Why Shia commemorate Imam Husain and perform Matam ?
Shia Muslims commemorate Imam Husain and perform matam (mourning rituals) as a way of expressing their grief and sorrow over the martyrdom of Imam Husain and his companions during the Battle of Karbala. This event is central to Shia Islamic history and theology and holds immense significance for the Shia community. Here are some reasons why Shia Muslims commemorate Imam Husain and engage in matam:
1. **Love and Devotion**: Shia Muslims have deep love and devotion for the family of Prophet Muhammad, known as the Ahl al-Bayt. Imam Husain, being the grandson of the Prophet, is revered as a righteous and noble figure. Commemorating him is an expression of this affection and a means to honor his sacrifice.
2. **Martyrdom and Sacrifice**: The martyrdom of Imam Husain and his companions in Karbala is seen as a supreme sacrifice in the path of upholding truth and justice. It symbolizes the struggle against oppression and tyranny. Shia Muslims commemorate this sacrifice to draw lessons from it and remain steadfast in their commitment to justice.
3. **Spiritual Upliftment**: The events of Karbala have a profound impact on the spiritual consciousness of Shia Muslims. Commemorating Imam Husain helps them deepen their faith and connection to God, reminding them of the values of patience, perseverance, and righteousness.
4. **Social and Political Awareness**: The commemoration of Imam Husain's martyrdom is not merely a historical ritual but also serves as a means of raising social and political awareness. It encourages believers to be vigilant against injustice and to stand up against oppression in all forms.
5. **Community Bonding**: Muharram and the rituals of matam bring Shia communities together. They provide a shared space for collective mourning, reflection, and solidarity, fostering a sense of unity and brotherhood among Shia Muslims.
6. **Reaffirmation of Faith**: The rituals of matam, such as chest-beating and self-flagellation, are acts of mourning that symbolize grief over the tragedy of Karbala. They serve as a reminder of the intensity of the suffering and the emotional connection to the martyrdom of Imam Husain.
It's important to note that matam, though practiced by some Shia communities, is not universally accepted or practiced in the same way by all Shia Muslims. Some Shia scholars discourage certain forms of matam that may cause self-harm, emphasizing the importance of expressing grief in a manner that is in accordance with Islamic teachings and principles.
Overall, the commemoration of Imam Husain's martyrdom and the observance of matam are deeply rooted in Shia Islamic tradition. They represent a powerful narrative of resistance against oppression, a profound expression of faith, and a symbol of love and devotion to the Ahl al-Bayt and the values they represent.
1. **Love and Devotion**: Shia Muslims have deep love and devotion for the family of Prophet Muhammad, known as the Ahl al-Bayt. Imam Husain, being the grandson of the Prophet, is revered as a righteous and noble figure. Commemorating him is an expression of this affection and a means to honor his sacrifice.
2. **Martyrdom and Sacrifice**: The martyrdom of Imam Husain and his companions in Karbala is seen as a supreme sacrifice in the path of upholding truth and justice. It symbolizes the struggle against oppression and tyranny. Shia Muslims commemorate this sacrifice to draw lessons from it and remain steadfast in their commitment to justice.
3. **Spiritual Upliftment**: The events of Karbala have a profound impact on the spiritual consciousness of Shia Muslims. Commemorating Imam Husain helps them deepen their faith and connection to God, reminding them of the values of patience, perseverance, and righteousness.
4. **Social and Political Awareness**: The commemoration of Imam Husain's martyrdom is not merely a historical ritual but also serves as a means of raising social and political awareness. It encourages believers to be vigilant against injustice and to stand up against oppression in all forms.
5. **Community Bonding**: Muharram and the rituals of matam bring Shia communities together. They provide a shared space for collective mourning, reflection, and solidarity, fostering a sense of unity and brotherhood among Shia Muslims.
6. **Reaffirmation of Faith**: The rituals of matam, such as chest-beating and self-flagellation, are acts of mourning that symbolize grief over the tragedy of Karbala. They serve as a reminder of the intensity of the suffering and the emotional connection to the martyrdom of Imam Husain.
It's important to note that matam, though practiced by some Shia communities, is not universally accepted or practiced in the same way by all Shia Muslims. Some Shia scholars discourage certain forms of matam that may cause self-harm, emphasizing the importance of expressing grief in a manner that is in accordance with Islamic teachings and principles.
Overall, the commemoration of Imam Husain's martyrdom and the observance of matam are deeply rooted in Shia Islamic tradition. They represent a powerful narrative of resistance against oppression, a profound expression of faith, and a symbol of love and devotion to the Ahl al-Bayt and the values they represent.
Martyrdom of Ali Akbar - son of Imam Husain(as) in Karbala
The death of Ali Akbar, also known as Ali al-Akbar, is another heart-wrenching event that took place during the Battle of Karbala. Ali Akbar was the eldest son of Imam Husain and Lady Umm Layth (also known as Layla). He was known for his striking resemblance to Prophet Muhammad, his grandfather, and was highly admired for his noble character and bravery.
During the events leading up to the Battle of Karbala, Imam Husain and his small group of followers were confronted by the much larger and hostile army of Yazid ibn Muawiya, the Umayyad caliph. Imam Husain's camp was besieged, and they were denied access to water for several days.
On the day of Ashura, which is the 10th day of the Islamic month of Muharram, the battle intensified, and Imam Husain's companions fought valiantly against overwhelming odds. As the battle unfolded, the enemies targeted Imam Husain's family members, including his beloved son, Ali Akbar.
Ali Akbar, filled with devotion to his father and the cause of justice, sought permission to enter the battlefield. Imam Husain, knowing the perils that awaited his son, was initially reluctant to grant permission. However, upon seeing the earnestness and determination of Ali Akbar, he eventually allowed him to fight.
Ali Akbar, with a heart full of courage and a spirit unwavering in its commitment to truth, entered the battlefield and fought bravely. He displayed extraordinary valor and skill in combat, striking awe in the hearts of both friends and foes alike. Despite his youth, he fought with the strength and dignity befitting a true warrior.
As the battle raged on, Ali Akbar's thirst became unbearable due to the scorching desert heat and lack of water. He fought valiantly until he was eventually struck by an enemy soldier who attacked him from behind. Mortally wounded, Ali Akbar fell from his horse and called out to his father for help.
Imam Husain rushed to the scene, witnessing the dying moments of his beloved son. He cradled Ali Akbar in his arms, comforting him in his final moments. Ali Akbar's last request to his father was for some water to quench his thirst. However, with the enemy's blockade, there was no water to offer.
Imam Husain could only watch helplessly as his beloved son took his last breath. The death of Ali Akbar added to the immense grief and sorrow felt by Imam Husain and his family members during the tragic events of Karbala.
The martyrdom of Ali Akbar, like that of other family members and companions of Imam Husain, serves as a poignant reminder of the sacrifice and unwavering commitment to justice displayed by the noble souls on that fateful day in Karbala. The remembrance of their martyrdom during the month of Muharram continues to inspire millions of Muslims, especially within the Shia community, to uphold principles of righteousness and stand against oppression and injustice.
Imam Husain(a.s) Infant son Ali Asgar Martyrdom in Karbala
The tragic death of Imam Husain's infant son, Ali al-Asghar (also known as Ali Asghar or Ali al-Ridha), is one of the most heartrending incidents that occurred during the Battle of Karbala. Ali al-Asghar was the youngest son of Imam Husain and Lady Rubab, and he was just six months old at the time of the battle.
During the events leading up to the Battle of Karbala, Imam Husain and his small group of followers were surrounded by the much larger army of Yazid ibn Muawiya, the Umayyad caliph. The Imam's camp was besieged, and they were deprived of food and water for days.
On the day of Ashura, which is the 10th day of the Islamic month of Muharram, the battle reached its climax. Imam Husain, knowing that he and his companions were vastly outnumbered, chose to confront the forces of Yazid and refused to pledge allegiance to an unjust ruler.
Amidst the scorching desert heat and severe thirst, Ali al-Asghar became extremely weak and was crying from thirst. In an attempt to appeal to the enemy's sense of mercy, Imam Husain carried his infant son in his arms and brought him to the battlefield, seeking water for the infant who was dying of thirst.
Imam Husain approached the enemy's camp with the baby in his arms and asked for some water for the child. However, instead of showing compassion, one of Yazid's soldiers, named Harmala ibn Kahil, cruelly shot an arrow towards the baby. The arrow struck Ali al-Asghar in the neck, causing a fatal injury. The baby passed away in his father's arms, martyred in the pursuit of justice and truth.
The death of Ali al-Asghar further intensified the grief and sorrow of Imam Husain and his family members, as they witnessed the unbearable loss of their youngest and most innocent member. The tragedy of Karbala remains a deeply significant event for Muslims, especially for the Shia community, who commemorate and mourn the martyrdom of Imam Husain and his companions, including the innocent child Ali al-Asghar, during the month of Muharram. The remembrance of Karbala serves as a reminder of the struggle against oppression and tyranny and the unwavering commitment to uphold the principles of justice and righteousness.
On the day of Ashura, which is the 10th day of the Islamic month of Muharram, the battle reached its climax. Imam Husain, knowing that he and his companions were vastly outnumbered, chose to confront the forces of Yazid and refused to pledge allegiance to an unjust ruler.
Amidst the scorching desert heat and severe thirst, Ali al-Asghar became extremely weak and was crying from thirst. In an attempt to appeal to the enemy's sense of mercy, Imam Husain carried his infant son in his arms and brought him to the battlefield, seeking water for the infant who was dying of thirst.
Imam Husain approached the enemy's camp with the baby in his arms and asked for some water for the child. However, instead of showing compassion, one of Yazid's soldiers, named Harmala ibn Kahil, cruelly shot an arrow towards the baby. The arrow struck Ali al-Asghar in the neck, causing a fatal injury. The baby passed away in his father's arms, martyred in the pursuit of justice and truth.
The death of Ali al-Asghar further intensified the grief and sorrow of Imam Husain and his family members, as they witnessed the unbearable loss of their youngest and most innocent member. The tragedy of Karbala remains a deeply significant event for Muslims, especially for the Shia community, who commemorate and mourn the martyrdom of Imam Husain and his companions, including the innocent child Ali al-Asghar, during the month of Muharram. The remembrance of Karbala serves as a reminder of the struggle against oppression and tyranny and the unwavering commitment to uphold the principles of justice and righteousness.
Imam Husain(a.s) Revolution in Karbala - Shia View
In Shia Islam, the event of Imam Husain's revolution holds immense significance and is commemorated every year during the month of Muharram, especially on the day of Ashura (the 10th day of Muharram). Imam Husain was the grandson of Prophet Muhammad and the son of Imam Ali (the first Shia Imam) and Fatimah Zahra (the daughter of Prophet Muhammad).
The revolution of Imam Husain took place in the year 680 AD in the plains of Karbala, in present-day Iraq. It was a pivotal moment in Islamic history and had a profound impact on the development and identity of the Shia community. The core principles and beliefs that emerged from this event shaped the distinct theology and practices of Shia Islam.
The key Shia perspectives on Imam Husain's revolution are as follows:
1. **Defending Truth and Justice**: The central theme of Imam Husain's revolution was to uphold truth and justice. He stood up against the oppressive and tyrannical rule of Yazid ibn Muawiya, the Umayyad caliph at the time, who had deviated from the teachings of Islam. Imam Husain refused to pledge allegiance to a ruler who acted unjustly and sought to preserve the true values of Islam.
2. **Martyrdom for the Sake of Islam**: Imam Husain's refusal to compromise his principles and his decision to face the mighty forces of Yazid's army, even though he was vastly outnumbered, demonstrated his unwavering commitment to Islam. He, along with his family members and companions, chose martyrdom over surrendering their beliefs.
3. **Redemption and Atonement**: Shia Muslims see Imam Husain's sacrifice as a means of redemption and atonement for the Ummah (Muslim community). His martyrdom is believed to have purified the Islamic faith from corruption and deviation. It serves as a reminder to remain steadfast in the face of adversity and to struggle against injustice and oppression.
4. **Continuation of Prophetic Mission**: Shia Islam upholds the concept of Imamat, which means divinely appointed leadership after the Prophet Muhammad. Imam Husain, as the third Shia Imam, is considered the rightful spiritual and temporal leader of the Muslim community after his father, Imam Ali. His stand against tyranny is seen as a continuation of the Prophet Muhammad's mission to establish justice and equity in society.
5. **Resilience and Triumph of Truth**: Despite the apparent defeat on the battlefield of Karbala, the event is viewed as a triumph of truth over falsehood. Imam Husain's message and sacrifice continue to resonate with millions of Muslims, inspiring them to stand up against oppression and to strive for a just society.
6. **Mourning and Commemoration**: The martyrdom of Imam Husain and his companions is deeply mourned and commemorated annually by Shia Muslims during the month of Muharram and specifically on Ashura. These gatherings, known as Majalis, are intended to remember the sacrifices made by the Imam and to renew the commitment to his principles.
It is important to note that while the above points represent the general Shia perspective on Imam Husain's revolution, individual beliefs and practices may vary within the Shia community. The event of Karbala is remembered as a solemn occasion, fostering unity among Shia Muslims and reinforcing their dedication to the values exemplified by Imam Husain.
Forty Hadiths in honor of Imam Hussain
Courtesy : https://imamhussain.org/english/imamhussain/26617
The Heat of Hussaini Love
The Holy Prophet (S.A.W.) said: Surely, there exists in the hearts of the Mu’mineen, with respect to the martyrdom of Hussain (A.S.), a heat that never subsides. Mustadrak al‑Wasail vol 10 pg. 318
Ashura ‑ A Day of Grief
Imam Redha (A.S.) said: The one for whom the day of Ashura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him. Bihar al‑Anwar, vol. 44, pg. 284.
Muharram ‑ The Month of Mourning
Imam Redha (A.S.) said: With the advent of the month of Muharram, my father Imam Kadhim (A.S.) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him. Amaali Saduq, pg. 111
Laughing Eyes
The Holy Prophet (S.A.W.) said: O’ Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Hussain (A.S.) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise. Bihar al‑Anwar, vol. 44 pg. 193.
During the war of Karbala, were the people who killed Imam Hussain R.A. the Yazidi? Which ummah do they belong to, Sunni, Shia, or Wahabi?
I am really happy that someone asked this question.
Here's the thing,
There were no Sunni, Shia, Wahabi branches of Islam as it is today, in those times, people were known by their native place, like there were Kufis from Kufa, Farsi from Persia etc.
So who killed Imam Hussain (A.S)?
I get this from many of Muslims that Shias are the one who killed Imam Hussain and now they're the one weeping for Him(A.S) and that is so untrue.
So what happened exactly?
When people came to know about how brutal and tyrant Muawiya and Yazid was, they wanted someone more generous ruler like Imam Hussain to rule upon them and they wrote to Imam to come and fight for them and they'll support Him, now these people didn't wanted Imam Hussain as he was chosen by Allah and he was son of Ali just for the sake of good ruler.
There were basically three types of people in Kufa.
- The one who really loved Imam and were ready to sacrifice their lives for Imam.
- The one who wanted Imam as the ruler just because he is more generous than a tyrant ruler like yazid.
- The one who wanted to support Imam because, they thought when Imam will wage a war against Yazid, they'll get a lot of booty as Yazid was an opulent ruler.
But when Yazid sent Ubaidullah ibn Ziyad as the governor of Kufa who was a cruel ruler and didn't spared life of anyone who supported Imam, the Type 2 and Type 3 people got against Imam.
There were Type 1 people in kufa who sacrificed themselves for Imam and bared a lot of pain on the consequences of supporting Imam, those were true Shia, who didn't care for their lives, and believed the Imamate as a divine order and went through all the oppression carried upon them to support the Imam.
So Type 2 and Type 3 kufis killed Imam Hussain(A.S) on the orders of Yazid.
People who killed Imam Hussain were also Muslims. Is that correct? If yes, then didn't they know he was the grandson of their Prophet?
People who killed Imam Hussain were also Muslims. Is that correct?
Yes they were from the Muslims but of course were deviated from the right path.
Nafi’ b. Hilal al-Jamali (a companion of Imam al-Husayn) was fighting on that day, reciting:“I am al-Jamali. I believe in the religion of `Ali.”A man called Muzahim b. 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.Source - al-Tabari, Ta’rikh (English translation), vol. 19, pp. 136–7
In another example, we have ‘Amr b. al-Hajjaj, when he approached the followers of al-Husayn, say to them:
“People of Kufa, stay steadfast in your obedience and unity (jama'ah). Do not have any doubts about fighting against those who have strayed from the true religion and have opposed the imam.”Al-Husayn retorted, “‘Amr b. al-Hajjaj, are you urging the people against me? Are we the ones who have strayed from the true religion, and you the ones who have remained firm in it ? By God! If our souls were taken, and you died with your actions, you would know which of us has strayed from the true religion and who was more worthy to be roasted by Hell-fire.”Source - al-Tabari, Ta’rikh (English translation), vol. 19, p. 137
Both these examples, and there are so many more, prove that the people who came to battle against Imam al-Husayn were from claimants of Islam.
If yes, then didn't they know he was the grandson of their Prophet?
Yes they did. This is because Imam al-Husayn made sure everyone lined up to kill him knew who he was.
He addressed them on the day of Ashura before fighting commenced. The tone of his voice was so loud that most people heard:
"People, listen to my words and do not hurry me so that I may remind you of the duties you have toward me and so that I may give you reasons for my coming to you.If you accept my reasons, believe my words and give me justice, you will become happier through that, and you will not have any cause against me. If you do not accept my reasons and give me justice of your own accord as individuals, 'Then agree upon your affair and call your associates. Let not your affair be in darkness to you.' [Cf. Quran 10:71] Indeed my guardian is God, Who sent down the Book. He takes care of the righteous.' [Cf. Quran 7:196].(1)The Imam continued, "Trace back my lineage and consider who I am. Then, look back at yourselves and remonstrate with yourselves. Consider whether it is right for you to kill me and desecrate my inviolability.Am I not the son of the daughter of your Prophet, the son of the executor of his will and his cousin, the first of believers in God and the man who first believed in what His Apostle brought from his Lord? Was not Hamzah, the leader of the martyrs, my father's uncle and Ja'far at-Tayyar my own uncle? Have you not heard the Prophet of God's saying concerning myself and my brother: 'These are the two lords of the youths of the inhabitants of heaven'?"If you believe what I am saying - and it is the truth for, by God, I have never told a lie since I learned that God hated people who told them and that those who opposed Him grieved Him ... If you still regard me as a liar, then there are still to be found people who would tell you the truth if you ask them. Ask Jabir b. Abdullah al-Ansari, Abu Said al-Khudri, Sahl b. Sa'd, Zayd b. Arqam and Anas b. Malik to tell you what they have heard from the Apostle of God concerning myself and my brother. Is this not sufficient to prevent your shedding my blood?"If you are in doubt about this, do you have the slightest doubt that I am the son of the daughter of your Prophet? By God! There is no son of a prophet other than me among you and among the other peoples from east to west. Tell me, are you seeking retribution from me for one of your dead whom I have killed, or for property of yours that I have expropriated, or for a wound that I have inflicted?"Dead silence reigned over the whole army and nobody uttered a word.Source - Tabari, Ta'rikh, II, 329–330
How would you explain Ashura to someone who does not know anything about it?
By Mahmood Abu Maryam on Quora
This article may perhaps throw some light on what Ashura was all about. It is being quoted with attribution to its source.
“The month of Muharram brings with it the memory of a sacrifice the like of which is difficult to find in the history of Islam, indeed of mankind. Imam Husayn (AS) and his family and companions emerged victorious in a battle that they seemingly lost in material terms. The cost of this victory was immense, a period of great suffering which ended for the martyrs on the tenth day, the Ashura, but was to go on for much longer for the family members who were taken captive.
Imam Husayn was the grandson of the Prophet (PBUH). He and his brother Hasan (AS) had been declared leaders of the youth of Paradise. So how could people calling themselves muslims turn to kill him? Their problem was the age old one of ignorance and greed. They were either not aware of his high merits and noble lineage or were more attracted to the worldly benefits that a successful battle against him would bring.
In order to remove any misconceptions in the minds of his opponents, the Imam addressed them on the day of Ashura before fighting commenced. The tone of his voice was so loud that most people heard, "People, listen to my words and do not hurry me so that I may remind you of the duties you have toward me and so that I may give you reasons for my coming to you.
If you accept my reasons, believe my words and give me justice, you will become happier through that, and you will not have any cause against me. If you do not accept my reasons and give me justice of your own accord as individuals, 'Then agree upon your affair and call your associates. Let not your affair be in darkness to you.' [Cf. Quran 10:71] Indeed my guardian is God, Who sent down the Book. He takes care of the righteous.' [Cf. Quran 7:196].(1)
The Imam continued, "Trace back my lineage and consider who I am. Then, look back at yourselves and remonstrate with yourselves. Consider whether it is right for you to kill me and desecrate my inviolability.
Am I not the son of the daughter of your Prophet, the son of the executor of his will and his cousin, the first of believers in God and the man who first believed in what His Apostle brought from his Lord? Was not Hamzah, the leader of the martyrs, my father's uncle and Ja'far at-Tayyar my own uncle? Have you not heard the Prophet of God's saying concerning myself and my brother: 'These are the two lords of the youths of the inhabitants of heaven'?
"If you believe what I am saying - and it is the truth for, by God, I have never told a lie since I learned that God hated people who told them and that those who opposed Him grieved Him ... If you still regard me as a liar, then there are still to be found people who would tell you the truth if you ask them. Ask Jabir b. Abdullah al-Ansari, Abu Said al-Khudri, Sahl b. Sa'd, Zayd b. Arqam and Anas b. Malik to tell you what they have heard from the Apostle of God concerning myself and my brother. Is this not sufficient to prevent your shedding my blood? (2)
"If you are in doubt about this, do you have the slightest doubt that I am the son of the daughter of your Prophet? By God! There is no son of a prophet other than me among you and among the other peoples from east to west. Tell me, are you seeking retribution from me for one of your dead whom I have killed, or for property of yours that I have expropriated, or for a wound that I have inflicted?" Dead silence reigned over the whole army and nobody uttered a word.(3)
The speech of the Imam had an effect on those hearts that still had some remnants of humanity left in them. The classic struggle between 'Ruh' and 'Nafs' began. Where goodness won, the men found themselves in the ranks of the Imam, willing to fight the enemy to certain death.
The foremost of these men was Hurr b. Yazid. A commander in Ibn Sa'd's army, he had intercepted the Imam's contingent at Dhu Husum, where he addressed the Imam, "Husayn, I remind you of God with regard to your life, for I testify that if you fight, you will be fought, and if you are fought, you will be killed."
He replied, "Do you think that you can frighten me with death? Could a worse disaster happen to you than killing me? I do not know what to say to you. I can only address you as the brother of al-Aws addressed his cousin when he met the latter as he was going to help the Apostle of God. His cousin said to him: 'Where are you going, for you will be killed?' He replied:
I will depart, for there is no shame in death for a young man whenever he intends right and strives as a Muslim, And has supported righteous men through the sacrifice of his life, abandoned the cursed and made alliance with the consecrated" (4)
These words must have resonated in Hurr's mind. A decision had to be taken before commencement of hostilities. True to the meaning of his name, Hurr opted for true freedom. Little by little he began to approach the Imam's camp. One of his tribe Muhajir b. Aws asked him, "What do you want, Ibn Yazid? Do you want to attack?" He was silent but a great shudder came over him.
Al-Muhajir said, "By God! Ibn Yazid, your behaviour is suspicious.
By God! I have never seen you act like this before. If I was asked who was the bravest of the Kufans, I would not ignore you. What is this I see in you?" Hurr answered, "By God! I am giving my soul the choice between heaven and the fire of hell. By God! I will not choose anything before heaven, even though I am cut to pieces and burnt." (5)
He whipped his horse and joined the Imam. He said, "May God accept my soul for you, son of the Apostle of God. I was the one who intercepted you and made you stop in this place... I have come repenting to my Lord for what I have done, and offering you my life as consolation so that I may die before you. Will you accept that as repentance from me?"
The Imam replied, "Yes, God will accept your repentance and forgive you... You are the free man (al-hurr) as your mother named you. You are a free man in this world and the next." (6)
The battle began. All who fought lost their lives, though what they won was worth much more. Not only did they secure a place in Paradise but they also set an everlasting example of justice and morality, of patience and sacrifice, and above all, of freedom for generations to come.
The story of Hurr is a story of this freedom - freedom from the other-than-God and from the ungodly. It is the story of hope for you and me, an opportunity to reexamine our lives to see where we stand in this world, where both the opportunity for piety and wretchedness exists. Do we obey the commandments of Islam and identify ourselves with Imam Husayn? For, as Sana'i said:
Religion is your Husayn, while desires and hopes are pigs and dogs - yet you kill the first through thirst and feed these two. How can you keep on cursing the wicked Yazid and Shimr? You are a Shimr and a Yazid for your own Husayn! (7)
References:
1. Tabari, Ta'rikh, II, 328
2. Tabari, Ta'rikh, II, 329
3. Tabari, Ta'rikh, II, 330
4. Tabari, Ta'rikh, II, 302
5. Tabari, Ta'rikh, II, 333
6. Tabari, Ta'rikh, II, 334
7. Sana'i, Diwan, 665″
Who is Imam Hussain? Why did he launch an uprising?
By Zahir Jafri on Quora
Imam Hussain is the one who launch an ultimate uprising for the sake of Truth and Justice.
Imam Hussain was the Grandson of Prophet Muhammad SAW, son of Imam Ali and Fatima Zahra the daughter of Prophet (SAW). On the 10th of Muharram on the day of Ashura when he along with all his family rose to fight against that time tyrant ruler Caliph Yazeed. Thus Hussain became a 7th century revolutionary leader who stood for social justice against Opression, tyranny and terrorism. His legacy inspires millions worldwide.
Muharram is the month in which Hussain launch an ultimate uprising against tyranny, injustice, oppression and terrorism.
Muharram is the first month of Islamic calender in which the Tragedy of Karbala occurred when the family of Prophet SAW along with grandson Hussain was brutally killed. Thus this month is the commomoration of the sacrifice of Imam Hussain and his family with his companions on the land of Karbala, Iraq.
Why did Imam Hussain (a.s.) rise up? Did Imam Hussain (a.s.) rise up only for opposing a corrupt ruler like Yazid? Which were the true dimensions of Imam Hussain's movement?
Pic: The holy shrine of Imam Hussain in Karbala, Iraq.
Imam Hussain's (a.s.) movement is, indeed, perceivable via two perspectives—both of which are acceptable. Nonetheless, when put together, the two views show the extensive dimensions of this movement. One perspective involves the appearance of Imam Hussain’s action, which is a movement against a corrupt, deviated, suppressive and oppressive regime: Yazid’s Regime. But, at the heart of his action, there is a more important movement that the second perspective will lead to: the move against ignorance and humiliation of the mankind. In fact, even though Imam Hussain (a.s.) fights against Yazid, his extensive historical fight is not against the short-living and insignificant Yazid. Rather, his main fight is against mankind’s ignorance, abasement, deviation and humiliation. Indeed, Imam Hussain (a.s.) fights against such vices.
What is Muharram?
Muharram is the first month of Islamic calender in which the Tragedy of Karbala occurred when the family of Prophet SAW along with grandson Hussain was brutally killed. Thus this month is the commomoration of the sacrifice of Imam Hussain and his family with his companions on the land of Karbala, Iraq.
Imam Hussain was the Grandson of Prophet Muhammad SAW, son of Imam Ali. On the 10th of this month fall the day of Ashura when he along with all his family rose to fight against that time tyrant ruler Caliph Yazeed. Thus Hussain became a 7th century revolutionary leader who stood for social justice against Opression, tyranny and terrorism. His legacy inspires millions worldwide.
- Prophet Mohammed’s grandson Husayn was martyred by the so called Muslim Caliph Yazid in this month. He was a saintly figure, all men from Husayn’s family were martyred, women captivated - chained sent to Syria to the Caliph’s court. This is the most important event of this month.
- Muharrum is the first month of Islamic calendar. This calendar was introduced by Caliph Umar and Caliph Uthman suggested that this calendar should start with the month of Moharrum. See wikipedia
- Muharrum is a month of Mourning for Shia Muslims due to the martyrdom of Imam Husayn and some ignorant Sunni / Wahabi / Salafi Muslims celebrate this month as a beginning of the Islamic New Year. Weddings / merry-making are a normal phenomenon for Sunnis / Wahabis in this month.
- 10th of Muharrum is the day of Ashura.
- Muharram is one of the three successive sacred (forbidden) months mentioned by the Prophet of Islam in which bloodshed / battles are forbidden, still the so called Muslims fought a battle with the grandson of Mohammed and brutally killed him!
- Shia Muslims fast on the first day of Muharram and Sunni Muslims fast on the day of Ashura (10th Moharrum).
- On the 3rd of Muharrum Prophet Joseph was freed from his prison. (duas.org)
Paygam-e-Husain (a.s)
امام حسين عليه السلام :
چيزى را بر زبان نياوريد كه از ارزش شما بكاهد
لاتَقولُوا بِألسِنَتِكُم ما يَنقُصُ عَن قَدرِ كُم
جلاءالعيون، ج 2، ص 205
Imam Husain (as):
"Don't say with your tongue something that diminishes your worth"
Imam Husain (as):
"Apni Zabaa'n se aisa kuch na kaho jisse tumhari Qadr kam ho jaae'n"
امام حسين عليه السلام :
همانا بخشنده ترين مردم،كسى است كه به آن كه به او چشم اميد نبسته بخشش كند
إنّ أجْوَدَ النّاسِ مَن أعطى مَن لا يَرجو
كشف الغمّة ج2 ص242
Imam Husain (AS):
"Certainly, the Most Gracious is the One who gives and does not Hope (In return)"
"Yaqeenan, sabse zyada bakshne wala wo hay jho ataa karne ke baad, Umeed nahi rakhta"
امام حسين عليه السلام:
تجربه هاى طولانى، مايه فزونىِ عقل است
طولُ التَّجارِبِ زِيادَةٌ فِي العَقلِ
أعلام الدين صفحه 298
Imam Husain (a.s.):
"Long experiences increases intellect"
Imam Husain (as):
"Toolaani Tajoorbe Aql me Izaafaa karta hay"
امام حسين عليه السلام:
در مدت عمر، در حفظ سلامت تن بكوشيد
فَبادِروا بِصِحَّةِ الاَْجْسامِ فى مُدَّةِ الاَْعْمارِ
تحف العقول، صفحه 239
Imam Husain (as):
"During your lifetime, try to keep your body healthy"
Imam Husain (as):
"Apni Zindagi ke dauraan apne Jism ko sehatmand rakhne ki koshish kare'n"
امام حسين عليه السلام:
بدانيد كه نيازهاى مردم به شما از نعمت هاى خدا بر شماست. از آنها ملول نشويد كه گرفتار مى شويد
كشف الغمّة, ج2, ص241
Imam Husain (as):
"Know that, needs of the people upon you are from the blessings of Allah, don't get overwhelmed that you are caught by it"
امام حسین علیه السلام:
شکرگزاری تو بر نعمت پیشین، زمینه ساز نعمت آینده است
نزهة الناظر، صفحه 80
"Your thanksgiving for the past blessings is the foundation for the blessings in future"
"Guzree hui Nemato'n par Shukriya adaa karna, aanewaali Nemato'n ki asaas hay"
امام حسين عليه السلام:
قناعت، مايه آسايش تن است
القُنوعُ راحَةُ الأبدانِ
ميزان الحكمه جلد9 صفحه585
"The contentment is the comfort of the bodies"
"Qana'at Jismo ke liye Sukoon kaa ba'es hay"
FORGERIES OF THE ENEMIES OF IMAM AL-HUSAYN
In Zad al-Ma’ad, ‘Allamah al-Majlisi says that it is preferable not to observe fasting on the ninth and tenth of Muharram because the Umayyads used to observe fasting on these two days in order to express delight for and to gloat over the martyrdom of Imam al-Husayn (a.s.). Having seen a good omen in the killing of Imam al-Husayn (a.s.), the Umayyads and their fans fabricated many lies against the Holy Prophet (s.a.w.a.) and falsely ascribed to him that he mentioned many merits to be the reward of those who would observe fasting on these two days. On the other hand, the Holy Imams of the Ahl al-Bayt (a.s.) are reported to have warned against observing fasting on these two days in general and on the tenth of Muhammad, the Day of ‘Ashura’, in particular.
The Umayyads - may Allah curse them - used to store up their annual nutriment in their houses on the tenth of Muharram; accordingly, Imam al-Rida(a.s.) is reported to have said, “If one refrains from arranging for any worldly benefit on the tenth of Muharram, Almighty Allah will grant him all his needs for this world and the world to come. If one considers the tenth of Muharram to be the day of his misfortune, sadness, and weeping, Almighty Allah will make the Resurrection Day the day of his delight and happiness; and he will be delighted by us in Paradise. If one considers the tenth of Muharram to be a blessed day and he thus stores up any annual nutriment on that day, Almighty Allah will not bless that which he stored up and will add him to the gang of Yazid, ‘Ubaydullah ibn Ziyad, and ‘Umar ibn Sa’d - may Allah curse them all.”
In conclusion, it is required to suspend any worldly activity on this day and to devote oneself to weeping, mourning the martyrdom of Imam al-Husayn (a.s.), recalling his misfortunes, and ordering one’s family members to hold a consolation ceremony in the same way as one may hold for his dearest people. It is also required to abstain from eating and drinking up to the last hour of the day at which one may break the abstention with a drink of water at least, without intending ritual fasting, since to observe fasting on this day is discommended except in cases of obligatory fasting, such as vow fasting and the like. It is also required not to store up anything in the houses, not to laugh, not to entertain oneself, and not to play. It is recommended, on this day, to invoke Almighty Allah to lay curse on the slayers of Imam al-Husayn (a.s.) one thousand times by saying following statement:
The summary of the aforementioned worthy essay of ‘Allamah al-Majlisi is that the reports that are ascribed to the Holy Prophet (s.a.w.a.) concerning the merits of the tenth of Muharram, the Day of ‘Ashura’, are all in all fabricated. This topic has been discussed at length by the author of Shifa’ al-Sudur at explaining the famous Ziyarat ‘Ashura’ and, precisely, the statement that reads, “O Allah, verily, the descendants of Umayyah saw a good omen in this day... etc.”
The summary of the author’s explanation is as follows: The Umayyads used to regard this day as good omen and they thus used to do many things on it.
(1) They betook as custom on this day storing up the annual nutriment considering such to achieve happiness, good livelihood, and luxury up to the next year. In order to deny this bad habit, the Holy Imams (a.s.) warned against it in many narrations.
(2) They considered the tenth of Muharram a feast day on which they would commit to the manners of celebration, such as conferring upon the family members with whatever they need, procuring new clothes, having one’s mustache cut, trimming the nails, and shaking hands with each other as well as other norms.
(3) They and their fans have been observing fasting on the tenth of Muharram after they have fabricated numerous traditions entailing the significance of observing fasting on this day.
(4) They and their fans have declared that it is recommended to supplicate Almighty Allah on this day
Hadees e Rasool ( s.a.w.a )
Rayyan ibn Shabeeb relates that once when he visited the Prophet's 8th Infallible Successor, Imam Reza (A.S), on the advent of Muharram, the Imam said: "O Ibn Shabeeb! Muharram is the month in which the people of the Age of Ignorance (Jahiliyya) had forbidden the committing of any oppression as well as armed conflicts. Yet, this ummah did not respect the sanctity of this month or the dignity of their own Prophet. In this month, they killed the Prophet’s offspring… God will never forgive them.
"O Ibn Shabeeb! If you wish to cry, then cry for Husain who was slaughtered like a sheep, and was killed along with the members of his household. Eighteen people were martyred along with him who had no equal on Earth. The seven heavens and the earths mourned in his martyrdom…
"O Ibn Shabeeb! If you cry for Hussein (A.S) in such a way that tears flow down your cheeks, then God will forgive all the sins that you have committed whether minor or major, whether they be a few instances or a lot…
"O Ibn Shabeeb! If you would like to meet the Honourable the Exalted God without having any sins then visit (the shrine of) Hussein (A.S).
"O Ibn Shabeeb! If you would like have the company of the Prophet in the halls of Paradise, then curse the murderers of Hussein (A.S).
"O Ibn Shabeeb! If you would like to be in the same high ranks in Paradise with us, then be sad when we are sad and be happy when we are happy."
Hadees e Rasool ( s.a.w.a )
Rayyan ibn Shabeeb relates that once when he visited the Prophet's 8th Infallible Successor, Imam Reza (A.S), on the advent of Muharram, the Imam said: "O Ibn Shabeeb! Muharram is the month in which the people of the Age of Ignorance (Jahiliyya) had forbidden the committing of any oppression as well as armed conflicts. Yet, this ummah did not respect the sanctity of this month or the dignity of their own Prophet. In this month, they killed the Prophet’s offspring… God will never forgive them.
"O Ibn Shabeeb! If you wish to cry, then cry for Husain who was slaughtered like a sheep, and was killed along with the members of his household. Eighteen people were martyred along with him who had no equal on Earth. The seven heavens and the earths mourned in his martyrdom…
"O Ibn Shabeeb! If you cry for Hussein (A.S) in such a way that tears flow down your cheeks, then God will forgive all the sins that you have committed whether minor or major, whether they be a few instances or a lot…
"O Ibn Shabeeb! If you would like to meet the Honourable the Exalted God without having any sins then visit (the shrine of) Hussein (A.S).
"O Ibn Shabeeb! If you would like have the company of the Prophet in the halls of Paradise, then curse the murderers of Hussein (A.S).
"O Ibn Shabeeb! If you would like to be in the same high ranks in Paradise with us, then be sad when we are sad and be happy when we are happy."
امام حسین (ع) کے جسم کو پامال کیا
وایات بتاتی ہیں کہ جن گھوڑوں سے امام حسین (ع) کے جسم کو پامال کیا گیا وہ عرب کے مشہور گھوڑے "آواجیاع" کے طور پر جانے جاتے تھے۔
ان کی خصوصیات دیگر اسٹالینز ( ایک اعلیٰ نسل کے نر گھوڑے)سے بھی اعلیٰ تھیں۔
ایک محقق نے ان گھوڑوں پہ تحقیق کی تو اس کو ایک جرمن گھوڑوں کے ماہر کی کتاب "دنیا کے سب سے مضبوط اسٹالینز" ملی، جس میں لکھا تھاکہ: اسٹالینزکی ایک خاص نسل آواجیاع کے نام سے مشہور ہیں, اور ان کی خاصیت یہ ہے کہ ان کی ایک ٹاپ کا وزن 65 کلو گرام ہوتا ہے اور اس کا مقصد اس کے نیچے آنے والی چیز کوکچلنا اور پیسنا ہوتاہے"جب کہ ایک اور تحقیق کے مطابق اس کھوڑے کی ایک ٹاپ کا وزن 125 کلو گرام ہوتا ہے۔
پھر راوی نے کہا کہ مجھے یاد ہے کہ ابن سعد کی فوج کے ایک گھوڑ سوار نے بتایا کہ میں نے حسین کی پسلیوں کے چٹخنے اور ٹوٹنے کی آواز سنی کہ جس وقت وہ ہمارے گھوڑوں سے پامال کیے جارہے تھے۔
وہ لوگ جو ہم سے پوچھتے ہیں کہ ہم فاطمہ (ع) کے بیٹے کو کیوں روتے ہیں....؟؟؟
آ مسلمان تجھے بتاؤں ہم 1400 سال سے حسین (ع) کو کیوں رو رہے ہیں؟ ہماری آنکھیں خشک کیوں نہیں ہوتیں؟ ہماری آہیں تھمتیں کیوں نہیں؟ ہمارے چہرے دکھ کی تصویریں کیوں ہیں؟ ہم سیاہ پوش کیوں ہیں...؟؟؟
تاریخ بتاتی ہے کہ 10 گھوڑوں نے امام حسین (ع)کو کچلا۔ ہر گھوڑے کی 4*125کلو گرام کی ٹاپیں تھیں یعنی ہر گھوڑے کئ 500 کلو کی ٹاپیں اور اس طرح کے دس گھوڑوں کی ٹاپوں نے فاطمہ (ع) کے بیٹےکے جسد اطہر کو کچل دیا،یہ مسلمانوں نے رسول اللہ (ص) کے اس نواسے کے ساتھ کیا جس کو رسول اللہ (ص) کی بیٹی نے نازوں سے پالا تھا.
امام زین العابدین (ع) نے فرمایا کہ: "میرے بابا کا سینہ کچل کر ان کی پشت سے لگ گیا تھا۔
جب میں ان کو دفن کرنے آیا تو ان کے جسم کا ایک حصہ اٹھاتا تھا تو دوسرا حصہ گر جاتا تھا۔
وا حسینا
وا غریبا
यज़ीद के विरूद्ध हज़रत इमाम हुसैन अलैहिस्सलाम का क़याम व उसके उद्देश्य
Courtesy : http://alhassanain.org/hindi/?com=content&id=407
सन् 60 हिजरी क़मरी में मुआविया के मरने के बाद उसका बेटा यज़ीद शाम के सिहासन पर बैठा और उसने स्वयं को पैग़म्बर का उत्तराधिकारी घोषित किया। सत्ता पाने के बाद उसने इस्लामी मान्याताओं को बदलने और क़ुरआन के आदेशों का विरोध करने के साथ साथ मानवता विरोधी कार्य करने भी शुरू कर दिये। इमाम हुसैन ने जब यज़ीद को इस्लाम विरोधी कार्य करते देखा तो सन् (61) हिजरी में यज़ीद के विरूद्ध क़ियाम (क़ियाम अर्थात किसी के विरूद्ध संघर्ष करना) किया। हज़रत इमाम हुसैन अलैहिस्सलाम ने अपने क़ियाम के उद्देश्यों को आपने प्रवचनो में इस प्रकार स्पष्ट किया कि----
1— जब शासकीय यातनाओं से तंग आकर हज़रत इमाम हुसैन अलैहिस्सलाम मदीना छोड़ने पर मजबूर हो गये तो उन्होने अपने क़ियाम के उद्देश्यों को इस प्रकार स्पष्ट किया। “ मैं अपने व्यक्तित्व को चमकाने या सुखमयी जीवन यापन करने या उपद्रव फैलाने के लिए क़ियाम नहीं कर रहा हूँ। बल्कि मैं केवल अपने नाना (पैगम्बरे इस्लाम) की उम्मत (इस्लामी समाज) में सुधार हेतु जा रहा हूँ तथा मेरा निश्चय मनुष्यों को अच्छाईयों की और बुलाना व बुराईयों से रोकना है। मैं अपने नाना पैगम्बर व अपने पिता इमाम अली की शैली पर चलूँगा। ”
2— एक दूसरे अवसर पर कहा कि “ ऐ अल्लाह तू जानता है कि हम ने जो कुछ किया वह शासकीय शत्रुता या सांसारिक मोहमाया के कारण नहीं किया। बल्कि हमारा उद्देश्य यह है कि तेरे धर्म की निशानियों को यथा स्थान पर पहुँचाए तथा तेरी प्रजा के मध्य सुधार करें ताकि तेरी प्रजा अत्याचारियों से सुरक्षित रह कर तेरे धर्म के सुन्नत व वाजिब आदेशों का पालन कर सके। ”
3— जब आप की भेंट हुर पुत्र यज़ीदे रिहायी की सेना से हुई तो आपने कहा कि “ ऐ लोगो अगर तुम अल्लाह से डरते हो और हक़ को हक़दार के पास देखना चाहते हो, तो यह कार्य अल्लाह को प्रसन्न करने के लिए बहुत अच्छा है। हम अहलेबैत ख़िलाफ़त पद के, अन्य अत्याचारी व व्याभीचारी दावेदारों की अपेक्षा सबसे अधिक हक़दार हैं। ”
4— एक अन्य स्थान पर कहा कि हम अहलेबैत शासन के उन लोगों से अधिक हक़दार हैं जो शासन कर रहे है।
इन चार कथनों में जिन उद्देश्यों की और संकेत किया गया है वह इस प्रकार हैं-------
1- इस्लामी समाज में सुधार।
2- जनता को अच्छे कार्य करने का उपदेश।
3- जनता को बुरे कार्यो से मना करना।
4- आदरनीय पैगम्बर व आदरनीय अली की कार्य शैली को किर्यान्वित करना।
5- समाज को शांति व सुरक्षा प्रदान करना।
6- अल्लाह के आदेशो के पालन हेतु भूमिका तैयार करना।
नोट--यह समस्त उद्देश्य उसी समय प्राप्त हो सकते हैं जब शासन की बाग़ डोर स्वंय इमाम के हाथो में हो जो कि इसके वास्तविक अधिकारी हैं। अतः इमाम ने स्वंय कहा भी है कि शासन हम अहलेबैत का अधिकार है न कि शासन कर रहे उन लोगों का जो अत्याचारी व व्याभीचारी हैं।
इमाम हुसैन अलैहिस्सलाम के क़ियाम के परिणाम
इमाम हुसैन अलैहिस्सलाम के क़ियाम के परिणाम
1- बनी उमैया के वह धार्मिक षड़यन्त्र छिन्न भिन्न हो गये जिनके आधार पर उन्होंने अपनी सत्ता को शक्ति प्रदान की थी।
2- बनी उमैया के उन शासकों को लज्जित होना पडा जो सदैव इस बात के लिए तत्पर रहते थे कि इस्लाम से पूर्व के मूर्खता पूर्ण प्रबन्धो को क्रियान्वित किया जाये।
3- कर्बला के मैदान में इमाम हुसैन की शहादत से मुसलमानों के दिलों में यह चेतना जाग्रत हुई कि हमने इमाम हुसैन की सहायता न करके बहुत बड़ा पाप किया है।
इस चेतना से दो चीज़े उभर कर सामने आयीं, एक तो यह कि इमाम की सहायता न करके जो गुनाह (पाप) किया उसका परायश्चित होना चाहिए। दूसरे यह कि जो लोग इमाम की सहायता में बाधक बने थे, उनकी ओर से लोगों के दिलो में घृणा व द्वेष उत्पन्न हो गया।
इस गुनाह के अनुभव की आग लोगों के दिलों में निरन्तर भड़कती चली गयी। तथा बनी उमैया से बदला लेने व अत्याचारी शासन को उखाड़ फेकने की भावना प्रबल होती गयी।
अतः तव्वाबीन नामक समूह ने अपने इसी गुनाह के परायश्चित के लिए क़ियाम किया ताकि इमाम की हत्या का बदला ले सकें।
4- इमाम हुसैन के क़ियाम ने लोगों के अन्दर अत्याचार का विरोध करने के लिए
प्राण फूँक दिये। इस प्रकार इमाम के क़ियाम व कर्बला के खून ने हर उस बाँध को तोड़ डाला जो इन्क़लाब (क्रान्ति) के मार्ग में बाधक था।
5- इमाम के क़ियाम ने जनता को यह शिक्षा दी कि कभी भी न किसी के सम्मुख झुको न अपने व्यक्तित्व को बेंचो । शैतानी ताकतों से लड़ो व इस्लामी सिद्धान्तों को क्रियान्वित करने के लिए प्रत्येक चीज़ को नयौछावर कर दो।
6- समाज के अन्दर यह नया दृष्टिकोण पैदा हुआ कि अपमान जनक जीवन से सम्मान जनक मृत्यु श्रेष्ठ है।
यज़ीद के विरुद्ध हज़रत इमाम हुसैन अलैहिस्सलाम का क़याम व उसके उद्देश्य: एक विस्तृत अध्ययन
#### पृष्ठभूमि
हज़रत इमाम हुसैन अलैहिस्सलाम का क़याम इस्लाम के इतिहास में एक महत्वपूर्ण मोड़ है। 680 ईस्वी (61 हिजरी) में यज़ीद इब्न मुआविया के शासन ने इस्लामिक दुनिया में अत्याचार और भ्रष्टाचार को बढ़ावा दिया। यज़ीद के शासन ने इस्लामिक सिद्धांतों का उल्लंघन किया और इस्लामी न्याय और नैतिकता को विकृत किया। ऐसी स्थिति में, हज़रत इमाम हुसैन अलैहिस्सलाम ने सत्य और न्याय की रक्षा के लिए खड़े होने का निर्णय लिया।
#### कर्बला का सफर
मदीना से कर्बला तक का सफर हज़रत इमाम हुसैन के लिए एक आध्यात्मिक और नैतिक संघर्ष था। उन्होंने मदीना छोड़कर कूफा की ओर जाने का निर्णय लिया, क्योंकि उन्हें वहां के लोगों से समर्थन की उम्मीद थी। हालांकि, उनके रास्ते में यज़ीद की सेना ने उन्हें रोक दिया और वे कर्बला के मैदान में घिर गए।
#### कर्बला की घटना और शहादत
कर्बला की घटना 10 मुहर्रम 61 हिजरी को हुई। हज़रत इमाम हुसैन और उनके वफादार साथियों ने यज़ीद की बड़ी सेना के खिलाफ वीरता से लड़ाई लड़ी। इस लड़ाई में, हज़रत इमाम हुसैन, उनके परिवार के सदस्य और अन्य साथी शहीद हो गए। यह संघर्ष न केवल एक सैन्य संघर्ष था, बल्कि यह इस्लामी सिद्धांतों और न्याय की रक्षा के लिए एक महान बलिदान था।
#### क़याम के उद्देश्य
1. **न्याय और सत्य की रक्षा**: हज़रत इमाम हुसैन का उद्देश्य था कि वे यज़ीद के अत्याचार और भ्रष्टाचार के खिलाफ खड़े होकर न्याय और सत्य की रक्षा करें। उन्होंने अपने क़याम के माध्यम से यह संदेश दिया कि किसी भी प्रकार के अन्याय के खिलाफ खड़ा होना आवश्यक है।
2. **इस्लामी सिद्धांतों की पुनर्स्थापना**: यज़ीद के शासन में इस्लामी सिद्धांतों का उल्लंघन हो रहा था। हज़रत इमाम हुसैन ने अपने क़याम के माध्यम से इस्लाम के असली मूल्यों और सिद्धांतों को पुनर्स्थापित करने का प्रयास किया।
3. **मानवता के मूल्यों की प्रेरणा**: हज़रत इमाम हुसैन का क़याम मानवता, साहस और बलिदान के मूल्यों को जीवंत करता है। उनका बलिदान हमें यह सिखाता है कि सत्य और न्याय की रक्षा के लिए किसी भी कीमत पर खड़ा रहना आवश्यक है, चाहे इसके लिए कितनी भी बड़ी कुर्बानी क्यों न देनी पड़े।
#### कर्बला का प्रभाव और महत्व
कर्बला की घटना ने इस्लामिक दुनिया में एक स्थायी प्रभाव छोड़ा है। यह घटना न केवल इस्लामी मान्यताओं की रक्षा का प्रतीक है, बल्कि यह न्याय, सत्य और मानवता के मूल्यों की पुनर्स्थापना का भी प्रतीक है। हर वर्ष मुहर्रम के महीने में, मुसलमान हज़रत इमाम हुसैन की याद में मातम मनाते हैं और उनके बलिदान को याद करते हैं। यह परंपरा हमें यह याद दिलाती है कि अत्याचार के खिलाफ खड़ा होना और सत्य के लिए संघर्ष करना हमारी जिम्मेदारी है।
#### निष्कर्ष
हज़रत इमाम हुसैन अलैहिस्सलाम का क़याम एक महान प्रेरणा स्रोत है। उनका बलिदान इस्लामी इतिहास में एक महत्वपूर्ण अध्याय है जो हमें सत्य, न्याय और मानवता के मूल्यों को अपनाने की प्रेरणा देता है। करबला की घटना और हज़रत इमाम हुसैन का बलिदान हमें यह सिखाता है कि सत्य और न्याय की रक्षा के लिए हमें हमेशा तैयार रहना चाहिए। यह क़याम और बलिदान हमें अत्याचार और अनैतिकता के खिलाफ खड़े होने की प्रेरणा देता है, चाहे इसके लिए कितनी भी बड़ी कुर्बानी क्यों न देनी पड़े। हज़रत इमाम हुसैन का क़याम और उनका बलिदान आज भी हम सभी के लिए एक महान प्रेरणा है और हमें इस्लाम के असली मूल्यों की रक्षा के लिए प्रेरित करता है।
Subscribe to:
Posts (Atom)