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[Audio][05] Distortions of Ashura - by Martyr Ayatullah Murtada Mutahhari - English
I will cite some instances of tahrif, of which a few relate to the events that occurred before \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\', some that occurred during the Imam\\\\\\\\\\\\\\\'s way, some...
I will cite some instances of tahrif, of which a few relate to the events that occurred before \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\', some that occurred during the Imam\\\\\\\\\\\\\\\'s way, some during the days of his final halt at Karbala\\\\\\\\\\\\\\\' in the month of Muharram. I will also mention some of them that relate to the days of his family\\\\\\\\\\\\\\\'s captivity and some about the Imams who lived after the event of Karbala\\\\\\\\\\\\\\\'. However, most of them will relate to the day of \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\' itself.
It is essential to mention a point at first, and that is that the people are responsible in all these cases. You folks who attend the majalis sessions imagine that you have no responsibility in this regard, and think that it is only the speakers who are responsible. The people have two major responsibilities. The first is that of nahy \\\\\\\\\\\\\\\'anil-munkar (forbidding what is wrong) which is obligatory for all. When they find out and know-and most of the time they do know!-that a narrative is untrue, they should not sit in that gathering. It is forbidden to sit in such gatherings and one must protest against them. Secondly, they must try to get rid of the eagerness and expectation which the hosts as well as the audience attending the majalis have for the majlis to become fervid, that there should be impassioned mourning and the majlis should get feverish with cries of the mourners. The poor speaker knows that if he were to say only things that are true and authentic, the majlis would not get into a frenzy and the same people will not invite him again. Hence he is compelled to add something.
The people should get this expectation out of their heads and refrain from encouraging the kind of fictitious narratives which kill the soul of Karbala but work up the mourners into a frenzy. The people should hear the true narrative so that their understanding and level of thinking is elevated. They should know that if a sentence creates a tremor in one\\\\\\\\\\\\\\\'s souls and attunes it with the spirit of Husayn ibn \\\\\\\\\\\\\\\'Ali and, as a result, one small tear were to come out of one\\\\\\\\\\\\\\\'s eyes, it is really a precious station. But tears drawn by the scenes of mere butchery, even if a deluge, are worthless.
The expectation of the people that the majlis should go wild with mourning is itself a source of falsehoods. Accordingly, most of the fabrications that have occurred have been for the purpose of drawing tears, nothing else.
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I will cite some instances of tahrif, of which a few relate to the events that occurred before \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\', some that occurred during the Imam\\\\\\\\\\\\\\\'s way, some during the days of his final halt at Karbala\\\\\\\\\\\\\\\' in the month of Muharram. I will also mention some of them that relate to the days of his family\\\\\\\\\\\\\\\'s captivity and some about the Imams who lived after the event of Karbala\\\\\\\\\\\\\\\'. However, most of them will relate to the day of \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\' itself.
It is essential to mention a point at first, and that is that the people are responsible in all these cases. You folks who attend the majalis sessions imagine that you have no responsibility in this regard, and think that it is only the speakers who are responsible. The people have two major responsibilities. The first is that of nahy \\\\\\\\\\\\\\\'anil-munkar (forbidding what is wrong) which is obligatory for all. When they find out and know-and most of the time they do know!-that a narrative is untrue, they should not sit in that gathering. It is forbidden to sit in such gatherings and one must protest against them. Secondly, they must try to get rid of the eagerness and expectation which the hosts as well as the audience attending the majalis have for the majlis to become fervid, that there should be impassioned mourning and the majlis should get feverish with cries of the mourners. The poor speaker knows that if he were to say only things that are true and authentic, the majlis would not get into a frenzy and the same people will not invite him again. Hence he is compelled to add something.
The people should get this expectation out of their heads and refrain from encouraging the kind of fictitious narratives which kill the soul of Karbala but work up the mourners into a frenzy. The people should hear the true narrative so that their understanding and level of thinking is elevated. They should know that if a sentence creates a tremor in one\\\\\\\\\\\\\\\'s souls and attunes it with the spirit of Husayn ibn \\\\\\\\\\\\\\\'Ali and, as a result, one small tear were to come out of one\\\\\\\\\\\\\\\'s eyes, it is really a precious station. But tears drawn by the scenes of mere butchery, even if a deluge, are worthless.
The expectation of the people that the majlis should go wild with mourning is itself a source of falsehoods. Accordingly, most of the fabrications that have occurred have been for the purpose of drawing tears, nothing else.
[Audio][06] Distortions of Ashura - by Martyr Ayatullah Murtada Mutahhari - English
I have heard this story repeatedly, and you too must have heard it. Hajji Nuri also mentions it. They say that one day \\\\\\\'Ali, the Commander of the Faithful, may Peace be upon him, was...
I have heard this story repeatedly, and you too must have heard it. Hajji Nuri also mentions it. They say that one day \\\\\\\'Ali, the Commander of the Faithful, may Peace be upon him, was delivering a sermon from the minbar. Suddenly Imam Husayn (\\\\\\\'a) said, \\\\\\\'I am thirsty, Imam \\\\\\\'Ali said, \\\\\\\'Let someone bring water for my son.\\\\\\\' The first person to get up was a little boy, Abu al-Fadl al-\\\\\\\'Abbas (\\\\\\\'a). He went out and got a jar of water from his mother. When he returned carrying the jar on his head, his head was drenched in water as it spilled from the sides. This story is narrated in its elaborate detail. Then, when the Commander of the Faithful\\\\\\\'s eyes fell on this scene, tears flowed from his eyes. He was asked why he was crying. He told them that the ordeals that this young son of his would face had come to his mind. You know the rest of the story, which serves the purpose of a point of departure for switching to the tragic scenes of Karbala\\\\\\\'. Hajji Nuri has an excellent discussion at this point. He writes, \\\\\\\"Now that you say that \\\\\\\'Ali was delivering a sermon from the minbar, you should know that \\\\\\\'Ali spoke from the minbar and delivered sermons only during the period of his caliphate. Hence, the episode must have occurred in Kufah. At that time Imam Husayn was a man of about thirty-three years.\\\\\\\" Then he remarks, \\\\\\\"Is it at all a sensible thing for a man of thirty-three years to say all of a sudden, in a formal gathering while his father is delivering a sermon, \\\\\\\'I am thirsty!\\\\\\\' \\\\\\\'I want water!\\\\\\\" If an ordinary man does such a thing, it would be considered ill-mannered of him. Moreover, Hadrat Abu al-Fadl, too, was not a child at that time but a young man of at least fifteen years.\\\\\\\" You see how they have fabricated the story! Is such a story worthy of Imam Husayn? Aside from its fictitious character, what value does it have? Does it elevate the station of Imam Husayn or does it detract from it? It is definitely detracting to the dignity of the Imam, as it ascribes a false act to the Imam and detracts from is station by bringing the Imam down to the level of a most ill-mannered person who, at a time when his father - a man like \\\\\\\'Ali - is delivering a sermon, feels thirsty and instead of waiting for the session to be over, suddenly interrupts his father\\\\\\\'s sermon to ask for water.\\\\\\\'
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I have heard this story repeatedly, and you too must have heard it. Hajji Nuri also mentions it. They say that one day \\\\\\\'Ali, the Commander of the Faithful, may Peace be upon him, was delivering a sermon from the minbar. Suddenly Imam Husayn (\\\\\\\'a) said, \\\\\\\'I am thirsty, Imam \\\\\\\'Ali said, \\\\\\\'Let someone bring water for my son.\\\\\\\' The first person to get up was a little boy, Abu al-Fadl al-\\\\\\\'Abbas (\\\\\\\'a). He went out and got a jar of water from his mother. When he returned carrying the jar on his head, his head was drenched in water as it spilled from the sides. This story is narrated in its elaborate detail. Then, when the Commander of the Faithful\\\\\\\'s eyes fell on this scene, tears flowed from his eyes. He was asked why he was crying. He told them that the ordeals that this young son of his would face had come to his mind. You know the rest of the story, which serves the purpose of a point of departure for switching to the tragic scenes of Karbala\\\\\\\'. Hajji Nuri has an excellent discussion at this point. He writes, \\\\\\\"Now that you say that \\\\\\\'Ali was delivering a sermon from the minbar, you should know that \\\\\\\'Ali spoke from the minbar and delivered sermons only during the period of his caliphate. Hence, the episode must have occurred in Kufah. At that time Imam Husayn was a man of about thirty-three years.\\\\\\\" Then he remarks, \\\\\\\"Is it at all a sensible thing for a man of thirty-three years to say all of a sudden, in a formal gathering while his father is delivering a sermon, \\\\\\\'I am thirsty!\\\\\\\' \\\\\\\'I want water!\\\\\\\" If an ordinary man does such a thing, it would be considered ill-mannered of him. Moreover, Hadrat Abu al-Fadl, too, was not a child at that time but a young man of at least fifteen years.\\\\\\\" You see how they have fabricated the story! Is such a story worthy of Imam Husayn? Aside from its fictitious character, what value does it have? Does it elevate the station of Imam Husayn or does it detract from it? It is definitely detracting to the dignity of the Imam, as it ascribes a false act to the Imam and detracts from is station by bringing the Imam down to the level of a most ill-mannered person who, at a time when his father - a man like \\\\\\\'Ali - is delivering a sermon, feels thirsty and instead of waiting for the session to be over, suddenly interrupts his father\\\\\\\'s sermon to ask for water.\\\\\\\'
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[Audio][07] Distortions of Ashura - by Martyr Ayatullah Murtada Mutahhari - English
One example of such fabrications is the story of a messenger who has brought a letter for Abu \\\\\\\'Abd Allah (\\\\\\\'a) and he awaits a reply. The Imam tells him to come after three...
One example of such fabrications is the story of a messenger who has brought a letter for Abu \\\\\\\'Abd Allah (\\\\\\\'a) and he awaits a reply. The Imam tells him to come after three days and collect the reply. After three days on inquiring he is told that the Imam was departing the same day. He says to himself, \\\\\\\"Now that he is setting out, let us go and watch the majesty and glamour of the prince of the Hijaz He goes and there he sees the Imam, together with other Hashimis among men, seated on splendid chairs. Then the camels are brought bearing the litters draped in silk and brocade. Then the ladies emerge and with much honor and ceremony they are escorted into these litters. This description continues in this vein until they make the digression to switch to the scene of the eleventh day of Muharram, to compare the glamour and honor of this day with the sorry state of the womenfolk on the latter day. Haji Nuri calls such descriptions into question. He says, \\\\\\\"It is history which says that when Imam Husayn left Madinah he recited this Qur\\\\\\\\\\\\\\\'anic verse:
He left it in the state of fear and concern. (28:21)
That is, he likened his own departure to that of Moses, son of \\\\\\\'Imran, when he fled for the fear of the Pharaoh.
He said, \\\\\\\"It might be that my Lord will guide me to the right path.\\\\\\\"(28:22)
The Imam had departed with a most simple caravan. Does the greatness of Imam Husayn lie in his sitting, for instance, on golden chairs? Or does the greatness of his family and womenfolk lie in their using litters draped in silk and brocade, or their possessing fine horses and camels and a retinue of lackeys and servants?!
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One example of such fabrications is the story of a messenger who has brought a letter for Abu \\\\\\\'Abd Allah (\\\\\\\'a) and he awaits a reply. The Imam tells him to come after three days and collect the reply. After three days on inquiring he is told that the Imam was departing the same day. He says to himself, \\\\\\\"Now that he is setting out, let us go and watch the majesty and glamour of the prince of the Hijaz He goes and there he sees the Imam, together with other Hashimis among men, seated on splendid chairs. Then the camels are brought bearing the litters draped in silk and brocade. Then the ladies emerge and with much honor and ceremony they are escorted into these litters. This description continues in this vein until they make the digression to switch to the scene of the eleventh day of Muharram, to compare the glamour and honor of this day with the sorry state of the womenfolk on the latter day. Haji Nuri calls such descriptions into question. He says, \\\\\\\"It is history which says that when Imam Husayn left Madinah he recited this Qur\\\\\\\\\\\\\\\'anic verse:
He left it in the state of fear and concern. (28:21)
That is, he likened his own departure to that of Moses, son of \\\\\\\'Imran, when he fled for the fear of the Pharaoh.
He said, \\\\\\\"It might be that my Lord will guide me to the right path.\\\\\\\"(28:22)
The Imam had departed with a most simple caravan. Does the greatness of Imam Husayn lie in his sitting, for instance, on golden chairs? Or does the greatness of his family and womenfolk lie in their using litters draped in silk and brocade, or their possessing fine horses and camels and a retinue of lackeys and servants?!
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[Audio][08] Distortions of Ashura - by Martyr Ayatullah Murtada Mutahhari - English
One example of tahrif in the accounts of \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\' is the famous story of Layla, the mother of Hadrat \\\\\\\\\\\\\\\'Ali\\\\\\\\\\\\\\\' Akbar, a story that is not...
One example of tahrif in the accounts of \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\' is the famous story of Layla, the mother of Hadrat \\\\\\\\\\\\\\\'Ali\\\\\\\\\\\\\\\' Akbar, a story that is not supported even by a single work of history. Of course, Ali\\\\\\\\\\\\\\\' Akbar had a mother whose name was Layla, but not a single historical work has stated that Layla was present at Karbala\\\\\\\\\\\\\\\'. But you see how many pathetic tales there are about Layla and Ali\\\\\\\\\\\\\\\' Akbar, including the story of Layla\\\\\\\\\\\\\\\'s arrival at \\\\\\\\\\\\\\\'Ali Akbar\\\\\\\\\\\\\\\'s side at the time of his martyrdom. I have heard this story even in Qum, in a majlis that had been held on behalf of Ayatullah Burujerdi, though he himself was not attending. In this tale, as \\\\\\\\\\\\\\\'Ali Akbar leaves for the battlefield the Imam says to Layla, \\\\\\\\\\\\\\\"I have heard from my grandfather that God answers a mother\\\\\\\\\\\\\\\'s prayer for the sake of her child. Go into a solitary tent, unfurl your locks and pray for your son. It may be that God will bring our son safe back to us.\\\\\\\\\\\\\\\"
First of all, there was no Layla in Karbala\\\\\\\\\\\\\\\' to have done that. Secondly, this was not Husayn\\\\\\\\\\\\\\\'s logic and way of thinking. Husayn\\\\\\\\\\\\\\\'s logic on the day of \\\\\\\\\\\\\\\'Ashara\\\\\\\\\\\\\\\' was the logic of self-sacrifice. All historians have written that whenever anyone asked the Imam for the leave to go to battlefield, the Imam would at first try to restrain him with some excuse or another that he could think of, excepting the case of \\\\\\\\\\\\\\\'Ali\\\\\\\\\\\\\\\' Akbar about whom they write:
Thereat he asked his father\\\\\\\\\\\\\\\'s permission to go forth to fight, and he gave him the permission. [6]
That is, as soon as \\\\\\\\\\\\\\\'Ali Akbar asked for permission, the Imam told him to depart Nevertheless, there is no dearth of verses which depict the episode in quite a different light, including this one:
Rise, O father, let us leave this wilderness,
Let us go now to Layla\\\\\\\\\\\\\\\'s tent.
One case relating to the same story, which is also very amazing, is the one that I heard in Tehran. It was in the house of one of the eminent scholars of this city where one of the speakers narrated the story of Layla. It was something which I had never heard in my life. According to his narrative, after Layla went into the tent, she opened the locks of her hair and vowed that if God were to bring \\\\\\\\\\\\\\\'Ali Akbar back safely to her and should he not be killed in Karbala\\\\\\\\\\\\\\\' she would sow basil (rayhan) all along the way from Karbala\\\\\\\\\\\\\\\' to Madinah, a distance of 300 parasangs. Having said this, he began to sing out this couplet:
I have made a vow, were they to return
I will sow basil all the way to Taft!
This Arabic couplet caused me greater surprise as to where it came from. On investigating I found that the Taft mentioned in it is not Karbala\\\\\\\\\\\\\\\' but a place related to the famous love legend of Layla and Majnun. Taft was the place where the legendary Layla lived. This couplet was composed by Majnun al-\\\\\\\\\\\\\\\'Amiri and sung for the love of Layla, and here this man was reciting it while attributing it to Layla, the mother of \\\\\\\\\\\\\\\'Ali Akbar, conjuring a fictitious connection with Karbala\\\\\\\\\\\\\\\'. Just imagine, were a Christian or a Jew, or for that matter some person with no religious affiliation, were to be there and hear these things, will he not say what a nonsensical hagiography these people have? He would not know that this tale has been fabricated by that man, but he would say, na\\\\\\\\\\\\\\\'udubillah, how senseless were the women saints of this people to vow sowing basil from Karbala\\\\\\\\\\\\\\\' to Madinah!
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Description:
One example of tahrif in the accounts of \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\' is the famous story of Layla, the mother of Hadrat \\\\\\\\\\\\\\\'Ali\\\\\\\\\\\\\\\' Akbar, a story that is not supported even by a single work of history. Of course, Ali\\\\\\\\\\\\\\\' Akbar had a mother whose name was Layla, but not a single historical work has stated that Layla was present at Karbala\\\\\\\\\\\\\\\'. But you see how many pathetic tales there are about Layla and Ali\\\\\\\\\\\\\\\' Akbar, including the story of Layla\\\\\\\\\\\\\\\'s arrival at \\\\\\\\\\\\\\\'Ali Akbar\\\\\\\\\\\\\\\'s side at the time of his martyrdom. I have heard this story even in Qum, in a majlis that had been held on behalf of Ayatullah Burujerdi, though he himself was not attending. In this tale, as \\\\\\\\\\\\\\\'Ali Akbar leaves for the battlefield the Imam says to Layla, \\\\\\\\\\\\\\\"I have heard from my grandfather that God answers a mother\\\\\\\\\\\\\\\'s prayer for the sake of her child. Go into a solitary tent, unfurl your locks and pray for your son. It may be that God will bring our son safe back to us.\\\\\\\\\\\\\\\"
First of all, there was no Layla in Karbala\\\\\\\\\\\\\\\' to have done that. Secondly, this was not Husayn\\\\\\\\\\\\\\\'s logic and way of thinking. Husayn\\\\\\\\\\\\\\\'s logic on the day of \\\\\\\\\\\\\\\'Ashara\\\\\\\\\\\\\\\' was the logic of self-sacrifice. All historians have written that whenever anyone asked the Imam for the leave to go to battlefield, the Imam would at first try to restrain him with some excuse or another that he could think of, excepting the case of \\\\\\\\\\\\\\\'Ali\\\\\\\\\\\\\\\' Akbar about whom they write:
Thereat he asked his father\\\\\\\\\\\\\\\'s permission to go forth to fight, and he gave him the permission. [6]
That is, as soon as \\\\\\\\\\\\\\\'Ali Akbar asked for permission, the Imam told him to depart Nevertheless, there is no dearth of verses which depict the episode in quite a different light, including this one:
Rise, O father, let us leave this wilderness,
Let us go now to Layla\\\\\\\\\\\\\\\'s tent.
One case relating to the same story, which is also very amazing, is the one that I heard in Tehran. It was in the house of one of the eminent scholars of this city where one of the speakers narrated the story of Layla. It was something which I had never heard in my life. According to his narrative, after Layla went into the tent, she opened the locks of her hair and vowed that if God were to bring \\\\\\\\\\\\\\\'Ali Akbar back safely to her and should he not be killed in Karbala\\\\\\\\\\\\\\\' she would sow basil (rayhan) all along the way from Karbala\\\\\\\\\\\\\\\' to Madinah, a distance of 300 parasangs. Having said this, he began to sing out this couplet:
I have made a vow, were they to return
I will sow basil all the way to Taft!
This Arabic couplet caused me greater surprise as to where it came from. On investigating I found that the Taft mentioned in it is not Karbala\\\\\\\\\\\\\\\' but a place related to the famous love legend of Layla and Majnun. Taft was the place where the legendary Layla lived. This couplet was composed by Majnun al-\\\\\\\\\\\\\\\'Amiri and sung for the love of Layla, and here this man was reciting it while attributing it to Layla, the mother of \\\\\\\\\\\\\\\'Ali Akbar, conjuring a fictitious connection with Karbala\\\\\\\\\\\\\\\'. Just imagine, were a Christian or a Jew, or for that matter some person with no religious affiliation, were to be there and hear these things, will he not say what a nonsensical hagiography these people have? He would not know that this tale has been fabricated by that man, but he would say, na\\\\\\\\\\\\\\\'udubillah, how senseless were the women saints of this people to vow sowing basil from Karbala\\\\\\\\\\\\\\\' to Madinah!
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[Audio][09] Distortions of Ashura - by Martyr Ayatullah Murtada Mutahhari - English
A worse fabrication is the one mentioned by Hajji Nuri. As you know, in the heat of the battle on the day of \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\', the Imam offered his prayers hurriedly in the...
A worse fabrication is the one mentioned by Hajji Nuri. As you know, in the heat of the battle on the day of \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\', the Imam offered his prayers hurriedly in the form of salat al-khawf. The Shari\\\\\\\\\\\\\\\'ah stipulates certain modifications in the obligatory salat, the daily ritual prayers, when offered in conditions of war and danger of the enemy\\\\\\\\\\\\\\\'s attack. The salat thus offered is referred to as salat al-khawf; (see the Quran, 4:101). And there was no respite even to offer full prayers. In fact, two of the companions of the Imam came to stand in front of him to shield the Imam (against the arrows) so that he may offer two rak\\\\\\\\\\\\\\\'ahs of the salat al-khawf. The two of them fell from the injuries inflicted under the shower of the arrows. The enemy would not even give respite for offering prayers. Nevertheless, they have concocted a story that the Imam called for a wedding ceremony on this day, declaring, \\\\\\\\\\\\\\\'It is my wish to see one of my daughter wedded to Qasim.\\\\\\\\\\\\\\\' Obviously, one cannot take one\\\\\\\\\\\\\\\'s wishes to one\\\\\\\\\\\\\\\'s grave.
By God, see what kind of things they have attributed to a man like Husayn ibn \\\\\\\\\\\\\\\'Ali, things the like of which we sometimes hear from persons of a very mediocre character, who express a wish to see the wedding of their son or daughter in their life. And this is said to have occurred at a time when there was hardly any respite even for offering prayers. They say that the Hadrat said, \\\\\\\\\\\\\\\'I want to wed my daughter to my nephew here and now, even if it is just an appearance of a wedding.\\\\\\\\\\\\\\\' One of the things that was an inseparable part of our traditional ta\\\\\\\\\\\\\\\'ziyahs was the wedding of Qasim, the boy bridegroom. Such an episode is not mentioned in any reliable book of history. According to Hajji Nuri, Mulla Husayn Kashifi was the first man to write this story in a book named Rawdat al-shuhada\\\\\\\\\\\\\\\' and it is totally fictitious. The case here is similar to the one about which the poet says:
Many are the appendages that they have clapped upon it,
You will hardly recognize it when you see it again.
Were the Sayyid al-Shuhada\\\\\\\\\\\\\\\' to come and observe these things (and, of course, he does from the world of the spirit, but were he come into the world of appearance ) he will find that we have carved out for him companions that he never had. For instance, in the book Muhriq al-qulub - whose author was, incidentally, an eminent scholar and jurist, but who had no knowledge of these matters - that one of the companions to appear out of nowhere on the day of \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\' was Hashim Mirqal, who came bearing an eighteen cubits long spear in his hand. (After all someone had claimed that Sinan ibn Anas - who according to some reports severed the head of Imam Husayn - had a spear sixty cubits long. He was told that a spear could not be sixty cubits. He replied that God had sent it for him from the heaven!) Muhriq al-qulub writes that Hashim ibn \\\\\\\\\\\\\\\'Utbah Mirqal appeared with a spear sixteen cubits long, whereas this Hashim ibn \\\\\\\\\\\\\\\'Utbah was a companion of Amir al-Mu\\\\\\\\\\\\\\\'minin \\\\\\\\\\\\\\\'Ali and had been killed twenty years earlier.
We have attributed several companions to Husayn ibn \\\\\\\\\\\\\\\'Ali that he did not have, such as the Za\\\\\\\\\\\\\\\'far the Jinn. Similarly, there are some names among the enemies that did not exist.
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Description:
A worse fabrication is the one mentioned by Hajji Nuri. As you know, in the heat of the battle on the day of \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\', the Imam offered his prayers hurriedly in the form of salat al-khawf. The Shari\\\\\\\\\\\\\\\'ah stipulates certain modifications in the obligatory salat, the daily ritual prayers, when offered in conditions of war and danger of the enemy\\\\\\\\\\\\\\\'s attack. The salat thus offered is referred to as salat al-khawf; (see the Quran, 4:101). And there was no respite even to offer full prayers. In fact, two of the companions of the Imam came to stand in front of him to shield the Imam (against the arrows) so that he may offer two rak\\\\\\\\\\\\\\\'ahs of the salat al-khawf. The two of them fell from the injuries inflicted under the shower of the arrows. The enemy would not even give respite for offering prayers. Nevertheless, they have concocted a story that the Imam called for a wedding ceremony on this day, declaring, \\\\\\\\\\\\\\\'It is my wish to see one of my daughter wedded to Qasim.\\\\\\\\\\\\\\\' Obviously, one cannot take one\\\\\\\\\\\\\\\'s wishes to one\\\\\\\\\\\\\\\'s grave.
By God, see what kind of things they have attributed to a man like Husayn ibn \\\\\\\\\\\\\\\'Ali, things the like of which we sometimes hear from persons of a very mediocre character, who express a wish to see the wedding of their son or daughter in their life. And this is said to have occurred at a time when there was hardly any respite even for offering prayers. They say that the Hadrat said, \\\\\\\\\\\\\\\'I want to wed my daughter to my nephew here and now, even if it is just an appearance of a wedding.\\\\\\\\\\\\\\\' One of the things that was an inseparable part of our traditional ta\\\\\\\\\\\\\\\'ziyahs was the wedding of Qasim, the boy bridegroom. Such an episode is not mentioned in any reliable book of history. According to Hajji Nuri, Mulla Husayn Kashifi was the first man to write this story in a book named Rawdat al-shuhada\\\\\\\\\\\\\\\' and it is totally fictitious. The case here is similar to the one about which the poet says:
Many are the appendages that they have clapped upon it,
You will hardly recognize it when you see it again.
Were the Sayyid al-Shuhada\\\\\\\\\\\\\\\' to come and observe these things (and, of course, he does from the world of the spirit, but were he come into the world of appearance ) he will find that we have carved out for him companions that he never had. For instance, in the book Muhriq al-qulub - whose author was, incidentally, an eminent scholar and jurist, but who had no knowledge of these matters - that one of the companions to appear out of nowhere on the day of \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\' was Hashim Mirqal, who came bearing an eighteen cubits long spear in his hand. (After all someone had claimed that Sinan ibn Anas - who according to some reports severed the head of Imam Husayn - had a spear sixty cubits long. He was told that a spear could not be sixty cubits. He replied that God had sent it for him from the heaven!) Muhriq al-qulub writes that Hashim ibn \\\\\\\\\\\\\\\'Utbah Mirqal appeared with a spear sixteen cubits long, whereas this Hashim ibn \\\\\\\\\\\\\\\'Utbah was a companion of Amir al-Mu\\\\\\\\\\\\\\\'minin \\\\\\\\\\\\\\\'Ali and had been killed twenty years earlier.
We have attributed several companions to Husayn ibn \\\\\\\\\\\\\\\'Ali that he did not have, such as the Za\\\\\\\\\\\\\\\'far the Jinn. Similarly, there are some names among the enemies that did not exist.
4:06
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[Audio][10] Distortions of Ashura - by Martyr Ayatullah Murtada Mutahhari - English
It is mentioned in the book Asrar al-shahadah that \\\\\\\'Umar ibn Sa\\\\\\\'d\\\\\\\'s army in Karbala\\\\\\\' consisted of one million and sixty thousand men. One may ask, where did they come...
It is mentioned in the book Asrar al-shahadah that \\\\\\\'Umar ibn Sa\\\\\\\'d\\\\\\\'s army in Karbala\\\\\\\' consisted of one million and sixty thousand men. One may ask, where did they come from? Were they all Kufans? Is such a thing possible?
It is also written in that book that Imam Husayn himself personally killed three hundred thousand men in combat. The bomb that destroyed Hiroshima killed sixty thousand people. I calculated that if we assume that a swordsman kills one man every second, it would take eighty-three hours and twenty minutes to massacre a force of three hundred thousand. Later, when they saw that this number of those felled by the Imam did not fit with a day\\\\\\\'s duration, they said that the day of \\\\\\\'Ashura was also seventy-two hours long!
Similar things are said concerning Hadrat Abu al-Fadl, that he killed twenty-five thousand men. I calculated that if one man were killed per second, it would require six days and fifty and odd hours to kill that many. Therefore, we have to admit what Hajji Nuri, this great man, says, that if one wanted to mourn the Imam today and narrate the ordeals of Abu \\\\\\\'Abd Allah, may Peace be upon him, one should lament over these new tragedies, over these falsehoods, which have been incorporated in the accounts of his martyrdom.
Another example relates to the day of \\\\\\\'Arba\\\\\\\'in. At the time of \\\\\\\'Arba\\\\\\\'in everyone relates the narrative that leads the people to imagine that the captives of the Imam\\\\\\\'s family arrived at Karbala\\\\\\\' on the day of \\\\\\\'Arba\\\\\\\'in, and that Imam Zayn al-\\\\\\\'Abidin met Jabir (ibn \\\\\\\'Abd Allah al-Ansari) there. However, excepting the Luhuf, whose author is Sayyid ibn Tawus and who has denied it in his other books, or at least has not confirmed it, such an episode is not mentioned in any other book, nor does it seem very reasonable to believe it. But is it possible to expunge these stories, which are repeated every year, from the people\\\\\\\'s minds? Jabir was the first visitor to Imam Husayn grave, and the significance of \\\\\\\'Arba\\\\\\\'in is also nothing except that it is the occasion for the ziyarah of Imam Husayn\\\\\\\'s tomb. It is not for the renewal of mourning for the Ahl al-Bayt, nor on account of their arrival in Karbala\\\\\\\'. Basically, the road to Madinah from Syria is not through Karbala\\\\\\\' and the two ways diverge from Syria itself.
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It is mentioned in the book Asrar al-shahadah that \\\\\\\'Umar ibn Sa\\\\\\\'d\\\\\\\'s army in Karbala\\\\\\\' consisted of one million and sixty thousand men. One may ask, where did they come from? Were they all Kufans? Is such a thing possible?
It is also written in that book that Imam Husayn himself personally killed three hundred thousand men in combat. The bomb that destroyed Hiroshima killed sixty thousand people. I calculated that if we assume that a swordsman kills one man every second, it would take eighty-three hours and twenty minutes to massacre a force of three hundred thousand. Later, when they saw that this number of those felled by the Imam did not fit with a day\\\\\\\'s duration, they said that the day of \\\\\\\'Ashura was also seventy-two hours long!
Similar things are said concerning Hadrat Abu al-Fadl, that he killed twenty-five thousand men. I calculated that if one man were killed per second, it would require six days and fifty and odd hours to kill that many. Therefore, we have to admit what Hajji Nuri, this great man, says, that if one wanted to mourn the Imam today and narrate the ordeals of Abu \\\\\\\'Abd Allah, may Peace be upon him, one should lament over these new tragedies, over these falsehoods, which have been incorporated in the accounts of his martyrdom.
Another example relates to the day of \\\\\\\'Arba\\\\\\\'in. At the time of \\\\\\\'Arba\\\\\\\'in everyone relates the narrative that leads the people to imagine that the captives of the Imam\\\\\\\'s family arrived at Karbala\\\\\\\' on the day of \\\\\\\'Arba\\\\\\\'in, and that Imam Zayn al-\\\\\\\'Abidin met Jabir (ibn \\\\\\\'Abd Allah al-Ansari) there. However, excepting the Luhuf, whose author is Sayyid ibn Tawus and who has denied it in his other books, or at least has not confirmed it, such an episode is not mentioned in any other book, nor does it seem very reasonable to believe it. But is it possible to expunge these stories, which are repeated every year, from the people\\\\\\\'s minds? Jabir was the first visitor to Imam Husayn grave, and the significance of \\\\\\\'Arba\\\\\\\'in is also nothing except that it is the occasion for the ziyarah of Imam Husayn\\\\\\\'s tomb. It is not for the renewal of mourning for the Ahl al-Bayt, nor on account of their arrival in Karbala\\\\\\\'. Basically, the road to Madinah from Syria is not through Karbala\\\\\\\' and the two ways diverge from Syria itself.
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[Audio][11] Distortions of Ashura - by Martyr Ayatullah Murtada Mutahhari - English
What is more painful is that, incidentally, there are few events in history that are as rich as the event of Karbala\\\\\\\' from the viewpoint of reliable sources. Formerly I used to imagine that...
What is more painful is that, incidentally, there are few events in history that are as rich as the event of Karbala\\\\\\\' from the viewpoint of reliable sources. Formerly I used to imagine that the basic reason for the proliferation of legends in this field is that the actual events are not known to anybody. But when I studied I found that no event of remote past-for instance of a period thirteen or fourteen centuries ago-has as reliable an history as the event of Karbala\\\\\\\'. Reliable Muslim historians have reported the pertinent episodes with trustworthy chains of transmission from the first/seventh and the second/eighth centuries, and their narrations are close and corroborate one another.
There were certain reasons which were responsible for the preservation of these details in history. One of them, which caused the details of this event to be preserved and its objectives to remain clear, were the many speeches (khutbahs) that were delivered during its course. In those days, an oration was what communiques and press releases are in our era. In the same way that official communiques issued during wartime are the best historical source, so were orations in these days. Accordingly, there were many of them before the event of Karbala\\\\\\\', during, and after it. Individuals from among the Prophet\\\\\\\'s household made orations in Kufah, Damascus and other places. Basically, their aim by delivering these orations was to inform the people about the episodes as well as to declare the truth of the matter and to spell out the goals. This was itself one of the reason for the events to be reported.
There were also many exchanges, questions and answers, in the event of Karbala\\\\\\\' and these are recorded in history. They too disclose for us the nature of the occurrences.
Rajaz poetry was also recited a lot during Karbala\\\\\\\', and, in particular Abu \\\\\\\'Abd Allah (\\\\\\\'a) himself recited much rajaz, and these rajaz verses also reveal the character of the confrontation.
There were many letters that were exchanged before and after the episode of Karbala\\\\\\\', letters that were exchanged between the Imam and the people of Kufah, between the Imam and the people of Basrah, the letters that the Imam wrote earlier to Mu\\\\\\\'awiyah (which indicate that the Imam was preparing for an uprising after Mu\\\\\\\'awiyah\\\\\\\'s death), the letters that the enemies wrote to one another, Yazid to Ibn Ziyad, Ibn Ziyad to Yazid, lbn Ziyad to \\\\\\\'Umar ibn Sa\\\\\\\'d, \\\\\\\'Umar ibn Sa\\\\\\\'d to Ibn Ziyad, whose texts are all recorded in the history of Islam.
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Description:
What is more painful is that, incidentally, there are few events in history that are as rich as the event of Karbala\\\\\\\' from the viewpoint of reliable sources. Formerly I used to imagine that the basic reason for the proliferation of legends in this field is that the actual events are not known to anybody. But when I studied I found that no event of remote past-for instance of a period thirteen or fourteen centuries ago-has as reliable an history as the event of Karbala\\\\\\\'. Reliable Muslim historians have reported the pertinent episodes with trustworthy chains of transmission from the first/seventh and the second/eighth centuries, and their narrations are close and corroborate one another.
There were certain reasons which were responsible for the preservation of these details in history. One of them, which caused the details of this event to be preserved and its objectives to remain clear, were the many speeches (khutbahs) that were delivered during its course. In those days, an oration was what communiques and press releases are in our era. In the same way that official communiques issued during wartime are the best historical source, so were orations in these days. Accordingly, there were many of them before the event of Karbala\\\\\\\', during, and after it. Individuals from among the Prophet\\\\\\\'s household made orations in Kufah, Damascus and other places. Basically, their aim by delivering these orations was to inform the people about the episodes as well as to declare the truth of the matter and to spell out the goals. This was itself one of the reason for the events to be reported.
There were also many exchanges, questions and answers, in the event of Karbala\\\\\\\' and these are recorded in history. They too disclose for us the nature of the occurrences.
Rajaz poetry was also recited a lot during Karbala\\\\\\\', and, in particular Abu \\\\\\\'Abd Allah (\\\\\\\'a) himself recited much rajaz, and these rajaz verses also reveal the character of the confrontation.
There were many letters that were exchanged before and after the episode of Karbala\\\\\\\', letters that were exchanged between the Imam and the people of Kufah, between the Imam and the people of Basrah, the letters that the Imam wrote earlier to Mu\\\\\\\'awiyah (which indicate that the Imam was preparing for an uprising after Mu\\\\\\\'awiyah\\\\\\\'s death), the letters that the enemies wrote to one another, Yazid to Ibn Ziyad, Ibn Ziyad to Yazid, lbn Ziyad to \\\\\\\'Umar ibn Sa\\\\\\\'d, \\\\\\\'Umar ibn Sa\\\\\\\'d to Ibn Ziyad, whose texts are all recorded in the history of Islam.
4:54
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[Audio][12] Distortions of Ashura - by Martyr Ayatullah Murtada Mutahhari - English
Hence the developments relating to Karbala\\\\\\\' are quite clear and all of them are throughout a matter of great honor and pride. But we have disfigured this shining historic event to such an...
Hence the developments relating to Karbala\\\\\\\' are quite clear and all of them are throughout a matter of great honor and pride. But we have disfigured this shining historic event to such an extent and have committed such a monstrous treachery towards Imam Husayn (\\\\\\\'a) that if he were to come and see, he will say, \\\\\\\'You have changed the entire face of the event. I am not the Imam Husayn that you have sketched out in your own imagination. The Qasim ibn Hasan that you have painted in your fancy is not my nephew. The \\\\\\\'Ali Akbar that you have faked in your imagination is not my aware and intelligent son. The companions that you have carved out are not my companions.\\\\\\\"
We have fabricated a Qasim whose only desire is to become a bridegroom and whose uncle\\\\\\\'s wish, too, is to have him wedded. Contrast this one with the historical Qasim. Reliable histories report that on the night of \\\\\\\'Ashura\\\\\\\' the Imam (\\\\\\\'a) gathered his companions in a tent whose location, as described by the phrase \\\\\\\'inda qurbil-ma\\\\\\\', was the place where water used to be kept, or near it. There he delivered that very well-known sermon of the night preceding \\\\\\\'Ashura\\\\\\\'. I do not want to mention its details here, but, to put it briefly, in this sermon the Imam told them that every one of them was free to depart and leave him to confront the enemy alone. The Imam did not want anybody to stay just for considerations of courtesy or to remain out of compulsion, or even to think that they were obliged to do so by virtue of the allegiance (bay\\\\\\\'ah) they had given him. Hence he tells them, \\\\\\\"You are all free, my companions, members of my family, my sons, and my nephews-everyone-to leave without being liable to anything. They [i.e. the enemy\\\\\\\'s forces] have nothing against anyone except me. The night is dark. Take advantage of the darkness of the night and depart. They will definitely not stop you.\\\\\\\" At first, he expresses his appreciation for them and tell them, I am most pleased with you. I do not know of any companions better than mine, and no better relatives than the members of my family.\\\\\\\"
But all of them tell him, in unison, that such a thing was impossible. What answer will they give to the Prophet on the Day of Resurrection? What will happen to loyalty, to humanity, to love and attachment? Their ardent responses and their words said on that occasion melt a heart of stone and are most moving. One of them says, \\\\\\\"Is one life worth enough to be sacrificed for someone like you? I wish that I were brought to life seventy times to die seventy time for your sake.\\\\\\\" Another says, \\\\\\\"I would lay down a thousand lives for your sake if I had them.\\\\\\\" Another says, \\\\\\\"If I were to sacrifice my life for you and my body were burnt to ashes and the ashes were cast to wind, and were this done a hundred times, I would still love to die for your sake.\\\\\\\" The first to speak was his brother Abu al-Fadl, and then the Imam changed the subject and told them about the events of the next day, informing them that they all would be killed. All of them receive it as a great good news.
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Description:
Hence the developments relating to Karbala\\\\\\\' are quite clear and all of them are throughout a matter of great honor and pride. But we have disfigured this shining historic event to such an extent and have committed such a monstrous treachery towards Imam Husayn (\\\\\\\'a) that if he were to come and see, he will say, \\\\\\\'You have changed the entire face of the event. I am not the Imam Husayn that you have sketched out in your own imagination. The Qasim ibn Hasan that you have painted in your fancy is not my nephew. The \\\\\\\'Ali Akbar that you have faked in your imagination is not my aware and intelligent son. The companions that you have carved out are not my companions.\\\\\\\"
We have fabricated a Qasim whose only desire is to become a bridegroom and whose uncle\\\\\\\'s wish, too, is to have him wedded. Contrast this one with the historical Qasim. Reliable histories report that on the night of \\\\\\\'Ashura\\\\\\\' the Imam (\\\\\\\'a) gathered his companions in a tent whose location, as described by the phrase \\\\\\\'inda qurbil-ma\\\\\\\', was the place where water used to be kept, or near it. There he delivered that very well-known sermon of the night preceding \\\\\\\'Ashura\\\\\\\'. I do not want to mention its details here, but, to put it briefly, in this sermon the Imam told them that every one of them was free to depart and leave him to confront the enemy alone. The Imam did not want anybody to stay just for considerations of courtesy or to remain out of compulsion, or even to think that they were obliged to do so by virtue of the allegiance (bay\\\\\\\'ah) they had given him. Hence he tells them, \\\\\\\"You are all free, my companions, members of my family, my sons, and my nephews-everyone-to leave without being liable to anything. They [i.e. the enemy\\\\\\\'s forces] have nothing against anyone except me. The night is dark. Take advantage of the darkness of the night and depart. They will definitely not stop you.\\\\\\\" At first, he expresses his appreciation for them and tell them, I am most pleased with you. I do not know of any companions better than mine, and no better relatives than the members of my family.\\\\\\\"
But all of them tell him, in unison, that such a thing was impossible. What answer will they give to the Prophet on the Day of Resurrection? What will happen to loyalty, to humanity, to love and attachment? Their ardent responses and their words said on that occasion melt a heart of stone and are most moving. One of them says, \\\\\\\"Is one life worth enough to be sacrificed for someone like you? I wish that I were brought to life seventy times to die seventy time for your sake.\\\\\\\" Another says, \\\\\\\"I would lay down a thousand lives for your sake if I had them.\\\\\\\" Another says, \\\\\\\"If I were to sacrifice my life for you and my body were burnt to ashes and the ashes were cast to wind, and were this done a hundred times, I would still love to die for your sake.\\\\\\\" The first to speak was his brother Abu al-Fadl, and then the Imam changed the subject and told them about the events of the next day, informing them that they all would be killed. All of them receive it as a great good news.
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بسیج نشان شہداء Baseej - Nishaan-e-Shohada (An Icon of a Martyr) - Ustad Syed Jawad Naqavi - Urdu
Subject : Maqam-e-Shaheed aur Shahadat, Hamasa-e-Karbala
Event : Mohurrum 2009
Category : Seminar
Location : Sialkot
Description : Takreem-e-Shohada Conference - Barsi Shaheed Rah-e-Inqilab...
Subject : Maqam-e-Shaheed aur Shahadat, Hamasa-e-Karbala
Event : Mohurrum 2009
Category : Seminar
Location : Sialkot
Description : Takreem-e-Shohada Conference - Barsi Shaheed Rah-e-Inqilab Mujahid Islam Shaheed Muzafar Ali Kirmani (Baseej Kisy Kahty Ha? Must Listen)
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Description:
Subject : Maqam-e-Shaheed aur Shahadat, Hamasa-e-Karbala
Event : Mohurrum 2009
Category : Seminar
Location : Sialkot
Description : Takreem-e-Shohada Conference - Barsi Shaheed Rah-e-Inqilab Mujahid Islam Shaheed Muzafar Ali Kirmani (Baseej Kisy Kahty Ha? Must Listen)
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الشهيد هادي حسن نصر الله | استقبال ووداع الجثمان الطاهر - Arabic
Martyr Hadi Hassan Nasrallah | reception and farewell body Taher + scenes before his death | الشهيد هادي حسن نصر الله | استقبال ووداع الجثمان الطاهر +...
Martyr Hadi Hassan Nasrallah | reception and farewell body Taher + scenes before his death | الشهيد هادي حسن نصر الله | استقبال ووداع الجثمان الطاهر + مشاهد قبل استشهاده - Arabic
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Martyr Hadi Hassan Nasrallah | reception and farewell body Taher + scenes before his death | الشهيد هادي حسن نصر الله | استقبال ووداع الجثمان الطاهر + مشاهد قبل استشهاده - Arabic
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Meeting with Mr. Yasser Hassan Abbas | لقاء مع السيد ياسر الموسوي و حسن عباس - Arabic
Meeting with Mr. Yasser Hassan Abbas al-Musawi and on child martyr Hussein, son of Mr. Abbas | لقاء مع السيد ياسر الموسوي و حسن عباس حول الشهيد الطفل...
Meeting with Mr. Yasser Hassan Abbas al-Musawi and on child martyr Hussein, son of Mr. Abbas | لقاء مع السيد ياسر الموسوي و حسن عباس حول الشهيد الطفل حسين نجل السيد عباس - Arabic
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Meeting with Mr. Yasser Hassan Abbas al-Musawi and on child martyr Hussein, son of Mr. Abbas | لقاء مع السيد ياسر الموسوي و حسن عباس حول الشهيد الطفل حسين نجل السيد عباس - Arabic
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[30 Dec 2013] Beirut bombing victims laid to rest - English
The victims\\\' bodies were carried through the streets and laid to rest next to Late Prime Minister Rafiq Hariri in Beirut\\\'s Martyr\\\'s Square.
Hundreds of March 14 supporters and dignitaries...
The victims\\\' bodies were carried through the streets and laid to rest next to Late Prime Minister Rafiq Hariri in Beirut\\\'s Martyr\\\'s Square.
Hundreds of March 14 supporters and dignitaries attended the ceremony to pay their last respects. Among the symbols present alongside the Lebanese and Future Movement flags were flags of terrorist group al-Qaeda which is believed to be behind terrorist acts in Lebanon and the region. Addressing the crowd, Future Bloc leader Fouad Siniora, turned the patriotic funeral into a forum to send political messages. The former prime minister leveled accusations against the Lebanese Resistance Movement of Hezbollah. Hezbollah criticized the highly provocative rhetoric and escalatory speech considering it to be part of a campaign of incitement and polarization. On the other side of the town, tensions escalated as the funeral service of a teenage victim of Friday\\\'s attack, turned into a scene of clashes between Future Bloc officials and Lebanon\\\'s highest ranking Sunni cleric Grand Mufti Mohammad Rashid Qabbani. It\\\'s a new funeral here and another one there and bloodshed here in Beirut continues. Such bombings carry the message that when extremism infiltrates the region, it\\\'s bound to hurt all factions.
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Description:
The victims\\\' bodies were carried through the streets and laid to rest next to Late Prime Minister Rafiq Hariri in Beirut\\\'s Martyr\\\'s Square.
Hundreds of March 14 supporters and dignitaries attended the ceremony to pay their last respects. Among the symbols present alongside the Lebanese and Future Movement flags were flags of terrorist group al-Qaeda which is believed to be behind terrorist acts in Lebanon and the region. Addressing the crowd, Future Bloc leader Fouad Siniora, turned the patriotic funeral into a forum to send political messages. The former prime minister leveled accusations against the Lebanese Resistance Movement of Hezbollah. Hezbollah criticized the highly provocative rhetoric and escalatory speech considering it to be part of a campaign of incitement and polarization. On the other side of the town, tensions escalated as the funeral service of a teenage victim of Friday\\\'s attack, turned into a scene of clashes between Future Bloc officials and Lebanon\\\'s highest ranking Sunni cleric Grand Mufti Mohammad Rashid Qabbani. It\\\'s a new funeral here and another one there and bloodshed here in Beirut continues. Such bombings carry the message that when extremism infiltrates the region, it\\\'s bound to hurt all factions.
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