? Who is Vali?Who is Fatemeh

.She martyred because of his Vali

 Vali was her husband.He was her Emam.He was Ali.Especial Ali,Especial and kind Emam for all the world.They love each others very very much and act very kindly with themslves, their children, their neighbourhoods and families and people.We couldn't imagin what's happen for Ali when Zahra(Fatemeh(s)) martyred!How we can imagine what happened for little children  of Zahra!

Her little children were Zeinab,Hossein and Hasan.  

Supporter,Director of the society and a person who knows how to lead people of the world from Allah is Vali. 

 Hassan, was the eldest son of Ali and Muhammad's daughter Fatimah, and was the older brother of Husayn. Muslims respect him as a grandson of the Islamic Prophet Muhammad. Among Shia Muslims, Hasan is revered as the second Imam.

 Hasan was elected for the caliphate after his father's death, but abdicated after six or seven months to Muawiyah I, the founder of the Umayyad dynasty to end the First Fitna. Al-Hasan was known for donating to the poor, his kindness to the poor and bondmen, and for his knowledge, tolerance and bravery. For the rest of his life, Hasan lived in Medina, until he died at the age of 45 and was buried in the Jannat al-Baqi cemetery in Medina. His wife, Ja'da bint al-Ash'at, is commonly accused of having poisoned him.

Event of Mubahalah

In the year AH 10 (631/32 CE) a Christian envoy from Najran (now in northern Yemen) came to Muhammad to argue which of the two parties erred in its doctrine concerning Isa (Jesus). After likening Jesus' miraculous birth to Adam's creation,—who was born to neither a mother nor a father — and when the Christians did not accept the Islamic doctrine about Jesus, Muhammad was instructed to call them to Mubahalah where each party should ask God to destroy the false party and their families. "If anyone dispute with you in this matter (concerning Jesus) after the knowledge which has come to you, say: Come let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us swear an oath and place the curse of God on those who lie."Except for al-Tabari, who did not name the participants, Sunni historians mention Muhammad, Fatimah, Al-Hasan and Al-Husayn as having participated in the Mubahalah, and some agree with the Shi'ite tradition that ‘Ali was among them. Accordingly, in the Shi'ite perspective, in the verse of Mubahalah, the phrase "our sons" would refer to Al-Hasan and Al-Husayn, "our women" refers to Fatimah, and "ourselves" refers to ‘Ali.

﴿فَمَنْ حَاجَّکَ فِیهِ مِنْ بَعْدِ مَا جَاءَکَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَکُمْ وَنِسَاءَنَا وَنِسَاءَکُمْ وَأَنْفُسَنَا وَأَنْفُسَکُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْکَاذِبِینَ﴾(سورهٔ آل‌عمران-آیهٔ ۶۱)

After Hasan

Al-Husayn, peace be on him, said:

By God, if there had been no injunction to me from al-Hasan, peace be on him, to prevent bloodshed and that I should not even pour blood into a cupping-glass in (carrying out) his command, you would have known how the swords of God would have taken their toll from you, you have broken the agreement which was made between you and us, you have ignored the conditions which we made with him for ourselves.

Then they went on with (the body of) al-Hasan, peace be on him, and they buried him in (the cemetery of) al-Baqi' beside his grandmother, Fatima daughter of Asad b. Hashim b. 'Abd Manaf, may God be pleased with her.

Time soon passed and Hasan (as) was hardly 8 years old when his grandfather died and soon after his mother also died. The next 25 years of his life in Madina was with his father ‘Ali (as) and with his younger brother Husayn (as).

Husayn's maternal grandmother was Khadijah bint Khuwaylid, and his paternal grandparents were Abu Talib and Fatimah bint Asad. Hasan and Husayn were regarded by Muhammad as his own sons due to his love for them and as they were the sons of his daughter Fatima. He said "Every mother's children are associated with their father except for the children of Fatimah for I am their father and lineage." Thus, the descendants of Fatimah are the descendants of Muhammad, and are part of his family.

Once the Umayyad troops had killed Husayn, his family members, and his male soldiers, they looted and burned the tents, plundered the body of Husayn, stripped the women of their jewellery, trampled over the body of Husayn with horses, and took the skin upon which Ali Zayn al-Abidin was prostrate.

Shi'as mourn during Muharram to pay respect to Husayn whose sacrifices kept true Islam alive and to show their allegiance and love for Imamate. Many Christians and Sunnis also join them.

Ashura is commemorated by the Shi'i community as a day of mourning Husayn's death. The commemoration of Husayn has become a national holiday and different ethnic and religious communities participate in it. Husayn's grave became the most visited place of ziyarat for Shi'as. A pilgrimage to Husayn's shrine in Karbala is said to have the merit of a thousand pilgrimages to Mecca, of a thousand martyrdoms, and of a thousand days fasting.Shi'a have an important book about Husayn which is called Ziyarat Ashura. Most of them believe that it is a hadith qudsi (the word of God). The Imam Husayn Shrine was later built over his grave in Karbala. In 850, the Abassid Caliph al-Mutawakkil destroyed his shrine in order to stop Shi'i pilgrimages. However, pilgrimages continued.

According to Wilferd Madelung, Muhammad loved them and declared them as people of his Bayt very frequently. He has also said: "Every mother's children are associated with their father except for the children of Fatima for I am their father and lineage." Thus, the descendants of Fatimah were descendants of Muhammad, and part of his Bayt. According to popular Sunni belief, it refers to the household of Muhammad. Shia popular view is the members of Muhammad's family that were present at the incident of Mubahalah. According to Muhammad Baqir Majlisi who compiled Bihar al-Anwar, a collection of ahadith ('accounts', 'narrations' or 'reports'), Chapter 46 Verse 15 (Al-Ahqaf) and Chapter 89 Verses 27–30 (Al-Fajr) of the Qur'an are regarding Husayn.

If we are to understand the meaning of Karbala,

 صحبتهای کریس هیووِر اندیشمند مسیحی ایرلندی تبار در مورد امام حسین

اگر می خواهیم مفهوم کربلا را درک کنیم،

 

 we need to take it out of an Iraqi context, out of a Shia context, out of a Muslim context, and to see it as a piece profoundly of human drama.

باید به آن فراتر از سرزمین عراق، فراتر از یک بحث مربوط به شیعیان یا مسلمانان نگاه کنیم، باید واقعه کربلا را بعنوان یک بخش از سرگذشت بشریت ببینیم.

 

As a community, we have a history.

ما انسان ها یک تاریخ جمعی داریم.

 

We didn’t just start with our own generation.

ما اولین نسل بشر نیستیم .

 

And we can look back into how other human beings lived the human project.

می توانیم به گذشته و نحوه زندگی انسانهای دیگر نگاه کنیم.

 

 We can take examples from them. We can also take warnings from them.

می توانیم از آنها الگو بگیریم  و همچنین می توانیم از آن درس عبرت و هشدار بگیریم.

 

These are the circumstances that led these people to do these terrible things.

این که انسان ها تحت آن شرایط آن اعمال ناپسند انجام دادند.

 

 This is the person who in this situation responded in this wonderful and noble way.

و این شخص در این شرایط به این شکل عالی و شرافتمندانه عمل کرد.

 

I, as a Christian, would also want to take my own lessons in remembering the events of Karbala.

من نیزکه مسیحی هستم  دوست دارم با یادآوری وقایع کربلا از آنان درس بگیرم.

 

To understand the importance of Imam Hussein, we need to go back to the time of the Prophet himself.

برای درک اهمیت امام حسین بایستی به دوران خود پیامبر برگردیم.

 

Because the Prophet designates his successor as Ali to lead the community.

زیرا پیامبر(ص) حضرت علی(ع) را بعنوان جانشین خود برای رهبری جامعه منصوب می کند .

 

And so we start to establish a principle of God deciding who should be the leader of the community.

و این اصل شکل می گیرد که خداوند است که  رهبر جامعه را تعیین می کند.

 

 Everybody accepts that Yazid is a very bad example of Muslim life, let alone of Muslim leadership.

همه اتفاق نظر دارند که یزید نمونه ای زشت از زندگی یک مسلمان بود تا چه رسد به این که بخواهد رهبریت مسلمین را داشته باشد.

 

He openly disobeyed the command of God. He openly disobeyed the Sharia.

او علنا علیه دستورات الهی عمل می کرد. صراحتا احکام الهی را زیر پا می گذاشت.

 

It is a crisis of leadership and a crisis of deciding how are you going to respond when injustice and tyranny is facing you.

در این هنگام بحران رهبری پیش می آید و این بحران که دربرابر ظلم و عصیان چگونه باید پاسخ گفت.

 

Now, we have here a Hadith of Prophet Muhammad which enables us to get a sense of importance of this.

حدیثی از پیامبر (ص) داریم که اهمیت این موضوع را به ما نشان میدهد.

 

 He says on one occasion the greatest Jihad is to speak the word of truth into the face of a tyrant.

او به مناسبتی می فرماید:  ” بزرگترین جهاد گفتن حرف حق در برابر سلطان جائر است . ”

 

 This is the highest challenge to any human being. To actually face down a tyrant and not give in.

این سخت ترین چالش برای هر انسانی است. این که جلوی یک فرد ظالم بایستد و تسلیم نشود.

 

So this is what’s going on in the mind of Hussein in Medina with his community, and he knows that in a very short period of time he is going to be faced with the demand to make an oath of allegiance to Yazid, who(m) he knows to be a totally unworthy person to lead the community.

بنابراین در مدینه ، در ذهن حسین علیه السلام این موضوع می گذرد و او می داند که چیزی نمانده تا یزید از او  بخواهد که با او بیعت کند و او می داند که یزید برای رهبری جامعه شخصی کاملا بی کفایت است .

 

Something dramatic has happened in the Muslim community at this stage.

در این مرحله در جامعه اسلامی اتفاقی هولناک در حال شکل گیری است.

 

We’re not even yet fifty years after the death of the prophet, and we are about to see the prophet’s own grandson being massacred.

هنوز 50 سال از درگذشت پیامبر نگذشته و ما در آستانه قتل عام نوه پیامبر قرار داریم.

 

The night before the battle, Imam Hussein gathers together his people and says to them: Look! Tomorrow we are going to be attacked. Please, it’s me they want. Go away. Leave.

شب قبل از نبرد امام حسین (ع) یاران خود را جمع می کند و به آنها می گوید: ببینید فردا به ما حمله خواهند کرد. آنها با من کار دارند خواهش می کنم شما از اینجا بروید.

 

 

And they respond: We won’t go. We’ll stay. We will die with you.

اما آنها پاسخ می دهند ما نخواهیم رفت. ما می مانیم و همراه تو کشته می شویم.

 

And now we see another huge human dimension of the question:

در اینجا با بُعدی عظیم ازاین مساله روبرو می شویم:

 

What do you do if you are the supporter of an upright, honest, just person who is facing injustice?

و آن این که اگر شما مدافع یک فرد نجیب، درستکار و شرافتمند بودید که تحت ظلم واقع شده چه می کردید؟

 

 Do you stand with him even at the cost of your own life? Or do you run to save yourself?

آیا درکنارش می ماندید حتی به قیمت از دست دادن جانتان؟ یا برای نجات جان خود می گریختید؟

 

Hussein dies in the desert. His followers are killed with him. These are, in the terms of the world, pretty insignificant acorns. And yet it reminds us that God’s acorns grow into mighty oak trees. Because here we are 2000 years after the time of Jesus, 1400 years after the time of Hussein, and we remember them and they are examples to us still and their names live on in the lives of their followers in ways that they could not possibly have imagined.

حسین (ع) دربیابان کشته می شود یارانش همراه او کشته می شوند. در نگاه و ادبیات بشری اینها  دانه های بلوطی بیش نبودند و با این حال یادآور آن هستند که دانه های بلوط خدایی تبدیل به درختان عظیم بلوط می شوند. چون می بینیم با اینکه 2000 سال از میلاد مسیح (ع) می گذرد و 1400 سال از زمان امام حسین (ع ) می گذرد،

 

And it reminds us then in our life of faith what matters is not the impact that we have, how can we measure it, but how faithful are we to what God calls us to do and to plant in the trust that the acorn that we plant today however small it may be, in God’s good grace and in God’s good time can grow into a mighty oak.

ما هنوز آنها رابه یاد می آوریم و آنها برایمان الگو هستند و نام آنها در زندگی پیروانشان زنده است بصورتی که خود آنها هم نمی توانستند تصورش را بکنند و به ما هم در مورد زندگی ایمانی خودمان یادآوری می کند که مهم این نیست که اثری که می گذاریم چقدر قابل اندازه گیری است، بلکه مهم آن است که چقدر به دستورات خداوند پایبند هستیم و اینکه آن دانه های بلوط را بکاریم و اعتماد داشته باشیم که دانه بلوطی که امروز می کاری هر چقدر هم کوچک به لطف خدا و هرزمان که خدا بخواهد می تواند به درخت بلوطی عظیم تبدیل شود.

 

 

 

This is the life of faith. We do not ask to see results now.

زندگی ایمانی این گونه است.ما در پی نتایج آنی نیستیم.

Zaynab bint Ali (Arabic: زَیْنَب ٱبْنَت عَلِیّ‎, Zaynab ibnat ʿAlīy), also spelled Zainab, was the daughter of the Ali ibn Abi Talib and Fatimah bint Muhammad. The Islamic Prophet Muhammad was her maternal grandfather, and thus she is a member of his Ahl al-Bayt. She is often revered not only for her characteristics and actions, but also for her membership in, and continuation of, the biological line of Muhammad. Like other members of her family, she is considered to be a figure of sacrifice, strength, and piety in both the Sunni and Shia sects of Islam.

Zaynab married ‘Abdullah ibn Ja‘far and had three sons and two daughters with him. When her brother, Husayn, fought against Yazid ibn Mu‘awiyah in 680 CE (61 AH), Zaynab accompanied him. She played an important role in protecting her nephew, ‘Ali ibn Al-Husayn, and because of this, she became known as the "Heroine of Karbala". Zaynab died in 681 CE, and her mosque is located in Damascus, Syria.

Battle of Karbala

Sayyidah Zaynab-ul-Kubra Mosque, Damascus, Syria

Sometime after the death of the Muawiyah I, Husayn went to Kufa by the invitation of the people of Kufa for him to claim the leadership of the Muslim community. Zaynab accompanied him, as did most of his household. By the time Husayn's army arrived, the people of Kufa had changed their minds and betrayed and did not join Husayn's army at the Battle of Karbala.

In many ways, Zaynab functioned as a model of defiance against oppression and other forms of injustice. When her nephew, Ali ibn Husayn Zayn al-Abidin, was sentenced to death by the governor of Kufah (Ubayd Allah ibn Ziyad), she threw herself over him in a protective embrace yelling "By God, I will not let go of him. If you are going to kill him, you will have to kill me along with him." Moved by Zaynab's action, the captors spared Zayn al-Abidin's life. Because Zayn al-Abidin was the only one of Husayn's sons to survive the Battle of Karbala, this courageous action was pivotal in preserving the survival of an important part of Ali genetic line and thus the future Imams in Shia Islam.

Zaynab and the other survivors of Husayn's army, most of them women and children, were marched to Damascus, Yazid's capital, where they were held captive. Tradition says that Zaynab, already in anguish due to the death of her brother Husayn and her sons Aun and Muhammad, was forced to march unveiled. This was an extreme indignity to inflict on a high-ranking Muslim woman, the granddaughter of Muhammad.

While captive in Damascus, Zaynab held the first majlis, or lamentation assembly in the palace of Yazid to mourn the loss of her beloved brother Husayn.

Another illustration of Zaynab's pious defiance was when a Syrian in Yazid's court demanded that he be given one of the younger captive girls, Fatimah bint Husayn. Zaynab countered by suggesting that Syrian man was not worthy and did not have that type of authority. When Yazid claimed he had the authority to decide either way, Zaynab issued a scathing retort, answering “You, a commander who has authority, are vilifying unjustly and oppress with your authority."

This comment is representative of a larger sermon attributed to Zaynab in which she condemns Yazid and many of his actions, specifically focusing on his treatment of the household of Muhammad. The sermon is very eloquent and is reminiscent of the work in the Quran's exegesis, Zaynab did with other women in Medina and Kufa. The full text of this sermon is linked in the external links section below.

Eventually, Yazid released his captives and allowed them to return to Medina. On the way back, the party stopped once again at Karbala to mourn the loss of Husayn and the others that died there.

Sermon at Yazid's court

Main article: Sermon of Zaynab bint Ali in the court of Yazid

At the first day of Safar, according to a narration of Turabi, when they arrived at Damascus, they and the heads of fallen ones were taken into Yazid's presence. The identity of each head and killed persons were explained to him. Then he paid attention to an objecting woman. Yazid asked: "Who is this arrogant woman?" The woman rose to answer and said: "Why are you asking them [the women]? Ask me. I will tell you. I am the granddaughter of Muhammad. I am the daughter of Fatimah." People at the court were impressed and amazed by her. At this time, Zaynab gave her khutbah (Arabic: خـطـبـة‎, sermon).

According to the narration of Al-Shaykh Al-Mufid, in Yazid's presence, a man with red skin asked Yazid to give one of the captured women as a bondwoman.

The way she looks at events is different from the way other people look at those events. Despite all those hardships, when the enemy wants to taunt her, she says, "I did not see anything except for beauty" [Lohuf, page 160]. She said, "What I saw was beautiful. It was martyrdom. Although it was difficult, it was in the way of God and it was done for preserving Islam. It was the creation of an epic in history so that Islamic Ummah knows what it should do and how it should move forward and stand firm". This is a great achievement made by the epic of Zaynab (s.a.). This is the dignity of God's saint. Zaynab al-Kubra (s.a.) is one of God's saints. Her dignity is the dignity of Islam and she made Islam and the Holy Quran valuable.

Of course, we are not as aspirational and determined as Zaynab al-Kubra (s.a.) and therefore we cannot say that the behavior of this great lady is our model. We are too inferior to say such things, but anyway, our movement should be in line with the movement of Zaynab (s.a.). Our efforts should be focused on bringing dignity for Islam, the Islamic community and the entire humanity. This is the same responsibility that Allah the Exalted has entrusted to prophets through Islamic obligations and rules.

 Noble Woman (al-Aqilah) of her time

We know that Lady Zainab bint Ali (A.S) was of the purest lineage. After all, her grandfather was the Messenger of God, the Holy Prophet (P.B.U.H), and her parents were the Lady of Light, Fatimah al-Zahra (A.S) and the Commander of the Faithful, Imam Ali ibn Abi Talib (A.S). However, Lady Zainab bint Ali’s (A.S) nobility was also rooted in her own moral excellence. She was so trustworthy that Imam Hussain ibn Ali (A.S) entrusted her with his will. Someone once asked Hakimah bint Muhammad ibn Ali (A.S) if a woman was capable of being entrusted with someone’s will. She referred to Imam al-Hussain (A.S) who entrusted his sister Lady Zainab bin Ali (A.S) with his will.
Imam Hussain (A.S) would not have trusted her with guarding his secrets or looking after the remaining family members if she was not an honorable and noble human being. Her decision to accompany Imam Hussain ibn Ali (A.S) with her sons to Karbala also required the highest strength of character and trust in the Almighty. She knew that to protect the religion of Islam, a great sacrifice would be made.