|
The Greatness of Imam Hussein (a.s.)
On the
third of the blessed month of Sha'ban, the fourth year after Hijrah,
and a year after the birth of Imam Hassan, ImamHussein (a.s.) was
born.
The
status of Imam Hussein (a.s.) is unparalleled, except by that of his
father, mother, brother, and the Imams of his offspring (peace be
upon all of them). Should a historian make a good research,
collecting the stories and traditions concerning Imam Hussein
(a.s.), he would certainly end up with the Imam (a.s.) as the top
example among the Muslims. He would write a
voluminous, great work covering this Imam.
The
Glorious Qur'an, the supreme divine document, which falsehood can
never reach from before or behind it, expresses in many verses the
lofty position Imam Hussein (a.s.) achieved in the sight of Allah
(swt). Following are some of these verses:
|
1. Verse of
Purification (Tathir):
"Allah only wishes to keep away uncleanness
from you (Household of the Prophet) and purify you thoroughly."
Holy Qur'an (33:33)
Traditions say, regarding the reason this
verse was revealed, that the Holy Prophet (s.a.w.) called for a
shawl. With it he covered Ali, Fatimah, Hassan, and Hussein
(a.s.). "O my Lord," he said, "these are the members of my family.
Remove uncleanness from them and purely purify them." and so this
noble verse was revealed on this occasion. It is a testimony by
Allah, the Blessed and Exalted, on the purity of the Prophetic house
(Ahlul Bait [a.s.]) and their great stature.
2. Verse of Malediction (Mubahala):
"If anyone disputes with you about it (your
prophet hood) after the knowledge has come to you, say, 'Come, let
us bring our sons and your sons and our women and your women and
ourselves and yourselves and pray to Allah to curse the lying
party." Holy Qur'an (3:61)
The Qur'anic exegesis's and scholars
say that his noble verse was revealed when the Christians of the
city of Najran agreed with the Messenger of Allah (s.a.w.) to pray
to Allah to destroy the party which struck falsehood. As agreed,
and on time, the Holy Prophet (s.a.w.) went out to the place chosen
for the contest. He carried Imam Hussein (a.s.) and took Imam
Hassan (a.s.) by the hand. Fatimah followed
behind while Imam Ali walked in their wake. "Say 'Amen' at the end
of my prayer," the Holy Prophet (s.a.w.) told them. But, upon
seeing those brilliant faces filled with piety and grandeur, the
Christians stopped short of entering the contest. They recognized
the Prophet's authority, and paid the tribute.
The noble verse called Hassan and
Hussein "our sons," mentioned the Prophet Muhammad (s.a.w.), and
referred to Ali as "ourselves" and Fatimah as "our women." She
symbolizes the whole of womankind in this verse. Had there been
other people who had higher status than these people, the Holy
Prophet (s.a.w.) certainly would have brought them along with him.
3. Verse of Affection (Muwada):
"...say: 'I do not ask you for any payment
for my preaching to you, except the love of my relatives..." Holy
Qur'an (42:23)
The Qur'anic exegesis's state that
this verse was revealed concerning Ali, Fatimah, Hassan and Hussein
(a.s.).
Jabir bin Abdullah is reported to have
said: "A bedouin came to the Holy Prophet (s.a.w.) and said, 'O
Muhammad! introduce me to Islam.'
"'You should bear witness,' replied
the Messenger of Allah (s.a.w.) 'that there is no god but Allah, Who
is the only God, Who has no partner whatsoever, and that Muhammad is
His Servant and Messenger.'
"'Do you ask for recompense in
return?' asked the bedouin. "'No,' said the Prophet (s.a.w.),
'except that you should love the relatives.'
"'Mine or yours?' inquired the man.
"'Mine,' said the Holy Prophet
(s.a.w.).
"'Hold out your hand,' said the
bedouin. 'I give you my pledge of allegiance. My Allah curse
whoever doesn't love you or your kindred.'
"'Amen,' said the Messenger of Allah (s.a.w.)."
It is
reported in the Musnad (Book of traditions) of Ahmad bin Hanbal, the
two Sahihs (Authentic books of traditions), and the exegesis of al-Tha'alibi
and al-Tabarsi, that Ibn Abbas, may Allah (swt) be pleased with him,
was quoted as saying, "When the verse (say: I do not ask you for any
payment for my preaching to you except the love for my relatives)
was revealed, Muslims asked the Prophet (s.a.w.), 'O Messenger of
Allah! Who are your kinsfolk whom we should love?! 'Ali, Fatimah
and their two sons,' answered the Prophet (s.a.w.)." |
Next to the verses of the Glorious Qur'an, we quote certain
statements, from the Messenger of Allah (s.a.w.) as additional
evidence expressing the lofty position
occupied by Imam Hussein (a.s.) in the world of Islam and the Muslim
ummah.
|
1. In the
Sahih of al-Tirmidhi, Ya'la bin Murrah is quoted to have said, "The
Messenger of Allah (s.a.w.) said, 'Hussein is from me and i am from
Hussein. Allah loves whoever loves Hussein. Hussein is a disciple
of the disciples."
2. Salman al-Farsi is reported to
have said, "I heard the Prophet of Allah (s.a.w.) saying, 'Hassan
and Hussein are my two sons. Whoever loves them then he loves me.
And whoever dislikes them then he dislikes me. And whoever
dislikes me then Allah dislikes him. And whomever Allah dislikes,
He will throw him into hell face downward.'"
3. Al-Bara' bin Azib is quoted to
have said, "I saw the Messenger of Allah (s.a.w.) carrying Hussein
bin Ali (a.s.) on his shoulder. He was saying, 'O Lord! I do love
him so love him.'"
4. Abdullah bin Mas'ood is reported
to have said, "The Messenger of Allah (s.a.w.) said, concerning
Hassan and Hussein, 'These are my two sons, whoever loves them then
he loves me. And whoever dislikes them he dislikes me.'"
5. Ali bin Hussein (a.s.) said, on the authority of his father, on
the authority of his grandfather (a.s.), "The Messenger of Allah
(s.a.w.) took the arms of Hassan and Hussein and said, 'Whoever
loves me and loves these two and their father, he will certainly be
with me on the Day of Judgment.'" |
Once Imam Hussein (a.s.) passed by
poor men eating crumbs of bread on a mat. He greeted them and they
invited himto their meal. He sat among them and said: "If your food
were not alms, I would have eaten with you. Come home with me," he
asked them. There, he fed them, clothed them and provided them with
money.
One could really detect the depth of
his humbleness through examination of this vivid testimony,
particularly when we take into consideration that Imam Hussein
(a.s.) was the political and ideological figure who was appointed as
the legitimate leader of the Muslims by Allah, through His Messenger
(s.a.w.).
As for his social position, he was so
matchless and unique, that Ibn Abbas, the revered companion of the
Holy Prophet (s.a.w.), used to hold the stirrup of his horse when he
would mount it. Ibn Abbas was older than Imam Hussein (a.s.), but
he did this out of his respect for him.
It is because of his glorious social
status that the people would dismount from their horses and camels,
on the way to Mecca to perform their pilgrimage, as long as he would
travel on foot.
Another example reflecting his humble
nature is that of his acceptance of an invitation to having food
with the poor. He encountered a number of poor men. Having had
their food they hastened to ask him to share with them. He
dismounted from his horse saying, "Surely, Allah doesn't like the
haughty." He partook of their food and said: "I have accepted your
invitation. Won't you accept mine?"
"Certainly, we will," said they. He
took them to his house and said to al-Rabab, his wife, "Bring us
what you have been storing."
He did care for the people. He would
always help them, even though, for the most part, they wouldn't
recognize his legitimate right. Shu'aib bin Abdul-Rahman is
reported to have said: "On the way of al-Taf (Battle of Karbala',
wherein he was martyred) a mark was seen on the back of Hussein bin
Ali (a.s.). Imam Zain al-Abideen (a.s.) (his eldest son, and the
son who survived the battle) was asked about it. 'It is the trace,'
he replied, 'of the bag, which he puts on his back (carrying food)
to the house of the widows, orphans and the poor."
This fact attests to his remarkable humbleness, his care for the
ummah, his awareness and deep feeling of his responsibility toward
the people.
His Forgiveness of
the Wrongdoers
This is another one of this key
attributes. Once a young servant of his did something which
deserved punishment. When Imam Hussein (a.s.) wanted to punish him,
the servant said: "Who curb their anger."
"Let him go", said the Imam.
"And those who forgive their
fellow-man,' added the servant.
"And Allah loves the charitable, sir,"
said the servant.
"I set you free, for the sake of
Allah," said the Imam. "Henceforth I am going to give you the
double of what Ihave been giving you."
These are only brief instances of the ethical side of the character
of Imam Hussein (a.s.).
Aspects of His
Thought
We deem it suitable to mention to
mention some of his activities in the field of Islamic thought.
These texts testify to his great intellectual capacity, polished by
the divine message and set on the right track by Allah, the
Almighty.
Nafi' bin al-Azraq, the head of the
Azraqis who were among the Khawarij (those who mutinied against Imam
Ali [a.s.] after the Battle of Siffeen), once asked to describe his
Lord Whom he worshipped.
"O Nafi'!," Imam Hussein (a.s.)
started, "Whoever uses symbolism in religious matters will always
remain in confusion, deviated as he stumbles off the right path,
sticking to deviation wherever he goes, straying off the right
course, and saying bad, and worthless things.
O son of Azraq! I can describe my Lord with the very words He used
to describe Himself: Never recognized by the five senses. Never
compared to man. Very close but not to the point
of being touched. Very far but not so far
that He can't be detected. He is One and can't be partitioned.
Known by His signs. Described by His attributes. There is no god
but He, the Great, the Exalted."
At that point Ibn al-Azraq wept and
said: "What beautiful words are yours."
Allahumma Salli a'lla Muhammadin
wa aali Muhammad.
Reference:
Al-Balagh Foundation. Imam Hussein bin Ali.
Ahlul Bait (Book 5). Tehran, Islamic Republic of Iran. Pages: 16,
18-22, 25-28.
|
|