عالمی اسمبلی کے جنرل سیکریٹری نے گزشتہ روز امام حسین علیہ السلام کے یوم ولادت پر ہونے والے ایک جشن میں خطاب کرتے ہوئے امام حسین علیہ السلام کو عزت اور شجاعت کا مظہر قرار دیا۔
حجۃ الاسلام و المسلمین جناب اختری صاحب نے سورہ ھل اتیٰ میں اہلبیت علیہم السلام کی شان میں نازل شدہ آیات کی طرف اشارہ کرتے ہوئے کہا: جبریل امین نے یہ سورہ جو حضرت علی، حضرت فاطمہ، امام حسن اور امام حسین علیہم السلام کی شان میں نازل ہوا پیغمبر اکرم صلی اللہ علیہ و آلہ پر اتارا۔ یہ سورہ اس وقت نازل ہوا جب اہلبیت(ع) نے تین دن روزے رکھے اور ہر روز افطاری کے وقت اپنا مختصر سا کھانا جو افطاری کے لیے تیار کیا ہوتا تھا فقیر، یتم اور اسیر کو دے دیا اور خود پانی سے افطار کر لیا۔ تیسرے دن اہلبیت(ع) کی اس فداکاری اور جانثاری کے بدلے میں بہشت سے غذا آئی اور اسے سات دن تک تناول کیا۔ خداوند عالم نے اس طریقے سے حضرت علی علیہ السلام اور ان کے گھر والوں کی قدر دانی کی اور پیغمبر اکرم (ص) کے قلب نازنین کو تسلی بخشی۔
انہوں نے امام حسین علیہ السلام کی ایک حدیث بیان کی جس میں آپ نے فرمایا: ’’اگر کوئی شخص خدا کی معصیت کر کے اپنے مقصد تک پہنچنے کی کوشش کرے تو وہ اس عمل سے نہ صرف اپنے مقصد کو نہیں حاصل پائے گا بلکہ اس کے برخلاف برے نتائج کا اسے سامنا کرنا پڑے گا‘‘۔
اہلبیت(ع) عالمی اسمبلی کےجنرل سیکریٹری نے امام حسین علیہ السلام کے نزدیک عزت نفس کی اہمیت کی طرف اشارہ کرتے ہوئے کہا: ایک شخص امام حسین علیہ السلام کی خدمت میں حاضر ہوا اور آپ سے مدد کی درخواست کی۔ امام علیہ السلام نے اس وجہ سے کہ اس کو شرمندگی کا احساس نہ ہو فرمایا: تم جو کچھ مجھ سے مانگنا چاہتے ہو اسے لکھ کر مجھے دو۔ اس شخص نے اپنی مشکلات کو لکھا کہ وہ کسی شخص کا مقروض ہے اور امام سے مطالبہ کیا کہ آپ اسے کچھ دن مہلت دلوائیں تاکہ وہ اس کا قرض چکا سکے۔ امام علیہ السلام نے اس کے جواب میں فرمایا: میں تمہیں اس قرض کے دگنا مال عطا کرتا ہوں تاکہ تم اس کا قرض بھی دے سکو اور باقی مال سے اپنی زندگی کے لیے کاروبار کر سکو۔
۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔
تمائچہ بر رخسار ذاکر نائیک
آپ کوڈاکٹر نالائق کا یزید لعین کے لیے رضی اللہ کہنا یاد ہوگا اور ثبوت میں یہ کہا تھا کہ امام غزالی اور حافظ ابن حجر عسقلانی نے بھی رضی اللہ کہا ہےان پر بھی کفر کا فتوی لگائے اگر مجھ پر لگانا ہے.. تو ہم نے امام غزالی کے متعلق تو اپنے دوسرے تھریڈ میں جواب دے دیا ہے باقی رہا حافظ ابن حجر عسقلانی تو ذاکر نائیک صاحب ہم آپ کو حافظ ابن حجر عسقلانی کی مندرجہ ذیل روایت پڑھنے کا مشورہ دے گئے
یعہ ڈیفنس کا ڈاکٹر ذاکرنایئک کے منہ پر تمائچہ
یزید اور اسکے حامی امام ابن حجر عسقلانی کی نظر میں
اہل ِسنت کے علم الرجال اور صحیح بخاری کی سب سے مشہور شرح لکھنے والے امام ابن حجر عسقلانی نے جو کہا ہے اس کے بعد سپاہ ِیزید اور ذاکرنالائق جیسے نواصب پر حیرت ہی ہوتی ہے۔ وہ اپنی کتاب 'الامتاع باالاربعین' ص 96 پر تحریر کرتے ہیں:
وأما المحبة فيه والرفع من شأنه فلا تقع إلا من مبتدع فاسد الاعتقاد فإنه كان فيه من الصفات ما يقتضي سلب الإيمان
یزید سے محبت اور اس کی ثناء سوائے فاسد العقیدہ شخص کے کوئی اور نہیں کرسکتا کیونکہ یزید کی صفات ہی ایسی تھیں کہ اس سے محبت کرنے والے سلب الایمان ہونے کے لائق ہیں۔
میں ڈاکڑ ذاکر نالائق سے پوچھتا ہوں کے کیا آپ کو یہ روایت بیان کرنا یاد نہیں رہی...... ابن حجر عسقلانی کے عقیدے کے مطابق تو آپ بھی فاسد العقدہ ہوئے......
حسین تم نہیں رہے
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حسین تم نہیں رہے تمہارا گھر نہیں رہا
مگر تمہارے بعد ظالموں کا ڈر نہیں رہا
مدعینہ و نجف سے کربلا تک ایک سلسلہ
ادھر جو آ گیا وہ پھر اِدھر اُدھر نہیں رہا
صدائے استغاہء حسین کے جواب میں
جو حرف بھی رقم ہوا وہ بے اثر نہیں رہا
صفیں جمیں تو کربلا میں بات کھل کے آگئ
کوئ بھی حیلہء نفاق کارگر نہیں رہا
بس ایک نام---اُنکا نام اور اُن کی نسبتیں
جز انکے پھر کسی کا دھیان عمر بھر نہیں رہا
کوئ بھی ہو کسی طرف کا ہو کسی نسب کا ہو
جو تم سے منحرف ہوا وہ معتبر نہیں رہا
The Historical City of Karbala
1 Definition of the City: Kar'bala is a famous Islamic city before
Islam with a long period. The city is also distinguished with its
holiness, full history, great things and incidents, whereas the land
witnessed one of the most noble martyrdom features and sacrifice, that
is immortal incident of Taf ( battle of Kar'bala).
2- The Location of the City: Kar'bala locates 105 kilometers far from the southwest of the capital city of Baghdad, on the desert shore of the western part of Furat and at right side of Husainiya creek.
The city also locates on the longitude of 44 degree and 40 minutes as well as on the latitude of 33 degree and 31 minutes, it has a border with Al-Anbar province at the northern part. As it also has a border at south part with Najaf province, and at the east with Hilla province and part of Baghdad province, while it also has border with Syrian Desert and lands of kingdom of Saudi Arabia.
3- Founding of the City : The History of this sacred city returns to Babylonian time, when the area was a Christian graveyard before the Islamic conquer. It is reported by the researchers that, the word Karbala means (nearness of God), and the word is an old Babylonian origin. The opinion of some researchers is that, in order to know the right meaning of the word Karbala, it needs to know the drawing of the word first, as well as its linguistic analysis. It was said that the word was derived or drawed from ( Kur Babul), which means in Arabic a group of an old Babylonian villages. Of those villages are Ninawi, which is near to a place called Saddatul Hindiyah, Al-Ghadhiriyah, and it is known today as ( Araadhil Husainiyah) means Husainiya lands. Then Karbala or Aqr Babul, An-Nawaawis, Al-Hirah, which is known today as Al-Haa'ir. In fact, this place was named as Haa'ir due to the fact that water was confused around the holy shrine of Imam Husain (peace be upon him), when the Abbasid Mutawakil gave command that Imam Husain's shrine must be destroyed and watered as well. Others also reported that, the history of Karbala returns to history of cities of Tusuh An-Nahrain, which situates at shore of the Balakubos river (the old Furat), a land which contains an old temple for prayers. The word Karbala is formed from two Assyrian words which are (Karb) means sacred place, and the word (Ail) also means (God). Therefore both two words means (sacred precinct of Allah). Some also said the word is a Persian origin formed from two words which are, (Kaar) means work and (Bolo) means the higher, thus the meaning of the both words is ( the higher work). One of the names of the city is (Taf). Verily, it can be assumed that the word Karbala is derived from the word (Al-Kirbah) means softness, considering the softness of land. Therefore it was named as Karbala due the softness of land. Or it may be derived from the word purity, because it is used to said in Arabic (Kar'baltul Hintah), means I purify the wheat or made it clean it. So based on that we can say Karbala is named as Karbala because the land has been purified from pebbles and jungle. The word Karbala is also a name of plant of wood sorrel, so may be the city is named as Karbala considering that there is a lot of this plants in the city.
2- The Location of the City: Kar'bala locates 105 kilometers far from the southwest of the capital city of Baghdad, on the desert shore of the western part of Furat and at right side of Husainiya creek.
The city also locates on the longitude of 44 degree and 40 minutes as well as on the latitude of 33 degree and 31 minutes, it has a border with Al-Anbar province at the northern part. As it also has a border at south part with Najaf province, and at the east with Hilla province and part of Baghdad province, while it also has border with Syrian Desert and lands of kingdom of Saudi Arabia.
3- Founding of the City : The History of this sacred city returns to Babylonian time, when the area was a Christian graveyard before the Islamic conquer. It is reported by the researchers that, the word Karbala means (nearness of God), and the word is an old Babylonian origin. The opinion of some researchers is that, in order to know the right meaning of the word Karbala, it needs to know the drawing of the word first, as well as its linguistic analysis. It was said that the word was derived or drawed from ( Kur Babul), which means in Arabic a group of an old Babylonian villages. Of those villages are Ninawi, which is near to a place called Saddatul Hindiyah, Al-Ghadhiriyah, and it is known today as ( Araadhil Husainiyah) means Husainiya lands. Then Karbala or Aqr Babul, An-Nawaawis, Al-Hirah, which is known today as Al-Haa'ir. In fact, this place was named as Haa'ir due to the fact that water was confused around the holy shrine of Imam Husain (peace be upon him), when the Abbasid Mutawakil gave command that Imam Husain's shrine must be destroyed and watered as well. Others also reported that, the history of Karbala returns to history of cities of Tusuh An-Nahrain, which situates at shore of the Balakubos river (the old Furat), a land which contains an old temple for prayers. The word Karbala is formed from two Assyrian words which are (Karb) means sacred place, and the word (Ail) also means (God). Therefore both two words means (sacred precinct of Allah). Some also said the word is a Persian origin formed from two words which are, (Kaar) means work and (Bolo) means the higher, thus the meaning of the both words is ( the higher work). One of the names of the city is (Taf). Verily, it can be assumed that the word Karbala is derived from the word (Al-Kirbah) means softness, considering the softness of land. Therefore it was named as Karbala due the softness of land. Or it may be derived from the word purity, because it is used to said in Arabic (Kar'baltul Hintah), means I purify the wheat or made it clean it. So based on that we can say Karbala is named as Karbala because the land has been purified from pebbles and jungle. The word Karbala is also a name of plant of wood sorrel, so may be the city is named as Karbala considering that there is a lot of this plants in the city.
Muharram & Martyrdom of Imam Hussein ( AS)
Muharram is the most important Shia mourning ceremony and commemorates
the death of Imam Hussein. Following the Prophet Mohammads death,
upheavals and rivalries divided the Muslim community. After the
assassination of Ali, prophets son-in-law and cousin, Muawiya became
the uncontested leader. Alis eldest son, Hassan did not have enough
support to effectively oppose the new caliph. He made peace and received
a handsome pension and lived in Medina where he died under suspicious
circumstances. The Shiites believe Muawiya who appointed his son Yazid
as his successor poisoned him.
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| Dome of Shrine of Imam Hussain (AS) in Karbala |
Hussein, Alis second son and the third Shiite imam, refused to swear allegiance to Yazid. He was killed in the battle of Karbala and his martyrdom on the 10th of Muharram in 680 AD has become the most important communal ritual and mourning rite for the Shiites. These people believe in the imam as the true leader of the faithful and the authentic interpreter of the Quran. Imams are both leaders and saints. They carry a luminous divine substance. They foresee the future and know about their martyrdom and accept their faith with dignity and courage. Ali himself was the supreme hero who defeated enemies of Islam with his miraculous double-edged sword, dhul-fiqar. Shiites believe that he was ordained and initiated into the esoteric aspects and the mysteries of the faith by the Prophet. These qualities are carried through his two sons, Hassan and Hussein, both born from his first wife Fatima, the prophets daughter. None of his children from his other wives possessed such qualities. Only the descendents from Fatimas line carry such powers and they are the only true imams and the leaders of the community as far as the Shiites are concerned.
According to the Shiites, Alis rival Yazid sent assassins to disturb Hussein and the pilgrims during the Hajj, the most important rite of obligation for the Muslims. Meanwhile Imam Hussein was negotiating with a rebel group in Kufa (in Southern Iraq) who promised to give support if he accepted their leadership. To avoid bloodshed during the Hajj, Imam Hussein terminated his pilgrimage and left for Kufa. Foreseeing his martyrdom, he released his followers from any obligation to join him. With his family, wives and children, altogether seventy-two people (thirty-two on horse and forty on foot), he left for Kufa. At the same time Yazid managed to form a new alliance with the rebels in Kufa and they subsequently withdrew their support from Imam Hussein. As he approached Kufa, the forces of Yazid under the command of Hurr intercepted him. He was forced to camp on the desert of Karbala. Negotiations to grant him safety failed and he refused to submit to Yazids leadership. They were denied access to water and on the tenth of Muharram (10th is Ashura in Arabic), a bloody battle began in which all but two of the males in his party were slain. Imam Husseins body was desecrated and the women were taken prisoners. The seventy-two are known as haftad o du tan, which means 72, and are referred to as such during the mourning practices.
Their death enriched the Shiite world with the notion of martyrdom (shahadat). The passion motif was introduced and has become an integral part of the mourning rituals. This perception of martyrdom is unique.
Christian martyrdom is based on the notion of redemption. Christ and the saints were martyred to redeem human sin. Shiite Saints are martyred to guarantee rule by descent from the Prophets bloodline. The month of Muharram is significant because this is the month when wars are prohibited and Muslims are not supposed to shed blood. The fact that the people so closely related to the Prophet were massacred reinforces the symbolism of the event.
Believing in the embodiment of a divine substance in the Prophets family resembles the Zoroastrian notion of the divine light/substance Khavarnah embodying the royalty and protecting them. Like the ancient kings, the imams are the only true leaders of the community.
The martyrs are heroes who discredit the enemies of the faith with their lives. To mourn and weep for them is considered highly meritorious; as a matter of fact it is the key to Paradise. Imam Husseins death in particular forms the core of the rituals. Communal mourning takes place throughout the country. Self-mutilation, beating oneself with chains and the sword are to remind the pious Shiites of the pain and the horrors that the martyrs went through. His death is mourned with Passion plays, poetry and p
resounding with grief about the tragic fate of the Prophets beloved
grandson. Lively and beautiful storytelling heightens real incidents of
the heroes lives. Gaps are filled in with details that may or may not
seem probable. The mourners are told how the Husseins body was trampled
in the mud and his head was taken to Damascus, where Yazid is said to
have beaten it with a stick to keep it from reciting the Quran. His
sister Zaynab was also dragged uncovered and unveiled by Yazid to
Damascus, a huge insult to the family of the Prophet. However, Zaynabs
heroic speech and her subsequent leadership of the resistance put the
enemy to shame. There are heartrending stories about the marriage on
the battlefield of Qasim, the son of the second imam, to his cousin and
the immediate shedding of his earthly body. The attempts by Abbas, the
half brother to Hussein, to fetch water are expressed in exaggerated
manners. He carried the water-skin with his teeth after loosing both
his hands. The cruelty of Yazids commanders Shimr and Ibn Sa d and how
they shed blood in Muharram is retold. During the first 10 days of
Muharram, shabih or ta zia plays are performed re-creating the events
of the battle. They vary from one place to another but the theme is the
same.The 10th of the month known as Ashura is the emotional highpoint of the ritual year. There are processions with floats representing the events, with black-shirted young men chanting and rhythmically flagellating their backs with two-pound chains or beating their chests with both open palms (seeneh-zani). The flagellants represent the Kufans repenting their abandonment of Imam Hussein and the processions are called dasta (group). Candles are lit at the mosques and shrines, and religious preachments (rawza) in stylized form frames the subject of the preachment to Karbala. Women are not barred but are discouraged from watching the processions since the men may strip themselves naked to the waist for beatings.
Imam Hussain (A.S.) is the Beloved of Allah (SWT)
During the reign of Mutawakkil, Imam Ali al-Naqi (A.S.) felt very ill
for some time; the Imam knew his cure would be in the pilgrimage to the
shrine of Imam Hussain (A.S.). Thereupon he asked his companions to
select a group of people and send them to Karbala at the Imam's expense.
There the selected group would pray for the Imam and ask Allah (SWT)
for his health to return.
Companions of Imam Ali al-Naqi (A.S.) discussed the matter with each other and returned to the Imam saying: "O son of Allah's messenger! Your status is better than that of Karbala's, because you are the Imam of the time, Allah's live deputy, and the best of mankind on earth. Your prayer is certainly answered. How will our prayer in Karbala have any affect upon you?"
The Imam calmly replied: "There are positions for Allah in the matter, in that He prefers for worship to be done there. Although the status of the Messenger of Allah (S.A.W.) was higher than the Ka'ba and the black stone, yet the Prophet would still circumambulate the Ka'ba and the black stone. There are certain places that if one prays, Allah will accept and answer his prayers. The shrine of Hussain is therefore the same."
Imam Hussain (A.S.) is the beloved of Allah (SWT) who sacrificed his life, children, family, and friends in the way of Allah (SWT). In this mission he accepted all calamities that faced him, to save the religion of Allah (SWT). For this reason, he holds a special place in the presence of Allah (SWT).
(Selection taken from the book "With Ahl al-Bayt (A.S.)", by Sayyed Taqi Waredi)
Companions of Imam Ali al-Naqi (A.S.) discussed the matter with each other and returned to the Imam saying: "O son of Allah's messenger! Your status is better than that of Karbala's, because you are the Imam of the time, Allah's live deputy, and the best of mankind on earth. Your prayer is certainly answered. How will our prayer in Karbala have any affect upon you?"
The Imam calmly replied: "There are positions for Allah in the matter, in that He prefers for worship to be done there. Although the status of the Messenger of Allah (S.A.W.) was higher than the Ka'ba and the black stone, yet the Prophet would still circumambulate the Ka'ba and the black stone. There are certain places that if one prays, Allah will accept and answer his prayers. The shrine of Hussain is therefore the same."
Imam Hussain (A.S.) is the beloved of Allah (SWT) who sacrificed his life, children, family, and friends in the way of Allah (SWT). In this mission he accepted all calamities that faced him, to save the religion of Allah (SWT). For this reason, he holds a special place in the presence of Allah (SWT).
(Selection taken from the book "With Ahl al-Bayt (A.S.)", by Sayyed Taqi Waredi)
Why does the ahlul sunnah wa jamaah vigrously defend the reign of yazeed?
This is one of those question that automatically come to mind when one analyses the character of Yazeed.
The reason lies in aqeedah, and goes to heart of where the Sunni / Shia viewpoint diverge. The core difference between the two schools is on the topic of Imamate: who has the right to lead the ummah.
Shia muslims believe that this leadership is religious guidance and hence the appointment is the sole right of Allah, for He knows what is best for his servant and He shall appoint the man best suited / most superior to lead teh Ummah through all times. Allah will select Imam who is best in character, most excelled on the components of Deen, who shall only rule via justice. There is no need for ijma, or votes since Allah appointsand no one has a voice in the matter.
The Ahlul Sunnah believe that appointment of Imam is a duty of Public - the decide on who come to power. The importance in relation to appointment is the act of giving bayya - once the Khalifa received ijma the his imamate is legitimate. The act of bayya is crucial factor here - the people decide who is in power (a democratically elected dictatorship for life), and the khalifas character has no further bearing since once in power, the khalifa has to be obeyed. any opposition is squashed, with voilence. From the time of Muawiya onwards, all the Khalifa become monarchies.
When this is the basis of Ahlul sunnah aqedah, then over time their jurists have sought to revise the concept of Imamate with stipulations over certain characteristics, that Imam should posses, such as bravery, piety, and justice, especially after embarrassing debacle (for sunni islam) with yazeed and certain other members of Banu Umayyad dynasty - for example Khalifa Waleed, who expressed his desire to drink alcohol on the roof of Ka'aba.
Unfortunately these writings have been nothing more than a "Dear Santa Wish List" since an analysis of early islamic history will quickly lead to us learning that characteristics such as justice were completely devoid in these Khalifas, and there is no better example than Yazeed. Indeed with the exception of perhaps "Umar bin Abdul Aziz" in 1100 years of Khilafat after Yazeed, barely a pious man acceded to this position. Most aere as bad as Kings anywhere were.
This left many classical salaf scholars with a very difficult problem: If they reject Yazeed, they are then rejecting the concept of Ijma that had been allegedly created as Saqifa Bani Sa'ada, and underpins Sunni Islam.
Rejecting this Ijma in effect discredits Sunni aqeeda that the duty to appoint the Imam is right of Public. If this concept is discredited , by highlighting Yazeed's demonic character and satanic actions, then the Ummah is forced to consider the alternative option of appointment as described to by the Shia school of thoughts.
The salaf ulema faced with this difficult problem, have decided to uphold the legitimacy of Yazeed reign since this is the only way that their belief in man made appointment can be maintained. This account for their pathological and indeed balant lying, which embrasses even the Nasibis.
The reason lies in aqeedah, and goes to heart of where the Sunni / Shia viewpoint diverge. The core difference between the two schools is on the topic of Imamate: who has the right to lead the ummah.
Shia muslims believe that this leadership is religious guidance and hence the appointment is the sole right of Allah, for He knows what is best for his servant and He shall appoint the man best suited / most superior to lead teh Ummah through all times. Allah will select Imam who is best in character, most excelled on the components of Deen, who shall only rule via justice. There is no need for ijma, or votes since Allah appointsand no one has a voice in the matter.
The Ahlul Sunnah believe that appointment of Imam is a duty of Public - the decide on who come to power. The importance in relation to appointment is the act of giving bayya - once the Khalifa received ijma the his imamate is legitimate. The act of bayya is crucial factor here - the people decide who is in power (a democratically elected dictatorship for life), and the khalifas character has no further bearing since once in power, the khalifa has to be obeyed. any opposition is squashed, with voilence. From the time of Muawiya onwards, all the Khalifa become monarchies.
When this is the basis of Ahlul sunnah aqedah, then over time their jurists have sought to revise the concept of Imamate with stipulations over certain characteristics, that Imam should posses, such as bravery, piety, and justice, especially after embarrassing debacle (for sunni islam) with yazeed and certain other members of Banu Umayyad dynasty - for example Khalifa Waleed, who expressed his desire to drink alcohol on the roof of Ka'aba.
Unfortunately these writings have been nothing more than a "Dear Santa Wish List" since an analysis of early islamic history will quickly lead to us learning that characteristics such as justice were completely devoid in these Khalifas, and there is no better example than Yazeed. Indeed with the exception of perhaps "Umar bin Abdul Aziz" in 1100 years of Khilafat after Yazeed, barely a pious man acceded to this position. Most aere as bad as Kings anywhere were.
This left many classical salaf scholars with a very difficult problem: If they reject Yazeed, they are then rejecting the concept of Ijma that had been allegedly created as Saqifa Bani Sa'ada, and underpins Sunni Islam.
Rejecting this Ijma in effect discredits Sunni aqeeda that the duty to appoint the Imam is right of Public. If this concept is discredited , by highlighting Yazeed's demonic character and satanic actions, then the Ummah is forced to consider the alternative option of appointment as described to by the Shia school of thoughts.
The salaf ulema faced with this difficult problem, have decided to uphold the legitimacy of Yazeed reign since this is the only way that their belief in man made appointment can be maintained. This account for their pathological and indeed balant lying, which embrasses even the Nasibis.
Did Imam Hussein (A.S) Know He Would Be killed?
A sunni brother mentioned:
Imam Hussein (A.S) was truthful in his determination to change the munkar, but he was adviced by the likes of Ibn Abbas and Ibn Umar that he was overoptimistic with the people of Iraq and their help. Hussein, being a human who is not ma3soom like the prophets, exercised his Ijtihad.
Based on what is even reported by the Sunnis, Imam Hussein knew that he will be killed in Ashura in Karbala, and yet he went forward. Not only Imam Hussein, but also all the Prophets of God knew about the detail of this catastrophe. From Adam, to Noah, to Moses, to Zakariyya, to Yahya (John), to Muhammad, all cried for Imam Hussein (A.S) and remembered him on the day of Ashura.
Imam Hussein, before he leaves Medina, saw the Messenger of Allah in dream who told him:
"Verily Allah willed to see you martyred. Verily Allah willed to see your family captives"
He knew that he will be killed where and how. There was no error in his part or what you called overestimation of the people of Iraq. A person who goes to a battle which has an uncertain ending, never takes his family, women, and children with him, and never put their lives in to jeopardy. But
Imam Hussein did all that, knowing all the tragic events which will happen to them from setting their tents on fire (by the soldiers of Yazid) to plundering them and moving them from town to town. But he took with him women and children because they were supposed to deliver a message to the people of each town and to wake them up from their deep sleep. No doubt that the event of Karbala was a turning point in the destiny of the religion of Islam, by which the religion was immuned form annihilation. Individuals, however, are not immune from going astray. But the blast in Karbala and its inspiring effects on the hearts of people never let Islam to be eradicated.
Another brother mentioned that if one knows that by going to certain place, he would be certainly killed, the going to that place is considered to be suicide, and as such, how could Imam Imam-Hussein go toward Karbala if he knew that he would be killed?
The above question is interesting. Imam Hussein knew where and how he will be killed and who will kill him. This was the case for the other Imams of Ahl-ul-Bayt as well. Even Sunnis narrated that the Prophet (PBUH) told Imam Ali who kills him and when will he be killed. But none of them avoided what Allah foreordained. Thus Imams having the knowledge of when they die is confirmed by both Sunni and Shia.
It should be noted that the prophets and Imams share with the rest of humanity the means for obtaining knowledge which Allah has given: the senses, the intellect, etc. They also possess special powers and means which other people do not have. In carrying out the commands of Allah in which people have also responsibility, and likewise in ordinary behavior, the prophets and Imams only make use of the first way of knowing, that is the commonly available means. The second means (extraordinary means) is only used by them in duties and works which are connected with their position of prophet hood and Imamate.
Thus in matters such as knowing the beginning of the month, passing judgment, finding out if something is unclean or pure, etc., they make use of ordinary means such as sighting of the moon, and so forth, which anyone else employs. The extraordinary means of knowledge cannot be the basis for their action (unless in some rare circumstances when Allah wishes otherwise), and what they volitionally do must be determined by the means available to everyone. In other words, the act of Imam is based on the conclusion of pieces of evidences which can be obtained by the ordinary human beings, and not by the information related to what Allah has foreordained, otherwise a contradiction would arise: For instance, Allah foreordained that Imam Ali be killed by Ibn Muljam (LA) in the Mosque on a specific date, but since Imam Ali knows this via an extraordinary means of knowledge given by Allah, if he avoids the Mosque, he would have gone against what Allah foreordained which is impossible.
Likewise, Imam Hussein (A.S) though knew most of the people of Iraq will not follow him, he did his duty by answering their unanimous call. Imam Hussein sent his agent, Muslim Ibn Aqeel to Kufa, since he wanted to do the investigation as an ordinary human being does. This is while he knew the situation in Kufa by extraordinary means of knowledge and that Muslim Ibn Aqeel will be killed, yet he was not supposed to act based on what is concealed from an ordinary human being. He acts based on the extraordinary means of knowledge only if Allah wishes so and such circumstances are rare.
Thus, such extraordinary knowledge has spiritual aspect as being the Representative of Allah (Khlifatullah), and the reason for it must be sought on this level, and it is not for the purpose of influencing and controlling the events on the level of ordinary understanding.
Imam Hussein (A.S) was truthful in his determination to change the munkar, but he was adviced by the likes of Ibn Abbas and Ibn Umar that he was overoptimistic with the people of Iraq and their help. Hussein, being a human who is not ma3soom like the prophets, exercised his Ijtihad.
Based on what is even reported by the Sunnis, Imam Hussein knew that he will be killed in Ashura in Karbala, and yet he went forward. Not only Imam Hussein, but also all the Prophets of God knew about the detail of this catastrophe. From Adam, to Noah, to Moses, to Zakariyya, to Yahya (John), to Muhammad, all cried for Imam Hussein (A.S) and remembered him on the day of Ashura.
Imam Hussein, before he leaves Medina, saw the Messenger of Allah in dream who told him:
"Verily Allah willed to see you martyred. Verily Allah willed to see your family captives"
He knew that he will be killed where and how. There was no error in his part or what you called overestimation of the people of Iraq. A person who goes to a battle which has an uncertain ending, never takes his family, women, and children with him, and never put their lives in to jeopardy. But
Imam Hussein did all that, knowing all the tragic events which will happen to them from setting their tents on fire (by the soldiers of Yazid) to plundering them and moving them from town to town. But he took with him women and children because they were supposed to deliver a message to the people of each town and to wake them up from their deep sleep. No doubt that the event of Karbala was a turning point in the destiny of the religion of Islam, by which the religion was immuned form annihilation. Individuals, however, are not immune from going astray. But the blast in Karbala and its inspiring effects on the hearts of people never let Islam to be eradicated.
Another brother mentioned that if one knows that by going to certain place, he would be certainly killed, the going to that place is considered to be suicide, and as such, how could Imam Imam-Hussein go toward Karbala if he knew that he would be killed?
The above question is interesting. Imam Hussein knew where and how he will be killed and who will kill him. This was the case for the other Imams of Ahl-ul-Bayt as well. Even Sunnis narrated that the Prophet (PBUH) told Imam Ali who kills him and when will he be killed. But none of them avoided what Allah foreordained. Thus Imams having the knowledge of when they die is confirmed by both Sunni and Shia.
It should be noted that the prophets and Imams share with the rest of humanity the means for obtaining knowledge which Allah has given: the senses, the intellect, etc. They also possess special powers and means which other people do not have. In carrying out the commands of Allah in which people have also responsibility, and likewise in ordinary behavior, the prophets and Imams only make use of the first way of knowing, that is the commonly available means. The second means (extraordinary means) is only used by them in duties and works which are connected with their position of prophet hood and Imamate.
Thus in matters such as knowing the beginning of the month, passing judgment, finding out if something is unclean or pure, etc., they make use of ordinary means such as sighting of the moon, and so forth, which anyone else employs. The extraordinary means of knowledge cannot be the basis for their action (unless in some rare circumstances when Allah wishes otherwise), and what they volitionally do must be determined by the means available to everyone. In other words, the act of Imam is based on the conclusion of pieces of evidences which can be obtained by the ordinary human beings, and not by the information related to what Allah has foreordained, otherwise a contradiction would arise: For instance, Allah foreordained that Imam Ali be killed by Ibn Muljam (LA) in the Mosque on a specific date, but since Imam Ali knows this via an extraordinary means of knowledge given by Allah, if he avoids the Mosque, he would have gone against what Allah foreordained which is impossible.
Likewise, Imam Hussein (A.S) though knew most of the people of Iraq will not follow him, he did his duty by answering their unanimous call. Imam Hussein sent his agent, Muslim Ibn Aqeel to Kufa, since he wanted to do the investigation as an ordinary human being does. This is while he knew the situation in Kufa by extraordinary means of knowledge and that Muslim Ibn Aqeel will be killed, yet he was not supposed to act based on what is concealed from an ordinary human being. He acts based on the extraordinary means of knowledge only if Allah wishes so and such circumstances are rare.
Thus, such extraordinary knowledge has spiritual aspect as being the Representative of Allah (Khlifatullah), and the reason for it must be sought on this level, and it is not for the purpose of influencing and controlling the events on the level of ordinary understanding.
Comment :
Very simple explanation You do not have to go through any research just
read Quran about scarifice of Hazrath Ismail.Did not Hazrat Ibrahim 
.
told Hazrath Ismail that he going to sacrifice him. Did not Hazrath
Ismail was know that he will be sarified. [H2]THEN WHY HAZRATH ISMAIL
WENT ALONG WITH HAZRAT IBRAHIM?
.
told Hazrath Ismail that he going to sacrifice him. Did not Hazrath
Ismail was know that he will be sarified. [H2]THEN WHY HAZRATH ISMAIL
WENT ALONG WITH HAZRAT IBRAHIM? The Sunni and Western Point of View towards Imam Hussein and His Battle
The Sunni Point of View towards Imam Hussein and Mourning for Him
All Sunni scholars have reproached what Yazid did, and they give the right to Imam Hussein. They have no problem with mourning for Imam Hussein. What differentiates them from Shiites in this matter, is the different ways they have for mourning for Imam Hussein. The difference is that, Shiites hold this ceremony very seriously, but Sunnis have a more casual attitude towards it.
There are four different schools of thought among Sunnis; Hanafi School, Maliki School, Shafi'i school, and Hanbali School. People belonging to all four sects care a lot about the love of Prophet Muhammad, and as Prophet Muhammad said in a Hadith that was his friend the one who was friends with Hussein and was his enemy the one who was the enemy of Hussein, they all have a good relationship with Imam Hussein. There are many sayings by the scholars of each of these four sects that support Imam Husseins battle of Karbala and reproach Yazid. When Wahhabism came to power, some conflicts happened among the followers of Hanbali School and the ceremony of Ashura has ended with violence sometimes.
The Effects of the Battle of Ashura on Non-Muslims
The mourning of Ashura has not only affected the Sunnis, but also it has affected the Hindus, Christians, and Buddhists; it has started different battles against cruel rulers in different times.
Many non-Muslim figures have praised Imam Hussein and his battle. Some of them are; Mahatma Gandhi (the great leader of the Indian revolution), Professor Edward Brown, Washington Irving, Tomإ، Masaryc, the French Dr. Joseph, George Jordan (the Christian scholar), Antoine Parra (the Christian thinker), Frederick James, Charles Dickens (the famous English writer), Thomas Carlyle (the English poet), and Maurice Dekobra.
Translated by: Sadroddin Musawi
All Sunni scholars have reproached what Yazid did, and they give the right to Imam Hussein. They have no problem with mourning for Imam Hussein. What differentiates them from Shiites in this matter, is the different ways they have for mourning for Imam Hussein. The difference is that, Shiites hold this ceremony very seriously, but Sunnis have a more casual attitude towards it.
There are four different schools of thought among Sunnis; Hanafi School, Maliki School, Shafi'i school, and Hanbali School. People belonging to all four sects care a lot about the love of Prophet Muhammad, and as Prophet Muhammad said in a Hadith that was his friend the one who was friends with Hussein and was his enemy the one who was the enemy of Hussein, they all have a good relationship with Imam Hussein. There are many sayings by the scholars of each of these four sects that support Imam Husseins battle of Karbala and reproach Yazid. When Wahhabism came to power, some conflicts happened among the followers of Hanbali School and the ceremony of Ashura has ended with violence sometimes.
The Effects of the Battle of Ashura on Non-Muslims
The mourning of Ashura has not only affected the Sunnis, but also it has affected the Hindus, Christians, and Buddhists; it has started different battles against cruel rulers in different times.
Many non-Muslim figures have praised Imam Hussein and his battle. Some of them are; Mahatma Gandhi (the great leader of the Indian revolution), Professor Edward Brown, Washington Irving, Tomإ، Masaryc, the French Dr. Joseph, George Jordan (the Christian scholar), Antoine Parra (the Christian thinker), Frederick James, Charles Dickens (the famous English writer), Thomas Carlyle (the English poet), and Maurice Dekobra.
Translated by: Sadroddin Musawi
امام حسین کی مکہ کی طرف روانگی
جرت رسول اکرم سے ہجرت کا آغاز ہوا لیکن امام حسین -کی حرکت و سفر سے اسلام
کی اصلاح و رتبدیلی کے ایک نئے باب اور تاریخ کا آغاز ہوا ہے۔
امام حسین کے اس سفر کا مقصد امت ِمحمدی کی اصلاح تھا۔ آپ محمد ابن حنفیہ
کو اپنی وصیت تحریری طور پر لکھ کر دیتے ہیں تاکہ رہتی دنیا میں حسین ابن
علی کی یہ وصیت باقی رہ جائے اور من مانی کرنے والے ،کربلا کے من گھڑت
مقاصد بیان کرنے والے اور خواہشات نفسانی کی پیرو ی کرنے والے افراد کو منہ
توڑ جواب دیا جائے کہ حسین ابن علی نے کس وجہ سے سفر کیا تھا:
''انماخرجت لطلب الاصلاح فی امۃ جدی،ارید ان آمر بالمعروف و انہی عن المنکر''
''میں تو صرف اس لےے نکل رہا ہو ں کہ اپنے نانا محمد رسول اللہ کی امت کی
اصلاح کیلئے کوئی قد م اٹھاسکوں ،میں اپنے سفر سے چاہتا ہوں کہ لوگوں کو
اچھائی اور نیکیوں کا حکم دوں اور بری باتوں سے روکوں۔''
امام حسین -کے اس جملے سے جو تربیتی نکات ملتے ہیںوہ مندرجہ ذیل ہیں:
معصوم امام بھی اپنی شرعی ذمہ داری کی ادائیگی کیلئے عمل انجام دیتا ہے اورعملی اقدامات کرتا ہے۔
معصوم امام کا مقصد صرف اور صرف اصلاح امت تھا۔
''اصلاح'' کا عمل کسی بھی زمانے میں واجب ہو سکتا ہے اور اس کیلئے امام جیسی ہستی کو بھی اپنا گھر بار اور وطن چھوڑنا پڑتا ہے۔
طلب کا لفظ یہ بتا رہا ہے کہ انسان کا کام اپنی ذمہ داری کو انجام دے۔
''لطلب الاصلاح''کا لفظ یہ بتا رہا ہے کہ انسان کا کام اپنی ذمہ داری کی صحیح طو ر پر ادائیگی کیلئے قدم اُٹھانا ہے۔
جب امام عالی مقام روانگی کے لئے تیار ہوئے تو رات کے وقت اپنی والدہ گرامی
حضرت فاطمہ زہرا اور بھائی امام حسن کی تربتوں پر گئے۔ ان سے وداع کیا اور
صبح کے وقت گھر پہنچے تاکہ روانہ سفر ہو سکیں۔
ابن قولویہ نے سندِ معتبر سے امام محمد باقر سے روایت کی ہے کہ جب امام
حسین نے مدینہ سے نکلنے کا ارادہ کیا تو بنی ہاشم کی عورتیں اکٹھی ہوگئیں
اور نوحہ و زاری کی صدائیں بلند ہوئیں۔ امام مظلوم نے ان کی بے قراری
اورنالہ و زاری کو دیکھا تو فرمایا :میں تمہیں خدا کی قسم دے کر کہتا ہوں
کہ صبر کرو اورجزع فزع اور بے تابی سے گریز کرو۔
انہوں نے کہا : اے ہمارے سید و سردار! ہم کس طرح خود کو گریہ و زاری سے
روکیں حالانکہ آپ جیسی بزرگوار ہستی ہم بے کسوں کو تنہا چھوڑ کر ہمارے
درمیان سے جا رہی ہے۔ اور ہم نہیں جانتے کہ یہ منافقین آپ کو کس حال تک
پہنچاتے ہیں۔ پس نوحہ و سوگواری کو کس دن کے لئے اٹھا رکھیں۔ خدا کی قسم !
یہ دن ہمارے لئے ایسے ہی ہے کہ جیسے رسول خدا اس دنیا سے رخصت ہوگئے
ہوں۔اور اس دن کی طرح ہے جس دن حضرت فاطمہ شہیدہوئیں اور اس دن کی طرح ہے
جس دن امیرالمومنین نے شہادت پائی۔اے مومن دلوں کے محبوب اور اے بزرگواروں
کی یادگار !!بارگاہ خدا میں ہماری جانیں آپ پر نثار=(جلاء العیون /٣٥٣)
اپنی والدہ گرامی کی قبر پر وداع
امام رات کے درمیانی عرصے میں اپنی والدہ گرامی کی قبر پر وداع کے لئے گئے
اور بعض کتب میں مذکور ہے کہ اپنی والدہ کو سلام کیا '' اَلسَّڈمُ عَلَیکُم
یَا اُمَّاہ '' اے مادر گرامی! آپ پر میرا سلام ہو۔ آپ کا حسین آپ سے وداع
کے لئے حاضر ہے اور یہ اس کی آخری زیارت ہے۔ اچانک جناب فاطمہ کی قبر
مبارک سے آواز آئی:عَلَیْکَ السَّلاٰمُ یٰامَظْلُوْمَ الْأُمِّ
وَیٰاشَہِیْدَ الْأُمِّ َویٰاغَرِیْبَ الْأَمِّ ''اے ماں کے مظلوم ( بیٹے
) اے ماں کے شہید ( بیٹے ) اور اے ماں کے غریب (بیٹے ) میرا بھی آپ پر بھی
سلام ہو''۔
پھر امام پرحالت گریہ طاری ہوگئی کہ دوبارہ کلام کرنے کی طاقت نہ رہی(مہیج الاحزان /٢٤م١)
ملائکہ سے ملاقات
شیخ مفید اپنی سند سے امام جعفر صادق سے روایت کرتے ہیں کہ آپ نے فرمایا:
جس وقت امام حسین رات کے وقت مدینہ سے روانہ ہوئے 'ملائکہ کا ایک گروہ
،صفیں باندھے، جنگی ہتھیارسجائے ، بہشتی گھوڑوں پر سوار آپ کی خدمت میں
حاضر ہوا اور وہ سب آپ کو سلام کرنے کے بعد کہنے لگے :
''اے اپنے جد ، باپ اور بھائی کے بعد مخلوقِ خدا پرحجتِ خدا ، خدا وند
متعال نے کئی مواقع پرہمارے وسیلہ سے آپ کے جدِنامدار کی حمایت فرمائی ،اور
اب بھی ہمیں آپ کی امداد کے لئے بھیجا ہے۔ آپ نے فرمایا: میری اور تمہاری
وعدہ گاہ وہ جگہ ہے جسے خداوند متعال نے میری شہادت اوردفن کا مقام قرار
دیا ہے ،جو کربلا ہے۔جب میں اس جگہ پہنچوں تو تم میرے پاس آنا''۔
Why we Cry ?
I Take Refuge In Allah From The Stoned Satan. In Name Of Allah The
Source Of Mercy To All Of Creation; The Source Of The Mercy To The
Believing Congregation. Oh Allah Bless Muhammads Soul, And Rain Down
Peace on His Household. Why We Cry Dont think our cries are too extreme.
Theres good reason for grown men to scream. Our actions arent of those
insane, we weep in zikr (remembrance) of Hussein. When the guilty kills
the innocent to usurp Islamic Government, Should not a Muslim cry in
pain? Hussein! Hussein! Hussein! Hussein! Reflect on Husseins flawless
fame. Reflect on Yazeed, steeped in shame. Shall not the heart be
pierced by woe when the Khalif is Al-Islams foe? Oh what a dark, sad
thought to bear, It breaks the heart, moves joy to tear. Thats why our
tears fall down like rain. Hussein! Hussein! Hussein! Hussein! A heart
of stones too hard to cry. A mind thats closed wont wonder why. A
foolish man is deaf and blind. A coward always stays in line. But a soul
that prostrates on its face. With trembling heart, seeking Gods Grace
Wont hide from Truth, cant hide the pain. Hussein! Hussein! Hussein!
Hussein! The Khalif chose vile tricks, and lies. Hussein chose death,
not compromise. This Prophets son would not bow down; Preferring death
to being bound to evil hinds Satanic Son. So with his death The Imam
won. Islams loss was Islams gain. Hussein! Hussein! Hussein! Hussein! Oh
what a brave and selfless deed, to give up life for Islams creed; to
sacrifice both friend, and kin to show the world Islam from sin.
The Dust Of Karbala Is A Cure For Every Disease
The mud/dust
found in the city of Karbala has some extraordinary value, in that it
is a cure for every illness and a source of Barakah (blessing) and
Divine mercy. As
Shi'ee, we believe that the most perfect method of prostration is to
place ones head upon the earth or anything natural created by Allah
(swt) (excluding that which can be worn or eaten) as opposed to
something like man-made carpets. According to the school of the
Ahlulbayt (a.s) it is not compulsory to do prostration on the soil of
Karbala however it is highly recommended. We shall now demonstrate some
examples wherein the Turbah was used as a source of prostration and
healing.
It is not allowed for anyone to spread his prayer carpet or anything related to him during his absence. This is a violation of the regulations of this area and prohibition for Muslims to apply the orders of Allah the Highest about praying. And the one who puts a carpet is unjust, and should be inhibited from doing so. And those carpets should be removed, and people should be able to use the space it occupies, keeping in mind that spreading carpets in its origin is an innovation especially if it was in the Prophet's (saw) mosque, because the Messenger of Allah (saw) and his companions used to do their prayers on the ground, and the piece of tissue that the Messenger of Allah (peace and prayers of Allah be upon him) used to perform his prayers over, was smaller than a carpet.
Ibn Taymiyyah:
He was asked about unfolding the prayer carpet in the Prophetic Rawdah.
It is not allowed for anyone to spread his prayer carpet or anything related to him during his absence. This is a violation of the regulations of this area and prohibition for Muslims to apply the orders of Allah the Highest about praying. And the one who puts a carpet is unjust, and should be inhibited from doing so. And those carpets should be removed, and people should be able to use the space it occupies, keeping in mind that spreading carpets in its origin is an innovation especially if it was in the Prophet's (saw) mosque, because the Messenger of Allah (saw) and his companions used to do their prayers on the ground, and the piece of tissue that the Messenger of Allah (peace and prayers of Allah be upon him) used to perform his prayers over, was smaller than a carpet.
Source: Majmu Al-Fatawa. Vol. 25, Pg. # 216.
Prophet (saw) Wailing For Imam Hussain (a.s) And The Significance Of The Soil From Karbala
Al-Busayri:
Narrated Umm Salamah, who said: 'The Prophet (saw) was asleep one night in his house. Hussain (a.s) approached towards the Messenger of Allah (saw), so I stood by the door and held him in fear that he would wake Allah (swt) Apostle. I got distracted by something, he ran in and sat on the Prophet (saw) stomach. I (narrator) heard the Prophet of Allah (swt) wailing.' I said to him, 'I did not notice when he came in.' He (saw) said, 'Angel Jibreel came to me while he (Hussain) was sitting on my stomach and asked, 'Do you love him?' I said, 'Yes.' He said, 'Your Ummah (nation) will kill him.' Whose nation I (saw) asked? Angel replied, 'The nation of Islam.' Then he continued, 'Do you want me to show you the earth on which he will get martyred?' The angel flapped his wings and brought me this earth. I (Umm Salamah) witnessed in his hand was some red earth, and he was crying. Then Allah (swt) Apostle said, 'Who will kill you after me?!'
Al-Busayri: This is narrated by Abd Ibn Humayd through a Saheeh (Authentic) chain, and narrated by Ahmad ibn Hanbal, shorter from A'isha or Umm Al-Salamah (s.a).
Source: Ithaf Al-Khairat Al-Mahrath. Vol. 9, Pg. # 319.
Narrated Umm Salamah, who said: 'The Prophet (saw) was asleep one night in his house. Hussain (a.s) approached towards the Messenger of Allah (saw), so I stood by the door and held him in fear that he would wake Allah (swt) Apostle. I got distracted by something, he ran in and sat on the Prophet (saw) stomach. I (narrator) heard the Prophet of Allah (swt) wailing.' I said to him, 'I did not notice when he came in.' He (saw) said, 'Angel Jibreel came to me while he (Hussain) was sitting on my stomach and asked, 'Do you love him?' I said, 'Yes.' He said, 'Your Ummah (nation) will kill him.' Whose nation I (saw) asked? Angel replied, 'The nation of Islam.' Then he continued, 'Do you want me to show you the earth on which he will get martyred?' The angel flapped his wings and brought me this earth. I (Umm Salamah) witnessed in his hand was some red earth, and he was crying. Then Allah (swt) Apostle said, 'Who will kill you after me?!'
Al-Busayri: This is narrated by Abd Ibn Humayd through a Saheeh (Authentic) chain, and narrated by Ahmad ibn Hanbal, shorter from A'isha or Umm Al-Salamah (s.a).
Source: Ithaf Al-Khairat Al-Mahrath. Vol. 9, Pg. # 319.
Prophet (saw) Grieves And Informs Others Concerning The Death Of Imam Hussain (a.s)
Ibn Kathir:
Imam Ahmad said, 'Abdul Rahman and Iffan narrated to us from Hammad ibn Salamah from Ammar ibn Abi Ammar from Ibn Abbas: 'I saw the Prophet (saw) in a dream, in the middle of the day and he was disheveled and covered with dust.' He was holding a container full of blood!' I said, 'May my parents be sacrificed for you O Apostle of Allah (swt)! What is this?!' He saw (saw) replied, 'This is the blood of Hussain (a.s) and his companions. I am still collecting the blood since the start of that day.' Ammar (narrator) said: 'We memorised that day (of the dream) and we found that indeed Hussain died on the day of Ashura (i.e. 10th of Muharram).'
Ibn Kathir: It's chain is strong.
Footnote: It's chain is (rather) Saheeh (Authentic).
A similiar narration exists with a different chain on the authority of Ibn Abbas who said:
I woke up from this dream and said: 'By Allah (swt), Hussain has been killed! By Allah (swt) Hussain has been killed.' His companions said, 'No! Ibn Abbas, No!' He Ibn Abbas said, 'I saw the Prophet (saw) hold a jar full of blood and he said to me: "Do you know what my Ummah (nation) has done after me? They killed my son Hussain and this is his blood and his companions. I raised it up to Allah (swt). This is his blood and his companions I raise it up towards Allah (swt)." So the day and exact hour that he Ibn Abbas said this, was written down. In less then twenty four days, news had reached to us in Madinah that He (Hussain) was killed on that very day and very hour.'
Source: Al-Bidayah Wa'an-Nihayah. Vol. 11, Pg. # 573 - 571.
Imam Ahmad said, 'Abdul Rahman and Iffan narrated to us from Hammad ibn Salamah from Ammar ibn Abi Ammar from Ibn Abbas: 'I saw the Prophet (saw) in a dream, in the middle of the day and he was disheveled and covered with dust.' He was holding a container full of blood!' I said, 'May my parents be sacrificed for you O Apostle of Allah (swt)! What is this?!' He saw (saw) replied, 'This is the blood of Hussain (a.s) and his companions. I am still collecting the blood since the start of that day.' Ammar (narrator) said: 'We memorised that day (of the dream) and we found that indeed Hussain died on the day of Ashura (i.e. 10th of Muharram).'
Ibn Kathir: It's chain is strong.
Footnote: It's chain is (rather) Saheeh (Authentic).
A similiar narration exists with a different chain on the authority of Ibn Abbas who said:
I woke up from this dream and said: 'By Allah (swt), Hussain has been killed! By Allah (swt) Hussain has been killed.' His companions said, 'No! Ibn Abbas, No!' He Ibn Abbas said, 'I saw the Prophet (saw) hold a jar full of blood and he said to me: "Do you know what my Ummah (nation) has done after me? They killed my son Hussain and this is his blood and his companions. I raised it up to Allah (swt). This is his blood and his companions I raise it up towards Allah (swt)." So the day and exact hour that he Ibn Abbas said this, was written down. In less then twenty four days, news had reached to us in Madinah that He (Hussain) was killed on that very day and very hour.'
Source: Al-Bidayah Wa'an-Nihayah. Vol. 11, Pg. # 573 - 571.
Holy Prophet Cried for Imam Husain (a.s.) - Sunni Sources
It is sunnat to cry for Imam Husain (a.s.).
Sunni Scholar gives reference from Sunni Books about the Love for Ahlul Bayt (a.s.)
Sunni Scholar gives reference from Sunni Books about the Love for Ahlul Bayt (a.s.)
War and Peace in Islam
We are here in this spiritual gathering today to commemorate two great
occasions; the passing away of the most noble creature of God, the Holy
Prophet of Islam (saww), and the martyrdom of the second infallible
Imam, the first grandson of the Prophet; Imam Hasan (a.s.).
The topic I am going to deal with today is Peace and War in Islam a very controversial issue nowadays. The reason I have chosen this topic is that unfortunately there is a misunderstanding among some Shiites who dont have enough Islamic education. They assume that Imam Hasan was a man of peace whereas Imam Husain was a man of war. As a result, conservatives praise Imam Hasan and claim to be his followers, while the extremists blame Imam Hasan and accuse him of seeking a comfortable life. Imam Husain, on the other hand, is an extremist for the first group and a role model for the second. According to the second group, armed struggle is the only duty upon every Muslim, he is Yazidian otherwise.
This argument in fact goes back to the question of whether Islam is the religion of peace or does it advocate for war? In other words, was Islam in its early days spread by sword or were there other factors involved? Is Islam the religion of violence or it is the religion of peaceful coexistence? Are Muslims allowed to sign any peace treaty with a non Islamic state that they are in conflict with, or they are bound to fight, whatever the circumstances are?
These and many such questions have occupied the minds and the time of many contemporary intellectuals.
It may not be an exaggerated claim that many people in the West hold that Islam is a terrorist religion and hence the term Islam sounds obnoxious to them. Such a false belief, to the best of my knowledge, is one of the main barriers between Westerners and real Islam. Should they become familiar with the true image of Islam regarding war and peace, I can assert many of them who are already perplexed and seeking asylum would embrace Islam. Such an illusion has not of course come to their mind out of the blue. Millions of dollars have, and are still being allocated by the enemies of Islam, especially in the last decades to inject this illusion into the minds of people, to introduce Islam, as a frightful evil which no one would be daring enough to get close to.
To cut a long story short, we believe Islam in its nature is a peaceful religion advocating a wise coexistence. The following are some of the proofs that wars have never been the cause for the spread of Islam:
1. Indonesia is the most populated Islamic state with more than 100 million Muslims. Yet, there has never been any Islamic military attack to that country.
2. Millions of Muslims in China are worshipping Allah and yet, Islam has never entered China by military force.
3. Many African countries as well as India, Pakistan, Bangladesh, have all embraced Islam without being forced by any Islamic groups.
4. In the contemporary world, many people in the West, from black Americans, including their inmates, as well as Europeans including their migrants, to Australians, New Zealanders to Aborigines are coming towards and embracing Islam without any military force.
5. The Mongol leader Genghis Khan was one of the great conquerors in the history of the world, born C.1167. In his series of destructive, savagely and bloody invasions of much of the Asian mainland, he invaded Iran which was an Islamic state by then. Yet, after one or two generations instead of Iranian Muslims being converted to the Mongolian religion, they themselves embraced Islam.
6. Many Ayat as well as Ahadith in different ways and means condemn all types of corruption on earth. Needless to say, human wars and the shedding of blood are one of the best examples of corruption.
Q. With all respect to the previous proofs, still we do have some examples of Islam being spread by the sword. Iran is one of the vivid examples which was conquered by Muslim Arabs in early Islam. As a result, Iranians had to become Muslims and give up their previous religion, i.e. Zoroastrianism.
A. Hundreds of wars have taken place in the history of mankind, yet the conquerors have never been able to force their religion upon the conquered peoples, as the Mongolians failed to do so. Hence, Iranians did not embrace Islam because of the sword of Muslims. As a matter of fact, it is impossible to penetrate into the hearts of people by sword. The power of the sword is not more than for cutting the flesh. The sword is not capable of influencing the conscience and the belief of human beings. In short, the main reason for people like Iranians accepting Islam rests on other issues. Iranians were impressed by the justice found in Islam, after being sick of the vicious discrimination from the Sasanian dynasty.
Types of War
Although Islam is the religion of peace, and unlike some of the Western thinkers, such as Freud and Nitche, who did not acknowledge war as a natural phenomenon in human life, Islam prescribes war under a few circumstances.
In general, there are two types of war.
1. War in the sense of blood shedding, murdering, massacres and plundering for the sake of power, as a struggle for survival.
2. War in the sense of protecting the life of the innocent by destroying the evil people who try to destroy human life and wisdom. Such a war is like a surgical operation for the sake of saving the rest of the body by amputating the decayed organ or limb. The sword of Islam is nothing more than a surgical knife in the hands of a wise surgeon. It is like a small shovel to uproot the weeds from the gardens of humanity.
To this end, war in Islam is not only a form of worship, but holy worshipping.
The Islamic Jihad (holy war) has never been mentioned in the Quran without having the preliminary statement for the sake of God. That, then, is what makes Islamic wars different from other types of human war which are fought for the sake of power, sovereignty and profit.
Peace in Islam
Since the man of Islam has surrendered to Allah, he is a warrior when war is required, based on the above explanation, and he is the most peaceful person when it is time for peace.
The Holy Quran in Sura 8 Aya 61 states: And if the enemy incline towards peace, you should also incline towards peace, and trust in Allah..
The history of Islam has presented many examples in which the Holy Prophet (saww), as well as his infallible successors have welcomed peace when it would be of benefit to the Ummah. Islamic victory does not necessarily mean fighting and conquering. If the victory can be gained in a peaceful way, then war is not prescribed in Islam. Therefore, to be a warrior or a peaceful man in Islam depends upon the circumstances in which a man of Islam finds himself.
The topic I am going to deal with today is Peace and War in Islam a very controversial issue nowadays. The reason I have chosen this topic is that unfortunately there is a misunderstanding among some Shiites who dont have enough Islamic education. They assume that Imam Hasan was a man of peace whereas Imam Husain was a man of war. As a result, conservatives praise Imam Hasan and claim to be his followers, while the extremists blame Imam Hasan and accuse him of seeking a comfortable life. Imam Husain, on the other hand, is an extremist for the first group and a role model for the second. According to the second group, armed struggle is the only duty upon every Muslim, he is Yazidian otherwise.
This argument in fact goes back to the question of whether Islam is the religion of peace or does it advocate for war? In other words, was Islam in its early days spread by sword or were there other factors involved? Is Islam the religion of violence or it is the religion of peaceful coexistence? Are Muslims allowed to sign any peace treaty with a non Islamic state that they are in conflict with, or they are bound to fight, whatever the circumstances are?
These and many such questions have occupied the minds and the time of many contemporary intellectuals.
It may not be an exaggerated claim that many people in the West hold that Islam is a terrorist religion and hence the term Islam sounds obnoxious to them. Such a false belief, to the best of my knowledge, is one of the main barriers between Westerners and real Islam. Should they become familiar with the true image of Islam regarding war and peace, I can assert many of them who are already perplexed and seeking asylum would embrace Islam. Such an illusion has not of course come to their mind out of the blue. Millions of dollars have, and are still being allocated by the enemies of Islam, especially in the last decades to inject this illusion into the minds of people, to introduce Islam, as a frightful evil which no one would be daring enough to get close to.
To cut a long story short, we believe Islam in its nature is a peaceful religion advocating a wise coexistence. The following are some of the proofs that wars have never been the cause for the spread of Islam:
1. Indonesia is the most populated Islamic state with more than 100 million Muslims. Yet, there has never been any Islamic military attack to that country.
2. Millions of Muslims in China are worshipping Allah and yet, Islam has never entered China by military force.
3. Many African countries as well as India, Pakistan, Bangladesh, have all embraced Islam without being forced by any Islamic groups.
4. In the contemporary world, many people in the West, from black Americans, including their inmates, as well as Europeans including their migrants, to Australians, New Zealanders to Aborigines are coming towards and embracing Islam without any military force.
5. The Mongol leader Genghis Khan was one of the great conquerors in the history of the world, born C.1167. In his series of destructive, savagely and bloody invasions of much of the Asian mainland, he invaded Iran which was an Islamic state by then. Yet, after one or two generations instead of Iranian Muslims being converted to the Mongolian religion, they themselves embraced Islam.
6. Many Ayat as well as Ahadith in different ways and means condemn all types of corruption on earth. Needless to say, human wars and the shedding of blood are one of the best examples of corruption.
Q. With all respect to the previous proofs, still we do have some examples of Islam being spread by the sword. Iran is one of the vivid examples which was conquered by Muslim Arabs in early Islam. As a result, Iranians had to become Muslims and give up their previous religion, i.e. Zoroastrianism.
A. Hundreds of wars have taken place in the history of mankind, yet the conquerors have never been able to force their religion upon the conquered peoples, as the Mongolians failed to do so. Hence, Iranians did not embrace Islam because of the sword of Muslims. As a matter of fact, it is impossible to penetrate into the hearts of people by sword. The power of the sword is not more than for cutting the flesh. The sword is not capable of influencing the conscience and the belief of human beings. In short, the main reason for people like Iranians accepting Islam rests on other issues. Iranians were impressed by the justice found in Islam, after being sick of the vicious discrimination from the Sasanian dynasty.
Types of War
Although Islam is the religion of peace, and unlike some of the Western thinkers, such as Freud and Nitche, who did not acknowledge war as a natural phenomenon in human life, Islam prescribes war under a few circumstances.
In general, there are two types of war.
1. War in the sense of blood shedding, murdering, massacres and plundering for the sake of power, as a struggle for survival.
2. War in the sense of protecting the life of the innocent by destroying the evil people who try to destroy human life and wisdom. Such a war is like a surgical operation for the sake of saving the rest of the body by amputating the decayed organ or limb. The sword of Islam is nothing more than a surgical knife in the hands of a wise surgeon. It is like a small shovel to uproot the weeds from the gardens of humanity.
To this end, war in Islam is not only a form of worship, but holy worshipping.
The Islamic Jihad (holy war) has never been mentioned in the Quran without having the preliminary statement for the sake of God. That, then, is what makes Islamic wars different from other types of human war which are fought for the sake of power, sovereignty and profit.
Peace in Islam
Since the man of Islam has surrendered to Allah, he is a warrior when war is required, based on the above explanation, and he is the most peaceful person when it is time for peace.
The Holy Quran in Sura 8 Aya 61 states: And if the enemy incline towards peace, you should also incline towards peace, and trust in Allah..
The history of Islam has presented many examples in which the Holy Prophet (saww), as well as his infallible successors have welcomed peace when it would be of benefit to the Ummah. Islamic victory does not necessarily mean fighting and conquering. If the victory can be gained in a peaceful way, then war is not prescribed in Islam. Therefore, to be a warrior or a peaceful man in Islam depends upon the circumstances in which a man of Islam finds himself.
Some Interesting Incidents ( Miracles of Imam Hussain (AS))
Allamah Majlisi quotes in his Tohfatuz Zaereen from Irshadul Quloob and
Farhatul Uzza that a virtuous man from Kufa relates that,
Once on a rainy night I was seated in the Masjid of Kufa when some people entered the Mosque from the door near the shrine of Muslim bin Aqeel carrying a bier with them. They kept the bier on a mound. One of the persons accompanying the funeral felt asleep. He dreamt that two persons came near the bier, and one said to the other that I will settle his account fast before he is taken to Najaf, because then I will not be able to go near him. The person got up from his dream and narrated it to others who understood the whole situation (that the two men were Munkar and Nakeer who had come to question the dead man), and lifted the bier and proceeded towards Najaf to save the dead man from chastisement and the questioning.
Incident - 2
Allamah Behbahani says that once I saw Imam Husain (a.s.) in a dream and asked him, O my Master! Will the one buried near your grave also be questioned? Imam Husain (a.s.) replied,
Which one of the Angels have got the nerve to question him who is buried near my grave.
Incident - 3
It is written in Hablul Mateen that Meer Muinuddin Ashraf who was one of the virtuous attendants of the shrine of Imam Ali-ar-Reza (a.s.) says that, Once I dreamt that I was in the shrine of Imam Reza (a.s.) and was coming out to perform ablution (wuzu). When I came near the mound of Ameer Ali Sher, I saw a group of people entering the shrine. An eminent personality was leading them, and they all carried spades in their hands. As soon as they entered the shrine, the eminent personality pointed towards a particular grave and said, Dig out the wretched fellow from his grave. Hearing his command they started digging the grave. I asked one of those men as to who that man was. He replied that He was the Commander of the Faithful, Ali (a.s.). Suddenly I saw that Imam Ali-ar-Reza (a.s.) came out of his shrine and greeted Imam Ali (a.s.). Hazrat Ali (a.s.) answered his greeting. Imam Reza (a.s.) said, O my Respected Grandfather! I request you, and have faith that you will forgive this person on my behalf who lies buried here under the shelter of my shrine.
Amirul Momeneen (a.s.) answered, O my dear son! Do you know that he was a mischief-creator, an adulterer, and a drunkard? Imam (a.s.) replied, I do know, but when his last moment neared he willed to be buried under the shelter of my shrine, so I request you to forgive him on my behalf.
Hazrat Ali (a.s.) forgave him and left. I awoke from my sleep in awe and woke up the other attendants and related to them my dream. We all went to the place that I had seen in my dream, and found a newly constructed grave, whose mud was scattered. After inquiry we learnt that a Turkish man who had died was buried there the day before.
Incident - 4
Haji Ali Baghdadi had the honour of meeting Imam Mahdi (a.s.) and ask him some questions. One of the questions put forward by him was that Is it true that a person who goes for the pilgrimage (Ziarat) to the shrine of Imam Husain (a.s.) on Friday night receives salvation?
Imam (a.s.) replied, Yes, by Allah. Haji Ali Baghdadi says that I saw tears in the eyes of Imam (a.s.). Then I asked him another question, In the year 1269 A.H. when we went for the pilgrimage (Ziarat) to the shrine of Imam Ali-ar-Reza (a.s.), we met a nomadic Arab who was a native of Najaf. We invited him for a meal and asked him his views regarding the reward of the love of Imam Reza (a.s.). He replied, Paradise, and said, Since the past fifteen days I have been feeding from the wealth of Imam Reza (a.s.), do Munkar and Nakeer have the nerve to come near me. The food which I consumed from the table of Imam Reza (a.s.) has turned into flesh and blood. I asked Imam Mahdi (a.s.) whether his claim was true. Imam (a.s.) replied,Yes it is true. Imam Reza (a.s.) himself will come and save him from the questioning in the grave. For verily by Allah! My Grandfather is a Zamin (surety) Imam.
Once on a rainy night I was seated in the Masjid of Kufa when some people entered the Mosque from the door near the shrine of Muslim bin Aqeel carrying a bier with them. They kept the bier on a mound. One of the persons accompanying the funeral felt asleep. He dreamt that two persons came near the bier, and one said to the other that I will settle his account fast before he is taken to Najaf, because then I will not be able to go near him. The person got up from his dream and narrated it to others who understood the whole situation (that the two men were Munkar and Nakeer who had come to question the dead man), and lifted the bier and proceeded towards Najaf to save the dead man from chastisement and the questioning.
Incident - 2
Allamah Behbahani says that once I saw Imam Husain (a.s.) in a dream and asked him, O my Master! Will the one buried near your grave also be questioned? Imam Husain (a.s.) replied,
Which one of the Angels have got the nerve to question him who is buried near my grave.
Incident - 3
It is written in Hablul Mateen that Meer Muinuddin Ashraf who was one of the virtuous attendants of the shrine of Imam Ali-ar-Reza (a.s.) says that, Once I dreamt that I was in the shrine of Imam Reza (a.s.) and was coming out to perform ablution (wuzu). When I came near the mound of Ameer Ali Sher, I saw a group of people entering the shrine. An eminent personality was leading them, and they all carried spades in their hands. As soon as they entered the shrine, the eminent personality pointed towards a particular grave and said, Dig out the wretched fellow from his grave. Hearing his command they started digging the grave. I asked one of those men as to who that man was. He replied that He was the Commander of the Faithful, Ali (a.s.). Suddenly I saw that Imam Ali-ar-Reza (a.s.) came out of his shrine and greeted Imam Ali (a.s.). Hazrat Ali (a.s.) answered his greeting. Imam Reza (a.s.) said, O my Respected Grandfather! I request you, and have faith that you will forgive this person on my behalf who lies buried here under the shelter of my shrine.
Amirul Momeneen (a.s.) answered, O my dear son! Do you know that he was a mischief-creator, an adulterer, and a drunkard? Imam (a.s.) replied, I do know, but when his last moment neared he willed to be buried under the shelter of my shrine, so I request you to forgive him on my behalf.
Hazrat Ali (a.s.) forgave him and left. I awoke from my sleep in awe and woke up the other attendants and related to them my dream. We all went to the place that I had seen in my dream, and found a newly constructed grave, whose mud was scattered. After inquiry we learnt that a Turkish man who had died was buried there the day before.
Incident - 4
Haji Ali Baghdadi had the honour of meeting Imam Mahdi (a.s.) and ask him some questions. One of the questions put forward by him was that Is it true that a person who goes for the pilgrimage (Ziarat) to the shrine of Imam Husain (a.s.) on Friday night receives salvation?
Imam (a.s.) replied, Yes, by Allah. Haji Ali Baghdadi says that I saw tears in the eyes of Imam (a.s.). Then I asked him another question, In the year 1269 A.H. when we went for the pilgrimage (Ziarat) to the shrine of Imam Ali-ar-Reza (a.s.), we met a nomadic Arab who was a native of Najaf. We invited him for a meal and asked him his views regarding the reward of the love of Imam Reza (a.s.). He replied, Paradise, and said, Since the past fifteen days I have been feeding from the wealth of Imam Reza (a.s.), do Munkar and Nakeer have the nerve to come near me. The food which I consumed from the table of Imam Reza (a.s.) has turned into flesh and blood. I asked Imam Mahdi (a.s.) whether his claim was true. Imam (a.s.) replied,Yes it is true. Imam Reza (a.s.) himself will come and save him from the questioning in the grave. For verily by Allah! My Grandfather is a Zamin (surety) Imam.
Incident -5
Allamah Husain Noori narrates in ‘Darus Salaam’, that Allamah Sayyed Ali b. Hasan al Husainee Isfahani told him that: When my father died in Isfahan, I was studying in the Theological School (Hawza) in Najaf. The pending works of my father that were to be fulfilled, were assigned to the care of my brothers, regarding which I was not aware. Seven months after my father’s death my mother too died. She was brought to Najaf and buried there. One day I dreamt that I was seated in a room. Suddenly my father entered therein. I got up as a sign of respect and saluted him. He sat with me and listened carefully to my conversation. I was aware that he had died, and so I asked him as to how did he reach there when he had died in Isfahan. He replied, “After people buried me, I was shifted here in Najaf, and now this has become the place of my dwelling.” Then I asked him whether my deceased mother was with him. He replied in the negative, which made me shiver. He then replied that she too was in Najaf, but at a different place. I then concluded that my father was a Scholar (Aalim), and that a Scholar’s status was more than an ordinary man. Then I asked him about himself and he said that, “Formerly I was in deep trouble and faced many difficulties. But praise be to Allah, the trouble is now eased, and I am in peace.” I was surprised and asked him the reason for it. He replied, “I owed some amount to Haji Reza, the son of Aqa Baba, but I died and hence was punished because of it.” I woke up from my dream and thought over. I then wrote a letter to my brother who looked after the property of my father. I wrote to him the whole incident, and requested him to find in the records of the book of loans (of my father) if any amount was due to Haji Reza. After some days my brother wrote back that he had searched in the creditor’s register, but could not find any outstanding amount due to Haji Reza. I wrote back to him to go personally to the said person and ask him. After some days my brother wrote back that he visited Haji Reza. He said that he owed 18 tumans to our father, but had no witness for it except Allah. He said that after the demise of our father, he had asked my brother if his name was written in the creditor’s register but he said no. He thought to himself that if he claimed the amount he had no witness for it. He relied on our father that he would surely have written it in his register, but when his name was not found he thought that he must have forgotten to record it. When my brother tried to repay him the amount, he refused to accept the money and said that he had forgiven our father, and freed him from the loan that he had owed him.
Allamah Husain Noori narrates in ‘Darus Salaam’, that Allamah Sayyed Ali b. Hasan al Husainee Isfahani told him that: When my father died in Isfahan, I was studying in the Theological School (Hawza) in Najaf. The pending works of my father that were to be fulfilled, were assigned to the care of my brothers, regarding which I was not aware. Seven months after my father’s death my mother too died. She was brought to Najaf and buried there. One day I dreamt that I was seated in a room. Suddenly my father entered therein. I got up as a sign of respect and saluted him. He sat with me and listened carefully to my conversation. I was aware that he had died, and so I asked him as to how did he reach there when he had died in Isfahan. He replied, “After people buried me, I was shifted here in Najaf, and now this has become the place of my dwelling.” Then I asked him whether my deceased mother was with him. He replied in the negative, which made me shiver. He then replied that she too was in Najaf, but at a different place. I then concluded that my father was a Scholar (Aalim), and that a Scholar’s status was more than an ordinary man. Then I asked him about himself and he said that, “Formerly I was in deep trouble and faced many difficulties. But praise be to Allah, the trouble is now eased, and I am in peace.” I was surprised and asked him the reason for it. He replied, “I owed some amount to Haji Reza, the son of Aqa Baba, but I died and hence was punished because of it.” I woke up from my dream and thought over. I then wrote a letter to my brother who looked after the property of my father. I wrote to him the whole incident, and requested him to find in the records of the book of loans (of my father) if any amount was due to Haji Reza. After some days my brother wrote back that he had searched in the creditor’s register, but could not find any outstanding amount due to Haji Reza. I wrote back to him to go personally to the said person and ask him. After some days my brother wrote back that he visited Haji Reza. He said that he owed 18 tumans to our father, but had no witness for it except Allah. He said that after the demise of our father, he had asked my brother if his name was written in the creditor’s register but he said no. He thought to himself that if he claimed the amount he had no witness for it. He relied on our father that he would surely have written it in his register, but when his name was not found he thought that he must have forgotten to record it. When my brother tried to repay him the amount, he refused to accept the money and said that he had forgiven our father, and freed him from the loan that he had owed him.
Merits of Ziyarat Ashurah Traditions
There are several merits for reciting the Ziyarat of Imam Hussain
especially this celebrated Ziyarat of Ashurah. Some of these are given
below.
Tradition 1
Alqamah bin Mohammed ibn Hazrami (r.a.) narrates I requested Imam Baqir (a.s.) to teach me a dua that I should recite on the day of Aashoora after the reciting the Ziyaarat of Imam Husain (a.s.) from near his (a.s.) grave or from a distance.
Imam (a.s.) replied O Alqamah, whenever you wish to recite the Ziyaarat of Imam Husain (a.s.), you first perform two units of prayers. Then turn towards the grave of Imam Husain (a.s.) and while pointing towards it, you first say Salam and then Takbir. Thereafter, you recite this Ziyaarat (Ziyaarate Aashoora). If you do so, then as if you have recited the supplication read by the angels while visiting the grave of Imam Husain (a.s.). Moreover, when you recite this Ziyaarat, then,
(a) Allah will increase your grade ten lakh times
(b) You will be included among those people who were martyred along with Imam Husain (a.s.)
(c) On the day of Judgment, you will be included among the martyrs
(d) You will get the reward of all the Prophets (a.s.) who have visited the grave of Imam Husain (a.s.) from the day that he (a.s.) was martyred till date. And the way of reciting the Ziyaarat is like this (Then Imam (a.s.) recited the entire Ziyaarate Aashoora for Alqamah (r.a.)
(Ref: Kaamil al-Ziyaarat, Ibn Qoolwayh, Ch. 71, p.194) At the end of this tradition, Imam Baqir (a.s.) says O Alqamah, if you can, then recite this Ziyaarat every day send salutations to Imam Husain (a.s.). You will get all the rewards (of the one who recites it on the day of Aashoora).
Tradition 1
Alqamah bin Mohammed ibn Hazrami (r.a.) narrates I requested Imam Baqir (a.s.) to teach me a dua that I should recite on the day of Aashoora after the reciting the Ziyaarat of Imam Husain (a.s.) from near his (a.s.) grave or from a distance.
Imam (a.s.) replied O Alqamah, whenever you wish to recite the Ziyaarat of Imam Husain (a.s.), you first perform two units of prayers. Then turn towards the grave of Imam Husain (a.s.) and while pointing towards it, you first say Salam and then Takbir. Thereafter, you recite this Ziyaarat (Ziyaarate Aashoora). If you do so, then as if you have recited the supplication read by the angels while visiting the grave of Imam Husain (a.s.). Moreover, when you recite this Ziyaarat, then,
(a) Allah will increase your grade ten lakh times
(b) You will be included among those people who were martyred along with Imam Husain (a.s.)
(c) On the day of Judgment, you will be included among the martyrs
(d) You will get the reward of all the Prophets (a.s.) who have visited the grave of Imam Husain (a.s.) from the day that he (a.s.) was martyred till date. And the way of reciting the Ziyaarat is like this (Then Imam (a.s.) recited the entire Ziyaarate Aashoora for Alqamah (r.a.)
(Ref: Kaamil al-Ziyaarat, Ibn Qoolwayh, Ch. 71, p.194) At the end of this tradition, Imam Baqir (a.s.) says O Alqamah, if you can, then recite this Ziyaarat every day send salutations to Imam Husain (a.s.). You will get all the rewards (of the one who recites it on the day of Aashoora).
Tradition 2
Imam Sadiq (a.s.) says: The one who visits the grave of Imam Husain (a.s.) on the day of Aashoora or spends the night near his (a.s.) grave, then it is as if he attained martyrdom along with him (a.s.).
(Ref: Kaamil al-Ziyaarat, Chapter 71, p. 191) (Many Ziyaaraat have been mentioned that can be recited on the day of Aashoora. But the Ziyaarat mentioned by Janab Safwan (r.a.) is more common and it is Hadith-e-Qudsi).
Tradition 3
Imam Sadiq (a.s.) informs, The one who does the Ziyaarat of Imam Husain (a.s.) on the day of Aashoora, then paradise is obligatory upon him.
(Ref: Behaar al-Anwaar, vol. 101, p.104)
Tradition 4
Imam Sadiq (a.s.) mentions, The one who visits the grave of Imam Husain (a.s.) knowing his right (of Imamate) then it is as if he has done the Ziyaarat of Allah on the Arsh.
(Ref: Kaamil al-Ziyaarat, Chapter 71, p. 192)
Tradition 5
Abdullah bin Fazl narrates, Once I was in the presence of Imam Sadiq (a.s.) when a person from the city of Toos came to visit him (a.s.). He asked. O son of the Messenger of Allah (s.a.w.a.)! What do you have to say for the one who visits the grave of Aba Abdillah (a.s.) on the day of Aashoora? Imam (a.s.) replied O Toosi! The one who visits the grave of Aba Abdillah (a.s.) while he acknowledges that his (a.s.) obedience is obligatory from the side of Allah, then all his past and future sins shall be forgiven. He will be granted the right of intercession for seventy sinners. There will be no supplication that he shall ask from Allah near the grave of Aba Abdillah (a.s.) except that it shall be accepted.
(Ref: Behaar al-Anwaar, vol. 101, p. 23) As we are discussing about the fifth personality of the five holy personas (a.s.), we will suffice with the narration of five traditions. Those who would like to go deeper in this topic can refer to Kamil al-Ziyaarat, Behaar al-Anwaar vol. 101, Thawaab al-Amaal and Shifa al-Sudur.
When we ponder over the above traditions, we realize the miraculous nature and effects of Ziyaarate Aashoora. These traditions also bear testimony to the veracity of the earlier incidents. Door of Imam Husain (a.s.) Universal Door of Mercy In the sermon of Shabaniyyah, Holy Prophet (s.a.w.a.) while explaining the greatness of the month of Ramdhaan says In it the doors of paradise are open Elucidating this statement of Holy Prophet (s.a.w.a.), Shaikh Jafar Shushtry (r.a) brings forth a very subtle point. About the doors of paradise he says If you are unable to reach the doors of paradise (i.e. you are unable to enter paradise due to your bad actions) then there is yet another door that leads to paradise. No one is deprived of it and it is very easy to reach that gate. Anyone, wherever he is or in whatever condition he is in, can reach to the infinite mercy of Allah through this door. Do you want to know the name of this door so that you can enter paradise? It is door of Imam Husain (a.s.). And the way to reach it is through humility and mourning for Aba Abdillah (a.s.) Shaikh continues, If you cannot find the path to paradise through repentance (as there are conditions for repentance and our bad actions act as hurdles) then the love of Imam Husain (a.s.) is an enormous grace. Regardless of the extent of a persons sins and his non-repentance (in the true sense), yet no one is turned away from paradise because of this bounty (of the love of Imam Husain (a.s.)) he will not be deprived of Allahs compassion.
(Ref: Ziyaarate Aashoora by Nasir Rashty, p. 35)
Imam Sadiq (a.s.) says: The one who visits the grave of Imam Husain (a.s.) on the day of Aashoora or spends the night near his (a.s.) grave, then it is as if he attained martyrdom along with him (a.s.).
(Ref: Kaamil al-Ziyaarat, Chapter 71, p. 191) (Many Ziyaaraat have been mentioned that can be recited on the day of Aashoora. But the Ziyaarat mentioned by Janab Safwan (r.a.) is more common and it is Hadith-e-Qudsi).
Tradition 3
Imam Sadiq (a.s.) informs, The one who does the Ziyaarat of Imam Husain (a.s.) on the day of Aashoora, then paradise is obligatory upon him.
(Ref: Behaar al-Anwaar, vol. 101, p.104)
Tradition 4
Imam Sadiq (a.s.) mentions, The one who visits the grave of Imam Husain (a.s.) knowing his right (of Imamate) then it is as if he has done the Ziyaarat of Allah on the Arsh.
(Ref: Kaamil al-Ziyaarat, Chapter 71, p. 192)
Tradition 5
Abdullah bin Fazl narrates, Once I was in the presence of Imam Sadiq (a.s.) when a person from the city of Toos came to visit him (a.s.). He asked. O son of the Messenger of Allah (s.a.w.a.)! What do you have to say for the one who visits the grave of Aba Abdillah (a.s.) on the day of Aashoora? Imam (a.s.) replied O Toosi! The one who visits the grave of Aba Abdillah (a.s.) while he acknowledges that his (a.s.) obedience is obligatory from the side of Allah, then all his past and future sins shall be forgiven. He will be granted the right of intercession for seventy sinners. There will be no supplication that he shall ask from Allah near the grave of Aba Abdillah (a.s.) except that it shall be accepted.
(Ref: Behaar al-Anwaar, vol. 101, p. 23) As we are discussing about the fifth personality of the five holy personas (a.s.), we will suffice with the narration of five traditions. Those who would like to go deeper in this topic can refer to Kamil al-Ziyaarat, Behaar al-Anwaar vol. 101, Thawaab al-Amaal and Shifa al-Sudur.
When we ponder over the above traditions, we realize the miraculous nature and effects of Ziyaarate Aashoora. These traditions also bear testimony to the veracity of the earlier incidents. Door of Imam Husain (a.s.) Universal Door of Mercy In the sermon of Shabaniyyah, Holy Prophet (s.a.w.a.) while explaining the greatness of the month of Ramdhaan says In it the doors of paradise are open Elucidating this statement of Holy Prophet (s.a.w.a.), Shaikh Jafar Shushtry (r.a) brings forth a very subtle point. About the doors of paradise he says If you are unable to reach the doors of paradise (i.e. you are unable to enter paradise due to your bad actions) then there is yet another door that leads to paradise. No one is deprived of it and it is very easy to reach that gate. Anyone, wherever he is or in whatever condition he is in, can reach to the infinite mercy of Allah through this door. Do you want to know the name of this door so that you can enter paradise? It is door of Imam Husain (a.s.). And the way to reach it is through humility and mourning for Aba Abdillah (a.s.) Shaikh continues, If you cannot find the path to paradise through repentance (as there are conditions for repentance and our bad actions act as hurdles) then the love of Imam Husain (a.s.) is an enormous grace. Regardless of the extent of a persons sins and his non-repentance (in the true sense), yet no one is turned away from paradise because of this bounty (of the love of Imam Husain (a.s.)) he will not be deprived of Allahs compassion.
(Ref: Ziyaarate Aashoora by Nasir Rashty, p. 35)
O Allah! For the sake of Imam Husain (a.s.), you grant me honor and nobility near You in this world and the Hereafter!
Baby is Slaughtered
The Slaughter of a Baby Most Revered Ali Asghar (a)
("Banu ke sheerquar ko haftum se pyaas hai")
Banu's son has had no water for days
His pulse is weak and his mother prays
No hope in sight of getting water or milk
Helpless, she lingers by his cradle in a daze
"Pray tell me, what shall I do now Ya Husain?
The baby's eyes now roll back in pain"
"Oh Ya Ali, Ya Ali where can I go?
I cannot watch my baby suffer so
How do I find a way to make him lives
Ya Ali he needs water, that I cannot give"
" Last night I saw him open his eyes
But today he lays still, doesn't move, doesn't cry"
Then everyone said, "Lets call the Imam
For God's sake somebody, go get the Imam
The baby is dying, go tell the Imam
His face is blue, his body calm"
"Taking Alder's body to lay it to rest
The Imam is on his way, with grief beset"
His face stained with the blood of His 18 year old
The Imam entered, His head bowed
And everyone led Him to the baby's crib
And showed Him the baby's still fingers and toes
"He barely breathes Oh Noble Prince" they cried
"Sometimes you would think he had already died"
At the head of the crib, the Prince knelt down
in the baby's ear He whispered, head bowed
Hearing the Prince's voice, the baby smiled
Toward Husain he extended his arms and glowed
"It's a miracle my father," Sakina cried
"Oh mother, my brother has opened his eyes"
The baby in His arms, the Prince left the camp
And Death followed, eyeing them askance
To shelter her baby from the midday sun
The mother draped a sheet over the Imam's arms
Holding Asghar close, Husain walked, head bowed
in the arms of the heavens, a snow white cloud
As He neared the lowly enemy, Husain paused
Couldn't ask for water, couldn't utter the words
with embarrassment He paled and His body tensed
So He removed the sheet from the baby's face
Head bowed, he said, "I've brought my son to you
Seeking water Asghar now has come to you"
Then He kissed His baby's parched lips and looked
And whispered "My son I've said what I could
There is nothing else to say now Oh my son
maybe you can show them your dry, parched tongue"
And the baby obeyed, licked his lips dry
And Husain shuddered and looked up to the skies
And as Husain looked to the heavens so
The cursed Hurmula strung an arrow in his bow
And aimed the arrow at Asghar's throat
Pulling taut the bow, let the arrow go
As the tiny neck the arrow gashed
Asghar lurched and clung to his dad
A six month baby and an arrows force
Blood poured from the tiny, thirsty throat
Once more he lurched and then went still
His cap fell to the ground and he breathed his last
The tiny fists curled over his chest, body numb
A minute ago he was sucking his thumbs
And the desolate Father, watched His son
saw the devastation the enemy's arrow had done
And watched the baby in the throes of death
The tiny hands groping at the injured neck
The lifeless eyes rolling back in the head
Blood gushing forth from the battered neck
Gently pulling out the arrow from the neck
Husain lifted His son toward the heaven and said
"My God please accept my last sacrifice
For your cause, in your path, my son is now dead"
"Little in age but magnanimous in deeds
Thus are the children of Allah's creed"
("Banu ke sheerquar ko haftum se pyaas hai")
Banu's son has had no water for days
His pulse is weak and his mother prays
No hope in sight of getting water or milk
Helpless, she lingers by his cradle in a daze
"Pray tell me, what shall I do now Ya Husain?
The baby's eyes now roll back in pain"
"Oh Ya Ali, Ya Ali where can I go?
I cannot watch my baby suffer so
How do I find a way to make him lives
Ya Ali he needs water, that I cannot give"
" Last night I saw him open his eyes
But today he lays still, doesn't move, doesn't cry"
Then everyone said, "Lets call the Imam
For God's sake somebody, go get the Imam
The baby is dying, go tell the Imam
His face is blue, his body calm"
"Taking Alder's body to lay it to rest
The Imam is on his way, with grief beset"
His face stained with the blood of His 18 year old
The Imam entered, His head bowed
And everyone led Him to the baby's crib
And showed Him the baby's still fingers and toes
"He barely breathes Oh Noble Prince" they cried
"Sometimes you would think he had already died"
At the head of the crib, the Prince knelt down
in the baby's ear He whispered, head bowed
Hearing the Prince's voice, the baby smiled
Toward Husain he extended his arms and glowed
"It's a miracle my father," Sakina cried
"Oh mother, my brother has opened his eyes"
The baby in His arms, the Prince left the camp
And Death followed, eyeing them askance
To shelter her baby from the midday sun
The mother draped a sheet over the Imam's arms
Holding Asghar close, Husain walked, head bowed
in the arms of the heavens, a snow white cloud
As He neared the lowly enemy, Husain paused
Couldn't ask for water, couldn't utter the words
with embarrassment He paled and His body tensed
So He removed the sheet from the baby's face
Head bowed, he said, "I've brought my son to you
Seeking water Asghar now has come to you"
Then He kissed His baby's parched lips and looked
And whispered "My son I've said what I could
There is nothing else to say now Oh my son
maybe you can show them your dry, parched tongue"
And the baby obeyed, licked his lips dry
And Husain shuddered and looked up to the skies
And as Husain looked to the heavens so
The cursed Hurmula strung an arrow in his bow
And aimed the arrow at Asghar's throat
Pulling taut the bow, let the arrow go
As the tiny neck the arrow gashed
Asghar lurched and clung to his dad
A six month baby and an arrows force
Blood poured from the tiny, thirsty throat
Once more he lurched and then went still
His cap fell to the ground and he breathed his last
The tiny fists curled over his chest, body numb
A minute ago he was sucking his thumbs
And the desolate Father, watched His son
saw the devastation the enemy's arrow had done
And watched the baby in the throes of death
The tiny hands groping at the injured neck
The lifeless eyes rolling back in the head
Blood gushing forth from the battered neck
Gently pulling out the arrow from the neck
Husain lifted His son toward the heaven and said
"My God please accept my last sacrifice
For your cause, in your path, my son is now dead"
"Little in age but magnanimous in deeds
Thus are the children of Allah's creed"
The Significance Of Muharram And Centrality Of Imam Hussain
Reference : http://www.huffingtonpost.com/mike-ghouse/muharram-2011-centrality-imam-hussain_b_1117929.html
Note : We do not agree with some of the points mentioned in this post. According to Shia belief, Holy Prophet(sawa) had indeed appointed Hazrat Ali(AS) to lead the Ummah but the muslims preferred others over him.
Muharram is one of the most sacred months for Muslims. It is one of
the four sanctified months of the year where peace is mandated and
conflicts are to be mitigated.
The Muslim New Year begins with the month of Muharram. Nov. 25, 2011
was the first day of the year 1433 on the Muslim Lunar Calendar. Indeed
the Jewish, Hindu and many other traditions follow the lunar calendar as
opposed to the Gregorian calendar. Whether it is Ramadan, Rosh Hashanah
or Diwali, it is not on the same day of the calendar every year as the
lunar calendar is short by about eleven days.
Please hold the temptation to wish a happy new year to Muslims as it
is a month of commemoration and not a celebration. It was on the 10th
day of this month that Hazrat Imam Hussain (ra), grandson of Prophet
Muhammad (pbuh), and son of Hazrat Ali and Fatima (ra) was martyred in
the battle of Karbala.
It was a conflict between Imam Hussain and Yazid the caliph of that
time. Yazid usurped the leadership of Muslim community and wanted the
true spiritual leader Imam Hussain to endorse him for legitimacy, which
Imam Hussain rightfully declined and Yazid had him killed along with his
young children. It was indeed like the Battle of Kurukshetra in
Mahabharata; Good against evil, except Krishna's good forces win the
battle over the evil ones.
Yazid was one of the most corrupt and immoral leaders who violated
the meritorial and consultative selection process of leadership and took
over with his influence; wealth over morality. Personally I have not
heard any Muslim who names his or her child Yazid, just as it is a
rarity to name Hitler.
The Shahadat (martyring) of Imam Hussein turned two critical chapters in Islam.
First, it killed the democratic process in Islam. When Prophet
Muhammad passed away, he did not pass the leadership to his son- in-law
(different legitimate views prevail), the most qualified one to lead,
and was the first one to believe in Prophet's message and he grew up
with him.
Prophet Muhammad believed in a consultative process for civil
society. Spiritual teaching was not necessarily needed since Islam was
complete and fully established. Hence, the Prophet did not appoint any
one as his successor because, he probably thought that public governance
was not his to dole out but best determined through a democratic
process. And, thankfully a good system was moving forward, selecting
leaders based on consultation and merit. Indeed previous to Yazid, at
least the first four caliphs were elected through the process of
consultation. This came to an abrupt end with Yazid; it is a day to
mourn for the demise of a nascent democratic system, where the
leadership was not passed onto the next heir.
The second part is the sad demise of Imam Hussain where we lost the
righteous guidance for centuries to come. Personally, I view it as a
celebration, hailing the hero of Islam, because he showed the strength
of his character by valuing morality and righteousness over his own
life. Indeed there is a couplet in the Urdu language that is etched in
the memories of the people of the subcontinent.
Qatl-e-Hussain asl may marg-e yazid hai,
Islam Zinda hota hai her karabla ke baad.
Islam Zinda hota hai her karabla ke baad.
The essence of this couplet means, that killing of Imam Hussain is
actually the death of evil, as the longing to be righteous and just gets
refreshed after each conflict. He was martyred on the 10th day of
Muharram and many a Muslim fasts on that day and pledges to be righteous
from there onward.
Many others commemorate by meeting in the mosques every evening and
sharing the glorious stories of Imam Hussain and his family's
sacrifices. On the 10th day of Muharram known as Yom-e-Ashura (Farsi for
day of Muharram), difficult rituals are observed to pay tribute to Imam
Hussain and feel his pain, to express that his pain was greater than
all the pain of the majlis (gathering) combined.
Please note that I have taken the pledge today to do my individual
share of honoring Imam Hussain to un-divide ourselves. I will do my best
to write about our stories, our ideas and our philosophies that we all
jointly own. We the Muslims of all hues, are in this together. These are
not only our stories, Muslim stories, but also belong to whole
humanity. We have to work to create a better world. I am not secure if
others around me are not, and no one will have peace of mind if what
surrounds them is not. Our words and acts should bring peace and not
stir it up.
This prayer is written up for everyone and if your spirit feels in
tune with it, please say 'Amen' after each line of the prayer.
Dear God, guide us to seek new beginnings for humanity where no one has live in anxieties, discomfort or fear of the other.
Let this Muharram pave the way for peace and justice for one and all.
I pray that the Shahadat of Imam Hussain become the catalyst for us
to remove our differences and come together for peace, security and
prosperity of Muslims and every human being.
Ashura: How Reflecting on Hussein's Sacrifice Made Me Honest
Will somebody turn off that alarm?!
As my alarm clock rang, feelings of insecurity began to run through
my skin. My body turned cold and the hairs on my arm raised as a thought
entered my mind -- was my final presentation this morning? "Man. This
is 35 percent of my grade," I thought to myself. I quickly ran to my
computer to check the syllabus, and to my dismay, I was right. How could
this have slipped my mind? I started to draft an email to my professor,
and thoughts of Hussein's sacrifice in Karbala began to surface...
Long ago, Hussein, a distinguished spiritual leader in Arabia faced
an incredible challenge: accept the rule of a wicked tyrant and live, or
reject the immoral leadership and be martyred?
Hussein was no ordinary cleric. His grandfather, the Prophet of
Islam, denoted Hussein as a "Chief of the Youth of Paradise." As a
result of Hussein's authority, Yazid, the newly appointed leader of the
Muslim Ummah (nation) required the allegiance of Hussein in order to be
effective. However, Hussein accepting the leadership of Yazid would mean
legitimizing a corrupt drunkard who engaged in pedophilia among other
vices.
Pressure was put on Hussein to accept the authority of Yazid; the
climax of which occurred in the desert of Karbala, when Hussein and his
group of 120 friends and family were surrounded by the forces of Yazid,
numbering in more than 30,000 (yes, that is the right number of zeros).
At this point, Hussein was posed a final ultimatum: accept the
leadership of Yazid or be mercilessly butchered.
On the 10th of Muharram (first month of the Islamic calendar) in the
year 680 C.E., Hussein and his companions were murdered. The forces of
Yazid spared no one, even decapitating the 6-month-old baby of Hussein.
Once dead, the bodies of Hussein and his companions were trampled by
horses, and the women of Hussein's family were paraded over 500
kilometers and imprisoned. While Hussein and his family were killed on
that Muharram 10th day, known as Ashura, a message of righteousness and
reformation was born.
Bidding Good
As a child, I would watch superhero's on TV say, "All that is
necessary for the triumph of evil is that good men do nothing." However,
the story of Hussein is not one of imagination; rather, a real life
super hero who spurred a revolution, founded on the idea of standing up
for good, no matter what the price. After the death of Hussein, the lay
people within the Muslim Ummah woke up to the atrocities of their
government. Yazid's reign was soon toppled, lasting only three years.
Patience
In the second chapter of the Quran (verses 155-158), God promises
that every person will be tested with challenges. He further says, in
order to be successful during these challenging periods, one must remain
patient, believing "to God I belong, and to him I shall return."
Frequently, one might feel a sense of control or ownership. However,
God indicates in the above verse that there is little that is under our
control and in fact, we don't even own our bodies. In effect, the only
thing that we control, and have ownership over, is our actions.
When we are put into challenging situations, and are tested, our goal
should be to control what we can control -- our actions. The rest
should be put onto the shoulders of God such that we may remain patient,
assuming that justice will be dealt. While Hussein was killed on the
day of Ashura, his message of righteousness has survived more than 1,400
years, a clear indication of victory.
Hypocrisy
It is notable to distinguish that the lives of Hussein and his
companions were taken by the hands of other Muslims. In fact, a striking
metaphor can be drawn from this situation as the majority of Muslims on
the sands of Karbala were not on the side of righteousness that tragic
day. Hussein and his companions numbered fewer than 200, while the
opposition was more than 30,000. Hussein was reported to have said that
"as long as people live favorable and comfortable lives, they are loyal
to religious [moral] principles. However, at hard times, the times of
trials, true religious [moral] people are scarce."
A "hard time" certainly made its way into my life as I contemplated
what to write my professor. Missing the final presentation would
certainly mean failure. However, the initial thought of crafting an
elaborate excuse to somehow justify my forgetfulness vanished. Instead, I
used the opportunity to define my character with honesty -- fessing up
to the mistake and embracing the spirit of Hussein's stand for
righteousness on the sands of Karbala.
The result? My professor replied, noting that I was the first student
to have missed the final presentation without an elaborate excuse;
appreciating my honesty, she let me give the presentation second!
You can take a guess at who set the curve. :-)
AhlayHadees Questions Answered By Shia Momineen
These
questions were asked by Ahlayhadees from a Shias. The
attached PDF to the article has detail in urdu language. Which will be
translated in English soon. These answers are also based on the
following criteria:
Most of the questions and topics discussed are commonly debated between Shias and Sunnies.
These Questions were answered from the books of Ahlul sunnah.
All points are referenced.
If any of the reader still has any question in mind or would like to comment, please feel free to contact through this websites with the subject "AhlayHadees Questions Answered By Shia Momineen " in your email.
http://www.gateofknowledge.com/sites/default/files/AhlayHadees%20Questions%20Answered%20By%20Shia%20Momineen.pdf
Most of the questions and topics discussed are commonly debated between Shias and Sunnies.
These Questions were answered from the books of Ahlul sunnah.
All points are referenced.
If any of the reader still has any question in mind or would like to comment, please feel free to contact through this websites with the subject "AhlayHadees Questions Answered By Shia Momineen " in your email.
http://www.gateofknowledge.com/sites/default/files/AhlayHadees%20Questions%20Answered%20By%20Shia%20Momineen.pdf
The Shia of Uthman [Nawasib] killed Imam Hussain (as)
History lifts the lid and exposes the true killers of Imam Hussain
(as). On route to Kufa Imam Hussain (as) met Al Farazdaq and asked him
about the situation in Kufa, he assessed the matter saying:
“The people’s hearts are with you but their swords are with the Banu Ummayya”.
Tabari English translation Volume 19 pages 70-71)
When the people had swords raised against Imam Hussain (as) there is then no basis to conclude that these individuals were Shi’a, rather they were Nasibi hiding in the midst of the people.
As mentioned earlier Shia Aama may have switched sides in light of their assessing the situation at the time, but when it comes to locating those with the blood of Imam Hussain (as) on their hands then another group of the Shia of Uthman were proud that they had committed such a deed, a fact that Nawasib always suppress from their adherents.
We have the example of Nafi bin Hilal who entered the battlefield of Karbala, in Imam Hussain (as)’s army declaring:
“I am al-Jamali. I believe in the religion of Ali. A man called Muzahim al Hurayth came against him crying “I follow the religion of Uthman”. Nafi replied, “Rather you follow the religion of Satan”. Then he attacked and killed him
Tabari Volume 19 pages 136-137
So here we see Yazeed’s army was not Shi’a in the sense that Ansar.Org would like its readers to believe rather it was Uthmani.
Azrar bin Qays taunted Zuhayr bin al-Qayn (History of al-Tabari Volume 19 page 113):
“Zuhayr according to us you were not the Shi’ah from this family (bayt). You used to be a supporter of the party of Uthman. Zuhayr said, ‘Aren’t you presuming from my position that I am one of them?”
Note in the reply Zuhayr admitted that he was Uthmani Nasibi but we ask Afriki, ‘what was his position now?’ Clearly his position with the Imam (as) meant that he was a Shi’a of Ahl’ul bayt (as).
From here the truth has been separated from falsehood, the true Sect
has been distinguished from the false Sect – Yazeed’s army were not
Shi’a, but were in fact Nasibi / Uthmani whilst the army of Hussain
comprised of the Shi’a of Ahl’ul bayt (as).
When Yazeed’s forces encircled Imam Hussain (as) and his Sahaba, Ibn Ziyad sent a letter to Ibn Sad in which he stated:
“Stop the water of Hussain in the same way that Ameer’ul Momineen Uthman was treated”.
Tabari Volume 19 page 107)
Ibn Kathir similarly records that Ibn Ziyad gave the order:
“Become an obstacle between Hussain and water and treat them in the same way that the pious, righteous and oppressed Amee’rul Momineen Uthman was treated”.
Al Bidayah wal Nihayah (Urdu), Volume 8 page 1058
It is as clear as day that those that killed Imam Hussain (as) were
those that deemed Uthman to be Ameer’ul Momineen. In Shia aqeedah we do
not deem anyone other than Imam Ali (as) to be Ameer’ul Momineen, we do
not even bestow this title to any of the other Imams. But the army of
Yazeed considered Yazeed to be Ameerul Momineen, contrary to Shi’a
Aqeeda.
Ibn Kathir further records:
“Ibn Ziyad wrote to Ameer al Harmain Umro bin Saeed and informed him “ Convey the glad tidings of Hussain’s death”, he asked a caller who then made its announcement . When a Banu Hashim women heard the announcement their they voices raised in lamentation, and Umro bin Saeed said: “ This is the revenge for the lamentation of the wives of Uthman bin Affan”
Al Bidayah wal Nihayah (Urdu), Volume 8 page 1097
“The people’s hearts are with you but their swords are with the Banu Ummayya”.
Tabari English translation Volume 19 pages 70-71)
When the people had swords raised against Imam Hussain (as) there is then no basis to conclude that these individuals were Shi’a, rather they were Nasibi hiding in the midst of the people.
As mentioned earlier Shia Aama may have switched sides in light of their assessing the situation at the time, but when it comes to locating those with the blood of Imam Hussain (as) on their hands then another group of the Shia of Uthman were proud that they had committed such a deed, a fact that Nawasib always suppress from their adherents.
We have the example of Nafi bin Hilal who entered the battlefield of Karbala, in Imam Hussain (as)’s army declaring:
“I am al-Jamali. I believe in the religion of Ali. A man called Muzahim al Hurayth came against him crying “I follow the religion of Uthman”. Nafi replied, “Rather you follow the religion of Satan”. Then he attacked and killed him
Tabari Volume 19 pages 136-137
So here we see Yazeed’s army was not Shi’a in the sense that Ansar.Org would like its readers to believe rather it was Uthmani.
Azrar bin Qays taunted Zuhayr bin al-Qayn (History of al-Tabari Volume 19 page 113):
“Zuhayr according to us you were not the Shi’ah from this family (bayt). You used to be a supporter of the party of Uthman. Zuhayr said, ‘Aren’t you presuming from my position that I am one of them?”
Note in the reply Zuhayr admitted that he was Uthmani Nasibi but we ask Afriki, ‘what was his position now?’ Clearly his position with the Imam (as) meant that he was a Shi’a of Ahl’ul bayt (as).
From here the truth has been separated from falsehood, the true Sect
has been distinguished from the false Sect – Yazeed’s army were not
Shi’a, but were in fact Nasibi / Uthmani whilst the army of Hussain
comprised of the Shi’a of Ahl’ul bayt (as).When Yazeed’s forces encircled Imam Hussain (as) and his Sahaba, Ibn Ziyad sent a letter to Ibn Sad in which he stated:
“Stop the water of Hussain in the same way that Ameer’ul Momineen Uthman was treated”.
Tabari Volume 19 page 107)
Ibn Kathir similarly records that Ibn Ziyad gave the order:
“Become an obstacle between Hussain and water and treat them in the same way that the pious, righteous and oppressed Amee’rul Momineen Uthman was treated”.
Al Bidayah wal Nihayah (Urdu), Volume 8 page 1058
It is as clear as day that those that killed Imam Hussain (as) were
those that deemed Uthman to be Ameer’ul Momineen. In Shia aqeedah we do
not deem anyone other than Imam Ali (as) to be Ameer’ul Momineen, we do
not even bestow this title to any of the other Imams. But the army of
Yazeed considered Yazeed to be Ameerul Momineen, contrary to Shi’a
Aqeeda.Ibn Kathir further records:
“Ibn Ziyad wrote to Ameer al Harmain Umro bin Saeed and informed him “ Convey the glad tidings of Hussain’s death”, he asked a caller who then made its announcement . When a Banu Hashim women heard the announcement their they voices raised in lamentation, and Umro bin Saeed said: “ This is the revenge for the lamentation of the wives of Uthman bin Affan”
Al Bidayah wal Nihayah (Urdu), Volume 8 page 1097
Killers of Imam Husain (a.s.): A Historical Perspective
1. Yazid ibn Muawiyah
Without doubt, the biggest contributor to the shedding of Imam Husain’s (a.s.) blood and its main proponent was Yazid ibn Muawiyah. And that is not exactly surprising when we consider that Yazid is the one who inherited apostasy, tyranny and blasphemy from his father. He was the grandson of Abu Sufyan and the son of Muawiyah. The vicissitudes of time and his father’s political machinations played important roles in pivoting an unlikely Yazid to the highest religious position in the Islamic world. Yazid’s actions and words were unbecoming of a human being, let alone a Caliph of the Holy Prophet (s.a.w.a.). His actions were so deplorable that they repelled everyone associated with him. Waaqedi narrates on the authority of Abdullah ibn Hanzalah – who enjoyed the epithet of Ghaseel al-Malaaekah
(the one given the ritual bath by the angels) – page 11,
‘I swear by Allah, there came a time
when we feared that stones would soon rain down upon us in Yazid’s reign. He was a man who did not even spare his own mother, daughters and sisters from his lecherous disposition. He drank wine freely and neglected praying (Namaz).’
(al-Sawaaeq al-Muhreqah by Ibn Hajar
Makki p. 125, Egyptian edition)
2. Ubaydillah ibn Ziyaad
Another criminal who ranks high in the list of Imam Husain’s (a.s.) murderers is Ubaydillah ibn Ziyaad. He shares the position and status with Yazid in the perpetration of this heinous crime. He is the very person who Yazid has spoken of highly, as his treasured friend, helper, confidante and ardent supporter in the battlefield.
Ubaydillah’s disbelief, apostasy, infidelity and complete disregard for divine laws and edicts were not a secret. All and sundry in Kufa were aware of his disposition towards evil and falsehood. That is why Haani Ibn Urwah (r.a) tells Muslim ibn Aqeel (a.s.) ruefully (when the latter refused to kill Ubaydillah in a surprise attack):
‘By Allah, (you must know) that if you had killed him, (you would not have killed a Muslim), (rather) you would
have killed a sinner, transgressor, apostate and rebel’.
(Tarikh-e-Tabari vol. 6, p. 204)
3. Umar ibn Sa’d
The third person who is directly responsible for the murder of Imam Husain (a.s.) is Umar ibn Sa’d. In fact, in Umar’s case, the association with this crime is most evident and the responsibility lies largely with him. His faith and religion are exposed with these couplets that he recited when Ibne Ziyaad short-listed him with the task of murdering Imam Husain (a.s.).
‘Should I let the opportunity to govern Ray (Suburb of Teheran, Iran ) slip by, while it is my most ardent desire?
Or should I become accursed forever for killing Husain (a.s.)?’
‘The world is but a house of goodness and wealth.
‘Then the intelligent one never trades the wealth for debt.’
He then recites some more couplets,the essence of which is:
‘The people claim that Allah has created something called Paradise and likewise He has also created the Fire and Chastisement. If these people are true in their claims, then there is no problem. I intend to repent for my sin (of killing Imam Husain) within two years. However, if these people are proved wrong and there is no Paradise and Hell,then there is no absolutely no problem, for in that case we will have amassed a kingdom in this world whose bounties shall remain forever.’
इमाम हुसैन अलैहिस्सलाम के क़ियाम की वजह
हज़रत इमाम हुसैन अलैहिस्सलाम ने अपने ज़माने की हुकूमत के ख़िलाफ़ जो क़ियाम किया, उसकी बहुत सी वजहें हैं। लेकिन हम यहाँ पर उनमें से सिर्फ़ ख़ास ख़ास वजहों का ही ज़िक्र कर रहे हैं।
1- ख़िलाफ़त पर फ़ासिद लोगों का क़ब्ज़ा
उम्मत
की इमामत व रहबरी एक पाको पाकीज़ा व इलाही ओहदा है, यह ओहदा हर इंसान के
लिए नही है। लिहाज़ा इमाम में ऐसी सिफ़तों का होना ज़रूरी है जो उसे अन्य
लोगों से मुमताज़(श्रेष्ठ) बनायें ।
अक़्ल व रिवायतें इस बात को
साबित करती हैं कि इमामत व ख़िलाफ़त का मक़सद समाज से बुराईयों को दूर कर
के अदालत (न्याय) को स्थापित करना और लोगों के जीवन को पवित्र बनाना है। यह
उसी समय संभव हो सकता है जब इमामत का ओहदा लायक़, आदिल व हक़ परस्त इंसान
के पास हो। कोई समाज उसी समय अच्छा व सफ़ल बन सकता है जब उसके ज़िम्मेदार
लोग नेक हों। इस बारे में हम आपके सामने दो हदीसे पेश कर रहे हैं।
पैग़म्बरे
इस्लाम (स.) ने फ़रमाया कि “ दीन को नुक़्सान पहुँचाने वाले तीन लोग हैं,
बे अमल आलिम, ज़ालिम व बदकार इमाम और वह जाहिल जो दीन के बारे में अपनी राय
दे।”
इमाम सादिक़ अलैहिस्सलाम ने इमाम मुहम्मद बाक़िर अलैहिस्सलाम
से और उन्होंने पैग़म्बरे इस्लाम (स.) से रिवायत की है कि आपने फ़रमाया कि
दो गिरोह ऐसे हैं अगर वह बुरे होंगे तो उम्मत में बुराईयाँ फैल जायेंगी और
अगर वह नेक होंगे तो उम्मत भी नेक होगी। आप से पूछा गया कि या रसूलल्लाह वह
दो गिरोह कौन हैं ? आपने जवाब दिया कि उम्मत के आलिम व हाकिम।
मुहम्मद ग़िज़ाली मिस्री ने बनी उमैय्याह के समय में हुकूमत में फैली हुई बुराईयों को इस तरह बयान किया है।
· ख़िलाफ़त बादशाहत में बदल गयी थी।
·
हाकिमों के दिलों से यह एहसास ख़त्म हो गया था, कि वह उम्मत के ख़ादिम
हैं। वह निरंकुश रूप से हुकूमत करने लगे थे और जनता को हर हुक्म मानने पर
मजबूर करते थे।
· कम अक़्ल, मुर्दा ज़मीर, गुनाहगार, गुस्ताख़ और इस्लामी तालीमात से ना अशना लोग ख़िलाफ़त पर क़ाबिज़ हो गये थे।
·
बैतुल माल (राज कोष) का धन उम्मत की ज़रूरतों व फ़क़ीरों की आवश्यक्ताओं
पर खर्च न हो कर ख़लीफ़ा, उसके रिश्तेदारों व प्रशंसको की अय्याशियों पर
खर्च होता था।
· तास्सुब, जिहालत व क़बीला प्रथा जैसी
बुराईयाँ, जिनकी इस्लाम ने बहुत ज़्यादा मुख़ालेफ़त की थी, फिर से ज़िन्दा
हो उठी थीं। इस्लामी भाई चारा व एकता धीरे धीरे ख़त्म होती जा रही थी। अरब
विभिन्न क़बीलों में बट गये थे। अरबों और अन्य मुसलमान के मध्य दरार पैदा
हो गयी थी। बनी उमैय्याह ने इसमें अपना फ़ायदा देखा और इस तरह के मत भेदों
को और अधिक फैलाया, एक क़बीले को दूसरे क़बीले से लड़ाया। यह काम जहाँ
इस्लाम के उसूल के ख़िलाफ़ था वहीं इस्लामी उम्मत के बिखर जाने का कारण भी
बना।
· चूँकि ख़िलाफ़त व हुकूमत ना लायक़, बे हया व नीच
लोगों के हाथों में पहुँच गई थी लिहाज़ा समाज से अच्छाईयाँ ख़त्म हो गयी
थीं।
· इंसानी हुक़ूक (आधिकारों) व आज़ादी का ख़ात्मा हो
गया था। हुकूमत के लोग इंसानी हुक़ूक़ का ज़रा भी ख़्याल नही रखते थे।
जिसको चाहते थे क़त्ल कर देते थे और जिसको चाहते थे क़ैद में डाल देते थे।
सिर्फ़ हज्जाज बिन यूसुफ़ ने ही जंग के अलावा एक लाख बीस हज़ार इंसानों को
क़त्ल किया था।
अखिर में ग़ज़ाली यह लिखते हैं कि बनी उमैय्याह ने
इस्लाम को जो नुक़्सान पहुँचाया वह इतना भंयकर था, कि अगर किसी दूसरे दीन
को पहुँचाया जाता तो वह मिट गया होता।
2 बिदअतों का फैलना
बिदअत क्या है?
अपनी तरफ़ से शरीयत में किसी ऐसी चीज़ को शामिल करना जिसके बारे में साहिबाने शरीयत की तरफ़ से कोई नस न हो, बिदअत कहलाता है।
अफ़सोस है कि पैग़म्बरे इस्लाम (स.) के बाद दीन में बिदअतें फैलनी शुरू हो
गईं और मुआविया बिन अबु सुफ़यान के समय में तो बिदअतें अपनी चरम सीमा पर
पहुँच गयी थीं।
मुआविया के ज़रिये फैलने वाली बिदअतें और दीन मुखालिफ़ वह काम जिनको वह खुले आम अंजाम देता था इस तरह हैं।
1) शराब पीना। (अल ग़दीर जिल्द न. 10 पेज न. 179)
2) रेशमीन कपड़े पहनना। (अल ग़दीर जिल्द न. 10 पेज न. 216)
3) सोने चाँदी के बरतनों का इस्तेमाल करना। (अल ग़दीर जिल्द न. 10 पेज न. 216)
4) गाना सुनना। ( शरहे इब्ने अबिल हदीद जिल्द न. 16 पेज न. 161)
5) इस्लामी क़ानूनों के खिलाफ़ फैसले सुनाना। (अल ग़दीर जिल्द न. 10 पेज न. 196)
6) चोर को सज़ा न देना। (अल ग़दीर जिल्द न. 10 पेज न. 214)
7) ज़िना (अनैतिक सम्बन्ध) द्वारा पैदा होने वाले बच्चे को सही मानना। (शरहे इब्ने अबिल हदीद जिल्द न.16 पेज न.187)
8) हज़रत अली अलैहिस्सलाम के साथ जंग करना, जिसमें पिचहत्तर हज़ार लोगों की जानें गयीं। (मरूजुज़्जहब जिल्द न. 2 पेज न.3)
9) हज़रत अली अलैहिस्सलाम के शियों के क़त्ले आम के लिए फौजों को भेजना। (अल ग़दीर जिल्द न.11 पेज न. 16,17,18)
10) मालिके अशतर को क़त्ल करना। (मरूजुज़्जहब जिल्द न. 2 पेज न.409)
11) हुज्र बिन अदि व उनके साथियों को क़त्ल करना। (अल ग़दीर जिल्द न.11 पेज न. 52)
12) उमर बिन अलहम्क़ को क़त्ल करना।(अल ग़दीर जिल्द न.11पेज न. 41)
13) मिस्र पर हमला करना और हज़रत अली अलैहिस्सलाम के नुमाइंदे मुहम्मद बिन अबु बकर को क़त्ल करना। (मरूजुज़्जहब पेज न. 218)
14) हज़रत अली अलैहिस्सलाम के शियों का क़त्ले आम करना। (अल ग़दीर जिल्द न.11पेज न. 28)
15) हज़रत अली अलैहिस्सलाम की मुख़ालेफ़त में जाली हदीसें लिखवाना। (अल ग़दीर जिल्द न.11पेज न. 28)
16) उसमान की तारीफ़ में जाली हदीसें घड़वाना।(अल ग़दीर जिल्द न.11पेज न. 28)
17) नमाज़े जुमा के ख़ुत्बों में हज़रत अली अलैहिस्सलाम पर लअन कराना। (अल ग़दीर जिल्द न.10पेज न. 257)
18) हज़रत इमाम हसन अलैहिस्सलाम को जहर खिलवा कर शहीद कराना। ( मरूजुज़्ज़हब जिल्द न. 2 पेज न. 427)
19) ग़ैर क़ानूनी तौर पर यज़ीद को अपना जानशीन (उत्तराधिकारी) बनाना। (कामिल इब्ने असीर जिल्द न. 3 पेज न. 503 से 511 तक)
20) जुमे की नमाज़ बुध के दिन पढ़ा देना। (( मरूजुज़्ज़हब जिल्द न. 3 पेज न.32)
21) इस्लामी ख़िलाफ़त को मोरूसी (वंशानुगत) बना देना।
3 अख़लाक़ के ख़त्म हो जाने और लोगों के जिहालित की तरफ़ पलटने का ख़तरा
इमाम
हुसैन अलैहिस्सलाम के क़ियाम की एक ख़ास वजह यह भी थी कि उम्मत के बीच से
अख़लाक़ ख़त्म होता जा रहा था और उसकी जगह पर बुराईयाँ फैल रही थीं।
पैग़म्बरे इस्लाम (स.) ने अपनी पैग़म्बरी के पहले दिन से ही जिहालत को
ख़त्म करने और अख़लाक़ व इल्म फैलाने का काम शुरू किया था। पैग़म्बरे
इस्लाम (स.) ने इल्म, ईमान, तक़वे, शुजाअत, जिहाद, अमानतदारी, रूह की
पाकीज़गी, आज़ादी और कुरबानी का दर्स दिया। आपने शिर्क को यकता परस्ती से
बदला, जातीय व क़बीले के भेद भावों को ख़त्म किया। ज़ुल्म व अन्याय की
मुख़ालेफ़त की, आपसी मत भेदों को समाप्त करा के भाईचारे की नीव डाली।
अर्थात जिहालत के समाज व क़ानूनों को ख़त्म कर के नये इस्लामी व अख़लाक़ी
समाज की स्थापना की। पैग़म्बरे इस्लाम के समय में यह काम तेज़ी से चलता रहा
और आपके बाद भी यह सिलसिला जारी रहा। परन्तु उसमान के समय से इस्लामी समाज
अख़लाकी तौर पर नीचे आने लगा और बनी उमैय्याह के समय में तो इसकी रफ़्तार
और तेज़ हो गई थी। जाहिलियत के समय की मान्यताएं फिर से जीवित हो उठीं थीं।
ख़लीफ़ा ऐशो आराम की जिन्दगी बसर करने लगे थे, समाज में फैले ज़ुल्म व बे
अदालती की तरफ़ कोई ध़्यान नही दिया जाता था। हक़ की जगह बातिल ने ले ली
थी। हक़ को कुचला जाने लगा था और सादी ज़िन्दगी ऐश में बदल गई थी। ख़लीफ़ा
सांसारिक मोह माया के जाल में फस गये थे।
पैग़म्बरे इस्लाम (स.) के
ज़िन्दगी के समाज में और बनी उमैय्याह के हुकूमत के दौर में जो फ़र्क़ पैदा
हो गया था उसको इस तरह बयान किया जा सकता है।
1) पैग़म्बरे
इस्लाम (स.) के दौर में सब लोगों का ईमान व एतेक़ाद आपकी ज़ात पर था। मगर
बनी उमैय्यह के दौर में लोग ख़लीफ़ाओं को शक की नज़र से देखने लगे थे।
2)
पैग़म्बरे इस्लाम (स.) के दौर में हुकूमत के कार कुनान अम्मार, सलमान,
अबुज़र मिक़दाद जैसे नेक लोग थे। मगर बनी उमैय्यह के दौर में हुकूमत के
कामों कों वलीद बिन उक़बा, सअद बिन अब्दुल्लाह और ज़ियाद जैसे लोग देख रहे
थे। वलीद बिन उक़बा (यह एक फ़ासिक़ इंसान था। आयते नबा इसी के बारे में
नाज़िल हुई थी।) सअद बिन अब्दुल्लाह (इसने पैग़म्बर (स.) की तरफ़ से झूठ
बोला था) और ज़ियाद (यह ज़िना के ज़रिये (अनैतिक सम्बन्धों के आधार पर)
पैदा हुआ था।)
3) पैग़म्बरे इस्लाम (स.) के दौर में लोग भूखे
रह कर, पेट से पत्थर बांध कर ख़न्दक़े खोदते थे और इस्लाम की हिफ़ाज़त के
लिए अपनी जान क़ुरबान करते थे। मगर बनी उमैय्यह के दौर में ख़लीफ़ा इस्लामी
फ़तूहात(सफ़लताओं) से मिलने वाली दौलत के सहारे महलों में कनीज़ों के साथ
ऐशो आराम की ज़िन्दगी बसर करने लगे थे।
4) पैग़म्बरे इस्लाम
(स.) के दौर में रात को मुसलमानों के घरों से क़ुरआन की तिलावत व मुनाजात
की आवाज़े आती थीं। मगर बनी उमैय्यह के दौर में मुसलमानों के घरों से गाने
बजाने, औरतों के नाचने, तालियाँ पीटने और पायलों की झंकार की आवाज़े सुनाई
देने लगी थीं।
5) पैग़म्बरे इस्लाम (स.) के दौर में हुकूमत के
कार कुनों (कर्मचारियों) को चुनने का आधार अख़लाक़ व तक़वा था। मगर बनी
उमैय्यह के दौर में हुकूमत के कारकुनों को चापलूसी के आधार पर चुना जाने
लगा था।
6) पैग़म्बरे इस्लाम (स.) के दौर में समाज में न्याय व
अख़लाक़ की गूँज थी। मगर बनी उमैय्यह के दौर में चारो तरफ़ ज़ुल्म व
अन्याय के बादल मंडला रहे थे।
7) पैग़म्बरे इस्लाम (स.) के दौर में अम्र बिल मारूफ़ व नही अनिल मुनकर [1]
की वजह से समाज पाको पाकीज़ा था। मगर बनी उमैय्यह के दौर में हज़रत इमाम
हुसैन अलैहिस्सलाम जैसी अज़ीम शख़सियत को भी अम्र बिल मारूफ़ व नही अनिल
मुनकर की वजह से निशाना बनाया गया।
सवाल यह है कि यह सब बदलाव समाज में कौन लाया ?
बनी उमैय्यह इस्लाम से बदला ले रहे थे।
इस्लाम
से पहले ,अबुसुफ़यान (यज़ीद का दादा) जिहालत की मान्यताओं, बुत परस्ती व
शिर्क का सबसे बड़ा समर्थक था। जब पैग़म्बरे इस्लाम (स.) ने बुत परस्ती और
समाज में फैली बुराईयों को दूर करने का काम शुरू किया, तो अबु सुफ़यान को
हार का सामना करना पड़ा। अबुसुफ़यान, उसकी बीवी व उसके बेटे जहाँ तक हो
सकता था पैग़म्बरे इस्लाम (स.) को दुखः पहुँचाते रहे। उन्होंने इस्लाम को
मिटाने के लिए जंगे बद्र व ओहद की नीव डाली। जंगे बद्र में अबुसुफ़यान के
तीन बेटे इस्लाम की मुख़ालेफ़त में लड़े, मुआविया, हनज़ला व अम्र, हनज़ा
हज़रत अली अलैहिस्सलाम के हाथों क़त्ल हुआ, अम्र क़ैदी बना और मुआविया
मैदान से भाग गया था। यह जब मक्के पहुँचा तो इसके पैर भागने की वजह से इतने
सूज गये थे कि इसने दो महीने तक अपना इलाज कराया था। अबु सुफ़यान की बीवी
जंगे ओहद के ख़त्म होने के बाद मैदान में आयी। इस्लामी शहीदों के गोश्त के
टुकड़ों को जमा करके उनसे हार बनाया और अपने गले में पहना। पैग़मेबरे
इस्लाम (स.) के चचा हज़रत हमज़ा अलैहिस्सलाम के मुर्दा ज़िस्म से उनके
कलेजे को निकाल कर चबाने की कोशिश की।
फ़तहे मक्का के बाद इसी अबु
सुफ़यान व इसकी बीवी ने क़त्ल होने से बचने के लिए ज़ाहिरी तौर पर इस्लाम
क़बूल कर लिया। मगर पूरी जिन्दगी उन दोनों के दिलों से इस्लाम दुश्मनी न
निकल सकी और वह इसी हालत में मर गये। उन दोनों के बाद उनका बेटा मुआविया
इस्लाम की जड़ों को काटने, इस्लाम की शक्ल को बदलने, जिहालत के निज़ाम और
बनी उमैय्यह की रविश को फिर से ज़िन्दा करने की कोशिशे करता रहा।
मुआविया इस्लाम को मिटाना चाहता था।
मसऊदी
ने मुवफ़्फ़क़यात इब्ने बिकार नामक किताब से मतरफ़ बिन मुग़ैरह बिन शेबा
के हवाले से लिखा है कि, वह कहता है कि मेरा बाप का मुआविया के पास उठना
बैठना था। वह हमेशा उससे मुलाक़ात के लिए जाया करता था। कभी कभी मैं भी
उसके साथ मुआविया के पास जाया करता था। वह जब मुआविया के पास से घर पलट कर
आता था तो अक्सर उसकी चालाकी की बातें सुनाया करता था। लेकिन एक रात जब वह
मुआविया से मुलाक़ात के बाद घर पलटा तो इतना ग़मगीन था कि उसने शाम का खाना
भी नही खाया। मैनें पूछा कि आज आप इतने ग़मज़दा क्यों हैं ? उसने जवाब
दिया कि मैं सबसे ज़्यादा ख़बीस इंसान के पास से आ रहा हूँ। मैने आज
मुआविया से बातें की और उससे कहा कि अब तू बूढ़ा हो गया है तेरी तमाम
तमन्नायें पूरी हो चुकी हैं। अब तू इंसाफ़ से काम ले और नेक काम कर अपने
भाईयों (बनी हाशिम) के साथ अहसान व सिलहे रहम कर। अल्लाह की क़सम अब उनके
पास ऐसी कोई चीज़ नही है जिससे तुझे ख़तरा हो। मुआविया ने कहा कि मैं हर
गिज़ ऐसा नही कर सकता। इसके बाद उसने अबु बकर, उमर व उसमान का ज़िक्र किया
और कहा कि इनमें से हर एक ने हुकूमत की लेकिन मरने के बाद उन सब का नामों
निशान मिट गया। लेकिन अभी तक पाँचों वक़्त अज़ान में मुहम्मद का नाम लिया
जाता है। मैं चाहता हूँ कि यह सब भी ख़त्म हो जाये। यानी मुआविया की दिली
तमन्ना यह थी कि इस्लाम व पैग़म्बरे इस्लाम का नामों निशान मिट जाये।
4 अदालत का ख़त्म होना और ज़ुल्म का बढ़ जाना
अदालत
समाज की जान है। जिस समाज में अदालत न हो वह कभी भी फूल फल नही सकता। जब
किसी समाज से अदालत ख़त्म हो जाती है तो वह समाज बिखर जाता है और अदालत
समाज से उस समय ख़त्म होती है जब ख़ुद हाकिम ज़ुल्मो सितम करने लगें।
इस्लामी समाज में वैसे तो पैग़म्बरे इस्लाम (स.) के बाद से ही ज़ुल्मो सितम
शुरू हो गये थे लेकिन मुआविया बिन अबु सुफ़यान के समय में यह ज़ुल्मों
सितम अपनी चरम सीमा पर पहुँच गये थे। मुआविया बिन अबु सुफ़यान ने जो अपने
शासन काल में ज़ुल्म किये उनको दो भागों में बाटा जा सकता है।
मुआविया के ज़ुल्म हज़रत अली अलैहिस्सलाम की ज़िन्दगी में
मुआविया ने हज़रत अली अलैहिस्सलाम की ज़िन्दगी में जो ज़ुल्म किये उनका ख़ुलासा इस तरह किया जा सकता है।
1)
सन् 37 हिजरी क़मरी से मुआविया ने हज़रत अली अलैहिस्सलाम की हुकूमत के
इलाक़ो में अपनी फ़ौज की छोटी छोटी टुकड़ियों को भेजना शुरू कर दिया था,
ताकि वह लोगों का क़त्ले आम करें, उनके घरों को जलायें, उनकी खेतियों को
बर्बाद करें और कुछ लोगों को कैदी बना कर वापस पलटें।
2)
मुआविया ने जब अपने एक साथी सुफ़यान बिन औफ़ को अम्बार पर हमला करने के लिए
भेजा, तो उसको हुक्म दिया कि जो भी तेरे सामने आये उसे क़त्ल कर देना और
जो चीज़ भी तुझे दिखयी दे उसे तहस नहस कर देना।
3) मुआविया ने अब्दुल्लाह बिन मसअद को हुक्म दिया कि यहाँ से मक्के तक जो भी बदवी तुझे ज़कात न दे उसे क़त्ल कर देना।
4)
मुआविया ने बुस्र बिन इरतात को हुक्म दिया कि पूरे इस्लामी हुकूमत का दौरा
कर और जहाँ भी कोई अली का चाहने वाला मिले उसे क़त्ल कर देना।
मुआविया के ज़ुल्म हज़रत अली अलैहिस्सलाम की शहादत के बाद
मुआविया ने हज़रत अली अलैहिस्सलाम के बाद जो ज़ुल्मो सितम किये उनका ख़ुलासा यह है।
1) हज़रत इमाम हसन अलैहिस्सलाम को शहीद करना।
2)
उमर बिन हम्क़, हुज्र बिन अदी व उनके साथियों को क़त्ल करना। यह ऐसे मोमिन
थे जो हमेशा ज़िक्रे ख़ुदा किया करते थे और उनके माथों पर सजदों के निशान
मौजूद थे।
3) ज़ियाद को अपने बाप अबुसुफ़यान की औलाद घोषित
करना और उसे कूफ़े का गवर्नर बनाना। हज़रत इमाम हुसैन अलैहिस्सलाम ने जो
ख़त मुआविया को लिखा था उसमें यही लिखा था कि तूने ज़ियाद को उम्मते
मुसलेमाँ पर हाकिम बना दिया ताकि वह आज़ाद लोगों को क़त्ल करे, उनके हाथों
पैरों को काटे और खजूर के पेड़ों पर उन्हें फाँसी दे। इब्ने अबिल हदीद ने
लिखा है कि ज़ियाद ने हज़रत अली अलैहिस्सलाम के चाहने वालों को जहाँ भी
पाया क़त्ल किया, उनके हाथों पैरो को काटा, उनको फाँसी पर लटकाया और जो बचे
उनको डरा धमका कर इराक़ से बाहर निकाल दिया। यहाँ तक कि हज़रत अली
अलैहिस्सलाम के चाहने वालों में से एक भी मशहूर आदमी इराक़ में न रहा।
4)
मुआविया ने अपनी पूरी हुकूमत में यह ऐलान कराया कि अली और उनके खानदान पर
लानत की जाये। अल्लामा अमीनी ने लिखा है कि हज़रत अली अलैहिस्साम पर लअन एक
सुन्नत बना गया था और सत्तर हज़ार मिम्बरों से बनी उमैय्या की हुकूमत में
आप पर लअन होता था।
5) यज़ीद के लिए लोगों से बैअत लेना।
मुआविया के तमाम ज़ुल्मो सितम एक तरफ़ और यह ज़ुल्म एक तरफ़। मुआविया ने यह
काम कर के इस्लामी ख़िलाफ़त की बाग डोर एक ऐसे नालायक़ जवान के हाथों में
सौँप दी जो शराबी, जूवे बाज़, बे दीन, आशिक़ मिजाज़ और कुत्तों के साथ
खेलने वाला था।
हज़रत इमाम हुसैन अलैहिस्सलाम ने जब यह सब कुछ होते
देखा तो इसकी मुख़ालेफ़त में मुआविया को ख़त लिखा और उसे इन कामों पर
तम्बीह की। जब मुआविया इस दुनिया से गया और हुकूमत यज़ीद के हाथों में
पहुँची तो अब नसिहतों के दरवाज़े बन्द हो चुके थे। समाज में चारो तरफ़
ज़ुल्मो सितम फैल चुका था। यज़ीद ने तख़्ते हुकूमत पर बैठते ही मदीने के
गवर्नर को ख़त लिखा कि हुसैन इब्ने अली से मेरे लिए बैअत ले ले। मदीने के
गवर्नर वलीद ने यज़ीद का यह पैग़ाम इमाम हुसैन अलैहिस्सलाम तक पहुँचाया
इमाम हुसैन अलैहिस्सलाम ने फ़रमाया ऐ वलीद!! हम पैग़म्बर (स.) के अहले बैत
हैं , हम मादने रिसालत हैं, हमारा घर वह है जिसमें फ़रिश्ते आते जाते हैं,
अल्लाह का फ़ैज़ हम से शुरू होता है और पर ही तमाम होता है।
यज़ीद
शराब पीने वाला, खुले आम गुनाह करने वाला और लोगों को बे गुनाह क़त्ल करने
वाला है लिहाज़ा मुझ जैसा इंसान यज़ीद की बैअत नही कर सकता।
इमाम
हुसैन अलैहिस्सलाम ने अपने इस बयान से सभी चीज़ों को रौशन कर दिया और अपने
क़रीब तरीन अज़ीज़ों के साथ इस ज़ुल्मों सितम का मुक़ाबला करने के लिए निकल
पड़े
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