Zahra (SA) who was sent by the Providence to provide practical guidance to the women relating the preachings of the Prophet (SAW). It was this glorious environment wherein Husain (AS) was brought up.

Prophet's Love

As already mentioned in connection with the life history of Imam Hasan (AS) the Prophet (SAW) loved both his grandsons to the utmost extent. He used to seat them on his chest and on his shoulders. He also exhorted Muslims to treat them with affection. But his love for the younger grandson had a particular mark of distinction. For instance, once during the prayers when the Prophet (SAW) was in the state of prostration Imam Husain (AS) took position on his back. The Prophet (SAW), stayed in that position for long and raised his head only when the child got down from his back of his own accord. On another occasion while the Prophet (SAW) was delivering a sermon in the mosque, HusainA entered the mosque and accidentally fell down. The Prophet (SAW) stopped his sermon, got down from the pulpit, lifted the child and, resuming his seat on the pulpit, introduced Husain (AS) to the assembled people telling them to acquaint themselves fully with him and remember his virtues. The Prophet (SAW) also made special mention of Husain in these words: “Husain is from me and I am from Husain.” Future events revealed that what the Prophet meant by this observation was that his name and his mission were to last for ever through Husain (AS).

After the Prophet's Demise

Imam Husain (AS) was only six years old when he lost his loving maternal grandfather. Thereafter began a long period of twenty-five years during which his father. Hazrat Ali (AS) lived a life of seclusion. Imam Husain (AS) had to see very unpleasant events of various nature during this period. He also observed the noble conduct of his esteemed father. It was during this period that he attained youthhood and passed through the various stages of maturity. In the year 35 A.H., when Husain (AS) was 31 years of age, Muslims in general accepted Hazrat Ali (AS) as the caliph of Islam. During the last five years of the life of Ameerul Momineen the battles of Jamal, Siffeen and Nehrwan took place and Imam Husain participated in these battles and exhibited great valour. In 40 A.H., Hazrat Ali (AS) was martyred in the Kufa mosque and thereafter the responsibilities of Imamate and Caliphate devolved on Imam Husain's elder brother. Imam Hasan (AS). Husain (AS) extended full cooperation to Imam Hasan (AS) in every respect like a loyal and obedient younger brother. When Imam Hasan (AS) entered into a peace treaty with Muawiya on his own terms, which were intended to safeguard Islamic interests, Imam Husain also accepted it for the same reason and henceforth began to lead a life of seclusion. He remained busy peacefully teaching and propagating the precepts of Shariat and of worship and devotion to God during the last ten years of the life of Imam Hasan (AS) and subsequently for the next ten years 1 thereafter. But Muawiya did not at all abide by the terms of the treaty executed with Imam Hasan (AS). Imam Hasan (AS) himself was poisoned with Muawiya's connivance. The followers of Hazrat Ali (AS) were picked up one after the other. Some were imprisoned, some beheaded and some crucified. Lastly in violation of the condition that he will have no right to nominate his successor, Muawiya appointed Yazid as his heir apparent and left no stone unturned to obtain the pledge or allegiance to Yazid from Muslims in general. The forces of both money and might were pressed into service and a major part of the Islamic world was made to bow down and submit to his sinister design.

Moral and Attributes

Hazrat Imam Husain (AS) is the third in the series of Imams. He was infallibility and piety incarnate. Friends and foes all acknowledged his deep devotion to God; his sincerety in worshipping Him; his religiosity, his generosity and the perfection of his manners. He performed twenty-five pilgrimages on foot. The traits of generosity and courageousness were found so prominent even in his childhood that the Prophet (SAW) himself used to say that Husain (AS) possessed both his generosity and courage. Consequently, there was to be found an unending chain of wayfarers and needy persons at his door. None of them ever returned back disappointed. This is why he came to be known by the epithet Abul Masakeen (father of the poor). In the nights he used to carry loads of breads and dates on his back for distribution amongst the indigent widows and orphans, which left their pressure marks on his back. He always used to say: “If a person has stretched his hand before you in solicitation, he has, so to say, pledged his self respect to you. Now, it is your duty for the sake of your own self-respect not to send him back empty handed.” He treated his slaves, both men and women, as his kin and set them free for trifling excuses. The world bowed its head before his vast knowledge. People used to turn to him for the solution of their religious problems and intricate issues. A collection of his supplications Known as Saheefa-i-Husainia is still available. He was so merciful that whenever an occasion arose he would show compassion even towards his enemies. His self-abnegation was such that he would ignore his own needs to fulfil those of others. Side by side with these noble attributes he was so courteous and humble that once, while on his way, he saw a few indigent persons eating morsels of bread obtained as alms. They invited him and he immediately sat down by their side on the ground. As Sadaqa (alms) is forbidden for the progeny of the Prophet (SAW), he did not touch food, but he had no hesitation in sitting by their side. In spite of this humility his bearing was so dignified that in any assembly where he would be present people would not their eyes towards him while addressing him. Even the opponents of his household acknowledged the dignity of his status. For example, once Imam Husain (AS) wrote a strongly worded letter to Muawiya criticizing his misdeeds and political activities.Muyawaiya was very much annoyed to read his letter. His sycophants suggested to him to send an equally harsh reply. He said: “If whatever I write is incorrect, then it will serve no purpose and if I want to write the truth, then by God I find no fault in Husain howsoever hard I may try.' Glimpses of his moral courage, his uprightness, his rectitude, his determination, his fervour for action, his perseverance and steadfastness, his patience and fortitude ÃÆ’Æ’¢ÃÆ’¢â€šÂ¬” are all preserved on the vast canvas of Karbala. Along with all this he was so peace-loving that he continued his efforts for peace till the last moment. But at the same time he was so firm in his determination that he sacrificed his life but did budge an inch from the right path he had chosen at the outset. As a son he was obedient to his father, as a brother to his elder brother and then as a general he led a whole body of men. The loyalty exhibited earlier was exemplary at its place and so was the quality of leadership shown later.

The Tragedy of Kerbala

One important condition of the treaty between Imam Hasan (AS) and Muawiya bin Abu Sufyan was that the latter will have no right to nominate his successor after him. But practically trampling upon all other terms of the treaty Muawiya vehemently defied this condition also. Accordingly, he not only nominated his son Yazid as successor after him but, touring round the entire Islamic realm, he also secured oath of allegiance for Yazid as the future caliph. At that very time Imam Husain (AS) refused to pledge allegiance. The Syrian chief made every effort to bring him round to his side but in vain. The caliphate of Yazid was not only invalid in principle but with regard to nis morals, his attributes and his character he was so mean and depraved that his succession to the throne was fraught with great danger for the Islamic Shariat. He was a drunkard, of vile character and guilty of such moral misdemeanour the very mention of which is against all decency and propriety. Against this background it was not astonishing that he was so insistent on getting the oath of allegiance from Imam Husain (AS), as thereby he wanted a stamp of validity from the grandson of the on his repugnant deeds that utterly violated the tenets of Islamic Shariat. After the death of Muawiya when Yazid assumed charge of the kingdom his foremost concern was to obtain oath of allegiance form Hazrat Imam Husain (AS), While conveying the news of the death of Muawiya, he wrote to the governor of Madinah to get Imam Husain's oath of alligence as well. Waleed, the governor of Madinah, conveyed Yazid's message to Imam Husain (AS) who was already determined that he would never concede to the demand. He was also well aware of the consequences that would follow in the event of his refusal. But in the interest of the preservation of the faith th of Allah and the Islamic Shariat he was prepared for all eventualities. He returned to his house after giving an appropriate reply to Waleed. Thereafter, considering his further stay at Madinah as inadvisable, he made a firm resolve to leave Madinah. It was the 28 th of the month of Rajab 60 A.H. that, compelled by the outrageous oppression of a tyrannical regime, Imam Husain (AS) had to leave the vicinity of his grand father's shrine and undertake a journey to alien lands. Makkali was the place of refuge and peace and security according to the international law of the Arabs as also the Islamic teachings. Husain (AS) stayed at Makkah as a refugee. He was accompanied by his nearest kin, which included the venerable ladies and young children of the Prophet's household. On his part there was no intention of indulging in fighting and bloodshed. The Haj season was near and it was his innate desire to perform the Haj that year since he was already present in Makkah. But circumstances took such a turn that that esteemed personality who had performed Haj twenty five times on foot from his hometown Madinah, was forced to give up the idea in spite of being present at Makkah. Some people in the garb of Hajis had been deputed by the tyrannical government of Syria to I assassinate Imam Husain (AS) in the vicinity of the Kaaba itself in whatever condition they found him. Imam Husain (AS) did not want any bloodshed in Makkah to protect the sanctity of Kaaba. Two days were to go before Haj when he left Makkah along with his family and his kith and kin. He was now left with no destination to go to. The people of Kufa had been constantly writing to him and requesting him to come to Kufa and be their religious guide. Now that he had been forced to leave Makkah, Kufa was the only place where he could choose to go. He had already deputed his cousin Hazrat Muslim bin Aqeel to visit Kufa to assess the situation prevailing there. Imam Husain (AS) left Makkah for Kufa on the 8 th of Zilhij. But that was exactly the time when a revolution had taken place in Kufa. In the beginning the people of Kufa had accorded welcome to Hazrat Muslim and eighteen thousand people had taken the oath of allegiance to him. When Yazid came to know of it, he deposed the governor of Kufa, Noman bin Basheer, and appointed Ibne ziad in his place. This man was a great tyrant and fond of using oppressive methods. Arriving, in Kufa, he promulgated very severe orders as a reul of which the entire population of Kufa was seized with terror and panic. All of them deserted Hazrat Muslim who, after fighting a lone battle against thousands was martyred on the 9 th of Zilhaj in a state of utter helplessness. While camping at Zabala on his way to Iraq Imam Hussain got the news of the martyrdom of Muslim. This saddened him very much but it did not deter him the least from his firm resolve. Moreover, there was also no occasion for cutting short the journey and turning back. The journey, therefore, continued uninterrupted upto the stage of Zu Jasm where a contingent of one thousand men from the army of Ibne Ziad under the leadership of Hur bin Ziad Riyahi had arrived to obstruct his further progress. They were the enemies but mercy and compassion shown to them by Imam HusainAS shall ever linger in human memory. Observing that all of them were thirsty he gave away all the water he had with him so that no more water was left in reserve even for the women and children of his own family for their use in those waterless tracts. Even then the forces of Yazid adopted a belligerent attitude in accordance with the direction of their governor. Imam Husain (AS) was stopped from proceeding further and was also not allowed to return back. The first month of 61 A.H. had commenced. On the second of Muharram, Imam Husain (AS) arrived on the soil of Karbala and was obliged to alight there. From the following day hosts of Yazid's armies began to arrive on the plain of Karbala and all passages leading to and from Karbala were sealed. HusainAS had only 72 intrepid companions with him. On the other side there was an army comprising thousands of soldiers. The first seven days passed in efforts for maintaining peace. Imam HusainAS was even prepared to leave Arabia for a far off land. Thereby, while keeping himself away from pledging allegiance to Yazid he wanted to create a situation that would make hostilities unnecessary. But in the afternoon of the ninth of Muharram all the possibilities of peace came to an end with the letter of Ibne Ziad addressed to Umar-e-Saad that was brought by Shimr. The contents of the letter were that Imam Husain must either surrender unconditionally or be obliged to fight. No sooner had this letter reached than the forces of Yazid. Mounted an attack. Although the supply of water was stopped from the seventh of Muharram and the distress of the women and the children, cries of thirstiness, and the nature of coming events, were all before Imam Husain AS, still pledging allegiance to Yazid was as impossible now as it was before. No doubt the Imam wished to have respite for one night, but that was because he wanted to pass the whole of this last night of his life in the worship of God. Another objective was to give an opportunity to his friends and foes alike to reconsider their stand now that confrontation had been finally decided upon. He even gathered his companions and addressed them saying, “tomorrow is the day of sacrifice. These tyrants have enmity with me. What obligation is there for you to put your lives as well in danger along with me? I set you all free from oath of loyalty to me. Under the cover of night you are free to go wherever you like.' But those brave souls declared with one voice: “We shall never leave you come what may.” The night of tenth of Muharram came to an end. As it dawned, from morning till afternoon, these valiant people demonstrated in practice what they had professed earlier. The loyalty, steadfastness and the valour, which they showed fighting the enemy on behalf of Imam Husain (AS), shall ever remain memorably recorded in history. Amongst them were men like Habib ibne Mazahir, Muslim ibne Ausaja, Sawaid bin Amr, Anas bin Haris and Abdur Rahman bin Abder Rab, who were sixty to seventy eight years old. Several companions of the Prophet (SAW) were also among them. Then there were Burair Hamdani, Kanan ibne Ateeq Salabi, Nafe bin Hilal and Hanzala bin Asad, all of whom knew the Quran by heart. Also there were erudite scholars, narrators of the Prophet's traditions, devout muslims who used to pass their nights in prayers and ooutstanding valiant warriors whose deeds of valour were on the tips of the tongues of everybody. When no one was left from amongst the companions then came the turn of the relatives. First of all Imam Husain (AS) sent his young son Ali Akbar (AS), who had close resemblance with the Prophet (SA), to embrace death in the battlefield. Ali Akbar fought valiantly and sacrificed his life for the divine faith. Naturally the separation from the Prophet's likeness was a grievous blow but this made no difference in so far as his spirit and determination for what he had already set upon to accomplish were concerned. The progeny of Aqeel and the sons of Abdullah bin Jafar also bid adieu one by one. The separation of Qasim, the orphaned son of Imam Hasan (AS) , was intensely painful for him but, in deference to his esteemed brother's will, he let him depart. Lastly, the sons of Ameeml Momineen AH ibne Talib (AS) proceeded to the battlefield. When none of them was left, then came the turn of the standard bearer of Imam Husain's army. The moon of the tribe of Bani Hashim”, Abul Fazlil Abbas, found it hard to get the permission from Imam Husain (AS) to proceed for Jihad as the flag of Islam was fluttering on his shoulders. But on the one hand there was the extreme thirst of the children and on the other the ardour of Hazrat Abbas for Jihad. So, he ultimately proceeded towards Furat (a canal of the river) with a Mashk (leather bag) to bring water for children. Preserving the safety of the flag and fighting the enemy, he drove away the enemy, cleared the way to the Furat canal and also filled the Mashk with water. But, alas, before this water could reach the camp of Husain, the arms of Abbas were cut off, the Mashk was pierced with arrow and water spilled on the ground. After this no strength was left in Abbas. The blow of a club brought him down to the earth along with the flag. Husain's back was broken with this grief but his determination remained firm. Now there was no one to go to the battlefield except Husain (AS). But in the list of martyrs there was still the name of a matchless warrior the like of whom cannot be found in the history of sacrifices either before this or after. This was six-month-old baby, All Asghar (AS) who was dying with thirst in the cradle. Husain (AS) came to the entrance of the tent, called for the baby and saw his thirst and miserable condition. Surely this was a sight that could melt the heart of every man of feeling, But how cruel and hard-hearted were the soldiers of the Syrian army who saw the innocent baby held up on the hands of Husain (AS) but, instead of taking pity on him and quenching his thirst with a drop of water, carried their tyranny and atrocity to the farthest limit. An arrow shot by the stone-hearted Hurmula pierced the tender throat of the baby. This was the last offering to God by Imam Husain After this he himself stepped into the field of Jihad, in snite of his apparent helplessness, state of utter exhaustion, having been without food and water for three days, having carried the corpses of his companions and relatives throughout the day, with seventy two scars of their separation on his bosom, with a back broken by the death of his brother and a heart rent by the wounds of the parting of his offsprings. But when he unsheathed his sword in the defence of Islam, he reminded the world of the grandeur of Hamzah and Jafar and the valour of Haider (All ibne Talib). Ultimately the stage of his own sacrifice approached, his sacred body became the target of the enemy's swords, spears and arrows. With the body full of wounds and blood flowing out from the gashes, he had no strength left to balance himself on the horse's back. His enemies did not leave a fraction of their sadistic urge for inflicting utmost torture unsatisfied. When the dagger of Shimr was slashing the throat of the Prophet's son, he was virtually cutting off the head of the Prophets A himself. The so-called adherents of Islam mounted the head of the Prophet's grandson on a spearhead. As if this was not enough, they set the tents ablaze. Mantles were snatched from the heads of the pious ladies of the pious household of the holy Prophet (SAW). The dead bodies of the martyrs were trampled under the horse's hoofs. After the martyrdom of Imam Husain (AS) only one ailing son, Syed-e-Sajjad, was left from among the menfolk. He was bound in iron collar and fetters and taken round from place to place along with the ladies and children. They were carried from Karbala to Kufa and from Kufa to Syria as prisoners. They were made to stand in the courts of Ibne Ziad and Yazid. A brief description of these events will be given later in the life history of Hazrat Syed-e-Sajjad (AS). These self-professing votaries of Islam denied the grandson of the Prophet (SAW) of Islam even a shroud and a burial. But the people of the tribe of Bani Asad residing in the outskirts of Karbala got the dead bodies of the martyrs buried on the 12 th of Muharram, the third day of their martyrdom after the tyrannical Syrian army had left. Today the Mausoleum of Husain (AS) is standing in all its grandeur and glory in Karbala and is the center of attraction for people from all over the world. Tazia, Zarih, Alam and similar other symbols commemorating the name of Husain (AS) and his martyrdom are seen in every corner of the world. Husain (AS) is present even now and because of him Islam is still thriving. In the path of truth, perseverance and righteousness, the noble pattern prsented by Imam Husain (AS) has and shall continue to have an unparalleled permanence in the history of human race. If the world draws correct lesson from the events of Karbala and continuously strives to follow the marvellous example of Syed-us-Shohada (the chief of martyrs), it would start stirring with signs of life. What is wanting in us? It is that in comparison to sublime objectives we have greater regard for our immediate interests, our convenience and comfort, our own life, our relations, our family, our offsprings and numberless such other material considerations. Imam Husain (AS) has put forth before us his own example showing that for the sake of lofty ideals we should be ever prepared to sacrifice every thing. Blessed are those who draw a lesson from this and try to be what Husain (AS) wanted them to be.

KARBALA SAYINGS:

THE TWELVE INFALLIBLES:

Prophet Mohammed(s.a.w.s)
	"One who gets up in the morning in a condition that he does not make efforts about theaffairs of the muslims is not one of the Muslims. And a person who hears the voice of a man who calls the muslims to his help but he does not respond to him, is not a Muslim." .. Prophet Mohammed(s.w.s)
Imam Ali ibn Abu Talib (a.s)
	"O' people, your bodies are together but your desires are divergent. You claim in your sittings that you would do this and that, but when fighting approaches, you say (to war), "turn thou away" (i.e. flee away). O' my Allah they are disgusted of me and I am disgusted of them. They are weary of me and I am weary of them. Change them for me with better ones and change me for them with worse one." ... Imam Ali(a.s)
Lady Fatema (s.a)
	"After you(Prophet s.w) inequities took shape &variant voices were raised so that if you were present and supervising, all these differences & deviations would not have taken place. You set off from amongst us and now our condition is like the earth which becomes devoid of the beneficial rains. And your nation upset the order & discipline of matters. So be witness & do not let their matter get out of sight." ... Lady Fatema (s.a)
Imam Hasan ibn Ali(a.s)
	"The one who does not have wits & intelligence does not have decorum and decency, and the one who lacks fortitude, does not have generosity and magnamity and that one who does not possess shame and modesty , does not have religion." " Whoever loves the world ,fear of hereafter gets out of his heart" ... Imam Hasan (a.s)
Imam Hussain ibn Ali(a.s)
	" I have not risen to spread evil or to show off, nor for spreading immorality or oppression. But I have left for the betterment of the ummah of my Grand­father and I desire to propagate the Religion and forbid against evil, thus following the foot-steps of my Grandfather and Father Ali bin Abi Talib (a.s.) .".. Imam Hussain (a.s) (in his will on departing from Medina towards Karbala
Imam Ali ibn Hussain (a.s)
	"O Allah spare me the concerns which distract me, employ me in that about which Thou will ask me tomorrow, and let me pass my days in that for which Thou hast created me! Make me worship Thee and corrupt not my worship with self-admiration! Let good flow out from my hands upon the people and efface it not by my making them feel obliged! Give me the highest moral traits and preserve me from vainglory!"... Imam Sajjad(a.s)
Imam Mohammed Baqir (a.s)
	"O Jabir, is it enough for one, to say that 'I love Ali (a.s.) and I have achieved his Wilayat,' whereas he does not act upon it?" the nearness of Allah is not achieved without His obedience . When our Shias do not have obedience and action (to their credit) we have no authority to free them from Hell. Merely a verbal claim, "I am a Shia" is not sufficient argument for Allah. " ... Imam Baqir (a.s)
Imam Jaffer Sadiq (a.s)
	"Faithful is the brother of faithful just like one single body, (so that ) if one part of it has a complaint the entire body feels & receives the pain & trouble. And their souls are from a single soul. And indeed the tie & connection of faithful's soul to the soul of Allah is more powerful & strengthier then the connection of the rays of sun with it" .... Imam Sadiq(a.s)
Imam Moosa Kazim(a.s)
	"I found the knowledge of people in four things; firsty that you know your Lord (recognition) , secondly that you know it as to what factors he made use of in creating you, thirdly that you know as to what does he want & intends from you,& fouthly that you learn what is it that will expell you from your religion"... Imam Moosa Kazim(a.s)
Imam Ali Reza (a.s)
	"Faith means performing & discharging the obligatory duties & avoiding the committing of forbidden acts. Faith is recognition and knowing Allah(s) through the heart, admitting & confessing through the toungue, and practicing through the parts of the body (physically)" ... Imam Ali Reza (a.s)
Imam Mohammed Taqi (Jawwad) (a.s)
	"The one who lends ear to a speaker (khateeb) he has worshipped him. So if the speaker is from Allah's side (speaks the word of Allah) then he has adorned Allah(s.w.t ) And if the speaker is speaking from the tongue of Satan the he has worshiped Satan." Imam Jawwad (a.s)
Imam Ali Naqi Hadi (a.s)
	"The one who obeys the creator does not have the fear of anger and wrath of the creatures, and the one who makes Allah(s.w.t) angry and displeased must know that the creatures will (certainly) become angry with Him." .... Imam Hadi (a.s)
Imam Hasan Askari (a.s)
	"Thus the one out of the Jurispudents who is the protector of his soul, saver of religion, the opposer of his passions and lusts(ego), submissive to the commans of his Lord; so it is obligatory for the people to imitate and follow him.(Taqleed means unconditional imitation)" ... Imam Hasan Askari (a.s) (Wasail U Shia Vol 18, P95)
Imam Mehdi (a.t.f.s)
	"So everyone of you must practice (in a manner) so as to get closer to our Love & must take distance from things which brings closer our displeasure and anger. And turn your intentions towards us with love based upon authentic Sunnah(traditions)".. Imam Mehdi (a.t.f.s

HISTORICAL BACKGROUND OF IMAM KHOMEIN:

Historical Background

The 20th of Jamadiyolthani is the "Day of Kowthar". After the death of the children of the noble Prophet of Islam (pbuh), the Qoraysh polytheists rejoiced and made taunting remarks claiming that the progeny of the Prophet (pbuh) will not survive! Just then, this judgment came from God, the Creator; "Surely, we have given thee "the Kowthar", i.e. abundance. So, pray unto thy Creator and sacrifice. Surely, thy foe is the one who shall be of no posterity" (The Holy Qoran, sura Al-Kowthar [Abundance], verses 1-3). That very great day the nectar of Guardianship and Imamate streamed on the earth and the Lady of Chastity and Faith, Her Holiness Seddiqeh Tahereh (pbuh) was born destined to be consort to our eternal Imam of justice and humanism, Ali (pbuh) to produce together a generation of which the eleven stars of imamate standing on the high road to salvation are but one example. A generation whose peace and wars; whose prayers and silence; whose patience, knowledge, and life of constant resistance and pain and martyrdom and finally the awaited Occultation, all reveal divine expediencies. All this prove that God's servants are not left to themselves during periods of dissension and caged in the fences of time and nature. Furthermore, the seekers of truth and those who stride in the path of guidance always have a pathfinder and the earth is never without signs of God. The period of Occultation began while the struggle between the good and the bad continued. Generation after generation, the rebels, mammonists and carriers of vice stood up in their dark front; and on the opposite side, stood firm the faithful believers and the pious men and pure nobles gathered in their lighted plane. The lights of inspiration were cast upon the world, and Islam, conquering the hearts of God's good servants, was extending its domain, advancing to the Far East on the one side and to the heart of Europe on the other. A great, unprecedented civilization was in the offing and mankind was witnessing a wonderous leap and evolution in areas of science, literature, culture, arts and all signs of true civilization based on a solid foundation of faith and motives. The awakened intuitive approaches toward the salvation message of the trusty Prophet (pbuh) was so deep and widespread that even the weakness and cruelty of the incompetent rulers could not stop the advancement of God's religion. Europe was aflame in the barbarism of the Middle Ages and the materialists ruling over the oppressed servants of God had taken up offensive position behind the holy cross to prevent the message of him--whose advent, Jesus Christ (pbuh) had heralded--from reaching their dark world. So they did to prevent the medieval church-shop, devoid of the spirit of the ideology of Jesus and censorship-ridden of opinions or inquisition--which is indeed a stain on history of man's reputation--lose currency. How surprising and woeful it was that exactly at the time they had gotten ready to do away with the religion of the last divine Prophet, the fires of friction, power-seeking and ruinous factionalism were being kindled on this front. It was at this same time that a variety of causes and elements prepared the grounds for scientific and industrial changes in Europe when machinery and technology fell into the hands of the enemy's might and their governments. The spread of new sciences and techniques, the development of which Islam had a major decisive part in, gave prosperity to the stagnant and primitive European community. Instead of seeking a remedy, the rulers and leaders of Muslim lands accepted the shame of negligence and backwardness rather than toil of struggle and crusade. Consequently, the enemies (of Islam) became stronger day after day, extending their possessions. Parts of the Islamic territories were practically and painfully colonized by colonialists. The bitter story of the rule of might and capital, and challenging the Almighty God as well as overt and covert interference of the colonialists in the destinies of the Islamic lands continued for several centuries. In Iran, monarchical dynasties came to power one after another. In spite of constant oppression over the hard-working nation of Iran--a nation that had very early voluntarily accepted the call to monotheism--remained for a long time the vanguard of Islamic civilization and culture. But tyranny by the monarchs and schism by the neo-colonialists increased, especially now that the enemy had entered the scene under the disguise of development and progress. The treason of the Qajar monarchs1, their loyalties to the foreigners and their concomitant rule with the era of Anglo-Russian interference in Iran, had produced the most painful circumstances. Embassies of colonial powers directly involved themselves with and interfered in all aspects of the country's affairs, even in appointments and dismissal of ministers of state, courtiers and military commanders. It was at this juncture, filled with affliction and pain, that wide stretches of Iranian territories and Islamic homeland were ceded to foreigners by shameful agreements or treaties. Within the country, too, insecurity, injustice and governmental corruption were devastating. The Tobacco Boycott Decree in the form of a fatwa by the great clergyman, the Grand Ayatollah Shirazi, the reformist cries and calls of Seyyed Jamaloddin Asadabadi3 and the uprisings of the ulama in Iran and Najaf against the British colonialism had revealed the might of the Islamic clergy. The British government had recognized the source of danger. Because of this, a wave of anti-clergy challenge and of separation of religion from politics, started using various ruses and tricks. Amid all this, the Freemasons and the queer "Westernized" elements were, under assumed intellectualism, fanning the fires inside the country. Mozaffaroddin Shah4 Qajar, not seeing a foothold for himself among people, had courted the Anglo-Russian support for the fulfillment of his wishes and hopes, and surely, other Islamic countries were bogged down in similar regrettable conditions.

Who is Hujjatull-islam wal muslimin Sheikh Ibraheem Zakzaky (H) ?

Sheikh Ibraheem Yaqoub Zakzaky was born in zaria city on 15 Sha'aban 1372 A.H (May 1953). The word zakzaky is a familiar title meaning 'Man of zazau.

The genealogy of Sheikh Ibraheem is as follows:

Sheikh Ibraheem son of Yaqoub son of Aliyu son of tajuddin son of Imam hussain. Imam Hussain originated from Mali, and came to Sokoto during the time of Mujadid Sheikh Usman bin fodiyo, and became his student, following which the sheikh attached Imam hussain with the Amir and standard bearer of islamic jihad, whose name was Mallam Musa, in order to establish an islamic government in the province of (lardin) of zazzau was defeated. Mallam Musa became the Amir and Imam Hussain became his religious adviser. There were intermarriages between their families. This happened in the early part of the 19th century.