The Ethernal wisdom of Ashura

Students of the so called historical method argue that in terms of immediate history, nothing was achieved as a result of the events on `Ashura, i.e. Muharram. They say that it was a tragedy, but its overall effect on the political events of the period was negligible.

This is their conclusion and when they are asked why the Islamic books of history, written by scholars many centuries ago, devote more space, more pages, more words, to that event than to any other in the history of Islam, why there are more books devoted to that event in Islamic history than to any other, they shrug their shoulders and mumble something about the Shi`i influence on the writing of history. Yet, many of the writers are not members of the Shi’a. The famous Islamic historian Tabari devoted nearly two hundred pages to the story. No other event receives as much attention from him. He most certainly was not a member of the Shi`a.

Cosmic Nature of the Martyrdom of Imam Husayn (A)

Yet Imam Husayn (A) was not merely the example of a great martyrdom, he was also the exemplar of bravery and fortitude. He fought a brave and fierce fight against so many. Such was his power and strength, such was the aura of his person and he was by no means a young man that the only way his enemies could kill him was by a whole group of them attacking him at the same time and stabbing him together. The humiliation of the death was total; the vindictiveness and wickedness of this action by men is illustrated by the fact that his clothes were ripped from his body and then horses ridden over it.

The Paradigm of all Unjust Deaths

The lesson is clear to us all: it shows the lengths of human wickedness. Imam Husayn (A) exemplifies all suffering humanity. In that martyrdom, in those blows to his body, in the trampling of horses over it, Imam Husayn (A) is the model, the paradigm of all unjust deaths, of all humans suffering.

Steadfastness in the way of Right Path

In this, his martyrdom teaches suffering men to endure, to remain steadfast in their belief in God. It also has a lesson to teach men who are more fortunate, that the world is a transitory place, worldly success is not an end in itself, and that man should always be aware of the suffering Imam Husayn (A) experienced. By their awareness of this they will learn to treat worldly success with humility.

In the real sense of cosmic history, the martyrdom of Imam Husayn (A) is a mighty triumph, a wondrous victory. Who would know the name Yazid today except for the fact that he was responsible for the martyrdom of Imam Husayn (A) ? Otherwise he would just be another of the thousands of despots, tyrants, and bullies that have abused their authority, another footnote in the history of man. However, because his tyranny and wickedness was responsible for the good, the noble, the pure Imam's martyrdom , he, by killing the Imam, the human model of goodness and bravery, has become the human model of injustice and wickedness.

The Victory of Truth over Falsehood

The triumph of Imam Husayn (A) lies in the fact that his inspiration has moved men to grieve for him throughout the centuries. The pure light of ennobled humanity in the Imam has motivated generation upon generation of the Shi'a, to suffer endless hardship, to keep his memory alive.

The first beginnings of the majlis, the sessions held in honour of the martyrdom of Imam Husayn (A). are to be discerned in the first gatherings of the surviving family of the martyred Imam. Very soon these gatherings of grief developed outside the family to include others.

Not long afterwards there was the majlis of the Kufan penitents, the tawwabin, when they gathered at his graveside to lament, to grieve, to prepare for martyrdom in the battle that was to come, to try, in some small way, to make them worthy of the sacrifice Imam Husayn (A) had made for them and all mankind.

The triumph of the martyred Imam is such that every year on `Ashura, in places all over the world, the faithful gather together to remember the Imam.

A Threat for Tyranny

All despotic regimes have felt threatened by these majlises. Throughout the centuries they have tried to prevent them. At one time even the site of Imam Husayn (A)'s grave at Karbala' was ploughed up.

They feared the grief and lamentation for Imam Husayn (A) because in that grief and lamentation people remembered the goodness, the justice, the kindness, the gentleness, and the bravery of the martyred Imam (A). These were not qualities that tyrannical governments wished people to think about; their concern was bribery, corruption, nepotism, and naked force. They saw the threat to their world, to their values, to their position. Seeing it, they sought to suppress the memory of Imam Husayn (A). However, such was the power, the influence, the glory of that memory, that they could not remove it from the hearts of men, from the Shi’a of all the Imams, the Shi`a of Imam Husayn (A).

The Importance of a Global Platform

In one of his historic statements Imām al-Ĥusayn (A) clearly says that the main reason behind his uprising is to seek reform in the Muslim nation. Then he describes the path he would undertake to meet this aspiration:

“I would like to invite towards good and shun the evil.”

In order for him to carry out this reform immediately, the best place to go to was Makka, where pilgrims from all over the Muslim world would come to perform 'Umra and Ĥajj. They would listen to his message, wake up, and relate the same to their people on their return.

Historical records tell us that while in Makka, Muslims from different countries used to visit Imām al-Ĥusayn (A) day and night, and listen to what he had to say.

Opposition against Falsehood

The movement of Imām al-Ĥusayn (A) reveals the personality of Imam (A) as a great freedom seeker. He never allowed himself to submit to any government that does not obey the laws of God. In fact it is a practical manifestation of ‘Islām’ (submission to the will of God). Submitting to every call of disbelief or polytheism is to alienate from the path of utter submission to Almighty Allāh. Not surrendering to falsehood and remaining very steadfast in his stance, he taught every future human being 'the lesson of steadfastness' by not submitting to falsehood and oppression. And this unwavering stance remained until his martyrdom.

Seeking Refuge in Allah

Imam al-Ĥusayn (A)'s move to Makka also alludes to something highly important. His refuge to the Divine sanctity of safety, perhaps demonstrated that his only refuge is Allāh in whose house there is always safety:

“In it are clear signs and whosoever enters therein is safe” (Quran, 3:97)

Seeking refuge in the Divine sanctity, however, should transport us to a loftier meaning: one who really seeks refuge in Allāh is safe from all kinds of polytheism and oppression. It is not necessary for us to limit our understanding to the physical and tangible import of the verse.

The safety referred to in the verse, however, is a legislative direction which creates responsibilities on the Muslim nation. In other words, Almighty Allah commands us to observe security in His house. No one is allowed to shed blood in there; no animal is to be injured, etc. But if some like Hajjāj bin Yūsuf al-Thaqafī, out of their disbelief, were to transgress the limits, they can endanger the lives of the like of the selfishly motivated 'Abdullah bin Zubayr who despite having sought asylum in the holy precincts of the Ka'ba was killed therein.

However, the safety can also refer to seeking the shelter of 'one's spirit' in Almighty Allah. This meaning can also be understood by looking at some recommended supplications to be recited near the Ka'ba:

O Allāh, surely You said ” and whosoever enters therein he/she would be safe"; therefore, save me from the punishment of Hell Fire.

Therefore, one who seeks the protection of his spirit from Almighty Allah would undoubtedly be safe from every calamity that would ruin his spiritual life. If his physical life were to be sold for an exalted aim, he would never lose. Instead he would attain a lofty station and eternal salvation.

If the leaders who govern Muslim nations of the world today were to understand and apply this lofty concept they would never assist terrorist and tyrant regimes whose evil nature is more apparent than ever today. Every concerned Muslim should try to understand and heed to the call of Imām al-Ĥusayn (A) which still echoes in the hearts and minds of the truth-seeking human beings:

Indeed you know that the Messenger of Allah (s) said during his lifetime:
"Whoever observes a sovereign legalizing what God has made unlawful, violating the covenant of God, opposing the Sunnah of the Messenger of God, and treating the creatures of God sinfully and oppressively, and does not oppose him with his speech and action, God has a right to bring him to the same fate as that of the tyrant…"

"Don't you see that what is true and right is not acted upon and what is false and wrong is not forbidden?..."

"Is there any protector who defends the sanctuary of the Messenger of Allāh?"

Imam (A) voluntarily allowed himself to be the greatest sacrifice on this earth, seeking to fulfil the will of God. On this day, nearly fourteen hundred years ago, the Imam prepared himself for martyrdom. The symbols of his martyrdom are many, the suffering dreadful.

He watched as, one after another, his followers went to their deaths; as, one after another, his kinsmen went to their deaths; even his baby son was slaughtered in his arms as he gave him a farewell hug.

Bravery of Imam Husyn (A)

The fact is that these petty scholars with their tendentious criticisms are concerned only with the narrow details of political history. They do not perceive the cosmic nature of the martyrdom of Imam Husayn (A). For them, history is the restricted study of immediate cause and effect in political developments. But real history is about something far more important than that. Real history concerns men's relationship with God and how that relationship affects men's relationships with each other. Real history attempts to show the cosmic significance of events, not their narrow immediate political results.

The tragedy of Karbala', the martyrdom of Imam Husayn (A), is one of those events of cosmic significance. Its lessons concern not just one group of men and their relationship to the world, but all mankind. It is a moral paradigm. It teaches sacrifice and opposition to injustice: it teaches integrity of purpose, love of family, gentleness, and bravery. In fact, in the account of the tragic journey and martyrdom of Imam Husayn (A), there are lessons in all the moral virtues. Perhaps the one that strikes most of us most forcefully is our own inadequacy in comparison with the enormous sacrifice Imam Husayn (A) made on behalf of mankind.

The Paradigm of all Unjust Deaths

In the real sense of cosmic history, the martyrdom of Imam Husayn (A) is a mighty triumph, a wondrous victory. Who would know the name Yazid today except for the fact that he was responsible for the martyrdom of Imam Husayn (A) ? Otherwise he would just be another of the thousands of despots, tyrants, and bullies that have abused their authority, another footnote in the history of man. However, because his tyranny and wickedness was responsible for the good, the noble, the pure Imam's martyrdom , he, by killing the Imam, the human model of goodness and bravery, has become the human model of injustice and wickedness.

The Victory of Truth over Falsehood

The first beginnings of the majlis, the sessions held in honour of the martyrdom of Imam Husayn (A). are to be discerned in the first gatherings of the surviving family of the martyred Imam. Very soon these gatherings of grief developed outside the family to include others.

Not long afterwards there was the majlis of the Kufan penitents, the tawwabin, when they gathered at his graveside to lament, to grieve, to prepare for martyrdom in the battle that was to come, to try, in some small way, to make them worthy of the sacrifice Imam Husayn (A) had made for them and all mankind.

The triumph of the martyred Imam is such that every year on `Ashura, in places all over the world, the faithful gather together to remember the Imam.

A Threat for Tyranny

The Importance of a Global Platform

“I would like to invite towards good and shun the evil.”

In order for him to carry out this reform immediately, the best place to go to was Makka, where pilgrims from all over the Muslim world would come to perform 'Umra and Ĥajj. They would listen to his message, wake up, and relate the same to their people on their return.

Historical records tell us that while in Makka, Muslims from different countries used to visit Imām al-Ĥusayn (A) day and night, and listen to what he had to say.

Opposition against Falsehood

Seeking Refuge in Allah

"Whoever observes a sovereign legalizing what God has made unlawful, violating the covenant of God, opposing the Sunnah of the Messenger of God, and treating the creatures of God sinfully and oppressively, and does not oppose him with his speech and action, God has a right to bring him to the same fate as that of the tyrant…"

"Don't you see that what is true and right is not acted upon and what is false and wrong is not forbidden?..."

"Is there any protector who defends the sanctuary of the Messenger of Allāh?"

Imam al-Ĥusayn (A)'s move to Makka also alludes to something highly important. His refuge to the Divine sanctity of safety, perhaps demonstrated that his only refuge is Allāh in whose house there is always safety:

“In it are clear signs and whosoever enters therein is safe” (Quran, 3:97)

Seeking refuge in the Divine sanctity, however, should transport us to a loftier meaning: one who really seeks refuge in Allāh is safe from all kinds of polytheism and oppression. It is not necessary for us to limit our understanding to the physical and tangible import of the verse.

The safety referred to in the verse, however, is a legislative direction which creates responsibilities on the Muslim nation. In other words, Almighty Allah commands us to observe security in His house. No one is allowed to shed blood in there; no animal is to be injured, etc. But if some like Hajjāj bin Yūsuf al-Thaqafī, out of their disbelief, were to transgress the limits, they can endanger the lives of the like of the selfishly motivated 'Abdullah bin Zubayr who despite having sought asylum in the holy precincts of the Ka'ba was killed therein.

However, the safety can also refer to seeking the shelter of 'one's spirit' in Almighty Allah. This meaning can also be understood by looking at some recommended supplications to be recited near the Ka'ba:

O Allāh, surely You said ” and whosoever enters therein he/she would be safe"; therefore, save me from the punishment of Hell Fire.

Therefore, one who seeks the protection of his spirit from Almighty Allah would undoubtedly be safe from every calamity that would ruin his spiritual life. If his physical life were to be sold for an exalted aim, he would never lose. Instead he would attain a lofty station and eternal salvation.

If the leaders who govern Muslim nations of the world today were to understand and apply this lofty concept they would never assist terrorist and tyrant regimes whose evil nature is more apparent than ever today. Every concerned Muslim should try to understand and heed to the call of Imām al-Ĥusayn (A) which still echoes in the hearts and minds of the truth-seeking human beings:

Indeed you know that the Messenger of Allah (s) said during his lifetime:The lesson is clear to us all: it shows the lengths of human wickedness. Imam Husayn (A) exemplifies all suffering humanity. In that martyrdom, in those blows to his body, in the trampling of horses over it, Imam Husayn (A) is the model, the paradigm of all unjust deaths, of all humans suffering.

Lessons from the Martyrdom of Imam Hussain(A.S)

A.Islam is not a religion of compromise. Living with peace with forces of oppression is wrong. If Imam Hussain had pledged allegiance to a tyrant ruler, he could have saved his neck, and would have most likely given a high post by the Caliph who would have allowed him to do his prayer, fasting, and other ritual acts of worship. But he was the grandson of a prophet who said, "One of the greatest jihad is to stand up to a tyrant ruler, and say a word of truth. " Therefore, Imam Hussain in one of his speeches on the way to Karbala said,
" To live with an oppressor is a crime in itself"

He also knew Quran, and knew that striving in the cause of Allah brings immense reward,
" Those who believe, and suffer exile and strive with might in Allah's cause, with their goods and their people, have the highest rank in the sight of Allah, They are the people who will achieve Salvation. (9:20) "O you who believe! Shall I read you to a bargain that will save you from a grievous penalty? That you believe in God and in his messenger, and you strive in the cause of Allah with your property and your people, that will be the best for you if you knew it. 11(69:10-11) "And strive in the cause of Allah as you ought to strive". (22:76) And those who strive in our cause - we will certainly guide them to Our Path. For verily Allah is with those who do good" (29:69)

B.The second lesson is the concept of ownership of life and giving it to the cause of the owner. Our body and life belong to our Creator, and should be spent on His cause. Even if we do that, all we are doing is returning it to the original owner. There is a great reward for martyrdom. A martyr is next to Prophets in heaven.

"And if you are slain or die in the cause of Allah, Forgiveness and Mercy from Allah are far better than they could amass, and it you die or are slain, lo it is unto Allah that you are brought together". (3:157-158)

"Those who leave their homes in the cause of Allah and are then slain or die, on them Allah will bestow good provision. Truly Allah is He who bestows the best provision." (2:58-59)

C.The third lesson, is standing up to trial when we are called. This has to be a criterion for entering into Heaven. Allah says:
Do you think you will enter the Garden (of Bliss) without such (trails) as come to those before you." (2:214)
"Allah has purchased of their believers their persons and their goods. For theirs (in return) is the Garden (of Paradise). (9:111)
All of the prophets had tests of their own. Prophet Ibrahim (PBUH) had many tests, including being thrown into fire.

D.The fourth lesson we learn from the story of Imam Hussain (RA) is that of sacrifice. To give life in the cause of Allah is the ultimate Sacrifice. Can we sacrifice our money we love so much for charity, our precious time for the education of our children, can we sacrifice our false pride in our race, color, language, and national origin, and of our sect, and accept other Muslims as brothers and sisters?

Now let us ask ourselves what are we mourning and why are we mourning?

If we are mourning the death of Imam Hussain, Quran tells us that Martyrs are not dead.

"And do not call those who die in the way of Allah as "Dead", no they are living, only you do not see them. (2:154)

we are mourning his defeat, certainly if he would have surrendered to Yazid and pledged allegiance to him, he would have been defeated, but he did not, in fact his Sacrifice prevented Kingdom and Monarchy to establish a form of Government in Islam, and Caliphate continued for hundreds of years. It is this death of Yazid's ideology which the poet mentions.

In the Murder of Hussain,
In deed is the death of Yazid.
Each Karbala revives Islam.

Muhurram is not just for ten days, and then going back to the business as usual. For a Muslim who stands up to fight in the cause of Allah, for him the place is Karbala, the month is Muhurram, the day is Ashura. He is Imam Hussain and his opponent is Yazid.

Muhurram is not just for Shia but for all Muslims.

IS CRYING FOR DEAD CAUSES PUNISHMENT TO THE DEAD???

You would have heard this 100′s of times and people are fed up with this idea that holy prophet (s.a.w) had said this and so if someone cries for dead, the dead is punished; and this propaganda increases in moharram

so let us see what ayesha had to offer in this regard

we find in musnad ahmad

Abu bakar says that when rafi’I bin khadeej died, we heard ibn umar that dead is punished when his neighbors cry for him. I came to umra and told him so he replied that Ayesha said that holy prophet asws said this about a jew lady that these people are crying and she is being punished; then Ayesha recited the verse that none will bear the weight of others

[Musnad ahmad, urdu, vol 11, page 31, narration 24616]

Sheikh hamza says isnaad sahih
[Musnad ahmad, takhreej of ahmad shakir and hamza ahmad, vol 17, page -234]

We further find

Ibn umar said that holy prophet asws said that dead is punished when his family cries for him; when someone asked this from Ayesha, she said that he has hallucinated, holy prophet asws said that people are crying where as he is being punished for his sins

[Musnad ahmad, urdu, vol 11, page 84]

Sheikh hamza says isnaad sahih

[Musnad ahmad, takhreej of ahmad shakir and hamza ahmad, vol 17, page 287]

Sheikh shoaib says isnaad sahih on condition of sheikhain [musnad ahmad, vol 40, page 347-348, narration 24302 ]

Yet again, we find

Urwa said that once Ayesha told him that o nephew! Ibn umar erred in listening, actually holy prophet asws passed by a grave and he said that he is being punished due to his deeds and his family is crying for him; otherwise by god! None will bear the weight of others

[Musnad ahmad, urdu, vol 11, page 178-179, narration 25144]
Sheikh hamza says isnaad sahih
[Musnad ahmad, takhreej of ahmad shakir and hamza ahmad, vol 17, page 390]
Sheikh shoaib says isnaad are sahih, narrators are all thiqa and narrators of sheikhain
[musnad ahmad, takhreej of sheikh shoaib; vol 41, page 181-182 narration 24637]

Again we find

Abu bakar said that when rafi’I bin khadeej died, I heard Abdullah bin umar that dead is punished due to weeping of his neighbors. I came to umra and told him about this; he said that Ayesha said that may allah forgive abu abdurrehman, he is not lying but he has forgotten; holy prophet asws passed by grave of a jew lady on which people were crying, so he said that people are crying where as she is being punished

{molvi zafar iqbal says that narration is sahih as per bukhari, muslim and ibn haban}
[musnad ahmad, urdu, vol 11, page 210]

Why Shias prostate on the mud of Karbala?

Abu Said Al Khudri narrates:

The Messenger of Allah used to practice Itikaf (in the mosque), in the middle third of Ramadan. After the twentieth night, he used to return home on the twenty-first, and those who were in Itikaf with him would return to their homes as well. In Ramadan, in which he practiced Itikaf, he would pray the night prayers on the night in which he returned home, and then address the people, instructing them as Allah commanded him. He said, "I used to practice Itikaf for these ten days (i.e. the middle third of Ramadan), but I now intend to stay in Itikaf for the last ten days. Whoever was in Itikaf with me should stay at his place of seclusion. I have certainly been shown (the date of) this Night (of Qadr), but I have forgotten it. Search for it in the odd nights of the last ten days (of Ramadan). I also saw myself (in a dream) prostrating in mud and water." On the twenty-first night, the sky was covered with clouds and it rained, and the rainwater started leaking through the roof of the mosque onto the praying place of the Prophet. With my own eyes, I saw the Prophet, upon completion of the morning prayer, leaving (the mosque) with his face covered with mud and water.

Sahih Al-Bukhari Hadith 3.235

Abu Hazim narrates:

Sahl bin Sa'd was asked about the (Prophet's) pulpit, as to what was it made of. Sahl replied: No one is still alive among the people who knows about it better than I. It was made of tamarisk forest wood. So and so, the slave of so and so, prepared it for the Messenger of Allah. When it was constructed and placed (in the mosque), the Messenger of Allah stood on it, facing the Qibla, and said, "Allahu Akbar", and the people stood behind him (in prayer). He recited and bowed, and the people behind him bowed. Then he raised his head, stepped back, descended and prostrated on the ground. He then again ascended the pulpit, recited, bowed, raised his head, stepped back, descended and prostrated on the ground. This is what I know about the pulpit.

Sahih Al-Bukhari Hadith 1.374

Hazrat Maimuna said:

The Messenger of Allah used to pray on a Khumra (a palm leaf mat large enough to place one's face, while in prostration).

Sahih Al-Bukhari Hadith 1.378

Jabir bin Abdullah narrates:

The Messenger of Allah said: I have been given five things which were not given to any of the Prophets before me. These are:

1. Allah made me victorious by inspiring awe (and fear in my enemies) for a distance of one month's journey.

2. The earth has been made a place of prostration for me, and a place to perform Tayammum. Thus, my followers can pray wherever (i.e. in any lawful place) they like, when the time of prayer is due.

3. War booty has been made lawful for me.

4. Every Prophet was sent only to his own nation, but I have been sent to all mankind.

5. I have been given the right of intercession (on the Day of Resurrection).

Sahih Al-Bukhari Hadith 1.429

Abu Sa'eed used to relate that he had seen the Prophet prostrating on wet mud, so much so that he could see mud stains on his forehead.

Saheeh Bukhari, Part I, p. 104

Hazrat Maimuna said:

The Messenger of Allah was once praying while I was experiencing my menses and sitting beside him. Sometimes his clothing would touch me during his prostration. She added: He prayed on a Khumra (a small palm leaf mat).

Saheeh Bukhari, Volume 1, Book 8, Number 376

The Prophet used to place his forehead on the earth while prostrating.

Saheeh Bukhari, Part 1, p. 97

The Prophet declared that the best place for prostration was the earth, or upon something that grows from the earth.

Kanz-ul-Ummal, Part 4., p. 113(Famous Sunni book of Hadith)

As it is proved that it is the Sunnat of Prophet of Allah to prostate on mud, hence Shias prostate on the mud of karbala as it is superior to other mud on earth beacause it contains the blood of martyr grandson of Holy Prophet(s.a.w), Imam Husain(a.s).

Note : All the above references are from authentic Sunni books.

Banu Umayyah revived the custom of jahiliyah

Amputations of the head and moving the heads from one place to another, the mistreatment of the dead bodies out of sheer passion of revenge, that was prevalent during the days of ignorance (al-Jahiliyyah), started again among the Muslims during Umayyad era.

Case 1:

The very first head that was amputated from the body during the Islamic period was of Ammar Ibn Yasir (RA), the famous companion of the Messenger of Allah (PBUH&HF). Ahmad Ibn Hanbal in his Musnad narrates a tradition as follows, that has also been mentioned in the Tabaqat of Ibn Sa'd that:

In the Battle of Siffin, when the head of Ammar Yasir (RA) was cut off and was taken to Muawiyah, two people were arguing over it, each one claiming that he had killed Ammar.

Sunni references:
- Musnad Ahmad Ibn Hanbal, Traditions #6538, #6929 Printed in Dar al- Maarif, Egypt 1952 - al-Tabaqat, by Ibn Sa'd, v3, p253

Case 2:

The second head that was amputated from the body was for Umro Ibn al- Hamaq, who was among the companions of the prophet (Allah's blessings on him and his cleansed progeny). Muawiyah alleged that he has participated in the assassination of Uthman. When efforts were carried out for his arrest, he hid in a cave, where a snake bit him. The people who were in his pursuit cut off the head from the dead body and took it to Ziyad. He then sent it to Muawiyah in Damascus, where the head was roamed around the city and was finally presented to his wife in her lap.

Sunni references:
- al-Tabaqat, by Ibn Sa'd, v6, p25
- al-Isti'ab, v2, p440
- al-Bidayah wa al-Nihayah, v8, p48
- Tahdhib al-Tahdhib, v8, p24

Case 3:

The same atrocity was committed against Muhammad Ibn Abi Bakr (RA) who was the Governor for Imam Ali (AS) in Egypt. When Muawiyah captured Egypt, he was arrested and was killed. His dead body was placed in a belly of a dead donkey and then was brutally burnt.

Sunni references:
- al-Isti'ab, by Ibn Abd al-Barr, v1, p235
- History of al-Tabari, v4, p79
- History of Ibn Kathir, v3, p180
- History of Ibn Khaldoon, v2, p182

Case 4:

After this, it became a tradition for people who sought vengeance after their enemies were killed. Imam Husain's (AS) head was amputated, and was taken from Karbala to Kufah and from Kufah to Damascus. The body of Imam Husain (AS) was brutally ruined by the running of horses.

Sunni references
- History of al-Tabari, v4, pp 349-351,356
- History of Ibn Kathir, v3, pp 296-298
- al-Bidayah wa al-Nihayah, v8, pp 189-192

The Reward of Loving Ahlul-Bayt

I found the following astonishing tradition in one of the most famous Tafsir book of the Sunni brothers, that is, "Tafsir al-Kabir", by Fakhr al-Razi who is a leading Sunni scholar with multiple specialties in Tafsir, Fiqh, and theology. This tradition can also be found in other Sunni commentary books of Quran, "Tafsir al-Kashshaf," written by al-Zamakhshari, as well as "Tafsir al-Tha'labi."

I will present some traditions transmitted by the Sunnis which clearly specify the individuals whose love is obligatory.

The Messenger of Allah said:

He who dies with love of the family of Muhammad is a Martyr.

And behold! He who dies with love of the family of Muhammad is forgiven.

And more! The one who dies with love of the family of Muhammad is died repented.

Lo! He who dies with love of the family of Muhammad is died as a believer with a COMPLETE belief.

And no doubt! The one who dies with love of the family of Muhammad, the angle of death gives him the glad tiding of Paradise, and so do the two angels who question him (Munkar & Nakeer).

And verily he who dies with love of the family of Muhammad, will be led toward the Paradise as the bride is led to the house of her husband.

Behold! And he who dies with love of the family of Muhammad, for him there will open two gates in his grave toward the Paradise.

Lo! And the one who dies with love of the family of Muhammad, Allah will make his grave a sacred place of visit for the angels of mercy. And verily he who dies with love of the family of Muhammad, has died on Sunnah.

And no doubt! The one who dies with the HATE of the family of Muhammad, will arrive in the day of
judgment while it is printed on his forehead that he is desperate from the Mercy of Allah.

Behold! He who dies with the HATE of the family of Muhammad, has died unbeliever.

And verily he who dies with the HATE of the family of Muhammad, will never hear the smell of Paradise.

Sunni references:
Tafsir al-Kabir, by Fakhr al-Din Muhammad Ibn Umar al-Razi, Pub. in Egypt (1357/1938), under commentary of verse 42:23, Part 27, pp. 165-166.
Tafsir al-Kashshaf, by al-Zamakhshari
Tafsir al-Kabir, by al-Tha'labi

Fakhr al-Razi and others mentioned the above tradition under the commentary of the following verse of Quran, in which Allah tell his Messenger:

"(O Prophet) tell (people) I don't ask you any wage (in return for my prophethood) except to love my near kin. And if anyone earns any good We shall give Him an increase of good (in return for it)" (Quran 42:23).

It has been widely reported by the Sunni commentators of the Holy Quran that:

Ibn Abbas narrated: When the above verse (42:23) was revealed, the companions asked: "O' the Messenger of Allah! Who are those near kin whose love Allah has made obligatory for us?" Upon that the Prophet (PBUH&HF) said: "Ali, Fatimah, and their two sons." He (PBUH&HF) repeated this sentence thrice.

Sunni references:
1. Tafsir al-Kabir, by Fakhr al-Din al-Razi, Part 27, pp 165-166
2. Tafsir al-Tha'labi, under the commentary of verse 42:23 of Quran
3. Tafsir al-Tabari, by Ibn Jarir al-Tabari, under verse 42:23
4. Tafsir al-Qurtubi, under commentary of verse 42:23 of Quran
5. Tafsir al-Kashshaf, by al-Zamakhshari, under commentary of verse 42:23
6. Tafsir al-Baidhawi, under the commentary of verse 42:23 of Quran
7. Tafsir al-Kalbi, under commentary of verse 42:23 of Quran
8. al-Madarik, in connection with verse 42:23
9. Dhakha'ir al-Uqba, by Muhibbuddin al-Tabari, p25
10. Musnad Ahmad Ibn Hanbal,
11. al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p259
12. Shawahid al-Tanzeel, Hakim Hasakani, al-Hanafi, v2, p132
13. Many others such as Ibn Abi Hatam, al-Tabarani, etc.

Then the Prophet (PBUH&HF) continued:

"Verily Allah has dedicated my wage (of prophethood) to love of my Ahlul-Bayt, and I shall question you about it on the day of judgment."

Sunni references:
Dhakha'ir al-Uqba, by Muhibbuddin al-Tabari, p26
lal-Sirah, by al-Mala

In another tradition, we read:

The Messenger of Allah (PBUH&HF) said: "I advice you to be kind to my Ahlul-Bayt for verily I will dispute you about them on the day of Judgment, and whoever I dispute him shall enter the Fire." He (PBUH&HF) also said: "One who regards me by regarding my Ahlul-Bayt, he has taken a promise from Allah (to enter the Paradise)."

Sunni references:
l al-Tabaqat, by Ibn Sa'd
l al-Sirah, by al-Mala
l al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p231

Furthermore, al-Kateeb and Ibn Hajar narrated on the authority of Anas Ibn Malik saying:

The Prophet (PBUH&HF) said: "The title of the Book (Saheefah) of believer is love of Ali Ibn Abi Talib."

Sunni references:
Tarikh, by al-Khateeb al-Baghdadi
al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 9, section 2, p193

In the above tradition, "The Book of believer" refers to the way a believer conducts the affairs, i.e., his daily life, and his diary.

On the commentary of the Quranic verse: "Lo! those who believe and do good, the Beneficent will appoint for them love (Quran 19:96)," al-Hafidh al-Salafi wrote: Muhammad Ibn Hanafiyyah said: "There will not be a believer unless in whose heart love of Ali and his family exists." In this connection, al-Bayhaqi, Abu al-Shaikh, and al-Daylami reported that the Messenger of Allah said: "A servant (of God) will not be a (true) believer unless he loves me more than his own soul, and loves my progeny more than his own soul and his own family." See al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, pp 261-262 quoted from al-Hafidh al-Salafi, al-Bayhaqi, Abu al-Shaikh, and al-Daylami).

al-Tirmidhi and Ahmad narrated:

The Messenger of Allah said: "He who loves me and loves these two: al-Hasan and al- Husain, and loves their father and mother, he will be with me in Paradise."

Sunni reference:
Sahih al-Tirmidhi, v5, p641
Musnad Ahmad Ibn Hanbal, on the authority of Imam Ali (AS)
Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p693, Tradition #1185
al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p264

It is also narrated that:

The Messenger of Allah said: "Verily the prosperous and the only prosperous and the true prosperous is he who loves Ali in his lifetime and in his hereafter."

Sunni reference:
Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p658, Tradition #1121
al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari, v3, p176
Majma' al-Zawa'id, by al-Haythami, v9, p132
Sharh Ibn Abil Hadid, v2, p429

Nine descendants of Imam Husain(a.s) are included in Ahlul-Bayt(a.s)

Only five members of Ahlul-Bayt were alive at the time of the Prophet (PBUH&HF). They were Prophet Muhammad, Lady Fatimah, Imam Ali, Imam al-Hasan, and Imam al- Husain. They were mentioned as Ahlul-Bayt by the Prophet (PBUH&HF) and the most important Sunni collections testify to this fact.

However the nine descendants of Imam al-Husain were not alive at that time so that the Prophet could not cover them by his mantle! But the Prophet did, in fact, mention their names and their numbers.

Let us review some traditions from Sihah Sittah:

The Prophet (PBUH&HF) said: "al-Mahdi is one of us Ahlul-Bayt."

Sunni reference: Sunan Ibn Majah, v2, Tradition #4085

also:

The Prophet (PBUH&HF) said: "The Mahdi will be of my family, of the descendants of Fatimah (the Prophet's daughter).

Sunni references:
Sunan Abi Dawud, English version, Ch. 36, Tradition #4271 (narrated by Umm Salama, the wife of the Prophet)
Sunan Ibn Majah, v2, Tradition #4086
al-Nisa'i and al-Bayhaqi, and others as quoted in:
al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p249

By the above traditions, the Prophet extended Ahlul-Bayt up to Imam al-Mahdi (AS). So Ahlul-Bayt are not just those five, and Imam al-Mahdi is the last member of Ahlul-Bayt, but he was not born at the time of the Prophet so that he could take him into the Cloak as well!

Also the messenger of Allah said:

"There shall be twelve Imams/Caliphs/Amirs for my nation"

Sunni references:
Sahih al-Bukhari, Arabic-English, v9, Tradition #329;
Sahih Muslim, English version, Chapter DCCLIV, v3, pp 1009-1010, Traditions #4476 -->
#4483;
Sunan Abi Dawud, v2, p421 (three traditions);
Sahih al-Tirmidhi, v4, p501;
Musnad Ahmad Ibn Hanbal, v5, p106;
Others such as al-Tiyalasi, Ibn al-Athir, etc.

These 12 Imams will cover till the day of resurrection as Sahih Muslim testifies. The last of them is surely Imam al-Mahdi (AS) who will appear in the last days and who is also from Ahlul-Bayt as the above tradition specified. There are other traditions in the Sunni collections in which the Prophet (PBUH&HF) has even mentioned the name of all these twelve individuals one by one. (see Yanabi' al- Mawaddah, by al-Qundoozi al-Hanafi).

Who was Yazid?

In order to learn more clearly as to how far the views expressed by Imam Husayn about Yazid are indisputable according to the history of Islam, one should refer to the following remarks of Mas'udi in respect of Yazid.

"Yazid was a pleasure-seeking person. He was a man, who kept beasts of prey. He had dogs, monkeys and panthers. He always arranged wine-drinking parties. One day after the martyrdom of Imam Husayn while he was sitting in such a party, Ibn Ziyad was seated on his right side,Yazid turned to the cupbearer and recited two couplets which are translated below:

"Give me a cup of wine which should satiate my bones. Then give another such cup to Ibn Ziyad, the man who is my confidant and who has strengthened my position and the foundation of my caliphate".

Yazid meant to say that Ibn Ziyad by killing Imam Husayn had strengthened the foundation of his caliphate.

Thereafter Mas'udi writes about the injustice and oppressions committed by Yazid and then says: "In the Muslim ummah Yazid was like Pharaoh amongst his subjects" and then writes: "It is not so, because Pharaoh was more just to his subjects". He adds: "The injustice, intrepidity and impiety of Yazid also penetrated into the Muslim ummah".

The sins committed by Yazid were also committed by his favorites and they adopted his ways and manners. During the period of his caliphate music became current in Makkah and Madina, and all sorts of amusements and funs began to be used. The people began to drink wine openly. It is also the more surprising that the man, who claimed to be the successor to the Holy Prophet and occupied the seat of the caliphate, had a pet monkey, which was named Abu Qays. Yazid used to bring it in his drinking parties and he spread a mattress for it. He also mounted it on the back of a she-ass, and made it participate in the horse-race. One day Abu Qays won the race. The monkey was then dressed in red and yellow silken clothes and cloak, and an embroidered cap was placed on its head".

This was the import of the sentence that Imam Husayn wrote to Mu'awiya about Yazid. However, this person attained to the Islamic Caliphate and pressed Imam Husayn to take the oath of allegiance i.e. to acknowledge him to be the lawful successor of his (i.e. Imam Husayn's) grandfather, the Prophet of Allah.

Merits of Imam Husain(a.s)-Part 2

The Imam says: 'I am not one of those people and whatever the future circumstances and the political conditions of Iraq may be, I shall achieve my object. I have risen only to perform the duty which devolves upon me from Allah in the present circumstances. It is not my object to become a caliph or to rule over the Muslims. If I am successful I shall have performed my duty and it will be quite right, and if my enemy is the winner, even then I shall have performed my duty. There is no other object of my movement'. Truly speaking it makes no difference for the godly persons, and those, who have no material motive and perform jihad for Allah, with a view to perform their duty, whether they are victorious or defeated. This interpretation is also on account of the inadequacy of words, otherwise the word defeat does not exist in the dictionary of the godly persons. This was what Imam Husayn said while going to Iraq when he told Farazdaq: "If we succeed we shall thank Allah, but even if destiny does not favor us we shall not perish, because our intention is good. It is possible that we may be killed but we shall not die, because there is a great difference between being martyred in the path of Allah and for the sake of enjoining to do good and restraining from evil on the one hand and dying and perishing on the other".

The Imam said exactly the same thing on the day of Āshura in one of his addresses to the people of Kufa. By reciting some poetical verses of the companion of the Holy Prophet named Farwa bin Murādi, he hinted that if some of his friends or enemies thought that that was a day of his death, defeat and destruction, they were sadly mistaken, for the fact was that it was the day of his martyrdom -a martyrdom which would be the first step towards his eternal life.

Ibn Tawus writes that when Burayr bin Khuzayr Hamdani counseled the people but they did not pay any heed to him, the Imam himself mounted a camel and asked them to become silent. When they became silent and attentive he praised Allah in a befitting manner and invoked blessings for Muhammad, the angels and other Prophets. Then he said: "O People! Woe be to you! You have deceived us. You cried for help, and we got up quickly to come to your rescue. However, you wielded against us the same sword, which we had given in your hands and kindled for us the same fire, which we had lit to destroy our common enemy. You joined your enemies to fight against your friends and well-wishers, although you have not received justice from them (i.e. from the enemies) in the past and cannot also entertain any hope in the future. Woe be to you! Why did you not take a final decision and forsook us when the swords were still sheathed and the people were tranquil and calm? Why did you begin to fly hurriedly like newly-winged locusts, and why did you fall in the fire of mischief like moths? May you never be blessed, O mean people! who have thrown the Qur'an away and tampered with its words.

"O you supporters of sins and friends of Satan and those who have wiped out and destroyed the traditions of the Prophets! Have you withdrawn your hands from our assistance and are you going to support the oppressors? I swear by Allah that you have always been unfaithful. You are inherently faithless people. You are the most filthy fruit, which is of no use to your friends and well-wishers, and chokes their throats, but is easily swallowed by the enemies. By choking the throats of the friends it is meant that you promise assistance and support and boast of your devotion and manliness, but when you are put to test and when it is time to defend Islam and offer sacrifice, you are not only useless, but your oppression and injustice does not spare even your friend, and threatens his life like a choking morsel!"

Then the Imam said: "O people of Kufa! You should know that this bastard (i.e. Ubaydullah) son of that bastard (i.e. Ziyad) has obliged me to choose one of the two things; either the swords be unsheathed i.e. there occurs a fierce battle, which culminates in my martyrdom and self-sacrifice or I should fall into disgrace and humiliation and submit to his will so that he may do with me whatever he likes. However, disgrace and humiliation are not acquainted with us. Allah does not like that we should be put to shame and humiliation. The Prophet and the godly persons do not yield to abjectness and humiliation.

We have been brought up in the laps of pure mothers. The young men with the sense of honor and the gentlemen with undaunted courage will not go the way of ignoble and weak persons so long as the path of death and martyrdom is open before them, and will not also agree to our humiliation and abjectness. Although at present my faithful friends are few, and many others have ceased to support me, I shall not choose any path other than fighting, and shall not go except the way of martyrdom".

It was here that the Holy Imam recited the following poetic verses of Farwa ibn Musayk Muradi which represent a world of spiritual greatness, peace and vigor.

"If we have been victorious today it is not something new, because we have always gained victory and even if we are defeated, predominance and victory is ours; and truth is victorious in all circumstances, whether it wins or loses.

We are treading this path with courage and manliness and are not accustomed to fear and cowardice. However, what can be done if it be so destined that we should meet martyrdom and others should attain to rulership.

It is customary in the world that after attacking the people and trampling upon them death goes back and then renews its attack and crushes another group.

Fate is drawing the gentlemen of Bani Hashim towards death in the same manner in which it did in the past ages.

If the kings of the world had been immortal, we, who are the rulers of the Kingdom of heaven, would have lived for ever. And if the virtuous and magnanimous persons had continued to live in the world, we, who are the basis of magnanimity and the essence of virtue, would have continued to live.

Tell those who rejoice at our misfortune and affliction today: "The time of your affliction is also drawing near, and time will bring down a terrible disaster on you".

With this spirit, showing his greatness, determination, devotion and faith, the Imam proceeded from Makkah to Iraq. He knew very well what he was doing, where he was going and what the result of his action would be. However, others and even the relatives and devotees of the Holy Imam were worried lest the favorable circumstances should become unfavorable and eventually the Imam should be martyred. The Imam was going to meet martyrdom but his friends and relatives were requesting him not to go lest he should be killed.

One of those persons was Abdullah bin Ja'far, the nephew and son-in-law of Imam Ali. After the departure of Imam Husayn from Makkah Abdullah sent him a letter through his sons Awn and Muhammad. In that letter he entreated the Imam in the name of Allah to return. He also wrote: "I am afraid that you and your men will be martyred, and if you are killed today light will disappear from the world, because people are guided by you and all faithful persons count on you. You should not, therefore, be in a hurry, because I am coming after this letter". Then Abdullah left along with the brother of Amr bin Sa'id, the Governor of Makkah. He was carrying a letter from his brother (the Governor of Makkah) to the Imam wherein he assured him of security and asked him to return to Makkah with full confidence. Both of them came to the Imam, presented the letter of the Governor of Makkah to him and insisted on his returning. The Imam told them in reply: "I have seen my grandfather, the Prophet of Allah, in a dream and he has directed me to continue my mission". They asked him as to what else he had dreamt, but he told them that he had not informed anyone about his dream and would not do so throughout his life. Abdullah bin Ja'far lost hope of the Imam's return. However, he ordered his two sons, Awn and Muhammad to join the Imam. Later they were martyred on the day of Āshura.

The Imam continued his journey towards Iraq till he reached near Kufa. From there he wrote a letter to the people of Kufa and sent it to them through Qays bin Mashar Saidawi. He had not yet received the news of the martyrdom of Muslim bin Aqil. In this letter he wrote to the Kufians: "I have received Muslim's letter and have come to know about your allegiance, sincerity, and firm determination to assist me in the path of Allah. I pray to Allah that He may not withhold His kindness from us and grant you handsome reward for your sincerity and firm determination. I left Makkah on Tuesday the 8th of Zil-Haj i.e. on Tarwih Day and have proceeded towards you. When my messenger reaches Kufa you should reinvigorate your resolve and quicken your efforts. If Allah wills I, too, shall join you soon".

Qays took the Imam's letter and proceeded to Kufa, but when he reached near the city he was arrested and taken before Ibn Ziyad. Ibn Ziyad asked him to mount the pulpit and abuse Husayn bin Ali. Qays mounted the pulpit, praised Allah and then said: "O people! Husayn is the best of all creatures living at present, and is the son of Fatima, the daughter of your Prophet. I have been sent by him. All of you should rise to assist him". Thereafter he cursed Ubaydullah and his father and invoked blessings for Imam Ali ibn Abi Talib. As ordered by Ubaydullah he was hurled down from the roof and consequently all his bones were cracked.

The Imam continued his journey towards Kufa till he reached a place called Zurud. There he learnt about the martyrdom of Muslim and Hani and said: "We are from Allah and to Him we all will return." He also said repeatedly: "May Allah's blessings be upon both of them".

At the halting place called Uzaybul Hajanat he received the news of the martyrdom of Qays bin Mashar. He invoked blessings for him and prayed that Allah might grant him a place in Paradise. At the halting place called Zabala he informed his companions about the martyrdom of Muslim and Hani and the state of affairs in Kufa, and said: "Our supporters have withdrawn their support from us. Whoever wishes to leave us and go his way should do so". It was here that most of his companions went away, and only a few of them remained with him.

Muhammad bin Jarir Tabari, the famous Islamic traditionalist, exegetic, historian and jurist, in his famous history book entitled Tarikh-e Umam Wal Muluk, has stated that "Imam Husayn addressed the people at the halting place called Zi Hasam and delivered a brief speech. In this speech he stated more clearly the motive of his rising and announced his readiness to be martyred. He said: "You can see what turn the matters have taken. The people are becoming disloyal and unkind. Their goodness is disappearing. The world is passing quickly and nothing except something insignificant and a mean and worthless life remains out of it. The world today is just like a pasturage in which nothing grows except harmful grass".

Why did the Imam speak ill of the state of affairs at that time and why did he complain and express regret? He himself explains this in his concluding sentences. There he does not speak about the anxieties of life, or drought or lack of security and peace. The thing which had made life unpleasant and unbearable for the Imam was other than those things which usually make life unpleasant and unwholesome for the people.

Just think what the situation at that time was. It was the time when the vanguard of the needy had arrived and there was a danger of the Iraqi soldiers crowding round the Imam. Some persons, therefore, wished that the Imam had not taken this step. Possibly some short-sighted persons imagined that the Imam himself also thought in the same way and regretted his action and its consequences. It was, therefore, necessary that the Imam should reveal the motive of his rising to some extent and mention more clearly what had made his life unpleasant, difficult and unwholesome. It was for this reason that in the above-mentioned brief address he also said: "The present condition of the Muslims is such that truth is not being followed and falsehood is not being abandoned".

Imam Husyan meant to say: 'In these circumstances it is necessary for an able and self-sacrificing personality like me, the son of the Prophet of Allah, to rise. Don't you see and in other words why don't you ask me as to why I don't surrender and take the oath of allegiance, and why I don't recognize the present Islamic Government formally and acknowledge Yazid, the grandson of Abu Sufyan as the leader and Imam of the Muslims of the world? Don't you know that there is now no occasion for asking these questions? Don't you see the present condition of the Muslims and don't you realize that the people do not act upon Truth?' Apparently the Imam might mean that, for example, the people told lies or indulged in back-biting in their meetings or kept asleep in the morning and allowed their prayers to lapse. However, it is not so, because such sins have always existed among the people to a more or lesser extent. It seems that the Imam wanted to say: 'Don't you see that the present leadership of the Muslims does not conform to the real Caliphate and Succession of the Prophet of Allah. It does not follow the Prophet and has deviated from its natural course which ought to be adherence to truth and justice. The present caliphate is committing oppression, leaving the tyrants free and even encouraging them.'

Then Imam Husayn said: "In such circumstances a pious person should crave for death and this regrettable condition makes a believer fond of martyrdom and meeting Allah".

In the sermon delivered by Imam Husayn in Masjidul Haram he spoke about death, martyrdom and self-sacrifice. Here also he spoke about martyrdom and lack of interest in life. He said: "Living with oppressors does not bear any fruit except weariness, annoyance and vexation". What the Imam said here briefly was stated by him in detail and he explained more clearly the conditions prevailing in those days when he came face to face with Hur bin Yazid Riyahi who had come from Kufa along with one thousand horsemen to arrest him.

Merits of Imam Husain(a.s)-Part 1

We should now like to quote some traditions relating to Imam Husayn from Ibn Athir's book entitled Usudul Ghabah.

A man asked Abdullah bin Umar: "What will be the position if the blood of a mosquito touches the dress of a man?" Abdullah bin Umar said: "Look here! This Iraqi enquires about the blood of a mosquito, although these very Iraqis killed the son of the Prophet of Allah and I myself have heard the Holy Prophet saying: "Hasan and Husayn are my two fragrant flowers in the world".

The Holy Prophet said: "Husayn is from me and I am from Husayn. Allah loves him who loves Husayn. Husayn is the son of the Prophet and father of the Imams".

Anas bin Harth Kahili, and his father who were the companions of the Holy Prophet, says that he heard the Holy Prophet saying: "This very son of mine (i.e. Husayn) will be killed at a place in the region of Iraq. Whoever is present at that time and is in a position to assist him should assist him".

The prelude to what had been said by the Holy Prophet became apparent in 60 A.H. and Imam Husayn also got ready to meet martyrdom. However, it was not, as some persons have imagined, that, as there was no chance of his escaping death, and he knew that even if he surrendered he would be killed, he became helpless and exposed himself to martyrdom. In fact this was not the position, and whoever says or writes this, says something flabby and baseless. If that had been the case what value would there have been of the Imam's action and how could the world attach all this importance to this sacred rising? This movement is the central point of all the sacred movements of the history of Islam and is in fact the center of all sacred religious movements, whether they were initiated before Imam Husayn or were led after him by Zayd bin Ali, Husayn bin Zayd, Sahib Nafs Zakiyya and his brother Ibrahim, Husayn Shahid Fakh and others. How is it possible that such a movement should be analyzed with such baseless explanations?

The correct position is the same to which we have referred earlier and said that towards the end of 60 A.H. and in the beginning of 61 A.H. Imam Husayn felt that the Islamic society had reached a stage of spiritual and moral degradation which could not be reformed except by means of rising and martyrdom. It does not, however, mean that it was not possible for him to continue to live and he, therefore, chose to be martyred. What is meant is that he could not find any prospect for the existence of religion and the Islamic ummah except by means of sacred revolution. He concluded that if he wanted the Muslim ummah to live, and there should be a Muslim ummah in the world, he himself must be sacrificed and his dear ones like Zaynab, Umme Kulthum, Fatima bintul Husayn and Ali bin Husayn (Peace be upon them) who were the greatest and the most eloquent orators of the world of Islam should continue Imam Husayn's mission by inviting the attention of the Muslim ummah to its shameful condition, in the bazaars of Iraq and Syria, deliver the Muslim ummah permanently from the danger of death and annihilation, keep alive the sacred movements which were started before Husayn bin Ali and open a smooth path for the future religious movements of the Muslims.

After Walid bin Utbah, the Governor of Madina, tried to coerce the Imam under the orders of the caliph of the time to submit and take oath of allegiance, and the incident of the night of 28th Rajab took place, the Imam did not take the oath of allegiance and deferred his final decision to the following day. Thereafter Abdullah bin Zubayr got alarmed and ran away from Madina on the following day, but the Imam stayed on in Madina. On that day he came out of his house to find out whether there was any fresh news. Marwan bin Hakam met him on the street and said to him during the course of their conversation: "Sir, I am your well-wisher. You should hear me and listen to what I say". The Imam replied: "Let me know what you have to say. If it is something good for me I shall surely accept it". Marwan said: "I suggest that you should take the oath of allegiance to Yazid. This will be beneficial to your world as well as to your faith (i.e. if you recognize Yazid as the caliph, Imam and leader of the Muslim nation, and endorse his leadership of the Muslims of the world, you will preserve your faith as well as your worldly interests, but in case you do not take the oath to him, and oppose him, you will destroy your faith and the world will also slip away from your hands)."

The Imam said in reply to these presumptuous words of Marwan: "We are from Allah and to Him we shall all return." (Surah al-Baqarah, 2: 156). This verse is usually recited to console ourselves or others when a calamity befalls us. The calamity in connection with which the Imam recited this verse to console himself and others was the intellectual degradation of the Muslims i.e. they had deviated from the true path of religion to such an extent that Marwan had the audacity to say that if Husyan bin Ali took the oath of allegiance to Yazid his faith as well as his worldly interests would be secure, but otherwise both of them would be jeopardized. Then the Imam said: "If the affairs of the Muslim ummah have really taken such a turn that a person like Yazid is going to be the protector of Islam and the Muslims and the ruler of the Muslim world and successor of the Holy Prophet, one should say: "May Allah save Islam", because I have myself heard the Prophet of Allah saying that caliphate is unlawful for the family of Abu Sufyan". Thereupon the discussion between the Imam and Marwan got protracted and eventually Marwan parted with the Imam in a state of anger.

Imam Husayn went from Madina to Makkah and on the 8th day of Zil-Haj, which is called tarwih day and which coincided with the day on which Hāni bin Urwah was arrested by Ibn Ziyad, and Muslim bin Aqil staged arising in Kufa, he (Imam Husayn) proceeded to Iraq. The Muslims wondered much at the Imam's sudden departure from Makkah at a time when the ceremonies of Haj were to be performed.

Farazdaq, a poet whose name is well-known in the history of Islam says: "In 60 A.H. I took my mother to Makkah to perform Haj. When I arrived in the precincts of the sanctuary and was driving my mother's camel I saw Husayn bin Ali. He was armed and was going out of Makkah. I asked the people: "To whom do these camels belong?" They replied that they belonged to Husayn bin Ali. Thereupon I went to the Imam, saluted him, and said: "O son of the Prophet of Allah! May Allah grant your wishes and may my parents be your ransom, why are you leaving Makkah without performing the ceremonies of Haj?" He replied: "If I had not made haste and not come out of the city I would have been arrested". Then he asked me: "Who are you?" I replied: "I am an Arab." I swear by Allah that he did not make any further investigation or inquiry about me. Then he said: "Do you know anything about the people you have left behind (i.e. the Iraqis)?" I replied: "You have enquired about it from the right person. I know those people very well. Their hearts are with you and their swords are against you. The Divine decree descends from heaven and Allah does what He likes". The Imam said in reply: "You have spoken the truth. Only that thing which Allah wills happens. If the Divine decree is according to our wishes we shall thank Allah for His blessings, and it is also He who can make one succeed in the matter of thanksgiving. And if the Divine decree does not accord with our wishes, and blocks the path of hope, even then one, who has good intentions and a pure heart, does not perish". Farazdaq said: "May Allah grant your wishes and protect you from all calamities".

Then Farazdaq enquired from the Imam about Haj ceremonies and took leave of him after obtaining the requisite answers.

What the Holy Imam said to Farazdaq needs very careful consideration. The Imam meant to say: 'I am not one of those persons who have an object in view and strive to achieve it, but mayor may not meet success. I have a set objective before me and, whatever the circumstances may be and whoever gains victory or sustains defeat, I shall attain to that objective. A person may work hard to acquire wealth. Another may strive to attain to a high position. Another may go to a doctor for his own treatment or that of his patient. Another may step into the battlefield to defeat his rival. Some may perform good deeds or apparently good deeds to acquire renown and honor. It is possible that such persons may achieve their object, and it is also possible that in spite of their best efforts they may not meet success. It is not necessary that man should achieve what he desires. More often than not our earnest desires suddenly turn into failures. That is what happens to most of the people. They make efforts to achieve their object. At times they are successful, but at other times they not only fail to achieve success but also lose their wealth, and occasionally their life, without getting anything in return.

Why do Shiites consider the Imams ‘Ma`sum,’ infallible?

Answer:
There are several reasons proving that the Imams of the Shiites, all members of the household of Prophet Muhammad (Ahl al-Bayt), are all infallible (i.e. protected against errors and sins). Only one of the reasons is presented here:

According to Shiite and Sunni scholars, the blessed Prophet, in the last days of his life, said, “I leave behind two invaluable things for you: the Book of Allah and my Ahl al-Bayt. They will never be separated until they meet me at the fountain of Kawthar.”[1]

[1] Al-Hakim's al-Mustadrak, part 3, p. 148; Al-Sawa`iq al-Muhriqah, part 11, chapter one, p. 149. Similar texts are mentioned in Kanz al-`Ummal, part one on al-I`tisam bil-Kitab wal-Sunnah, p. 144; Musnad Ahmad, part five, pp. 182 and 189.

There is no doubt that the Qur’an is secure from any deviation and mistake. How can there possibly be any mistake in the divine revelation sent down by God, carried by Gabriel, and received by the blessed Prophet? It is as clear as daylight that all the three are free from any error.

Muslims maintain that the Holy Prophet is safe from any errors in receiving, guarding and conveying the revelation. With the book of Allah so truly and firmly free from any error, it is obvious that the household of the Prophet, the Ahl al-Bayt, are also secure from errors and mistakes, for the household have been paired with the Qur’an in the tradition cited above. Thus, since the two have been paired up with the Qur’an, they must be infallible in guiding and leading the people. Put another way, there is no reason why an erring person should be paired up with the Qur’an.

The clearest evidence to the infallibility of the Imam is the words of the holy Prophet, who said, “These will never be separated until they meet me at the Fountain of Kawthar.” Should the household of the Prophet not be protected against errors, or should they ever err, they will get separated and deviate from the error-free Qur’an; this, nonetheless, has strongly been refuted.

Certainly “the household” cited above does not mean all the prophet’s relatives, in-law or ancestral, for surely not all of them were secure against errors. Therefore, the honor is peculiar to some members of his family, the Imam, who have been beacons for the Ummah, and guardians of the prophetic Sunnah and the Shariah (the religion) throughout history.

Also, twenty-six Muslim scholars have written separate books on the recording and handing down of this tradition. For instance, the famous Muslim historian, Abu-Ja`far Tabari wrote two volumes of books on this issue. `Allamah Amini’s book Al-Ghadir, provides further information in this regard.

Crying on Imam Husain(a.s) is not a bid'at(Innovation)

Brothers from Ahle Sunnat have wriiten this article in Jang Newspaper ( December)

Mourning on Dead and Martyrs from Ahle Sunnah

o I have quoted & highlighted just few traditions from Ahle Sunna, there are numerous such tradition which proves on Mourning & remembrance on Imam Husein (a.s) as a sunna because of his High position and greatest sacrifice for saving the ISLAM.

Imam Husein (a.s) hold such a high position in the eyes of humanity that even the non believers remembers his sacrifice every year….Inshallah if God wills will post more references related to this.

To remember the Martyrs is not only the Sunnah of Prophet(s) but also the practice of Sahaba

When read in Al Bidayah wa al Nihaya, Volume 4 page 45, published Beirut:

It is narrated by Abu Hurariah(r) that the Prophet(s) used to visit the graves of martyrs every year. When He(s) would reach the entrance of the mountain, He(s) would say (to the martyrs): ‘Asalam alailekum Bima Sabartum’. This means ‘peace be on you due to your patience and you have reached a pleasant place due to this.’ Then after Prophet(s), Abu Bakar also used to come (every year), and after him Umar used to do the same and then Usman also did the same”After this narration the word ‘every year’ is recorded in the narrations of Waqidi.

The Shi’a accordingly commemorate the memory of martyrs of Kerbala every year. The Prophet (s) and his companions would visit the graves of Uhud’s martyrs every year. Similarly we like to go to the tomb of Imam Husayn (as) every year in Muharam.If one cannot implement this practise by practically visiting Kerbala every Muharam there is no grounds to abandon it altogether, we seek to do as much as we can to remember our ill-treated Imam. So we commemorate the day with processions, conferences, and mourning to show our love and faith, though we cannot go to the tomb every year.

Mourning from History & it’s repeatation

1. Mourning by Adam (as) and Hawa (as) for their slain son.

“The Father and Mother of humanity wept for their son Habeel for so long that their tears turned into a stream”. [Tareekh Yaqoobi, volume 1, page 3]

2. It is said that Prophet Yaqoob (a.s.) wept so much for his son Yusuf (a.s.) that the pupils of his eyes became white.

“And he turned away from them, and said: O my sorrow for Yusuf! And his eyes become white on account of the grief,” (Surah Yusuf 12:84)

3.Unanimously all Muslim agree that the Holy Prophet (s) named the year in which Khadija (as) and Abu Talib (as) died as “Aam al Huzn” i.e. ‘The Year of Grief’.

What other reason could there be for naming a whole year as ‘Aam al Huzn’, other than the Prophet(s) dedicating it to commemorate the loss of his uncle and beloved wife? Is this act of the Prophet(s) a Sunnah or not? We the Shi’a mourn our Imam (as) for ten days, Rasulullah (s) mourned for an entire year. Even after the passage of a year Rasulullah (s) never got over this grief, and this was known to Ayesha who wanted him (s) to abandon his remembrance of his dead wife.

We read in Saheeh al Bukharee Hadeeth: 5.166 this narration from Ayesha:

“I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija though I did not see her, but the Prophet used to mention her very often, and whenever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadija. When I sometimes said to him, “(You treat Khadija in such a way) as if there is no woman on earth except Khadija,” he would say, “Khadija was such-and-such, and from her I had children”.

The testimony of Ahl’ul Sunnah’s from H.Aysha is clear evidence that the Prophet (s) never got over grieving his wife and it is obvious that the Dhikr of Khadija (as) would also have taken place in presence of receptive ears. The process of Dhikr between a speaker and listener is called a congregation (Majalis). We likewise commemorate the deaths of Khadija (as) and Abu Talib (as) and the martyrdom of Imam Husayn (as).If Muslims have no issue with celebrating nights such as the Miraaj of our Prophet (s) then there is no reason to abandon the remembrance of calamities because both grief and happiness are important in life.

4. H.Umar said: ‘whenever I venture out at sunrise I remember the death of my brother Zaid bin Khattab [al Bidaya wa al Nihaya, Volume 6 page 370].

Look at the words of your Master Umar who remembered the death of his brother throughout his life. so what it the harm in remembering the death of Holy prophet (s.a) or his grandson Imam Husein (a)

5. We read in the Sunni text Gham – e – Husayn, Page 7 the following words of this Sufi Saint: The ten days of Muharam are for we Muslims, days of mourning and grief. To lament on the slaughtered Imam is certainly following in the Holy Prophet’s (a) footsteps. I consider weeping and lamenting on Imam Husayn (as) and making others too cry & weep an act of great reward. I do not wish to talk or remember anything other than the Tragedy of Imam Husayn (as) during these ten days of Muharam. All the Saints and holy men and Sufi personalities in Hindustan have always openly expressed grief and sorrow and cried and wept profusely on the Day of Ashura. Maulana Shah Muhammad Suleiman Hanafi Qadri Chishti, the residing Saint of Phulwari Shareef also commemorated this grief & sorrow.

If expressing grief and sorrow, weeping for Imam Husayn (as) and making others do the same were Haraam, then all the Sufi Saints and holy men of Hindustan would not have perpetually practiced this sorrow during their

6. “Imam al Harmain” whose actual name was Abdal Malik having Ziauddin as his title, according to Allamah Shibli Naumani was considered as a supreme scholar of his era and many renowned ulema were his students which included Imam Ghazali. Imam Ghazali while mentioning the mourning over his death writes in his authority work ‘Kunjeena Hidayaath’ the Urdu translation of Kameela Sa’aadth page 3 “The Imam of Haramain died in 478 Hijri. At that time all the market stalls in Nishapur were closed and the pulpit in the Jami Mosque was broken, his students that numbered almost 400 destroyed their books and pens and mourned him for a whole year.”

We appeal to justice. These are the people, who have a historical enmity with writing materials, but we have no idea why the pulpit was destroyed. Did these esteemed students (who were themselves scholars) have no knowledge of the verses on patience.

7. Shah Abdul Aziz Muhadith Dehlavi while explaining the philosophy of Martyrdom writes in the preface of his Book ‘Sirr al Shahdatain’: “The martyrdom of Imam Husayn (as) is in reality the martyrdom of his grandfather Muhammad Mustafa (s)” We therefore infer from this that mourning of the leader of the martyrs, Husayn (as) is mourning (Azadari) of his grandfather the Seal of Prophets, the most beloved of Allah’s creation, Muhammad Mustafa (s).

8. In Uswa – e – Sufia Uzzaam, Page 9 that : Sheikh al Islam Maqdoom Ala’ al Haq Pindavi (ra) used to mourn for all ten days of Muharam and would say: “How could one achieve sainthood when he does not mourn and weep on the family of the Holy Prophet (s) and perform Azadari for these pure personalities? One who doesn’t have a heart of stone.”

Thus a Sunni saint has himself declared that he who does not perform Azadari cannot be a saint (wali) and he who abstains from such mourning, is stone – hearted.

9. When we read about Owais al-Qarni the great Muslim Sahabi, praised by both Shi’a and Sunni erudite.

He had an immense love for the Holy Prophet (s). When the news reached him in Yemen that two teeth of the Holy Prophet (s) were brokenin the battle of Ohad, he extracted all his teeth. When the Holy Prophet (s) got the news in Medina that Owais had struck down all his teeth, he (s) exclaimed, “Indeed Owais is our devoted friend”. This event can be found written in [Seerate Halbia' vol II, page 295.]

The renowned Sunni Scholar Shiekh Farid al Din Attaar in ‘Tadhkhirah tul Awliya’ Urdu translation page 17 and 18 writes:

” Uways Qarni (ra) said to Umar Khattab (ra): ‘If you were true in friendship than why on the day when the holy teeth of the Prophet (s) were broken didn’t you break your teeth in companionship? Because, it is a condition of companionship.’ Then he showed his teeth all of which were broken and said ‘I broke all of my teeth without seeing you (O Prophet) and in the state of Ghaybah in your companionship. I had broken one tooth but couldn’t get satisfaction so kept on breaking them one by one until I had broken them all ‘”.

Had the breaking of teeth by Uways Qarni (ra) been in opposition to Shariah,

Umar would certainly have pointed it out at the time or at least commented and answered the accusation by Uways Qarni (ra) of his less than perfect companionship. The silence of Umar proves that he didn’t deem the act of breaking one’s teeth as done by Uways Qarni (ra) as opposed to Shariah but considered it an act of sincerity and also a proof of friendship

Secondly even Holy prophet (s) did not condemn this act but was happy with this extreme form of self harm and said “Indeed Owais is our devoted friend” so this proves that self harming in love of Holy prophet (s) was the sign of ectreme Love which is not bidat nor prohibited.

Weeping on death of Holy prophet (s)

Ibn Abbas cried and even Bhukari in his Sahih mentions this incident as a “Calamity of Thursday”

Narrated by Said bin Jubair

That he heard Ibn ‘Abbas saying, “thursday! And you know not what thursday is? After that Ibn ‘Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn ‘Abbas, “What is (about) thursday?” He said, “When the condition (i.e. health) of Allah’s Apostle deteriorated, he said, ‘Bring me a bone of scapula, so that I may write something for you after which you will never go astray.’The people differed in their opinions although it was improper to differ in front of a prophet, They said, ‘What is wrong with him? Do you think he is delirious? Ask him (to understand). The Prophet replied, ‘Leave me as I am in a better state than what you are asking me to do.’ Then the Prophet ordered them to do three things saying, ‘Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.’ ” The sub-narrator added, “The third order was something beneficial which either Ibn ‘Abbas did not mention or he mentioned but I forgot.’

[SAHIH BUKHARI, Eng Volume 4, Book 53, Number 393 ]

H.Abu Bakr wept on death of Holy prophet (s)

Narrated by H.’Aisha

Abu Bakr came from his house at As-Sunh on a horse. He dismounted and entered the Mosque, but did not speak to the people till he entered upon ‘Aisha and went straight to Allah’s Apostle who was covered with Hibra cloth (i.e. a kind of Yemenite cloth). He then uncovered the Prophet’s face and bowed over him and kissed him and wept, saying, “Let my father and mother be sacrificed for you.

[SAHIH BUKHARI, Volume 5, Book 59, Number 733

All people wept on death of Holy prophet (s)

Narrated by H.'Aisha

(the wife of the Prophet) Allah's Apostle died while Abu Bakr was at a place called As-Sunah (Al-'Aliya) 'Umar stood up and said, "By Allah! Allah's Apostle is not dead!" 'Umar (later on) said, "By Allah! Nothing occurred to my mind except that." He said, "Verily! Allah will resurrect him and he will cut the hands and legs of some men." Then Abu Bakr came and uncovered the face of Allah's Apostle, kissed him and said, "Let my mother and father be sacrificed for you, (O Allah's Apostle), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice." Then he went out and said, "O oath-taker! Don't be hasty." When Abu Bakr spoke, 'Umar sat down. Abu Bakr praised and glorified Allah and said, No doubt! Whoever worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is Alive and shall never die." Then he recited Allah's Statement.: "(O Muhammad) Verily you will die, and they also will die." (39.30) He also recited: "Muhammad is no more than an Apostle; and indeed many Apostles have passed away, before him, If he dies Or is killed, will you then Turn back on your heels? And he who turns back On his heels, not the least Harm will he do to Allah And Allah will give reward to those Who are grateful." (3.144) The people wept loudly.....

[SAHIH BUKHARI,Volume 5, Book 57, Number 19]

MORE ABOUT WEEPING FOR DEATH FROM AHLE SUNNAH

Holy Prophet(s) wept on the death of his son Ibrahim

Narrated by Anas bin Malik

We went with Allah’s Apostle (p.b.u.h) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet). Allah’s Apostle took Ibrahim and kissed him and smelled him and later we entered Abu Saif’s house and at that time Ibrahim was in his last breaths, and the eyes of Allah’s Apostle (p.b.u.h) started shedding tears. ‘Abdur Rahman bin ‘Auf said, “O Allah’s Apostle, even you are weeping!” He said, “O Ibn ‘Auf, this is mercy.” Then he wept more and said, “The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim ! Indeed we are grieved by your separation.”

[SAHIH BUKHARI, Volume 2, Book 23, Number 39]

Holy Prophet(s) wept on the death of son of one of his daughters

Narrated by Usama

A son of one of the daughters of the Prophet was dying, so she sent a person to call the Prophet. He sent (her a message), “What ever Allah takes is for Him, and whatever He gives is for Him, and everything has a limited fixed term (in this world) so she should be patient and hope for Allah’s reward.” She then sent for him again, swearing that he should come. Allah’s Apostle got up, and so did Mu’adh bin Jabal, Ubai bin Ka’b and ‘Ubada bin As-Samit. When he entered (the house), they gave the child to Allah’s Apostle while its breath was disturbed in his chest. (The sub-narrator said: I think he said, “…as if it was a water skin.”) Allah’s Apostle started weeping whereupon Sa’d bin ‘Ubada said, “Do you weep?” The Prophet said, “Allah is merciful only to those of His slaves who are merciful (to others).”

[SAHIH BUKHARI, Volume 9, Book 93, Number 540]

Holy Prophet(s) wept on the death of Zaid, Jafar & Abdullah bin Rawaha

Narrated by Anas bin Malik

The Prophet said, “Zaid took over the flag and was martyred. Then it was taken by Jafar who was martyred as well. Then ‘Abdullah bin Rawaha took the flag but he too was martyred and at that time the eyes of Allah’s Apostle were full of tears. Then Khalid bin Al-Walid took the flag without being nominated as a chief (before hand) and was blessed with victory.”

[SAHIH BUKHARI Volume 2, Book 23, Number 338]

Narrated by Anas bin Malik

Allah’s Apostle delivered a sermon and said, “Zaid received the flag and was martyred, then Ja’far took it and was martyred, then ‘Abdullah bin Rawaha took it and was martyred, and then Khalid bin Al-Walid took it without being appointed, and Allah gave him victory.” The Prophet added, “I am not pleased (or they will not be pleased) that they should remain (alive) with us,” while his eyes were shedding tears.

[SAHIH BUKHARI Volume 4, Book 52, Number 29]

Holy Prophet(s) wept on the death of Sad bin ‘Ubada

Narrated by ‘Abdullah bin ‘Umar

Sad bin ‘Ubada became sick and the Prophet along with ‘Abdur Rahman bin ‘Auf, Sad bin Abi Waqqas and ‘Abdullah bin Masud visited him to enquire about his health. When he came to him, he found him surrounded by his household and he asked, “Has he died?” They said, “No, O Allah’s Apostle.” The Prophet wept and when the people saw the weeping of Allah’s Apostle (p.b.u.h) they all wept. He said, “Will you listen? Allah does not punish for shedding tears, nor for the grief of the heart but he punishes or bestows His Mercy because of this, He pointed to his tongue .” and added, “The deceased is punished for the wailing of his relatives over him.” ‘Umar used to beat with a stick and throw stones and put dust over the faces (of those who used to wail over the dead).

[SAHIH BUKHARI Volume 2, Book 23, Number 391]

The tradition of Umar and his son as explained by H.Ayesha

Narrated by ‘Abdullah bin ‘Ubaidullah bin Abi Mulaika

……Ibn Abbas added, “When ‘Umar died I told all this to Aisha and she said, ‘May Allah be merciful to Umar. By Allah, Allah’s Apostle did not say that a believer is punished by the weeping of his relatives. But he said, Allah increases the punishment of a non-believer because of the weeping of his relatives.” Aisha further added, “The Quran is sufficient for you (to clear up this point) as Allah has stated: ‘No burdened soul will bear another’s burden.’ ” (35.18). Ibn Abbas then said, “Only Allah makes one laugh or cry.” Ibn Umar did not say anything after that

[SAHIH BUKHARI Eng Volume 2, Book 23, Number 375] & [Sahih Muslim. Chap. 9, Tradition No.25]

Zainab binte Jahash the wife of Prophet (s.a.w.s.) narrates:

One day the Messenger of Allah (s.a.w.s) was in my house and Husain (a.s.) was also there. For some moments I forgot about him. He entered into the Prophet’s room. I tried to pick him up but the Messenger of Allah restrained me. Then he stood up to perform the prayers while holding Husain (a.s.) in his arms. When he went into ruku (bending in genuflection) or sajdah (prostration) he put down Husain (a.s.) and again took him in his arms when he stood up. Then he sat down and wept. When he finished his prayers I said, “O Messenger of Allah! Today I have seen you do something that I had never seen before.”

He said, “Jibraeel came to me and informed me that this Husain (a.s.) will be killed by my ummat (people).” (Mustadrakul Sahihain, 4:398)

He then showed me the soil of the place of his martyrdom. He gave me (a handful of) red dust.”

It is human’s nature that a person weep or grief on him, whom he loves very much. No one weeps on an unknown person or enemy. It is not BIDDAD to weep, because weeping is in human’s nature and it is gifted by ALLAH, so He never prohibit such a thing which He has kept in our nature. As ALLAH says in Holy Quran, “And that is He (Allah) it is Who makes (Men) laugh and makes (them) weep”. (Chp-53 : Verse-43)

Now you can judge by this few tradition with YOUR SELVES,

1) Whether Weeping is in human’s nature and its attachment is with the heart or not?

2) If someone is put to death by torture, whom we love, then, will we weep in his respect or not?

3) If such a tragedy falls on the day of Eid, or any death occurs in our family, shall we celebrate that day as a Eid?

4) If Prophet Muhammad (P.) can weep on Hazrat Husain (p), Why can’t we?

5) Is it suitable to celebrate Marriage, Birthday or any other function in the month of Muharram?

6) Do we celebrate or do we attend such happy occasions when there is a death of our beloved? where as Imam Husein (a) was the beloved of Holy prophet (s)

7) Whether grieving for martyr is Biddad or Sunnah of Holy Prophet (P.)? Whether a day of Ashura is a day of Sorrow or Happiness?

Courtesy : http://moralsandethics.wordpress.com/

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

Pages

The Ethernal wisdom of Ashura

Lessons from the Martyrdom of Imam Hussain(A.S)

IS CRYING FOR DEAD CAUSES PUNISHMENT TO THE DEAD???

You would have heard this 100′s of times and people are fed up with this idea that holy prophet (s.a.w) had said this and so if someone cries for dead, the dead is punished; and this propaganda increases in moharram

Why Shias prostate on the mud of Karbala?

Banu Umayyah revived the custom of jahiliyah

The Reward of Loving Ahlul-Bayt

Nine descendants of Imam Husain(a.s) are included in Ahlul-Bayt(a.s)

Who was Yazid?

Merits of Imam Husain(a.s)-Part 2

Merits of Imam Husain(a.s)-Part 1

Why do Shiites consider the Imams ‘Ma`sum,’ infallible?

Crying on Imam Husain(a.s) is not a bid'at(Innovation)

Mourning on Dead and Martyrs from Ahle Sunnah