Rajaz is a traditional form of martial poetry recited by warriors before entering battle. On the Day of Ashura, both Imam al-Hussain (peace be upon him) and his loyal companions recited such verses, many of which have been preserved in historical accounts of Karbala.
Beyond inspiring the believers, these verses revealed the righteousness of Imam al-Hussain’s cause, affirmed his divine status, and emphasized the inseparable connection between the values of Ashura and the legacy of Imam Ali (peace be upon him).
The Purpose of Rajaz
One of the primary purposes of rajaz was to introduce the warrior to his opponent and the opposing army. It also served to proclaim one’s noble lineage and virtues, expressing pride in one’s ancestry before the battlefield.
On the afternoon of Ashura, after bidding farewell to his family, Imam al-Hussain (peace be upon him) entered the battlefield while reciting a lengthy and resolute rajaz.
Exposing the Front of Falsehood
In his battle verses, Imam al-Hussain (peace be upon him) spoke of the courage of the Ahl al-Bayt and the unjust hostility shown toward Imam Ali (peace be upon him) and his descendants, illustrating that the movement of Ashura was a continuation of the path of truth and justice established by the Commander of the Faithful.
Before entering the battlefield, Imam al-Hussain (peace be upon him) declared:
“These people have turned to disbelief and rejected the reward of the Lord of the worlds. Before me, they bore enmity toward my father, Ali (peace be upon him), and my brother Hasan (peace be upon him), those noble exemplars of honor and virtue. Today, driven by the same hatred, they have resolved to attack me.
Woe to these ignoble people, who have gathered their armies against the family of the Seal of the Prophets. They have united only to shed my blood in order to please two wicked men. To satisfy Ubayd Allah, the son of an impure woman, they showed no fear of Allah’s wrath. Likewise, Umar ibn Sa’d unjustly unleashed his forces against me, with armies advancing from every direction like a flood.”
Pride in His Noble Lineage
In another section of his rajaz, Imam al-Hussain (peace be upon him) spoke of the lofty rank of Imam Ali (peace be upon him), portraying him as the heir of the prophets, the champion of every battlefield, and the steadfast companion of the Messenger of Allah (peace and blessings be upon him and his family). He also emphasized his close kinship with the Prophet and Lady Fatimah (peace be upon her), expressing pride in his blessed lineage.
He proclaimed:
“I have committed no offense except taking pride in the light of two radiant stars: one is the Commander of the Faithful, Ali (peace be upon him), the finest man after the Messenger of Allah (peace and blessings be upon him and his family); the other is the Seal of the Prophets, chosen from Quraysh. My father and mother are among Allah’s chosen servants, and I am their son—like pure silver refined from the finest gold.
My mother is Fatimah al-Zahra (peace be upon her), and my father is the heir of the prophets and the master of jinn and mankind.
He was the hero of Badr, Uhud, and Hunayn, who subdued the bravest warriors. At Uhud, his valor strengthened the hearts of the believers and shattered the enemy’s ranks. During the Battle of the Trench, the Conquest of Makkah, and countless other battles, he stood as the protector of the faithful. He was the conqueror of Khaybar, who struck the enemy with his two-edged sword and tore apart their ranks.
Yet what has this ungrateful nation done to the Prophet’s pure household and the family of Ali, the lion of every battlefield?
Who has an uncle like Ja’far, the one honored by Allah with two wings? Who has a grandfather like the Messenger of Allah and an elder like Ali, the Commander of the Faithful? I am the son of these two great exemplars.
My father is like the sun, my mother like the moon, and I am the star born from their light. My grandfather is the Messenger of Allah, the lamp of guidance for humanity, and my father is the one who remained steadfast in both pledges of allegiance.”
Boasting of the Commander of the Faithful
Elsewhere in his rajaz, Imam al-Hussain (peace be upon him) described Imam Ali (peace be upon him) as the fearless lion of the battlefield and the priceless legacy of the Ahl al-Bayt. He highlighted the role of the Prophet’s family in guiding humanity and emphasized the exalted status of their followers before Allah.
Imam al-Hussain (peace be upon him) proclaimed:
“Ali, the Commander of the Faithful, was a fearless warrior—brave, noble, generous, and mighty. He is the firm rope of Allah’s religion, the master of the Pool of Kawthar, and the one who prayed toward both Qiblahs.
He worshipped alongside the Messenger of Allah from the age of seven, at a time when no one else on earth prayed except the two of them. From the moment he was born, he turned away from idols and never once prostrated before them, while all of Quraysh remained immersed in idol worship.
My father was the lion of the battlefield, wielding his spear with unmatched strength, striking decisive blows in every direction. His stride was that of a lion, yet his enemies ultimately overwhelmed him one after another.
I am the son of Ali ibn Abi Talib (peace be upon him), the noble Hashimite. If I were to speak of my honors, it is enough that my grandfather is the Messenger of Allah, the greatest of Allah’s creation. We are the lights of the earth and the beacons of His guidance.
My mother, Fatimah (peace be upon her), descends from the pure lineage of Ahmad (peace and blessings be upon him and his family), and my uncle is Ja’far al-Tayyar, the possessor of two wings. The truthful verses of the Qur’an were revealed concerning us, and divine guidance resides among us.
We are Allah’s trust upon the people of the earth, and this truth has been manifested in every age. The Pool of Kawthar belongs to us, and we shall quench our followers with the cup of the Messenger of Allah—a promise that cannot be denied.
Among all people, our followers are the most honored, while our enemies will find nothing but loss on the Day of Resurrection.”
Al-Manaqib, vol. 4, p. 79.
