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Both US Democratic presidential candidates vowed to support Israel against any possible Iran attack in Wednesday's presidential debate, although Barack Obama adopted a softer stance, as Al Jazeera's Nick Spicer reports.
There is a curse in Malaysia, and it's called the delivery system. The MIC president says that
the government wants to give, but the man inbetween, does not want to let it trickle to the
ground.
Full Story in Malaysiakini.com
Reporter: RK Anand
Camera: Mohd Kamal Ishak
Editor: Indrani Kopal
The other two groups have been identified as such by Allama Ali Naqi in his short paper titled: QATILAAN-E-HUSAYN KA MAZHAB. The Allama begins his research by looking at the letters that were sent to Imam Husayn from Koofa. He finds two very distinct types of letters. He quotes one of each kind as follows.
The first letter was received by Imam Husayn in Makkah on the 10th of the month of Ramadhan. This read as follows:
"There is no leader (imam) over us, you should therefore come. Perhaps through you we would be able to collect us on the right path. N'uman bin al-Basheer is in the governor's palace. However we do not attend the Friday prayers in his leadership neither do we go to the Eid prayers. If we get the news that you are coming here we will banish him (N'uman) towards Syria."
This letter was signed by Sulayman bin Surad, Musaiyyab bin Najaba, Rifa'a bin Shaddad, and Habeeb bin Mazahir. This letter was delivered by Abdullah bin Samee Hamdani and Abdullah bin Waal.
We would like to pause here and give our readers a glimpse of the political situation in Koofa at this time, and the motivation behind those letters received by Husayn, and who actually were the writers of those letters.
The people of Koofa consisted of three very diverse groups of people. The first one were the tribal leaders. These were only paying lip service in inviting Husayn to Koofa. The second were the true Shi'a who had accepted Husayn as their rightful Imam, and the third group were openly hostile to Ahlul-Bayt. The third group was easily identifiable. It were these people who had formed the bulk of the army who fought Husayn at Karbala. These cannot, by any stretch of the imagination, be called Shi'a.
The news of Yazeed's misdeeds were reaching far and wide. The more Muslims came to know of his every-day life the more disgusted they became. However, the fear of the Syrian army kept them from taking any action. There were groups of people who wanted somebody to rise up against Yazeed and bring back the golden age of the Prophet of Islam. There was no one better suited for this than the Prophet's own grandson Husayn. The people of Koofa, a garrison town in Iraq near the Iranian border, was rife with this feeling. Mostly because Ali, the fourth Khaleefa and Husayn's father, had made Koofa his capital. Koofans remembered the just and puri-tan rule of Ali. Naturally, they were inclined to the son of their previous leader.
At the same time the people of Koofa had been suffering at the hands of the Syrian terrorists, organized and paid by Muawiyah during his reign, only because they were the followers of Ali. In this background, the tribal leaders in Koofa started sending letters to Husayn in Madinah that he should come and take charge of the people of Koofa and restore a just and peaceful society, and that they were willing to fight against the Syrians. Husayn received several thousand of these letters.
During his stay in Makkah, close to the days of Hajj, Husayn got wind of profe-ssional killers being sent for him in the dis-guise of pilgrims to Makkah. He immediately left Makkah, for two reasons.
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