Imam Husain(A.S.)-The Chief of Martyrs

شہیدِ اسلام حضرت حًزہ پر رونے والوں کو رسول پاک (ص) نے دعا دی رونے کو بدعت نہیں کہا۔۔۔۔۔۔۔

یا حضرت اویس رضی اللہ عنہ نے جو کیا وہ ماتم نہیں؟
کم از کم ان کی سنت تو ادا کر لیا کرو۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔

تم خوامخواہ 351 ہجری لے چلے۔۔۔۔۔۔ جبکہ میں نے مرثیہ بھی رسول اکرم(ص) کے زمانے میں دکھا دیا اور ماتم بھی صحابہ کے فعل سے ثابت کر دیا۔۔۔۔۔ رونا بھی ثابت ہو گیا بلکہ رسول(ص) نے دعا بھی دی۔۔۔۔۔۔

صبر کے مقامات ہوتے ہیں اور انسانی فطرت ہے کہ وہ ہر بار صبر نہیں کر سکتا صبر افضل ضرور ہے مگر صبر نہ کرنے والے کو گناہ نہیں ہوتا ہاں وہ اللہ سے شکایت نہ کرے۔۔۔۔ محبت کی انتہائی شدت بعض اوقات انسان کو مجبور کر دیتی ہے کہ وہ جس سے محبت کر رہا ہے اس کے لئے دل کھول کر روئے ۔۔۔۔ احتجاج کے دوران جب جذبات کی شدت حد سے بڑھ جاتی ہے تو لوگ سینہ پیٹ کر اپنے شدتِ جذبات کا احساس دلاتے ہیں اور آج کل کے مظاہروں میں تو اہلِ سنت حضرات بھی روٹی کی خاطر یا تنخواہ بڑھانے کی خاطر سینہ پیٹتے نظر آتے ہیں۔۔۔۔ وہ صبر کیوں نہیں کرتے؟ دنیاوی کاموں سے محبت میں سینہ پیٹنا جائز مگر محبتِ حسین میں سینہ پیٹنا بدعت۔۔۔۔ اور تب صبر بھی یاد آ جاتا ہے۔۔۔۔
اور عمر صاحب دین اسلام دینِ فطرت ہے اور انسانی فطرت سے متصادم کوئی قانون اس میں شامل نہیں۔
حضرت اویس رضی اللہ عنہ بھی تو صبر کر سکتے تھے نہ؟

امی عائشہ کا ماتم

امی عائشہ فرماتی ہیں : جب رسول (ص) کا وصال ہوا تو رسول (ص) کا سر امی کی گود میں تھا امی عائشہ نے رسول (ص) کے وصال پر اپنے منہ پر خوب طمانچے مارے

‏حدثنا : ‏ ‏يعقوب ‏ ‏قال : ، حدثنا : ‏ ‏أبي ‏ ‏، عن ‏ ‏إبن إسحاق ‏ ‏قال : ، حدثني : ‏ ‏يحيى بن عباد بن عبد الله بن الزبير ‏ ‏، عن ‏ ‏أبيه ‏ ‏عباد ‏ ‏قال : سمعت ‏ ‏عائشة ‏ ‏تقول ‏: ‏مات رسول الله ‏ (ص) ‏ ‏بين ‏ ‏سحري ‏ ‏ونحري ‏، ‏وفي ‏ ‏دولتي ‏ ‏لم أظلم فيه أحداً فمن ‏ ‏سفهي ‏ ‏وحداثة سني ‏ ‏أن رسول الله ‏ ‏قبض ‏ ‏وهو في حجري ، ثم وضعت رأسه على وسادة وقمت ‏ ‏ألتدم ‏ ‏مع النساء وأضرب وجهي
مسند أحمد - باقي مسند الأنصار - باقي المسند السابق - رقم الحديث : ۲۵۱۴۴

تاویل

قول السيدة عائشة ( ألتدم ) ، قال السهيلي وغيره : الإلتدام : ضرب الخد باليد ، واللادم : المرأة التي تلدم والجمع : اللدم بتحريك الدال وقد لدمت المرأة تلدم لدماً ولم يدخل هذا في التحريم ، لأن التحريم ، إنما وقع على الصراخ والنوح ، ولعنت الخارقة والحالقة والصالقة - وهي الرافعة لصوتها - ولم يذكر اللدم لكنه وإن لم يذكر فإنه مكروه في حال المصيبة ، وتركه أحمد إلاّ على أحمد (ص) : فالصبر يحمد في المصائب كلها * إلاّ عليك فإنه مذموم وقد كان يدعي لابس الصبر حازما * فأصبح يدعى حازما حين يجزع
سبل الهدى والرشاد ج۱۲ ص۲۶۷

سند

وقد أخرج عمر أخت أبي بكر حين ناحتوصله بن سعد في الطبقات بإسناد صحيح من طريقالزهري ، عن سعيد بن المسيب قال : لما توفي أبو بكر أقامت عائشة عليه النوح فبلغ عمر فنهاهن فأبين فقال لهشام بن الوليد : أخرج إلى بيت أبي قحافة يعني أم فروة فعلاها بالدرة ضربات فتفرقالنوائح حين سمعن بذلك ، ووصله إسحاق بن راهويه في مسنده من وجه آخر ، عن الزهري وفيه فجعل يخرجهن إمرأة إمرأة وهو يضربهن بالدرة
فتح الباري ج۵ ص۷۴

After Imam Ali (as) was struck, the fatal strike with the poisonous sword, Imam Ali (as) said a few words to his sons Imam Hassan (as) and Imam Hussain (as). This is a little excerpt from his final will:

O Children of Abdul Muttalib! Do not shed the blood of Muslims under the banner: The Imam has been assassinated! Only the assassin should be condemned to death.

If I die of this stroke of his, kill him with one similar stroke. Do not mutilate him! I have heard the Prophet, peace be upon him, say: “Mutilate not even a rabid dog.”

This man, who taught his sons never to mutilate anyone, think of what must have gone through his mind and how hurt he would’ve been when his own family was being mutilated.

When Qasim’s (as), his eldest son’s son, dead body was trampled by horses, what he would have been feeling is unimaginable.

When his second son, Imam Hussein’s (as) body was covered in arrows to the point that when he fell, he didn’t fall on his back but his body stopped on the arrows. Think of how he felt when his son’s head was cutoff and put on an arrow and displayed as treasures of war.

Think of what he must have been going through when his other son, Abbas (as), was mutilated while he was alive! Both of his hands were cut off, an arrow in his eye. This is the Moon of Banu Hashim we’re talking about!

When the bodies of Abbas (as), Ali Asghar (as), Ali Akbar (as), Hussain (as), and Qasim (as) had horses running over them from left to right, and people were glittering with joy at that sight.

Think of the pain Amir-ul-Momineen (as) was going through.

--------Majlis Sayyed Ammar Nakshawani (Biography of Imam Hussain a.s)

Imagine when your father has died and someone comes up to you from Syria and he asks you;

“ What’s your name?” He said, “I am Hosseyn”

“Son of who?” “Son of Ali ibn Abi Taleb ” He said, “ May Allah curse you and your father Ali”

If someone talked to you like that how would you reply back?

“May Allah curse you and your father ” - the man was Hisab ibn Mustalak.

The Imam (a.s.) said:

“Is the wind of this area hurting you? Or maybe you had a disagreement with your wife? Is there a shelter for you to stay in? Has no one provided you with clothing? Please come and stay in my house if you are a stranger around this area ”

Wallah that kills me. The man began to cry. Hisab said,

“Ya Aba Abdallah! I cursed your father in front of you and this is how you answer me back, by making your house available to me?!”

The Imam (a.s.) said:

“ This is the family of Rasoolilah and this is how we treat people. People may come and curse us but we come back with morals because our grandfather Rasoolilah came to perfect the morals of mankind ”

Notice these stories don’t have anything to do with Karbala.

Before Karbala in the Battle of Nahrawan, soldiers who were caught by Ali ibn Abi Taleb (a.s.) were standing. One of the soldiers, you all know him very well, he was fighting Ali ibn Abi Taleb on that day. He had some rope around his hands. It wasn’t too tight but it was around the hands. Imam al-Hosseyn a.s was walking past and he saw the soldier. The soldier looked at him and said,

“ Hosseyn, I beg you, please remove this rope from around my hands. The rope is causing nervousness in me, please remove it ” , Al-Hosseyn a.s went back to his father and asked,

“O my father, I want to ask a favour from you ”

His father replied, “ Yes, what is it? ”

Imam Hussain a.s said : “ this person over there, do you see him? ” “ Yes, I do see him ”

Imam Hussain said : “ He says to me the rope is tight around his hands, even though you would never put a tight rope, but it seems to be hurting him. And he asked me to remove it. O my father, do you allow me? ”

Ali a.s looked at him and he said, “O Aba Abdallah, go ahead. Aba Abdallah, why do you want to answer this the man’s plea ? “

Imam Hussain said : “O my father when someone asks through me, how can I reject ? I don’t want the person to be embarrassed.”

When you realize who this person is, then you will realize how magnanimous this man is.

He went back to the person, Al-Hosseyn a.s said

“Give me your hands ” and removed the rope from the hands of Shimr ibn al-Jawshan.

“ Tell me which mercy did he show you when he sat on your chest on that afternoon in Karbala? ”

” One day you sat on the chest of your grandfather Rasulallah (s), the next Shimr sat on your chest. How could your ummah let you down and slaughter the one who was from the prophet and the prophet was from him. ”

Allah huma lan qatlatal Hussain (a.s.)

Birth

Imam Husain b. Ali (a.s.) was born in Madinah on 3^rdShabaan 4 A.H. which was a Tuesday. As soon as Imam (a.s.) was born, he was taken to his grandfather �” the Holy Prophet (s.a.w.a.). The Holy Prophet (s.a.w.a.) was delighted at seeing the infant and himself recited the Azaan and Iqaamah in Imam Husain’s (a.s.) right and left ears respectively.

The Holy Prophet (s.a.w.a.) advised his daughter Hazrat Fatima Zahra (a.s.), “Shave his head and give silver equal to his hair’s weight.”

Imam (a.s.) was in his grandfather’s company for a period of over 6 years, with his father �” AmeerulMomineen (a.s.) for 29 years and 11 months, with his brother Imam Hasan (a.s.) for 10 years. He survived his brother for 10 years, which was the period of his Imamate.

Name and Title

Imam Husain’s (a.s.) agnomen (kuniyyat) was Abu Abdillah. He had several titles, the most famous one being the one he acquired from his martyrdom Sayyid Al-Shohada (Chief of the Martyrs). This was the title of Hazrat Hamzah, the Holy Prophet’s uncle (s.a.w.a.), with which the Muslims addressed Imam Husain (a.s.), the Holy Prophet’s (s.a.w.a.) grandson, after his martyrdom.

Like his brother Imam Hasan (a.s.), Imam Husain (a.s.) was named by the Holy Prophet (s.a.w.a.) on divine command.

Ameerul Momineen (a.s.) recounts, “When Hasan stepped into this world, I named him Hamzah after my (s.a.w.a.) uncle. Likewise, when Husain was born, I called him Jafar, after another uncle.

One day the Prophet (s.a.w.a.) called me and informed, “I have been commanded to change their name to Hasan and Husain.”

According to another narration, the Holy Prophet (s.a.w.a.) related, “The names of Hasan and Husain correspond to the sons of Prophet Haroon. His sons were named Shabbar and Shabbir and I have named them with the corresponding Arabic names viz. Hasan and Husain.”

Prophecy of Martyrdom

The news of Imam Husain’s (a.s.) martyrdom was given by the Prophet (s.a.w.a.) to Asma bint Umays on the occasion of his birth. Asma narrates, “When Imam Husain (a.s.) was born, the Holy Prophet (s.a.w.a.) visited the house and said, ‘Bring my son to me.’ I brought the infant wrapped in a white cloth and handed him over to the Prophet (s.a.w.a.). He (s.a.w.a.) recited Azaan in the infant’s right ear and Iqama in his left ear. Then while still holding the infant, he began weeping.’

Surprised, I asked, ‘May my father and mother be sacrificed on you, what makes you weep?’

He (s.a.w.a.) replied, ‘For this son.’

I asked, ‘He is just born and is the cause of your weeping?

He (s.a.w.a.) informed, ‘Yes, O Asma. A rebellious group will kill him. May Allah deprive them of my intercession! Do not inform Faatemah about this news as the birth is fresh in her memory (and the news will upset her).’

Hazrat Ali Asghar was the youngest child of Imam Hussain. He was born only a few weeks before Imaam left Madina. His mother's name was Rubaab daughter of Imra'u'l Qais who was the chief of the tribe of Kinda.

Rubaab had two children, Sakina and Ali Asghar. She and her two children accompanied Imaam to Kerbala. The fact that Imaam took with him a newly born baby further demonstrates the that his intention was never to engage in any armed rebellion.

At Kerbala Asghar was only six months old. From the seventh Muharram there was no water in Imam's camp. Asghar was in great pain because of thirst.

Hazrat Ali Asgar-Child of Hussain(A.S)

On Ashura day, after Ali Akber had been killed, Imaam Hussain was standing outside the camp. He was left all alone and he was preparing to go into the battlefield. Just then he heard a child cry. It was Ali Asghar, tormented by the pangs of hunger and thirst.

Imaam walked into Bibi Rubaab's tent. He lifted the child from the cradle. "Rubaab," he said, "I will take him to Yazeed's army. Surely they can not possibly deny this little infant a few drops of water?" Rubaab changed Ali Asghar's clothes. She even tied a small turban on his head. Like any other mother she wanted her son to look at his best in front of strangers.

Imaam Hussain carried the child to the battle field. Walking up to Yazeed's soldiers Imam Hussain said, "This child has done you no harm. He is dying of thirst. I am begging for a few drops of water for him."There was no response. Imaam said, "If you are afraid that when you bring Asghar any water I will drink it, look, I will put him on the ground and you can come yourself and give him water." He put the child on the sands of Kerbala and moved a couple of steps back.You can imagine how hot the desert sand was. Asghar lay there not even wincing. He turned towards the enemy and stared at them. A murmur arose among the soldiers but no one came forward to give water to the baby. Imaam took Asghar in his arms and in a clear voice said, "Asghar, my son, show them how thirsty you are!" Asghar turned his head towards the soldiers. He smiled sweetly. Opened his mouth. Brought out his dry tongue and moved it over his lips. The ultimate sword had been unsheathed !

The idea of defiance against tyranny and oppression owes a great deal to Hussain ibne Ali, the hero of the battle of Karbala in 680 AD. With just 72 valiant followers and family members, the grandson of Prophet Mohammad faced the military might of the Muslim empire ruled then by a despot, Yazid bin Mu‘awiya. Hussain refused to sanctify Yazid’s reign through baya’a (allegiance) and consequently, he and his small contingent were martyred in the most brutal of fashions. The accompanying women and children were imprisoned for months in the dark alleys of Damascus.

Imam Hussain (a.s.) with Infant Ali Asgar(as)

On every Ashura, the 10^th day of the Muslim calendar month of Muharram (which fell on December 6 this year), many Muslims all across the world commemorate Hussain’s great sacrifice, but tragically the central message ofKarbala appears to evade the broader Muslim thinking today. In Western literature and research on Islam, this episode is often viewed through the lens of certain Shi’a rituals practiced on and around Ashura. It is worth probing why that is so. Even more importantly, it is critical to understand why terrorists and extremists like al-Qaeda andthe Taliban often attack the Ashura related gatherings (as is evident from attacks in recent years in Iraq, Afghanistan and Pakistan), and what is at the core of their disdain of all the things that Imam Hussain stood for.

A brief historical reference is required to understand the context of Ashura. After Prophet Mohammad’s death in 632 AD, the expansion of Islam became a global phenomenon, courtesy of a variety of means. Islam was a rising power in theworld, but in the process, the fabric of Muslim society was also being transformed, as the Muslim outlook was gradually influenced by people from various cultures. New elites that were more interested in power and wealth alone started emerging as more influential, and consequently, Islam’s emphasis on egalitarianism, justice and equity started getting diluted. A deliberate attempt to imitate the dynastic empires of the Byzantines and Sasanians was obvious to many observers at the time. The distortion of Islamic ideals became a favorite pastime of Yazid and his coterie. The expansion of influence by way of the sword was a hallmark of his times.

Eulogy capturing the pilgrims by the millions, visiting our beloved Hussain[as]

View from above

1 - How can a thing the existence of which is dependent on you be taken as a proof for your existence? Is there anything more evident than your "self" disclose you? Are you hidden to need a guide to find you? Surely you are not. Are you far-away to need your footprints to find you? Surely you are not! Blind may the eyes be which do not see you watching and guarding your "self"

(Arafa prayer; Bihar al- Anwar, Vol. 98 , P. 226)

2 - He who has you , has everything , and he who has deprived himself of you is the poorest in the world. Loser is the one who chooses and be content with anyone or anything other than you. (Bihar al- Anwar, Vol. 98 , P. 228)

3 - Never will be salvaged the people who win the consent of the creature at the cost of the dissatisfaction of the creator. (Maktal Khawarazmi , Vol. 1 , P. 239)

4 - No one will feel secured on the Resurrection Day except those who feared God in this world. (Bihar al- Anwar, Vol. 44 , P. 192)

5 - The Almighty God said : "The believing men and the believing women , they are guardians of each other , enjoin good and forbid evil... "God attaches primary importance to enjoining good and forbidding evil " as a duty for men and women. For he knows that if it were fulfilled all the other duties , easy or hard , will be accomplished. That is because "enjoining good and forbidding evil" is a call for Islam , it regains the rights of the oppressed and opposes tyrants. (Tohaf-al- Uqoul , P. 237)

6 - O' people , the Messenger of God said : Whoever sees an aggressive tyrant legalizes the forbiddens of God , breeches divine laws , opposes the tradition of the Prophet , oppresses the worshippers of God , but does not concede his opposition to God in word or in deed , surely Allah will place that tyrant ( in the Hell ) where he deserves. (Maktal Khawarazmi , Vol. 1 , P. 234)

7 - People are slaves to the world , and as long as they live favorable and comfortable lives , they are loyal to religious principles. However , at hard times , the times of trials , true religious people are scarce. (Bihar al- Anwar, Vol. 78 , P. 117)

O my Allah, bring me to life again, after death, in the place Mohammad and his “Aal” (children) are dwelling, and make me depart from this world like Mohammad and his “Aal” (children) had left. Amen

For us Muharram is not only about Imam Hussain (a.s.), it is a time of spiritual renewal and personal reflection- as well as a chance for us to continue the fight against oppression and inequality in the world around us. The traditional saying is that “every day is Ashura, every land is Karbalah”. We believe that the lessons of Ashura should not just be left in our places of worship, they should become a reality as we contemplate the reality of tyranny in our own societies. For us, Hussain (a.s.) himself represents the very pinnacle of our existence- the embodiment of truth and justice that Islam serves to uphold. His martyrdom represents the capability of evil to destroy even that which is firm in imaan (faith), compassion, social equality, and steadfastness in following truth. Hussain (a.s.) knew which side he was on. One one side, autocracy, injustice, and oppression, whilst on the other, the oppressed masses, their struggle for justice and their yearning for liberation. Surrounded and outnumbered, our Imam (a.s.) chose his side and paid for it with his life. With everything stacked up against him, Hussain stood up for the people and their freedom, siding with what he knew was right. He didn’t allow any biases or preconceptions to come in the way of his ultimate choice. He objectively analysed the reality around him, recognized the truth, and made his stand.

The position of Imam Hussain (a.s.) himself in Islam, regardless of what school of thought or sect we follow, is something that alone should be reason enough to commemorate the month in which he and his followers were granted istishhad (martyrdom).

The Prophet Muhammad (s) said, among other ahadith:

“Hussain is from me, and I am from Hussain”. (Jami Tirmidhi)

“ I saw the Messenger of God pitch a tent in which he placed ‘Ali, Fatima, Hasan, and Husayn. He then declared: ‘O Muslims, I am at war against anyone who wars against the people of this tent, and am at peace with those who show peace toward them. I am a friend to those who befriend them. He who shows love toward them shall be one of a happy ancestry and good birth. Nor would anyone hate them except that he be of miserable ancestry and evil birth.” (Al-Riyadh an-Nadhira)

“When God’s Messenger was asked which member of his family was the dearest to him, he replied, “Al-Hasan and al-Hussain.” He used tosay to Fatimah, “Call my two sons to me,” and then would sniff and cuddle them.” (Tirmidhi)

“Al-Hasan and al-Husain are the chiefs of the youth of Paradise and Fatimah is the chief of their women.” (Tirmidhi, Ibn Majah, al-Tabarani)”.

To remember the death of Imam Hussain (a.s.) and his companions is to remember the day that the rights of the Prophet Muhammad’s (s) holy and purified family were robbed from them- and their companions oppressed and slaughtered. He set out towards Kufah with one message:

“I will never give Yazid my hand like a man who has been humiliated, nor will I flee like a slave… I have not risen to spread evil or to show off – nor for spreading immorality or oppression. Rather, I have left to restore the teachings of my grandfather Muhammad. And I only desire to spread good values and prevent evil.”

When Hussain (a.s.) was deserted by many of his supporters, he issued a cry that implored future generations and one which still echoes in the hearts of the oppressed and those seeking justice until today: “Is there anybody to help us?”

To us, Imam Hussain (a.s.) and the tragedy of his oppression and death at the hands of the dictator of the time represent the battle for compassion, truth, equality, justice, moral strength, and courage. When the majority would have ran away and would have backed down from confronting Yazeed, our Imam (a.s.) was willing to stand up for justice no matter what the cost was- even his life. He was the man who saved Islam as a religion from being destroyed by corrupt powers, the man who stood up for the rights of the impoverished and oppressed, and the man who continues to inspire hundreds of millions across the globe to this day. His message cuts across class divides, ethnic lines, and even religious divides.

The Salt March, in which Mahatma Gandhi marched for justice and independence in a revolutionary act of civil disobedience across the plains of Gujarat, India- was inspired by Imam Hussain (a.s.).

Gandhi stated:

“I learnt from Hussain how to achieve victory while being oppressed.”

The Syrian Christian historian Antoine Bara said:

“No battle in the modern and past history of mankind has earned more sympathy and admiration as well as provided more lessons than the martyrdom of Hussain in the battle of Karbala.”

There’s so, so, much more I could say about the significance of Imam Hussain (a.s.) and the importance of mourning/commemorating the day of Ashura but this should give you a basic idea.

Our Message :

Do you love Prophet Mohammad (pbuh)? Your answer, I presume, is yes of course.
Wouldn’t you then love his family? His grandsons? The men who carried the same blood as the Holy Prophet himself?
Wouldn’t you then remember the cruel way his grandson, Imam Hussain (as), was beheaded?
Remember Karbala, remember what the Prophet’s grandson stood for, remember what he died for… You don’t need to be part of a certain sect to remember his sacrifice for Islam.

الشيخ الشريفي في كلمات الإمام الحسين (ع): روي أنه وقعت صحيفة قد نزلت من السماء في يده الشريفة، فلما فتحها ونظر فيها إذ هي العهد المأخوذ عليه بالشهادة قبل خلق الخلق في هذه الدنيا، فلما نظر (ع) إلى ظهر تلك الصحيفة فإذا هو مكتوب فيه بخط واضح جلي: يا حسين نحن ما حتمنا عليك الموت وما ألزمنا عليك الشهادة، فلك الخيار، ولا ينقص حظك عندنا، فإن شئت أن نصرف عنك هذه البلية فاعلم إنا قد جعلنا السموات والارضين والملائكة والجن كلهم في حكمك، فأؤمر فيهم بما تريد من إهلاك هؤلاء الكفرة الفجرة لعنهم الله، فإذا بالملائكة قد ملأوا بين السموات والارض، بأيديهم حراب من النار ينتظرون لحكم الحسين (ع) وأمره فيما يأمرهم به من إعدام هؤلاء الفسقة، فلما عرف (ع) مضمون الكتاب وما في تلك الصحيفة، رفعها إلى السماء ورمى بها إليها وقال: إلهي وسيدي وددت أن أُقتل وأُحيى سبعين ألف مرة في طاعتك ومحبتك، سيما إذا كان في قتلي نصرة دينك وإحياء أمرك وحفظ ناموس شرعك، ثم إني قد سئمت الحياة بعد قتل الأحبة وقتل هؤلاء الفتية من آل محمد(ص).

Mutilated Body of a Martyr

It was narrated that a paper fell from the sky onto his holy hand (Imam Al-Hussein’s hand (as)) so when he opened it and looked inside it, he saw that it is the covenant pledged for his martyrdom before all creations were created in this world. When he (as) looked at the back of the paper, he saw this written in a clear and obvious writing: “O Hussein! We haven’t destined death for you and We haven’t obligated you with martyrdom so the choice is yours and your rank to us shall not decrease. Hence, if you will to have this adversity be taken away from you, then know that We have made all the skies, lands, angels and Jinn under your order. So order them to do what you want as in annihilating these disbelievers and licentious ones, Allah damn them.” And then the angels filled everywhere between the skies and earth wielding spears of fire waiting for the rule of Al-Hussein (as) and his order to them for obliterating these debauchers. So when he (as) knew the content of that letter and what’s in that paper, he raised it to the sky, threw it towards it and said:” O my God and master! I would love to be killed and revived seventy thousand times while being obedient to You and loving You, especially if my death helps in advocating Your religion, commemorating Your matter and safeguarding the code of Your religious law and I also cannot bear life after the death of the beloved ones and these men of the Household of Mohammad (sawa).”
ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــ

كلمات الإمام الحسين (ع) ص481, عن معالي السبطين, وورد في أسرار الشهادة
Kalimat Al-Imam Al-Hussein (as) p.481 reported from Maali Al-Sebtayn and it was also narrated in Asrar Al-Shahada.

Inspected & Translated by Sayyid Shouhadaa’s (A.S) Center for Islamic Research

تحقيق و ترجمة مركز سيد الشهداء (ع) للبحوث الاسلامية

Without doubt, weeping over the Imam Husain (a.s.) the Chief of Martyrs (a.s.) has exemplary effects and blessings. Let us evaluate the different types of mourning so that we can identify the nature of weeping upon Imam Husain (a.s.).

Weeping is the representation and symbol of an extreme emotional human state. It can have various reasons and motives, each with its own particularities. In traditions, some conditions are admired and are praiseworthy characteristics of the pure hearted servants of Allah, while other categories of mourning are condemned.

Weeping is a natural expression of grief and discomfort. For example, the enthusiasm at meeting a loved one after a prolonged period at times leads to one or both parties to breakdown. Furthermore, at times crying is indicative of one’s religious beliefs. By this definition too, weeping is indicative of a natural act and is often spontaneous, so it does not become an act of prohibition nor is it considered good or bad according to religious decrees. What is good or bad are the motives and prerequisites which lead to crying.

We will evaluate the nature of mourning over Imam Husain (a.s.) �” The Chief of Martyrs and related effects and blessings. To that end, it is judicious to list the different types of mourning so that we can identify the nature of weeping upon Imam (a.s.).

1. The weeping of an infant �” human life begins with weeping and it is a sign of safety and health. Weeping is indeed the language of the child.

2. The tears of longing �” like the fervent weeping of a mother on meeting her son after a prolonged interval. The tears flow out in an excited and agitated manner.

3. The weeping of affection �” love is among the most basic emotions which convey deep affection. For instance, true love of God is the best virtue a creature can possess and tears are a manifestation of this love.

4. The lament of recognition and awe �” the result of sincere worship and contemplation on the greatness of His creation as well as the importance of duties and responsibilities evoke a special kind of fear within man. This fear is rooted in the fear of God and the need for self-improvement and is also known as awe.

5. The tears of repentance �” from the factors of sorrow that lead to weeping is the accounting of one’s self and this accounting causes man to reflect of his past. It guides him to atone for his short comings and mistakes and tears of regret and remorse flow as a consequence of this remembrance. These tears are the result of repentance and turning towards God.

6. The mourning due to connection with an aim �” sometimes, man’s tears is the bearers of the message of a goal. Crying over the martyr is from this genre of lamentation. The crying over the martyr enlivens the customs of the saga within man. Mourning over the Chief of Martyrs (a.s.) enlivens the Husaini tradition within man. The Husaini custom is that neither is injustice perpetuated nor is it tolerated. Whoever hears about the event of Karbala cannot but help shed tears over it.

7. The crying of humiliation and defeat �” the tears of the weak and helpless, devoid of spirit and courage, when they do not see themselves reaching their goal.

Doubt: The tenth day of Muharram is ‘Aashura’. The Jews of Madinah fasted on this day, the day on which Prophet Moses (a.s.) and his followers crossed the Red Sea miraculously. So the Holy Prophet (s.a.w.a.) directed the Muslims to fast on the day of Aashura.

Reply: The report is inaccurate.

The real report is:

The Prophet (s.a.w.a) on migrating to Madinah found the Jews fasting on the 10th of Muharram. On enquiry, he was told: It is an auspicious day; it is the day when Allah delivered the children of Israel from their enemy (i.e. Pharaoh); and, therefore, Moses fasted on that day.

The Prophet (s.a.w.a) said, ‘I am worthier of Moses than you.’

Thereupon, he fasted on that day and ordered (the Muslims) to fast.

Saheeh-e-Bukhaari vol. 3 Egypt ed.pg 54, Mishkaat al-Masaabih Delhi ed. 1,307 A.H. pg l72

It is noted by the commentator of Mishkaat al-Masaabih that ‘it was in the second year, because in the first year the Prophet (s.a.w.a.) had arrived in Madinah after Aashura, in Rabi al-Awwal.

It should be noted that the Jews had their own calendar and monthly cycles. There is no logic in saying that they fasted on the 10^th of Muharram unless it could be proved that this date always coincided with a Jewish day of fast.

The first month of the Jews (Abib, later named Nisan) coincided with Rajab of the Arabs. W.O.E. Oesterley and Theodore H. Robinson have written that in Arabia the most important of all the new-moon festivals was that which fell in the month of Rajab, equivalent to the Hebrew month Abib, for this was the time when the ancient Arabs celebrated the Spring festival. (Hebrew Religion S.P.C.K., London 1955pg128)

Why did Hussain bin Ali go to Karbala' knowing what was going to happen to him & his family?

First Answer :
Yazid (la) had sent spies to murder the Imam (as) in the House of Allah and al-Husayn (as) had to change his niyyah from Hajj to `Umrah to prevent the violation of the sanctity of the Haram. References for this can be found in the books I am listing for the answer to your question below.
al-Hurr b. Yazid al-Riyahi, under instructions from Ibn Ziyad (la), was responsible for leading the Imam to Karbala', even though the Imam had been headed to Kufah. All books of Islamic history that I am aware of more or less convey the following account:
"Al-Hurr said, I desire to take you to the commander Ubaydullah. Imam said,
By Allah! I shall not do so.
Al-Hurr said, By Allah! I too shall not leave you. They repeated this thrice, and when their conversation got heated, Al-Hurr said, I have not been commanded to fight with you. I have been ordered to remain with you until I take you to Kufa. Then now when you refuse to go to Kufa, take a way, which does not go to Kufa nor Madina, while this being a compromise between us. Then I shall write a letter to the commander and you write to Yazeed or Ubaydullah, and Allah should bring forth fairness, so that I may not be entangled in your matter. Imam turned his horse towards Qadisiyyah and Uzayb towards the left, and Al-Hurr and his followers travelled by their side."
http://www.maaref-foundation.com/english/library/pro_ahl/imam03_husain/nafasul_mahmoom/20.htm (p.180)
Once they had arrived in Karbala', a letter written to him by Ibn Ziyad (la) stated:
""Now then O Husain! I have been informed that you have haulted at Karbala. Yazeed has written to me not to recline my head on the bed and not be satiated until I send you to Allah, or you submit yourself to me and Yazeed bin Mu'awiyah. Greetings.""
http://www.maaref-foundation.com/english/library/pro_ahl/imam03_husain/nafasul_mahmoom/22.htm (p. 196)
Other books of reference with identical accounts would be Maqtal al-Husain by al-Muqarram, Maqtal al-Husayn by Abu Mikhnaf, Kitab al-Irshad of al-Mufid, al-Luhuf fi Qatla 'l-Tufuf by Ibn Tawus among others.

Second Answer :

He was prevented by Hurr ibn Yazid Riahi and Umar ibn Sa'ad to leave there without accepting allegiance of Yazid ibn Muawiya.

Quoting the wikipedia page of Hurr ibn Yazid Riahi:

After the afternoon prayer on the same day, al-Husayn calls his followers to prepare for departure. Al-Hurr swiftly prevents al-Husayn from retracting his steps towards Mak’kah. This incurs al-Husayn to deliver a speech entailing all present to fear God, recognize the rights of all people upon each other, the rights of Prophet Muhammad’s family. He also mentions that if neither al-Hurr nor his soldiers understand these rights, he simply desires to leave in peace. Al-Hurr halts and reconsiders his stance.

When the battle started in Ashura (10th of Muharram, 61 AH), Al-Hurr decided to leave the army of Yazid and joined the army of Al-Hussain, the offspring of prophet Muhammad (PBUH):

Immediately after Umar ibn Sa'd's verdict to wage battle, al-Hurr approaches al-Husayn with 30 of his horsemen. He expresses his major transgressions to al-Husayn by preventing access back to Medina, and compelling them to halt at Karbala.
By omitting himself from al-Husayn’s opposition in the final moments of the Battle at Karbala, al-Hurr’s death embeds itself within the final martyrdom of al-Husayn.

It is never seen that a military commander joins the opposite army during the battle - while he is sure he will be sacrificed as there were only 72 people in front of thousands - and this shows which army was in the correct way.

Third Answer :

Actually Imam didn't leave Mecca to save his life, but to respect Mecca as he knew Yazid will not respect the city and Al-Haraam Mosque (as he didn't and fight against the city some years later in a war with Abdullah bin Zubair). Imam already knew he will be killed and even he knew that he was to be killed in Karbala. Even the name of Karbala was Karbala from decades or centuries before due to the event that had not been happened before Imam Hussain's battle in Karbala, since Karbala is a shorten form of "Karb o Bala" (کرب و بلا) which points to what happened for Imam and his family and friends during half a day.
Imam Hussain had the science of his grand father the holy prophet the city of knowledge, and his father Imam Ali the successor of the holy prophet and the gate to that city of knowledge, with him, peace be upon all of them. He could if he wished to ask Allah kill all of those who were to kill him but he said we are those about whom people are examined. And people were examined in Karbala, some like Hur ibn Yazid Ar-Riyaahi passed the exam successfully and some like Yazid, ibn Sa`d and Ubeidullah ibn Ziyad failed. See how Allah says about Yazid in this regard:

وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ ۚ وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ ۚ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيرًا

Behold! We told thee that thy Lord doth encompass mankind round about: We granted the vision which We showed thee, but as a trial for men,- as also the Cursed Tree (mentioned) in the Qur'an: We put terror (and warning) into them, but it only increases their inordinate transgression! [or more precisely translating the last part of the verse: their Yazid was nothing but an inordinate transgression] [17:60]

Imām Alī ibn Mūsā al-Rezā (A.S.) said:

"Muharram is a month in which bloodshed was considered unlawful by the pre-Islāmic pagan Arabs, but our blood was shed in this month. Our sanctity was violated and our children & women-folk were made captives. Our tents were set ablaze and whatever was found therein was looted. And they did not even honor the relation, which we share with the Prophet of Allāh (S). The day on which Imām Husayn (a.s.) was martyred has injured our eyes and our tears are constantly flowing since then. Our dear ones were dishonored on the plains of grief and trials (Karbo bāla) making way for sorrows and sufferings until Qiyāmah. Thus, sorrowful people should mourn over it (the martyrdom of Imām Husayn), for weeping upon it nullifies the major sins."

[References: Nafasul Mahmum, Chapter 3, Section 2, Tradition 15]

Imām Alī ibn Mūsā al-Rezā (a.s.) said:

“Whoever avoids attending to his worldly affairs on the tenth of Muharram, Allāh will fulfill all the wishes and desires of this world as well as the hereafter. Whoever considers this day to be a day of mourning, sorrow and weeping for himself, Allāh the Glorified will make the day of Qiyāmah to be a day of rejoicing for him and his eyes will be cooled in Paradise on account of us. And whoever considers the tenth of Muharram to be a day of prosperity and buys something for his house (considering it a good omen), then Allāh will not give him affluence in that thing. And on the day of Qiyāmah he will be made to arise along with Yazid, Ubaydullāh bin Ziyād and Umar ibn Sa'ad (may Allāh's curse be on all of them) and will be thrown into the lowest abyss of hell..”

[Reference: Nafasul Mahmum, Section 2, Hadith 16]

Extracted from : http://www.albawaba.com/news/pakistan-bomb-taliban-452547

What is the Crime of Shia Children? Why they are killed?

Seven Shias, including four children, were killed on Saturday after the Taliban in Pakistan targeted their procession in the Khyber Pakhtunkhwa province. According to local police, a remote-controlled bomb detonated close to Dera Ismail Khan during the Shia march to commemorate the death of the Prophet Muhammad's grandson, Imam Hussain.

The attack, that left seven dead and thirty injured, was a blow to Pakistani police who claimed to be heightening security across the country after a suicide bomb on Thursday, also targeting Shias, killed 23 people in Rawalpindi.

Despite authorities suspending mobile phone services in most major cities, yesterday's bombing still went ahead. “The government can make whatever security arrangements it wants but it cannot stop our attacks,” Taliban spokesperson, Ehsanullah Ehsan, told AFP today.

Sectarian attacks in Sunni-dominated Pakistan are not uncommon and although Sunnis also revere Imam Hussein, some hardliners believe that publicly mourning him should be outlawed. Local police chief, Khalid Suhail, told reporters that the dead children were aged between six and 11 years. “They were young boys,” he said.

By Sheikh Wesam Albaldawi

Imam Hussain's AS meeting with Omar bin Sa'ad repeatedly before the battle
Imam Hussain AS, his Family, children, and companions in Karbala were under penalty of the siege for six days started from 3rd of Muharam when Omar bin Sa'ad (Allah curse him) reached him and continued until the 10th when the battle of right took place against the wrong.

During this 6 days Imam Hussain AS met Omar bin Sa'ad repeatedly. He AS tried to dissuade him from fighting him, supporting and obeying Obaid-Allah bin Marjanah (May Allah curse him). Ibn Alatheir said: Alhussain and Omar bin Sa'ad have met 3 or 4 times. (1)

Hani bin Thabeit Alhathrami who witnessed killing Imam Hussain AS said: Imam Hussain AS sent Amro bin Qartah Alansari to Omar bin Sa'ad saying, “Come to meet me tonight between the two armies.” Omar came with twenty horsemen, while Imam too went accompanied with the same amount of men. When they reached face to face, Imam told his companions to move far away and Omar too ordered his companions to do so. Both the groups moved away and they started talking to one another until one part of the night passed away. Then they returned back to their armies and no one knew as to what was discussed between them.(2)

In Albihar narration by Alamah Almajlesi (may Allah bless his soul) Imam Hussain was not alone with Omar bin Sa'ad may Allah curse him when he told the meeting details:
Imam Hussain (peace be upon him) sent a messenger to Omar Bin Sa'ad saying:
"I want to have a talk with you, meet me tonight in the land between my camp and yours!"
Omar Bin Sa'ad went out with twenty of his knights. Yet, Imam Hussain (peace be upon him) came also surrounded with the same number of knights. When they met, Imam Hussain (peace be upon him) ordered his companions to stay away and they obeyed him. Only his brother, Al-Abas (peace be upon him) and his son Ali Alakbar (peace be upon him) stayed with him. Then Omar ordered his men to stay away, while keeping with him his son Hafs and his servant. (3)

Historians differ about the topics that were taking place between them
The differences occurred among historians about the topics which addressed by the parties at the meeting. Sunnis all of them agreed on that Imam Hussain AS requested three things from Omar Bin Sa'ad, they are as Altubari said: People talked between them, misgiving with out being sure that Imam Hussain said to Omar Bin Sa'ad: “Accompany me in revolting against Yazeid and leave his ranks.” Omar replied, “My house shall be destroyed (if I do so).” Imam said, “I shall build it (back) for you.” He said, “My properties shall be confiscated”, and Imam said," I shall give you better than that from my property in Heijaz.” But Omar was not pleased by it. Altubari then confirmed that people started to talk about it with out being sure. (4)
Ibn Katheer added more details on that saying (some of them said: But even he asked weather they go together to Yazeed, or he let him get back to Heijaz, or let him go to fight Turks in some Islamic border line.) (5)
Ibn Atheer also narrated what people said in a different way when he said: a few said that he even said to him chose to me one of three. To get back t where I came from, or I put my hands on Yazeed hand and discuss the matters between me and him, or take me to any Islamic border line you like and live there as one of them (foreigners). (6)
In the other hand Albari asserted the issuance of this demands from Imam Hussain AS where he did narrate it in the form of ' People said' or ' people talked' etc as other did. But he narrated it in the following way: Omar bin Sa'ad Came to him and said: O Abu Abdullah! Where are you heading to? He AS replied: I am heading towards people who cheated me with their letters and nothing could stop the destiny (Fate). And I am asking you for one of three: to let me get back where I came from, to leave me on my own way to the foreigners to fight them until death, or to go to Yazeed and put my hand on his hand. (7)

Their stories are almost unanimous in that Imam Hussain AS requested for 3 demands which are:
1. To get back to Almadina.
2. To go or to take him to an Islamic border line so he could fight the infidels to death or something like that.
3. To let him go to Yazeed and put his hands on his hands and pledge allegiance to Yazeed or agrees with him on something.

The most important question here is: does it make sense when Imam Hussain AS asking Omar bin Sa'ad (May Allah curse him) to go together to Yazeed to be under his control and mercy? Or, to take him to one of the Islamic border line to fight Turks? Or to let him live as one of them (the Turks) and live as one of them.
Is it possible to the Imam AS to beg them to let him return back? Because he PBUH discovered when he was besieged that people of Iraq deceived and bulled his leg until he started to recite du'a (prayer) saying: O our Allah! The people of Iraq bulled my leg and cheated me and they did to my brother what they did) (8)-(9)?
Or these statements founded by studied plane to destroy the revolution of Imam Hussain AS infront of the media? We will spot light on these matters next...

1. Hussain (as) stopped in the middle of the battlefield to perform his obligatory prayers with arrows shooting at him…

the least we can do is perform our daily prayers on time

2. Hussain (as) sacrificed his family including his six month old for the sake of Allah…

the least we can do is sacrifice our worldly desires for the sake of Allah

3. Lady Zainab (as) prayed Salatul Layl (the night prayers) in the state of sitting down on the night of Ashura after the tragic loss of her entire family…

the least we can do is pray Salatul layl in our peaceful nights

4. Abbas (as) was sitting at the river side after not drinking water for three days but wouldn’t drink because he couldn’t bare to quench his thirst while his brother Hussain was still thirsty…

the least we can do is love for our brothers like we’d love for ourselves

5. Young children begged to fight for the cause of the religion of Islam…

the least we can do is know that we are never too young to practice Islam

6. Ali (as), son of Hussain was too sick to stand and was dragged around in chains for days from Karbala to Damascus and still found the power to give his amazing speech to Yazid and his people…

the least we can do is stand up for what we believe and not pity ourselves in the face of oppression

7. Lady Zainab watched everyone she knew killed or abused and when asked by Yazid “what did u think of what God has done to you?” She replied “I didn’t see anything but beauty”…

the least we can do is learn from the patience of Zainab and dedicate the entirety of our actions solely to Allah (swt)

8. Umul Baneen (as) lost all 4 of her sons in the tragedy of Karbalaa and when being told she only cared to know for the life of Hussain…

the least we can do is sacrifice all that we are attached to please the Imam of our time

9. Alhur who led the trap of Hussain then realised he was wrong in doing so and seeked the forgiveness of the Imam and was forgiven immediately…

the least we can do is know that its never too late to repent with Allah the most merciful

10. Hussain (as) forgave Alhur immediately without holding a grudge or blaming him for putting himself and his family in this situation…

the least we can do is learn how to be more forgiving when someone apologises for wronging us

Hadith No.1
The Heat of Husaini Love
The Holy Prophet (S.A.W.) said:
Surely, there exists in the hearts of the Mu' mineen, with respect to the martyrdom of Husain (A.S.), a heat that never subsides.

Mustadrak al-Wasail, vol. 10,pg. 318

Hadith No.2
A'ashura- A Day of Grief
Imam Reza (A.S.) said:
The one for whom the day of A'shura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him.

Bihar al-Anwar, vol,: 44,pg: 284

Hadith No.3
Muharram - The Month of Mourning
Imam Reza (A.S.) said:
With the advent of the month of Muharram, my father Imam Kazim (A.S.) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him.

Amaali Saduq, pg,:111

Hadith No.4
Laughing Eyes
The Holy Prophet (S.A.W.) said:
O' Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Husain (A.S.) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise.

Bihar al-Anwar, vol,: 44;pg,:293.

Hadith No. 5
Reward of the Martyred Companions
Imam Reza (A.S.) said (to one of his companions):
If you desire that for you be the reward equivalent to that of those martyred along with Husain (A.S.), then whenever you remember him say: 'Oh! Would that I had been with them! A great achievement would I have achieved'.

Wasaail al-Shia'h, vol.14, pg. 502

QATILAN-E-IMAM HUSSAIN
[ALEHI-S-SALAM]

Wilayat.Net

Bani Umayyah (Umayad) forced people to celebrate the day of Ashura (10th of Muharram) as a blessed day, and encouraged people to buy and store their annual food on that day and to fast that day as Sunnah, by fabricating traditions in this regard which were solely designed to overshadow and to cover up the great catastrophe of the slaughtering the household of Prophet
(PBUH&HF).

To make people believe that Ashura is a blessed day, day fabricated that it was in that day when Allah saved Bani Israel from Pharaoh. this is while Moses (AS) and his companions were saved and passed the Nile river in the month of Rabiul-Awwal.

They also invented that the repentance of Adam was accepted on that day, while it was accepted in the month of Zil-Hajjah. They say that it was the day that Jonah (Yunos) was saved from the body of fish and the ark of Noah was settled on earth while it was on the 18th of Zil-Hajjah. All those traditions were fabricated By Bani Umayyah to cover their crimes.

But scientific research caught their different lies. Shukar al-Hamdolillah.

Let us first read this fabricated tradition:

First Version:

Sahih Bukhari, Book 60, Volume 6, Hadith 202:
Narrated Ibn Abbas: When the Prophet arrived at Medina, the Jews were observing the fast on 'Ashura' (10th of Muharram) and they said, "This is the day when Moses became victorious over Pharaoh," On that, the Prophet said to his companions, "You (Muslims) have more right to celebrate Moses' victory than they have, so observe the fast on this day."

Second Version:

Bukhari, Book 60, Volume 6, Hadith 31:
Narrated Aisha: During the Pre-lslamic Period of ignorance the Quraish used to observe fasting on the day of 'Ashura', and the Prophet himself used to observe fasting on it (ashura) too. But when he came to Medina, he fasted on that day and ordered the Muslims to fast on it. When (the order of compulsory fasting in ) Ramadan was revealed, fasting in Ramadan became an obligation, and fasting on 'Ashura' was given up, and whoever wished to fast (on it) did so, and whoever did not wish to fast on it, did not fast.

POST MORTEM OF THIS FABRICATED TRADITION

It is very difficult to tell a perfect lie. There are always “Contradictions” when you tell a lie. Same happened in this case where one paid fool of Bani Umayyah fabricated that Prophet (saw) started it due to Bani Israel, while other fool linked it to the Period of ignorance.
We all know why we celebrate Eid-ul-Adha (day of sacrifice of Hadhrat Ismael), why we celebrate Ramadhan (Quran tells (Verse 2:185) that the month of Ramazan is that in which the Quran was revealed).
But why then ‘Aisha was so much ignorant about the incident of Bani Israel & Moses?
The tradition claims that Prophet & Sahaba were constantly observing the fast of ‘Ashura during full 10 years of Prophet’s life in Madina, so there is absolutely no logical reason as to why ‘Aisha was ignorant of this.
Moreover, why was Prophet following the Custom of days of Ignorance?
There was NO Islamic Calendar during Prophet (saw) era. But there was Arabic Calendar. It was the Era of Umar Ibn Khattab, where proposal came about Islamic Calendar. Ali Ibn Abi Talib recommended to start Islamic Calendar with the 1st of Muharram of the year when Prophet (saw) migrated to Madina.
But on 1st of Muharram of Islamic Calendar, Prophet Muhammad (saw) was still in Mecca. All agree that Prophet (saw) migrated to Madina long after it in the month of Rabi-ul-Awwal. (After Muharram comes the month of “Saffar” and then the month of “Rabi-ul-Awwal”).

Cursing the enemies of Ahlulbayt (as) is the Sunnah of Ibn Tamiyah too

One of the basic tools of Nasibi propaganda agasint the Shias have always included that Shias pratcie Tabbarra against the enemies of Ahlulbayt (as) which shows how hateful they are! To such segment of Nawasib, we would like to cite the comments of their Imam Ibn Tamiyah who likewise did Tabarrah upon the enemies of Ahlulbayt (as) in the following manner:

وأما من قتل الحسين أو أعان على ذلك أو رضي به فلعنة الله عليه والملائكة والناس أجمعين, لا يقبل الله منه صرفا ولا عدلا

“Whoever killed Hussain, or contributed or was pleased with it, may Allah’s, Angel’s and people’s curse be upon him, may Allah don’t accept his worship and acts.”
Majmoa al-Fatawa, Volume 4 page 487

First Objection – Martyrdom should be celebrated not mourned

Why do the Shi’a deem the martyrdom of Imam Husayn (as) a tragedy, when it should be a happy occasion?

The slain leader of the Nasibi organization Sipah Sahaba, Azam Tariq in his famed ‘Khutbah Jail’ sets out a detailed attack on the Shi’a commemorating Imam Husayn (as)’s Shahadath by asserting that Muslims deem martyrdom to be a happy honour whilst Shi’a deem it a tragedy. Below, we will set out a vast array of responses.

Reply One – It is natural to mourn suffering

Whilst there is no doubt that Imam Husayn (as) should be praised for his exceptional bravery, patience and character at Karbala, the hardships he faced and sacrifices that he presented in the way of Allah (swt), is something worth crying and It is natural that commiserate with someone for his suffering and praise him for his success. Our Azadari fulfils both the requirements. It gives credit and appreciation for the success of the mission of Karbala and on the other hand we mourn the adversities and hardships faced by the progeny of the Holy Prophet (s) and their faithful companions.

All schools of thoughts unanimously agree that if a person faces hardships, persecution or death whilst carrying out a noble deed, his service should not be forgotten. The martyrdom of Imam Husayn (as) does not mean that the Shi’a should be happy rather than sad in Muharam.

Reply Two – It is natural to express grief at the plight of fallen heroes

During the Indo / Pak wars of 1965 and 1971 the entire Pakistani nation offered their respects to those killed. At the same time televised pictures of these ceremonies depicted images of relatives crying at the loss of their loved ones. This doesn’t mean that they were unhappy at their bravery and success. The media showered praise on their bravery but also expressed grief at the huge sacrifice / loss of life that was undertaken in attaining this objective.

Reply Three – The Sahaba mourned when Umar was martyred

The Ahl’ul Sunnah believe that Umar was martyred, did the Sahaba rejoice at this happy occasion? Let us see the vivid picture painted by Ibn Abbas (ra) as recorded in Tareekh e Baghdad, volume 12, page 357:

“When Umar was assassinated, the people were so grieved that they left eating.” Abbas [Ibn Abdul Mutalib] said ‘The deaths of the Holy Prophet(s) and Abu Bakr were also great losses but we didn’t leave eating, so even now we should eat’ and after that he himself started eating and so did the other people.”

Such was the tragedy that befell the Sahaba that the people abandoned eating, and it took the efforts of Ibn Abbas to console them and get them back into the eating mode again.

Along the same lines Wahaby scholar Waheed uz Zaman Haiderabadi stated:

“After the death of Umar, Uways Qarni mourned by saying Oh! Umar Oh! Umar Oh! Umar”
Hadiya tul Mahdi, volume 1, page 23, Published in Delhi

If crying and mourning for a martyr is wrong then why did the Sahaba (including) Uways Qarani (ra) mourn for Umar?

Did they think that he had failed to succeed in his Islamic duty?
Did they think that he wasn’t a martyr?
Was their perception wrong?

Reply Four – Lady Hajra mourned when she heard of her son’s pending death

Tradition One

The darling of the Nasibi movement Qadhi Mazhar Husayn in his book ‘Ham Matam kyo nahee kartay’ [Why do not we perform mourning] said:

Imam Ja’far Sadiq (as) has said that patience and hardships, both comes to the believer, hence on the appearance of hardships, he exhibit patience and adversities impatience comes to kafir hence on the appearance of adversities, he exhibits signs of Jaza’
Al-Kafi, Volume 3 page 223

Reply

The Nasibi does not know the true meaning of ‘patience’ – its is Nasibi perception that those who stay quite during grief and hardships and refraining from wailing and crying are considered patient. The reality is that wailing and crying does not negate the concept of patience while complaining and holding Allah (swt) responsible for the adversities during hardships constitutes impatience, i.e. commenting on an act due to a lack of knowledge is impatience.

The story of Musa (as) and Khider (as) mentioned in Qur’an serves as a proof for our notion. As Musa (as) asked Khider (as) that He wanted to go with him and wanted to learn the things which Khider (as) had learnt from Ilm-e-Ladunni. Khider (as) told Musa (as) that He didn’t possess patience and how would he endure a matter that he lacked knowledge of. Prophet Musa (as) told him that “Inshallah”, he will find Khider (as) enduring and would not oppose anything Khider (as) did. Despite this, when Khider (as) made an hole in the boat and Khider (as) said that hadn’t, Khider (as) said he failed to maintain patience. The same reply was given to Musa (as) by Khider (as) when he (as) commented on the killing of servant by Khider (as). The verse proves that lack of ‘Sabr’ involves commenting on mater that you lack knowledge of.

In the eyes of Ulema, the definition of patience is that the ‘self’ shall not indulge in an unsound act. True patience is that exhibited in war, and refers to not fleeing the battlefield.

The terms ‘Sabr’ [patience] means not to complain about Allah (swt) before any other than God. We have the example of Prophet Yaqub (as) who maintained this high level of patience even after his lamentation. as he complained about his adversities to Allah (swt) as we have already mentioned.

Unless someone issues a complaint at adversities to persons other than Allah (swt), merely weeping and chest beating does not fall under the category of impatience.

The tradition makes no reference to the prohibition of mourning etc rather the condition of two classes are being discussed that a believer is he who stands firm on his iman and his endurance is unshakable whilst a Kâfir complains and holds Allah responsible for his calamity and suffering and hence shows impatience.

During the pre Islamic era, it was the tradition of these people to wail and cry at adversities blaming all on Taqdir, they would recite poetry wherein they commented on the wisdom of Allah and how they exhibited impatience. The same thing has been mentioned in this tradition. To advance a weak Hadeeth and twist in effort to prove that mourning for Imam Husayn (as) is Haraam is fitting of these Nawasib.

Tradition Two – The Definition of Jaza

Jabir said: ‘I asked Abu Jaffar (as) about the grief (Jaza). He replied: ‘The climax of grief is to scream and woe, beating the cheek, face, chest and pulling the hair. Whoever made a mourning assembly verily he abandoned patience and followed the other way but whoever was patient and mentioned Allah and praised him, verily he is pleased by Allah’s will, therefore he will be rewarded by Allah. But whoever doesnt do this, he will be judged and he is condemned and Allah will not reward him’
Furu al-Kafi, Volume 1 page 121
Bihar al-Anwar, Volume 79 page 89

Reply One – The tradition has been graded as weak

Allamah Majisi in his book Mirat al-Uqool, Volume 14 page 181 has declared it a weak tradition.

Reply Two

Even for the sake of discussion we suppose the tradition was authentic, than the only meaning which we get from this is to mourn while going out of the mentioned limits is impatience and illegitimate. In pre Islamic age people during the adversities and when confronted by clamities, used to wail and cry and create poetries based on inappropriate words for Allah (swt) and the condemnation we just read in the tradition is for the very absurd customs. But in the Azadari of Imam Husayn (as) maintains the high prestige of Allah (swt), we don’t commit any blasphemy against Allah (swt) and our lamentation would not be defined by our Imam (as) as Jaza. When it comes to Imam Husayn (as) such mourning is valid and legitimate! The Shi’a do not conduct Azadari for ordinary people, we reserve it for Imam Husayn (as), these acts are in accordance with dictates of the Qur’an and Sunnah.

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