Ubaydillah ibn Ziyaad LANATI THE CURSED ONE FOR EVER
Another criminal who ranks high in the list of Imam Husain’s (a.s.) murderers is Ubaydillah ibn Ziyaad. He shares the position and status with Yazid in the perpetration of this heinous crime. He is the very person who Yazid has spoken of highly, as his treasured friend, helper, confidante and ardent supporter in the battlefield.
Ubaydillah’s disbelief, apostasy, infidelity and complete disregard for divine laws and edicts were not a secret. All and sundry in Kufa were aware of his disposition towards evil and falsehood. That is why Haani Ibn Urwah (r.a) tells Muslim ibn Aqeel (a.s.) ruefully (when the latter refused to kill Ubaydillah in a surprise attack):
‘By Allah, (you must know) that if you had killed him, (you would not have killed a Muslim), (rather) you would
have killed a sinner, transgressor, apostate and rebel’.
(Tarikh-e-Tabari vol. 6, p. 204)
Yazid ibn Muawiyah-LANATI AND THE CURSED ONE FOR EVER
Without doubt, the biggest contributor to the shedding of Imam Husain’s (a.s.) blood and its main proponent was Yazid ibn Muawiyah. And that is not exactly surprising when we consider that Yazid is the one who inherited apostasy, tyranny and blasphemy from his father. He was the grandson of Abu Sufyan and the son of Muawiyah.
The vicissitudes of time and his father’s political machinations played important roles in pivoting an unlikely Yazid to the highest religious position in the Islamic world. Yazid’s actions and words were unbecoming of a human being, let alone a Caliph of the Holy Prophet (s.a.w.a.). His actions were so deplorable that they repelled everyone associated with him. Waaqedi narrates on the authority of Abdullah ibn Hanzalah – who enjoyed the epithet of Ghaseel al-Malaaekah
(the one given the ritual bath by the angels) – page 11,
‘I swear by Allah, there came a time
when we feared that stones would soon rain down upon us in Yazid’s reign. He was a man who did not even spare his own mother, daughters and sisters from his lecherous disposition. He drank wine freely and neglected praying (Namaz).’
(al-Sawaaeq al-Muhreqah by Ibn Hajar
Makki p. 125, Egyptian edition)
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Aale Ziyad, we have enumerated his lineage. Ziyad was the son of a loose and immoral woman, Somayya. Abdullah Ibne Ziyad was also illegitimate like his father. Ziyad is the one who killed the followers of Ameerul Momeneen (a.s.). He blinded some of them by piercing hot iron rods in their eyes. The limbs of Shias were amputated. Ziyad ordered the abusing of Ameerul Momeneen (a.s.) from the pulpit of the Holy Prophet (s.a.w.a.). He killed several Shias in prison. When he was the governor of Basra , he made the lives of the Shias very miserable. After Ziyad, Abdullah became the governor of Basra . He followed in the footsteps of his father. When he came to Kufa as Yazid’s governor, he perpetrated the
tragedy of Karbala . Such a battle between truth and evil will never be found in history till the Day of Judgment. It was a brutal battle in which falsehood was demolished and disgraced.
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| HADEES | Nov 18, '12 9:42 AM
for everyone |
Imam Jafar Sadiq (a.s.), Seventy thousand angels worship near the grave of Imam Husain (a.s.). One namaz of one of them is equal to thousand namaz of mankind. The reward of this namaz is for the visitors of Imam Husain's (a.s.) grave. The curse of Allah, His angels and all mankind is forever upon the killers of Imam Husain (a.s.).
Kaamiluz Ziyaraat, Chapter 42, tradition no. 1, pg. 393
We find in Behaarul Anwaar v. 101 (New Edition) Kitaabul Mazaar a Ziyarat named Ziyarat-e-Naahiya attributed to the sacred personality of Imam-e-Zamana (a.t.f.s.). In this Ziyarat Imam-e-Zamana (a.t.f.s.), through various statements, intensely laments over his ancestor who was oppressed in a state of being far from his motherland.
For illustration certain parts of this Ziyarat is produced with a hope that Shias will join their esteemed and occult Imam (a.t.f.s.) in mourning and lamenting over his oppressed ancestor as is his right to be mourned upon. Imam-e-Zamana (a.t.f.s.) says:
“O My tyrannized ancestor, surely I weep on you day and night. While mourning you my eyes shed blood in place of tears. A mourning based on extreme injustice meted out to you and on the untoward incident which you had to face. This mourning continues till I fear that my throat will suffocate and my soul will leave my body.”
The above statement clearly brings to the fore the intensity by which Imam-e-Zamana (a.t.f.s.) laments over his revered forefather. Therefore, it is the duty of us Shias that we join Imam-e-Zamana (a.t.f.s.) in his lamentations.
The second noteworthy aspect of the above statement is that Imam-e-Zamana (a.t.f.s.), the master of humans and the Jinn, the centre of the universe, mentions that he mourns Imam Husain (a.s.) with such intensity as to shed blood instead of tears. This indicates how heartrending the incident of Karbala is and the extent to which the so called Muslims mistreated the Ahle Bait (a.s.).
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“Salutations upon the son of Lote tree (Sedratul Muntaha)”
The word ‘Sedra’ means a lote tree. This has reference from the following verse:
“And certainly he saw him in another descent, at the farthest lote-tree (Sedratul Muntaha); near which is the garden (Jannatul Mawa)”
(Surah Njam (53): Verses 13-15)
The aforesaid verse refers to seeing of Hazrat Jibrael in his original form by Hazrat Muhammad Mustafa (s.a.w.a.) on the night of ascension at the Lote tree near the garden.
This exegesis is based on authentic traditions quoted in large numbers by the Shias as well as the Sunnis. Now, let us glance through the traditions of the Ahle Bait (a.s.) about ‘Sedratul Muntaha’.
(i) Nomenclature
It is narrated from Hazrat Imam Abu Ja’far Muhammad Baqir (a.s.) that the lote tree is called ‘Muntaha’ (the final destination) because the angels (who write our deeds) take the accounts of deeds to ‘Sedra’. There, the honored writer of goodness writes the deeds of the servants sitting under the lote tree. Hence, it is called ‘Sedratul Muntaha’.
(Ealalush Sharaai, Behaar al-Anwaar, v.18, p. 365)
(ii) The Huge Lote Tree
It is narrated in the tradition of ascension from the Holy Prophet (s.a.w.a.):
Jibrael made me stand near a huge tree, the like of which I had never seen before. I saw an angel on each of its branches, on every leaf and fruit. The crown of light of Allah, the High and the Majestic was shining on it. Jibrael said: This is ‘Sedratul Muntaha’. All the previous Prophets (a.s.) have halted here but none has gone beyond. However, Inshallah, you will be going beyond this.
(Kashful Yaqeen Fee Imrate Ameeril Momeneen (a.s.), p. 89 -91)
(iii) The holy persona of Ameerul Momeneen Ali Ibn Abi Taalib (a.s.)
In some Ziyaraat, the Holy Persona of Ameerul Momeneen (a.s.) has been remembered as ‘Sedratul Muntaha’. For instance, a ziyarat of Ameerul Momeneen (a.s.) has been narrated from Imam Ja’far Sadiq (a.s.) which reads
“Salutations upon the tree of ‘Tooba’ and ‘Sedratul Muntaha’.”
(Behaar al-Anwaar, v.100, p. 306 narrating from Misbah Al Zaaer, p. 77 – 78)
This is the reason that Imam Husain (a.s.) has been remembered as the son of ‘Sedratul Muntaha’ in Ziyarat-e-Naahiyah.
(iv) Ahle Bait (a.s.) are ‘Sedratul Muntaha’ Personified
Imam Ja’far Sadiq (a.s.) was asked about ‘Sedratul Muntaha’. He (a.s.) replied:
Its roots are firm and strong and its branches are in skies. Holy Prophet (s.a.w.a.) is its root, Imam Ali (a.s.) is its trunk, Janabe Zahra (s.a.) is its branch. The Imams are its different branches. Our Shias and our followers are its leaves.
The narrator said: May my life be sacrificed upon you! What does ‘Muntaha’ refer to? Imam (a.s.) said:
By Allah, this is the pinnacle of religion (i.e. Ahle Bait (a.s.) are the perfection of religion). One who is not from this tree is neither a believer nor our Shia.
(Behaar al-Anwaar, v. 24, P. 139 narrating from Basaer Al Darajaat)
(v) ‘Sedratul Muntaha’ Craves for the Leader of the Pious – Ali Ibn Abi Taalib (a.s.)
A tradition is narrated from Hazrat Muhammad Mustafa (s.a.w.a.) that:
“When I was taken to the sky and I reached ‘Sedratul Muntaha’, a concentrated fragrance emanated and a strong wind blew from its trunk. I asked Hazrat Jibrael: What is this? He replied:
“This is ‘Sedratul Muntaha’. When it saw you it craved for your cousin.”
At that time, I heard a caller calling from the side of Allah: Muhammad is the greatest among the Prophets and the Messengers. Ameerul Momeneen Ali Ibn Abi Taalib is the most excellent among the successors and those who possess the mastership and love of Ali are the best among the creatures …”
(Tafseer-e-Furaat Ibn Ibrahim Kufi, p. 219)
(vi) The Cure for Grief and Sorrow of Holy Prophet (s.a.w.a.)
It is observed in traditions that whenever Holy Prophet (s.a.w.a.) was aggrieved and sorrowful, Hazrat Jibrael brought some leaves from ‘Sedratul Muntaha’. He then washed the head of Holy Prophet (s.a.w.a.) with it. This healed his grief and sorrow.
Therefore, it is very much emphasized in traditions to wash the head with leaves of lote tree so that one is saved from the whisperings of Shaitan for seventy days.
(Behaar al-Anwaar, v. 76, p.87)
(vii) Writings on ‘Sedratul Muntaha’
Holy Prophet (s.a.w.a.) informs, “When I reached ‘Sedratul Muntaha’ I saw the following written on it:
I am Allah, there is no god except Me and I am One and Alone. Muhammad (s.a.w.a.) is the chosen one from My creatures. I have helped him through his Vizier.
I (Holy Prophet (s.a.w.a.)) asked: Who is my Vizier? I was told: Ali Ibn Abi Taalib (a.s.). When I passed ‘Sedratul Muntaha’ I reached the Throne of Allah the High.
(Khesaal, The Chapter of Four)
10. “Salutations upon the Son of ‘Jannatul Mawa’”
‘Jannatul Mawa’ was briefly mentioned in the last sentence. Sedratul Muntaha is near ‘Jannatul Mawa’. A person asked Hazrat Bilal (a.s.) what will the people do when they enter paradise? He replied:
They will cruise in the two rivers. The boat will be of emeralds and its pedals will be of emeralds and pearls. In it will be angels of light. They will be wearing green dresses. The narrator asked: ‘Will the light be green? He replied: The dress will be of green color but the light will be of the Lord of the Worlds through which they will travel in the river. The narrator asked: What is the name of the river? He replied: ‘Jannatul Mawa’.
(Tafseer-e-Noorus Saqlain, v. p. 156 narrating from Man La Yahzorohul Faqih)
The literal meaning of ‘Jannat’ is garden and ‘Mawa’ refers to place of shelter. There is a lengthy discussion about ‘Jannat’ in the books of traditions; however we will complete our discussion here. For further details interested readers may refer to the book Behaar Al Anwaar, v. 8, p. 280 – 281.
11. “Salutations upon the son of ‘Zam Zam’ and ’Safa’”
Every Muslim and especially those who had the honor of going for Hajj are aware of the importance of Zam Zam, Safa, Marwah and the other signs of Allah. We will present some essential points for our readers:
(i) Nomenclature
According to Janabe Ali Ibn Ibrahim Qummi (r.a.), the word ‘Zam Zam’ is derived from ‘Zamma’ which means ‘to stop’ or ‘to confine’. The reason being that when Hazrat Ibrahim’s (a.s.) wife, Janabe Haajarah, saw her son from the mountain of Marwah, she saw a spring flowing under his feet. (Both the mother and the son were alone in the hot desert and were suffering from severe thirst. When the mother saw water, there was no limit to her happiness). The water was flowing, so Janabe Haajarah built a small wall of sand around it. This act is known as ‘Zammat’ in Arabic thus the name ‘Zam Zam’.
However, according to other Arabic litterateurs, the word ‘Zam Zam’ is an infinitive (masdar) which means ‘having a thing in abundance’. This is specially used for water.
(ii) Other names of ‘Zam Zam’
Imam Ja’far Sadiq (a.s.) said:
‘Zam Zam’ has other names also – Rakzato Jibrael (The place of Jibrael’s feet), Hafeerato Ismail(a.s.) (Well of Ismail), Hafeerato Abdil Muttalib(a.s.) (Well of Abdul Muttalib), Barra (goodness), Mazmoonah (one whose guarantee is taken) (in some transcript it is given as Maznoonah i.e. valuable treasure), Rawa (one who quenches thirst), Shaba (One satiates), Ta’am (food), Mat’am (place of eating food), Shefa-o-Soqm (Cure for sickness).
(iii) The Beginning of ‘Zam Zam’
Imam Ja’far Sadiq (a.s.) says: When Hazrat Ibrahim (a.s.) was returning from Makkah after leaving Janabe Haajarah and his son, Janabe Haajarah asked him: In whose care are you leaving us? Hazrat Ibrahim (a.s.) replied: I am leaving you in the care of the Lord of this building (Holy Ka’bah).
Imam (a.s.) says:
When the water was exhausted and the child became thirsty, Janabe Haajarah went to the mountain of Safa and cried, ‘Is there anyone here to help?’ Then she went towards the mountain of Marwah and called out the same. Then she reached her son and found water was flowing near her son’s heel. She collected the water and the water stopped. Had she left it, the water would have continued flowing perpetually.
(Al Kaafi, v.4, p. 201)
(iv) Janabe Abdul Muttalib and ‘Zam Zam’
A tradition is narrated from Ameerul Momeneen Ali Ibn Abi Taalib (a.s.):
Hazrat Abdul Muttalib (a.s.) was sleeping in Hijr-e-Ismail (a.s.) when he saw a dream. A person appeared in his dream and said: Dig the Barra (another name of Zam Zam). He asked: What is Barra? The person disappeared.
Again on the second day, he saw the same person in his dream who was saying to him: Dig the Maznoonah. He asked: What is Maznoonah? Again the person disappeared.
On the third day, he saw the same person in his dream who was ordering him: Dig the Tayyebah. When he asked him: what is Tayyebah, the person disappeared.
On the fourth day, the same person returned in the dream and said: Dig Zam Zam. He asked: What is Zam Zam? He replied: Neither will it dry nor its water deplete. Then he was showed its place. Hazrat Abdul Muttalib (a.s.) got up and started digging at the place which he was shown. The Quraish asked Hazrat Abdul Muttalib (a.s.) what he was doing. He replied: I have been ordered to dig the well of Zam Zam. When he removed the mud and water was seen, the Quraish said: We also have a right in the well with you because this well belongs to our ancestors. Janabe Abdul Muttalib(a.s.) replied: This does not belong to you. This is particularized to me and not you.
(Al Kaafi, v.4, p. 219, Trad. 6; Kunuzul Fawaaid, p. 106)
(v) Virtues of Water of Zam Zam
Holy Prophet (s.a.w.a.) said: The water of Zam Zam is medicine for every disease.
(Al Mahaasin, v. 2 p. 399 Trad .2395; Man La Yahzorohul Faqih, v.2, p. 208 Trad.2164)
Ali Ibn Mahziyar narrates: On the night of 11th Zil Hajj, I saw Imam Muhammad Taqi (a.s.) performing Tawaafun Nisa. Then he performed prayers behind Maqaame Ibrahim. Then he went to Zam Zam and taking a bucket kept near Hajar-e-Aswad, he (a.s.) pulled out some water. He drank and sprinkled some water on parts of his holy body. Then again he went to Zam Zam. Our friend informed us that next year too, Imam (a.s.) did the same.
(Al Kaafi, v. 4 p. 230, Trad. 3)
(vi) Supplication before drinking water of Zam Zam
Two supplications have been narrated in this regard:
Bismillah Al-Hamdolillah Ash Shukro lillah
(Al Mahaasin, v. 2 p. 200 Trad. 2400)
When a person completes the circumambulation of the Holy Ka’bah and finishes recitation of Namaz-e-Tawaaf, he should come to the well of Zam Zam and drink it by extracting it once or twice. Then sprinkle some water on head, back and stomach and say:
Allahummaj’alho ilman naafean wa rizqan waasean wa shefa’an min kulle daain wa soqmin
“O Allah! Make it (for me) beneficial knowledge, vast sustenance and cure from all pain and sickness.”
Then he should return to Hajar-e-Aswad.
(Al Kaafi, v.4 p. 430 Trad. 2; Tahzeeb, v.5 p. 144 Trad. 476)
(vii) To gift water of Zam Zam
When Holy Prophet (s.a.w.a.) was in Madinah, he used to request people coming from Makkah to gift him (s.a.w.a.) the water of Zam Zam.
This was a short discussion about Zam Zam. Now, very briefly we will discuss about the Mount of Safa.
The Holy Quran says:
“Surely the Safa and the Marwah are among the signs appointed by Allah; so whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them both; and whoever does good spontaneously, then surely Allah is Grateful, Knowing.”
(Surah Baqarah (2): Verse 158)
(viii) Nomenclature
Imam Ja’far Sadiq (a.s.) says:
The mountain of Safa is called Safa because the chosen one of Allah, Hazrat Adam (a.s.) descended on it from Paradise. Therefore, Allah, the High named it from the names of Hazrat Adam (a.s.). Allah, the Mighty and the Majestic says
“Surely Allah chose Adam”
(Surah Ale Imran (3): Verse 33)
(Elalul Sharaai, p. 431)
(ix) The beloved piece of land of Allah
Abu Baseer says I heard Imam Ja’far Sadiq (a.s.) say:
“Allah likes ‘Mas’a’ (the place of doing Saee i.e. between Safa and Marwah) more than any piece of land because this is the place where oppressors and tyrants are humiliated and disgraced.”
(Behaar Al Anwaar, v. 99, p. 235 narrating from Elalul Sharai, p. 433)
“… And We did not make the vision which We showed you but a trial for men and the cursed tree in Quran as well?”
(Surah Bani Israel: 60)
Tabari, explaining the revelation of this verse, has written about a dream that Holy Prophet (s.a.w.a.) had. The Prophet (s.a.w.a.) dreamt that the children of Hakam bin Abi Aas (from the family of Umayya) were jumping up and down upon his pulpit like monkeys. This dream upset the Holy Prophet (s.a.w.a.) so much that he never laughed again.
(Tafsir-e-Tabari, Vol. 15, Pg. 177, Ad-Durrul-Mansur, Vol. 4, Pg. 191)
Ayesha told Marwan bin Hakam that Holy Prophet (s.a.w.a.) told her:
“The ‘Cursed Tree’ in the Quran implies you (i.e. Marwan bin Hakam and his family).”
(Ad-Durrul-Mansur, Vol. 4, Pg. 191)
Marwan bin Hakam is the originator of ‘Bani Marwan’ (the progeny of Marwan). His acronym (Kunniyat) was Abu Abdil Malik. His genealogy is Marwan bin Hakam bin Abil Aas bin Umayya.
Thus, the bottom line is that history has proved that ‘the cursed tree’ is none other than the family of Umayya – Banu Umayya. Yazeed, the accursed son of Moaviyah is from this very family.
The Genealogy of Yazeed
His father’s name was Moaviyah and that of his grandfather – Abu Sufyan. His grandmother was Hinda – the one who ate the liver of Hazrat Hamzah (a.s.), the Prophet’s (s.a.w.a.) uncle after the battle of Uhud. She was notorious throughout Makkah as being a woman of loose character. She had a string of lovers and paramours. Abu Sufyan’s cousin Musafir bin Amr who was famous among the Quraish for his good looks, generosity and skill as a poet, became Hinda’s lover. Even after getting married to Abu Sufyan, Hinda did not severe her amorous and illicit relationship with Musafir. And so Musafir is one of the four people that are considered to have possibly sired Moaviyah.
(Sharho Nahjil Balagha by Ibne Abil Hadid, Vol. 1, Pg. 30)
Yazeed’s mother’s name was Maisoon binte Bakhdal Kalbi. She was extremely beautiful due to which Moaviyah became inclined towards her. However when she conceived Yazeed, Moaviyah abandoned her. Hence, Yazeed was born in her house where she and many other women of immoral character breast fed him.
Yazeed’s genealogy and the dirty deeds of his parents and grandparents have been chronicled in details. Abu Sufyan, Hinda the liver eater, Marwan and their cronies were foremost in the enmity towards Holy Prophet (s.a.w.a.) and Ahle Bait (a.s.). Regarding this topic one can find numerous books of history in Arabic and Persian.
Readers of Urdu may refer to “Moaviyah aur Yazeed Taarikh ke Aaeene Mein” by the late Hujjatul Islam Aqae Sheikh Mohammad Ismail Rajabi (r.a).
The Despicable Attributes of Yazeed
Every society and all the religions of the world declare alcoholism, gambling, genocide, incest, fornication and the like to be the worst of acts. Humanity deems that any person who indulges in these acts should be condemned. Islam too has denounced these activities, declared them to be unlawful (Haraam) and threatened with severe punishment, both in this world as well as the hereafter, for those who commit them. Moreover, a friendly relationship with such people too is prohibited in Islam. A far cry indeed from declaring such persons to be Caliphs and leaders. The Holy Quran says:
“And obey not from among them any sinner or ungrateful one.”
(Surah Insan:24)
(According to Maulana Ashraf Ali Thanavi, sinner or ungrateful implies “a wrongdoer or an unbeliever”).
The word of Quran is clear. They have no one to blame but themselves for having chosen such persons as their leaders. Now let us throw some light on the attributes of Yazeed.
Yazeed relieved Walid of his position as Governor of Medina and appointed Usman bin Mohammad bin Abu Sufyan in his place. Usman despatched a delegation of notables of Medina which included Abdullah bin Amr-e-Makhzoomi, Abdullah bin Hanzala Ansari, Fandar bin Zubair and others to Yazeed who gave them a great reception and on their departure, showered them with lavish gifts. However, when the same delegation returned to Medina, its members spoke out against Yazeed and his deeds, saying:
“We have visited a person who has no faith whatsoever. One who drinks wine, plays the tambourine and has prostitutes thronging his court. He plays with dogs and sleeps with children and slave-girls. O people, bear witness that we hereby dismiss Yazeed from the post of Caliphate.”
On hearing this, many began to refuse to acknowledge Yazeed as a Khalifa.
(Tarikh-e-Tabari, Vol. 4, Pg. 3, The events of 62 A.H.)
Here we have Tabari bringing to light the gist of Yazeed’s abominable qualities by narrating one incident. However other writers like Masoodi in Muroojuz Zahab, Sibt ibn Jawzi in Tazkeratul Khawas, Tabari in Taarikhul Umam, Ibn Athir in his al-Kamil, Yaqoobi in-his “Tarikh” and many others have also recorded the numerous unabashed sins and iniquities of Yazeed. Here, we restrict ourselves to mentioning a few important ones.
After the tragedy of Kerbala, Yazeed invited Ibn Ziad to his court, bestowed gifts upon him and gave him a free rein in his harem. One night, while lying intoxicated with his head in Ibn Ziad’s (l.a.) lap, he ordered that songs be sung and then addressed the wine bearer thus:
“O wine bearer! give me wine enough to fill my heart with joy. Then let Ibn Ziad drink similarly, for he is the one who is aware of my secrets and possessions. The one whose hands strengthen my Caliphate, the one who fills my coffers with war-booty, the one who killed the Kharijite (Imam Husain (a.s.), God forbid), and has vanquished my enemies and those envious of me.”
(Tazkiratul Khawas by Sibt ibn Jauzi, Pg. 290)
Proclamation of enmity with the Holy Prophet (s.a.w.a.) and the denial of the Day of Judgment
Yazeed while addressing Aalia, a concubine of his harem sung the following verses:
“O Aalia! Come near me, give me wine and sing me a song,
Because I dislike praying to Allah, 0 Aalia! Speak to me of Aby Sufyan who was a great man,
As he moved with great swiftness towards Uhud (to battle the Muslims),
He showed great valor against Muhammad (i.e. he killed many Muslims),
And caused the wailing and grieving Muslim women to gather in a large group,
O Umme Ahim (Aalia’s acronym), after I die, marry again,
And hope not to meet me on the Day of Reckoning,
For all that has been said about that day is meaningless and untrue;
Spoken merely to pacify the heart.”
(Tazkheratul Khawas by Sibt ibn Jauzi, Pg. 291)
On the basis of the above mentioned verses, Sibt ibn Jauzi deemed Yazeed to be a disbeliever. The following poem also proves that he never submitted to Islam nor to the teachings of the Holy Prophet (s.a.w.a.).
“Neither has any divine information descended nor any revelation made (to the Holy Prophet [s.a.]).”
(Naasekh ul Tawaarikh, Ch. 3, Pg.136; Tarikh-e- Tabari, Vol. 11, Pg. 358)
The Horror at Harrah
Harrah was a suburb of Medina which was plundered by the army of Yazeed in 63 A.H. In this year, the people of Medina had risen in support of Abdullah ibne Hanzala and other nobles of the city who were working against Yazeed’s rule. They had drawn out their swords and were even successful in overpowering the Governor of Medina. This infuriated Yazeed no end. Therefore, he sent a cruel and murderous army under the leadership of Muslim ibn Aqabah to quell the rebellion. In the city of the Prophet (s.a.w.a.), this army committed such barbaric and shameless acts which cannot be compared even to the most savage or uncivilized of societies.
Tabari, writes in his “Tarikh”, “Whatever was there in Medina was made permissible for three days by Muslim Ibn Aqabah for his soldiers. People were killed mercilessly. Wailing and grief overcame the companions of the Prophet (s.a.w.a.) present in Medina. The most outrageous action which the Syrian army of Yazeed ibn Moaviyah perpetrated was of violating the chastity of women and girls. As a result, many unlawful children were born.”
(Tarikh-e-Tabari, circa 63 A.H.)
“After the incident of Harrah, the women of Medina delivered one thousand illicit children. According to another narration, ten thousand such children were born.”
(Tarikh of Sibt ibn Jauzi, Pg. 289).
History witnesses that in entire Medina, only few houses were safe from this plunder. These were the houses of Imam Zainul Abedeen (a.s.) and others from Bani Hashim. Under special instructions from Yazeed, his army did not attack their houses.
Similarly, history also records yet another oppressive and heart rending crime of the accursed Yazeed in the year 64 A.H. Abdullah ibn Zubair having refused to pay allegiance to Yazeed, had taken protection in the Holy Makkah. When Yazeed sent Muslim ibn Aqabah to Medina, he instructed him to go to Makkah to arrest Abdullah ibn Zubair. However, on the way to Makkah, Muslim left for his hellish abode. Husain ibn Numair took over as the commander of the army. When he besieged Makkah, Abdullah ibn Zubair was in Masjid ul Haram. He entered the Holy Kaaba and sought shelter there. On which, Husain ibn Numair shot huge fire balls at the sacrosanct structure, severely damaging its walls.
(Murooj-uz-Zahab of Masoodi,Vol 2, Pg 70)
The Pronouncement of Imam Ahmed ibn Hanbal
Moaviyah declared Yazeed to be his successor in 56 AH. He started publicizing that from his property, Yazeed will get the Caliphate. In 60 AH. after the death of Moaviyah, Yazeed ascended the Caliphate, and in 61 AH. the tragedy of Karbala occurred.
Imam Ahmad Ibn Hanbal, the Imam of one of the four sub sects of Ahle Sunnah, admonished his son in the following words: “O My son, only his belief in Allah shall remain safe who curses Yazeed.” The tragic event of Karbala has passed but has left its mark on the history. By illuminating the humanity it has made every member of the cursed tree easily identifiable till the day of judgement. No sooner does any author lift his pen to justify Yazeed and his ideology, he is confronted with curses and severe blows at the hands of historical facts.
SEND BESHUMAR LANAT ON YAZEED AND HIS COMPANIONS AND ALL THOSE WHO SUPPORTED HIM IN HIS EVIL PLANS AND CAUSE - BESHUMAR LANAT FOR EVER
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SHAH AST HUSSAIN BAD SHAH AST HUSSAIN
DEEN AST HUSSAIN DEEN PANA AST HUSSAIN
SARDAD NA DAD DAR DASTE YAZID
HAKA KE BINAYE LA ILLAH HA AST HUSSAIN!
HAZRAT KHAWAJA GHARIB NAWAZ(RA)
Ruler is Hussain, Emperor is Hussain,
Faith is Hussain , guardian of faith is Hussain .
Offered his head and not the hand to Yazid.
Indeed, Hussain is the foundation of La-ilah (the
declaration that none but God is Absolute and Almighty)
In the Name of Allah, the Merciful, the Compassionate.
"The day when every soul will find what it has done of good brought forward, and what it has done of evil; it will wish there was a far space between itself and it (evil). And Allah warns you to beware of Him; and Allah is Compassionate with His servants".
Holy Qur'an (3:30)
"They ask you what they should spend. Say: Whatever of wealth you spend, is for the parents, relatives, orphans, the needy and the traveller, and whatever good you do, Allah is surely Omniscient of it".
Holy Qur'an (2:215)
| HADEES | Nov 16, '12 1:35 PM
for everyone |
A man once asked the Messenger of Allah (s.a.w.):
"What people does Allah love most?". He said, "They are the most useful ones to people."
It is also narrated from the Prophet Muhammad (s.a.w.) that he said:
All mankind belong to Allah, therefore the most favored by Allah is the one who is good to his or her own family"
It is also narrated that the Messenger (s.a.w.) said:
"Whoever guides (others) towards good is like the one who does it."
It is also narrated that:
"The doer of good is better than good itself and the evil-doer is worse than evil itself"
It is also narrated that the Prophet (s.a.w.) said:
"Do not do anything of good so as to be seen by people, nor give it up because of shyness"
It is narrated from Imam Ali ibn Abi-Talib (a.s.) that he said:
"Speak much of good in order to be known by it and do good to be identified with its followers."
The strongest motive for Imam Husain (‘a) in his uprising was the establishment of enjoining good which was one of the primary principles of religion and the Imam was the person having greatest responsibility towards it.
Imam (‘a) in his bequest to his brother, Muhammad Ibn Hanafiyah, has explained the aim of his uprising against Yazid. His Eminence said: “…I am not taking up arms in order to make merry, or be ecstatic over what
I possess.
I am not making mischief, nor exercising oppression. But I am ready to fight for the sole goal of seeking reform of the Ummah of my grandfather, the Apostle of Allah (s). I want to enjoin good and forbid evil…”
Imam (‘a) rushed to the fields of Jihad so that he may lay the foundation on which Islamic respectable life may be built up. Pillars of foundation that had been demolished during the period of Umayyad regime. Because in their time the good had become evil and the evil had become good.
Imam (‘a) objected against them on many occasions. The most well-known of these instances is the speech His Eminence delivered before the Ansar and Muhajireen denouncing their attitude of supporting the tyrants, obstructing the truth and preferring a life of comfort and luxury as we have already mentioned in the first part of this book.
Regarding the matter, His Eminence said the following to his companions on the day of Ashura;
“Do you not see that truth is not acted upon and falsehood is not being removed so that a believer creates in himself the love of proximity of his Lord?”
His Eminence preferred death to life because he witnessed that the truth was being destroyed and falsehood was becoming stronger.
15. Uprooting Innovations
Umayyad regime dared to spread innovations among the Muslims and its aim was not but the destruction and defeat of Islam. Imam (‘a) indicated this in his letters to people saying, “The Sunnah is gone and innovation has become alive.”[1]
Imam (‘a) rose up so that the innovations that Umayyads had spread may be destroyed and to enliven the Sunnah of his grandfather that they had destroyed. On the basis of this the ever living aim of His Eminence was uprooting ignorance and hoisting the flag of Islam.
16. Order of the Prophet
The Holy Prophet (s) had been informed through the Unseen about dangers that Islam would face at the hands of Umayyads in future. He also knew that the reformation of message and restoring eternality to its principles was not possible except through the sacrifice of his grandson, Imam Husain (‘a).
Therefore it was incumbent on His Eminence to don the coat of mail and take up arms for the defense of faith. That is why His Eminence had ordered sacrifice. Therefore His Eminence, Husain (‘a) stated this reply to the sincere advisor refraining him from going to Iraq.
Imam Husain (‘a) told him as follows: “I have been commanded and I am going to fulfill the command…”
Historians have said, “The Messenger of Allah (s) prophesied to the people the martyrdom of His Eminence, Husain (‘a) and also informed them about the great calamities that would befall him and he always expressed sorrow at his killing and cursed his killers.”
In the same way Imam Amirul Momineen (‘a) has also spoken about the impending martyrdom of Imam Husain (‘a) as we have discussed in the previous volume and quoted the widely narrations in this regard…
Imam Husain (‘a) had perfect knowledge of what was to befall him because he had heard it all from his grandfather and father and he had become certain of his martyrdom. He had no more hope for living and went on the way of sacrifice and fulfillment of the command of his grandfather; he moved towards death with full determination.
17. Respect and honor
Of the most important factors for which the chief of the nobles undertook an uprising were ‘respect and honor’. Because the Umayyads wanted to force him to humiliation and degradation. But His Eminence did not accept it.
He continued to live in honor under the shade of swords and spears. His Eminence has himself explained this matter on the day of Ashura:
“Know that this man of evil ancestry has given two options. To pull the sword or face humiliation. Never could we accept humiliation. Allah, His Prophet and noble and valiant ones would never accept it for us. That we prefer the obedience of lowly ones to sacrifice in spite of the testimony of these great people…”
His Eminence then said:
“I don’t see death except success and I don’t see life with oppressors except as deceit.”
His Eminence happily laid himself in the lap of death to bestow respect and honor to humanity and sacrificed everything for his independence and honor.
18. Deceit and tyranny of Umayyads
Imam Husain (‘a) was certain that the Umayyads would never leave him alone and would leave no stone unturned to conspire against him and make his life difficult till he gives them the pledge of allegiance.
Imam was the most prominent personality of the Islamic world and Muslims had much regard and devotion to him because His Eminence was the grandson of their Prophet and Chief of the Youths of Paradise. And it is natural that such a thing was unbearable for the Umayyads that someone should, with all his dominance and lofty status be present in all the lands because such a thing posed a great danger to their kingdom.
The Umayyads were sworn enemies of the Prophet because in the Battle of Badr he had eliminated their elders and humiliated them absolutely. Yazid was waiting for an opportunity to take revenge from Ahle Bayt for the Battle of Badr. Narrators say that he said:
“I am not from Khandaf if I do not take revenge from the descendants of Ahmad.”
When he had taken his revenge and satiated his malice by shedding blood he began to cry and said:
“We have killed their elders of elders and taken revenge for Badr; thus our account is leveled.”
Umayyads were well known for their deceit and oath- breaking. Because Imam Hasan (‘a) made a peace treaty with Muawiyah and surrendered the Caliphate seat to him. In spite of this Muawiyah betrayed his trust and had him poisoned. And they had also given guarantee of security to Muslim Ibn Aqil but again they betrayed the trust…We have mentioned many examples of those whom Muawiyah had put to death because he feared danger from them.
Imam Husain (‘a) declared that the Bani Umayyah would not leave him. His Eminence told his brother, Muhammad Ibn Hanafiyah: “Even if I enter into the holes of reptiles they would take me out and kill me.” Also His Eminence told Ja’far Ibn Sulaiman Zai-ee: “By Allah, they would not leave me till they do not take out my heart from inside me.”
Imam (‘a) stood up against them and declared war and died an honorable death that was to shake up the throne of their tyranny and destroy their injustice and rebellion.
These were the factors that compelled the chief of the nobles to revolt against Yazid’s regime.
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It is related from Imam Mohammad-al-Baqir (A.S.) that in Bani Israel there was a prostitute who had seduced and tempted many youth. There lived a virtuous person among them. One day some youth plotted, that if that virtuous man had a glimpse of that woman, he too would be tempted to commit sin. When they revealed their intention to the woman she said, “I swear that until I do not seduce this man I will not go home”. During the night she went and knocked at the door of the virtuous man.
She requested him to give her shelter for one night. When the man refused to permit her in, she said that some men of Bani Israel were trying to commit indecency with her and she had come to take his refuge. She also said that if he did not open the door, those men would disgrace her.
When the virtuous man heard this he opened the door. As soon as the woman entered his house, she threw away her clothes. When the virtuous man saw her beauty he was tempted and forwarded his hand towards her. Suddenly fear of Allah overcame him and he held back his hand. Instead he put it in a pot which was boiling on the stove nearby. The woman was surprised and asked him as to what was he doing. To which he replied that he was punishing himself by burning his hand for the sin. The woman was scared and ran out and told the people that the virtuous man was burning his hand. When the people came in they saw that his entire hand had burnt.
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1. It shows the state of Muslim society during and after Muawiyah's twenty-year rule, a matter which prompts every concerned Muslim to study and investigate how it came to prevail in the not too long a period, a single generation or nearly fifty years, after the demise of the Noble Messenger (S).
2. It shows the state of the common people, especially the society's poor and weak, who lived in complete neglect on the part of the rulers, contrary to the Prophet's practice and his great concern for their welfare and rights.
3. It shows the people's indifference in regard to the Prophet's Ahlul-Bayt(A) and their obviousness to the Prophet's earnest and oft-repeated advice and persuasions ( so repetitive that they fill the hadith corpus, sunni and Shii; [ see the article on Hadith al-Thaqalayn in Al-Tawhid Vol. Viii No.1 ] ) regarding them . It was this general indifference towards the Ahl-ul Bayt ( A) and the common ignorance regarding their sublime station in Islam that emboldened a profligate like Yazid to kill the Prophet's only living grandson in such a barbaric manner and to imprison the women and children of his
noble family. History shows that this indifference had causes that lay in the past.
4. Had it not been for the heroic struggle of al-'Imam al-Hussein (A), nothing would have remained of the genuine teachings of Islam. even Yazid, with the help of hired historians, would have gone into history as a respectable Islamic ruler and as a deserving successor of the Messenger of Allah (S). Of course, some court historians and fuqaha tried to justify even the blackest crimes of Yazid as errors of ijtahad. But such justifications did not succeed in convincing honorable or aware Muslim. All that such historians and fuqaha could succeed in achieving was everlasting ignominy for themselves.
Al-Imam al-Hussein ( A) through his tragic martyrdom revived Islam and preserved its authentic teachings from the hands of tyrants. hence the Islamic world is indebted to this brave son of Fatimah al-Zahra ( A) and shall remain indebted to him to the Day of Resurrection.
Imam Ja’far-as-Sadiq (A.S.) narrates, that one day after finishing the morning Prayers, the Holy Prophet (S.A.W.S.) suddenly looked at Haresa bin Malik whose head was falling down (he was dozing because of remaining awake at night) and his face had turned pale. His body had become thin and his eyes had gone in.
The Holy Prophet (S.A.W.S.) asked him, “How did you arise this morning? And what is your state”? Haresa replied, “O Prophet of Allah I arsoe with belief”. The Prophet sadi, “Every argumnet has a proof, what is the proof of your belief ? He replied , o prophet ! that very thing is my proof which keeps me unhappy and shameful, which keeps me awake all night and fast throughout the day, and makes me hate the things of this world. And my belief in Allah has reached a state, that I see before my eyes the place of accounting on the day of Qayamat.
All the people are in front of me, and I see the dwellers of paradise sitting on their pleasantly with one another. On the other hand, I also see the dwellers of hell being engulfed by Allah’s wrath and wailing. As if the terrible sound of the blazing fire is echoing in my ears”.
The Holy Prophet (S.A.W.S.) turned towards His companions and said, “Look as to how Allah has enlightened his soul with the light of faith”. Then He turned towards Haresa and said, “o Haresa ! Always remain likthat”. Haresa replied, “O Prophet ! pray to Allah to present me with Martyrdom”.
The Prophet fulfilled his request and prayed for him. After some days the Prophet sent him along with Janabe Ja’fare Tayyar (the brother of Ali (a.s.)) for Jehad, where he attained martyrdom alongwith nine other people.
Imam Hussein shouted, "Is there any one who can come to our rescue? Is there any one who can protect the sanctity of the family of Allah's Apostle?" The screaming and crying of women could be heard as a result of his plea.
One by one the companions of Hussain (A) asked for permission to meet in combat with the enemy bidding him farewell, saying, "Peace be with you Oh Aba Abdillah!"; he answered. "Peace be with you; we will follow", reciting, "...so of them is he who accomplished his vow, and of them is he who yet waits, and they have not changed the least". (33:23)
Then the two Jabiri cousins, Saif bin al-Harith bin Sari' and Malik bin Abid bin Sari' emerged crying and asked for permission to fight. Hussain asked them, "What makes you cry? I am hopeful that you will after a very short time have peace of mind and tranquillity". They answered, "We are not crying for ourselves, but for you. We can see that you are beleaguered, and we have no power to be of any good to you". Hussain thanked them. They fought till death.
Then the two Ghifari brothers, Abdullah and Abdul-Rahman sons of Urwah followed and fought and were killed close to Hussain (A).
A group consisting of Omar bin Khalid as-Saidawi, his servant Sa'ad, Jabir bin Al-Harith as-Salmani, and Majma' bin Abdullah Al-A'aithi came out and raided the enemy, the Kufi'ites; when they went deep into their ranks, they were encircled by the troops and cut off. Hussain sent his brother Al-Abbas in a bid to rescue them, which he did successfully. But due to their severe wounds they were overpowered by the Kufi'ites and were killed in one place.
Al-Hur bin Yazid ar-Riyahi attacked the enemy troops killing over forty of them. When his horse got wounded he fought them on foot and fell to the ground. Hussain stood over him wiping away soil and blood which was oozing from his face, saying, "Congratulations oh you Hur! You are Hur (free) as your mother named you". He passed away.
Wadhih, the Turkish servant of Al-Harth al-Mithiji came forward and asked for permission to fight. He fought until he was severely wounded; he called Hussain by name to come to his rescue. Hussain responded. But it was too late as he was in his final moments of life. Hussain hugged him. He said, "I am so lucky; the son of the Messenger of Allah putting his cheek on mine". He died immediately after that.
Aslam, the servant of Hussain (A) was next. He fought bravely. When he was badly wounded he called on Hussain for help. Hussain came to him and hugged him. He was still alive. He smiled, thanked God for granting him martyrdom and passed away.
Muslim bin Awsajah assaulted the enemy and fought very bravely. Amr bin al-Hajjaj and a band of his companions counter attacked the camp of Hussain from the direction of the Euphrates. When the two belligerent forces clashed and the dust settled, Muslim bin Awsajah was found fallen but still with a spark of life.
Hussain (A) and Habib bin Mudhahir walked towards him. Hussain said to him, "May Allah have mercy on you oh Muslim!" and recited, " ... so of them is he who accomplished his vow, and of them is he who yet waits, and they have not changed the least". (33:23)
Habib bin Mudhahir approached him and said, "God knows how sorry I am that you will die, Oh Muslim! the good news is that you will go to heaven". Muslim replied in a faint voice, "May Allah bring good news to you
Habib added, "If I am not absolutely sure that I will follow in your foot steps I would have asked you to let me know of your will". Muslim answered, "I urge you to take care of this", pointing to Imam Hussain, "You should sacrifice your life protecting him". Habib said to him, "Feel serene and be confident about that". He gave up the ghost to its Creator.
When the followers of Ibn Sa'ad knew of the death of Muslim bin Awsajah they shouted in elation. Shibth bin Rib'ii said to those who were around him, "May your mothers be bereaved. You are killing yourselves with your own hands and bring humiliation to yourselves Do you rejoice at the death of Muslim? He has credit in the service of Muslims. I saw him at the battle of Azerbaijan killing six atheists before the horsemen of the Muslim army had the chance to re-group.
When the troops of Ibn Sa'ad suffered many casualties at the hands of the followers of Hussain (A), Amr bin Al-Hajjaj shouted at his followers, "Do you know who you are fighting? You are fighting clear-sighted knights, bent on killing you; by the Almighty! if you would use only stones against them you would have killed them!." Omar bin Sa'ad retorted, "You are right. Tell the troops not to meet with them in duel, for if you do so you will all perish".
Amr bin AI-Hajjaj attacked the right flank of Hussain's camp. The remaining combatants withstood their ground, falling on their knees, aiming their arrows at the enemy. Thus, forcing the horses of the enemy to refrain from forging ahead. When they resumed their attack they came under a hail of arrows from Imam Hussain's (A) followers causing many casualties among their ranks.
Shimr bin Thil al-Jawshan took on the left flank of Hussain's (A) camp. The combatants proved to be as steadfast as their companions in the right flank. The result was complete failure of the enemy to break through the solid defences of Hussain troops.
Among those who remained alive at this stage of the battle was Wahab bin Abdullah Al-Kalbi who was with his mother and wife. His mother urged him to come out and support the son of the daughter of the Messenger of Allah. He answered, "0 mother! I will do my best". He came out chanting these sonnets.
"You better deny me not as I am the son of Al-Kalbi. You will see me and how fatal my blows are. How my assault and campaign seeking my revenge and that of my companions. I repulse the attack in the wake of the attack. For my struggle in the battlefield is not a playing matter."
Then he attacked the enemy killing some and wounding others, returning to his mother, saying to her, "Are you satisfied with my deed?" She answered. "Never! unless you are killed before Hussain (A)".
His wife intervened asking him, "I put you to oath by the Almighty! Do not bereave me by getting killed". His mother said to him, "Do not pay attention to what she says; go back and carry on fighting in front of the son of the daughter of the Messenger of Allah; you will be worthy of his grandfathers intercession on the Day of Judgement". He resumed combat, killing nineteen horsemen and twelve infantry troopers. He lost both his arms and was killed. May his soul rest in peace.
His wife walked towards his body and sat near his head, wiping away blood and saying. "Congratulations for you are guaranteed a place in heaven; I pray to the Almighty to bestow it on me to make me join you". Shimr was very angry at the spectacle. He dispatched his servant to kill her; he dealt a fatal blow to her head with a truncheon; she died instantly. She was the first women among the companions of Hussain (A) to be killed.
The enemy chopped off Wahab's head hurling it towards the tents of Hussain (A); his mother hugged it and wiped the blood off his face. She then was seen holding a tent pole and heading towards the enemy. Imam Hussain (A) prevented her from engaging in combat saying, "Go back. May Allah have mercy on you. You are relieved of jihad (holy war)". She returned uttering, "Oh Lord! do not frustrate my hope". Hussain said to her, "Allah will not do so".
Shimr attacked the tent of Imam Hussain (A) using his spear threatening to set it ablaze. The ladies inside the tent fled screaming and were in a distraught state. Hussain (A) called on him, "Oh you son of Thil Jawshan! Are you calling for my house to be burned while my family are inside? May Allah burn you in hell fire."
Shibth bin Rib'ii said to Shimr, "You have become a source of fright to women. I have never come across neither a deed nor a stance worse than yours". He felt ashamed and withdrew.
Why Follow the Family of the Prophet (s)?
Verily Allah only desires to keep away the uncleanness from you, O People of the House (Ahl al-Bayt) and to purify you a thorough purifying. [Verse of Purification from Qur’an 33:33]
Prophet Muhammad (s) was asked by his Companions:
“How should we invoke blessings for you?” … He said:
“Say: ‘O Allah! Send Your blessings on Muhammad and the Family of Muhammad, as You sent Your blessings on Abraham and on the Family of Abraham, for You are the Most Praiseworthy, the Most Glorious.’”[Sahih al-Bukhari, volume 4, book 55, number 589]
The Shi'ah believe that the twin legacy of Prophet Muhammad (s) is the Qur'an and the Ahl al-Bayt (specific members of his family). The Ahl al-Bayt are the source for the authentic Sunnah of the Prophet (s). Only by obtaining instruction from both these sources can a Muslim hope to attain true guidance.
Prophet Muhammad’s Legacy
“I am about to answer the call (of death). Verily, I leave behind two precious things (thaqalayn) amongst you: the Book of Allah and my Ahl al-Bayt. Verily, the two will never separate until they come back to me by the side of the Pond.”
This authentic hadith from the Prophet Muhammad (s) is narrated by over 30 of his Companions and recorded by a large number of Sunni scholars. Some of the famous sources for this hadith include:
There are many more sources for this hadith than it is possible to list here.
Didn't the Prophet (s) say “I leave behind the Book of God and my Sunnah” ?
This is a popular misconception. The fact is that there is no reliable basis for this statement attributed to the Prophet’s (s) Final Sermon. It is completely absent from any of the six Sihah books!!
The version in Malik’s Muwatta’, Ibn Hisham’s Sirat Rasul Allah, and from him in al-Tabari’s Ta’rikh, all suffer from incomplete chains of narration with several links in the chain missing! The other versions that have a full chain of narration (isnad) - of which there are very few - all contain narrators that are unanimously considered to be highly unreliable by leading Sunni scholars of rijal. These remarkable facts can be confirmed by those interested in research by referring to the relevant books.
Clearly, no one is suggesting that the Sunnah of the Prophet (s) should not be followed. As stated before, the Prophet (s) wished for the Muslims to refer to his Ahl al-Bayt as a reliable, pure and inerrant source for his Sunnah.
What is so special about the Family of the Prophet (s)?
When the verse
"(O Muhammad) Say, 'I do not ask for any reward for this (bringing of Allah's message) except the love for the nearkinship.'" (42:23)
was revealed, the Muslims asked the Prophet: "Who are these near kin of yours whose love is obligatory upon us?" He replied, "'Ali, Fatima , and their two sons."
The position of truthfulness and virtue of the Ahl al-Bayt was further confirmed by the Qur’an during the disputationwith the Christians of Najran. When the verse was revealed
"But whoever disputes with you in this matter after what has come to you of knowledge, then say: come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars." (3:61),
the Prophet (s) called ‘Ali, Fatima , al-Hasan and al-Husayn and said: ‘O Allah, these are my Family (Ahli)’.
Isn't it enough to show respect towards the Ahl al-Bayt?
Is it sufficient to just show respect towards the Qur’an?
Surely the Muslims have no choice but to follow it, as a source of Divine guidance, in all their affairs. The Prophet Muhammad (s) left two things as legacy to the Muslims, and promised that they will never separate from each other until the Day of Judgement. By twinning the Ahl al-Bayt with the Qur’an, the Prophet (s) was telling us to not only show respect towards them, but also to take explanations of Islamic doctrine, practices, hadith and tafsir from them.
“Behold! My Ahl al-Bayt are like the Ark of Noah. Whoever embarked on it was saved, and whoever turned away from it perished”
Who are included in the Ahl al-Bayt ?
It has been shown that the Family of the Prophet (s) – interchangeably referred to as the Ahl al-Bayt, ‘Itrah and Aal - included his daughter Fatima al-Zahra’, her husband Imam ‘Ali, and their children Imams al-Hasan and al-Husayn (‘a). The members of this Family of five, with the Prophet Muhammad (s) at its head, were the ones alive at the time the Qur’anic verses regarding their virtue were being revealed to the Prophet (s). However, nine other Imams from the descendants of Imam al-Husayn (‘a) are also in this chosen Family, the final one being Imam al-Mahdi (‘a). The Prophet (s) said:
"I and ‘Ali and al-Hasan and al-Husayn and nine of the descendants of al-Husayn are the purified ones and the inerrant." [al-Juwayni, Fara'id al-Simtayn, ( Beirut , 1978), page 160. Note that al-Juwayni’s greatness as a scholar of hadith has been attested by al-Dhahabi in Tadhkirat al-Huffaz, volume 4, page 298, and also by Ibn Hajar al-‘Asqalani in al-Durar al-Kaminah, volume 1, page 67]
"I am the chief of the Prophets and ‘Ali ibn Abi Talib is the chief of successors, and after me my successors shall be twelve, the first of them being ‘Ali ibn Abi Talib and the last of them being al-Mahdi." [al-Juwayni, Fara'id al-Simtayn, page 160]
"Al-Mahdi is one of us Ahl al-Bayt" and "al-Mahdi will be of my family, of the descendants of Fatima " [Ibn Majah, al-Sunan, volume 2, page 519, numbers 4085-6; Abu Dawud, al-Sunan, volume 2, page 207]
What about the Wives of the Prophet (s)?
The verse of purification "Verily Allah only desires to ... " was revealed to the Prophet (s) in the house of his wife Umm Salama (may Allah be pleased with her); the Prophet called al-Hasan, al-Husayn, Fatima and ‘Ali, and hegathered them together and covered them with the mantle. Then he said, "O Allah, these are my Ahl al-Bayt, so keep away every impurity from the Ahl al-Bayt, and purify them with a perfect purification." Umm Salama said, "Am I with them, O Apostle of Allah?" The Prophet (s) said, "You stay in your place, and you are virtuous."
The beginning of verse 33:33 and subsequent statements are addressed to the wives of the Prophet (s) as is evident from the feminine pronouns used. However, in the verse of purification, the gender changes to the masculine or mixed gender. This also shows that it was an independent revelation addressed to different individuals.
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Husayn is from me and I am from Husayn" (Prophet s.a.w)
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Once more Muharram has come, and the hearts of free men incline toward Hussain (PBUH), the son of Ali (PBUH), and their eyes are fixed upon Ashura, the event which took place more than 1300 years ago. Even after such a long passage of time, not only Shiite Muslims are attracted to this event, but all Muslims and other free believers. Why the remembrance of Imam Hussain (PBUH) is tied so much to Muharram? Why hasn't Ashura faded from history after a passage of 13 centuries? Why do Muslims gather every year to mourn for Hussain (PBUH)and his companions? And why hasn't this event faded into history like thousands of other events that have long been forgotten? These are some of the questions that might come up while one is thinking about this event. In this article we want to briefly investigate the concept of the eternal message of Imam Hussain's(PBUH) uprising (Qiam). After 13 centuries, should we maintain the remembrance of Ashura, or was it an event that belonged only to a specific period of history? Is the reviewing and renewal of such an event only a sensational and illogical act?
Since a long passage of time has not caused Ashura to be forgotten, is it possible that this event will be forgotten by the next generations?
The first thing that comes to mind while studying and considering the event of Ashura, is its non-material motive. Hussain the son of Ali (PBUT) was not only aware that he would be defeated, but he had also been informed that he would be martyred and that his family would be captured. Both the Great Prophet(PBUH&HP) and Imam Ali (PBUH), who had a special knowledge of certain future events, had made such predictions. Many people tried to stop him, but he saw it as his divine duty to keep the religion and the Prophet's (PBUH&HP) Sunnah alive. Now is it reasonable to say that the motive of his uprising was to gain a powerful position and governorship? An uprising, which from its beginning coincided with great hardships and eventually resulted in the martyrdom of all its participants?
On the contrary! The divine motive of Imam Hussain (PBUH) and his companions is observed in each moment of the event of Ashura: While each companion tried to precede the other in becoming martyred, while his six-month-old infant son passes away, while Imam Hussain (PBUH) devotes all his existence to Allah (SWT), and while in the last moments of his life he says: "O! My Lord I am content with what You have destined; I have submitted to Your will; There is no one worthy of worship other than You."
Consider these verses of the Holy Quran: "Everyone on it (the earth), is destined to perish – And there remains the Face of your Lord, which is full of glory and honor." (55: 26, 27) These verses are saying that when everything else has been destroyed, Allah (SWT) remains and bestows eternity to the people who join Him. The believers, who all of their aspects of live have connected with Allah (SWT), are considered to be eternal like their unique Creator. It is obvious that such an event would never fade or be forgotten, because in each moment of the event, it has tied and joined with Allah (SWT), Who is the only one who will not perish.
The divine motive of Ashura was the pure motive of obtaining closeness to Allah(SWT). Thus the goals of this uprising were in accordance with and consistent with the unchangeable nature of the human. So it would be impossible for man to one day forget that he wants to be free from every cruelty. It is impossible that one day man would forget to love his Creator. Therefore, we can conclude that man's nature would not let him/her forget this event, even after 13 centuries. Man will remember this event until the end of his life.
The extent of the influences of this uprising is so vast, not only Imam Hussain's(PBUH) followers were influenced by it, but all the free men of the world. As far as the deep and vast influence of such an event exists, the remembrance of Imam Hussain (PBUH) and his companions is alive.
From what was briefly mentioned, we obviously deduce that forgetting such an event is impossible. Now the question is this: Do we really need to study this event today? What can this event mean for the man living in the 21st century? What results would it have for modern-day life?
Since the early days Islam's main objective was to give freedom to mankind from tyranny and oppression. Therefore, those who saw their interests in danger with the rise of Islam, started to oppose Islam in any possible way. However, through the strong leadership of Prophet Muhammad (PBUH&HP) and his divine assistance, the religion was protected against dangers posed by infidels and polytheists. Because of Islam, Muslims were able to identify the polytheists as the real enemy of their religion and never compromised in defending their religion.
When Prophet Muhammad (PBUH&HP) passed away, the enemies changed their technique. They gradually changed the religion and introduced superstitions. Many who were really enemies of Islam professed to be Muslims, but they were really hypocrites. The hypocrisy of enemies worked well for them. They succeeded in reaching key positions in government, but this time they carried religious titles. They were able to do things that they could not do when the Prophet was alive. As time passed, they were able to make more changes to Islam. The situation was getting worse until the fiftieth year after Prophet Muhammad's (PBUH&HP) demise. At that time a character named "Yazid" declared himself as "Amir al-Mu'minin" (Master of the believers) – the successor to the Holy Prophet (PBUH&HP) and to Allah (SWT). After that Yazid took control of the Muslims and demanded that his orders be followed as a part of the religion. In other words, he thought of himself as a God-like man. One of his orders, to fire on the Ka'ba with a catapult, had to be followed without question. At such a period of time, Imam Hussain (PBUH) came to the scene to rejuvenate the true Islam with his clear insight. He came to purge the religion from superstitions and whatever the hypocrites had added to it. This is why it is said: "Imam Hussain's sacrifices kept Islam alive." The Great Prophet of Islam once said of his grandson: "Hussain is of me and I am of Hussain."
However, the uprising of Imam Hussain (PBUH) is not limited to a one day battle between a minority of pious men and a majority of wrong believers and oppressors. This uprising has an everlasting divine message for humanitythat can be used at all times. The utilization of this message leads to freedom for all mankind from oppression and tyranny and eventually getting closer to Allah(SWT).
The enemies of Islam are continuously attacking it in this century as well. They know very well that the only way to defeat Islam is to alter the core principles. Hence, we truly need to understand the message which Imam Hussain's (PBUH)uprising bears with it. The message can help to protect the true Islam which Prophet Muhammad (PBUH&HP) brought for the whole world. We need to protect our beliefs from fake concepts and forged information and provide the elements of the "justice-for-all" government of al-Mahdi (PBUH) which is promised to us in Prophet Muhammad's (PBUH&HP) tradition. In fact, the uprising of Imam Hussain(PBUH) draws the border between right and wrong and rejuvenates the spiritual nature of mankind which has died in our era as a result of materialism. Therefore, the need for this message with such results has increased.
Moreover, an Infallible Imam completes the religion of Allah (SWT). Whether he fights or makes peace, accepts or denies an issue, all are done in accordance to the rules of the Holy Quran and the traditions of the Prophet Muhammad(PBUH&HP). Islam is not just limited to a certain period of time. The concepts of Islam can be found in the Holy Quran, the Prophet's traditions and the teaching and actions of the Imams (PBUH). The concepts of Islam are practical for every Muslim during his lifetime. It is important to understand the true human needs at every period of time and find appropriate solutions by applying religion in our lives. According to the narration of al-Thaqalayn from Prophet Muhammad (PBUH&HP): "Imam and Quran are alike." The Holy Quran contains deep meanings, and the more one thinks about them, the more he can benefit. The character and deeds of the Imam are like verses of the Holy Quran; the more one deliberates, the more he understands.
The event of Ashura also supports this statement. It was a decision of Imam Hussain (PBUH), and he acted upon it. The culture of Ashura has remained a basis and principle for the culture of Shiism. A clear revision of this culture can bear a new message and a new insight. Therefore, if the event of Ashura were not a link in the chain of Islam, this chain would have been broken in two, and its followers would have fallen into a deep hole of ignorance and superstitions prevalent at the time. The rise of Imam Hussain (PBUH) has removed ignorance from Islam during the past and for the future; otherwise, Islam would have been altered many times during history.
As it was mentioned earlier, the uprising of Imam Hussain (PBUH) has not only affected the Shiite Islamic societies, but also people of other faiths.
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For the followers of the Ahlul Bayt (as), the first two months of the Islamic year are a time for grief and mourning. It was on the 10th of Muharram, 61 A.H/680 C.E that Imam Husayn (as) the grandson of the Holy Prophet (saw) was martyred in Karbala, "Ashura", meaning the tenth day.
The Holy Imam went through great difficulties even after Ashura, and their grief and pain is remembered by their followers for two months. During these two months Shia"s try to avoid all forms of merry making. They are as one bereaved family, giving vent to their grief and sorrow through mourning rituals such as Majalis and Matam. This does not mean however that they make their lives miserable. What they try to do is not indulge in activities that make them oblivious of the great sacrifice of Imam Husayn (as) and his family for Islam.
Why "Azaa"?
Many people wonder why we Shia"s mourn so much. Why all the weeping and beating of the chests/ Do we not believe that the Imam was victorious, that the effect of his death was a victory for Islam? Why then do we mourn for him. To answer this question, think about the following points:
Our deep love for the Ahlul Bayt (a)
It is human nature to feel sorrow at the death of a loved one. When a member of our family or a beloved one goes through tragic difficulties, our love for this person is demonstrated through our sharing of the sorrow. Often the grief at the suffering of a beloved is even more intense than the grief of the sufferer himself, as when a parent grieves for the suffering of a child. To the Shia"s the Ma"sumeen are more beloved of the holy family.
Consoling Bibi Fatema (as)
Human etiquette demands that the bereaved be treated with sympathy. the holy family lost so many beloved members on the fateful day, and received no compassion from the cruel forces of Yazid. Instead their misery continued for long afterwards. Those who love the holy family now take the opportunity every Muharram and Safar, to express the sympathy that should have been given to them.
Upholding Islamic Values
Mourning for Imam Husayn (as) is not confined to rituals of mourning only. It is also remembering the principles he died for and gaining inspiration for the sacrifices of those who died at Karbala. Every Muharram and Safar, Shia"s gain new faith and vigour as they mourn. It is a revival of our determination to keep Islam alive against all odds, a boost to uplift our religious zeal and keep us headed towards the right direction. We owe a great deal to the practice of mourning in Muharram. It has kept our religion alive and enables many of us to become familiar with the lofty deals and goals of Shi"ism.
Not forgetting the Imam of our time
The direct ninth descendant of Imam Husayn (as) is still alive. He is the twelfth and last Imam of the Shias. By participating in "Azaa" rituals we are manifesting our commitment to the Imam of our time. Since he is in occultation, we cannot visit him or offer him our condolences. Instead we gather and mourn the unparalleled tragedy in his family.
We do not only mourn and commemorate the martyrdom of Imam Hussain (peace be upon him), but we also mourn and commemorate the memory of all the other Infallibles (peace be upon them) and hold mourning programmes on their martyrdom anniversaries. However, the reason why we may put greater emphasis on the mourning and weeping for Imam Hussain (peace be upon him) is because our pure Infallibles (peace be upon them) themselves strongly encouraged us to do so.
According, to the traditions of the pure Imams (peace be upon them), the tragedy of Karbala is the most tragic event of Islam and for the Ahlulbayt (peace be upon them). It has been narrated that Imam al-Hassan al-Mujtaba (peace be upon him) said: “There is no day like your day, O’ Aba Abdullah” (al-Amali by Saduq, p. 177). It has also been narrated that Imam al-Sadiq (peace be upon him) said: “There is no tragedy like ours at Karbala“(al-Hidayah al-Kubra by al-Khusaibi, p. 417), which means that the day of Imam Hussain (peace be upon him) is the most calamitous of all days for Aal Muhammad (peace be upon them).
Prophet Muhammad (peace be upon him and his pure family) was in fact the first individual who held a mourning Majlis for Imam Hussain (peace be upon him). This fact is reported by the authentic Bakri resources (The so-called Ahlus Sunnah):
Ammul Fadl bint al-Harith narrated that she took Imam Hussain (peace be upon him) to the Prophet and put him on his lap. The Prophet’s (peace be upon him and his pure family) gaze turned away from her and his both eyes were flowing with tears. She said: “(May I ransom you) with my father and mother Apostle of God, what is the matter with you? ‘Gabriel, peace be on him, came to me’ he said. ‘He told me that my community will seek to kill this son of mine and he brought me dust made red by his (blood)." (This was reported by: al-Hakim al-Nisaburi in Al-Mustadrak alaa Al-Sahihain 176 / 3, al-Hafidh al-Bayhaqi in Dalael al-Nubouwa, al-Hafidh ibn Asakir in Tarikh al-Sham and al-Hafidh bin al-Khawarizmi 1 / 158 – 162)
Therefore, we follow the example of the Holy Prophet and his pure family in mourning Imam Hussain (peace be upon them all).
We do not punish ourselves in any shape or form when we mourn and commemorate the Martyrdom of Imam Hussain (peace be upon him). This is an incorrect interpretation of the essence of al-Sha’aer al-Hussainiyah (The mourning rituals of Imam Hussain peace be upon him). When we practice the mourning rituals of Imam Hussain (peace be upon him) such as beating the chest (known as, al-Latm or Seeneh-Zani) or wounding the top of the head with a sword (known as, al-Tatbir, Qameh-Zani or Teegh-Zani), we try to recognise and feel some of the pain our master Imam Hussain (peace be upon him) had felt.
We were in fact recommended by the pure Infallibles to practice such rituals, as they ordered us to perform ‘Muwasat’ for Imam Hussain (peace be upon him), which means imitating and sharing some of his pain. Similarly, we find that Allah the Most Exalted has made the Muwasat for Lady Hajar (peace be upon her) among the rituals of Hajj and Umra; as all Muslims are ordered to perform Sa’i between Safa and Marwa to commemorate and share some of the pain and difficulties Lady Hajar went through when she ran back and forth between the two hills (Safa and Marwa) seven times in search of water for her infant Isma’il (peace be upon him). So do we really punish ourselves when we perform the Sa’i?!
Therefore, when we mourn, beat our chests and wound the top of our heads upon the loss of Imam Hussain (peace be upon him), we try to imitate and share some of his pain, and this is among the core teachings of our pure Imams (peace be upon them). As it has been narrated that imam al-Sadiq (peace be upon him) said: “The family of Fatima (peace be upon her) tore off their collars and slapped their cheeks upon the loss of Hussain son of Ali (peace be upon them), upon the likes of Hussain, cheeks must [certainly] be slapped and collars must be torn” (Wasa’il al-Shia by Al-Hurr al-`Amili, Vol. 15, p. 583).
It is ironic to see the opponents of Ahlulbayt attacking and ridiculing the mourning rituals of Imam Hussain, the grandson of the Apostle of Allah (peace be upon him) and falsely claiming that these practices are nothing but Bid’ah; when it has not only been reported in their own books that the Prophet (peace be upon him and his pure family) performed Latm but also threw dust on his head and beard upon the martyrdom of his grandson!
Narrated Salma: "I went to visit Umm Salamah and found her weeping. I asked her what was making her weep and she replied that she had seen Allah's Messenger (peace be upon him) (in a dream) with dust on his head and beard. She asked him what was the matter and he replied, `I have just been present at the slaying of al-Hussain.'” (al-Tarikh al-Kabir by al-Bukhari vol. 3 p. 324, Sunan al-Tirmidhi vol. 5 p. 323, al-Mu’jam al-Kabir by al-Tabarani vol. 23 p. 373, Mustadrak al-Hakim vol. 4 p. 19)
Furthermore, the opponents of Ahlulbayt might be unaware that their mother Aisha herself claimed that she slapped her face and beat her chest upon the loss of the holy Prophet (peace be upon him and his pure family). Al-Thahabi reported that she said: “I got up weeping, beating my chest and slapping my face along with the women". (Tarikh al-Islam by al-Thahabi vol. 1, p.154) So why do the opponents of Ahlulbayt not attack their mother Aisha for indulging in such a Bid’ah?!
In fact, mourning the martyrdom of the holy Prophets and Imams (peace be upon them) by beating the chest is a permissible act; it washes one’s sins away, strengthens his faith and keeps him ever closer to the religion and its symbols; as imam al-Ridha (peace be upon him) said: “Those who weep should weep over the likes of Hussain (peace be upon him) for surely, weeping over him does away with one's great sins” (al-Amali by al-Saduq, p. 190).
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