The folder will state events connected with the Holy Revolution of Imam Hussain AS chronologically, whether these events and figures happened in Medina, before the exodus of Imam Hussain AS, in Mecca, on the way to Holy Karbala, in Karbala, or in Kufa after the martyrdom of Imam Hussain AS, his sons, householders, and companions AS. 1. In the 15th of Rajab, 60H: Moaweiah has died in Damascus, and his son the lecher Yazid may Allah curse him inherited his father caliphate throne. 2. In the 28th of Rajab 60H: a letter from Yazid arrived to the governor of Medina, ordering him to take the pledges of allegiance from Imam Hussain AS. 3. In the 29th of Rajab, 60H: Alwaleed, the governor of Medina sent a man to Imam Hussain AS. The man invited Imam Hussain to come and give pledges. In the same day, Imam Hussain AS went to visit the grave of Messenger of Allah SAWA to the last time and farewell him. After that Imam Hussain AS left Medina with his family, and a number of his companions. 4. In the 3rd of Sha’ban, 60H: Imam Hussain has arrived Mecca, and met people. 5. In the 10th of Ramadan, 60H: a letter has arrived from people of Kufa, which was handed by two men from Kufa. 6. In the 15th of Ramadan, 60H: thousands of letters have arrived to Imam Hussain AS from people of Kufa, then he sent them Muslim b. ‘Aqeel AS to check the situation there. 7. In the 5th of Shawal, 60H: Muslim b. ‘Aqeel has arrived to Kufa, Kufans welcomed him and pledged their allegiance to him. 8. In the 1st of Thi Alqu’da, 60H: a letter from Muslim b. ‘Aqeel AS, has arrived to Imam Hussain AS inviting him to come to Kufa. 9. In the 8th of Thu Alhujja, 60H: the day of the revolution of Muslim b. ‘Aqeel leading 4000 man, then they were spread and left him alone. After that he was disappeared in the house of Taw’a. In the same day, Imam Hussain in Mecca has switched hajj with Umra. Then he declaimed people, and left Mecca with 82 man of His family, and supporters, heading towards Kufa. Also, in the same day in Kufa, Hane’a b. Urwa was arrested. 10. In the 9th of Thu Alhujja, 60H: Muslim b. ‘Aqeel fought against people of Kufa, then he was captured, killed, then was thrown from the roof of Castle of Emarah. In the same day, outside Mecca, Imam Hussain met with Alfarazdaq (famous Shiite poet). 11. In the month of Thu Alhujja, 60h: Imam Hussain AS met AlHur and his army, in Manzel Shraf, or Altha’labia, or Alrohaimeia, depends on varied narrations. 12. In the month of Thu Alhujja, 60H: the news of killing Muslim b. ‘Aqeel and Qais b. Mosher has arrived Imam Hussain AS in Manzel ‘Othaib Alhajanat. 13. In the 2nd of Muharram, 61H: the arrival of Imam Hussain AS to Karbala, and erected the tents there. 14. In the 3rd of Muharram, 61H: the arrival of ‘Omar b, Sa’d to Karbala on the head of 400 man of the army of Kufa. Then he began parleys with Imam Hussain AS to force him to Surrender and pledges his allegiance. 15. In the 5th of of Muharram, 61H: the arrival of Shibth b. Reb’i to Karbala on the head of 4000 man. 16. In the 7th of Muharram, 61H: orders from Kufa have arrived to prevent water from arriving the encampment of Imam Hussain AS. Therefore he delegated 500 knight from the army of enemies, led by Amro b. Alhajjaj who controlled the water banks. 17. In the 9th of Muharram, 61H: the arrival of Shimr to Karbala on the head of 5000 man, accompanied with a letter from ‘Amr b. Sa’d ordering him to fight and kill Imam Hussain AS. In that Night Sa’d came to the camp of the Imam AS, and Imam AS asked him to ceasefire that night to allow them to supplicate and pray. 18. In the 10th of Muharram, 61 H: the battle took place between the supporters of the Imam and the army of Yazid. Later, Imam Hussain AS and his companions were martyred, the camps were looted, the holy head of the imam AS was sent to Kufa with Kholi. 19. In the 19th of Muharram, 61H: the trajectory of the army of ‘Omar b. Sa’d with the captives of AhlulBayt AS, from Karbala to Kufa, after Omar, b. Sa’d has prayed on the dead of his army and buried them, then he putted AhlulBayt AS on camels. Figures about the revolution of Karbala The importance of figures is obvious when it comes to state clearer facts about topic or event. However because of variety of historic narrators and sources about Karbala, and the events which happened before and after, we cannot depend to accurate and unanimous figures. Sometimes significant variation can be found about what being narrated about it. Despite that, showing some of the figures makes the revolution of Karbala more embodiment and clearer. Therefore the folder will present some forms and figures. 1. The raising of Imam Hussain AS lasted for 175 days, from the day he refused to pledge allegiance until the day of Ashora: - 12 days in Medina - 4 months and 10 days in Mecca - 23 days on the way from Mecca to Karbala - 8 days in Karbala from the 2nd to the 10th of Muharram 2. The areas between Mecca and Kufa which he passed by until he arrived Karbala were 18 area. 3. The distances between one area to another one was 3 leagues, and sometimes it was 5 leagues. 4. The number of area from Kufa to Damascus which AhlulBayt AS passed by as captives of war was 14 areas. 5. The number of letter which arrived from Kufa to Imam Hussain AS in Mecca, which were inviting him to come was 12000 letter. 6. The number of people who pledged their allegiance to Muslim b. ‘Aqeel in Kufa was 18000 man, or 2500, some said 40000. 7. The number of the martyrs of Abu Taleb progeny, whose names were stated in Ziyarat Alnaheia, was 17 men. Also, the number of the martyrs of Abu Taleb progeny in Karbala whose were not stated in Ziyarat Alnaheia was 13 men. As there were 3 children of Bani Hashim (Imam’s clan), therefore the total number will be 32 person. They are as following: A. Imam Hussain AS: 1 B. The sons of Imam Hussain: 2 person C. The sons of Imam Ali AS: 9 persons D. The sons of Imam Hassan AS: 4 persons E. The sons of ‘Aqeel b. Abu Taelb: 12 persons F. The sons of Ja’far b. Abu Taleb: 4 persons 8. The number of martyrs whose names were stated in Ziyarat Alnaheia Almoqadasa and other references-except Imam Hussain AS and the martyrs of Bani Hashim- was 82 person. The names of other 29 persons were narrated in the late references. 9. There were 14 slave among those martyrs. 10. The number of the heads which were divided between tribes and token from Karbala to Kufa, 78 heads divided as following: A. Qais b. Alash’ath May Allah curse him, the leader of bani Kendah: 13 heads B. Shimr b. Thi-Aljawshan, the leader of Hawazen: 12 heads C. The Clan of Bani Tameem: 17 heads D. The Clan of bani Asad: 17 heads E. The Clan of Methhej: 6 heads F. Persons from other clans: 13 heads 11. The age of Chief of Martyrs when he was martyred was 57 years. 12. The number of the wounds of Imam Hussain AS after his martyrdom: 33 stab of shafts, 34 stab of swords, and other wounds of arrows. 13. The number of participants who bruised Imam Hussains’ body with horses: 10 men 14. The number of the army of Yazid who went to fight Imam Hussain AS: 33000 man, the number was at start 22000 men as following: A. ‘Omar b. Sa’d may Allah curse him, with 6000 fighter B. Senan May Allah curse him, with 400 fighter C. ‘Orwa b. Qais May Allah, curse him with 4000 fighter D. Shimr bin Thi-Aljawshan May Allah curse him, with 4000 fighter E. Shibth b. Reb’I May Allah curse hi, with 4000 fighter F. then yazid b. Rekab May Allah curse him followed them, with 2000 fighter G. Alhusaien b. Numair May Allah curse him, with 4000 fighter H. Almazeni May Allah curse him, with 300 fighter I. Nasr Almazeni May Allah curse him, with 2000 fighter 15. In the 10th of Muharram, the Chief of Martyrs mourned 10 of his companions, declaimed in their martyrdoms, supplicated to them, and cursed their enemies. Those martyrs were: Ali Al-Akbar, Al’Abbas, AlQasim, Abdullah b. AlHassan, Abdullah the infant, Muslim b. ‘Awsajah, Habib b. Mothaher, AlHur b. yazid Alreiahi, Zohair b. Alqain, and John. Also he supplicated for Allah’s mercy up on Muslim and Hani May Allah be pleased with them. 16. Imam Hussain AS went and set next to the bodies of 7 martyers, they were: Muslim b. ‘Awsaja, Alhur, watheh Alromi, John, Al’Abbas, Ali AlAkbar, and AlQasim AS. 17. On the 10th of Muharram 3 heads of the martyrs were thrown next to Ima Hussai9n AS, they were: Abdullah b. Omair Alkalbi, ‘Amro b. Jonadah, and ‘Abis b. Abu shabib Alshakeri. 18. The bodies of 3 martyrs has been shredded to pieces, they were: Ali AlAkbar, Al’Abbas, and Abdul-Rahman b. ‘Omair. 19. The mothers of 9 martyrs were present in Karbala, and witnessed their Sons martyrdom, they were: Abdullah b. AlHussain AS -his mother Rabab, ‘Awn b. Abdullah b. Abdullah b. Ja’far- his mother Zainab AS, AlQasim b. AlHassan AS-his mother Ramlah, Abdullah b. AlHassan AS-his mother the daughter of Shalil Aljaleleiah, Abdullah b. Muslim- His mother Roqaia the daughter of Imam Ali AS, Mohamed b. Abu Sa’eed b. ‘Aqeel, ‘Amro b. Jonadah, Abdullah b. Wahab Alkalbi-his mother Om Wahab, and ‘Ali Al Akbar- his mother Lila as narrated in some narrations. 20. In Karbala 5 boys were martyred who were not adults yet, they were: Abdullah the infant, Abdullah b. Alhassan, Mohamed b. Abu Sa’eed b. ‘Aqeel, AlQasim b. AlHassan, and ‘Amro b. Junadah Alansari. 21. There were 5 of the companions of Messenger of Allah were martyred in Karbala among the companions of Imam Hussain AS, they were: Anas b. Harth AlKaheli, Habib b. Mothaher, Muslim b. ‘Awsajah, Hane’ b. ‘Orwa, and Abdullah b. Baqtar (Yaqtor) Al’omairi. 22. The number of slaves (servants) who were martyred for the sake of Imam Hussain was 15, and they are: Nasr and Sa’d the slaves of Imam Ali AS, Monjeh the slave of Imam Hussain AS, Aslam and Qareb once of the slaves of Imam Hussain too, Alharth the slave of Hamza, John the slave of Abu-thar, Rafe’ the slave of Muslim AlAzdi, Sa’d the slave of ‘Omar Alsedawi, Salim the slave of Bani Almadenah, Salim the slave of Al’abdi, Shothab the slave of Shaker, Shaib the slave of Alharth Aljaberi, and Watheh the slave of Alharth Alsalmani. Those fourteen were martyred in Karbala, except Salman the slave of Imam Hussain AS, he was sent to Basra where he was martyred. 23. Two of the companions of Imam Hussain AS were captured then were killed-martyred- they were: Sewar b. Mon’em, and Mon’em b. Thomamah Alsedawi. 24. Four companions were martyred after the martyredom of Imam Hussain AS, they were: Sa’d b. Alharth, and his brother Abu alhotof, Sowaid b. Abu Motawe’ who was injured, and Mohamed b. Abu Sa’ed b. ‘Aqeel. 25. The fathers of seven men witnessed their martyrdoms, they were: Ali AlAkbar, Abdullah b. Alhussain the infant, ‘Amro b. Junadah, Abdullah b. Yazeed , Majma’ b. ‘Aeth, and abdul rahman b. Mas’od. 26. Five women went out the camps to fight enemies or to protest against them, they were: the bondmaid of Musli b. ‘Awsajah, the mother of Wahab -the wife of Abdullah Alkalbi, the mother of Abdullah Alkalbi, the mother of ‘Amro b. Junadah, and the greatest Zainab AS. 27. The women who was martyred in Karbala was, om Wahab- the mother of wahab, the wife of Abdullah Alkalbi. 28. The women who were in Karbala are, Zainab AS, Um-Kulthom AS, Fatima AS, safeiah AS, Roqaiah AS, Um-Hane’ AS; Those six were the daughter of the commander of the faithful Imam Ali AS. Also, Fatima and Sokaina; the daughters of Imam Hussain AS. Rabab, ‘Atah, the mother of Mohsen b. Alhassan, the daughter of Muslim b. ‘Aqeel, Feza Alnobeia, the bondmaid of Imam Hussain AS, and the mother of Wahab b. Abdullah.
The Martyrdom of Imam-Husayn (A.S.)
There is no evidence at all that Ibn az-Zubayr left any sectarian following behind him; the name of Al-Mukhtar was kept alive for a very short time and was followed by a small group, but it soon afterwards lost its identity and was merged in a wider group.[494]
The reason is both obvious and vital. Neither Al-Mukhtar, nor Ibn az-Zubayr, nor their supporters had any specific ideal or any particular view which could keep their memory alive in the annals of religious thought in Islam. Husayn and his cause, on the other hand, though militarily a complete failure, were so conspicuously upheld by a sizable part of the Muslim community that his name became an emblem of the identity or entity of the second largest group in Islam. This was due to the fact that his movement was based on a particular view of the leadership of the community, which has been elaborated in the first two chapters above and which has also been pointed out in the letters written by I;1asan to Mu'awiya and by Husayn to the Shi'is of Kufa. The memory of Al-Mukhtar and Ibn az-Zubayr died with the lapse of time and could only find place in the annals of history. The memory of Husayn remained alive in the hearts and minds of the Muslims and has become a recurrent theme for certain values. The section of the Muslim community which upheld the cause and memory of Husayn at the expense of and in disregard for political realities, but still remaining an integral part of the religious entity of Islam, was thrust into a sectarian role by that majority which, though unwillingly, compromised with the political realities at the religious level. Some Muslim historians writing directly under the influence of the ruling authorities of the time, and those theologians who by necessity tried to find a compromise position between the ruling authorities on the one hand and the Islamic community on the other, described Husayn's action as an ambitious attempt to wrest political power and as a mistake of judgement. Western scholars of Islam, in their rather superficial attempts to study Husayn's action, have subjected themselves to a certain mechanical methodology which they term a “scientific historical approach”. The German school of orientalists, the first to enter the field of modern orientalism, though it indeed made valuable and solid contributions in certain branches of Arab-Islamic studies with admirable thoroughness and depth, was so committed to a particular historical methodology that it could never grasp the “feelings” and “necessary aptitude” so vitally important in understanding religious history and its development. The impact of the German school has been so strong that this trend has persisted, and the subsequent schools of the French and British scholars, with very few exceptions, have followed the same trend. It is thus rather regrettable that the tragedy of Karbala has been regarded by these scholars with the same mechanical historicism: none of them has ever tried to study Husayn's action in its meaning and purpose. It was therefore natural for these scholars to describe Husayn as an ill-fated adventurer attempting to seize political power, his movement as a rebellion against the established order, and his action as a fatal miscalculation of Kufan promises.[495] We have already hinted in passing that Husayn had been fully aware of the situation and the consequences. On the road from Medina to Mecca, then at the time when he was leaving the “House of God” for Ku fa, and finally throughout the journey from Mecca to Ku fa, he was warned by dozens of people about the danger and that “the hearts of the Iraqis were for him but that their swords were for the Umayyads.” But Husayn's replies to all of those who attempted to deflect him from his purpose were always more or less in the same vein: “God does as He wishes…, I leave it to God to choose what is best…, God is not hostile to him who proposes the just cause.”[496]
From these replies it is clear that Husayn was fully aware of the dangers he would encounter and that he had a certain strategy and plan in mind to bring about a revolution in the consciousness of the Muslim community. Furthermore, it is also very clear from the sources, as has been stated before, that Husayn did not try to organize or mobilize military support, which he easily could have done in the Hijaz, nor did he even try to exploit whatever physical strength was available to him. Among many instances in this respect we will restrict ourselves to citing only one. At a place called 'Uzayb al- Hujaynat, after having already learned about the Kufan abandonment of his envoy Muslim b. 'Aqil and his subsequent death, it was clear to Husayn that he had no hope of support or even survival in Kufa. Nevertheless, he totally refused an offer of safety, if not success, extended to him. Abu Mikhnaf and other sources relate that at this place four of the leading Shi'is of Kufa managed to reach Husayn with the help of Tirimmah. b. 'Adi at-Ta'i, who acted as a guide (dalil). Tirimmah made a strong appeal to Husayn, saying: “By God I have left Kufa in such a condition that when you reach there you will not find a single person who could help you against your enemies. By God, if you go there, you and those who are travelling with you will be instantly butchered. For God's sake, abandon your plan and come with me to the safety of our mountains here. By God, these mountains have been beyond the reach of the kings of Ghassan and Himyar, from Nu'man b. al-Mundhir, and from any black and red [i.e., from any formidable power]. By God, if you decide to come with me no one can humiliate you or stop you from doing so [reference to Hurr].
Once you reach my villages on the mountains, we will send for men of [the tribes of] Ba'ja and Salma of the Tayy'. Then, even ten days will not pass before the horsemen and the foot soldiers of Tayy' arrive to help you. You can stay with us as long as you wish, and if then you want to make an uprising from there, or if you are disturbed, I would lead a force -of twenty thousand men of the Tayy' with you, who would strike [at your enemies] with their swords in front of you. By God, no one will ever be able to reach you, and the eyes of the people of Tayy' would remain guarding you.' [497] Husayn's only reply to this extremely valuable and timely offer, when all hopes of support in Kufa had already vanished, was: “God bless you and your people, but I am committed to some people, and I cannot go back from my word, though I did not know what would happen between us and them. However, things are destined.”[498] One cannot help asking how it would be possible for a man making a bid for power to refuse to accept such a promising offer of support.
Can anyone think that after knowing all of the latest developments in Kufa Husayn was still hoping to find any support or even the slightest chance of survival in Kufa? Moreover, we have detailed descriptions of the fact that when at Zubala I;1usayn learned of the brutal execution of his envoy Qays b. Mushir, he gathered those accompanying him and asked them to leave him alone and go to safety. After Zubala, Husayn made this proclamation to his companions time and again, the last of these being on the night of 'Ashura. Is it conceivable that anyone striving for power would ask his supporters to abandon him, no matter how insignificant their number might have been? No one can answer these questions in the affirmative. What then did Husayn have in mind? Why was he still heading for Kufa? It is rather disappointing to note that Western scholarship on Islam, given too much to historicism, has placed all its attention on the discrete external aspects of the event of Karbala and has never tried to analyse the inner history and agonizing conflict in Husayn's mind. Anatomy of the human body can give knowledge of the various parts and their composition, but cannot give us an understanding of man himself. In the case of Husayn, a careful study and analysis of the events of Karbala as a whole reveals the fact that from the very beginning Husayn was planning for a complete revolution in the religious consciousness of the Muslims. All of his actions show that he was aware of the fact that a victory achieved through military strength and might is always temporal, because another stronger power can in course of time bring it down in ruins. But a victory achieved through suffering and sacrifice is everlasting and leaves permanent imprints on man S consciousness. Husayn was brought up in the lap of the Founder of Islam and had inherited the love and devotion to the Islamic way of life from his father.
The reason is both obvious and vital. Neither Al-Mukhtar, nor Ibn az-Zubayr, nor their supporters had any specific ideal or any particular view which could keep their memory alive in the annals of religious thought in Islam. Husayn and his cause, on the other hand, though militarily a complete failure, were so conspicuously upheld by a sizable part of the Muslim community that his name became an emblem of the identity or entity of the second largest group in Islam. This was due to the fact that his movement was based on a particular view of the leadership of the community, which has been elaborated in the first two chapters above and which has also been pointed out in the letters written by I;1asan to Mu'awiya and by Husayn to the Shi'is of Kufa. The memory of Al-Mukhtar and Ibn az-Zubayr died with the lapse of time and could only find place in the annals of history. The memory of Husayn remained alive in the hearts and minds of the Muslims and has become a recurrent theme for certain values. The section of the Muslim community which upheld the cause and memory of Husayn at the expense of and in disregard for political realities, but still remaining an integral part of the religious entity of Islam, was thrust into a sectarian role by that majority which, though unwillingly, compromised with the political realities at the religious level. Some Muslim historians writing directly under the influence of the ruling authorities of the time, and those theologians who by necessity tried to find a compromise position between the ruling authorities on the one hand and the Islamic community on the other, described Husayn's action as an ambitious attempt to wrest political power and as a mistake of judgement. Western scholars of Islam, in their rather superficial attempts to study Husayn's action, have subjected themselves to a certain mechanical methodology which they term a “scientific historical approach”. The German school of orientalists, the first to enter the field of modern orientalism, though it indeed made valuable and solid contributions in certain branches of Arab-Islamic studies with admirable thoroughness and depth, was so committed to a particular historical methodology that it could never grasp the “feelings” and “necessary aptitude” so vitally important in understanding religious history and its development. The impact of the German school has been so strong that this trend has persisted, and the subsequent schools of the French and British scholars, with very few exceptions, have followed the same trend. It is thus rather regrettable that the tragedy of Karbala has been regarded by these scholars with the same mechanical historicism: none of them has ever tried to study Husayn's action in its meaning and purpose. It was therefore natural for these scholars to describe Husayn as an ill-fated adventurer attempting to seize political power, his movement as a rebellion against the established order, and his action as a fatal miscalculation of Kufan promises.[495] We have already hinted in passing that Husayn had been fully aware of the situation and the consequences. On the road from Medina to Mecca, then at the time when he was leaving the “House of God” for Ku fa, and finally throughout the journey from Mecca to Ku fa, he was warned by dozens of people about the danger and that “the hearts of the Iraqis were for him but that their swords were for the Umayyads.” But Husayn's replies to all of those who attempted to deflect him from his purpose were always more or less in the same vein: “God does as He wishes…, I leave it to God to choose what is best…, God is not hostile to him who proposes the just cause.”[496]
From these replies it is clear that Husayn was fully aware of the dangers he would encounter and that he had a certain strategy and plan in mind to bring about a revolution in the consciousness of the Muslim community. Furthermore, it is also very clear from the sources, as has been stated before, that Husayn did not try to organize or mobilize military support, which he easily could have done in the Hijaz, nor did he even try to exploit whatever physical strength was available to him. Among many instances in this respect we will restrict ourselves to citing only one. At a place called 'Uzayb al- Hujaynat, after having already learned about the Kufan abandonment of his envoy Muslim b. 'Aqil and his subsequent death, it was clear to Husayn that he had no hope of support or even survival in Kufa. Nevertheless, he totally refused an offer of safety, if not success, extended to him. Abu Mikhnaf and other sources relate that at this place four of the leading Shi'is of Kufa managed to reach Husayn with the help of Tirimmah. b. 'Adi at-Ta'i, who acted as a guide (dalil). Tirimmah made a strong appeal to Husayn, saying: “By God I have left Kufa in such a condition that when you reach there you will not find a single person who could help you against your enemies. By God, if you go there, you and those who are travelling with you will be instantly butchered. For God's sake, abandon your plan and come with me to the safety of our mountains here. By God, these mountains have been beyond the reach of the kings of Ghassan and Himyar, from Nu'man b. al-Mundhir, and from any black and red [i.e., from any formidable power]. By God, if you decide to come with me no one can humiliate you or stop you from doing so [reference to Hurr].
Once you reach my villages on the mountains, we will send for men of [the tribes of] Ba'ja and Salma of the Tayy'. Then, even ten days will not pass before the horsemen and the foot soldiers of Tayy' arrive to help you. You can stay with us as long as you wish, and if then you want to make an uprising from there, or if you are disturbed, I would lead a force -of twenty thousand men of the Tayy' with you, who would strike [at your enemies] with their swords in front of you. By God, no one will ever be able to reach you, and the eyes of the people of Tayy' would remain guarding you.' [497] Husayn's only reply to this extremely valuable and timely offer, when all hopes of support in Kufa had already vanished, was: “God bless you and your people, but I am committed to some people, and I cannot go back from my word, though I did not know what would happen between us and them. However, things are destined.”[498] One cannot help asking how it would be possible for a man making a bid for power to refuse to accept such a promising offer of support.
Can anyone think that after knowing all of the latest developments in Kufa Husayn was still hoping to find any support or even the slightest chance of survival in Kufa? Moreover, we have detailed descriptions of the fact that when at Zubala I;1usayn learned of the brutal execution of his envoy Qays b. Mushir, he gathered those accompanying him and asked them to leave him alone and go to safety. After Zubala, Husayn made this proclamation to his companions time and again, the last of these being on the night of 'Ashura. Is it conceivable that anyone striving for power would ask his supporters to abandon him, no matter how insignificant their number might have been? No one can answer these questions in the affirmative. What then did Husayn have in mind? Why was he still heading for Kufa? It is rather disappointing to note that Western scholarship on Islam, given too much to historicism, has placed all its attention on the discrete external aspects of the event of Karbala and has never tried to analyse the inner history and agonizing conflict in Husayn's mind. Anatomy of the human body can give knowledge of the various parts and their composition, but cannot give us an understanding of man himself. In the case of Husayn, a careful study and analysis of the events of Karbala as a whole reveals the fact that from the very beginning Husayn was planning for a complete revolution in the religious consciousness of the Muslims. All of his actions show that he was aware of the fact that a victory achieved through military strength and might is always temporal, because another stronger power can in course of time bring it down in ruins. But a victory achieved through suffering and sacrifice is everlasting and leaves permanent imprints on man S consciousness. Husayn was brought up in the lap of the Founder of Islam and had inherited the love and devotion to the Islamic way of life from his father.
असत्य के आगे नहीं झुके ईमाम हुसैन
कर्बला की कहानी मनुष्य की संवेदना को झकझोर देती है। सत्य के पथिक पर जालिमों ने जो कहर ढाया उसकी याद हर मुहर्रम दे जाता है और आंखें आसुओं से नम हो जाती हैं। तपते रेगिस्तान में जालिमों ने सत्य के पथिकों को दो बूंद पानी भी नहीं पीने दिया, यहां तक कि छह माह के बच्चे पर भी जुल्म ढाया। फिर भी सत्य के पथिक इमाम हुसैन इस्लामी कानून के खिलाफ नहीं गए, जालिमों के मंसूबों के आगे झुके नहीं और सत्य पर अडिग रहे। इंसानियत के इतिहास में जुल्मी यजीद का यह कारनामा एक काला अध्याय माना जाता है।
लगभग चौदह सौ वर्ष पहले हजरत मुहम्मद साहब के नवासे हजरत ईमाम हुसैन जो मदीने में रह रहे थे उनको माबिया के बेटे यजीद ने अपने मदीना के गर्वनर वलीद को खत के द्वारा आदेश दिया कि ईमाम हुसैन से यजीद के नाम पर बैयत (हाथ पर हाथ देना अथवा धार्मिक अगुआ कबूल करना) ले लें। यजीद जबरदस्ती मुसलमानों का खलीफा बन गया था और अपनी दौलत व फौज की ताकत के आधार पर आम आवाम को पैसा देकर, डरा कर व दबाव बना कर बैयत ले रहा था। अर्थात सबसे मनवा रहा था कि यजीद तमाम मुस्लमानों का खलीफा है और मुस्लमानों के नबी हजरत मुहम्मद साहब का उत्तराधिकारी है। खलीफा मान लिये जाने से मुस्लमानों में यह मान लिया जाता था कि खलीफा अल्लाह का नुमाइंदा (प्रतिनिधि)है। वह जो भी कहता और करता है वह अल्लाह के हुक्म से कहता व करता है और उसकी करनी व कथनी पर सभी मुस्लमानों को जन्नत पाने के लिए चलना पड़ेगा।
यजीद के बारे में सभी इतिहासकार व मुसलमान यह मानते हैं कि यजीद लोगों पर काफी जुल्म ढ़ाता था उसके राज्य में औरतें भी महफूज नहीं थी और लोग उसके खिलाफ सर नहीं उठा सकते थे। यजीद ने ही मदीना के अपने गर्वनर वलीद को आदेश दिया था कि ईमाम हुसैन उसके नाम की बैयत ले और नहीं मानने पर उनका कत्ल कर दिया जाय।
सन 60 हिजरी में वलीद ने ईमाम हुसैन को अपने दारूल अमारा (खलीफा का महल) बुलाया। जिस पर ईमाम हुसैन अपने 18 बनी हाशिम जवानों के साथ रात ही के समय दारूल अमारा पहुंचे मगर ईमाम हुसैन अपने जवान भाई अब्बास, बेटे अली अकबर व अन्य को अमारा के बाहर रह कर अपनी तेज आवाज आने तक का इंतजार करने को कह दिये। अमारा के अन्दर वलीद अपने साथ मरवान और अन्य साथियों के साथ बैठा। ईमाम हुसैन को देख कर वलीद ने यजीद का खत दिखाया। जिसपर ईमाम हुसैन ने कहा कि यह बहुत ही अहम मामला है, एक रात दोनों लोग विचार कर लें । कल सुबह हम दरबार-ए-आम में अपना जबाब दे देंगे। वलीद इस बात के लिए तैयार हो गया लेकिन बगल में बैठे मरवान ने वलीद से कहा कि ईमाम हुसैन बैयत ले लें अथवा उनका कत्ल कर दिया जाय क्योंकि इससे बेहतर अवसर नहीं मिलेगा। जिसे सुन ईमाम हुसैन के साथ वाले भी आ गये मगर ईमाम हुसैन ने मना कर दिया। ईमाम हुसैन वापस मदीना आ गये और अपनी बहन को सारी बातें बताई और 28 रजब सन 60 हिजरी को नाना की मजार व मां की कब्र को सलाम करके मदीने की ओर चल दिये।
ईमाम हुसैन का छोटा काफिला मक्के की पाक जमीन पर ठहर गया लेकिन यजीद ने वहां काबा पर हाजियों के वेश में अपने लोगों को ईमाम हुसैन का कत्ल करने को कहा था। इसकी जानकारी मिलने पर ईमाम हुसैन अपने काफिले के साथ काबा से बाहर चले गये और हज की जगह उमरा ही किया।
कूफे के लोगों ने ईमाम हुसैन को खत भेजा कि वह हम लोगों को बचाने के लिए चले। उन्होंने खुद न आकर मुस्लिम को भेज दिया। कूफे के गर्वनर इब्नेज्याद ने मुस्लिम का कत्ल कर दिया। उधर ईमाम हुसैन कूफे की ओर कूच कर रहे थे मगर घटना की जानकारी मिलने के बाद वह कूफे नहीं जाकर कर्बला (इराक) रवाना हो गये। रास्ते में यजीद की फौज उन्हें रोक कर शाम (सीरिया) ले जाना चाही।
इतिहासकार मानते हैं कि रास्ता रोकने वाली फौज के सिपाही और उनके जानवर प्यासे थे जिस पर ईमाम हुसैन ने अपने साथियों को प्यासे को सैराब (इच्छा भर) पानी पिलाने को कह दिया। इसके बाद वह अपने 72 साथियों के साथ दो मुहर्रम सन 61 हिजरी के दिन कर्बला पहुंच गये और वहां अपनी खैमों (शिविर) को नहरेंफुरात के किनारे नसब (लगा) कर दिया। जिसकी जानकारी मिलने पर यजीद ने पीसरेसाद की अगुआई में बड़ी सेना चार मुहर्रम को भेज दिया। ईमाम हुसैन के खेमे में 4 मुहर्रम को ही अंतिम बार पानी आया था। पानी की कमी और फिर न मिलने की आंशका के चलते बड़ों को थोड़ा-थोड़ा और बच्चों को भरपूर पानी दिया जाता था। सातवीं मुहर्रम तक पानी पूरी तरह खत्म हो गया। इसके बाद प्यास से व्याकुल बच्चों की सदाएं खेमों से बाहर आती थीं जो किसी को भी रुला सकती थीं, आज भी उस घटना को सुनकर लोगों की आंखें भर जाती है। लेकिन यजीद की फौजों का दिल नहीं पसीजा। 9 मुहर्रम का दिन गुजर जाने के बाद रात को ईमाम हुसैन पर हमला बोल दिया गया।
10 मुहर्रम को नमाज-ए-सुबह के बाद यजीद की फौज ने तीरों की बौछार करनी शुरू कर दी। सुबह से दोपहर तक पहले हुसैन के दोस्तों ने फिर भाई अब्बास ने अपनी कुर्बानी दी। इसके बाद ईमाम हुसैन ने यजीद की सेनाओं को अपना सजरा बता दिया। जिस पर वह लोग उनका भी कत्ल कर दिये। ईमाम हुसैन के बीमार बेटे जनाब आबिद को बन्दी बना कर शमा ले गये। यह बात आम लोगों को पता चलने में लगभग एक साल 40 दिन लग गए। बात जब अवाम को पता चली तो यहतेजाज और विद्रोह होने लगा तो डरकर यजीद ने आबिद व उनके साथियों को रिहा कर दिया। इस तरह से इमामी फौज का लुटा हुआ काफिला रिहाई के बाद चंद दिन सीरिया में रहने के बाद कर्बला होते हुए मदीना पहुंचा।
लेखक- संतोष गुप्ता
گریہ و ماتم کا تحقیقی جائزہ
Girya-o-Matam ka tehqeeqa jaeza
گریہ و ماتم کا تحقیقی جائزہ
Author : Dr. Mubarak Ali Jafri - ڈاکٹر مبارک علی جعفری
Translator :
Language : Urdu - اردو
گریہ و ماتم کا تحقیقی جائزہ
Author : Dr. Mubarak Ali Jafri - ڈاکٹر مبارک علی جعفری
Translator :
Language : Urdu - اردو
معرفت ماتم و فدک
Marifat-e-Matam-o-Fidak معرفت ماتم و فدک Author : Molana Abdul Hafeez Haidri Kanpuri - مولانا عبدالحفیظ حیدری کانپوری Translator : Language : Urdu - اردو
Matam ( Self - beating ) of Prophet (SAWA) and his Companions
Hazrat Mohammad(SAWA) ka Matam
Hazrat Hamza's Matam
Hazrat Ayesha's Matam
Narrated Abudullah Narrated My father Narrated Yaqoob Narrated My Father From Ibn Ishaq He Said Narrated To Me Yahya Ibn Abbad Ibn Abdilleh Ibn Al-zubair From His Father Abbad He Said I Heard Ayesha Saying: Rasool Allah Died Between My Chest And ThroAt ... So Due To My Young Age And "sufhi" That Rasool Allah Died In My Lap So I Put His Head On A Pillow And Stood Up With Women And Started Doing Iltidam( an arabic word meaning hitting the face and chest ) And Hitting My Face(Musnad Ahmad Bin Hanbal)
Hazrat Usman Ke Liye Shaamiyon ni Girya Kiya
Khalid Bin Waleed ke Liye Matam Hua !!
Hazrat Owaise Qarni Ka Matam
Reference Book : Tazkeratul Auliya bu Shaikh Fariddudin Ataar
Sahaba wore Black cloths on the Martrydom of Usman( Sahaba ne Hazrat Usmaan ke Inteqaal per Kaala( Black) Kapda Pehna)
Would Imam Hussain (peace be upon him) really want us to punish ourselves for him?!
We do not punish ourselves in any shape or
form when we mourn and commemorate the Martyrdom of Imam Hussain (peace
be upon him). This is an incorrect interpretation of the essence of
al-Sha’aer al-Hussainiyah (The mourning rituals of Imam Hussain peace be
upon him). When we practice the mourning rituals of Imam Hussain (peace
be upon him) such as beating the chest (known as, al-Latm or
Seeneh-Zani) or wounding the top of the head with a sword (known as,
al-Tatbir, Qameh-Zani or Teegh-Zani), we try to recognise and feel some
of the pain our master Imam Hussain (peace be upon him) had felt.
We were in fact recommended by the pure Infallibles to practice such rituals, as they ordered us to perform ‘Muwasat’ for Imam Hussain (peace be upon him), which means imitating and sharing some of his pain. Similarly, we find that Allah the Most Exalted has made the Muwasat for Lady Hajar (peace be upon her) among the rituals of Hajj and Umra; as all Muslims are ordered to perform Sa’i between Safa and Marwa to commemorate and share some of the pain and difficulties Lady Hajar went through when she ran back and forth between the two hills (Safa and Marwa) seven times in search of water for her infant Isma’il (peace be upon him). So do we really punish ourselves when we perform Sa’i?!
Therefore, when we mourn, beat our chests and wound the top of our heads upon the loss of Imam Hussain (peace be upon him), we try to imitate and share some of his pain, and this is among the core teachings of our pure Imams (peace be upon them). As it has been narrated that imam al-Sadiq (peace be upon him) said: “The family of Fatima (peace be upon her) tore off their collars and slapped their cheeks upon the loss of Hussain son of Ali (peace be upon them), upon the likes of Hussain, cheeks must [certainly] be slapped and collars must be torn” (Wasa’il al-Shia by Al-Hurr al-`Amili, Vol. 15, p. 583).
It is ironic to see the opponents of Ahlulbayt attacking and ridiculing the mourning rituals of Imam Hussain, the grandson of the Apostle of Allah (peace be upon him) and falsely claiming that these practices are nothing but Bid’ah; when it has not only been reported in their own books that the Prophet (peace be upon him and his pure family) performed Latm but also threw dust on his head and beard upon the martyrdom of his grandson!
Narrated Salma: "I went to visit Umm Salamah and found her weeping. I asked her what was making her weep and she replied that she had seen Allah's Messenger (peace be upon him) (in a dream) with dust on his head and beard. She asked him what was the matter and he replied, `I have just been present at the slaying of al-Hussain.'”
We were in fact recommended by the pure Infallibles to practice such rituals, as they ordered us to perform ‘Muwasat’ for Imam Hussain (peace be upon him), which means imitating and sharing some of his pain. Similarly, we find that Allah the Most Exalted has made the Muwasat for Lady Hajar (peace be upon her) among the rituals of Hajj and Umra; as all Muslims are ordered to perform Sa’i between Safa and Marwa to commemorate and share some of the pain and difficulties Lady Hajar went through when she ran back and forth between the two hills (Safa and Marwa) seven times in search of water for her infant Isma’il (peace be upon him). So do we really punish ourselves when we perform Sa’i?!
Therefore, when we mourn, beat our chests and wound the top of our heads upon the loss of Imam Hussain (peace be upon him), we try to imitate and share some of his pain, and this is among the core teachings of our pure Imams (peace be upon them). As it has been narrated that imam al-Sadiq (peace be upon him) said: “The family of Fatima (peace be upon her) tore off their collars and slapped their cheeks upon the loss of Hussain son of Ali (peace be upon them), upon the likes of Hussain, cheeks must [certainly] be slapped and collars must be torn” (Wasa’il al-Shia by Al-Hurr al-`Amili, Vol. 15, p. 583).
It is ironic to see the opponents of Ahlulbayt attacking and ridiculing the mourning rituals of Imam Hussain, the grandson of the Apostle of Allah (peace be upon him) and falsely claiming that these practices are nothing but Bid’ah; when it has not only been reported in their own books that the Prophet (peace be upon him and his pure family) performed Latm but also threw dust on his head and beard upon the martyrdom of his grandson!
Narrated Salma: "I went to visit Umm Salamah and found her weeping. I asked her what was making her weep and she replied that she had seen Allah's Messenger (peace be upon him) (in a dream) with dust on his head and beard. She asked him what was the matter and he replied, `I have just been present at the slaying of al-Hussain.'”
(al-Tarikh al-Kabir by
al-Bukhari vol. 3 p. 324, Sunan al-Tirmidhi vol. 5 p. 323, al-Mu’jam
al-Kabir by al-Tabarani vol. 23 p. 373, Mustadrak al-Hakim vol. 4 p. 19)
Furthermore, the opponents of Ahlulbayt might be unaware that their mother Aisha herself claimed that she slapped her face and beat her chest upon the loss of the holy Prophet (peace be upon him and his pure family). Al-Thahabi reported that she said: “I got up weeping, beating my chest and slapping my face along with the women". (Tarikh al-Islam by al-Thahabi vol. 1, p.154) So why do the opponents of Ahlulbayt not attack their mother Aisha for indulging in such a Bid’ah?!
Furthermore, the opponents of Ahlulbayt might be unaware that their mother Aisha herself claimed that she slapped her face and beat her chest upon the loss of the holy Prophet (peace be upon him and his pure family). Al-Thahabi reported that she said: “I got up weeping, beating my chest and slapping my face along with the women". (Tarikh al-Islam by al-Thahabi vol. 1, p.154) So why do the opponents of Ahlulbayt not attack their mother Aisha for indulging in such a Bid’ah?!
Clarification of the Misconceptions About Azadari (Mourning)
A contemporary scholar Mr Abdul Ghaffar in the daily 'Hindustan' dated 21 June 1993 has raised certain
objections about the 'Welcome to Mourning' (Istiqbale Aza). Perhaps his one-sided study might have plunged him into
misunderstandings. Hence it became imperative for us to clarify his misgivings.
The summary of his objections, based on five premises, which are as follows:
-
Certainly the assassination of Hussain will kindle fire in the hearts of the believers until eternity, which will never extinguish. It is a tradition from the Holy Prophet (S) ? What is the proof of its authenticity ?
-
The mourning of Prophets (A) before Imam Hussain (A) is a meaningless thing.
-
The survival and resilience of Islam is based on its cardinal principles of Namaz, Roza, Hajj etc. Islam thrives on it and not on mourning of Imam Hussain (A).
-
Mourning and self-flagellation for Imam Hussain (A) is forbidden.
-
Mourning and establishing such gatherings does not have any relevance to the religion. Man should follow Qur'an and Traditions and not the practice of scholars.
Now we shall reply to the above-mentioned objections so that the foundation and base of Azadari may become
evident to one and all. And none shall remain unaware of the existence found in reliable and authentic traditions.
Refutation to the First Objection
"Martyrdom of Hussain kindles such a fire in the hearts of the believers which will never
extinguish."
This tradition is but a part of a lengthy narration which Imam Sadiq (A) had related from Holy Prophet (S).
Complete tradition is quoted below:
Imam Sadiq (A) said:
"When Imam Husain (A) came to the Holy Prophet (S), he looked at him, hugged him and said: 'Martyrdom of
Husain will generate such a fire in the hearts of believers which will never be extinguished.' Then he said' My parents be
sacrificed for him who is the fountain-head of all mourning'. When the companions asked 'What does it mean?' He replied 'That no
believer will remember him but mourning and weeping.'
The tradition was recorded by a great scholar of 8th Century AH. Shamsuddin Mohammed Aalim (died in 786AH.), who
was given the title of' Collection of merits and excellences and total knowledge of the world and hereafter' by Shaikh Mohammed
Yusuf Quraishi Shafei in his book 'Majmua' quoted from the book 'Al-Anwaar' written by Shaikh Abu Ali Mohammed bin Abi Bakr
Hammam bin Sohail Katib Iskafi (died in 336 AH.), who was student of the renowned Sunni scholar of 3rd century AH. Abdur Razzaq.
The narrator of this tradition was Ahmed bin Abi Hiraasa Bahuli, who related from Ibrahim bin Ishaque, who related from Hemad
bin Ishaue Ansari, who quoted from Ibn Sinan and who narrated from Imam Sadiq (A).
This tradition has surprised our respected brethren Abdur Ghaffar but its authenticity was supported by Bukhari
in 'Al Adab Al Mufrad', Ibn Majah in his 'Sunan' in the chapter of Merits of Imam Hassan and Imam Hussain (A). Hakim has written
about it in his 'Mustadrak' pg 77 and Ahmad Bin Hambal in his 'Musnad' vol 4, pg 172. Apart from these stalwarts, other
traditionalists have also narrated it in their books on the authority of Yali Bin Murrah and Jafar Bin Abdullah Ansari that
'Once the Holy Prophet (S) alongwith his companions was going to attend a feast. He saw Imam Husain (A) playing with his
friends. The Holy Prophet (S) moved with agility and wanted to hug him. But when Imam Hussain (A) dodged him smilingly. This
made the Holy Prophet (S) to laugh with him and be pleased. Finally he caught Imam Hussain (A) and took him in his arms, kissed
him and said:
"Hussain is from me and I am from Hussain, Allah likes him who loves Hussain. He is one of my grandsons."
Refutation to the Second Objection
He objects that how come past Prophets (A) mourned and wept for Imam Husain (A) before his martyrdom ?
The cause of this question is that Abdul Gaffar considers Prophets to be like ordinary mortals and thinks that
they are unaware of the future happenings. While they are gifted with Divine Knowledge due to which they are aware of future
happenings. They used to rejoice at joyous occasions and became sorrowful and uncomfortable at the sad incidents. It has been
mentioned in reliable traditions that often Holy Prophet (S) mourned for Imam Hussain (A), which was obviously before his
martyrdom.
The Aims and Objectives of Imam Hussain's Stand
What was the course of Imam Hussain's (A) revolution? What reasons prompted him to initiate such a great and
unmatched upspring? Did he intended to overthrow the Yazid regime? Did he wish to end the Umayyid dynasty? These and such other
questions keep cropping in the mind and everyone wants to know the satisfactory replies, specially the mourner of Imam Hussain
(A) are more eager in this regard.
When Imam Hussain (A) was preparing to leave on his longest journey, he bid adieu to the grave of his
grandfather, the Holy Prophet (S.AW). Then he wrote a legacy addressing his brother Mohammed Bin Hanafiyyah in which he
explained the aims and objectives of his uprising. We are quoting an extract from the same legacy hereunder. He wrote thus:
"And surely the aim of my stand is not inspired by vain exultation and it is also not for the quest of
kingdom, Neither it is to cause dissension and corruption nor it is to wrong anybody unjustly."
These sentences of Imam Hussain (A) are sufficient enough to beat all the criticisms and accusation leveled
against him by the enemies of Islam and the enemies of Imam Hussain (A).) Now the question arises if these were not the motives
of Imam's uprising than why did he took stand? What were the aims of his uprising? Thus continued Imam Hussain (A)
"The purpose of my stand is the reformation of my grandfather's nation. I intend to enjoin goodness and
forbid evil. I want to emulate my grandfather, the Holy Prophet (S)and my father Alt Bin Abu Talib (A). Whosoever accepts me by
accepting the truth, then Allah is higher than the truth. And whosoever rejects me then I will bear patiently until Allah
adjudges between me and them and He is the best Judge."
In this legacy the chief of martyrs has explained three purposes for his stand:
- The reformation of his grandfather's nation
- Enjoining Good and Forbidding Evil
-
Renewal and Revival of the tradition of the Holy Prophet (S) and Imam Ali (A)
These purposes are not different than each other rather these are complementary to each other because, nation
can be reformed only by means of bidding good and forbidding evil. The tradition and path of the Holy Prophet (S) and Imam Ali
(A) is goodness and anything other than that is evil. Some facts are stated by Imam Husain (A) in his other sermons and letters
but in other words. When he reached Mecca he wrote a letter to the people of Basra thus;
"I invite you towards the Book of Allah and the Sunnah
of the Holy Prophet (S) because indeed Sunnah has
been mutilated and hereby is revived. Whoever will accept my words, then
I will guide him towards the straight path". (Tarikhe-Tabari
vol.7, pg.240)
In another letter to the people of Kufa he wrote thus:
"By God, Imam is the one who acts on the commands of the Book, deals with Justice, followed the truth and
reserves his self for the pleasure of Allah."
These words of Imam imply that only he can be an Imam who possesses these characteristics and the one who does
not possess them cannot be an Imam. Hence Yazid Bin Muawiyah has had no right to the caliphate. When he reached at 'Baiza', a
place near Karbala and was besieged by the contingent of Hur, then he addressed his men and the army of Hur in these words:
"The one who sees a tyrant King who is making unlawful as lawful, violating the pledge (of God), opposing
the Sunnah of the Holy Prophet (S) ruling on the servant of Allah with sins and oppression. And by his words and actions does
not oppose the King and does not strive to reform the circumstances, then it behooves Allah to hurl him into Hell along with the
King."
Then he continued about the Yazidi regime thus:
"They have shun the obedience of Allah and acted following Shaitan. They are instigating commotion and
dismissing the divine laws. They are expending from the public exchequer for their selfish end and are changing the prohibited
things to permissible thing."
In the first sermon at Karbala he spoke thus:
"Can't you see that the truth is not followed and the falsehood is not shunned.? In such circumstances a
believer should desire to meet Allah. Surely I regard death as nothing but an honour and life with Oppressors as anything but
disgrace." Tarikhe-Tabari, vol.-7pg.300)
Nevertheless the unique and unparalleled revolution of Imam Hussain (A) which began in Rajab 60 AH. and
apparently ended with the glorious martyrdom of Imam Hussain (A), his kith, kin and companions was not in vain. The purpose of
this revolution was to revive and rejuvenate Islam (which was distorted and Yazidi regime wanted to annihilate it), and also to
reform the nation of the Holy Prophet (S). Some of the Sunni Traditionalists have added a phrase of 'and on the path of Khulafa
Rashedeen'. It is an addition made in the reign of Umayyid dynasty because the term 'Khulafa-Rashedeen' was coined by the
Historians and Scholastic Theologians of that time and this term was not in use at the time of Imam Hussain (A).
Moreover, Imam Hussain (A) was critical about the behavioural pattern of the caliphs, then how he could have
desired to follow their paths ?
Why would Prophet (SAWA) follow the Sunnah of Jews ???
This is a fabricated hadith from Sahih Bukhari which shows that Prophet (SAWA) ordered people to fast on Ashura (10th Muharrum) because Jews used to fast on that day. !!!
Volume 5, Book 58, Number 278 :
Narrated by Abu Musa
When the Prophet arrived at Medina, he noticed that some people among the Jews used to respect Ashura' (i.e. 10th of Muharram) and fast on it. The Prophet then said, "We have more right to observe fast on this day." and ordered that fasting should be observed on it.
Narrated by Abu Musa
When the Prophet arrived at Medina, he noticed that some people among the Jews used to respect Ashura' (i.e. 10th of Muharram) and fast on it. The Prophet then said, "We have more right to observe fast on this day." and ordered that fasting should be observed on it.
Why would Prophet (SAWA) follow the Sunnah of Jews ???
People have fabricated this tradition to hide the importance of the martyrdom of Imam Hussain (AS).They wanted to show that the important of Ashura is not due to Martyrdom of Imam Hussain (AS) but due to the fasting of Jews on that Day. !!!!!
शीया मज़हब कब और कहाँ से आया?
कुरआने
करीम में अल्लाह
तआला फरमाता है:
जो
तुमको रसूल दे
दें उसे ले
लो और जिस
से मना करे
उससे बाज़ रहो। (सूरए
हशर आयत 7)
जिसने
रसूल की इताअत
की तो उसने
अल्लाह की इताअत
की। (सूरए निसा
आयत 80)
सन
10 हिजरी
में रसूलअल्लाह (स.)
ने इन्तेकाल फरमाया। जब
आपका आखरी वक्त
करीब था तो
आपने फरमाया:
''हज़रत इन्बे
अब्बास रजि. कहते
हैं - जब नबी-ए-करीम (स.)
के दर्द तेज
हुआ तो आपने
फर्माया, मेरे पास कागज़
लाओ ताकि मैं
तुम को ऐसी
तहरीर लिख दूँ
जिस के बाद
तुम गुमराह न
हो, हज़रत उमर
रजि. बोले हुज़ूर
पर दर्द की
ज़्यादती है और हमारे
पास खुदा की
किताब है जो
हमारे लिए काफी
है, इस पर
लोगों में इख्तलाफ़ पैदा
हो गया और
खूब शोर मचा,
आपने (यह देख
कर) फ़र्माया मेरे
पास से चले
जाओ, मेरे पास
झगड़ा मत करो।''
(सहीह बुखारी
(तजरीद), हदीस नं.
90, हिन्दी
एडीशन - ऑक्टोबर 2004, फरीद बुक
डेपो, दिल्ली)
झगड़ा
इस बात पर
था कि रसूल-अल्लाह एक तहरीर
लिखना चाहते थे
जिससे उम्मत कभी
गुमराह न होती,
लेकिन उस वक्त
उनकी बात नहीं
मानी गयी। इस
पर कुछ लोगोने
कहा कि रसूल
की इताअत अल्लाह
की इताअत है,
उनको वसीयत लिखने
का मौका देना
चाहिये था। बहरहाल
अक्सर मुसलमानों के
अकीदे के मुताबिक रसूलअल्लाह (स.)
बगैर वसीयत किए
इस दुनिया से
चल बसे और
तकरीबन सारे लोगों
नें हज़रत अबुबकर
की बैअत कर
ली। हज़रत अबूबकर
ने अपने बाद
हज़रत उमर को
खलीफा बनाया। हज़रत
उमर ने आपने
बाद खलीफा बनाने
के लिए एक
कमिटी बनाई जिसे
शूरा कहते हैं
और इस कमिटी
ने हज़रत उस्मान
को खलीफा चुना
और हज़रत उस्मान
के बाद हज़रत
मुआविया का दौर आया
और मुआविया के
बाद उनके बेटे
यज़ीद की बैअत
अक्सर मुसलमानों ने
कर ली थी।
वह
गिरोह जो रसूलअल्लाह को
कागज़ कलम न
दिए जाने पर
नाराज़ था उसने
हज़रत अबूबकर की
बैअत नहीं की।
इन लोगों के
नाम ''तारीखे याकूबी''
की जिल्द 2 के
सफ्हा 114 पर कुछ
इस तरह लिखे
हैं: 1) अब्बास बिन
अब्दुल मुत्तलिब 2) अल-फादी बिन अब्बास
3) अल-ज़ुहैर 3) खालिद बिन
सईद 4) अल-मिकदाद
5) सलमान-ए-फारसी 6) अबूज़र-ए-गफ्फारी 7) अम्मार-ए-यासिर 8) अल-बराआ और 9) उबै
बिन काब (मज़ीद
तफसीलात के लिए देखिए:
http://en.wikipedia.org/wiki/List_of_Sahabah_that_did_not_give_Bay%27ah_to_Abu_Bakr
)
यहाँ
शीया हज़रात का
अक़ीदा है कि
यह लोग हज़रत
अली के साथ
रहे, हज़रत अली
के बाद यह
थोडे से लोग
इमाम हसन की
बैअत में रहे
और उनके बाद
उनके छोटे भाई
इमाम हुसैन की
बैअत की और
इनमें से 72 करबला
में उनके साथ
रहे और शहीद
कर दिए गए।
करबला
का वाकेआ क्या
है?
रसूलअल्लाह (स.)
के इन्तेकाल के
50 साल
बाद, उम्मते मुस्लिमा (सहाबा
- ताबेईन) ने रसूलअल्लाह के
प्यारे नवासे इमाम
हुसैन को 3 दिन
का भूका-प्यासा
शहीद कर दिया
और शीयों पर
इल्ज़ाम लगाया कि
वे इमाम हुसैन
की शहादत के
ज़िम्मेदार हैं। जब कि
इमाम हुसैन के
चाहनेवाले (शीया यानि दोस्त,
चाहनेवाले) उनके साथ शहीद
हुए और आज
वह उन्हे याद
करके रोते हैं
और यह तमन्ना
करते हैं कि
अगर यह लोग
भी उनके साथ
करबला में होते
तो उन पर
अपनी जान कुरबान
कर देते। आशूरा
(10 मोहर्रम) को
ज़ालिम खलीफा यज़ीद
और उसकी बैअत
करनेवाले पूरे नाम निहाद
मुसलमानों ने ईद मनाई
और कहा कि
खलीफा-ए-वक्त
के सामने बगावत
करनेवाला बागी (नऊज़ुबिल्लाह) मारा
गया।
इस
वाकए में शियों
का क्या कुसूर
है? क्या यज़ीद
की फौज शिया
थी या फिर
यज़ीद खुद शिया
था? इमाम हुसैन
की शहादत से
पहले शिया कभी
भी गम नहीं
मनाते थे और
कभी भी यह
''ड्रामा'' नहीं करते
थे।
क्या
शीयों ने इमाम
हुसैन को शहीद
किया है?
जी
नहीं। यज़ीद की
फौज ने शहीद
किया। यज़ीद ने
इमाम हुसैन को
अपनी बैअत करने
का हुक्म दिया
और बैअत न
करने की सूरत
में उनपर सख्ती
करने का हुक्म
दिया। कुछ लोग
कहते हैं कि
कूफे के शीयों
ने आपको बुलवाया और
फिर धोका दे
दिया। कूफे में
शीया नहीं रहते
थे। कूफे के
अक्सर लोग हज़रत
अली की बैअत
से पहले हज़रत
उस्मान की बैअत
में थे और
खुलफा-ए-राशिदा
को तस्लीम करते
थे। शीया खिलाफते राशिदा
को तस्लीम नहीं
करते।
क्या
इमाम हुसैन की
याद मनाना बुरी
बात है?
अगर
इमाम हुसैन की
याद मनाना बुरी
बात है तो
फिर रसूलअल्लाह (स.)
क्यूँ इमाम हुसैन
की शहादत को
याद करके रोए?
(इस बारे में
मज़ीद मालूमात के
लिए देखिये http://www.youtube.com/watch?v=8Qd3UQMsHDs
अगर
अपने मेहबूब (प्यारे)
की याद में
रोना बुरी बात
है तो:
नबीअल्लाह हज़रत
याकूब क्यूँ अपने
बेटे नबी युसुफ
की याद में
रोए? (कुरआन करीम)
हज़रत
रसूलअल्लाह क्यूँ अपने चचा
हज़रत हमज़ा की
याद में रोए?
(तबकात इब्ने सआद)
हज़रत
फातेमा ज़हरा क्यूँ
अपने वालिद की
याद में रोईं?
(बुखारी शरीफ)
हज़रत
आयशा क्यूँ अपने
वालिद हज़रत अबूबकर
की याद में
रोईं? (सहीह तिरमीज़ी)
हज़रत
उमर क्यूँ अपने
दोस्त खालिद बिन
वलीद की याद
में रोए और
मरसिया पढ़ा? (अत्तरीक इलल
मदाएन, स. 366)
और
ओसामा बिन लादेन
के चाहने वाले
क्यूँ उसकी याद
में रोए? फोटो
देखने यहाँ क्लिक
करें:
अगर
किसी की याद
मनाना बुरी है
तो क्यूँ हज़रत
इब्राहीम और इस्माईल की
याद में करोड़ों जानवरों की
कुरबानीयाँ की जाती हैं,
उनका खून बहाया
जाता है? जबकि
हज़रत इस्माईल जिब्हा
भी नहीं हुए
थे! अल्लाह ने
उनकी कुरबानी कुबूल
की और लोगों
को हुक्म दिया
की उनकी याद
मनाई जाए। अल्लाह
अपने बन्दों की
कुरबानी को याद करने
का हुक्म देता
है। क्या इस्लाम
की राह में
इमाम हुसैन की
कुरबानी कुबूल नहीं हुई?
क्या उनकी कुरबानी को
याद करने से
अल्लाह नाराज़ होगा?
इमाम
हुसैन कौन हैं?
• हज़रत अली के
बेटे हैं।
• जन्नत के जावानों के सरदार हैं।
• इनकी माँ का नाम फातेमा ज़हरा है।
• इनकी माँ, रसूलअल्लाह की बेटी हैं और तमाम औरतों की सरदार हैं।
• इन्होने इस्लाम बचाया है।
• जन्नत के जावानों के सरदार हैं।
• इनकी माँ का नाम फातेमा ज़हरा है।
• इनकी माँ, रसूलअल्लाह की बेटी हैं और तमाम औरतों की सरदार हैं।
• इन्होने इस्लाम बचाया है।
यज़ीद
कौन था?
• मुआविया बिन अबु सुफियान का बेटा था।
• जहन्नमी है, यह फासिक और फाजिर था।
• इसकी दादी का नाम हिन्दा था।
• इसकी दादी जालिम थी।
• इसकी दादी नें रसूलअल्लाह के चचा हज़रत हमज़ा का कलेजा खाने की कोशिश की थी।
• इसने इस्लाम को नुकसान पहुँचाया है।
• मुआविया बिन अबु सुफियान का बेटा था।
• जहन्नमी है, यह फासिक और फाजिर था।
• इसकी दादी का नाम हिन्दा था।
• इसकी दादी जालिम थी।
• इसकी दादी नें रसूलअल्लाह के चचा हज़रत हमज़ा का कलेजा खाने की कोशिश की थी।
• इसने इस्लाम को नुकसान पहुँचाया है।
क्या
यज़ीद के मानने
वाले इस दुनिया
में हैं?
जी
हाँ। यज़ीद को
खलीफा मानने वाले
आज भी दुनिया
में हैं और
आज भी यह
लोग इमाम हुसैन
के चाहनेवालों पर
जुल्म करते हैं
और यज़ीद से
हमदर्दी करते हैं और
यज़ीद के लिए
दुआ करते हैं।
शीया
कहाँ-कहाँ है
और कौन इन
पर जुल्म कर
रहा है?
शीया
पूरी दुनिया में
हैं। हिन्दुस्तान, पाकिस्तान, अफगानिस्तान, ईरान,
ईराक, बहरैन, लेबनान,
सऊदी अरब, अरब
इमारात, कूवैत, यमन,
वगैरा वगैरा। इन
बिचारों का 'यज़ीद के
माननेवाले' हर रोज़ कल्ते
आम कर रहे
हैं। हर रोज़
30 से
40 शीयों
का कत्ल हो
रहा है।
इनका
कत्ल क्यूँ हो
रहा है?
इस
लिए कि कुछ
मुसलमान इनके खिलाफ नफरत
फैलाते हैं, इनके
खिलाफ मनघडत बातें
लोगों को बताते
हैं और इनको
कत्ल करने पर
अल्लाह से जन्नत
दिलाने का वादा
करते हैं।
क्या
शिया काफिर या
काफिर से बदतर
है?
क्यूँ?
कुछ लोगों का
कहना है कि
यह लोग सहाबा
को बुरा भला
कहते हैं इस
लिए काफिर हैं।
यह बात बिलकुल
झूठ है। अगर
कुछ देर के
लिए इसको सहीह
मान भी लिया
जाए तब भी
तबलीगी जमाअत के
आलिम मौलाना तारिक
जमील के मुताबिक सहाबी
को बुरा भला
कहने से मुसलमान काफिर
नहीं होता। अहले
हदीस फिरके के
मशहूर आलीम मौलाना
इस्हाक का कहना
भी यही है।
और मशहूर सुन्नी
आलिम डॉ. ताहिरुल कादरी
भी शीयों को
काफिर नहीं मानते।
शीयों
के अकीदे क्या
हैं?
1) अल्लाह एक
है। 2) हज़रत मोहम्मद (स.)
अल्लाह के आखरी
नबी हैं। 3) हज़रत
अली रसूलअल्लाह के
पहले जानशीन और
खलीफा हैं। 4) हज़रत
अली की आल
से 11 इमाम हैं
जिनकी पैरवी शीया
हज़रात करते है।
शीयों ने अपना
दीन रसूलेपाक से
और इन 12 इमामों
से लिया है।
इमाम हुसैन के
बाद के सभी
इमाम, इमामे हुसैन
का गम मनाते
थे और उनकी
याद में लोगों
को पानी पिलाते
थे और खाना
खिलाते थे।
नफ़रत
फैलाने वाले कौन
है?
यह
वह लोग हैं
जिनके यहाँ हर
कोई काफिर है।
जो इनके ''खयालों''
को नहीं मानता
वह काफिर हैं।
इनको ''तकफीरी'' कहा
जाता है। यह
सब को काफिर
होने के फतवे
देते रहते हैं।
इनके मुताबिक बरेलवी
मुस्लिम, शिया मुस्लिम, बोहरी
मुस्लिम, सूफी मुस्लिम यह
सब काफिर हैं।
नफरत
फैलाने वालों के
लिए नसीहत:
किसी
को बुरा-भला
कहने से आप
सहीह साबित नहीं
होते। अगर आप
रसूलअल्लाह के उम्मती हैं
तो काफिरों की
भी इज्ज़त कीजीए।
कुरआन ने साफ
लफ्जों में कहा
है कि ''आप
के लिए आपका
दीन और हमारे
लिए हमारा दीन''। अगर आपको
किसी की कोई
बात गले से
नहीं उतरती तो
मोहज्ज़ब
(Civilized) तरीके
से आप उसे
समझने की कोशिश
कर सकते हैं।
किसी पर कीचड
उछालने से आपके
ही कपड़े गंदे
होंगे। रसूलअल्लाह की
सुन्नत उनका हुस्ने
सुलूक है, उनके
अखलाक हैं। सिर्फ
उनके जैसे कपड़े
पहन लेने से
आप उनके सच्चे
उम्मती नहीं हो
सकते। एक दूसरे
की इज़्ज़त और
अहतेराम मुसलमान होने की निशानी
है। रसूलअल्लाह ने
काफिरों से भी हुस्ने
सुलूक किया है।
(याद करिए उस
बुढिया का वाकेआ
जो रसूलअल्लाह पर
कचरा फेंकती थी।)
जिस
मदरसे ने शीयों
के बारे में Sangli ( Maharashtra)
पर्चा बाँटा है
उसके लिए सलाह:
नाज़िम
साहब, हम आपसे
मुअद्दबाना गुज़ारिश करते हैं कि
आप अपने मदरसे
की खैर और
उसकी तरक्की के
लिए काम करें।
नफ़रत फ़ैलाना और
लोगों को उक्साना कानूनन
जुर्म है। कानून
से न खेलें।
अपने मदरसे के
बच्चों को अच्छा
इन्सान बनने की
तरबीयत दीजीए ताकि
वे अपने मुल्क
के लिए और
इन्सानीयत के लिए अच्छे
काम कर सकें।
प्यार, मोहब्बत और
भाईचारा खुसूसन दूसरों की
इज्ज़त करना और
दूसरों को समझना
सिखाइये, तो आपकी महरबानी होगी।
अल्लाह
आपको और हमको
हिदायत दे। आमीन।
नोट:
यह जवाब एक
तालिब-ए-इल्म
की तरफ से
पेश किया जा
रहा है। अगर
किसी भी मौज़ू
पर मज़ीद तफ़सीलात चाहते
हैं तो बराए
महेरबानी शीया ओलमा से
राबता करें। आप
अपने इलाके की
शीया मस्जिद में
जाकर शीयों के
बारे सहीह मालूमात उनसे
हासिल कर सकते
है।
अगर
इस परचे के
बारे में कोई
भी सवालात हो
या आप शीयों
के बारे में
मज़ीद मालूमात हासिल
करना चाहते हों
तो बराए महेरबानी इस
ईमेल पर अपना
कलाम लिखें।
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