IMAM HUSSAIN (A.S.) BIN ALI IBNE ABI TALIB (A.S.)
"And whoever disputes with you concerning
him (Jesus) that has come to you of knowledge, then say: Come let us
call our sons and your sons and our women and your women and ourselves
and yourselves, then let us pray for the curse of Allah on the liars"
Al-Quran 3:61.
The above verse refers to 5 personalties,
which were regarded by the Almighty, who were trusted by His lordship as
his representatives, unanimously agreed by all sects of Muslims, capable
of cursing the liers. History tells the fact that no other individual
or group has ever been so explicitly mentioned in the Holy Quran. Who
were the sons mentioned above, Al Hasan (A.S.), Al-Hussain (A.S.),
referred above as our sons, S/O Ali B.Abi Talib (A.S.), Fatima, peace
be upon her, referred as our women, Ali b.Abi Talib (A.S.), referred
above as ourselves, and the Holy Prophet (S.A.W.) himself.
Who was actually Hussaein? It is the Quran
which speaks about him. What was the background of this exceptionally
unique and great personality. This prominent man of history, the legend
of epics, the word of pride and honor was not less the grandson of
Prophet Mohammad (S.A.W.), the son of daughter Fatima al-Zehra and her
cousin husband the Commander of the Faithful, Ali bin Abi Talib (A.S.)
bin Abdul-Muttalib bin Hashim.
BIOGRAPHY
The Martyr Hussain (A.S.) was born in al-Medinah
al-Munnawarah on the fifth of Shaban according to some sources and 3rd
Shaban according to other sources, 4 A.H. (626 A.D). His birth was
applauded by the prophetic family. The Prophet (S.A.W.) himself named
him Hussain. He sacrificed a ram on his behalf in the rite of “aquiqa”.
On the testament of the Apostle of God, he and his brother are the two
lords of youth of Heaven and by unanimous agreement, they were the
grandsons of the Prophet of Mercy.
Al-Hasan b. Ali (A.S), peace be upon him,
was like the Prophet, may God bless him and his family, from his head to
his chest, while al-Hussain was like him from his chest to his feet.
They were the two dear ones of the Apostle of God among all family and
children.
[Zadhan reported on the authority of
Salman, may God pleased with him :]
"I heard the Apostle of God, God bless him
and his family, say concerning of al-Hasan and al-Hussein, peace be upon
them: "O God, I love both of them. Therefore love them and love whoever
loves them "Then he said: Whoever loves al-Hasan and al-Hussain, is one
whom I love. Whomever I love, God loves, and whomever God loves, He will
cause to enter Heaven. Whoever hates them, I hate and God hates.
Whomever God hates, He will cause to enter the Fire. Then he said :
These two sons of mine are my two plants of sweet basi (to sweeten) the
world'. Kitab-ul-Irshad; Sheik Mufeed, p. 296.
Al-Hussain (A.S.) was raised under the
care of the Apostle of Allah (S.A.W.), his daughter Fatimah (A.S.) and
the Commander of the Faithful Ali (A.S.). Hussein (A.S.) imbibed
prophetic morals and drank deeply of the Islamic principles of justice
and righteousness, who used to carry him and his elder brother Imam
Hasan (A.S.) in his arms and declare expansively in front of companions.
"O Allah, love them and love those who love them"
He expressed his deeply felt love for
Hasan and Hussein (A.S.) in these words "These two sons of mine are my
two plants of sweet basil in this world".
Imam Hussain (A.S.) was introduced to
Ummah, while still in the bloom of his childhood as a martyr. His status
was identified by the Apostle of Allah lest the Ummah do him harm.
Thus was Hussain in the heart of the
Apostle of Allah and described in his divine message. He was brought up
in the noblest and most dignified house in Islam.: Namely the house of
the Apostle of Allah (S.A.W.). Hussein (A.S.) partook of his virtues and
principles, hence he was the symbol of piety and the example of
faithfulness, asceictism and worship. He was unflinching and brave in
defending the Ummah and of magnificently outstanding personality. He
firmly adhered to right and was strong willed and never feared the
censure of any censurer in defending the divine laws.
It is because of these majestic
attributes, his ingenious personality, and his lofty social rank that
HUSSAIN (A.S.) was destined to become dynamic, active force in the
Islamic History and his life a brilliant testament leaving an indelible
mark on all generations. Honor enshrined and visage of Hussein in the
heart of every freedom-loving individual who knows humanity's real worth
and the merit of principle and values. The Muslims loved the household
of Prophet (S.A.W.) and revered Hussain (A.S.) as one of the Imams from
his house-hold. The Day of Asura, op. cit page 13.
He is the example for self conscious,
uncompromising revolutionary...the one who advocated the rights of the
oppressed. He is one of the near relatives of the Prophet whom Allah
orders us to love : "I donot ask of you any reward for it but love for
my near relatives and whoever earns good, We give him more good
therein" Holy Quran (42-23)
Decades passed by. The disobedients forgot
the words of the Apostle of Allah regarding the high rank of
Hussain(a.s). They caused grief to the Opostle of Allah by brutally
killing his grandson. "Ibne Umar reminded Muslims of this as it was
reported that "once Ibne Umar was asked about the hajj (pilgrimage) and
whether it was permissible to kill flies. He retorted, "The people of
Iraq ask me about the killing of flies during hajj, whereas they had
killed the son of the daughter of the Apostle of Allah (S.A.W.). The
Apostle of Allah referred to them as 'My two plants of sweet basil of
this world'. Imam Hussain (A.S.) and the Day of Aushura, Al Balagh
Foundation, Iran, pp.11-12.
History provides another insight, taken
from Anas bin Malik, in which he compared two scenes; the first of which
was that of the Apostle of Allah kissing Hussein on his mouth and
hugging him. The second one showed Ibn. Ziyad the Ummayed Governor of
Kufa, following the martyrdom of Hussain (A.S.) poking the head of
Hussain (A.S.) which had been placed in a basin”. The Day of Ashura,
p.12
WHO WAS HUSSAIN (A.S.)
"After the murder of Hussain bin Ali
(A.S.), his head was carried to Zyad who started to poke at the teeth
with his cane and said. "He was good looking', 'let me disturb you', I
said, "I saw the Apostle of Allah kiss the place you poke at on his
mouth". This account was reported by al-Dhah'hak.
Abu-Bakr al-Siddique
said'
"I
heard the Apostle of Allah saying : Hassan and Hussein are the two lords
of the youth of paradise" Day of Aushura, p.12.
The Other sayings of
the Prophet regarding Imam Husayn (A.S.) during his life time are :
1.
"Husayn is from me and I am from Husayn, Allah befriend those who
befriend Husayn and he is the enemy of those who bear enmity to him.
2.
Whoever wishes to se such a person who lives on earth but whose dignity
is honored by the heaven-dwellers, should see my grandson Husayn.
3. The punishment inflicted on the murderer of Husayn in Hell be equal
to half of the total punishment to be imposed on the entire sinners of
the world.
4. O my son! thy flesh is my flesh and thy blood is my blood; thou art
a leader, the son of a leader and the brother of a leader; thou art a
spiritual guide, the son of a spiritual guide and the brother of a
spiritual guide; thou art an Apolistical Imam, the son of an Apolistical
Imam and the brother of an Appolistical Imam; thou art the father of
nine Imams, the ninth of whom would be the Qa;im (the last infallible
spiritual guide).
5. When the Holy Prophet informed Hazrat Fatima of the martyrdom in
store for his grandson, she burst into tears and asked "O my father!
when would my son be martyred?" "In such a critical moment," replied
the Holy Prophet, "When neither I nor you, nor Ali would be alive". This
accentuated her grief and she inquired again, "Who then, O my father,
would commemorate Husayn's martyrdom?". The Holy Prophet said. "The men
and women of a particular sect of my followers, who will befriend my
Ahlu-l-bayt, will mourn for Husayn and commemorate his martyrdom each
year in every century. "A brief History of Fourteen Infallibles.
Ansarian Publication, Qum, Iran p. 100-101
Thus was Husayn in the heart of the
Apostle of Allah and described in his divine message. He was brought up
in the noblest and most dignified house in Islam : Namely the house of
the Apostle of Allah (S.A.W.). Husayn partook of his virtues and
principles, hence he was symbol of piety and the example of
faithfulness, asceticism and worship. He was unflinching and brave in
defending the ummah and of magnificently outstanding personality. He
firmly adhered to right and was strong willed and never feared the
censure of any censurer in defending the divine laws.
It is because of these majestic
attributes, his ingenious personality, and his lofty social rank that
Husayn (A.S.) was destined to become a dynamic, active force in Islamic
history and his life a brilliant testament leaving an indelible mark on
all generations. Honor enshrined the visage of Husayn (A.S.) in the
heart of every freedom-loving individual who knows humanity's real worth
and the merit of principle and values. The Muslims loved the household
of the Prophet (S.A.W.) and revered Hussain (A.S.) as one of the Imams
from this household the magnetic power of Husayn (A.S.) made emotions
overflow and the hearts cling passionately to him, Poets, generations
after generations, during these fourteen centuries created inspired
verse concerning him." The Day of Aushura pp.12-13
He is the example for the self conscious,
uncompromising revolutionary . . . the one who advocated he rights of
the oppressed. He is one of the near relatives of the Prophet (S.A.W.)
whom Allah orders us to love :
". . . I DONOT ASK OF YOU ANY REWARD FOR
IT BUT LOVE FOR MY NEAR RELATIVES AND WHOEVER EARNS GOOD, WE GIVE HIM
MORE OF GOOD THEREIN".
HOLY
QUR'AN(42:23).
THE UPRISING WHY ?.
Husayn (A.S.) made no secret of the true
motives behind his leaving Madinah and why he was declaring war against
Yazid. He gave unambiguously clear answers to those who wanted to know.
He outlined the identity of his movement, and the principles according
to which he would challenge the new Ummayad regime. All the above points
were listed in a letter he sent to his brother Mohammad bin-al-Hanafiyyah.
He underlined, further, that the
deterioration of the political, social and ideological situation and his
onerous responsibility for reforming the ummah, impelled him to move and
leave Madinah, to lead the opposition against the new Ummayad rule. His
letter read :
"I am not taking up
arms in order to make merry, or be ecstatic over what I possess, I am
not making mischief, nor exercising oppression. But I am ready to fight
for the sole goal of seeking reform of the Ummah of my grandfather the
Apostle of Allah (S.A.W). I want to enjoin good and forbid evil and
guide the affairs of the people as my grandfather were doing."
He thus summed up the cause behind his
refusal in giving pledge of allegiance to Yazid :
"Yazid is a corrupt
man, who imbibes wine, puts to death the soul which Allah forbids to be
harmed and declares his debauchery in public. A man like me would never
give pledge of allegiance to him."
As well known by both Husayn (A.S.) and
the generality of the ummah. Yazid was obviously unfit to lead. He was a
libertine, whose key focus was on making mischief. Yazid was totally
engrossed in womanising, drinking wine, playing with monkeys, reciting
poetry, horse-racing and hunting.
"The entire ummah agrees upon the fact
that leadership ought not be granted to anyone who lacks the ability of
being exemplary leader in his deeds, morals and understanding the import
of the divine laws. He must also be politically efficient. Thus how
could Husayn (A.S.) the son of the daughter of the Apostle of Allah (S.A.W.)
and the sole leader of the ummah, the center of the hopes of the
people-yield to Yazid"?
"It was for those reasons that Husayn
(A.S.) declined to give an oath of allegiance to Yazid and set his heart
on taking up arms against him. He made his case public in his
correspondence with his followers in different cities of the Islamic
state, making it clear why he chose to rise. In the meantime, he
explained the deviations being instituted by the oppressive and deviant
regime".
"He also wrote to the key leaders of
Basrah, who were Malik bin Masma, al- Ahnaf bin Qays, al-Munthir bin al-Jarood,
Mas'ud bin Amru, Qays bin al-Haytham and Amru bin Obayed bin Mu'ammir.
One of his retainers, Sulayman (Aba-Razin) delivered the letter to
them. It read :
". . . I call you to
abide by the Book Of Allah and the practice of His Apostle (S.A.W.). The
Prophet's practice has now been put aside, and heterodoxy revived.
Should you grasp my words and obey me, then, I will most certainly lead
you along the path of righteousness. And may Allah bestow peace and
mercy on you".
Imam Husayn and the Day of Aushura,
p 35
"Husayn (A.S.) viewed questions of state,
politics, the ummah, leadership and Imamat from the perspective of
Qur'an. As opposed to that, Yazid viewed these questions from his castle
of oppression. Leadership, in the eyes of Husayn (A.S.), was a vehicle
to place the ummah on the road of guidance and reform, a means to
nourish people with divine laws and build their characters and a tool to
organise life and develop it towards good and perfection" Ibid. p. 35
Reviewing the Imam's letters, arguments,
sermons and correspondence, along with political, economic and social
circumstances of the time, we can deduce the following realities :
1. Oppression and
monopoly of power on the part of the Ummayads was a fact. A distinct
political class had taken shape. A tribal base party came into being
which was the Ummayd group.
2. Murder, terror
and shedding of blood prevailed.
3. The ummah's
wealth was wastefully spent. A capitalist class came to light besides
poverty and destitution. The majority of the government officials were
lacking the qualifications to discharge their duties.
4. Behavioral
deviation became a social phenomenon. Corruption crept steadily into
public life and its symptoms appeared in both individual and group
behavior.
5. Law took a leave.
The whims and private interests of the rulers and governors was
substituted for the Sharia at critical points of the life of the ummah.
6. A group of people
assigned with distorting the traditions of the Apostle of Allah (S.A.W.)
and forging new, false traditions appeared. Dialectic groups such as the
fatalists were formed to find suitable pretexts for the deviant
political behavior of the rulers." Day of Aushura, pp. 33-36.
Mua'via bin Abi-Sufyan decided to
annihilate the opposition leaders of the followers and supporters of the
household of the Prophet (S.A.W.). He put to sword such a large number
of them that history cannot state exactly their number.
It is here deemed
necessary to list a few of them :
One was Hijr bin Uday, who was a revered
companion of the Prophet (S.A.W.), Whom al-Hakam in his book al-Mustadrak
described as the monk of companions of Muhammad (S.A.W.). p. 38
"Imam Husayn (A.S.) protested the slaying
of this deeply respected friend of the Prophet (S.A.W.), along with his
companions. The protest was recorded in a letter he sent to Mu;avia bin
Abi-Sufyan. Hussayn (A.S.) praised therein this righteous political
personage in these words :
"Are not you the
muderer of Hijr from the tribe of Kinda, along with his fellow
worshippers, who were condemning injustice, those who deemed the present
heterodoxies a transgression of the faith and who would not fear the
retribution of any one? You have aggressively and unjustly slain them
after giving them strongly sworn oaths and testaments :,(referring to
the fifth item of the peace treaty) that you would never punish them
something that transpired between you and them, nor because of a grudge
you held for them"
The
Day of Aushura p. 38
Owing to their firm opposition to Mu'avia
and the announcement of their loyalty to Imam Ali (A.S.) and his
offspring, a number of Hijr's companions were also slain, namely :
1. Sharik bin Shaddah al-Hadhrani.
2. Sayfi bin Shaddad al-Shybani.
3. Abdur Rehman bin Hassan al-Inzi.
4. Qabish bin Rabi'ah al-Ibsi.
5. Kidam bin Hayyan al-Inzi.
6. Mihriz bin Shihab bin Bujayr bin Sufyan bin Khalid bin Munquir al-Tamimi.
The following political figures were also
killed who were supporters of Imam Ali (A.S.).
1. Amru bi al-Humq al-Khuza'i, a venerated
companion of the Prophet (S.A.W.), was beheaded in Mosul and head was
transferred to Damascus. That was the first head in the history to be
taken from one place to another.
2. Abdullah bin Yahya al-Hadhrani and his
companions.
3. Rashid al-Hujari,
whose legs and arms were cut off before he was killed.
4. Juwairiyah bin
Musahhir al-abdi.
5. Awfar bin Hossyn.
The Day of Aushura pp.38-39 |