Why Husayn (a.s.) Is Not Forgotten?

The importance of the history of life of Imam Hussain (a.s.) which has been converted to one of most sensational epics of human history is not only because of arousing most powerful waves of sensations of millions of people around itself every year and creates a ceremony which is more sensational than other ceremonies, but its importance is mostly because that: It has no “motive” other than pure religious and humanly and popular sensations and feelings and this magnificent ceremony that observes in respect and commemoration of this historical incident has no need to preliminaries and advertisements and it is unexampled in its kind in this aspect.

Most of us know this truth, but the point which has not been truly cleared for lot of people (especially non-Muslim thinkers) yet and still is remained like a puzzle in their minds is that:

Why is this historical incident which has several similar examples in “quantity and quality” emphasized so much? Why does the ceremony which is observed in respect and commemoration of this memory set up more magnificent and more sensational from the last year?

Why today that there is no sign of “Umavi (related to Umayya) party” and their companions and heroes of this incident must have been forgotten, the incident of Karbala has become eternal?!

The answer to this question should be sought among the main motives of this revolution; we assume that analyzing this matter is not so hard and complicated for persons who are familiar with the history of Islam.

In more clear way, the bloody incident of Karbala is not a chart of a battle between two political competitors for achieving the throne of leadership or estates or lands.

Also, this incident has not been emanated from the explosion of hatreds of two hostile tribes which begins for gaining tribal privileges.

In fact, this incident is a clear scene of the battle between two doctrines related to individuals and beliefs that its blazing fire has not been extinguished during the adventurous history of mankind, from the farthest times to today; this fight is the continue of the fight of all prophets and reformer men of the world and in other hand it is the continue of the battles “Badr and Ahzab”.

We all know that when Prophet of Islam (S) arose as the leader of an intellectual and social revolution, for saving the mankind from all kinds of idolatry and superstitions and saving people from the claws of ignorance and oppression and collected the oppressed and truth-wanting groups of people who were the most important elements of evolution around himself, at this time oppositions of this reforming movement who were rich idolaters and usurious persons pf Mecca as their heads used all of their forces for repressing this voice of freedom and creativity of these anti-Islamic acts was in hands of “Umawyi party” and their leader Abu Sufian.

But at the end their organization came to dissolution and kneed in front of magnificence of amazing influence of Islam.

Obviously, this dissolution was not in the meaning of their annihilation and deracination, but it considered as a starting point in their lives, which means they converted their apparent and explicit anti-Islamic acts in to gradual and hidden acts, which is the program of any obstinate, weak and defeated enemy, and waited for an opportunity.

Bani Umayya tried to create a reactionary movement and bringing back people to the time of before Islam after the departure of Prophet (S) in order to penetrate in any leading Islamic system and as far as Muslims went farther than the time of Prophet (S) they saw condition more favorable.

Especially, some of “traditions of ignorance” which revived by other than Bani Umayya due to several reasons prepared conditions for an “ignorant revolution”.

For instance:

1- The matter of racism that Islam had red lined that revived again by some of caliphs and “Arab” race gain superiority to “Mawali” (non-Arab).

2-Different discriminations appeared which was not compatible with the soul of Islam in anyway and “Bait Al-Mal” that had prorated evenly between Muslims converted in to another shape and some inappropriate privileges had gave to some persons and privileges of different classes of people revived again.

3- Places and position that had been gave to people according to their abilities and scientific, moral and spiritual values had shared between the relatives of some of caliphs.

During these changes, “Muaviya” son of Abu Suffian found his way in to the Islamic government and gained the governorship of one of most important Islamic regions (Shaam) and from that place flattened the road for conquering the Islamic government and reviving all traditions of ignorance by assistance of remaining persons of parties of ignorance.

This wave was so much strong that got a pure man like Ali (a.s.) busy during all the time of caliphate to itself.

***

The appearance of this anti-Islamic movement was so much apparent that even their leaders were not able to hide that.

If Abu Suffian says that historical sentence with complete obscenity when he was transferring the caliphate to Bani Umayya and Bani Marwan:

“O Bani Umayya! Try and steal the ball of leadership from the field (and pass it to each other); I swear to the thing which I swear to there is no heaven and hell existed! (And the rise of Mohammad had been a political movement)”.

And if “Muaviya” says in his sermon in Kufa after dominating Iraq that:

“I have not come for you to perform prayer and fasting, I have come to rule you; anyone who opposes me I will destroy him!”

And if Yazid says when he is watching the heads of freemen who drank the juice of martyrdom in Karbala that:

“If my ancestors who had been killed in the field of Badr were here to see my revenge scene from Bani Hashim …!”

All these were proofs of the nature of this “reactionary and anti-Islamic” movement and as it advanced, it became more apparent and severe.

***

Could Imam Husayn (a.s.) keep silence and stay calm against this great danger which was threatening dear Islam and was raised to its top in the time of “Yazid”? Did Allah and Prophet (S) and all pure arms which had made him grow want that?

Didn’t he have to break the deadly silence which was dominating the Islamic society by an extraordinary devotion and absolute self-sacrifice, and show the evil movement of this party of ignorance from behind the curtains of propagandas of “Bani Umayya” and write shining lines on the forehead of history Islam with his pure blood in order that an eternal and sensational epic remains for future?

Yes, Husayn (a.s.) did this and performed his great and historical duty for Islam and change the way of the history of Islam. He destroyed the anti-Islamic cabals of Umawyi party and neutralized their last tyrannical efforts.

This is the real feature of rise of Husayn (a.s.) and it clears from this point that why the name and history of Imam Husayn (a.s.) is not being forgotten. He has not been belonged to one age and one century and one time, but he and his goal are eternal.

He drank the juice of martyrdom in the way of truth and justice and freedom, in the way of Allah and Islam, in the way of freeing humankind and reviving human values; Do these concepts ever becoming old and forgotten? No… Never …!

What is the philosophy behind the importance of being awake in the time between morning Azan to the sunrise?

In Islam it is recommended so much to be awake between the time of morning Azan(call to prayer) and the sunrise.

It has been described in the Narrations as an hour from the hours of paradise, and many benefits and consequences have been mentioned in them for it, and as summary we can say that if someone wants the blessings of this world and the hereafter, he/she should be awake in that specific time.

It might seem for some people that there is no any difference between different times of the day, but according to the Quran, it is not so, so we see that for example midnight is a time in which the night prayer and repentance is recommended.

Another recommended time is the time which is our subject.

Allah said in the holy Quran chapter Taha verse 130:

وَسَبِّحْ بِحَمْدِ رَبِّکَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا وَمِنْ آنَاء اللَّیْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّکَ تَرْضَى

“And exalt with the praise of your lord before sunrise and before sunset. And in the watches of the night and at the edges of the day, exalt him, so that you will be pleasing.”

Or in chapter Qaf verse 39, Allah said:

فَاصْبِرْ عَلَى مَا یَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّکَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ

“Bear then with patience what they say. Exalt with the praise of your lord before sunrise and before sunset.”

Another point which can be another base for our discussion is this point that the angels of Allah have different duties, for example some of them are assigned for the fertilization of the clouds, plants and humans, the other are assigned for division of the sustenance and livelihood, some other angels have the duty of divisions of the affairs of the people, etc.

As some Narrations describe, the divisions of the sustenance and the affairs of people by angels are done in this specific time i.e. between the morning Azan till the sunrise.

Allah said in chapter Zariyat verse 4:

فَالْمُقَسِّمَاتِ أَمْرًا

“Then by the distributors (angels), ordered.”

There is a Narration as the exegesis of this verse, that says:

“The angels divide the sustenance of human in the time between the morning Azan and sunrise, so the one who sleeps in this time; in reality he/she has slept from his/her sustenance.”

When we refer to the exegesis of the verse in chapter Ghafir verse 55 in which Allah said:

وَاسْتَغْفِرْ لِذَنبِکَ وَسَبِّحْ بِحَمْدِ رَبِّکَ بِالْعَشِیِّ وَالْإِبْکَارِ

“And ask forgiveness of your sins, and exalt with the praise of your lord in the evening and at dawn.”

We see that the exegesis says that the meaning of the word  “ابکار” is this time.

This time is recommended for performing prayer and reciting the holy Quran.

Allah said in chapter Isra verse 78:

أَقِمِ الصَّلاَةَ لِدُلُوکِ الشَّمْسِ إِلَى غَسَقِ اللَّیْلِ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ کَانَ مَشْهُودًا

“Establish the prayer at the decline of the sun till the darkening of the night and the Quran recital at dawn. Surely, the Quran recital at dawn is witnessed.”

Imam Baqir peace be upon him in a debate with the Christian bishop said about this time:

This time is from the times of paradise, so in this time the patients get cautious and the pains get calmed and the one, who did not sleep in night, falls asleep and Allah has made this time beloved in this world for those who are eager to the hereafter.”

The same Imam said:

“Satan spreads his army in two times, the time of sunrise and the time of sunset, because these two times are the times of negligence.”

Let me briefly mention some of the benefits of being awake in this time according to the Narrations:

-The division of the sustenance.

-Escaping from calamity.

-Being safe from the financial damages and losing the capital (if we recite the Doa which is mentioned for this time)

And now let me mention briefly some of the disadvantages for sleeping in this time:

-Poverty and distress.

-Calamity.

-Blindness of heart.

-Being in need for sustenance to others.

-Negligence.

-Being a cause for yellow face.

Some people think that it is just moral prescription, but the physical benefits of being and remaining awake are something that have been proved by scientific researchers.

For example there is a hormone by the name of “Somatotropin” which in known as the hormone of growth, the time in which this hormone is produced and discharged, is during two hours after sunset, and it is recommended in the Narrations to sleep in this time.

But on the other hands there are a series of hormones that they increase stress by the name of “Corticosteroid”, the time in which these hormones are produced and discharged, is two hours before sunrise or let’s say the time about which our subject is.

If someone is asleep when the discharge of these hormones gets most, he/she is more exposed to heart attack, and also it is said by the researchers: the time in which most of deaths in dream happen, is this time.

And as the last point it must be said that the sustenance is not just financial aspects, but rather it includes spiritual aspects as well, that are so much more important than material benefits, like finding the chance to visit the holy shrines of infallibles or finding the good friends, or being the neighbor of a good family, or having the chance to have more precious lifetime with the opportunity of doing more good deeds etc.

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Sources:

Samamos.com narrating from the newspaper of Kayhan

What is the philosophy behind “Helping the Oppressed”?

Nowadays in some places on the earth there are cruelties done to the oppressed people, for example the people of Palestine or Lebanon or Bahrain or Libya or Yemen etc. some of these nations are not Shia, the question is why we should help them? Does Islam have any order in this regard?

When we refer to the holy Quran we see that in some verses Allah talked about the cruelty and oppression.

In chapter Nisa verse 75 we read:

وَمَا لَکُمْ لاَ تُقَاتِلُونَ فِی سَبِیلِ اللّهِ وَالْمُسْتَضْعَفِینَ مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ الَّذِینَ یَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَذِهِ الْقَرْیَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنکَ وَلِیًّا وَاجْعَل لَّنَا مِن لَّدُنکَ نَصِیرًا

“So why is it, that you do not fight in the way of Allah, and for the abased among men, women, and children who say: ‘our lord, bring us out from this village whose people are oppressors, and give to us a guardian from you, and give to us a helper from you.”

When we refer to the words of the commander of the faithful Imam Ali peace be upon him in different places, we see the emphasis of the Imam on helping the oppressed against the oppressor.

In the last moments of his life, he had some advices to his children, and among them he said:

کُونا لِلظّالِمِ خَصماً وَ لِلْمَظْلُومِ عَوناً

“Be the enemy for the oppressor and be the supporter for the oppressed.”

Another place is which the Imam is describing the reason of accepting to be the governor, he said:

“I was not the seeker of the government on you, and the thing that forces me to accept it is the covenant that Allah has taken from the Olama(scholars) of every nation, not to be silent before the gluttony of the oppressors and the hunger of the oppressed ones.”

You know that Imam Ali really was a person of justice and this is something that is accepted even by his enemies.

You know those who are oppressors and consider themselves upper than others, always are against the justice, so you see that the ones who were against the prophets of Allah and divine religions were the oppressors, because they were seeing their interests exposed to danger.

So as one of the Shia scholars by the name of Ali the son of Jad, said:

The most important thing that caused the Arab to refuse from accepting the government and caliphate of Imam Ali was the financial matters, because the Imam never preferred an Arab on non-Arab and a weighty Sharif (prominent figure) on a simple individual. And did not pay attention to the chief of the tribes more than others and did not made anyone attracted by the means of wealth, and this was exactly opposite of what Moaviyah(the name of one of the tyrant rulers) was doing.

It is narrated from the holy Prophet of Islam that he said:

“The one who hears the sound of an oppressed who calls out for asking help from Muslims, and he/she does not help that oppressed, he/she is not Muslim.”

Imam Ali peace be upon him narrated from the Prophet of Islam that the Prophet said many times:

“The nation that does not take the right of the weak from the strong clearly, it never gets pure and reaches to welfare.”

In is interesting that the holy Prophet of Islam when he was young, he was a member of groups that they made a covenant to help the oppressed, like what happened in a covenant known as “Half-Alfozul”.

And the holy Prophet said after being chosen as a prophet: I do not break my covenant even though the most precious bounties are given to me as the exchange.

The importance of helping the oppressed can be understood even through the intellect, you know that oppression is something that the human hates it by his/her innate nature and helping the oppressed is like that, and for this very reason you see that when the oppressor governments want to attack oppressed countries, they bring some excuses, for example they say that we want to help the weak people, or we do it as the support for human rights, etc.

Helping the oppressed and supporting them is something that is emphasized by the great Islamic scholars too. For example the stresses that Imam Khomeini had on helping the oppressed nations like Palestine are obvious for everyone.

Helping the poor apart from being an act which is compatible with the emotional characteristics of humankind, is a cause which enhances the brotherhood and is a way for the cooperation among people and social commitment among humankind, so any oppression to anyone, resembles oppression to others.

And as the last point, we all know that the worldly government of the twelfth Imam; Imam Mahdi peace be upon him, as it has been stated in the Narrations, is a means in which the world will be full of justice after it is filled full of cruelty.

So we ask Allah to hasten the reappearance of the twelfth Imam and help us to help the oppressed and struggle with the oppressors as a way in which we make the world prepared for that holistic just government.

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Sources:

Hawzah.net

Makarem.ir

What is the philosophy behind “Riba” or Usury?

In Islam, receiving Riba or usury or interest is forbidden, of course because the word of “interest” in English may contain different kinds of interests that some of them are legal and Halal, we mention a brief meaning of it:

Riba or interest which is Haram and forbidden, has two kinds, the first is that happens in lending and the second is in the exchange.

Riba in lending can be described in this way: where we get money from a person as a loan and that person says to us: you should pay me back, more than what I give you now, for example I give you 100 dollars and after a month you should give me back 120 dollars.

And the second kind of Riba is that if in an exchange, two stuffs of the exchange are from the same material, like if a kind of rice is bought to another kind of rice, and the amount of one side of that exchange, is more than the amount of the other side, of course the condition of this kind of Riba, is that if the stuffs of that exchange, are among those things that they are sold and bought by 1- weighting 2- or measuring (through measuring by specific container).

In this essay we just talk about the first kind of Riba which happens in lending, and we leave the second kind to an independent discussion.

The prohibition of that is mentioned in chapter Bagharah verse 275:

أَحَلَّ اللّهُ الْبَیْعَ وَحَرَّمَ الرِّبَا

“Allah has permitted trading and forbidden usury”

 

It must be said that there are some jurisprudential branches and detail or the ways that we can get escape from Riba, that it must be described in its appropriate place.

Now let’s talk about the philosophy of the prohibition of Riba.

We take benefit from what Martyr Motahhari has mentioned in this regard.

You know there are some kinds of exchanges that Islam has accepted them, like transaction, lending and Mozarebah (which means to give money to someone to work with that money and the interest and detriment of that work are for both sides, of course by some conditions that is mentioned in Islamic resources). There is a difference between lending money and the second mentioned exchange i.e. Mozarebah. In the lending, the giver, gives money to the second person and makes him/her the owner of that money (of course it is not as a gift but from Islamic perspective, the taker of the loan, after receiving it, is considered as the owner of that specific money but he/she must return the money) despite of what happens in Mozarebah, because in Mozarebah, the giver of the money is still the owner of that, and for this reason, he/she is in common with the taker of the money, in interest and detriment. So in the lending, the giver of the loan because of not being the owner of the loan (after lending), is not in common in interest and detriment of the loan, so if he/she wants to receive interest from the taker of the loan, he/she has taken something that is not his/her right and has no legal and religious justification, so it is Haram and forbidden.

But if we want to say the philosophy of this rule in general we say:

In Islam, “Justice” is so important and the spirit of Islamic rulings is base on it, and Riba is against justice, how? Let’s mention it:

It is a kind of cruelty that those who have money commit toward the poor people and those that they are in need of money, and Riba is a kind of destruction and usurping the right of needy people.

Riba is mentioned in the Quran as a war against Allah the all mighty.

Allah said in chapter Bagharah verses 278, 279:

یَا أَیُّهَا الَّذِینَ آمَنُواْ اتَّقُواْ اللّهَ وَذَرُواْ مَا بَقِیَ مِنَ الرِّبَا إِن کُنتُم مُّؤْمِنِینَ

فَإِن لَّمْ تَفْعَلُواْ فَأْذَنُواْ بِحَرْبٍ مِّنَ اللّهِ وَرَسُولِهِ وَإِن تُبْتُمْ فَلَکُمْ رُؤُوسُ أَمْوَالِکُمْ لاَ تَظْلِمُونَ وَلاَ تُظْلَمُونَ

“Believers, fear Allah and give up what is still due to you from usury, if you are believers.

But if you do not, then take notice of war from Allah and his messenger. Yet, if you repent, you shall have the principal of your wealth. Neither will you harm nor will you be harmed”.

And the reason of this rule can be understood from the end of the verse above when this verse says:

If you get the principal of your wealth without interest, you do not commit cruelty and no cruelty is committed to you.

So it means by receiving Riba you have committed cruelty toward others.

And this matter of cruelty can be the reason of the prohibition of Riba in the exchange.

By Riba the social gap gets more and more and it enhances the inequality.

In Islam, helping others and giving loan to the needy are so much praised and Riba as it is mentioned in some Narrations, is a way that reduces borrowing and lending in the Islamic society.

Getting the Riba from the needy is against humanistic emotions, and against the brotherhood that is an important base in the Islamic society.

And getting Riba because of being an act through which without any effort, someone obtains money, it is a way which leads to laziness and economic slump and on the other side, it plants the seed of hatred and animosity between Muslims, so it can be another philosophy of its prohibition.

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Sources:

ahkam.tebyan.net

hawzah.net

What is the philosophy behind “Ghusl”?

One of the obligations of Islam is Ghusl or major ablution. There are some obligatory Ghusl and some recommended ones; the obligatory Ghusl is like the Ghusl of Jinabah, the Ghusl of touching the corpse, etc.

And the recommended Ghusls are such as the Ghusl of the day of Friday, the Gusl of repentance, etc.

Now let’s talk about the philosophy behind Ghusl:

First we talk about the Ghusl of Jinabah:

It is obligatory after intercourse or ejaculation. There is a Narration from Imam Reza peace be upon him that we mention some parts of that.

The Imam said as the answer to a question regarding the philosophy of the Ghusl of Jinabah:

The reason of that is for the purification of the soul and cleanliness from its impurity and cleaning the body from the filth. Because Jinabah comes out from the whole body for this very reason it is obligatory to purify the whole body, and the reason of reduction in urine and stool is that these two cases happen so much more than Jinabah, so Islam for the multiplicity of these two cases and hardship (of Ghusl in every time) has decreed just Wudu for them.

But about the reason of Ghusls such as the Ghusl of Friday and the Ghusl of the feast of Ghorban or the feast of Fitr,  the first reason is  to glorify Allah and ask Him the repentance from the sins, and the second reason is that these days are known as  feast for the servants (of Allah) and they remember Allah in these days, so it is for the glorification of these days, and the third reason(which is related to the Ghusl of Friday) is that when a servant performs the Ghusl of Friday, he/she is pure spiritually from this day to the next Friday…

 

The meaning of this sentence that Jinabah comes out from the whole body is that when this state happens to a person, the effect of that appears in the whole body and makes all of the cells of the body in a numbness and this is a witness of the effect of that on the whole body, but the urine or stool is not like that and they are local.

It has been proved by the scientific researchers that the body of human has two kinds of nervous system, sympathetic and parasympathetic, the duty of the first system is to activate the activities of different systems of the body and the duty of the parasympathetic which is a system with smooth activity, is that mostly wants to save the energy. Sometimes the balance between these two systems is broken, one of these cases is at the time of orgasm, at that time the parasympathetic system surpasses the sympathetic system and this balance goes on a negative state, and it has been proved that one of the things that make the sympathetic system active, is touching with the water, and because this is affected on the whole body, we are ordered to wash the whole body, and through Ghusl, the complete balance between this two systems will be formed.

But another philosophy can be that this Ghusl is a kind of obedience of Allah and because in the orgasm, both body and soul are affected, so with Ghusl, that must be done only for the sake of Allah as the obedience to His order, both physical and spiritual sides of human get pure.

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Source:

Islamquest.net

one of letters from Kufa

This letter made it clear that there were groups were situate in Kufa and this letter was penned not by the common Kufan folk but by the minority Shia residing in Kufa. These individuals then cited their pleasure at the death of Muawiya by stating:
“We do not have any leader [who could lead us in war] therefore please come to us so that through you, we can gather to aid the truth [Haq]. And Nauman bin Bashir is in Dar ul-Amara, we neither attend Friday prayers nor the Eid prayers with him. When we get the news that you are coming, we will make him expel him and send him to Syria”.
This letter was sent through Abdulah bin Hamdani and Abdullah bin Daal and this was the first letter to be written by the minority Shia to Imam Hussain (as) which he received in Makka on the 10th of Ramadhan.

WHY DID IMAM HUSAYN (A.S.) LEAVE MADINA FOR KARBALA?

Question:

Why did Imam Husayn (a.s.) leave Madina for Karbala?

Answer:

Bismillah

The Imam didn’t go directly from Madina to Karbala. He first went to Mecca, and this was before Hajj (pilgrimage) time.

He started to talk to people about the political scene, about Yazid and his conduct. How he’s openly violating God’s laws, and how oppressive he is. He spoke to the people about their responsibility of standing against injustices. He provoked them to stand against Yazid, and he continued these activities until Hajj season arrived.

During the Hajj season, which starts in Shawwal, more people came from around the Islamic world. The Imam took advantage of this time to try and gather more support against Yazid. While he was doing this, the people in Kufa got the news of what the Imam was doing.

Being fed up with the central government based in Damascus (and some of course because of their Islamic responsibility), the Kufans sent letters to the Imam requesting him to come to Kufa, pledging that they will help him against Yazid.

The Imam sent a representative to test the waters. He was supposed to see how loyal the people were going to be. He was supposed to see if there was any truth to the letters. After some time, Muslim bin Aqil (the Imam’s representative to Kufa) wrote a letter telling the Imam that the people were ready for him to come to Kufa.

On the ninth of Zhil Hijja, the Imam realised the government may assassinate him, so he left towards Kufa, since that was the only place he had support. On the way, he got news that things were changing in Kufa, but there was still hope of him being able to change things if he could reach the city.

When he got closer to Kufa , forces loyal to Yazid sent an army of 1000 soldiers to prevent the Imam from going towards Kufa, and from returning to Madina. The Imam chose another direction and started moving in that direction. The order came to stop the Imam in a bare land, and so when the Imam arrived in Karbala, he was stopped and prevented from leaving.

They presented the Imam with two options: one was to surrender and pledge allegiance to Yazid, and the other was to get killed. The Imam decided not to pledge allegiance even if that meant he will have to fight until death.

So the Imam’s objective was to stand against Yazid. If he had the support in Kufa, he would have gone on to fight Yazid as his father and brother fought Muawiya.

When the people of Kufa said they were ready to support the Imam, the Imam practically showed his readiness to lead the people against oppression. When the people retracted their support, he continued the mission of standing up against injustice and refusing to pledge allegiance to a tyrant. He was willing to get killed to awaken the people and make them realise the reality of Yazid’s illegitimate rule.