Editing Ibsar al-ayn fi ansar al-Husayn (section)

== About the book ==
The book Ibsar al-ayn fi Ansar al-Husayn was first published in Najaf in 1341 AH in Arabic<ref>Samawi, p.25</ref> and later its Persian translation along with explanations and additions got published by other scholars.<ref>Including:

- Mohammad Samawi, Maqtal-e- Ashab-e- Hussain, Sharh-h Zendegani-e- Yaran-e- Mazloom-e- Imam Hussain (P.B.U.H), translated by Mohammad Safari. Tehran: Yasin Noor, 1390 SH

- Mohammad Samawi, Ansar Al-hossain , Zendegi namey-e- Yaran-e- Mazloom-e- Imam Hussain, translated by Mehdi Fazahat. Tehran: Omid Azadegan, 1383 SH

- Mohammad Samawi, Jamaat-e- Hosseini Tarjomey-e- Absar Al-eyn Fi Ansar Al-hussain (Hussaini’s Congregation translation of Absar Al-Ain Fi Ansar Al-Hussain, peace be upon him), translated and written by Alireza Khosravani. Tehran: Iqbal Bookstore and Printing House, 1361 SH</ref> Al-Samawi cites the compiling of Ibsar al-ayn as the result of his ten-year effort to study various sources.<ref>Samawi, p.31</ref> In his short introduction to Ibsar al-ayn fi ansar al-Husayn, he states his purpose and motivation for writing the book as follows:  "I had a lot of desire and love to know the prominent companions of Imam Hussain and their history, so that I could get to know these personalities as I should. This led me to study the books of rijals, [[Maqtal|Maqtals]] and battles by buying and borrowing them for ten years and, like a bird looking for a seed, I took a grain from every book. Until I got only a little bit of the biography of those majesties. [So] I made an effort and called it Ibsar al-ayn fi Ansar al-Husayn. I have dedicated sections of the book to mentioning each of the tribes and I have named those companions of Hussain who were attributed to these tribes, and I have organized a final discussion in which the names of the companions of Imam Hussain are in alphabetical order."<ref>Samawi, p.31</ref>

The order of the biography of the martyrs of Karbala in the book Ibsar al-ayn fi ansar al-Husayn is based on the family and their tribe, as well as the value of that family. In a way, the first part of the book begins with the biography of the martyrs of the Abu Talib family.<ref>Samawi, p.61</ref> The number of pages dedicated to each of the martyrs is also completely different and depends on the amount of news and narrations about them.  For example, the description of the text about Jabala bin Ali Sheibani is about three lines while that a of  Saeed bin Abdullah Hanafi is in three pages. <ref>Samawi, pp. 261-265</ref>

The main purpose of Al-Samawi in writing the book “Ibsar al-ayn fi Ansar al-Husayn “is to tell the biography of the martyrs of Karbala. Therefore, in that book, the biography of Imam Hussain and the events of the Karbala uprising and the events after the departure of the captives’ caravan from Karbala to Medina are described very briefly, and approximately four-fifths of the book is dedicated to the biography of the martyrs of Karbala.

The historical narration of the martyrs of Karbala has been written using various sources such as: Manaqib, Hadayek al-Wardiyyah, Rijāl by Sheikh Tusi, ''Al-Irshād'' by Sheikh Mufid, [[Bihar al-Anwar]] by Majlisi and Tarikh al-Tabari and a significant part of the text of the book contains Arabic texts, hadiths and their translations.

The content of the book is based on the historical narration of the dimensions of the Karbala event using hadiths and narrations, and is less dealt with the argumentative dimension of the subjects. One of the few cases in which al-Samawi tries to embellish his speech with arguments is to state the reason why Imam Hussain did not revolt against [[Mu'awiya|Mu'awiyah]] during the lifetime of his brother Imam Hassan. In this regard, he first refers to Imam Hussain’s commitment to his brother's covenant with Mu'awiyah and writes: Imam's silence about his right in the time of [[Hasan B. Ali B. Abi Taleb|Imam Mojtaba]], was firstly because of Imam Hassan's right to Imamate over him and secondly because of fulfillment of the covenant that his brother, Hassan, had made with Mu'awiyah, finally, he ends his analysis with the sentence: "and other causes and motives that Imam Hussain was aware of."<ref>Samawi, p.34</ref>