Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi]

Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi]21%

Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi] Author:
Translator: Dr. Zuhayr Aulia
Publisher: Fountain Books
Category: Various Books

Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi]
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Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi]

Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi]

Author:
Publisher: Fountain Books
English

1

Disseminating the Teachings of Islam

724: There is no doubt that the most honourable mission in the world is the task of conveying the teachings of Islam (tableegh).This is because it is the mission of the prophets, peace be upon them, and the Almighty did not commission them - the most honourable in creation - with any other mission other than conveying the teachings of Islam. Thus, if one is able to convey Allah’s religion, this means one is following the footsteps of the prophets, peace be upon them.

725: The brethren who take up tableegh should know that firstly their mission is the mission of the prophets who used to dedicate the utmost of their time for, and [secondly] by doing so, they reduce the burden of the collective obligation from others who did not get the opportunity to do tableegh outside the seminary.

726: Today we are in most need for a scholarly mobilisation to advance the learning and understanding of many of the Islamic rulings which we are confronted with and in need of, either those concerning our personal conducts or those in aid of facilitating guidance or teaching the rulings. The case of guiding those who have strayed, or those of false sects and religions, and of deviant thoughts is deemed part of every individual’s personal obligations (wajib ‘ayni).

727: The brethren who embark on conveying the teachings of Islam by going to various villages, towns, cities, and countries, to provide guidance and directions to the masses, during the holy month of Ramadahn, or at other occasions, should know that the sacred aim and the supreme goal of their studies at the seminary is conveying the teachings of Islam.

728: Disseminating the teachings of Ahl al Bayt is necessary, and one may need to address the intellectuals differently from the laymen. It is imperative that one does not limit his task to a particular group of people, while excluding others, rather he should target all groups of the community.

729: As long as the preacher does not know which“plot of land” will the good word produce more fruits, he should try to sow the good word seed everywhere and with everyone.

730: Tableegh or disseminating the teachings of Islam is of great importance and massive effect. Iran and Iraq, which today are amongst those following the Ahl al-Bayt, peace be upon them, with overwhelming majority, did not used to be so in the past. They changed because of the preaching and dissemination of the teachings of Islam and Ahl al-Bayt embarked on by unique men who dedicated themselves for this task in a resolute manner.

731: If you investigate history, biographies and the ancestors of many of the faithful you would find that many of their ancestors were not followers of Ahl al-Bayt, peace be upon them, but they changed [and became followers of Ahl al-Bayt] because of tableegh, and this transformation continued in their progeny until today.

732: It is essential for the brethren who go for tableegh to prepare for various kinds of questions that may be thrown at them, and that they should not tire even from naïve questions they may be asked.

733: It is essential that preachers open their hearts and mind to the people; for people are not all the same.

734: The preacher’s style and conduct has the greater effect in tableegh; it is natural that the impact on the people is related to our conduct, behaviour, truthfulness, and that we practice what we preach.

735: It is essential that the preacher is pleasant and cordial, but this does not mean he should be laughing out loud for trivial matters. Just as the preacher must not be frowning, he should also be dignified, and not tacky.

736: The individual conveying and preaching the teachings of Islam should be aware that if one of the audience used unfitting terms in his expression, he should not frown, as this may cause him to leave. On the other hand, he should not go along with him laughing and thus changing the session into an inappropriate meeting.

737: My preaching brethren should note that … you might meet a person today who might not have the education or quality, whom Allah guides him through you. But there might come a day where you would see a mosque or a religious school or seminary that scholars graduate from, which was founded by that person you had met with, influenced and guided.

738: If a person comes to you, whose father used to be a deviant individual or a tyrant during his lifetime; you should not refuse to meet him; perhaps he might be guided through you. It has never been reported that Allah’s messenger, peace be upon him and his holy family, ever refused to meet anyone. Even Wahshi, the killer of Hamzah - the prophet’s loyal and supportive uncle - was not refused by the prophet, except that he said to him,“Now, go away.” [109]

739: Try to use the opportunity of tableegh through the best style and word, in order to achieve the best results.

740: It is imperative that the speakers and preachers do not forget sincerity. Satan might come to one and say: if you become a good preacher and succeed in your task, you will have devoted fans; kissing your hands and chant loud invocations when you arrive. That may be the case if you truly succeed, but it is imperative that you should not embark on tableegh for that reason; try to make sure this notion never crosses your mind, because Satan tries to induce this idea as an aim in your mind. Try to get rid of it… you will win.

741: The speaker should look at his speech when he attracted the audience; … did he strive, pay particular attention to phrases, and improve his style, all in order to be said about him that he is a good speaker, or was it all for Allah? Or was it partly for Allah and partly for himself? The same goes for the writer, teacher, preacher, and the mojtahid…

742: Self-discipline is one of the most important individual-obligations (wajib ‘ayni) for every Muslim individual. This is especially so for us - the speakers, preachers, and religious scholars. This is because many people would learn from us, and they would be influenced by our words, deeds and any other conduct.

743: Even though you the speaker are a single individual, you are not so in the case of your role. This is because many find you to be their guide and mentor, and follow your conduct, whether you are a speaker or a scholar.

744: We are not ordinary individuals as far as our role is concerned. But every one of us is a source of emulation to a certain degree - with no difference between seminary student, speaker, a scholar in a city or village, each act according to their level and ability.

745: No matter how much knowledge we have, there are thousands of questions for which we know no answer, and it is necessary for us to prepare.

746: There is no doubt that reading the Holy Qur’an is the first step to understand it, understanding it is a prelude to practicing it and teaching it, which is a gateway to guide and direct the people to the Qur’an.

747: Guiding the people is currently one of the individual obligations (wajib ‘ayni), and is inherently one of the collective obligations (wajib kifa’ei), because the Islamic scholars unanimously agree that the collective obligation becomes individual, if the collective is not sufficient, each person fulfilling it according to their ability.

748: Thousands of grand scholars, and scholars from amongst the polytheists, Christians and Jews, were guided through Holy Qur’an’s eloquent expression.

749: Beauty is important and indeed required for the guidance of people. It is not sufficient that the subject matter is correct and beautiful, rather it is necessary that the style and expression is beautiful and eloquent too.

750: Put the correct content in a beautiful container so that the people would readily accept it from you.

751: If the Christians realise that Islam is right and true; it is not just abstract words, but it is deeds and functions too, just as was the case with the noble Prophet, peace be upon him and his holy family, and the Commander of the Faithful Imam Ali, peace be upon him, wouldn’t they become Muslims? The same for the Jews, if they come to believe that that is the truth about Islam, wouldn’t they end up becoming Muslims?

752: There is no way out of the need for a continuous comprehensive and in-depth mobilisation programs for understanding and dissemination the culture of the Holy Qur’an and the teachings of the holy Ahl al-Bayt, peace be upon them. These are the two grand and momentous entities that the greatest Messenger, peace be upon him and his holy family, left behind as his heritage in the Ummah, and he commanded all to follow and adhere to them two, and announced that adhering to them two is the only guarantee for guidance, and salvation from straying and deviation.

Seminary Students

Introduction

Amongst the maraaje‘s principal duties is to mentor and educate fully qualified scholars jurists and mujtahids in order to continue promoting and disseminating the teachings of the holy Qur’an, Allah’s messenger, and the Ahl al-Bayt, peace be upon them, and to research and investigate matters concerned in order to respond to modern and developing issues. So, it is important to know the advices and recommendations the marje‘ makes to his students so that they are competent, from various standpoint, to address the issues that will face. Editors.

753: If you wish to become a scholar and a preacher, you must be an exemplar and a role-model in observing the truth, forbearance and control one’s wrath; and not that you would outburst for trivial reasons.

754: The word, behaviour, conduct, history and biography of the seminary student encourages the masses to observe virtue if he observes virtue. However, for merely not being so would propel others towards vice.

755: It is imperative for the seminary students to be serious about their mission, to strive tirelessly, and to dedicate all their energy and abilities in the cause of seeking knowledge.

756: It is imperative for the seminary students to strive as much as possible in the process of studying and seeking knowledge. They should not be lazy or sluggish, but rather they should dedicate all their energy. They should know that in return for all these endeavours and efforts they make for seeking knowledge, the Almighty would single them out for His favour and patronage. Without this favour, there would be no benefit in the great amount of knowledge obtained. This is not to mean to abandon studies, but we want to say that studies alone is not enough; it is only one of the pillars for one’s knowledge, with the other being the Almighty’s grace and favour.

757: My brothers! You have put behind you great many number of issues concerning financial, familial, societal and other needs, and you have turned a blind eye on various matters all in favour of seeking knowledge. And what a good thing you have done! I congratulate you on this honour and success, which is indeed a great honour and success. Most people are deprived of this success that Almighty Allah has honoured you with. However, you must make sure to reap the benefit of this strive and sacrifice… you should know that this does not come about from knowledge alone…; it is not through acquiring knowledge alone that those elevated stations are attained, but rather it is with the real knowledge which is the Light that Almighty Allah shines in the heart of whoever He wishes to guide.[110]

758: At the outset, we caution the seminary students about the hardship and the long road ahead; … so that they are well-prepared for this mission, and have taken into account all the necessary measures.

759: It is imperative for the seminary students to give high priority to adhering to virtues and morals; rather, to give it the highest priority so that they would excel in it. This is because the more they excel in it the more the people would subsequently adhere to it. This is one of the aspects which distinguishes morality (akhlaq) from other skills and sciences such as fiqh, osool, oratory, philosophy, wisdom, and suchlike.

760: If the seminary students take the attainment of moral perfection lightly they would not make the first step given the difficulties they will face.

761: Have you ever wondered why the number of seminary students is insignificant when compared to the number of college and university students? Is it because the Ummah does not need more preachers than the present number? Or is it because the promotion and encouragement for the religious sciences is less than that for modern sciences? The encouragement for the modern schools and colleges is prevalent, while on the other hand there is discouragement for the religious schools.

762: If you want to know the reasons that distinguished Sheikh al-Ansari[111] from others, look at the terms he uses in response to those who differ from him in opinions, as this is evident in his works such as al-makasib and al-rasa’il,[112] and compare them with those used by others, such as scholars of Arabic, fiqh, and osool. The Sheikh, Allah’s blessings and mercy upon him, responds with complete politeness and humility, even though he is totally convinced of the correctness of his opinion and the erroneousness of the other side’s opinion. You won’t find him using terms like“incorrect” ,“wrong” or“misunderstood” and suchlike, but rather he uses terms like“this is what he came to understand” or“in response to that opinion” and thus he does not talk about the author, but addresses the opinion.

763: It is imperative that you do not boast if you enhance your knowledge; rather, you should be what you are when you used to study jami‘ al-moqaddamat,[113] and that you should be what you are when you become a marje‘,[114] or an eminent teacher in the hawzah (seminary).

764: Relying on the teacher/mentor, using his expertise, guidance, and the books he recommends, and training at his hands, will enable the individual to attain the goal in the best and quickest manner.

765: In reality we notice that more than 60% of those who started with enthusiasm, honesty, and good faith never finished the course to the end; and that less than 40% managed to overcome the great many difficulties on the road to seeking knowledge.

766: If there were too many problems facing the seminary student, and a student did not want to waste one’s life, by studying for thirty or fifty years, and then realising one has not achieved the desired result, what is the solution to overcome these difficulties? The fundamental solution is embodied in the holy ayah [indeed it is with Allah’s remembrance that the hearts find rest].[115] Commentators have stated that by“Allah’s remembrance” it is meant remembrance by tongue and heart together, and by“heart’s remembrance” it is mean devotion to the Almighty.

767: The seminary students should spend the appropriate time for their studies, but the important thing is the quality and not the quantity, and by quality I mean meticulousness and diligence. If you study the biography of the great amongst the scholars such as Sheikh al-Mofeed, Sayyid al-Murtada, mohaqqiq al-Hilli, ‘allamah al-Hilli, Sayyid Bahr al-Olum, and Sheikh al-Ansari,[116] Allah’s mercy upon them, you will find their dedication to work quality and meticulousness was greater than their care about quantity of work.

768: In pursuing material gains one’s success is typically proportionate to the effort one expends in obtaining them. So if one pursues wealth, for example, one can double such wealth if one is prepared to double up the time and effort one expends in amassing such wealth. The same goes for those seeking leadership or superiority. Their chances of achieving such aspirations will be greater the more they toil toward such goals. This is different in non-material, moral or spiritual matters where intangible and qualitative aspects such as relationships are concerned. For example, someone may try to be favoured or liked by another, say a scholar, and over-reaches him with the purpose of getting close to him or for the purpose of gaining his attention. This behaviour may have the opposite effect and may result in the scholar`s resentment of him. One might think that had he spent less time with the scholar, it would have been more effective in gaining his attention. Thus one might conclude that intangible, non-material and moral gains are not measured in terms of the intensity of the effort expended as in material gains.

769: From the outset, seminary students should pay particular attention to the two issues of lecturing and authoring; because these two are amongst the necessary aspects of successful scholarly and leadership traits. All prophets, leaders, and reformers enjoyed the talent and capability of public speech, while you would rarely find an eminent scholar who had not paid attention to writing.

770: One of the issues concerning us the clergy who consider ourselves to be associated with Imam Mahdi, may Allah hasten his reappearance, is that we do not know whether or not our affiliation is accepted. This issue is particularly important for us, and it deserves ample time and effort in order to arrive at a conclusion, otherwise we are up to nothing, and no matter how much knowledge we have, it would be equal to nothing, if not worse.

771: The calibre that the moralist, and especially seminary students, attain has a particular significance in fulfilling their role in society and in encouraging the masses to observe moral virtues and refrain from vices.

772: Seminary students should not engage in makrooh acts on the grounds that the makrooh is permissible, and should not forgo the mostahab deeds on the grounds that it is permissible to forgo the mostahab; because this kind of attitude would lead members of the general public to begin to take lightly the obligatory and the prohibited deeds (wajibat & muharramat).[117]

773: If the seminary student sets about to observe the virtuous approach, i.e. refrains from the makrooh and observes the mostahab deeds, and that he would not suffice to observing the obligatory and refraining from the prohibited deeds (wajibat & muharramat), this would lead to the general public to being ‘odool, i.e. they adhere to the Sharia framework in its entirety [by observing the obligatory and refraining from the prohibited deeds].

774: A seminary student should not say,“Having good manners is good but is not mandatory, so why should I observe it?” or“harsh manners, to a certain extent, is [merely] makrooh so why should I refrain from it?” and“performing prayers at the onset of its time is a virtue but it is not mandatory, and it would not prejudice my credibility and integrity if I was lenient about it.” and suchlike… Then he will try to justify his conduct by misusing the hadith“the most pious of the people is one who discharge one’s duties and obligations.” [118]

775: If the conduct of the scholar or seminary student was entirely based on“the most pious of the people is one who discharges one’s duties and obligations” , then the environment they live in and people who see their conduct and behaviour would not even reach this minimum level (of discharging their duties) because they are normally less trained and educated than the scholar, and in that position there is nothing but entanglement in sins and abandonment of the duties and obligations. This is because if the layman sees, for example, his model or mentor performing his morning prayers a few minutes before sunrise, he would altogether trivialise the obligation itself, and if he sees him committing a makrooh, the layman would tolerate the prohibited. It would be as if the layman says,“If this scholar or holy man does this and that, what do you expect from me, the mere mortal?” [119]

776: Allah’s respect for knowledge and scholars is part of the Almighty’s respect for His Laws - as they are the Laws’ protectors.

777: Almighty Allah values His Laws’ protectors and those who observe them more than others.

778: We, the seminary students, are confronted with the issue of sincerity more than others; because - as a result of our education - we may get to a position in society that Satan would attempt to lure us. This is because, if one of us is lured and made to stray, a great proportion of the masses would stray too, as a result.

779: Given our position, we, the seminary students, face many various temptations in the course of our professional lives. If one of us assumes a leadership position, and gains people’s respect, or if one is a marje’s representative, or a speaker, or has an eminent social position… these circumstances involve many great temptations, which requires us to be continually vigilant right from the outset.

780: We, the seminary students, should realise that our challenge is greater than anyone else, because Satan targets us more than anyone else, and the temptations we face are many. It is for these reasons that the sincere are few, and the chosen ones are even less.

781: There is no objection for one to study in order to become marje’, or preacher, or a lecturer, or a religious scholar, but that should be for Allah’s sake and reward. And if this is one’s goal, then one wouldn’t care what others say about him one way or another.

782: There were scholars in the past, some of whom I had met, that one could tell of their sincerity from the signs manifested in them by Allah’s grace and help. They used to study truly for Allah’s sake, teach for Allah’s sake, and work purely for Allah’s sake.

783: It is imperative for us to train ourselves so that our studying is for Allah’s sake, our teaching is for Allah’s sake, and our endeavour is for Allah’s sake. We must discipline ourselves so that we become like that in the future if we are not so now, and through that [attitude and discipline] we will rub Satan’s nose to the ground.

784: It is imperative that we, the seminary students, pay attention to the danger of insincerity in our midst more than others. This is because our sincerity has certain signs that reflect on us and on others; it affects others and shines the path for them. On the other hand, insincerity in us will have the worst impacts, and perhaps its effect will remain in history, and many may follow the deviant path because of us due to our insincerity, or due to what they deduced from our conduct. It is therefore binding for us to pay particular attention to the issue of sincerity more than anyone else.

785: Satan is more proactive amongst us, the seminary students, and shows us ways to present ourselves as sincere ones while we are not one of them.

786: Our education and seeking knowledge should not be purely for the purpose of teaching, preaching, and providing guidance to others and replying to their queries. Rather, we should also study and continue research and debate for the benefit of ourselves, because discipline and purification of the self is obligatory just as enjoining good and prohibiting evil is an obligation.

787: One of the most important issues for us is that our knowledge seeking should not be purely for the purpose of removing ignorance from others, rather, it should also be for the sake of removing our own ambiguities.

788: Satan may creep in the seminary student’s mind via his knowledge [and thus overconfidence] and it presents his deeds appealing, so he ends up committing the prohibited act, arguing that the prohibition needs to be proven, and gradually committing the prohibited becomes the norm for him.[120]

789: We, the seminary students, are more likely to think about paradise and endeavour to book a place in it than others, and that is because we, supposedly, abandoned everything for the sake of Almighty Allah, or that we did not own worldly things to begin with.

790: The seminary students should think more about paradise than others; because if they were amongst those who did not have much worldly things and opted for this field they would care about their share in the hereafter and earn their place in paradise. On the other hand, if they had worldly things and despite that they forwent that for the sake of Allah and the hereafter, then they would qualify for paradise more than the rest.

791: Most of us, if we were not seminary students, would have done well financially. Now that we have forgone the world and have sold it off, even to a certain extent, let’s concentrate a bit and make sure the price of this would be paradise.

792: We, the seminary students, have willingly covered the first half of this course, let’s finish the remaining half. We have endured half of the hardship, so let’s endure the remaining. The opportunity is before us to try our fortune, so let’s try our fortune, and begin with the simplest qualities; let’s begin with a friendly and pleasant attitude to the people, which is easier than giving while in need, or being honest and observing justice even at our own cost.

793: Let’s look at the prohibited conducts that we might come across. Because every individual will come across certain of those proscribed acts, and let him resolve not to commit those forbidden acts he will come across. There might be some illicit conducts that one will not be able to do them, or come anywhere near. For example, a seminary student will not normally resort to drinking alcohol, because he will not be in a position to do so; rather he would not even think about it, and would not imagine himself doing it. Similarly for the case of stealing, or defrauding when giving measure for example. However, he might commit backbiting, or hurting or insulting others. So let him identify the prohibited acts he might come across and resolve to refrain from them.

794: Amongst the obligation of the seminary students are self-discipline, giving guidance, and pleasantly expressing themselves.

795: We, the seminary students, not only are responsible for our own selves, but also for those under our tutelage; for they monitor us for everything, every conduct, even minor, casual, or spontaneous acts.

796: You shouldn’t say, we are seminary students, we pray, fast, read the Qur’an, study, teach, give sermons, and write books [and so we are ok]; because Satan concentrates on you more than anyone else, and it [Satan] does not need anyone else while it itches for you; you are its first and greatest priority.

797: It is imperative that you, the seminary students, are always busy studying, teaching, and writing books.

798: You, the seminary students, who have, mostly, forgone most of life’s pleasures for Allah’s sake, why don’t you complete the task by dedicating everything purely to the Almighty? You need to begin and try, and the Almighty will help you step by step until you achieve your goal. As for the hardship in that, it is something natural, and one needs to train and continue with the endeavour, and seek help from the Almighty.

The Second Court Session

First Tragic Scene: “List of Witnesses”

The court session resumed at 10AM sharp and after greeting remarks, the Chief Justice said:

Chief Justice: Thank you everyone, I’d like to stress once again the importance of abiding by the rules and regulations of the court and completely refraining from voicing any comments or reactions during the court proceedings. Otherwise, I will have to remove the violators from the courtroom. Thank you for your anticipated cooperation.

As for the defense motions which were presented yesterday, all of the judges have unanimously rejected the First motion, but accepted the Second motion with the condition that it would be within strict limits to both the defense and prosecution teams, and has accepted the Third motion. So, from now on, the jurors will be sequestered from the media (The Supreme Justice looks towards the jurors). We apologize for that and we ask that you fully cooperate with us by avoiding reading the daily newspapers and viewing media coverage which provides daily news and comments about this case. Of course this also includes internet access and receiving phone calls which are directly related to the case. Thank you.

Now, since the parties in this case have departed this world long time ago, both the prosecution and defense agreed upon depending on historical text references to provide events, evidences, and witnesses in this case. It is the right of the defense to discuss and refute every evidence or witness the prosecution presents. In the end, the verdict will be for the judges and jurors.

The prosecution has submitted a list of historical books and references which they will depend on in their presentation. This list will be recited out loud to you shortly, along with the names of their authors. The defense will have the right to object any of them if they feel that it is biased or not trustworthy for them.

In such case, the judges and jurors many only use these rejected references for the purpose of reassurance, but not to solely depend on them in deciding the truthfulness of the data. In other words, if a testimony was presented from one of the approved references (by both the prosecution and defense), then another testimony supporting that same testimony was presented from a controversial source, the jurors and judges may rely on them only for reassurance of the information that was presented in the approved source.

It is the right of the defense to respond or comment on any point presented. It is also the right of the prosecution to rebut in order to clarify any point to the jurors and judges, not just for the sake of argument. Re-rebuttal will also be allowed for the defense.

It has been decided that the judges have the right to question the prosecution and defense teams in any point raised or information presented. It will also be the right of the jurors to pose any question to both teams for clarification after they start deliberations and before reaching their verdict.

The court secretary will now begin to recite the list of historical books and references which the prosecution presented. The defense must respond to each of these references by either saying, “accepted” or “not accepted”.

There is a projector screen located on the witness stand which displays the name of all these books. During court proceedings, the names of each of the sources and references will be displayed on that screen, along with the page number and a screenshot of the original copy of the page. This will be made visible to the judges and jurors via their laptops available in front of them. Now, the court secretary may go ahead and recite out loud the list of the history books and references.

Court Secretary: (stands up and holds a paper from which she recites)

Thank you your Honor. Here is a list of references and history books which the prosecution has submitted. I request the defense to answer “accepted” or “not accepted” after the name of each book is recited.

1) Maqtal Al-Husayn Lil Khwarizmi (The Killing of Al-Husayn by Khwarizmi)

Defense: (representative stands up) Accepted

Court Secretary: 2) Tarikh Al Tabari (History by Tabari)

Defense: Accepted

Court Secretary: 3) Tarikh (Al Kamel) / Ibn Al Atheer (History by son of Atheer)

Defense: Accepted

Court Secretary: 4) Murooj Al Dhahab Lil Mas’oodi (Block of Gold of Mas’oodi)

Defense: Accepted

Court Secretary: 5) Tarikh Al Ya’qoobi (History by Ya’qoobi)

Defense: Accepted

Court Secretary: 6) Al ‘Aqd Al Fareed Li Ibn ‘Abd Rabbo & Sharh Al Nahj Li Ibn Abi Al Hadeed

Defense: Accepted

Court Secretary: 7) Al Bedaya Wal Nehaya Li ibn Katheer (The

Beginning and the End by Ibn Katheer)

Defense: Accepted

Court Secretary: 8) Mizan Al E’tedaal Lil Dhahabi (The Scale of Balance by Dhahabi)

Defense: Accepted

Court Secretary: 9) Irshad Al Sheikh Al Mufid (The Guidance of Sheikh Al Mufid)

Defense: Not accepted

Court Secretary: 10) Maqatel Al Talibiyeen Li Abi Al Faraj Al Esfahani (The Massacres of Talibiyeen by Abi Al Faraj Al Asfahani)Defense: Accepted

Court Secretary: 11) Tarikh ibn ‘Asaker (History of Ibn ‘Asaker)

Defense: Accepted

Court Secretary: 12) A’laam Al Wara Lil Tabarsi (Events of the Past by Al Tabarsi)

Defense: Not accepted

Court Secretary: 13) Maqtal Al ‘Awalem Ibn Nama (The Killing of the Famous Personalities by Ibn Nama)

Defense: Not accepted

Court Secretary: 14) Al Khasa’es Lil Soyouti (The Characteristics by Soyouti)

Defense: Accepted

Court Secretary: 15) Tarikh Al Kholafaa Lil Soyouti (History of the Caliphs by Soyouti)

Defense: Accepted

Court Secretary: 16) Al ‘Isaba Li Ibn Hajar (The Target by Ibn Hajar)

Defense: Accepted

Court Secretary: 17) Manaqib ibn Shahr Ashoob (Virtues by Ibn Shahr Ashoob)

Defense: Not accepted

Court Secretary: 18) Motheer Al Ahzaan Li Ibn Nama (Instigator of Grief by Ibn Nama)

Defense: Not accepted

Court Secretary: 19) Seyar A’laam Al Nobala Al Dhahabi (Autobiographies of the Nobles)

Defense: Accepted

Court Secretary: 20) Al Lohoof Li Ibn Tawoos

Defense: Not accepted

Court Secretary: 21) Al Sawa’eq Al Mohreqa Li Ibn Hajar (The Burning Lightening by Ibn Hajar)

Defense: Accepted

Court Secretary: 22) Al Muntadhem Li Ibn Al Joozi (The Organized by Ibn Al Joozi)

Defense: Accepted

Court Secretary: 23) Al Jara-eh Wal Khara-ej Lil Qutb Al Rawandi (The Cause and Effects)

Defense: Not accepted

Court Secretary: 24) Riyadh Al Ahzaan (Garden of Sorrows)

Defense: Not accepted

Court Secretary: Thank you your Honor. (sits down)

Chief Justice: Thank you Court Secretary. Dear respected judges and jurors, all the list of references that were accepted or rejected by the defense are displayed in front of you. So the total number of historical references presented were 24; 16 were approved by the defense and 8 were rejected. So these rejected references may only be used to support a piece of information which is cited in one of the 16 approved references. Please keep that in mind!

Second Tragic Scene: “The Prosecution Begins”

Chief Justice: Now, let us start our journey for searching the truth. I call the prosecution to start presenting his case and evidence to prove that the five defendants are guilty beyond any reasonable doubt of all the charges against them. You may begin, Mr. Prosecutor.

(That distinguished prosecutor stood up with his glorious and prestigious look with a relaxed and beautiful shining face that calms the nerves. He

speaks with his melodious and sad voice which takes the minds and hearts away…it is as if there is an invisible strength which mesmerizes your ears…he stood up and said):

Prosecutor: Thank you your Honor, dear respected judges and respected jurors. Our case and our story…or rather our tragedy started on a Sunday morning in one of the days of the month of Rajab, the Islamic lunar month, in the year 60 A.H., which coincides with the Gregorian month April in the year 680 A.D.

It is the day when the ruler of the Muslims (Muawiya ibn Abi Sufyan) died in his capital in Damascus after he took the pledge of allegiance for his son Yazid, the First defendant, to become the next ruler of the Islamic state after him. He took that pledge of allegiance for his son from the people by threatening, bribing, and terrorizing because the majority did not see Yazid to be qualified for this position as he lacked the knowledge, morality, and behavioral criteria required to be present in this position, according to Islamic law (Shari’a). It should be noted that the Islamic nation during that time extended from what is today Iran in the east till Egypt in the west. There were a good number of key religious figures in the Islamic society who did not give their alle-

giance to Yazid to take over after his father because of the reasons just mentioned. This fact cannot be denied by the defense team as it is mentioned in all historical references in front of you.

Anyways, after Muawiya’s death on that day, his son Yazid the First defendant automatically became the new ruler as it was planned and arranged before, despite the objection of the opponents.

It is well-known that the Islamic religion, upon which the laws of this new state were built at that time, does not condone forcing people to give their allegiance, against their own free will, to a new ruler. It prohibits the use of threat or persecution if a person does not voluntarily give his allegiance, let alone killing him. It was not either the practice of the rulers before the First defendant and it was not heard of.

This is clearly shown in the references present before you, and Yazid has been preceded by five rulers before him including his own father. Before Yazid, whoever wanted to give his pledge of allegiance to a new ruler can do so, and whoever doesn’t is free to exercise their free will. In both cases, this does not affect the individual civil rights in the Islamic state. No one, at least according to the majority of Muslims historians, was ever forced, persecuted, or kicked out or killed because of his refusal to give a pledge of allegiance to a Caliph (ruler).

This was the norm and the practice before the First defendant succeeded his father as Caliph. The first time in which force and terror was used in this regard was when the First defendant’s father tried to take the allegiance for his son during his lifetime, due to his prior knowledge of the lack of consensus or even a majority support for his son Yazid to become the next Caliph after him.

Muawiya has died and it was announced in Damascus that Yazid became the new ruler of the Islamic state. In order to strengthen the pillars of his regime, Yazid immediately sent a letter to his governor in Al-Madina who

was also his cousin, Al Waleed ibn ‘Uqbah ibn Abi Sufyan. This was the first communication he sent since the beginning of his rule, and the quote of the letter is available in front of you as it has been narrated in the following books:

- Maqtal Al-Husayn Lil Khwarizmi

- Tarikh ibn ‘Asaker Tarikh Al Tabari Tarikh Al Ya’qoobi

All of these historical references have been approved by the defense. For the record, the letter reads:

“Verily, Muawiya was a servant of Allah (SWT) Who gave him bounties and rulership. Then He took his life to His mercy and reward. He lived for a specified lifespan and died on the precise time, and he gave a will to me: ‘I warn you from the household of Abi Turab (who are the victims in this case) and their audacity in shedding blood.’ Oh Al-Waleed, you know that Allah will take revenge for the oppressed one, Uthman ibn Affan (the Third Caliph) from the family of Abi Turab through the family of Abi Sufyan because they support truth and justice. So when you receive my letter, take the pledge of allegiance for me from all the people in Al-Madina!”

Then he wrote a small note attached to the letter which read:

“Attention! Force Al-Husayn, Abdullah ibn Umar, Abdul Rahman ibn Abi Bakr, and Abdullah ibn Al Zubair (they all were the key figures in Al Madina who refused to give their pledge of allegiance to Yazid) to give their allegiance to me, without excuse or exception. Whoever of them refuses, behead him and send me his head! Wasalam.”

Dear respected judges and jurors, I think the letter speaks for itself. Not only does it carry a threat; it carries instructions and a direct order to kill any of those four individuals if he kept refusing to give his pledge of allegiance, especially the main victim in this case, Al-Husayn (as). It has been cited in Tarikh Al Tabari that the governor of Al Madina, Al Waleed ibn ‘Utbah whom this letter was addressed to, was surprised at the order of the new Caliph! He exclaimed,

“Am I to kill Al-Husayn simply because he refuses to give his pledge of allegiance?!”

His statement proves that this policy of killing those who do not give their allegiance to the new Caliph was not known before the First defendant. This was a new trend innovated by the First defendant which was not known or heard of before in the Islamic society, as it goes against the laws and principles of the Islamic religion which this new society was built on.

Ladies and gentlemen, Al-Husayn (as) is the grandson of the Holy Prophet who delivered this divine message from God which Muslims embraced. Thus, he was a very important religious figure in the Islamic nation and the solely surviving grandson of a prophet on the face of the earth. He was the focus of attention and veneration from everyone due to his exceptionally good manners, religiosity, noble personality and character, and his kinship to the Prophet of Islam (S).

Defense: Objection your Honor! This type of talk is a clear attempt to influence the jurors!

Prosecutor: I am only trying to explain to the jurors the circumstances during that period of time.

Chief Justice: Objection overruled. You may continue Mr. Prosecutor.

Prosecutor: To make the matter more clear, let’s give this example. Imagine that the new American president issues a decree just after his inauguration to arrest and execute all those who voted against him or abstained in the elections. Is this thinkable or even imaginable?!!

Defense: Objection your Honor! This is an imaginary question.

Chief Justice: Objection sustained. Please continue.

Prosecutor: Ladies and gentlemen, this letter stands as a strong and irrefutable proof of the guiltiness of the First defendant in the first individual charge against them. We now present to you another letter as the second piece of evidence which clearly proves without any doubt that the First defendant is guilty in the First individual charge.

This second letter is a lengthy one sent from Abdullah ibn Abbas, the cousin of the victim in this case (Al-Husayn), addressed to the First defendant. This correspondence was in response to a letter which this defendant had sent to him after the crime in Karbala by almost a year. The First defendant asks, in his primary letter, the support of Ibn Abbas in his (First defendant) fight against Abdullah ibn Al-Zubair, his rival. This reply letter by Ibn Abbas is cited in the following sources: Maqtal Al-Husayn Lil Khwarizmi, Tarikh Al Ya’qoobi, and Tarikh Al Tabari. All of these resources are approved by the defense and here is a piece of this lengthy letter in which Ibn Abbas says to Yazid ibn Muawiya, the First defendant:

“If I forgot everything, I will never forget that you pushed Al-Husayn ibn ‘Ali out from the sacred city of the Prophet (Madina) to the sacred city of Allah (SWT) (Makkah). Then you sent your men to assassinate him there, so you forced him to depart Makkah to the city of Al-Kufa. He left Makkah in the state of fear and caution, however, if he decided to stay and to permit for himself to fight and violate the sanctity of Makkah, he would’ve been the most protected among its inhabitants and the dearest to its people and the most obeyed among the inhabitants of the two holy sanctuaries, Makkah and Madina. But he (Al-Husayn) hates to be the one who violates the sanctity of the Holy Kaaba and the city of the Prophet (S). So he respected this sanctity while you didn’t when you sent your men to force him to fight in Makkah.”

It is clear from this letter that Ibn Abbas accuses the First defendant that he is the one who instigated and forced Al-Husayn (as) to leave Al-Madina, his homeland, and head to Makkah, accompanying his family under the threat of them being killed. That is because he knew very well the consequences they will face from the new ruler and his men if they stayed in Al-Madina.

Defense: Objection your Honor! The last part of the prosecutor’s statement is a personal prediction intended to influence the judges and jurors.

Prosecutor: Your Honor, I am simply trying to clarify to all of you the reason why Al-Husayn (as) took his family and children with him in this journey and chase which ended in a horrible massacre in the land of Karbala. Most of these family members and children were victims; some were slaughtered and others were killed or lost in the desert or were taken as

captives. We should explain to the judges and jurors why this family and these women and children left with Al-Husayn (as) in his caravan, and why he insisted on having them accompany him despite the surrounding dangers due to threat and persecution.

That is because he knew very well what the new ruler was capable of doing with his family if he left them behind. We will address this shortly while presenting the personal life of the First defendant and his father who established this dictatorship rule which was based on oppression and terror. So, what we stated was not a personal prediction or imagination. Rather, it is a logical conclusion based on facts and events.

Chief Justice: Objection overruled. You may continue.

Prosecution: Ladies and gentlemen, Al-Husayn the victim was forced to leave his homeland in Al Madina accompanied by his family. He left during the night to save his life and his family from inevitable death after he received official notification from the governor Al Waleed ibn Uqbah that if he doesn’t give his pledge of allegiance to the First defendant, he will be killed and his head will be sent to the new ruler in Damascus. Al-Husayn (as) left in a state of fear just like Prophet Musa (as) left Egypt to escape the aggression of Pharaoh.

Defense: Objection your Honor. That comparison has nothing to do with this particular case. It is only intended to influence the emotions of the jurors.

Chief Justice: Objection sustained.

Prosecutor: Al-Husayn (as) and his family went out looking for a safe haven and he didn’t have any better option than going to Makkah where the House of Allah (SWT) is situated. The Arabs and Muslims sanctify this land and do not shed blood there. Sure enough, Al-Husayn (as) and his family arrived to the sacred Haram, but when the First defendant learned that Al-Husayn (as) escaped from Al-Madina and arrived in Makkah, he went crazy. So he fired his cousin from the governorship of Al-Madina and hired someone else because his cousin was hesitant in carrying out the mission assigned to him which is killing Imam Husayn (as).

Then he sent a letter to his governor in Makkah, ‘Amr ibn Sa’eed ibn Al ‘Aas ordering him to track Al-Husayn (as) and watch him closely, and to plan a plot to assassinate him in the sacred Haram since it would not be possible to kill him publicly as that would surely cause great mischief especially since the Hajj (pilgrimage) season was approaching and the new ruler (the First defendant) was still in his beginning days and his opponents were many and the opposition was wide-spreading.

This plot was clearly obvious from the previous letter addressed from Ibn Abbas to the First defendant. As Ibn Abbas stated, the First defendant was not satisfied with chasing Al-Husayn (as) in Al-Madina but now he is after him in Makkah which is a safe haven for every human and even animals! He was threatening Al-Husayn (as) that he would kill him which pushed Al-Husayn (as) to hasten leaving Makkah even though there was only one day left for the Hajj.

That happened when he became sure of the conspiracy and plan to assassinate him. In order to understand the state of mind of Al-Husayn (as)

and the extent of conspiracy against his life, we present to you the following narration by Al-Husayn (as) when he was in a dialogue with Abdullah ibn Umar and Abdullah ibn Abbas in Makkah. This text which we present is quoted in Maqtal Al-Husayn Lil Khwarizmi and Tarikh Al Tabari which has been approved by the defense team.

Al-Husayn (as) says, “Oh son of Abbas, what would you say about a group of people who forced the grandson of the Prophet (S) out of his home and the place of settlement and birth, and the sacred Haram of the Prophet (S)?! They deprived him from neighboring the tomb and mosque of his grandfather. They terrorized and threatened him and left him without a place to seek refuge to or a safe haven to stay. They intend by their actions to kill him and shed his blood!”

In another instance, he says, “No way, Oh Ibn Umar! Those people will not leave me alone. Whether they reach me or not, they will keep chasing me until they force me to pay allegiance against my will or kill me!”

We could certainly imagine now the extent of fierce chasing and threatening which took place at the two sacred Harams which forced Al-Husayn (as) to leave with his family from Makkah to Al-Kufa after receiving many communications from its people inviting him and promising to protect him and his family if he answered their invitation. They promised to provide him a safe haven and to protect him from the oppression of the new tyrant regime which was headed by the First defendant, Yazid ibn Muawiya.

Chief Justice: The court will now be dismissed and will resume tomorrow morning at 10AM sharp. Court is dismissed…..

The Second Court Session

First Tragic Scene: “List of Witnesses”

The court session resumed at 10AM sharp and after greeting remarks, the Chief Justice said:

Chief Justice: Thank you everyone, I’d like to stress once again the importance of abiding by the rules and regulations of the court and completely refraining from voicing any comments or reactions during the court proceedings. Otherwise, I will have to remove the violators from the courtroom. Thank you for your anticipated cooperation.

As for the defense motions which were presented yesterday, all of the judges have unanimously rejected the First motion, but accepted the Second motion with the condition that it would be within strict limits to both the defense and prosecution teams, and has accepted the Third motion. So, from now on, the jurors will be sequestered from the media (The Supreme Justice looks towards the jurors). We apologize for that and we ask that you fully cooperate with us by avoiding reading the daily newspapers and viewing media coverage which provides daily news and comments about this case. Of course this also includes internet access and receiving phone calls which are directly related to the case. Thank you.

Now, since the parties in this case have departed this world long time ago, both the prosecution and defense agreed upon depending on historical text references to provide events, evidences, and witnesses in this case. It is the right of the defense to discuss and refute every evidence or witness the prosecution presents. In the end, the verdict will be for the judges and jurors.

The prosecution has submitted a list of historical books and references which they will depend on in their presentation. This list will be recited out loud to you shortly, along with the names of their authors. The defense will have the right to object any of them if they feel that it is biased or not trustworthy for them.

In such case, the judges and jurors many only use these rejected references for the purpose of reassurance, but not to solely depend on them in deciding the truthfulness of the data. In other words, if a testimony was presented from one of the approved references (by both the prosecution and defense), then another testimony supporting that same testimony was presented from a controversial source, the jurors and judges may rely on them only for reassurance of the information that was presented in the approved source.

It is the right of the defense to respond or comment on any point presented. It is also the right of the prosecution to rebut in order to clarify any point to the jurors and judges, not just for the sake of argument. Re-rebuttal will also be allowed for the defense.

It has been decided that the judges have the right to question the prosecution and defense teams in any point raised or information presented. It will also be the right of the jurors to pose any question to both teams for clarification after they start deliberations and before reaching their verdict.

The court secretary will now begin to recite the list of historical books and references which the prosecution presented. The defense must respond to each of these references by either saying, “accepted” or “not accepted”.

There is a projector screen located on the witness stand which displays the name of all these books. During court proceedings, the names of each of the sources and references will be displayed on that screen, along with the page number and a screenshot of the original copy of the page. This will be made visible to the judges and jurors via their laptops available in front of them. Now, the court secretary may go ahead and recite out loud the list of the history books and references.

Court Secretary: (stands up and holds a paper from which she recites)

Thank you your Honor. Here is a list of references and history books which the prosecution has submitted. I request the defense to answer “accepted” or “not accepted” after the name of each book is recited.

1) Maqtal Al-Husayn Lil Khwarizmi (The Killing of Al-Husayn by Khwarizmi)

Defense: (representative stands up) Accepted

Court Secretary: 2) Tarikh Al Tabari (History by Tabari)

Defense: Accepted

Court Secretary: 3) Tarikh (Al Kamel) / Ibn Al Atheer (History by son of Atheer)

Defense: Accepted

Court Secretary: 4) Murooj Al Dhahab Lil Mas’oodi (Block of Gold of Mas’oodi)

Defense: Accepted

Court Secretary: 5) Tarikh Al Ya’qoobi (History by Ya’qoobi)

Defense: Accepted

Court Secretary: 6) Al ‘Aqd Al Fareed Li Ibn ‘Abd Rabbo & Sharh Al Nahj Li Ibn Abi Al Hadeed

Defense: Accepted

Court Secretary: 7) Al Bedaya Wal Nehaya Li ibn Katheer (The

Beginning and the End by Ibn Katheer)

Defense: Accepted

Court Secretary: 8) Mizan Al E’tedaal Lil Dhahabi (The Scale of Balance by Dhahabi)

Defense: Accepted

Court Secretary: 9) Irshad Al Sheikh Al Mufid (The Guidance of Sheikh Al Mufid)

Defense: Not accepted

Court Secretary: 10) Maqatel Al Talibiyeen Li Abi Al Faraj Al Esfahani (The Massacres of Talibiyeen by Abi Al Faraj Al Asfahani)Defense: Accepted

Court Secretary: 11) Tarikh ibn ‘Asaker (History of Ibn ‘Asaker)

Defense: Accepted

Court Secretary: 12) A’laam Al Wara Lil Tabarsi (Events of the Past by Al Tabarsi)

Defense: Not accepted

Court Secretary: 13) Maqtal Al ‘Awalem Ibn Nama (The Killing of the Famous Personalities by Ibn Nama)

Defense: Not accepted

Court Secretary: 14) Al Khasa’es Lil Soyouti (The Characteristics by Soyouti)

Defense: Accepted

Court Secretary: 15) Tarikh Al Kholafaa Lil Soyouti (History of the Caliphs by Soyouti)

Defense: Accepted

Court Secretary: 16) Al ‘Isaba Li Ibn Hajar (The Target by Ibn Hajar)

Defense: Accepted

Court Secretary: 17) Manaqib ibn Shahr Ashoob (Virtues by Ibn Shahr Ashoob)

Defense: Not accepted

Court Secretary: 18) Motheer Al Ahzaan Li Ibn Nama (Instigator of Grief by Ibn Nama)

Defense: Not accepted

Court Secretary: 19) Seyar A’laam Al Nobala Al Dhahabi (Autobiographies of the Nobles)

Defense: Accepted

Court Secretary: 20) Al Lohoof Li Ibn Tawoos

Defense: Not accepted

Court Secretary: 21) Al Sawa’eq Al Mohreqa Li Ibn Hajar (The Burning Lightening by Ibn Hajar)

Defense: Accepted

Court Secretary: 22) Al Muntadhem Li Ibn Al Joozi (The Organized by Ibn Al Joozi)

Defense: Accepted

Court Secretary: 23) Al Jara-eh Wal Khara-ej Lil Qutb Al Rawandi (The Cause and Effects)

Defense: Not accepted

Court Secretary: 24) Riyadh Al Ahzaan (Garden of Sorrows)

Defense: Not accepted

Court Secretary: Thank you your Honor. (sits down)

Chief Justice: Thank you Court Secretary. Dear respected judges and jurors, all the list of references that were accepted or rejected by the defense are displayed in front of you. So the total number of historical references presented were 24; 16 were approved by the defense and 8 were rejected. So these rejected references may only be used to support a piece of information which is cited in one of the 16 approved references. Please keep that in mind!

Second Tragic Scene: “The Prosecution Begins”

Chief Justice: Now, let us start our journey for searching the truth. I call the prosecution to start presenting his case and evidence to prove that the five defendants are guilty beyond any reasonable doubt of all the charges against them. You may begin, Mr. Prosecutor.

(That distinguished prosecutor stood up with his glorious and prestigious look with a relaxed and beautiful shining face that calms the nerves. He

speaks with his melodious and sad voice which takes the minds and hearts away…it is as if there is an invisible strength which mesmerizes your ears…he stood up and said):

Prosecutor: Thank you your Honor, dear respected judges and respected jurors. Our case and our story…or rather our tragedy started on a Sunday morning in one of the days of the month of Rajab, the Islamic lunar month, in the year 60 A.H., which coincides with the Gregorian month April in the year 680 A.D.

It is the day when the ruler of the Muslims (Muawiya ibn Abi Sufyan) died in his capital in Damascus after he took the pledge of allegiance for his son Yazid, the First defendant, to become the next ruler of the Islamic state after him. He took that pledge of allegiance for his son from the people by threatening, bribing, and terrorizing because the majority did not see Yazid to be qualified for this position as he lacked the knowledge, morality, and behavioral criteria required to be present in this position, according to Islamic law (Shari’a). It should be noted that the Islamic nation during that time extended from what is today Iran in the east till Egypt in the west. There were a good number of key religious figures in the Islamic society who did not give their alle-

giance to Yazid to take over after his father because of the reasons just mentioned. This fact cannot be denied by the defense team as it is mentioned in all historical references in front of you.

Anyways, after Muawiya’s death on that day, his son Yazid the First defendant automatically became the new ruler as it was planned and arranged before, despite the objection of the opponents.

It is well-known that the Islamic religion, upon which the laws of this new state were built at that time, does not condone forcing people to give their allegiance, against their own free will, to a new ruler. It prohibits the use of threat or persecution if a person does not voluntarily give his allegiance, let alone killing him. It was not either the practice of the rulers before the First defendant and it was not heard of.

This is clearly shown in the references present before you, and Yazid has been preceded by five rulers before him including his own father. Before Yazid, whoever wanted to give his pledge of allegiance to a new ruler can do so, and whoever doesn’t is free to exercise their free will. In both cases, this does not affect the individual civil rights in the Islamic state. No one, at least according to the majority of Muslims historians, was ever forced, persecuted, or kicked out or killed because of his refusal to give a pledge of allegiance to a Caliph (ruler).

This was the norm and the practice before the First defendant succeeded his father as Caliph. The first time in which force and terror was used in this regard was when the First defendant’s father tried to take the allegiance for his son during his lifetime, due to his prior knowledge of the lack of consensus or even a majority support for his son Yazid to become the next Caliph after him.

Muawiya has died and it was announced in Damascus that Yazid became the new ruler of the Islamic state. In order to strengthen the pillars of his regime, Yazid immediately sent a letter to his governor in Al-Madina who

was also his cousin, Al Waleed ibn ‘Uqbah ibn Abi Sufyan. This was the first communication he sent since the beginning of his rule, and the quote of the letter is available in front of you as it has been narrated in the following books:

- Maqtal Al-Husayn Lil Khwarizmi

- Tarikh ibn ‘Asaker Tarikh Al Tabari Tarikh Al Ya’qoobi

All of these historical references have been approved by the defense. For the record, the letter reads:

“Verily, Muawiya was a servant of Allah (SWT) Who gave him bounties and rulership. Then He took his life to His mercy and reward. He lived for a specified lifespan and died on the precise time, and he gave a will to me: ‘I warn you from the household of Abi Turab (who are the victims in this case) and their audacity in shedding blood.’ Oh Al-Waleed, you know that Allah will take revenge for the oppressed one, Uthman ibn Affan (the Third Caliph) from the family of Abi Turab through the family of Abi Sufyan because they support truth and justice. So when you receive my letter, take the pledge of allegiance for me from all the people in Al-Madina!”

Then he wrote a small note attached to the letter which read:

“Attention! Force Al-Husayn, Abdullah ibn Umar, Abdul Rahman ibn Abi Bakr, and Abdullah ibn Al Zubair (they all were the key figures in Al Madina who refused to give their pledge of allegiance to Yazid) to give their allegiance to me, without excuse or exception. Whoever of them refuses, behead him and send me his head! Wasalam.”

Dear respected judges and jurors, I think the letter speaks for itself. Not only does it carry a threat; it carries instructions and a direct order to kill any of those four individuals if he kept refusing to give his pledge of allegiance, especially the main victim in this case, Al-Husayn (as). It has been cited in Tarikh Al Tabari that the governor of Al Madina, Al Waleed ibn ‘Utbah whom this letter was addressed to, was surprised at the order of the new Caliph! He exclaimed,

“Am I to kill Al-Husayn simply because he refuses to give his pledge of allegiance?!”

His statement proves that this policy of killing those who do not give their allegiance to the new Caliph was not known before the First defendant. This was a new trend innovated by the First defendant which was not known or heard of before in the Islamic society, as it goes against the laws and principles of the Islamic religion which this new society was built on.

Ladies and gentlemen, Al-Husayn (as) is the grandson of the Holy Prophet who delivered this divine message from God which Muslims embraced. Thus, he was a very important religious figure in the Islamic nation and the solely surviving grandson of a prophet on the face of the earth. He was the focus of attention and veneration from everyone due to his exceptionally good manners, religiosity, noble personality and character, and his kinship to the Prophet of Islam (S).

Defense: Objection your Honor! This type of talk is a clear attempt to influence the jurors!

Prosecutor: I am only trying to explain to the jurors the circumstances during that period of time.

Chief Justice: Objection overruled. You may continue Mr. Prosecutor.

Prosecutor: To make the matter more clear, let’s give this example. Imagine that the new American president issues a decree just after his inauguration to arrest and execute all those who voted against him or abstained in the elections. Is this thinkable or even imaginable?!!

Defense: Objection your Honor! This is an imaginary question.

Chief Justice: Objection sustained. Please continue.

Prosecutor: Ladies and gentlemen, this letter stands as a strong and irrefutable proof of the guiltiness of the First defendant in the first individual charge against them. We now present to you another letter as the second piece of evidence which clearly proves without any doubt that the First defendant is guilty in the First individual charge.

This second letter is a lengthy one sent from Abdullah ibn Abbas, the cousin of the victim in this case (Al-Husayn), addressed to the First defendant. This correspondence was in response to a letter which this defendant had sent to him after the crime in Karbala by almost a year. The First defendant asks, in his primary letter, the support of Ibn Abbas in his (First defendant) fight against Abdullah ibn Al-Zubair, his rival. This reply letter by Ibn Abbas is cited in the following sources: Maqtal Al-Husayn Lil Khwarizmi, Tarikh Al Ya’qoobi, and Tarikh Al Tabari. All of these resources are approved by the defense and here is a piece of this lengthy letter in which Ibn Abbas says to Yazid ibn Muawiya, the First defendant:

“If I forgot everything, I will never forget that you pushed Al-Husayn ibn ‘Ali out from the sacred city of the Prophet (Madina) to the sacred city of Allah (SWT) (Makkah). Then you sent your men to assassinate him there, so you forced him to depart Makkah to the city of Al-Kufa. He left Makkah in the state of fear and caution, however, if he decided to stay and to permit for himself to fight and violate the sanctity of Makkah, he would’ve been the most protected among its inhabitants and the dearest to its people and the most obeyed among the inhabitants of the two holy sanctuaries, Makkah and Madina. But he (Al-Husayn) hates to be the one who violates the sanctity of the Holy Kaaba and the city of the Prophet (S). So he respected this sanctity while you didn’t when you sent your men to force him to fight in Makkah.”

It is clear from this letter that Ibn Abbas accuses the First defendant that he is the one who instigated and forced Al-Husayn (as) to leave Al-Madina, his homeland, and head to Makkah, accompanying his family under the threat of them being killed. That is because he knew very well the consequences they will face from the new ruler and his men if they stayed in Al-Madina.

Defense: Objection your Honor! The last part of the prosecutor’s statement is a personal prediction intended to influence the judges and jurors.

Prosecutor: Your Honor, I am simply trying to clarify to all of you the reason why Al-Husayn (as) took his family and children with him in this journey and chase which ended in a horrible massacre in the land of Karbala. Most of these family members and children were victims; some were slaughtered and others were killed or lost in the desert or were taken as

captives. We should explain to the judges and jurors why this family and these women and children left with Al-Husayn (as) in his caravan, and why he insisted on having them accompany him despite the surrounding dangers due to threat and persecution.

That is because he knew very well what the new ruler was capable of doing with his family if he left them behind. We will address this shortly while presenting the personal life of the First defendant and his father who established this dictatorship rule which was based on oppression and terror. So, what we stated was not a personal prediction or imagination. Rather, it is a logical conclusion based on facts and events.

Chief Justice: Objection overruled. You may continue.

Prosecution: Ladies and gentlemen, Al-Husayn the victim was forced to leave his homeland in Al Madina accompanied by his family. He left during the night to save his life and his family from inevitable death after he received official notification from the governor Al Waleed ibn Uqbah that if he doesn’t give his pledge of allegiance to the First defendant, he will be killed and his head will be sent to the new ruler in Damascus. Al-Husayn (as) left in a state of fear just like Prophet Musa (as) left Egypt to escape the aggression of Pharaoh.

Defense: Objection your Honor. That comparison has nothing to do with this particular case. It is only intended to influence the emotions of the jurors.

Chief Justice: Objection sustained.

Prosecutor: Al-Husayn (as) and his family went out looking for a safe haven and he didn’t have any better option than going to Makkah where the House of Allah (SWT) is situated. The Arabs and Muslims sanctify this land and do not shed blood there. Sure enough, Al-Husayn (as) and his family arrived to the sacred Haram, but when the First defendant learned that Al-Husayn (as) escaped from Al-Madina and arrived in Makkah, he went crazy. So he fired his cousin from the governorship of Al-Madina and hired someone else because his cousin was hesitant in carrying out the mission assigned to him which is killing Imam Husayn (as).

Then he sent a letter to his governor in Makkah, ‘Amr ibn Sa’eed ibn Al ‘Aas ordering him to track Al-Husayn (as) and watch him closely, and to plan a plot to assassinate him in the sacred Haram since it would not be possible to kill him publicly as that would surely cause great mischief especially since the Hajj (pilgrimage) season was approaching and the new ruler (the First defendant) was still in his beginning days and his opponents were many and the opposition was wide-spreading.

This plot was clearly obvious from the previous letter addressed from Ibn Abbas to the First defendant. As Ibn Abbas stated, the First defendant was not satisfied with chasing Al-Husayn (as) in Al-Madina but now he is after him in Makkah which is a safe haven for every human and even animals! He was threatening Al-Husayn (as) that he would kill him which pushed Al-Husayn (as) to hasten leaving Makkah even though there was only one day left for the Hajj.

That happened when he became sure of the conspiracy and plan to assassinate him. In order to understand the state of mind of Al-Husayn (as)

and the extent of conspiracy against his life, we present to you the following narration by Al-Husayn (as) when he was in a dialogue with Abdullah ibn Umar and Abdullah ibn Abbas in Makkah. This text which we present is quoted in Maqtal Al-Husayn Lil Khwarizmi and Tarikh Al Tabari which has been approved by the defense team.

Al-Husayn (as) says, “Oh son of Abbas, what would you say about a group of people who forced the grandson of the Prophet (S) out of his home and the place of settlement and birth, and the sacred Haram of the Prophet (S)?! They deprived him from neighboring the tomb and mosque of his grandfather. They terrorized and threatened him and left him without a place to seek refuge to or a safe haven to stay. They intend by their actions to kill him and shed his blood!”

In another instance, he says, “No way, Oh Ibn Umar! Those people will not leave me alone. Whether they reach me or not, they will keep chasing me until they force me to pay allegiance against my will or kill me!”

We could certainly imagine now the extent of fierce chasing and threatening which took place at the two sacred Harams which forced Al-Husayn (as) to leave with his family from Makkah to Al-Kufa after receiving many communications from its people inviting him and promising to protect him and his family if he answered their invitation. They promised to provide him a safe haven and to protect him from the oppression of the new tyrant regime which was headed by the First defendant, Yazid ibn Muawiya.

Chief Justice: The court will now be dismissed and will resume tomorrow morning at 10AM sharp. Court is dismissed…..


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