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Amazing Incidents after the Martyrdom of Sayyiduna Imam Hussain ‘Alaihi Salaam

Posted by al Adaab on December 9, 2011

Amazing Incidents after the Martyrdom of Sayyiduna Imam Hussain ‘Alaihi Salaam


Extracted with slight editing from:

Aaina-e-Qiyamat (The mirror unto the day of Reckoning)
by Ustaz-e-Zaman Mawlana Hasan Rida al-Qadiri Alaihir raHmah

It is recorded that when this blessed head arrived before the unclean Yazeed, he began to touch it with his cane. At that moment, a Christian ambassador from Rome was also present. When he saw this, he remarked surprisingly,

“In a church on one of our islands, there a hoof which is said to belong to Nabi Esa’s donkey. Every year, people come from far and wide to see this hoof and also take oaths through it. We also respect it as you people respect the Kaba. However, what have you done with the son of your Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim? I bear witness that you people are indeed misguided.”
Another Jew remarked that,

“There were seventy generations which separated me from Nabi Daud (as family) and yet, the Jews still respected me. And yet, you people have yourselves killed the son of the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim.”

In the evening, this caravan travelled onwards towards Madina Sharif. On arrival in Madina Sharif, it brought with it a scene from Qiyamat. Every house was filled with grief and sadness.

It is said that immediately after the martyrdom of Imam Hussain ‘Alaihi Salaam, blood actually rained down from the sky. A person called Nasra Azdayah admits that,

“When we awoke in the morning, every container in the house was filled with blood. The sky was so dark during the day that even the stars could be seen. Whatever stone was turned in Syria, below it was blood.”

In one narration it is stated that

“This darkness in the sky lasted for nearly seven days and the walls seemed like it was covered by red colour similar to a flame. It seemed like there was a continuous storm among the stars and they were also smashing against each other.”

Abu Sa’eed says that

“Whatever stone was overturned in the world, below it was fresh blood. The sky rained blood. In the lands of Khurasan, Kufa and Syria, the houses and walls were dripping with blood.”
The Ulama declare that this redness which is seen during the dawn was never present before the actual Shahaadat. This redness remained in the corner of the sky, then become apparent everywhere.

 The frightful end of those who took part in the Martyrdom of Imam Hussain ‘Alaihi Salaam

Abu Shaykh narrates that whoever took part or assisted in the martyrdom of Imam Hussain ‘Alaihi Salaam, each and every one became victims of some tragedy.

Once, an old man proudly boasted that nothing had ever happened to him. When he was trying to set a light, suddenly fire engulfed him. He began to scream, “Fire, fire” and jumped into the Tigris. However, he could not manage to put off the fire until finally he went to his final destination which was the fire of hell.

Mansoor bin Ammar narrates that

The killers of Imam Hussain ‘Alaihi Salaam became victims of such immense thirst that no matter how much they drank, they could not quench their thirst.

Sadmi narrates that

“A person once invited him to Karbala and people were speaking among themselves that whoever was responsible for the martyrdom of Imam Hussain ‘Alaihi Salaam had died a disgraceful death. The person who had invited me declared that he had also been involved in this and that nothing had ever happened to him. The following night, while he was preparing a fire, suddenly the fire engulfed him and he was burnt beyond recognition”. The narrator admits that when he saw the body, it was burnt to ashes.

Imam Zuhri admits that,

“Some were killed, some became blind and the faces of some became black.”

Imam Waaqidi narrates that,

“There was once an old man who was present during this incident but was not involved. Suddenly he became blind. When he was asked the reason for this, he replied that he had seen the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim in his dream. The sleeve of the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim was folded and in his blessed hand was a sword. In front of the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim, ten of the killers of Imam Hussain ‘Alaihi Salaam lay dead. He then turned to the old man and said angrily, “By been present, you had increased their numbers. He then placed a drop of the blood of Imam Hussain ‘Alaihi Salaam on my eye and when I awoke, I found that I was blind.”
Sabat ibn al-Joza narrates that

“The person who had hung the blessed head of Imam Hussain ‘Alaihi Salaam on his horse, after a few days, his face became blacker than coal. When people asked him the reason for this and also mentioned to him that his face used to always look bright and fresh, he replied that, ‘Every night, two people approach me and grabbing me by my shoulders, they throw me into a flaming fire with my head over the fire. The flames continue to lick away at my face.’ It is said that he had a very bad death.”

An old man admits that

Once he saw the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim in a dream in front of which there was a tray of blood. People were then presented to the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim and each person is stained with this blood. When this old man approached the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim, he admitted that, “I was not present.” However, the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim replied, “But this is what you wished in your heart.” The Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim then pointed at him with his right index finger and in the morning, he found that he was blind.

Imam Haakim narrates that once the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim declared to Jibreel-e-Ameen,

“Almighty Allah has declared that in retaliation for the death of Nabi Yahya bin Zakariyah, I have killed seventy thousand and in revenge for Hussain ‘Alaihi Salaam, I have killed seventy thousand and another seventy thousand.” [Al Mustadrak, Vol. 3, Page 485, Hadith no. 4408]
All praise is due to Almighty Allah in that He has taken his retribution from ibn Ziyad for the sake of Imam Hussain ‘Alaihi Salaam. It is stated that when he was killed with his companions, all their heads were placed and people came to see. The narrator declares that,

“I saw a snake suddenly appear. After going through all the heads, it finally came to the unclean head of ibn Ziyad.  It went through one nostril opening and appeared through the other nostril. This continued for a few times.”

Mansoor narrates that,

“I saw a person in Syria once whose face resembled that of a pig. When I asked him the reason, he replied, that, ‘I used to curse Hadrat Ali and his pure family. One night, I saw the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim in my dream and Imam Hasan ‘Alaihi Salaam complained about him. The Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim cursed him and spat on his face. Suddenly his face took the shape of a pig.”

wa al-‘Ayadhu Billahi Ta’ala!!

Courtesy: Noor al-Qadiri

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Imams from the House of the Prophet

Posted by al Adaab on December 20, 2009

From “Kashful Mahjub” of Sayyidinaa ‘Ali bin Uthman al Jullabi Al Hujwiri:

Imams from the House of the Prophet (Ahl-i Bayt)

Ahl-i-Bayt (family of Prophet) are those sacred souls who are eternally pious. Every one of them is the Imam of the Path.

This whole family common or elite are leaders and Imam of the Sufis. I take honor to mention here a few amongst them.

Imam Hasan

1. Imam Hasan (may Allah be pleased with him) Abu Muhammad al-Hasan b. Ali (may Allah be pleased with him) was the heart of Prophet (peace be upon him), odor of the heart of Murtada, Nur (light) of the eyes of Fatima (may Allah be pleased with them). He was profoundly versed in Sufism and he has many subtle sayings. He by way of precept said:

“See that you guard your hearts, for Allah knows your secret thoughts.”

This means that as man is entrusted to watch over his heart, similarly he is duty bound to preserve its exhibition. “Guarding the heart” refers not turning to others (than Allah) and in keeping one’s secret thoughts from disobedience to the Almighty.

When the Qadarites got the upper hand, and Mutazilites doctrine became widely spread, Hasan Basri wrote to Hasan b. Ali seeking his guidance, and asked him to state his opinion on the perplexing subject of predestination and on the dispute whether men have any power to act.

Imam Hasan replied that in his opinion he who did not believe in the determination of men’s good and evil action by Allah was infidel, and that those who imputed his sins to Allah were a wrongdoer. Allah does not force any one for good or evil deeds, but nothing happens in His kingdom without His will. Where He has made the mankind owner of something that something belongs to Him and He is the actual owner.

Similarly, where He has given free hand to mankind to act freely, there too He is the actual Causer. Therefore, He does not stop anyone from performing good or evil, but by His grace He can stop someone from his evil actions and if He does not stop him, it won’t mean that He forced him to perform wrong.

Allah has kept the argument by extending the force to mankind to act good or wrong and made him responsible for his act and it is not on Allah and His argument stands firm.

A Bedouin came to Imam Hasan while he was sitting at the door of his house in Kufa, and started abusing him and his parents. Hasan rose up and said:

“O Bedouin, what ails you, perhaps you are hungry or thirsty?” The Bedouin took no heed, but continued to abuse him and his family. Hasan ordered his slave to bring a purse of silver, and gave it to the fellow, saying:

“O brother excuse me, for there is nothing else in the house, had there been more, I should not have grudged it to you.” On hearing this, the Bedouin exclaimed: “I bear witness that you are the grandson of the Prophet of Allah. I came here to make trial of your mildness.”

Such is the characteristics of true saints and Sheikhs who care not whether they are praised or blamed, and listen calmly to abuse.

Imam Hussein (may Allah be pleased with him)

2. Imam Hussein (may Allah be pleased with him) the candle of Ahl-i-Bayt (family of the Prophet), and Imam of the world is Abu Abdullah al-Hussein b. Ali (may Allah be pleased with him). He is the martyr of Karbala and Qibla for the afflicters. All Sufis are agreed that he was in the right. So long as the Truth was apparent, he followed it, but when it was denied, he drew the sword and never rested until he sacrificed his dear life for Allah’s sake. The Prophet (peace be upon him) distinguished him by many tokens of favors.

Umar b. Khattab (may Allah be pleased with him) relates that one day he saw the Prophet (peace be upon him) crawling on his knees, while Hussein rode on his back holding a string, of which the other end was in the Prophet mouth. Seeing all this I said: “What an excellent ride you have, O Abu Abdullah!”

The Prophet (peace be upon him) replied: “What an excellent rider is he, O Umar!”

Imam Hussein (may Allah be pleased with him) said:

“Your kindest brother is your religion,”

The salvation of man is in following the religion and his perdition in disobeying it, therefore wise person only follow the commands of loving brother and does not do any act without his consent. The real brother is that who advises you and does not deny his affection.

Once, a man came to him and told that he was a poor family man and asked for the food. Hussein told him that his food was coming, so he should wait a little. After a short while the Messenger of Caliph Amir Muawiya (may Allah be pleased with him) came and placed five purses before Hussein. Each purse contained thousand Dinars. The messenger told Hussein that the Amir was apologetic and had said that for the time being spent this money, and he would send more soon. Hussein gave that money to the poor man and made an apology to him that he kept him awaiting for such a meager favor. We are men of affliction and we have forsaken the world and prefer others needs over ours. His sayings and wisdom is well known by whole Ummah.

Imam Zain ul-Abidin (may Allah have mercy on him)

3. Imam Zain ul-Abidin (may Allah have mercy on him)

From Ahl-i-Bayt, successor of Prophethood, candle of the Ummah and Autad, the afflicted, Imam of the deprived is Abu al-Hasan Ali b. al-Hussein b. Ali (may Allah be pleased with them). He was the most honored and ascetic personality of his time and is famous for unveiling and narrating the truth and subtleties. In reply to a question about who was the most blessed, he said:

“The man when he is pleased, it is not on wrong, and when he is angry, is not carried by his anger beyond the bounds of right.” This is the character of those who have attained perfect rectitude, because to get satisfied with fictitious is also wrong and to quit the truth in anger is also immoral and pious does not like incorrect.

Hussein (may Allah be pleased with him) used to call him Ali Asghar (the younger). When Hussein and his children were martyred at Karbala, there were none left alive except Ali who was sick. The women were brought unveiled on camels to Yazid (may Allah curse him), at Damascus. Someone asked Ali that how was he and members of the house? Ali replied:

“We have been treated in the same way as Pharaoh did with people of Moses who slaughtered their sons and took their women alive. We are under so many afflictions that we do not know when day has arisen and when night has fallen. We are still thankful to Allah for His bounties and praise Him for the trial in which He has put us.”

Once, Caliph Hisham b. Abd al-Malik during Hajj while performing circumambulation of Kaba tried to kiss the Black Stone (Hajr-i Aswad) but due to rush of pilgrims was unable to reach to it. At that time Ali was also circumambulating. When he approached Hajr-i Aswad to kiss it, all pilgrims withdrew from his way and he peacefully kissed it. One of the Syrian courtiers tauntingly pointed out to Hisham that he was not offered the chance to reach to the sacred stone, are you the King or that beautiful youth, for whom everybody made the way. Hisham said that he did not know the youth. At that time famous poet Farzoaq was also present there. He got up and said in a loud voice that he knew the youth. People asked him to tell them who was he? The poet Farzoaq stepped forward and recited the splendid encomium:

 

This is he, whose footprint is known to the valley of Mecca,

Whom the Kaba knows, the unhallowed territory, the holy ground.

He is the son of the best of the entire creature,

He is the pious, the elect, the pure, and the eminent.

Know that he is the darling child of Fatima,

He is one whose ancestor Prophethood is sealed.

Whenever Quraish have a look on him, everyone exclaim,

No one can surpass him in commendable qualities.

He occupies such an exalted position that

Arabs and non Arabs are incapable to reach there.

His ancestor was the possessor of qualities of all the prophets,

And whose Ummah possesses the virtues of all the Ummah

The Nur (light) of their forehead lightened the hearts,

As with the rise of sun darkness perishes.

Hajr-i Aswad recognizes him from his odor, so that, when

He comes to touch Hajr-i Aswad, it kisses his hands.

Modesty keeps his gaze low, but people lower their gaze because of his awe,

No one dares to talk with him except when he has a smiley face.

His hands hold stick of musk willow which spreads pleasant odor,

His palm is emitting fragrance; he is a leader of high repute.

His qualities are blessed from the qualities of the Prophet,

His conscious, habits and virtues are all praiseworthy

The heavy shower of his graciousness is common to all,

He is ever generous, material paucity never stops him.

His beneficence is open to the creature, who because of him,

Found deliverance from immorality, poverty and tyranny.

No one can match him in generosity, and neither

Any nation can show equality, may their men be very generous.

He is like rain of mercy in famine, and

Lion of the jungle at the time of fear and calamity.

It is that family whose love is faith, and enmity is infidelity, and

Nearness to them is the shelter for peace and deliverance.

 

When Farzoaq read these lyrics, Hisham got enraged and ordered for him to be imprisoned. When Ali came to know about it, he sent to him 12,000 dirham with a message that we only possessed that much which was too less to your affliction. Farzoaq returned it, with the message that he had uttered many lies in the panegyrics on princes and governors which he was accustomed to compose for money, and that he had addressed verses to Ali as a partial expiation for his sins in that respect, and as a proof of his affection towards Ahl-i-Bayt. Ali, once again sent the money back with the message that if Farzoaq loved him, he must retained the money however, he begged to be excused from taking back what he had already given away; Farzoaq at last consented to receive the money.

There are so many virtues and merits of this eminent Imam that these cannot be encompassed in writing.

Abu Jafar Muhammad b. Ali b. Hussein (may Allah have mercy on him)

4. Abu Jafar Muhammad b. Ali b. Hussein (may Allah have mercy on him)

He was known both as Abu Abdullah and Baqir. He was distinguished for his knowledge of the abstruse sciences and for his subtle indications as to the meanings of Quran. There are many Karamat (miracles) associated to him. It is related that on one occasion the king with the aim to kill him, summoned him to his presence. When Baqir came to him, the king begged his pardon, bestowed gifts upon him, and allowed him to leave courteously. When courtiers asked why he had acted in that manner. The king replied that when he entered he saw two lions, one on his right side and one on his left, who threatened to kill him if he had attempted to do him any harm.

In his commentary of the Quran verse, “, whoever rejects evil and believes in Allah:” (Q 2:256), Baqir said:

“Anything that diverts one from contemplation of Allah is his taghut (idol), so one has to see what veils him from contemplation of Allah and needs to get rid of it to make union with the Truth and get free from the veil. And one who is veiled has no right to be claimant of the proximity of the Truth.

Baqir after completing his litanies at night used to have loud Munajat (secret talk with Allah):

“O my Allah and my Lord! night has fallen, and the power of monarch has ceased, and the stars are shining in the sky, and mankind are asleep and silent, there is no crowd at the doors of the rich and the Umayyad have shut their doors and are being guarded by the watchmen, and all the needy have left for their homes.

But Thou, O Allah, art the Living, the Lasting, the Seeing, the Knowing. Sleep and slumber cannot overtake Thee. He who does not acknowledge Thy Essence is unworthy of Thy bounty.

O Allah nothing can withholds Thy Essence, neither eternity is impaired by Day and Night, Thy doors of Mercy are open to all who call upon Thee, and Thy is the owner of all; Thou dost never turn away the beggar, and no creature in earth or heaven can prevent the true believer who implores Thee gaining access to Thy Court.

O Lord, when I remember death and the grave and the reckoning, how can I take joy in this world? Therefore, since I acknowledge Thee to be One, I love Thee; I beseech Thee to give me peace in the hour of death, without torment, and pleasure in the hour of reckoning, without punishment.”

He used to do this Munajat weeping. On asking that why did he cry so much, he replied:

Jacob lost only one son for whom he wept so much that he lost his eye sight. I have lost my eighteen family members, is it not sufficient argument for me to cry.

Abu Muhammad Jafar (may Allah be pleased with him)

5. Abu Muhammad Jafar (may Allah be pleased with him)

Imam Abu Muhammad Jafar b. Muhammad al-Sadiq b. Ali b. Hussein b. Ali (may Allah be pleased with him) is the most celebrated among the Sufi Sheikhs for the subtlety of his discourse and his acquaintance with spiritual truths. He has written famous books in explanation of Sufism. He said:

“Whoever attains ma’rifat (knowledge of Allah) turns his face from all other”.

The Gnostic (arif) does not see other worldly things because his ma’rifat (knowledge of Allah) is total denial of others. The denial of all other than Allah is ma’rifat and ma’rifat of others is the denial of the Truth (Allah). Therefore, the Gnostic is free from the creature and in union with the Truth. He does not have that much heed for others that it might keep him away from the Truth nor it is of so extreme value that it might attract him toward itself.

He said:

“There is no right worship without repentance, because Allah hath put repentance before worship, and hath said, “those that turn (to Allah) in repentance” (Q 9:112). I put repentance before divine service, because repentance is the start point in way of Path and worship is the last. When Allah mentioned of the evildoers He made repentance mandatory and said:

“And O ye Believers! Turn ye all together towards Allah,” (Q 24:31);

But when Allah mentioned the Prophet (peace be upon him) He referred him to His “servant ship” and said,

“So did (Allah) convey the inspiration to His Servant – (Conveyed) what He (meant) to convey.” (Q 53:10). Once Dawud Tai came to Jafar Sadiq and said, “O son of the Prophet (peace be upon him) of Allah, advise me, for my heart is blackened.”

Jafar replied: “O Abu Suleiman, you are the accomplished ascetic of your time, what for you need advice from me?” Tai pleaded: “O son of the Prophet (peace be upon him), thy family is superior to all mankind, and it is incumbent on thee to give counsel to all.” Jafar said: “O Abu Suleiman, I am afraid that tomorrow on Resurrection Day my grandsire will lay hold on me, saying,

`Why did not you fulfill the obligation to follow in my steps? ` Because before Allah the best is ones conduct not his ancestry.”

Dawud Tai began to weep and exclaimed:

“O Lord Allah, if one whose lineage is of Prophetic family, whose grandsire is the Prophet, and whose mother is Fatima (may Allah be pleased with her) – if such as one is distracted by doubts about his end, who am I that I should be pleased with my dealings (towards Allah)?”

One day Jafar talked to his associates, let us take a pledge that whoever amongst us should gain deliverance on the Day of Resurrection would intercede for the rest. They said, O son of the prophet, how could you have need of our intercession since your grandsire intercedes for all mankind? Jafar replied:

“My actions are such that I shall be ashamed to face him on the Last Day.”

All of his sayings are the result of self account which is a quality of perfection, and is a characteristic of Prophets and Saints. The Prophet (peace be upon him) said,

“When Allah wishes a man well, He gives him insight into his faults.”

Whoever bows his head with humility, like a servant, Allah exalt his state in both worlds.

 

Note: For a complete copy of “Kashful Mahjub” in .pdf format please follow this link; Revelation of Mystery: Kashf Al-Mahjub

 

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The Spirit of Imam Husayns Martyrdom

Posted by al Adaab on December 20, 2009


The Spirit of Imam Husayn’s Martyrdom

Nature of Umayyad Rule

To illustrate a few points, it may be stated that the Umayyad’s rule was unIslamic. Any rule which is based on force and violence can never be Islamic. The Umayyads crushed the spirit of democratic freedom. They laid the foundation of their authority on unscrupulous tactics and coercive methods instead of on mutual consultation and Ijma’ (Consensus). The Umayyad state craft did not follow the Shari’ah in total, but it was motivated merely by lust of power and political ends. Such a serious menace to the basic values of Islam demanded a heroic struggled against arbitration and a crusade for the vindication of truth and freedom.

Imam Husain’s character as a Mu’min

These were the changes that appeared in the wake of converting the Islamic Khilafat into dynastic imperialism. No one can deny that Yazid’s nomination as successor to his father was the starting point of all these transformation. It cannot be gainsaid that after a short span of time from the point of origin all the corrupt practices mentioned above came into existence. At the time when this revolutionary step was adopted, there was no indication of these evils, but a man of vision could have predicted these inevitable consequences of such a beginning and that the reforms introduced by Islam in the administration and political phases of the state would be rendered null and void by these charges. This is the reason why Imam Husain (‘alaihi salaam) could not remain indifferent to this undesirable development. He, therefore, decided to stem the tide of the evil forces taking the risk of confronting the worst consequences by rising the revolt against an established government. The consequences of his bold stand are known to everyone. The fact which Imam Husain (‘alaihi salaam) wanted to emphasize by plunging himself into grave danger and enduring its consequences heroically was that the fundamental features of the Islamic State are valuable assets. It would not be a bad bargain, if a believer sacrificed his life and get his family members slain for preserving this valuable object. A believer should not hesitate to sacrifice all that he possesses for preventing the changes which constitute a serious danger to the religion of al-Islam and the Muslim Community which is a custodian of the constitutional values. One is at liberty to contemptuously disregard it as merely a maneuver for securing power, but in the eyes of Imam Husain bin Ali (radiyallahu ‘anh), it was primarily a religious obligation. He, therefore, laid down his life in this cause gaining the crown of martyrdom.

Imam Husain’s Role

Imam Husain (radiyallahu ‘anh), Sayyid-ush-Shuhadaa, initiated the holy war against the oppressive regime of the Umayyads and refused to take the oath of allegiance to that authority. It is a sacred legacy bequeathed to posterity by Imam Husain (‘alaihi salaam) that Muslims should never submit to any authority which defies the Divine Law, maintains itself by force and foists it arbitrary decisions on the people at the cost of inherent freedom. The struggle in this cause does not necessitate mobilization of men, money and material on the scaled possessed by the hostile temporal authority. Husain bin Ali (‘alaihi salaam) did not possess the sinews of war. He had the support of only a small band of helpless and un-armed individuals. A person entrenched in righteousness and truth does not care for consequences. The outcome of the struggle lies in the hands of the power that is always on the side of Justice and Truth. Cruelty eventually suffers a setback, gains despair and despondency despite its overwhelming superiority in number and resources. On such occasions, one surrenders to considerations of expediency through the agony of the accursed Shaitan who creates doubt in the mind of defenders of Truth whether the result is worth achieving at cost of much bloodshed. This can very easily be contradicted. Apart from numerous instances of Jihad, there is the event of Karbala that is a glaring example of a fight heroically fought by 62-72 scantily armed persons against the massive forces of a formidable state. It is true that Imam Husain (‘alaihi salaam) saw his kith and kin in utter distress suffering the agonies of hunger and thirst; witnessed each and every one of them writhing in dust and blood one after the other; it is also a fact that he did not even possess the force to wrest a morsel of bread from the enemy sufficient for their survival, but he eventually surrendered himself to the Supreme Being, sustaining grave injuries all over his body. However he came out successfully in the test. His wounded head was adorned with the crown of victory.

Imam Husain’s Martyrdom and Humanity

Now the question arises whether Imam Husain’s martyrdom was only the result of his attempt to seize the throne and the sympathy it evokes in the readers is the natural reaction to a splendid failure? Or, is this merely the recalcitrant attitude or unscrupulous policy of a short tempered leader who, by chance, happened to be the grandson of their beloved Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) and solely on this account, do they come out for his defense. Whether this is a heart-rending story of the ruthless and brutal destruction of a weak party, the narration of which induces you to burst into tears? The history of the world provides a number of instances appealing to our sympathy. It is so much replete with individual and collective incidents of failure and frustration, on one hand, and those of cruelty and barbarism, on the other, that the world will not be particularly impressed with the tragic episode of Imam Husain (‘alaihi salaam). No! Imam Husain’s story does not purport to be anything of this kind. It is in the main, a story of human dignity; a tale of revealing the essential nobility of man; an account of a man’s ascent to the peak of grandeur. It presents a lofty deal of individual and collective human life; it is a mile-stone in the long journey from beastly slavery to human freedom; it is a proclamation of Allah’s Kingdom in this ephemeral world; it is an irrefutable proof of the possibility of its establishment among human being; it is a beacon light which guides humanity to perfection. Whenever evil forces make a bid to put out this light with their breath, the monumental performance of Imam Husain (‘alaihi salaam) intensifies its refulgence. When humanity falters in adhering to the path of truth and freedom, the example set up by Imam Husain (‘alaihi salaam) gives it a support and comes to its rescue. When the tyrants proud of their wealth, power, and authority harass the unassuming and helpless followers of Truth and when the incessant failure of the champions of truth cast doubt upon the validity of its claim, Imam Husain’s heroic stand in its cause teaches them the lesson of perseverance and save them from falling a prey to despair and despondency. When the rising power of tyrants overawes the individual, Imam Husain’s example reminds him that the duty of stimulating resistance against brutal power ultimately devolves on him. It matters not if for making such an attempt, the enemy offers him a cup of poison, sends him to the gallows, stones him to death, or stains the earth with his blood. Imam Husain (‘alaihi salaam) brings this fact home to the worldly persons that “life” does not mean just living, no matter how. He asserts that life sometimes means to live and sometimes to surrender it.

Real Object of Imam Husain’s Sacrifice

Every year, in the month of Muharram, millions of Muslims mourn Imam Husain’s martyrdom. It is regretable that among those mourners, there are very few persons who focus their attention on the real cause for which Imam Husain (‘alaihi salaam) not only sacrificed his own life, but also the lives of his kith and kin. It is but natural for the adherents and devoted followers of a man to feel grieved at his martyrdom. This sort of sentiment does not carry much of moral value; it is nothing but a spontaneous reaction of the mind of his relations and sympathizers. But the point at issue is what is the special feather of Imam Husain’s martyrdom that keeps the grief for him afresh although about 1,400 years have elapsed since this tragic event took place. If the martyrdom is not associated with any high ideal, it is meaningless to say that the mourning continues for centuries on personal grounds. If viewed in correct perspective, one may well ask what value Imam Husain (‘alaihi salaam) himself would attach to such devotion. If his own person were dearer to him than any ideology or subject, why did he sacrifice it at all? His sacrifice is a conclusive proof that this object was dearer to him than his own life. If we do not have a clear idea of Imam Husain’s purpose, but continue lamentation at each anniversary of his martyrdom, we can neither expect any appreciation from Imam Husain (‘alaihi salaam) on the Day of Resurrection, nor will it have any value with his Allah.

Let us ask what was that ideal or object! Did Imam Husain (‘alaihi salaam) affirm his claim to succession to the Caliphate and did he stake his life to vindicate this claim? Anyone who knows the high moral standard of Imam Husain’s household cannot harbor this vile notion that the members of such a sacred family could have caused bloodshed among the Muslims for gaining political power for themselves. If, for argument’s sake this viewpoint is taken for granted that members of Bani Hashim had a claim for power, even then the 50-year’s history, from Hazrat Abu Bakr’s (radiyallahu ‘anh) Caliphate down to the period of Hazrat Amir Mu’awiyah (radiyallahu ‘anhu), bears evidence that waging war and causing bloodshed merely to seize power had never been their motive. As a logical corollary, one has to admit that Imam Husain’s keep eye discerned symptoms of decay and corruption in the system of the Islamic State, and the felt impelled to resist these evil forces. He even deemed it his duty to wage war in this connection, as the situation so warranted.

Fight Against Falsehood

Turn over the pages of history! The early period of Islam which is considered to be the best of all that has elapsed. Even the period of the true successors to the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) has terminated. The age of the secular authority, viz., the period of autocratic government has been ushered in. In flagrant contravention to the Divine Authority, the Muslim kings look upon the state exchequer as their person property. In each Muslim State, the monarch fills his treasury with gold and jewelry and with his political power reinforced by the power of money he forces this people to obey his arbitrary commands. Some people submit to him out of fear and others do so to gain their selfish ends with his help. There is always a hard core of steadfast Muslims who refuse to yield. The Nabi’s grandson, Imam Husain (‘alaihi salaam), falls in the last category. Persuasion, threats, and crafty measures were employed, but Imam Husain (v) remain adamant. How could Imam Husain (‘alaihi salaam), in whose veins the blood of Hazrat Ali, Sayyidah Fatimah (‘alaihumus salaam), and Nabi Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) was pulsating, who was Allah-fearing, who had devotion for Truth, treat falsehood at par with Truth? Imam Husain (‘alaihi salaam) flatly refused to take bay’ah to Yazid. In effect, Husain (‘alaihi salaam) declared that Yazid’s authority, being in conflict with the Divine Authority, should not be obeyed by true Muslims. This was the first step in the direction of martyrdom.

He was driven out of his native place. He could not live in peace even in Makkah. He, therefore, resolved to migrate to Iraq. This amounted to a proclamation, on his part, that Yazid’s claim to authority in the Muslim State was untenable. The idea of submitting to Yazid was so repugnant to him that he decided to renounced the security and comforts of his homeland. This was the second step leading to martyrdom.

On his way to Kufa, at Karbala, Imam Husain (alaihi salaam) was intercepted by Yazid’s forces. The small band of his followers was surrounded by Yazid’s army. This was the last sacrifice and the final ordeal. He successfully passed the test. Each and everyone from amongst his relatives and companions were killed one after another. Children were slain. Finally, Imam Husain (alaihi salaam), with a mass of wounds and bruises fell down from his horse. His heart harbored and his lips uttered the belief that “There is no worthy of worship, except Allah and Absolute authority is vested in Him alone.” This was martyrdom, the sacrifice of one’s life for the vindication of Truth. Thirteen centuries have since elapsed, the example set up by Imam Husain (alaihi salaam) gives and will continue to give evidence, till eternity that Command rests with Allah Ta’ala.

Whenever Divine Authority is respected, men will remember how the grandson of the greatest Benefactor of humanity sacrificed his life in defense of Truth. In future, when, with the increase of human knowledge, the obstacles to progress would be removed and men will be marching confidently to the goal of self-realization, they would surely recall the glorious sacrifice offered by Imam Husain (alaihi salaam) at the altar of Truth. When the human mind will be rid of ever fear except the fear of Allah, Imam Husain (alaihi salaam) will be accorded the respect which he deserves and men will often think how Sayyidah Fatimah’s (radiyallahu ‘anha) beloved son displayed the sublimity of obedience to Allah by the voluntary sacrifice of his own life. Then alone this helpless man will come into prominence as the ruler of rulers. This frustrated man would be regarded as the custodian of religion and faith. Once covered with blood and dust, his head will become the symbol of absolute submission to Divine Authority and fearless defiance of any other type of temporal power.

Morals of Imam Husain’s Performance

This exemplary conduct displayed by Imam Husain (alaihi salaam) teaches us not to care for consequences. If the temporal authority is aggressive, sacrifice on the part of followers of Truth becomes all the more essential. Numerical minority and majority, or the lack of resources should not deter them to continue their struggle. Grandeur of coercive government does not carry the seal of Divine approval that it should necessarily be obeyed. A truth-loving person has to face an oppressor whether weak or strong.

Adherence to Truth and Justice is, no doubt, and ordeal. At every step, there is diversion of attention due to attachment to one’s own life, honor and family. But Imam Husain’s lofty ideal teaches the believers and sincere followers of al-Islam that at the ver outset they should take stock of the strength of their resoluteness, so that these temptations may not prove a stumbling block immediately after embarking on that mission. Everyone knows that in the presence of various attachments, the great martyr of Karbala sacrificed his all at the altar of Truth. All the stages of ordeals are categorically described in the Holy Qur’an: Allah intends to test the believers by bringing them under the throes of various ordeals:

“And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast. Who say when a misfortune strikes them: Surely! We are from Allah and surely unto Him we are returning.” (Surah al-Baqarah, ayats 155, 156)

Fear and apprehension, hunger and thirst, love of wealth, property, life and progeny form an acid test for human beings, and as such, the sacrifice of these interests have been declared an ordeal in the cause of Allah.

The helpless hero of Karbala had all these stages, at a stretch. He could have got rid of them within a short span of time and secured relief, position, grandeur, had he only made a compromise with aggression government ignoring the dictates of Truth and Justice. Imam Husain (alaihi salaam) preferred Allah’s Will to his own personal choice. Devotion for Truth overcomes love for life and its luxuries. He laid down his life, being the only asset with the lover of Truth, but he never stretched his hand for taking bay’ah which could be extended only in the cause of Truth.

The most valuable lesson that can be deduced from this grave event is Sabr (perseverance) and determination in the cause of Jihad and Truth.

In spite of being helplessly besieged by enemy with members of family, relatives, and friends witnessing his own kith and kin wailing and shrieking with the intensity of thirst and hunger and later lifting with his own hands their bodies stained with blood. Imam Husain (alaihi salaam) never swerved from the path of truth, even for a moment. In short, he underwent these calamities, being tacitly grateful to Allah Ta’ala. Those who are surcharged with the intoxication of devotion and love willingly accept a cup of poison from the hands of their friends in preference to the cup of honey and elixir. Even today, every particle of the dust of Karbala gives the lesson of patience and endurance of those who keep their ears open to listen to its message.

Imam Husain (alaihi salaam) is the torchbearer of absolute values. He lived, fought, and sacrificed his life in defense of these ideals. He lit an ever-lasting beacon of light for humanity by his heroic struggle for Truth and righteousness that could not be extinguished even after his martyrdom. The glorious example of his life enables mankind to purify their social life and check the evil that brings corruption into the body politic. This light is a source of guidance in every walk of human life.

Posted in Ahlul Bayt, Islamic History, Sayyidinaa Muhammad Sallu alaihi wa Aalihi | Leave a Comment »

The Fast of ‘Ashura (The 10th of Muharram)

Posted by al Adaab on December 18, 2009

Note: Every year around this time we receive questions as to the correct position from al Ahl as Sunnah perspective on Love of the Ahlul Bayti Muhammadi Ridhwaan Allahu ‘alaihim ‘ajma’een. The most authentic position is that it is not possible to profess love for Sayyidinaa Muhammad al Mustafaa Sall Allahu ‘alaihi wa Aalihi wa sallim yet harbor feelings of hatred for the Blessed family and descendants of Habib Allah Sal Allahu ‘alaihi wa Aalihi wa sallim.

Ahl As Sunnah Scholars and Awliyaa have always emphasized the necessity of loving Ahlul Bayt. Until recent history there was never a need to defend loving the Blessed Family of Sayyidinaa Mustafaa Sall Allahu ‘alaihih wa sallim. It was understood and taught throughout Islamic history as a basic point of aqidah, that to disrespect, show enmity or harm the Family of Rasulullahi Sall Allahu ‘alaihi wa Aalihi wa Sallim was tantamount to doing the same to the Beloved of Allahu ta ‘ala Sall Allahu ‘alaihi wa Aalihi wa Sallim. Some ‘Ulema said that such actions were a manifestation of nifaq or hypocrisy, while others equated such actions with kufr or unbelief. Eventually upstart modernist movements that supported Yazid and who approved of the atrocities committed by the tyrant and murtadh (renegade) against Ahl ul Bayt and the People of Madinatul Munawwarah, began to spread the propaganda that anyone showing love and respect for Ahl ul Bayt or who disapproved of the actions of the cursed Yazid had deviated from the straight path.

Because of this false propaganda many Muslims have developed a fear of expressing their love for Rasulullah Sall Allahu ‘alaihi wa Aalihi wa Sallim and his Blessed Family for fear of being slandered and identified with following the Shia way. Loving Ahl ul Bayt does not make one a Shia and this love is not the exclusive right of any particular group from amongst the believers. Anyone with true Iman must of necessity love Rasulullah Sall Allahu ‘alaihi wa Aalihi wa Sallim and Ahlul Bayt Ridhwaan Allahu ta ‘ala ‘alaihim ajma’een, as it is a requirement of Iman.

Al Imam Sayyid Mubarik “Ali Shah Gilani Hassahi wal Hussayni my perfect Murshid Hafidhahullah, in an article concerning the excellence of Ahl ul Bayt quotes a hadith that captures the essence of the matter;

Imam Tirmidhi narrated from Hazrat Ibn-e-Abbas, Radhi Allahu Anhu, that Sayyid-e-Aalam, Sall Allahu alaihi wa Aalihi wa Sallim, said: “(Just as) the stars are shelters for those living on Earth to protect them from being drowned (similarly) my Ahl-e-Bayt are the resorting place for the difference (of opinion) amongst my Ummah. Hence whenever any tribe stands in rivalry against my Ahl-e-Bayt, they will suffer from internal strife amongst themselves and thus that will become a satanic group.” Imam Hakim narrated from Hazrat Anas Radhi Allahu anhu, that Sayyid-e-Aalam, Sall Allahu alaihi wa Aalihi wa Sallim said: “In respect of my Ahl-e-Bayt, my Allah Jalla Majadahu has promised that whoever amongst them have confessed Tauheed and Risalat, He will not put them under Adhab (torture, punishment).

And so we begin our series of posts on the Ahl as Sunnah position concerning Love of Ahl ul Bayt from sources acceptable to the Ahl as Sunnah ‘Ulama. Let there be no room for doubt.

Muharram 1, 1431

Muhammad Sa’id Hunafa Qadri


The Fast of ‘Ashura (The 10th of Muharram)

Mu’awiyah ibn Abu Sufyan (Radiyallahu ‘anh) relates: I heard the Messenger of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) say: “It is the day of ‘Ashura. Allah (Subhanahu wa Ta’ala) has not made fasting obligatory for you. But I am fasting. He who likes to observe fast among you should do so, and he who likes not to observe it (does not have to) observe it.” [Sahih Muslim]

Abu Qatada (Radiyallahu ‘anh) relates that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said that the fast on the 10th of Muharram atones for the sins of the preceding year. [Sahih Muslim]

Abu Huraira (Radiyallahu ‘anh) reports that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said that after Ramadan, the fasts of Muharram have the greatest excellence. [Sahih Muslim]

Alhamdulillah, Allah (Subhanahu wa Ta’ala) has blessed us to see another year. The first month of this year is Muharram. In this month is an excellent day—the day of ‘Ashura—which falls on the 10th of Muharram. The Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) recommended that we fast on this day, by his Sunnah. He also indicated how we should observe the fast of ‘Ashura.

Hakam ibn Al-Arat (Radiyallahu ‘anh) relates: I went to Ibn Abbas (Radiyallahu ‘anh)… I said to him: Tell me about fasting on ‘Ashura. He said, “When you seen the new moon of Muharram count the (days) and (begin to) observe fast on the 9th.” I said to him: “Is it how the Holy Messenger of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) observed the fast?” He said, “Yes.” [Sahih Muslim]

Hazrat Ibn Abbas (Radiyallahu ‘anh) relates that when the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said: “If I survive till next year, I will definitely observe fast on the 9th of Muharram (as well).” [Sahih Muslim]

(Note: What the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) meant was that he would also fast on the 9th as well as the 10th to which he was accustomed. We also should try fasting on the 9th and the 10th of Muharram.)

The Historical Significance of ‘Ashura

Hazrat Ibn Abbas (Radiyallahu ‘anh) reports that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) arrived in Madinah and found the Jews observing fast on the day of ‘Ashura… They said: “It is the day of great (significance) when Allah delivered Hazrat Musa (‘Alaihis-Salaam) and his people and drowned Pharoah and his people, and Sayyidina Musa (‘Alaihis-Salaam) observed fast out of gratitude. And we also observe it.” The Holy Messenger of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) responded: “We have more right, and we have closer connection with Sayyidina Musa (‘Alaihis-Salaam) than you have”; so Allah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) observed fast (on the day of ‘Ashura) and gave us orders to observe it. [Sahih Bukhari and Muslim]

‘Ashura is a day of great historical significance. On this day: Allah (Subhanahu wa Ta’ala) accepted the repentance of Sayyidina Adam (‘Alaihis-Salaam) after his exile from Paradise; Allah (Subhanahu wa Ta’ala) saved Sayyidina Nuh (‘Alaihis-Salaam) and his companions in the ark; Allah extinguished the fire in which Sayyidina Ibrahim (‘Alaihis-Salaam) was thrown by Nimrod; And Allah (Subhanahu wa Ta’ala) spoke directly to Sayyidina Musa (‘Alaihis-Salaam) and gave him the Commandments. On this same 10th of Muharram, Sayyidina Ayyub (‘Alaihis-Salaam) was restored to health (from leprosy); Sayyidina Yusuf (‘Alaihis-Salaam) was reunited with his father Ya’qub (‘Alaihis-Salaam); Sayyidina Yunus (‘Alaihis-Salaam) was taken out from the belly of the fish; and the sea was divided as the nation of israel was delivered from captivity and Pharoah’s army was destroyed. ‘Ashura is also the day when  the kingdom of Sulaiman (‘Alaihis-Salaam) was restored; Sayyidina Isa (‘Alaihis-Salaam) was raised to Jannah; and Sayyidina al- Imam Husayn (Radiyallahu ‘anh) (the Holy Nabi’s, Sall Allahu alaihi wa Aalihi wa Sallim, grandson) achieved the honor of Martyrdom.

Worship Allah (Subhanahu wa Ta’ala) as much as you can on ‘Ashura. Whoever fasts on this day is like one who fasts all his life. Whoever clothes a naked person Allah (Subhanahu wa Ta’ala) will release him from a painful punishment. He who visits a sick person, Allah (Subhanahu wa Ta’ala) will grant him a reward that will not be decreased. Whoever places his hand on an orphan’s head, or feeds a hungry person or gives water to a thirsty man, Allah will feed him a feast from Paradise and will quench his thirst with Salsabil (a wine that does not intoxicate). And who ever takes a Ghusl on this day will enjoy excellent health and freedom from sickness and indolence. Whoever provides generously for his family on this day, Allah (Subhanahu wa Ta’ala) will be generous to him throughout this year. And whoever applies Kuhl to his eyes will never suffer from eye-sore again, Insha’Allah al-Aziz

O’ Allah! Bless us to perform good deeds and gain their reward on ‘Ashura. Make the new year one of unity, cooperation and success for Muslims in this city and around the world. Ameen.

Posted in 'Ibaadah, Ahlul Bayt, Islamic History, Sayyidinaa Muhammad Sallu alaihi wa Aalihi | Leave a Comment »

The Fast of ‘Ashura (The 10th of Muharram)

Posted by al Adaab on January 23, 2007

 

The Fast of ‘Ashura (The 10th of Muharram)

Hadhrat Mu’awiyah ibn Abu Sufyan (Radiyallahu ‘anh) relates: I heard the Messenger of Allah (Subhanahu wa Ta’ala) say: “It is the day of ‘Ashura. Allah (Subhanahu wa Ta’ala) has not made fasting obligatory for you. But I am fasting. He who likes to observe fast among you should do so, and he who likes not to observe it (does not have to) observe it.” [Sahih Muslim]

Abu Qatada (Radiyallahu ‘anh) relates that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said that the fast on the 10th of Muharram atones for the sins of the preceding year. [Sahih Muslim]

Abu Huraira (Radiyallahu ‘anh) reports that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said that after Ramadan, the fasts of Muharram have the greatest excellence. [Sahih Muslim]

Alhamdulillah, Allah (Subhanahu wa Ta’ala) has blessed us to see another year. The first month of this year is Muharram. In this month is an excellent day—the day of ‘Ashura—which falls on the 10th of Muharram. The Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) recommended that we fast on this day, by his Sunnah. He also indicated how we should observe the fast of ‘Ashura.

Hakam ibn Al-Arat (Radiyallahu ‘anh) relates: I went to Ibn Abbas (Radiyallahu ‘anh)… I said to him: Tell me about fasting on ‘Ashura. He said, “When you seen the new moon of Muharram count the (days) and (begin to) observe fast on the 9th.” I said to him: “Is it how the Holy Messenger of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) observed the fast?” He said, “Yes.” [Sahih Muslim]

Hadhrat Ibn Abbas (Radiyallahu ‘anh) relates that when the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said: “If I survive till next year, I will definitely observe fast on the 9th of Muharram (as well).” [Sahih Muslim]

(Note: What the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) meant was that he would also fast on the 9th as well as the 10th to which he was accustomed. We also should try fasting on the 9th and the 10th of Muharram.)

The Historical Significance of ‘Ashura

Hadhrat Ibn Abbas (Radiyallahu ‘anh) reports that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) arrived in Madinah and found the Jews observing fast on the day of ‘Ashura… They said: “It is the day of great (significance) when Allah delivered Hadhrat Musa (‘Alaihis-Salaam) and his people and drowned Pharoah and his people, and Sayyidina Musa (‘Alaihis-Salaam) observed fast out of gratitude. And we also observe it.” The Holy Messenger of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) responded: “We have more right, and we have closer connection with Sayyidina Musa (‘Alaihis-Salaam) than you have”; so Allah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) observed fast (on the day of ‘Ashura) and gave us orders to observe it. [Sahih Bukhari and Muslim]

  • ‘Ashura is a day of great historical significance. On this day:
  • Allah (Subhanahu wa Ta’ala) accepted the repentance of Sayyidina Adam (‘Alaihis-Salaam) after his exile from Paradise;
  • Allah (Subhanahu wa Ta’ala) saved Sayyidina Nuh (‘Alaihis-Salaam) and his companions in the ark;
  • Allah extinguished the fire in which Sayyidina Ibrahim (‘Alaihis-Salaam) was thrown by Nimrod;
  • And Allah (Subhanahu wa Ta’ala) spoke directly to Sayyidina Musa (‘Alaihis-Salaam) and gave him the Commandments.
  • On this same 10th of Muharram, Sayyidina Ayyub (‘Alaihis-Salaam) was restored to health (from leprosy);
  • Sayyidina Yusuf (‘Alaihis-Salaam) was reunited with his father Ya’qub (‘Alaihis-Salaam);
  • Sayyidina Yunus (‘Alaihis-Salaam) was taken out from the belly of the fish; and the sea was divided as the nation of Israel was delivered from captivity and Pharaoh’s army was destroyed.
  • ‘Ashura is also the day when the kingdom of Sulaiman (‘Alaihis-Salaam) was restored;
  • Sayyidina Isa (‘Alaihis-Salaam) was raised to Jannah; and Sayyidina al- Imam Husayn (Radiyallahu ‘anh) (the Holy Nabi’s, Sall Allahu alaihi wa Aalihi wa Sallim, grandson) achieved the honor of Martyrdom.

Worship Allah (Subhanahu wa Ta’ala) as much as you can on ‘Ashura. Whoever fasts on this day is like one who fasts all his life. Whoever clothes a naked person Allah (Subhanahu wa Ta’ala) will release him from a painful punishment. He who visits a sick person, Allah (Subhanahu wa Ta’ala) will grant him a reward that will not be decreased. Whoever places his hand on an orphan’s head, or feeds a hungry person or gives water to a thirsty man, Allah will feed him a feast from Paradise and will quench his thirst with Salsabil (a wine that does not intoxicate). And whoever takes a Ghusl on this day will enjoy excellent health and freedom from sickness and indolence. Whoever provides generously for his family on this day, Allah (Subhanahu wa Ta’ala) will be generous to him throughout this year. And whoever applies Kuhl to his eyes will never suffer from eye-sore again, Insha’Allah al-Aziz

O’ Allah! Bless us to perform good deeds and gain their reward on ‘Ashura. Make the new year one of unity, cooperation and success for Muslims in this city and around the world. Ameen.

Posted in 'Ibaadah, Islamic History | 2 Comments »

The Month of Muharram

Posted by al Adaab on January 23, 2007

 

The Month of Muharram

The First Month of the Islamic Calendar

Extracted from

Lata’if al-Ma`arif  of Imam Ibn Rajab al-Hanbali (Allah have mercy on him)

In the Name of Allah, Most Merciful and Compassionate

This is the first of a regular series of posts, inshaAllah, giving the fiqh of the months of the Islamic (Hijri) calendar, based on the comprehensive work by Imam Ibn Rajab al-Hanbali (Allah have mercy on him, 736-790 AH), Lata’if al-Ma`arif fi ma li Mawasim al-`Am min al-Wadha’if. Imam Ibn Rajab filled his magnificent work with hadiths, sayings of the righteous, and treasures of knowledge and wisdom. Only a small handful of the vast oceans of this wisdom is translated, because of the large size of the work, which is close to 600 pages in length.

Details relevant to Hanafi fiqh will be added to this, inshaAllah.

Faraz Rabbani.

Duties of the Month of Muharram:

1. It is the best of months for general voluntary fasts, after Ramadan.

2. It is especially recommended to fast the 10th of Muharram (known as the Day of `Ashura’), with a day before it or after it. [Ibn Abidin, Radd al-Muhtar, quoting Kasani’s al-Bada’i`]

3. It is also virtuous to give in charity on this day.

Extracts from Ibn Rajab’s Lata’if al-Ma`arif, regarding the month of Muharram:

The Virtues of Fasting in the Month of Muharram and Its First Ten Days

Muslim reported from Abu Hurayra (Allah be pleased with him), that the Prophet (Allah bless him and give him peace) said, “The best of fasts after the month of Ramadan are in the Month of Allah, which you call Muharram. And the best of prayer after the obligatory prayer is the night prayer.” [Muslim, 1163]

This refers to general voluntary fasts according to Imam Ibn Rajab (Allah have mercy on him): These are best in the month of Muharram, just as the best general voluntary prayer is night prayer.

The virtue and honor of this month can be attested to by the fact that the Prophet (Allah bless him and give him peace) called it, ‘the Month of Allah.’ (Shahr Allah) Such ascription is only made by Allah to the most special of His creation, such as the ascription of the Prophets Muhammad, Ibrahim, Ishaq, Ya`qub, and others to his slavehood (Allah’s peace and blessings be on them all), and His ascription of the House (Ka`ba) and the camel to himself.

Given that Allah ascribed fasting, between all spiritual works, to Himself [saying, “It is Mine,”] it was suitable that this month, which is also ascribed to Allah, be selected for this particular form of worship.

Fasting is a secret between the servant and his Lord. This is why Allah Mighty and Exalted says, [in the divine hadith (hadith qudsi)], “Every action of the son of Adam is his, except for fasting. It is Mine, and it is I who reward it.” [Bukhari and Muslim, from Abu Hurayra]

The Prophet (Allah bless him and give him peace) also said, “The fasting person has two joys: one when he breaks his fast, and the other when he meets his Lord.” [Muslim]

Night Prayer

As for voluntary night prayer (qiyam al-layl), it is superior to voluntary prayer during the day because it is closer to secrecy, and nearer to sincerity (ikhlas).

Allah Most High said, “Lo! the vigil of the night is (a time) when impression is more keen and speech more certain.” [Qur’an, 73.9]

This is because the time of the night vigil (tahajjud) is the best of times for voluntary prayer, and the closest a servant gets to his Lord. It is a time when the doors of the skies are opened, supplications answered, and needs fulfilled.

Allah Most High has praised those who wake up at night in His remembrance, supplication, seeking forgiveness, and intimate entreating (munajat), saying, “Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knows what is kept hid for them of joy, as a reward for what they used to do.” [Qur’an, 32.16-17]

And, “Or he who pays adoration in the watches of the night, prostrate and standing, bewaring of the Hereafter and hoping for the mercy of his Lord? Say: Are those who know equal with those who know not? But only those of understanding will pay heed.” [Qur’an, 39.9]

And He said to His Prophet (Allah bless him & give him peace), “And some part of the night awake for it, as voluntary worship for you. It may be that thy Lord will raise thee to a praised estate.” [Qur’an, 17.79]

It has been said that those who worship at night will enter Paradise without reckoning, and that standing in night prayer shortens the length of one’s Standing on the Day of Judgment.

This is why the Prophet (Allah bless him & give him peace) said, “Stick to night prayer, for it was the way of the righteous before you. Night prayer is a means of closeness to Allah Most High, of expiating for bad deeds, avoiding sins, and keeping away illness from one’s body.” [Tirmidhi (3543], Bayhaqi, and others; it is a sound (hasan) hadith]

Similarly, it has been related that fasting is a means for good health. The Prophet (Allah bless him & give him peace) is reported to have said, “Fast, and you shall have good health.” [Ahmad, from Abu Hurayra]

Lovers have no time more joyous than when they are alone in entreating their Beloved. This is the healing for their hearts, and the great thing that they could long for.

This is why Abu Sulayman al-Darani would say, “The people of the night find more joy than the people of distraction (lahw) in their distractions. Were it not for the night, I would not like to remain living.”

The Day of `Ashura’: The Tenth of Muharram

It is mentioned in Bukhari and Muslim from Ibn Abbas (Allah be pleased with him and his father) that he was asked about fasting the Day of `Ashura’ [10th of Muharram]. He said, “I did not see the Messenger of Allah (blessings and peace be upon him) fast a day while more avid to seek its virtue than this day,” meaning the Day of `Ashura’.” [Bukhari (2006), and Muslim (1132)].

The Day of `Ashura’ has great virtue, and tremendous sanctity (hurma). The virtue of fasting it was known among the Prophets (peace be upon them all). Both Prophet Nuh and Prophet Musa (peace be upon them both) fasted it.

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The Spirit of Imam Husain’s Martyrdom

Posted by al Adaab on January 23, 2007

The Spirit of Imam Husain’s Martyrdom
Taken from Shahadat-e-Husain, by Maulana Abul-Kalam Azad

Nature of Umayyad Rule

To illustrate a few points, it may be stated that the Umayyad’s rule was unIslamic. Any rule which is based on force and violence can never be Islamic. The Umayyads crushed the spirit of democratic freedom. They laid the foundation of their authority on unscrupulous tactics and coercive methods instead of on mutual consultation and Ijma’ (Consensus). The Umayyad state craft did not follow the Shari’ah in total, but it was motivated merely by lust of power and political ends. Such a serious menace to the basic values of Islam demanded a heroic struggled against arbitration and a crusade for the vindication of truth and freedom.
Imam Husain’s character as a Mu’min

These were the changes that appeared in the wake of converting the Islamic Khulafat into dynastic imperialism. No one can deny that Yazid’s nomination as successor to his father was the starting point of all these transformation. It cannot be gainsaid that after a short span of time from the point of origin all the corrupt practices mentioned above came into existence. At the time when this revolutionary step was adopted, there was no indication of these evils, but a man of vision could have predicted these inevitable consequences of such a beginning and that the reforms introduced by Islam in the administration and political phases of the state would be rendered null and void by these charges. This is the reason why Imam Husain (radiyallahu ‘anh) could not remain indifferent to this undesirable development. He, therefore, decided to stem the tide of the evil forces taking the risk of confronting the worst consequences by rising the revolt against an established government. The consequences of his bold stand are known to every one. The fact which Imam Husain (radiyallahu ‘anh) wanted to emphasize by plunging himself into grave danger and enduring its consequences heroically was that the fundamental features of the Islamic State are valuable assets. It would not be a bad bargain, if a believer sacrificed his life and get his family members slain for preserving this valuable object. A believer should not hesitate to sacrifice all that he possesses for preventing the changes which constitute a serious danger to the religion of al-Islam and the Muslim Community which is a custodian of the constitutional values. One is at liberty to contemptuously disregard it as merely a maneuver for securing power, but in the eyes of Imam Husain bin Ali (radiyallahu ‘anh), it was primarily a religious obligation. He, therefore, laid down his life in this cause gaining the crown of martyrdom.

Imam Husain’s Role

Imam Husain (radiyallahu ‘anh), Sayyid-ush-Shuhadaa, initiated the holy war against the oppressive regime of the Umayyads and refused to take the oath of allegiance to that authority. It is a sacred legacy bequeathed to posterity by Imam Husain (radiyallahu ‘anh) that Muslims should never submit to any authority which defies the Divine Law, maintains itself by force and foists it arbitrary decisions on the people at the cost of inherent freedom. The struggle in this cause does not necessitate mobilization of men, money and material on the scaled possessed by the hostile temporal authority. Husain bin Ali (radiyallahu ‘anh) did not possess the sinews of war. He had the support of only a small band of helpless and un-armed individuals. A person entrenched in righteousness and truth does not care for consequences. The outcome of the struggle lies in the hands of the power that is always on the side of Justice and Truth. Cruelty eventually suffers a set back, gains despair and despondency despite its overwhelming superiority in number and resources. On such occasions, one surrenders to considerations of expediency through the agony of the accursed Shaitan who creates doubt in the mind of defenders of Truth whether the result is worth achieving at cost of much bloodshed. This can very easily be contradicted. Apart from numerous instances of Jihad, there is the event of Karbala that is a glaring example of a fight heroically fought by 62-72 scantily armed persons against the massive forces of a formidable state. It is true that Imam Husain (radiyallahu ‘anh) saw his kith and kin in utter distress suffering the agonies of hunger and thirst; witnessed each and every one of them writhing in dust and blood one after the other; it is also a fact that he did not even possess the force to wrest a morsel of bread from the enemy sufficient for their survival, but he eventually surrendered himself to the Supreme Being, sustaining grave injuries all over his body. However he came out successfully in the test. His wounded head was adorned with the crown of victory.
Imam Husain’s Martyrdom and Humanity

Now the question arises whether Imam Husain’s martyrdom was only the result of his attempt to seize the throne and the sympathy it evokes in the readers is the natural reaction to a splendid failure? Or, is this merely the recalcitrant attitude or unscrupulous policy of a short tempered leader who, by chance, happened to be the grandson of their beloved Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) and solely on this account, do they come out for his defense. Whether this is a heart-rending story of the ruthless and brutal destruction of a weak party, the narration of which induces you to burst into tears? The history of the world provides a number of instances appealing to our sympathy. It is so much replete with individual and collective incidents of failure and frustration, on one hand, and those of cruelty and barbarism, on the other, that the world will not be particularly impressed with the tragic episode of Imam Husain (radiyallahu ‘anh). No! Imam Husain’s story does not purport to be anything of this kind. It is in the main, a story of human dignity; a tale of revealing the essential nobility of man; an account of a man’s ascent to the peak of grandeur. It presents a lofty deal of individual and collective human life; it is a mile-stone in the long journey from beastly slavery to human freedom; it is a proclamation of Allah’s Kingdom in this ephemeral world; it is an irrefutable proof of the possibility of its establishment among human being; it is a beacon light which guides humanity to perfection. Whenever evil forces make a bid to put out this light with their breath, the monumental performance of Imam Husain (radiyallahu ‘anh) intensifies its refulgence. When humanity falters in adhering to the path of truth and freedom, the example set up by Imam Husain (radiyallahu ‘anh) gives it a support and comes to its rescue. When the tyrants proud of their wealth, power, and authority harass the unassuming and helpless followers of Truth and when the incessant failure of the champions of truth cast doubt upon the validity of its claim, Imam Husain’s heroic stand in its cause teaches them the lesson of perseverance and save them from falling a prey to despair and despondency. When the rising power of tyrants overawes the individual, Imam Husain’s example reminds him that the duty of stimulating resistance against brutal power ultimately devolves on him. It matters not if for making such an attempt, the enemy offers him a cup of poison, sends him to the gallows, stones him to death, or stains the earth with his blood. Imam Husain (radiyallahu ‘anh) brings this fact home to the worldly persons that “life” does not mean just living, no matter how. He asserts that life sometimes means to live and sometimes to surrender it.
 

Real Object of Imam Husain’s Sacrifice

Every year, in the month of Muharram, millions of Muslims mourn Imam Husain’s martyrdom. It is regretable that among those mourners, there are very few persons who focus their attention on the real cause for which Imam Husain (radiyallahu ‘anh) not only sacrificed his own life, but also the lives of his kith and kin. It is but natural for the adherents and devoted followers of a man to feel grieved at his martyrdom. This sort of sentiment does not carry much of moral value; it is nothing but a spontaneous reaction of the mind of his relations and sympathizers. But the point at issue is what is the special feather of Imam Husain’s martyrdom that keeps the grief for him afresh although about 1,400 years have elapsed since this tragic event took place. If the martyrdom is not associated with any high ideal, it is meaningless to say that the mourning continues for centuries on personal grounds. If viewed in correct perspective, one may well ask what value Imam Husain (radiyallahu ‘anh) himself would attach to such devotion. If his own person were dearer to him than any ideology or subject, why did he sacrifice it at all? His sacrifice is a conclusive proof that this object was dearer to him than his own life. If we do not have a clear idea of Imam Husain’s purpose, but continue lamentation at each anniversary of his martyrdom, we can neither expect any appreciation from Imam Husain (radiyallahu ‘anh) on the Day of Resurrection, nor will it have any value with his Allah.

Let us ask what was that ideal or object! Did Imam Husain (radiyallahu ‘anh) affirm his claim to succession to the Caliphate and did he stake his life to vindicate this claim? Any one who knows the high moral standard of Imam Husain’s household cannot harbor this vile notion that the members of such a sacred family could have caused bloodshed among the Muslims for gaining political power for themselves. If, for argument’s sake this viewpoint is taken for granted that members of Bani Hashim had a claim for power, even then the 50-year’s history, from Hazrat Abu Bakr’s (radiyallahu ‘anh) Caliphate down to the period of Hazrat Amir Mu’awiyah, bears evidence that waging war and causing bloodshed merely to seize power had never been their motive. As a logical corollary, one has to admit that Imam Husain’s keep eye discerned symptoms of decay and corruption in the system of the Islamic State, and the felt impelled to resist these evil forces. He even deemed it his duty to wage war in this connection, as the situation so warranted.

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