ЖИТИЕ ИМАМА ХУСЕЙНА

ЖИТИЕ ИМАМА ХУСЕЙНА

असत्य के आगे नहीं झुके ईमाम हुसैन

कर्बला की कहानी मनुष्य की संवेदना को झकझोर देती है। सत्य के पथिक पर जालिमों ने जो कहर ढाया उसकी याद हर मुहर्रम दे जाता है और आंखें आसुओं से नम हो जाती हैं। तपते रेगिस्तान में जालिमों ने सत्य के पथिकों को दो बूंद पानी भी नहीं पीने दिया, यहां तक कि छह माह के बच्चे पर भी जुल्म ढाया। फिर भी सत्य के पथिक इमाम हुसैन इस्लामी कानून के खिलाफ नहीं गए, जालिमों के मंसूबों के आगे झुके नहीं और सत्य पर अडिग रहे। इंसानियत के इतिहास में जुल्मी यजीद का यह कारनामा एक काला अध्याय माना जाता है।

लगभग चौदह सौ वर्ष पहले हजरत मुहम्मद साहब के नवासे हजरत ईमाम हुसैन जो मदीने में रह रहे थे उनको माबिया के बेटे यजीद ने अपने मदीना के गर्वनर वलीद को खत के द्वारा आदेश दिया कि ईमाम हुसैन से यजीद के नाम पर बैयत (हाथ पर हाथ देना अथवा धार्मिक अगुआ कबूल करना) ले लें। यजीद जबरदस्ती मुसलमानों का खलीफा बन गया था और अपनी दौलत व फौज की ताकत के आधार पर आम आवाम को पैसा देकर, डरा कर व दबाव बना कर बैयत ले रहा था। अर्थात सबसे मनवा रहा था कि यजीद तमाम मुस्लमानों का खलीफा है और मुस्लमानों के नबी हजरत मुहम्मद साहब का उत्तराधिकारी है। खलीफा मान लिये जाने से मुस्लमानों में यह मान लिया जाता था कि खलीफा अल्लाह का नुमाइंदा (प्रतिनिधि)है। वह जो भी कहता और करता है वह अल्लाह के हुक्म से कहता व करता है और उसकी करनी व कथनी पर सभी मुस्लमानों को जन्नत पाने के लिए चलना पड़ेगा।

यजीद के बारे में सभी इतिहासकार व मुसलमान यह मानते हैं कि यजीद लोगों पर काफी जुल्म ढ़ाता था उसके राज्य में औरतें भी महफूज नहीं थी और लोग उसके खिलाफ सर नहीं उठा सकते थे। यजीद ने ही मदीना के अपने गर्वनर वलीद को आदेश दिया था कि ईमाम हुसैन उसके नाम की बैयत ले और नहीं मानने पर उनका कत्ल कर दिया जाय।

सन 60 हिजरी में वलीद ने ईमाम हुसैन को अपने दारूल अमारा (खलीफा का महल) बुलाया। जिस पर ईमाम हुसैन अपने 18 बनी हाशिम जवानों के साथ रात ही के समय दारूल अमारा पहुंचे मगर ईमाम हुसैन अपने जवान भाई अब्बास, बेटे अली अकबर व अन्य को अमारा के बाहर रह कर अपनी तेज आवाज आने तक का इंतजार करने को कह दिये। अमारा के अन्दर वलीद अपने साथ मरवान और अन्य साथियों के साथ बैठा। ईमाम हुसैन को देख कर वलीद ने यजीद का खत दिखाया। जिसपर ईमाम हुसैन ने कहा कि यह बहुत ही अहम मामला है, एक रात दोनों लोग विचार कर लें । कल सुबह हम दरबार-ए-आम में अपना जबाब दे देंगे। वलीद इस बात के लिए तैयार हो गया लेकिन बगल में बैठे मरवान ने वलीद से कहा कि ईमाम हुसैन बैयत ले लें अथवा उनका कत्ल कर दिया जाय क्योंकि इससे बेहतर अवसर नहीं मिलेगा। जिसे सुन ईमाम हुसैन के साथ वाले भी आ गये मगर ईमाम हुसैन ने मना कर दिया। ईमाम हुसैन वापस मदीना आ गये और अपनी बहन को सारी बातें बताई और 28 रजब सन 60 हिजरी को नाना की मजार व मां की कब्र को सलाम करके मदीने की ओर चल दिये।

ईमाम हुसैन का छोटा काफिला मक्के की पाक जमीन पर ठहर गया लेकिन यजीद ने वहां काबा पर हाजियों के वेश में अपने लोगों को ईमाम हुसैन का कत्ल करने को कहा था। इसकी जानकारी मिलने पर ईमाम हुसैन अपने काफिले के साथ काबा से बाहर चले गये और हज की जगह उमरा ही किया।

कूफे के लोगों ने ईमाम हुसैन को खत भेजा कि वह हम लोगों को बचाने के लिए चले। उन्होंने खुद न आकर मुस्लिम को भेज दिया। कूफे के गर्वनर इब्नेज्याद ने मुस्लिम का कत्ल कर दिया। उधर ईमाम हुसैन कूफे की ओर कूच कर रहे थे मगर घटना की जानकारी मिलने के बाद वह कूफे नहीं जाकर कर्बला (इराक) रवाना हो गये। रास्ते में यजीद की फौज उन्हें रोक कर शाम (सीरिया) ले जाना चाही।

इतिहासकार मानते हैं कि रास्ता रोकने वाली फौज के सिपाही और उनके जानवर प्यासे थे जिस पर ईमाम हुसैन ने अपने साथियों को प्यासे को सैराब (इच्छा भर) पानी पिलाने को कह दिया। इसके बाद वह अपने 72 साथियों के साथ दो मुहर्रम सन 61 हिजरी के दिन कर्बला पहुंच गये और वहां अपनी खैमों (शिविर) को नहरेंफुरात के किनारे नसब (लगा) कर दिया। जिसकी जानकारी मिलने पर यजीद ने पीसरेसाद की अगुआई में बड़ी सेना चार मुहर्रम को भेज दिया। ईमाम हुसैन के खेमे में 4 मुहर्रम को ही अंतिम बार पानी आया था। पानी की कमी और फिर न मिलने की आंशका के चलते बड़ों को थोड़ा-थोड़ा और बच्चों को भरपूर पानी दिया जाता था। सातवीं मुहर्रम तक पानी पूरी तरह खत्म हो गया। इसके बाद प्यास से व्याकुल बच्चों की सदाएं खेमों से बाहर आती थीं जो किसी को भी रुला सकती थीं, आज भी उस घटना को सुनकर लोगों की आंखें भर जाती है। लेकिन यजीद की फौजों का दिल नहीं पसीजा। 9 मुहर्रम का दिन गुजर जाने के बाद रात को ईमाम हुसैन पर हमला बोल दिया गया।

10 मुहर्रम को नमाज-ए-सुबह के बाद यजीद की फौज ने तीरों की बौछार करनी शुरू कर दी। सुबह से दोपहर तक पहले हुसैन के दोस्तों ने फिर भाई अब्बास ने अपनी कुर्बानी दी। इसके बाद ईमाम हुसैन ने यजीद की सेनाओं को अपना सजरा बता दिया। जिस पर वह लोग उनका भी कत्ल कर दिये। ईमाम हुसैन के बीमार बेटे जनाब आबिद को बन्दी बना कर शमा ले गये। यह बात आम लोगों को पता चलने में लगभग एक साल 40 दिन लग गए। बात जब अवाम को पता चली तो यहतेजाज और विद्रोह होने लगा तो डरकर यजीद ने आबिद व उनके साथियों को रिहा कर दिया। इस तरह से इमामी फौज का लुटा हुआ काफिला रिहाई के बाद चंद दिन सीरिया में रहने के बाद कर्बला होते हुए मदीना पहुंचा।

लेखक- संतोष गुप्ता

گریہ و ماتم کا تحقیقی جائزہ

Girya-o-Matam ka tehqeeqa jaeza
گریہ و ماتم کا تحقیقی جائزہ 
Author : Dr. Mubarak Ali Jafri - ڈاکٹر مبارک علی جعفری
Translator : 
Language : Urdu -  اردو 

گریہ و ماتم کا تحقیقی جائزہ

معرفت ماتم و فدک

Marifat-e-Matam-o-Fidak معرفت ماتم و فدک Author : Molana Abdul Hafeez Haidri Kanpuri - مولانا عبدالحفیظ حیدری کانپوری Translator : Language : Urdu - اردو

معرفت ماتم و فدک

Matam ( Self - beating ) of Prophet (SAWA) and his Companions

Hazrat Mohammad(SAWA) ka Matam

 

Hazrat Hamza's Matam

 

 

 

Hazrat Ayesha's Matam

Narrated Abudullah Narrated My father Narrated Yaqoob Narrated My Father From Ibn Ishaq He Said Narrated To Me Yahya Ibn Abbad Ibn Abdilleh Ibn Al-zubair From His Father Abbad He Said I Heard Ayesha Saying: Rasool Allah Died Between My Chest And ThroAt ... So Due To My Young Age And "sufhi" That Rasool Allah Died In My Lap So I Put His Head On A Pillow And Stood Up With Women And Started Doing Iltidam( an arabic word meaning hitting the face and chest ) And Hitting My Face(Musnad Ahmad Bin Hanbal)

 Hazrat Usman Ke Liye Shaamiyon ni Girya Kiya

 

 

Khalid Bin Waleed ke Liye Matam Hua !!

 

Hazrat Owaise Qarni Ka Matam

Reference Book : Tazkeratul Auliya bu Shaikh Fariddudin Ataar

 

Sahaba wore Black cloths on the Martrydom of Usman( Sahaba ne Hazrat Usmaan ke Inteqaal per Kaala( Black) Kapda Pehna)

 

Would Imam Hussain (peace be upon him) really want us to punish ourselves for him?!

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 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?!

Clarification of the Misconceptions About Azadari (Mourning)

A contemporary scholar Mr Abdul Ghaffar in the daily 'Hindustan' dated 21 June 1993 has raised certain objections about the 'Welcome to Mourning' (Istiqbale Aza). Perhaps his one-sided study might have plunged him into misunderstandings. Hence it became imperative for us to clarify his misgivings.

The summary of his objections, based on five premises, which are as follows:

1. Certainly the assassination of Hussain will kindle fire in the hearts of the believers until eternity, which will never extinguish. It is a tradition from the Holy Prophet (S) ? What is the proof of its authenticity ?
2. The mourning of Prophets (A) before Imam Hussain (A) is a meaningless thing.
3. The survival and resilience of Islam is based on its cardinal principles of Namaz, Roza, Hajj etc. Islam thrives on it and not on mourning of Imam Hussain (A).
4. Mourning and self-flagellation for Imam Hussain (A) is forbidden.
5. Mourning and establishing such gatherings does not have any relevance to the religion. Man should follow Qur'an and Traditions and not the practice of scholars.

Now we shall reply to the above-mentioned objections so that the foundation and base of Azadari may become evident to one and all. And none shall remain unaware of the existence found in reliable and authentic traditions.

Refutation to the First Objection

"Martyrdom of Hussain kindles such a fire in the hearts of the believers which will never extinguish."

This tradition is but a part of a lengthy narration which Imam Sadiq (A) had related from Holy Prophet (S). Complete tradition is quoted below:

Imam Sadiq (A) said:

"When Imam Husain (A) came to the Holy Prophet (S), he looked at him, hugged him and said: 'Martyrdom of Husain will generate such a fire in the hearts of believers which will never be extinguished.' Then he said' My parents be sacrificed for him who is the fountain-head of all mourning'. When the companions asked 'What does it mean?' He replied 'That no believer will remember him but mourning and weeping.'

The tradition was recorded by a great scholar of 8th Century AH. Shamsuddin Mohammed Aalim (died in 786AH.), who was given the title of' Collection of merits and excellences and total knowledge of the world and hereafter' by Shaikh Mohammed Yusuf Quraishi Shafei in his book 'Majmua' quoted from the book 'Al-Anwaar' written by Shaikh Abu Ali Mohammed bin Abi Bakr Hammam bin Sohail Katib Iskafi (died in 336 AH.), who was student of the renowned Sunni scholar of 3rd century AH. Abdur Razzaq. The narrator of this tradition was Ahmed bin Abi Hiraasa Bahuli, who related from Ibrahim bin Ishaque, who related from Hemad bin Ishaue Ansari, who quoted from Ibn Sinan and who narrated from Imam Sadiq (A).

This tradition has surprised our respected brethren Abdur Ghaffar but its authenticity was supported by Bukhari in 'Al Adab Al Mufrad', Ibn Majah in his 'Sunan' in the chapter of Merits of Imam Hassan and Imam Hussain (A). Hakim has written about it in his 'Mustadrak' pg 77 and Ahmad Bin Hambal in his 'Musnad' vol 4, pg 172. Apart from these stalwarts, other traditionalists have also narrated it in their books on the authority of Yali Bin Murrah and Jafar Bin Abdullah Ansari that 'Once the Holy Prophet (S) alongwith his companions was going to attend a feast. He saw Imam Husain (A) playing with his friends. The Holy Prophet (S) moved with agility and wanted to hug him. But when Imam Hussain (A) dodged him smilingly. This made the Holy Prophet (S) to laugh with him and be pleased. Finally he caught Imam Hussain (A) and took him in his arms, kissed him and said:

"Hussain is from me and I am from Hussain, Allah likes him who loves Hussain. He is one of my grandsons."

 

Refutation to the Second Objection

He objects that how come past Prophets (A) mourned and wept for Imam Husain (A) before his martyrdom ?

The cause of this question is that Abdul Gaffar considers Prophets to be like ordinary mortals and thinks that they are unaware of the future happenings. While they are gifted with Divine Knowledge due to which they are aware of future happenings. They used to rejoice at joyous occasions and became sorrowful and uncomfortable at the sad incidents. It has been mentioned in reliable traditions that often Holy Prophet (S) mourned for Imam Hussain (A), which was obviously before his martyrdom.

The Aims and Objectives of Imam Hussain's Stand

What was the course of Imam Hussain's (A) revolution? What reasons prompted him to initiate such a great and unmatched upspring? Did he intended to overthrow the Yazid regime? Did he wish to end the Umayyid dynasty? These and such other questions keep cropping in the mind and everyone wants to know the satisfactory replies, specially the mourner of Imam Hussain (A) are more eager in this regard.

When Imam Hussain (A) was preparing to leave on his longest journey, he bid adieu to the grave of his grandfather, the Holy Prophet (S.AW). Then he wrote a legacy addressing his brother Mohammed Bin Hanafiyyah in which he explained the aims and objectives of his uprising. We are quoting an extract from the same legacy hereunder. He wrote thus:

"And surely the aim of my stand is not inspired by vain exultation and it is also not for the quest of kingdom, Neither it is to cause dissension and corruption nor it is to wrong anybody unjustly."

These sentences of Imam Hussain (A) are sufficient enough to beat all the criticisms and accusation leveled against him by the enemies of Islam and the enemies of Imam Hussain (A).) Now the question arises if these were not the motives of Imam's uprising than why did he took stand? What were the aims of his uprising? Thus continued Imam Hussain (A)

"The purpose of my stand is the reformation of my grandfather's nation. I intend to enjoin goodness and forbid evil. I want to emulate my grandfather, the Holy Prophet (S)and my father Alt Bin Abu Talib (A). Whosoever accepts me by accepting the truth, then Allah is higher than the truth. And whosoever rejects me then I will bear patiently until Allah adjudges between me and them and He is the best Judge."

In this legacy the chief of martyrs has explained three purposes for his stand:

1. The reformation of his grandfather's nation
2. Enjoining Good and Forbidding Evil
3. Renewal and Revival of the tradition of the Holy Prophet (S) and Imam Ali (A)

These purposes are not different than each other rather these are complementary to each other because, nation can be reformed only by means of bidding good and forbidding evil. The tradition and path of the Holy Prophet (S) and Imam Ali (A) is goodness and anything other than that is evil. Some facts are stated by Imam Husain (A) in his other sermons and letters but in other words. When he reached Mecca he wrote a letter to the people of Basra thus;

"I invite you towards the Book of Allah and the Sunnah of the Holy Prophet (S) because indeed Sunnah has been mutilated and hereby is revived. Whoever will accept my words, then I will guide him towards the straight path". (Tarikhe-Tabari vol.7, pg.240)

In another letter to the people of Kufa he wrote thus:

"By God, Imam is the one who acts on the commands of the Book, deals with Justice, followed the truth and reserves his self for the pleasure of Allah."

These words of Imam imply that only he can be an Imam who possesses these characteristics and the one who does not possess them cannot be an Imam. Hence Yazid Bin Muawiyah has had no right to the caliphate. When he reached at 'Baiza', a place near Karbala and was besieged by the contingent of Hur, then he addressed his men and the army of Hur in these words:

"The one who sees a tyrant King who is making unlawful as lawful, violating the pledge (of God), opposing the Sunnah of the Holy Prophet (S) ruling on the servant of Allah with sins and oppression. And by his words and actions does not oppose the King and does not strive to reform the circumstances, then it behooves Allah to hurl him into Hell along with the King."

Then he continued about the Yazidi regime thus:

"They have shun the obedience of Allah and acted following Shaitan. They are instigating commotion and dismissing the divine laws. They are expending from the public exchequer for their selfish end and are changing the prohibited things to permissible thing."

In the first sermon at Karbala he spoke thus:

"Can't you see that the truth is not followed and the falsehood is not shunned.? In such circumstances a believer should desire to meet Allah. Surely I regard death as nothing but an honour and life with Oppressors as anything but disgrace." Tarikhe-Tabari, vol.-7pg.300)

Nevertheless the unique and unparalleled revolution of Imam Hussain (A) which began in Rajab 60 AH. and apparently ended with the glorious martyrdom of Imam Hussain (A), his kith, kin and companions was not in vain. The purpose of this revolution was to revive and rejuvenate Islam (which was distorted and Yazidi regime wanted to annihilate it), and also to reform the nation of the Holy Prophet (S). Some of the Sunni Traditionalists have added a phrase of 'and on the path of Khulafa Rashedeen'. It is an addition made in the reign of Umayyid dynasty because the term 'Khulafa-Rashedeen' was coined by the Historians and Scholastic Theologians of that time and this term was not in use at the time of Imam Hussain (A).

Moreover, Imam Hussain (A) was critical about the behavioural pattern of the caliphs, then how he could have desired to follow their paths ?

Why would Prophet (SAWA) follow the Sunnah of Jews ???

This is a fabricated hadith from Sahih Bukhari which shows that Prophet (SAWA) ordered people to fast on Ashura (10th Muharrum) because Jews used to fast on that day. !!!

Volume 5, Book 58, Number 278 :
Narrated by Abu Musa

    When the Prophet arrived at Medina, he noticed that some people among the Jews used to respect Ashura' (i.e. 10th of Muharram) and fast on it. The Prophet then said, "We have more right to observe fast on this day." and ordered that fasting should be observed on it.

Reference : http://www.sahih-bukhari.com/Pages/Bukhari_5_58.php

Why would Prophet (SAWA) follow the Sunnah of Jews ???

People have fabricated this tradition to hide the importance of the martyrdom of Imam Hussain (AS).They wanted to show that the important of Ashura is not due to Martyrdom of  Imam Hussain (AS) but due to the fasting of Jews on that Day. !!!!!

Ye Kaun se Musalmaan Hai jo Be gunaa ko Qatl Karte Hai ???

 

Deobandis Wahabis Yazeed ko Ameer ul Momineen Maante Hai - Proof