Consequences of Imam Husayn’s Uprising

Consequences of Imam Husayn’s Uprising and Its Relationship with Mahdism

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Consequences of Imam Husayn’s Uprising

Consequences of Imam Husayn’s Uprising and Its Longitudinal Relationship with Mahdism

One of the common beliefs in all major religions in the world is the belief in a savior.

The savior who will emerge on the last days and will fight against the oppression and will ultimately establish the rule of divine justice throughout the world and reinstate the rights of the impoverished and all of humanity.

Basically, the uprising of a savior in Apocalypse is a continuation of the Ashura uprising. The uprising of Imam Husayn (pbuh) was created on the axis of a just, knowledgeable, brave and godly Imam, who would cut the root of oppression of the corrupt and oppressive regime of a bloodthirsty ruler like Yazid from the oppressed.

The resurrection of the savior in the apocalypse, in that sense, can be regarded as the continuation of the uprising of Ashura, which in many aspects are similar in nature, cause and form.

common characteristics of the companions

One of these similarities is the common characteristics of the companions of Imam Husayn (pbuh) and the Companions of the Savior in the Apocalypse. Undoubtedly, success in carrying out the important responsibilities entrusted to fellows of the two great Imams, is not possible except through having the supreme humane and divine virtues. So let’s take a look at some of these features:

1. Firm Faith: Imam Husayn’s loyal fellows reached the most complete stages of faith and were ready to be martyred in the way of the rule of the divine justice.

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The sacrifices of these people in the Ashura incident shows their supreme confidence and faith. The companions of the apocalypse savior, as Imam Saadiq (pbuh) put it, are men is if to have their own are iron pieces. The dust of doubt in the sacred nature of Allah does not pollute their hearts … They fear the unhappiness of their God. They pray for martyrdom and they wish to sacrifice themselves in the cause of God.

2. Insight and Consciousness: In the era of the Umayyad rule, it was not an easy task to recognize the legitimacy of Imam Husayn (pbuh) because of poisonous propaganda against the Prophet’s family, and even many great politicians, were under the influence of the ruling regime, and criticized the uprising of the Prophet and the so-called benevolent people advised Imam to stop dissenting Yazid, and to reconcile with him.

In such a situation, some of the insightful youth recognized the necessity to join the uprising of Imam Husayn (pbuh) and, with all their being, supported him, and did not hesitate for a moment.

The fellows of the promised Savior are also in the best in tact and wisdom among the people of their time. The savior’s fellows, in the seditious ways in which people are deviated from the right way, consciously seek the right way and recognize the right from falsehood.

3. Sacrifice and Selflessness: The companions of Sayyid Al-Shohada (pbuh) showed themselves for sacrifice so much that a sacrifice of this kind is unique in the history of the humanity, as sacrifice and equality have united the hearts of the associates of the apocalypse savior and they share each other’s hardships. As if the same parents have raised them. Their hearts are full of kindness and goodwill toward each other.

4. Courage and bravery: One of the most prominent traits of the Companions of Sayyid Al-Shohada (pbuh) was their courage and bravery;

in a way that each of them, in opposition to hundreds of Yazid’s soldiers, was proud to resist, after a worthy and noticeable war, they reached the high degree of martyrdom. Imam Baaqir (pbuh) says in description of bravery of the companions of apocalypse savior:

«It seems as if I see them having hearts like steel, everywhere in the radius of one month, fear will overshadow the hearts of the enemies».

source: www.Byislam.com

you can also read: Understanding Karbala

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Introduction of Imam Sajjad (pbuh)

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Imam Sajjad (pbuh) was Imam Husayn (pbuh)’s son and due to the abundance of worshipping and servitude, he is called «Sajjad» (one who does much prostration) and «Zain al-Abidin» (meaning the adornment of worshipers).

He was about 24 years old during the heart-rending event of Karbala, but he did not attend the battle because of a severe illness and God’e request and God kept him as Imam after Imam Husayn for guiding the Muslims.

With the martyrdom of his noble brother on the day of Ashura, the generation of the Prophet (pbuh) was confined to Imam Sajjad (pbuh) and his descendants.

After the day of Ashura, Imam Sajjad (pbuh) was taken with other captives to Kufa. The only man in the caravan of captives was Imam Sajjad (pbuh) so the enemy was more harsh to him.

As Imam Sajjad (pbuh) was on the back of a camel and his lovely hands were tied around the camel’s neck, he was chained, and his two legs were chained around the camel’s stomach.
Imam Sajjad (pbuh) pursued the goals of the martyrs of Karbala by mourning the martyrs of Karbala and keeping alive the memories of their sacrifices.

He, with his fiery speeches and sermons, managed to save Imam Husayn’s rightful movement from the onslaught of distortion and forgetfulness and keep the oppressed and the oppressor in their proper place forever.

In a way that, after fifteen centuries, the uprising of Ashura is still magnificent and eternal.

Imam Sajjad (pbuh), along the way, at every home where they stopped with the prisoners, spoke his fiery and scandalous speeches about the reality of the ruthless government of the Umayyad and the corrupt and bloody personality of Yazid and would destroy the Umayyad dynasty.

Once in Kufa, reminded the people of Kufa of false confessions to Imam Husayn (pbuh) and again disturbed Kufa’s governor in Ibn Ziad’s session.

Along the way, as prisoners traveled from Kufa to Shaam, those who had come to watch the prisoners’ caravans, he would inform them until they arrived at Shaam and Yazid’s palace.

Yazid, who was feeling victorious and regarded himself the winner of Karbala movement, ordered the setting up of a gathering so that the captives could enter the palace with special ceremonies and he could humiliate them.

The prisoners’ caravan entered Yazid’s palace while they were locked and chained to one another.

The dust of sorrow and pain was sitting on the faces of the prisoners, a smile of pride and joy appeared on Yazid’s and his associates’s faces.

Imam Sajjad (pbuh) did not remain silent at this gathering, and when his eyes fell on Yazid’s evil face, he said: «O Yazid, I swear by God, if the Prophet see us in this condition, what will he do to you?»

In fact, Yazid introduced prisoners’ caravan of Prophet’s Ahlulbayt (pbut) to the people of Shaam as foreigners, and Imam (pbuh), with this short sentence, transmitted a message to the audience in Yazid’s gathering, the message that we are descendants and grandchildren of Prophet of Islam.

The people of Shaam, who saw Yazid as the caliph of the Prophet of God and who respected the Prophet (pbuh), realized the truth. Imam Sajjad (pbuh) hit hard on the elements of Yazid’s government, scandalized him, and caused him lose his reputation.

Imam Sajjad (pbuh) said: “O Son of Mu’awiyah! If you knew what you have done to my father and brother, my cousins and my family, you would rush to the mountains and you would sleep on stones and shout and yell. «Imam Zain al-Abidin continued to introduce himself, when people started to cry out loudly.

The people of Shaam realized with the words of Imam Sajjad (pbuh), that Imam Husayn (pbuh) and those who were martyred in this cruel way in Karbala were not insurgents, but they were the family of the Messenger of Allah, which Yazid ruled his people as a successor.

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The Jewish scholar who was present at Yazid’s meeting, after knowing the relationship between the Imam and the prisoners, blamed Yazid and said:

“Yesterday you separated from your Prophet and today you killed his child?» Yazid was forced to abandon his abominable and oppressive position because others blamed him, so he expressed remorse and apologized for what he had done to the Prophet’s family, and accused the governor of Kufa, namely, Obeidullah Bin Ziad for the martyrdom of Imam Husayn (pbuh) and his companions.

Yazid then asked Imam Sajjad (pbuh) if he had a request or suggestion and write it. The first request of Imam Sajjad (pbuh) and other prisoners of Karbala, was mourning for martyrs in the land of Karbala and returning to Medina, the city of the Prophet (pbuh).

The length of Imam Sajjad’s stop and the captives of the Prophet’s family stop in Shaam has been related from ten days to one month. One of the most famous works of Imam Sajjad (pbuh) is “Sahifa Sajjadiyah” and “Imam Sajjad’s (pbuh) rights treatise” which have been translated into many languages.

source: www.Byislam.com
you can also read:The Life of Imam Zayn al-‘Abidin
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The Views of Sunni Scholars and Mourning Practices

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Emotional sympathy and spiritual harmony with Ashura event and martyrdom of Imam Husayn (pbuh) and his companions do not belong only to Shiites.

This is even widespread among Sunnis. Sunnis have generally expressed grief over the martyrdom of Imam Husayn (pbuh) and his companions, and in fact they have expressed hatred and disgust at the disasters of Karbala. In the meantime, the forerunners of this event have been Sunnis thinkers and scholars.

The Views of Sunni Scholars and Mourning Practices

Ibn Taghrari Bardi (874 A.H.) emphasizes that the Shafii’s permit the cursing of the one who killed Husayn (pbuh), ordered that he be murdered or allowed to do so or was pleased with it.

Taftazaani (791 A.H.) also points out the innocence of Ahlulbayt (pbut) and says: “The Prophet (pbuh) was oppressed and can not be concealed by anyone …

This oppression was so much that, whatever was in the earth and the sky were crying, and the rocks are broken because of that, and the passing of time and months, does not make that bad act be forgotten. May God curse the one who has been an agent in this oppression, or is pleased with it.”

According to the first written documents of Ashura, the mourning of Sunnis and Shiites took place simultaneously and after the incident of Ashura.

Tabari, a Sunni religious historian, reminded the story of the forcing Imam Husayn’s family to pass by Yazid’s army in the place of their murder, stating that after describing the tragedy of Imam Husayn (pbuh) by his sister Zainab (pbuh) upon seeing his bloodshed and beheaded body, all the people there either friends or enemies burst into tears.

Commemorating Ashura and mourning for Imam Husayn after the incidents related to Ashura and the return of the Prophet Muhammad (pbuh) to Medina has been maintained in poetry and eulogies of poets, including well-known Sunni poets such as Khalid Ibn Ma’dan, Shafi’ei, Ghavami Razi, Iqbal Lahuri and the famous orator Attar Neishaburi and others.

Thus, the eulogy and mournful gatherings continued in Shaam and Medina, and even in non-Arab lands, such as Khorasan, where there were always a number of Sunnis, and poured tears for the Prophet’s family, especially his children.

This continues to this day, and the emotions and affections of the people for all the oppression continues to this day, and in the love of Imam Husayn (pbuh) and hatred of the enemies of His Holiness and the ruling system of Umayyad.

Every year, in many Sunni Muslim countries, Husayn’s mournful gatherings are being held, and Shiites and Sunnis sit in a brotherly fashion for the mourning of Imam and the leader of free humans, and the spirit of His Holiness’s freedom and oppression is bowed down.

Philosophy of Mourning and the Proper way of Mourning

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Philosophy of MourningAll Shiite Imams and saints of God have been martyred innocently and in various ways by ignorant, corrupt, and tyrannical people, and none of them has died of a natural death. In the religious culture of the Shiites, one of the programs that shows the Shiites’ connection and friendship with the religion of the faithful and the infallible Imams is to arrange mourning ceremonies for their martyrdom.

To mourn means to cherish the memory of their deeds and their martyrdom, to mourn in their death anniversaries and to mourn in their mourning. The works and blessings of this revival and the bow of religious rituals are also returned to the mourners themselves. Some of these works and blessings that are also the base of holding these ceremonies include:

1. Strengthening Religious and Emotional Links of People with Saints Of God
By holding these ceremonies and mourning sessions, the religious styles and emotional ties of the people, both Muslim and non-Muslim, become stronger with the saints of religion.

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Strengthening this connection is important because friendship with good people and heartfelt affection towards them brings forth good loyalties in human beings.

Because if a person loves someone, he will always seek to be in harmony with his beloved in terms of ethics and conduct. Thus, the religiosity, commitment, and purity of the saints of God will be strengthened.

In contrast, avoiding the bad and defeating their inhumane and ugly deeds in such events, keeps the spirit of the believer protected from being infected with their whims and impurities.

2. Preserving the Teachings of the Divine Saints
Holding mourning ceremonies in the time of the death and martyrdom of the Divine saints is for keeping their names and memories and teachings and wisdom alive.

In these ceremonies, preachers and eulogists will preach the people and mention the afflictions of the Divine saints. Relating their words, virtues and lifestyles of the Divine Martyrs and their holy ideals makes the audience of these ceremonies, from every culture, race, and age, see a fully representative example of the actual practice of the Divine saints before themselves, and they pave the way for an ideal society and God centered education.

3. Restoration of Anti-Oppression Spirit and Protection Of The Oppressed
The preservation of the school and teachings of the Divine saints is in line with keeping their social and political culture alive, and since corrupt and ruthless rulers have consistently tried to eliminate this culture, such mourning ceremonies themselves have a touch of anti-oppression atmosphere and cause the deepening of religious teachings. This is the same as maintaining the spirit of the struggle against oppression and the revolutionary spirit centered on the Divine saints and the martyrs of the right path.

On the other hand, mourners declare their loyalty to disobedience to the oppressors and to the unrelenting struggle with any manifestation of despotism by concluding an inalienable covenant with the oppressed person who considers prosperity as a gift to truth and liberty and condemns reconciliation with the oppressors.

4. Creating Social Unity and Solidarity
Every aggregation requires a reason and philosophy. The more the pillar of the gathering be deeper and more sacred, those gatherings will be longer and more fruitful. The followers of the Divine saints, with the love and affection they have, and with the deep sense toward their martyrdom and afflictions, have the best place to come together, meet and negotiate and coherent around the school’s axis and its teachings. These programs are held with the recommendation of those saints and have shown their effects throughout history.
Holding mourning sessions, wearing mourning costumes, practicing eulogies, weeping and self-flagellations, hoisting black flags, forming mourning boards and house sessions, and religious speeches and customary eulogy sessions are all examples of mourning that are full of effects and cultural, social and political blessings.
Therefore, any humiliating behavior contrary to the human nature and the creation of the mourning and mildness of these mourning is completely contrary to the ultimate goal of such ceremonies and is rejected and is never endorsed by the Divine Saints and does not represent the depth and breadth of the customized and actual mourning.
source: www.Byislam.com

Introduction of Children in Karbala (Hazrat Ali Asghar (pbuh))

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Hazrat Ali Asghar

Hazrat Ali Asghar (pbuh)

Imam Husayn (pbuh) has brought the Qur’an with himself to swear to the Quran! When Imam put his cloak aside, the moon-like face the infant was revealed, which was half dead by thirst. There was a buzz among Yazid’s army!
that we have hostility with Husayn (pbuh), not with his infant child who does not have any guilt!
Imam (pbuh) addressed Yazid’s soldiers:
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«You killed my brothers and children and my fellows, and there is no other than this child that because of thirst, opens and closes his mouth like a baby fish, and this child has no fault I have brought him to you to quench him. O people, if you do not have mercy on me, have some mercy on this child, do not you see how he closes and opens his mouth from thirst?
The words of the Imam were not over yet, when Umar Sa’d, commander of Yazid’s army ordered to target the thin throat of Ali Asghar (pbuh) by a three-blade bow that even cut through the chest of warriors!
The bow struck Ali Asghar’s neck and his throat was cut from ear to ear.
The Imam (pbuh) looked at him in total disbelief while dying! And Imam was crying. A voice came from the heaven: O Husayn, do not think about Asghar; now a mother is ready to breastfeed him in the Heaven.
Husayn (pbuh) threw Ali Asghar (pbuh)’s blood into the sky. They say that even a drop of his blood did not return to the ground!
It seems that the angels have taken it as a booty to testify on the Day of Judgment that what Husayn (pbuh) suffered and the cruelty and the oppression that his descendants of the Prophet went through.
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Introduction of Children in Karbala (Hazrat Roghayyah (pbuh))

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Hazrat RoghayyahRoqayyah (pbuh), Imam Husayn’s 3-year-old daughter, was very loved by him. On the day of Ashura, when Imam (pbuh) wanted to enter the battlefield, Roqayyah (pbuh) came out of Imam’s tent and ran toward Imam Husayn (pbuh) and grabbed his garment and said: «O father! Look at me!

God will quench your thirst

I’m thirsty.” This little girl’s heart-rending request saddened Imam’s heart, and tears swirled from his eyes and he said with tearful eyes:

«My daughter, Roqayyah! God will quench your thirst; because he is my attorney and refuge.» Then he took the three-year-old Roqayyah’s hand, and brought her to the tent, and left her with her sisters. Imam set off to the battlefield and after a while he was martyred.

23 children from the Prophet’s family

On the evening of Ashura and Imam Husayn’s martyrdom, when Yazid militants attacked the tents of Imam and his martyrs, they found in the tents a total of 23 children from the Prophet’s family who have were dying of thirst.

Umar Sa’d (the commander of the Yazid army) allowed his soldiers to give the children water. When it was the three-year-old Roqayyah’s turn, she took the bowl of water and ran to the father’s killing place.

They martyred your father with thirsty lips

One of the enemy’s soldiers asked her: «Where are you going?»

Roqayyah (pbuh) said: “My father was thirsty. I want to find him and take water for him. «He said: drink it yourself. They martyred your father with thirsty lips! Roqayyah said, while crying: «So I will not drink water either.»

Roqayyah (pbuh) was taken captive along with other grief-stricken women and orphaned children.

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But Yazid’s ruthless armies, instead of pity and comforting these orphans, took them in the worst way and took them to Shaam. Along the way, Hazrat Zainab (pbuh), who was aware of Roqayyah’s great love for her father, tried to prevent this three-year-old child from seeing the holy head of Imam Husayn (pbuh) on the spear.

The father, took his sweetheart girl with himself to the heavens

In the city of Shaam, in order to insult the family of the Prophet Muhammad, left the prisoners’ caravans in ruins. On one of the nights, Roqayyah was constantly calling and missing her father.

She cried out at midnight, and her cries reached Yazid, and he ordered that her fathers’s head be put in a bowl and taken to Roqayyah. When they took the bowl for Roqayyah, the innocent infant thought they have brought her food.

But when she threw the covering away, she faced Imam Husayn’s holy head. She hugged her father’s head and kissed his cracked lips and got soothed ever after. The father, took his sweetheart girl with himself to the heavens.

source: www.Byislam.com

you can also read: The Tragedy of Karbala’

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Jawn

Introducing some significant companions of Imam Husayn (pbuh)

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JawnJawn

On Ashura day, Jawn was the agent for supplying and repairing the bows and swords of Imam Husayn’s companions (pbuh). Therefore, he witnessed the martyrdom of many fellow believers of Imam Husayn (pbuh), and wanted to fight in the path of God’s religion and fight against the wrongdoers with the Yazid troops.

He asked Imam Husayn (pbuh) to allow him to go the battlefield and do jihad against the oppressors, but Imam (pbuh) did not allow him and said:

«We have bought you for the days of safety and comfort, but now do not go into war». Jawn, while tears dropping from his eyes, replied:

«O son of the Prophet! I know my body is smelly, I know my body is dark and I am from inferior dynasty. I ask you to bless me and open the door to heaven for me.

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I swear to God that I will not separate from you, until my dark blood is mixed with your clean blood». Imam allowed him to enter the battlefield.

He took her shirt off at once, to free himself from any limitations and went to the field. He fought against the ruthless Yazid’s army. After a while, he shouted with a dry throat:

“the thirst! O my lord Aba Abdillah” and did not say anything else. Jawn was martyred. Imam Husayn (pbuh) went over to his black servant Jawn and prayed for him:

«O God! lighten his face and make him fragrant and bring him back to life with Muhammad (pbuh) …»

Ten days after the day of Ashura, a Heavenly smell covered the entire desert of Karbala. This pleasant fragrance was nothing but a scent from the body of Imam Husayn (pbuh)’s white-faced slave.

source: www.Byislam.com

read more:The Revolution of Imam al-Husayn (a)

Horr Bin Yazid Riahi

Introducing some significant companions of Imam Husayn (pbuh)

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Horr Bin Yazid Riahi[bws_captcha]In the incident of Ashura, a number of believers, whose hearts were full of faith in God, were present in the Imam Husayn (pbuh) against Yazid’s forces. Although the number of these people was very small in comparison to Yazid’s army, but their great spirits, their great and just efforts caused the Ashura incident to become greater day by day in the people’s minds. In the following, we will look at the characters of some of Imam Husayn’s companions.

Horr Bin Yazid Riahi

Horr bin Yazid Riahi was one of the elders of Kufa and he was recognized in his tribe, and for this reason he had a privileged position. Initially, he was in Yazid’s army and in opposition of Imam Husayn (pbuh).

He was the commander of a thousand people in the Umar Saad army, and after Umar Saad, he was considered the most important personality of the Kufa army.

stopped Imam Husayn in the desert of Karbala

In the incident of Karbala, Horr was in front of the caravan of Imam Husayn (pbuh) and stopped Imam Husayn in the desert of Karbala so that to pave the way for the Karbala disaster.

But on the day of Ashura and during the confrontation between the two armies of Yazid and Imam Husayn (pbuh), Horr, who saw himself between right and wrong, Hell and Paradise, he bravely decided to separate from Yazid’s army and join Imam Husayn (pbuh), although he knew this decision would lead to his martyrdom.

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Horr went away on the excuse of taking water from Yazid’s army and approached Imam Husayn (pbuh). In the vicinity of Imam Husayn’s location, he said to one of his companions:

midst of paradise and hell

«I swear by God, I see myself in the midst of paradise and hell, and if my body is torn and burned, I will not prefer anything to paradise.»

Horr went to Imam Husayn (pbuh) and apologized to him for his behavior and performance. Imam Husayn (pbuh) accepted his repent in the most beautiful way.

from Satan toward divine meeting

Horr asked Imam Husayn (pbuh) to allow him to be the first one to fight Yazid’s Army and Imam allowed him. Like an angry lion, he attacked the Yazid Army, and after a brave battle, he sacrificed his life like a free man to protect the religion of God and the truth.

The distance from Yazid’s Army to the Imam Husayn’s army was apparently short, but in fact his movement and separation was from Satan toward divine meeting.

helping the oppressed against oppression

Horr’s courageous act is exceptional in the history; because Yazid’s army came into conflict with the son of Prophet Muhammad (pbuh) to gain wealth and power, and Horr was the owner of property and plentiful wealth and was of great status; however, with all of these assets, he did not stop helping the oppressed against oppression and establishing justice and defending the truth, and sacrificed his life in this way.

For this reason, when Imam Husayn (pbuh) went to him at the time of his martyrdom, he said: «I swear by God that your mother did not make a mistake in naming you Horr (meaning free).” By Allah, I swear you are free in this world and in the hereafter».

source: www.Byislam.com

read:The truth about Al-Husayn’s Revolt

companions of Imam Husayn

Introducing some significant companions of Imam Husayn (pbuh)

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companions of Imam Husayn Wahb Ibn Abdullah Kalbi

Wahb Ibn Abdullah Kalbi and his wife, Hania, were a newly married bride and groom who spent the most beautiful honeymoon ever in the history of humanity in Karbala.
When Imam Husayn (pbuh)’s caravan reached the desert of Sa’labiyya, they saw a tent in the desert that Wahb’s Christian family, his wife and mother were living there;
Imam Husayn (pbuh) went near their tent. Qamar, Wahb’s mother, welcomed Imam Husayn (pbuh), and Imam greeted her and asked how their living condition was. Qamar replied:

join us and help us to defend the right

«The owner of this tent is my son Wahb, he got married a few days ago, and our needs in this desert are very much, especially in need of water» Imam Husayn (pbuh) chose a place around the tent and pushed the soils away and a water spring came out. When he was saying goodbye to them, he said: «We need help and fellows.
When your son came back say to him to join us and help us to defend the right ».
Qamar, who was fascinated by the greatness of Imam’s position, told Wahb about it after he returned from the desert.
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Wahb, who saw the miracle of the water spring, although only five days had passed from his wedding, accompanied by his mother and his wife, without hesitation went to Imam Husayn (pbuh) and was accompanied by his Imam. After that, this family came to Karbala as part of the caravan of Imam Husayn (pbuh).
On the day of Ashura, Wahb, as a young man, was ready to enter the battlefield. But Hania, his wife, was restless and did not want to be separated from Wahb.

you will be a companion of the angels

«When you are killed, you will go to Heaven and you will be a companion of the angels,» Hania said in a frightened manner to his husband.
Then you will forget me. Calm me down. Take me to Imam and promise me in his presence that you will not forget Hania in Heaven.»
They both went to Imam to be assured. Hania had two requests from Imam Husayn (pbuh).
One was that after Wahb’s martyrdom, they join her to the household of the Imams and the Imam’s family, and the second was that the Imam will bear witness that Wahb will not forget Hania after his martyrdom and in heaven. Imam (pbuh) calmed her down and promised Hania that her wishes would be fulfilled.
Wahb went to the field, and fought heroically. In this intense battle, Wahb’s hands were cut off and he was captured by Yazid’s army.

We do not take back what we have given to God

Yazid army separated Wahb’s head from his body and sent it to his mother to sadden his heart. But Wahb’s mother took her young son’s head and kissed it and said:
«Praise and thanks to God who made me proud in front of Husayn (pbuh) with your martyrdom” Then she took the head and said:»
«We do not take back what we have given to God, and threw her son’s head to the enemy. »
Then she went to his tent and took the pillar of the tent and attacked Yazid’s army and killed two of them.
Imam Husayn (pbuh) told Wahb’s mother to come back and said that it is not obligatory (wajib) for women to do jihad, and that you will be glad to accompany your child as the companion of the Prophet (pbuh) and you will both be in Heaven.
Wahb’s wife brought herself to him, and she was screaming on the enemy.
The brutal armies of Yazid came to her and martyred her alongside her husband’s body. Wahb’s wife was the first woman to be martyred during the Karbala incident.
source: www.Byislam.com

The Result of Imams Uprising

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Imam Husayn’s uprising and the uprising of the Apocalypse savior also share the same essence and purpose. Certainly a bloody movement such as the Ashura movement and Imam Husayn’s reception of all its related bitter incidents and acceptance of his own martyrdom, and killing of friends and children, and the captivity of his women and children can not be a simple matter. One should be certain that noble Imam and his high-ranking companions sought an important goal that was to sacrifice their lives and property, and to accept any kind of hardship to achieve this great goal.

A goal higher than the life of a lifetime

This goal can be considered as confronting oppression and injustice that has targeted the eternal bliss of mankind and its end is to despise humanity.
Yes; where the Creator›s purpose in creating mankind is compromised and the danger of the spreading of oppression and disbelief in the world is felt, the giving away of life and property is a great and valuable work.
Therefore, it is clear that the main objective of Imam Husayn’s uprising was the revival of divine humanity and the struggle against the heresies and defamation and reaction of the Umayyad rule, and in that way a great success was achieved by Imam Husayn.
Although Imam Husayn and his loyal companions were martyred, they awakened asleep human thoughts and shook the organs of the ruling government.

«enjoining the right and forbidding evil and to reform the affairs of society»

The narrations about the Savior’s uprising also indicate that Imam Husayn will restore the divine tradition again. Just as Imam Husayn (pbuh) called his movement «enjoining the right and forbidding evil and to reform the affairs of society» and repeatedly reminded us of this great task in his words, the Savior’s uprising also led to the establishment of pure human traditions on earth.
It will rise while the chaos in the world will increase and the riots will spread, and the land will be filled with oppression and violence. Imam Saadiq (pbuh) says:
« At the end of the day, more than one hundred types of moral, social, and religious, and cultural deviations and sin can be found in societies, such as bribery, gambling, wine drinking, excessive adultery, and so on». Abundance of these corruptions and sins among people is, in fact, a kind of widespread oppression on earth.

right and wrong groups

Each of the right and wrong groups will reach the end of their path. The wicked and the wrongdoers are at the very least in a state of evil, and they all see the fire of their evil deeds.
When the righteous are under oppression and injustice and all the ways of remedy are closed to them, the final apocalypse savior will come and will make the world full of justice and equality.
Imam Ali (pbuh) describes the status of the promised Savior as such: « When others prefer worldly lust and desire to guidance, he will return bodily desires to guidance … He will show people how to treat like good deeds of righteousness, and will revive the forgotten teachings of the Quran and the family of the Prophet».
That who is the promised savior, there are different opinions among different religions. But from the Shiite point of view, the promised Savior is Imam Mahdi (pbuh), who is from the descendants of Imam Husayn (pbuh) and is the 12th Imam of the Shiites.
The Quran and the infallible Imams (pbut) have promised humanity for his advent and the companionship of Jesus (pbuh) with him, and everyone is waiting for him to come.