Would you kindly narrate the incident of Karbala?

Unmasking the other villains of Karbal%E2%0D%0A%0D%0ARetelling the tragedy of Karbal%E2 has traditionally been an important feature of Sh%EE?%EE spirituality. The passion plays of Iran and the Indian subcontinent, the literature, both prose and poetry, composed upon the subject of the martyrdom of Sayyidun%E2 Husayn radiyall%E2hu ?anhu and the general atmosphere of mourning that reigns amongst the Sh%EE?ah during the month of Muharram, all bear eloquent testimony to importance of that event in the Sh%EE?%EE calendar. To the Sh%EE?ah, ?%C2shur%E2 is probably the most important day of the year. %0D%0A%0D%0AHowever, it is regrettable that despite the huge amount of attention the subject of Karbal%E2 enjoys, the event is persistently portrayed as two-sided. It is always depicted as Husayn against Yaz%EEd, Right rising up against Wrong, the Quest for Justice against the Forces of Oppression. Many an opportunist has even gone to the extent of superimposing upon the event the theme of Sh%EE?ah against Ahl as-Sunnah.%0D%0A%0D%0AIn this partial retelling that concentrates upon what actually happened at Karbal%E2, and conveniently draws attention away from the other guilty party in the ?%C2sh%FBr%E2 tragedy, lies another tragedy in itself. For while Husayn's martyrdom has been oft commemorated, and his physical opponents and killers identified, cursed and eliminated, no one has spared a moment's anger for those who deserted him at the crucial hour. It is these men in the shadows, who squarely deserve to be called the real villains of Karbal%E2, upon whom this article seeks to cast light.%0D%0A%0D%0AIt was in Ramad%E2n 60AH that the letters from K%FBfah started to arrive at the house of ?Abb%E2s ibn ?Abd al-Muttalib in Makkah where Husayn ibn ?Al%EE was staying after his flight from Mad%EEnah, letters urging him to lead the K%FB fans into revolt against Yaz%EEd ibn Mu?%E2wiyah, and assuring him of their loyalty and allegiance. Mu?%E2wiyah died two months earlier, and there was much resentment for his son Yaz%EEd for whom the bay?ah was taken as his successor. The people of K%FBfah especially were looking at Husayn for leadership, and soon there was stream of letters coming in from K%FBfah. On certain days there would be as many as 600 letters, with messengers who enthusiastically described the support he would receive from the K%FBfans.%0D%0A%0D%0AK%FBfah was a unique place, and the K%FBfans a peculiar people. In 37AH Sayyidun%E2 ?Al%EE radiyall%E2hu ?anhu shifted his capital from Mad%EEnah to K%FBfah, and ever since that city became the home of those who claimed partisanship of the Ahl al-Bayt. After the reconciliation between Hasan and Mu?%E2wiyah in 41AH many of those who had been in Sayyidun%E2 Hasan's army settled in K%FBfah. At the time of Mu?%E2wiyah's death in 60AH pro-?Alid sentiments were still to be found in abundance in K%FBfah. At the time of Mu?%E2wiyah' s death in 60 AH K%FBfah was still very strongly pro-? Alid. Thus when the opportunity arose the K%FBfans, who still regarded themselves as the Sh%EE?ah (supporters) of the Ahl al-Bayt, turned to Husayn to lead them against Yaz%EEd.%0D%0A%0D%0ASayyidun%E2 Husayn decided to send his cousin Muslim ibn ?Aq%EEl to investigate the situation in K%FBfah. If he found it feasible he would write to inform Husayn, who would depart with his family from Makkah to join him in K%FBfah. Muslim arrived in in Dhul Qa?dah. The K%FBfans, when they learnt of his arrival presented themselves at the residence of Muslim ibn ?Awsajah al-Asad%EE where he was staying. Soon there were 12 000 K%FBfans who had given their solemn pledge to support and protect Husayn with their lives and all they possessed. When this number rose to 18 000 Muslim felt confident enough to dispatch a messenger to Husayn informing him of the bay?ah of the K%FBfans, and urging him to proceed from Makkah.%0D%0A%0D%0ARumours of what was happening in K%FBfah soon reached Yaz%EEd in Damascus. He immediately replaced Nu?m%E2 n ibn Bash%EEr, the governor of K%FBfah, with the ruthless ?Ubaydull%E2h ibn Ziy%E2d with orders to find Muslim ibn ?Aq%EEl and kill him. Ibn Ziy%E2d entered K%FBfah early in Dhul Hijjah, accompanied by seventeen men on horseback. With the end of his turban drawn over his face he was unrecognisable, and the people of K%FBfah, who were expecting Sayyidun%E2 Husayn, mistook him for Husayn. " Peace upon you, o son of Ras%FBlull%E2h," they hailed him. Thus it was that Ibn Ziy%E2d learnt the truth of the rumours. It was only when one of his mounted men shouted at them, " Stand back! This is the governor ?Ubaydull%E2h ibn Ziy%E2d!" that the K%FBfans realised the seriousness of their blunder.%0D%0A%0D%0ASoon after reaching the governor's residence ? Ubaydull%E2h sent a servant of his own with a bag containing 3000 dirhams to pose as a newcomer from the Syrian town of Hims eager to join the imminent revolution, and thereby discover the whereabouts of Muslim ibn ?Aq%EEl. He located Muslim in the house of H%E2n%EE ibn ?Urwah, and took the pledge of allegiance at his hands. The money he handed over to Ab%FB Thum%E2mah al-?%C2mir%EE who was acting as Muslim' s treasurer. After staying with them for a few days, during which he learnt most of what there was to know about their intrigue, he returned to Ibn Ziy%E2d and informed him. H%E2n%EE ibn ?Urwah was arrested. At first he denied all knowledge of Muslim' s whereabouts, but when the " newcomer from Hims" was brought before him he confessed. But he still refused to reveal where Muslim ibn ?Aq%EEl was.%0D%0A%0D%0AIn the meantime Muslim came to hear about the arrest of H%E2n%EE ibn ?Urwah. Realising that the hour for a decisive encounter had arrived, he raised his battle cry " Y%E2 Mans%FBr" , at which 4000 of the men who had given him their oath of allegiance and loyalty to Husayn gathered around him and proceeded towards the governor' s fort. When he saw Muslim ibn ?Aq%EEl with the K%FBfans at his gate, ?Ubaydull%E2h sent some of the tribal leaders of K%FBfah to speak with their people and draw them away from Muslim and warn them of the wrath that would descend upon them when the armies from Damascus arrived. Soon Muslim' s army was upon by mothers telling their sons, " Come home , there are enough other people here," and fathers ominously warning their sons, " What will happen tomorrow when the Syrian armies start arriving from Damascus? What will you do?" The resolve of the men who had taken a sacred oath to support and defend the cause of Husayn and the Ahl al-Bayt against Yaz%EEd and his Syrian armies, the men upon the strength of whose oaths of allegiance and loyalty Sayyidun%E2 Husayn was on that very moment making his way to K%FBfah with his nearest and dearest, the resolve of those men of K%FBfah could not hold in the face of such threats and discouragement. One by one they deserted Muslim ibn ?Aq%EEl under the gates of the governor' s fort. At sunset he was left with only 30 men. He led them in Maghrib, and then moved away to the doorway of the Kindah quarter of K%FBfah. He went through that door with no more than 10 men, and before he knew it, he was all on his own in the streets of K%FBfah. Of all those who had so anxiously and enthusiatically written to Husayn to come and lead them in revolt against Yaz%EEd, and out of the 18 000 men who but days before placed their right hands in his, solemnly pledging allegiance to the cause for which they had invited the grandson of Ras%FBlull%E2h sallall%E2hu ?alayhi wasallam, not a single one was there to offer Muslim ibn ?Aq%EEl the solace of their company or refuge from the night. %0D%0A%0D%0AEventually, parched with thirst, he knocked at a door. The occupant, an old lady, took him in when she learnt that he was Muslim ibn ?Aq%EEl. She hid him away in her house, but her son, from whom she extracted a promise not to tell anyone of his presence there, waited only till the morning to take the news to the governor' s residence. The next thing Muslim realised was that the house was surrounded. Thrice he managed with his sword to drive the attackers out of the house, but when they started putting fire to the house he was forced to face them outside. It was only when ?Abd ar-Rahm%E2n ibn Muhammad ibn al-Ash?ath, one of those sent to arrest him, promised him the safety of his life, that he lowered his sword. It was a mistake, for they took away his sword and mounted him upon an ass to be taken to Ibn Ziy%E2d. Muslim knew his death was at hand. Tears flowed from his eyes, not at hisown fate, but at the thought of Husayn and his family travelling through the harsh, merciless desert towards a fate much more harsher and merciless, to an enemy firmly resolved to bring an end to his venture, and to the most treacherous of partisans whose desertion at the hour of need had brought his life to this tragic end. He begged Ibn al-Ash?ath to send someone to Husayn with the following message: ?Ibn ?Aq%EEl has sent me to you. He says to you: ?Go back with your family. Do not be deceived by people of K%FBfah. They are those same supporters of your father from whom he so dearly wished to part, by death or by being killed. The K%FBfans have lied to me and have lied to you, and a liar has no sense.? ?%0D%0A%0D%0ALater that day - the Day of ?Arafah, the 9th of Dhul Hijjah? Muslim ibn ?Aq%EEl was taken up to the highest ramparts of the fort. As he was being led up, he recited the tahl%EEl, tasb%EEh, takb%EEr and istighf%E2r. His last words reflect his intense disappointment with the people of K%FBfah, "O All%E2h, You be the Judge between us and our people. They deceived us and deserted us." From high upon the ramparts his head fell down in the dust, in full view of those whose invitations and oaths of allegiance had given him so much to hope for, but whose cowardice and treachery had left him with nothing but despair. And Husayn was on his way? Ubaydull%E2h ibn Ziy%E2d had entered K%FBfah with only seventeen men. For each man that came with him there was over a thousand who had taken the oath of allegiance at the hands of Muslim ibn ?Aq%EEl. Yet not a single sword was raised in his defence. Not a single voice had the courage to protest his execution. And these were the same men who had been telling Husayn, ?Come, we are with you.?%0D%0A%0D%0AUpon receipt of Muslim?s letter, Sayyidun%E2 Husayn started making arrangements to travel to K%FBfah. He immmediately despatched a messenger, Qays ibn Mus-hir, to inform the K%FBfans of his imminet arrival. This messenger was captured by ?Ubaydull%E2h ibn Ziy%E2d, who ordered him to mount the walls of the fort and publicly curse Husayn and his father. Instead he praised Sayyidun%E2 ?Al%EE and Sayyidun%E2 Husayn, telling them that Husayn was on his way, and exhorting them to assist him as they had promised. He ended his brief address by imprecating curses upon Ibn Ziy%E2d. Upon the order of Ibn Ziy%E2d he was flung from the ramparts and killed. Despite this impassioned plea, the men of K%FBfah were unmoved.%0D%0A%0D%0AIn Makkah, a number of the eminent Sah%E2bah and children of Sah%E2bah tried to dissuade Husayn from going to K%FBfah, and reminded him of the fickleness of the K%FBfans with both his father and his brother. ?Abdull%E2h ibn ?Abb%E2s, ?Abdull%E2h ibn ?Umar, J%E2bir ibn ?Abdill%E2h, Ab%FB Sa?%EEd al-Khudr%EE, his own brother, Muhammad, and his brother-in-law and cousin , ?Abdull%E2h ibn Ja?far all remonstated with him and tried to persuade him not to go to Iraq. His mind, however, was made up. He set out from Makkah on the 8th of Dhul Hijjah, not knowing of the sad end of Muslim ibn ?Aq%EEl.%0D%0A%0D%0AAfter an arduous journey of almost a month, his party reached Iraq. It was there that he first heard of the treachery of the K%FBfans and the death of Muslim ibn ?Aq%EEl. Later he also learnt of the death of Qays ibn Mus-hir. A large number of desert Arabs had by that time attched themselves to his party, thinking that K%FBfah was already practically his. Husayn addressed them, saying, " Our Sh%EE?ah have deserted us. Therefore, whoever wants to leave is free to do so." Soon he was left with only those who left Makkah with him. With them he continued towards K%FBfah.%0D%0A%0D%0AMeanwhle K%FBfah was placed under heave surveillance by Ibn Ziy%E2d. When news of Husayn?s appraoch reached him, he despatched a 4000 strong contingent, which was on its way to fight the Daylamites, to stop Husayn. This contingent was put under the command of ?Umar ibn Sa?d. There can be little doubt that the K%FBfans witnessed the departure of this force from K%FBfah with their own eyes. This would be their last chance to honour the oaths of allegiance to Husayn which they had taken upon the hands of Muslim ibn ?Aq%EEl. This was the final opportunity to rush to the side of the grandson of Ras%FBlull%E2h sallall%E2hu ?alayhi wa-%E2lih%EE wasallam. It was after all their invitations and assurances of support that encouraged him to abandon the safety of Makkah for the precarious battlefields of Iraq. But once again faithfulness, courage and commitment was found lacking in the people of K%FBfah. Only a handful emerged to join Husayn at Karbal%E2.%0D%0A%0D%0AAnd when the sun set on the 10th of Muharram, it was too late for the faithless Sh%EE?ah of K%FBfah to make amends, for the sands of Karbal%E2 was stained red with the blood of Sayyidun%E2 Husayn and his seventy-one followers.%0D%0A%0D%0AANOTHER ACT OF TREASON%0D%0AFour years later the Sh%EE?ah of K%FBfah attempted to make amends for their desertion of the family of Ras%FBlull%E2h sallall%E2hu ?alayhi wa-%E2lih%EE wasallam. There emerged a group of K%FBfans calling themselves the Taww%E2b%FBn (Penitents) who made it their duty to wreak vengeance upon the killers of Husayn. On their way to Syria in pursuit of Ibn Ziy%E2d they passed by Karbal%E2, the site of Sayyidun%E2 Husayn' s grave, where they raised a great hue and cry, and spent the night lamenting the tragedy which they allowed to happen four years earlier. Had they only displayed that same spirit of compassion for Husayn when he was so much in need of it the history of Isl%E2m might have taken a different course.%0D%0A%0D%0AThere have been attempts by certain writers to absolve the Sh%EE?ah from the crime of deserting Husayn. Some find an excuse for them in Ibn Ziy%E2d?s blockade of K%FBfah. S. H. M. Jafri writes in his book 'The Origins and Early Developments of Shi?ah Islam':%0D%0A%0D%0A?it should be noted again that the blockade of all the roads coming into K%FBfa and its vicinity made it almost impossible for the majority of those Sh%EE?%EEs of K%FBfa who were in hiding, and also for those residing in other cities like Basra.2%0D%0A%0D%0AThis explanation of their desertion does not seem plausible when one considers the large number (18 000) of those who had taken the bay?ah at the hands of Muslim ibn ?Aq%EEl. Ibn Ziy%E2d, as we have seen, entered K%FBfah with only 17 men. Even the force that he dispatched to engage the party of Sayyidun%E2 Husayn at Karbal%E2 consisted of only 4000 men.3 Furthermore, that force was not recruited specifically for Karbal%E2; it was only passing through K%FBfah on its way to fight the Daylamites. It is not at all credible to assume that Ibn Ziy%E2d was able to cow the K%FBfans into submission with forces such as these, whom they outnumbered by far. It was rather their own treacherousness and fickleness that led them to abandon Sayyidun%E2 Husayn. This can be clearly seen in the manner they deserted Muslim ibn ?Aq%EEl.%0D%0A%0D%0AThere is also the tendency of claiming that those who deserted Sayyidun%E2 Husayn were not of the Sh%EE?ah. Jafri writes:%0D%0A%0D%0A? of those who invited Husayn to K%FBfa, and then those 18,000 who paid homage to his envoy Muslim b. ?Aq%EEl, not all were Sh%EE?%EEs in the religious sense of the term, but were rather supporters of the house of ?Al%EE for political reasons - a distinction which must be kept clearly in mind in order to understand the early history of Sh%EE?%EE Islam.4%0D%0A%0D%0AJafri' s motive in excluding the deserters of Sayyidun%E2 Husayn from the ranks of the ?religious? (as opposed to the ?political?) supporters of the house of Sayyidun%E2 ?Al%EE is quite transparent. He is clearly embarrassed by the fact that it was the Sh%EE?ah themselves who abandoned their Im%E2m and his family after inviting him to lead them in revolt. What leads us to reject this distinction between ?religious? and ?political? supporters is the fact that Sayyidun%E2 Husayn himself, on more than one occasion, referred to the K%FBfans as his Sh%EE?ah. There are also the numerous references to the people of K%FBfah as the followers (albeit capricious followers) of his father and brother. And were we to assume that many, or even most of them were not Sh%EE?ah in the ?religious? sense, the question which next presents itself is: Where were the real Sh%EE?ah when their Im%E2m required their help? Were they only that handful who emerged from K%FBfah? It is strange that while there is so much reluctance on the part of the Sh%EE?ah to accept the deseof K%FBfah as their own, they are quite proud and eager to identify themselves with the movement of the Taww%E2b%FBn. The speeches made at the inception of the movement of the Taww%E2b%FBn very clearly prove that they were the same people who invited Sayyidun%E2 Husayn and then deserted him.5 Their very name is indicative of their guilt in this regard. The attempt by the Sh%EE?ah to absolve themselves from the crime of deserting Sayyidun%E2 Husayn is therefore at best nothing more than pathetic.%0D%0A%0D%0AKarbal%E2 was not to be the last act of treason by the Sh%EE?ah against the Family of Ras%FBlull%E2h sallall%E2hu ?alayhi wa-%E2lih%EE wasallam. Sixty years later the grandson of Sayyidun%E2 Husayn, namely Zayd ibn ? Al%EE ibn Husayn, led an uprising against the Umayyad ruler Hish%E2m ibn ?Abd al-Malik. He received the oaths of allegiance of over 40 000 men, 15 000 of whom were from the very same K%FBfah that deserted his grandfather. Just before the battle could start they decided upon a whim to ask his opinion about Ab%FB Bakr and ?Umar. Zayd answered: ?I have never heard any of my family dissociate himself from them, and I have nothing but good to say about them.? Upset with this answer, they deserted him en masse, deciding that the true im%E2m could only be his nephew Ja?far as-S%E2diq. Out of 40 000, Zayd was left with only a few hundred men. On the departure of the defectors he remarked: ?I am afraid they have done unto me as they did to Husayn.? Zayd and his little army fought bravely and attained martyrdom. Thus, on Wednesday the 1st of Safar 122 AH another member of the Ahl al-Bayt fell victim to the treachery of the Sh%EE?ah of K%FBfah.6 This time there could be no question as to whether those who deserted him were of the Sh%EE?ah or not.%0D%0A%0D%0AThe fact that the thousands of Sh%EE?ah who deserted Zayd ibn ?Al%EE looked upon Ja?far as-S%E2diq as their true Im%E2m shows that by and large they were the same as the Ithn%E2 ?Ashar%EE, or alternatively Im%E2m%EE or Ja?far%EE Sh%EE?ah of today. Why then, if he had so many devoted followers, did Im%E2m Ja?far not rise up in revolt against the Umayyads or the ?Abb%E2sids? The answer to this question is provided in a narration documented by Ab%FB Ja?far al-Kulayn%EE in his monumental work al-K%E2f%EE, which enjoys unparallelled status amongst the had%EEth collections of the Sh%EE?ah:%0D%0A%0D%0ASudayr as-Sayraf%EE says: I entered the presence of Ab%FB ?Abdill%E2h ?alayhis sal%E2m and said to him: ?By All%E2h, you may not refrain from taking up arms.? He asked: ?Why not?? I answered: ?Because you have so many partisans, supporters (Sh%EE?ah) and helpers. By All%E2h, if Am%EEr al-Mu?min%EEn (Sayyidun%E2 ?Al%EE) had as many Sh%EE?ah, helpers, and partisans as you have, Taym (the tribe of Ab%FB Bakr) and ?Ad%EE (the tribe of ?Umar) would never have had designs upon him.? He asked: ?And how many would they be, Sudayr?? I said: ?A hundred thousand.? He asked: ?A hundred thousand?? I replied: ?Yes, and two hundred thousand.? He asked again: ?Two hundred thousand?? I replied: ?Yes, and half the world.? He remained silent.%0D%0A%0D%0AThen he said: ?Would you accompany us to Yanbu??? I replied in the affirmative. He ordered a mule and a donkey to be saddled. I quickly mounted the donkey, but he said: ?Sudayr, will you rather let me ride the donkey?? I said: ?The mule is more decorous and more noble as well.? But he said: ?The donkey is more comfortable for me.? I dismounted. He mounted the donkey, I got on the mule, and we started riding. The time of sal%E2h arrived and he said: ?Dismount, Sudayr. Let us perform sal%E2h.? Then he remarked: ?The ground here is overgrown with moss. It is not permissible to make sal%E2h here.? So we carried on riding until we came to a place where the earth was red. He looked at a young boy herding sheep, and remarked: ?Sudayr, by All%E2h, if I had as many Sh%EE?ah as there are sheep here, it would not have been acceptable for me to refrain from taking up arms.? We then dismounted and performed sal%E2h. When we were finished I turned back to count the sheep. There were seventeen of them.7%0D%0A%0D%0AIt seems from this narration that the tragedy of Karbal%E2 taught Im%E2m Ja?far as-S%E2diq something about those who claimed to be his followers which the Sh%EE?ah of today are still refusing to come to terms with: that in the trials and misfortunes of the Family of Ras%FBlull%E2h sallall%E2hu ?alayhi wa-%E2lih%EE wasallam the role of the Sh%EE?ah was as great, if not greater, than that of their physical enemies. It therefore does not come as a surprise that none of the supposed Im%E2ms after Husayn ever attempted an armed insurrection against the rulers of their times. Karbal%E2 had taught them the fickleness and treacherousness of those who claimed to be their Sh%EE?ah. It is about them that Im%E2m Ja?far is reported to have said:%0D%0A%0D%0ANo one bears us greater hatred than those who claim to love us.8%0D%0A%0D%0AIm%E2m Ja?far is also reported as having said:%0D%0A%0D%0ANo verse did All%E2h reveal in connection with the Mun%E2fiq%EEn, except that it is to be found in those who profess Sh%EE?ism.9%0D%0A%0D%0ABefore Sayyidun%E2 Husayn, his elder brother Sayyidun%E2 Hasan was the victim of the treacherousness of the K%FBfans. In his book al-Ihtij%E2j the prominent Sh%EE?%EE author Ab%FB Mans%FBr at-Tabars%EE has preserved the following remark of Sayyidun%E2 Hasan:%0D%0A%0D%0ABy All%E2h, I think Mu?%E2wiyah would be better for me than these people who claim that they are my Sh%EE?ah.10%0D%0A%0D%0AWhen Sayyidun%E2 Hasan eventually became exasperated at the fickleness of his so-called Sh%EE?ah, he decided to make peace with Mu?%E2wiyah. When someone protested to him that he was bringing humiliation upon the Sh%EE?ah by concluding peace with Mu?%E2wiyah, he responded by saying:%0D%0A%0D%0ABy All%E2h, I handed over power to him for no reason other than the fact that I could not find any supporters. Had I found supporters I would have fought him day and night until All%E2h decides between us. But I know the people of K%FBfah. I have experience of them. The bad ones of them are no good to me. They have no loyalty, nor any integrity in word or deed. They are in disagreement. They claim that their hearts are with us, but their swords are drawn against us.10%0D%0A%0D%0AIm%E2m M%FBs%E2 al-K%E2zim, the son of Im%E2m Ja?far, and the seventh of the supposed Im%E2ms of the Sh%EE?ah, describes them in the following words:%0D%0A%0D%0AIf I had to truly distinguish my Sh%EE?ah I would find them nothing other than pretenders. If I had to put them to the test I would only find them to be apostates. If I were to scrutinise them I would be left with only one in a thousand. Were I to sift them thoroughly I would be left with only the handful that is truly mine. They have been sitting on cushions all along, saying: " We are the Sh%EE?ah of ?Al%EE." 11%0D%0A%0D%0AIf today ?%C2sh%FBr%E2 will be commemorated as a day of struggle and sacrifice, let it also be remembered as a day of treachery and desertion. When the names of Yaz%EEd ibn Mu?%E2wiyah, ?Ubaydull%E2h ibn Ziy%E2d, ?Umar ibn Sa?d and Shamir ibn Dhil Jawshan are mentioned and curses invoked upon their memories, then let us not forget the treachery of the Sh%EE?ah of K%FBfah. The time has long been due for the Sh%EE?ah to reintroduce into their ?%C2sh%FBr%E2 ceremonies an aspect that was in fact part of the very first commemoration ceremony of the Taww%E2b%FBn. That lost aspect is the admission of their own guilt, along with that of Ibn Ziy%E2d, Yaz%EEd and others, in the shedding of the holy blood of Sayyidun%E2 Husayn ibn ?Al%EE radiyall%E2hu ?anhum%E2.%0D%0A%0D%0AAl-Istiqaamah