MUHARRAM AND ITS SIGNIFICANCE (2)
By:Syed-Mohsin
Naquvi
10 January
2006
This
is the second article in the series on Muharram and its significance.
In the month of Rajab of the 60th
year of Hijra, Mu’awiyya died. Yazeed became the Khaleefa of the
Muslim Kingdom. People of Makkah and Madinah who had been approving
the Khilafat for the last fifty years, accepted Yazeed’s accession to
the throne without a word of protest.
The first thing Yazeed did
was to send a messenger to the governor of Madinah to call the
dissenters to the his presence and extract their B’ayat. If they
refused, they should be beheaded and their severed heads were to be
sent to Yazeed. Abdullah bin Zubayr escaped to Makkah in the darkness
of the night before he could be accosted for the Ba’yat.
Husayn bin Ali was called by the governor but he very diplomatically
walked out of the situation. Three days later, he too left Madinah
with an entourage of his family members including some women and
children. He arrived in Makkah and stayed there for the next six
months. He had been getting letters from the people of Iraq to come to
Iraq and that they were looking to him as their Imam. They wanted him
to come and lead them into getting rid of the oppressive rule of
Umayyad, now headed by Yazeed. Under pressure from the people of Iraq,
Husayn sent his cousin, Muslim bin Aqeel to Koofa on a fact-finding
tour. In the meantime, Yazeed sent hired assassins to kill Husayn
during the Tawaf of Hajj . As soon as Husayn got that news, he left
Makkah to save the sanctity of the holy precincts. Husayn left Makkah
a few days before the Hajj. Husayn was accosted by the governor of
Makkah and a handful of his guards outside the city. The governor
tried to stop Husayn and his little caravan by force, but Husayn was
able to avoid any armed action once again. While he was on his way to
Iraq, Husayn received the news of the brutal killing of Muslim bin
Aqeel in Koofa. That was on the 9th day of Zil-Hijja.
We shall be writing about
these events in the coming days. In this episode, we would like to
draw the attention of the reader to one significant point, that is,
the people of Koofa addressed Husayn as their Imam and they were
looking upto him for leadership.
IT is with that premise that
Husayn proceeds to Koofa against the advice of many people. What is so
significant about the Imam?
We wrote briefly about this
in our introductory article. In this piece, we would like to bring to
the readers a book review that has been written on this very topic of
Imamat and it discusses some of the very important hadeeth reports
from the corpus of hadeeth preserved and authored by some of the most
respected authors in the Sunni Muslim world.
The book is written by one
of the most well-known scholars of Qur’an and Hadeeth from Pakistan.
BOOK
REVIEW: KHULAFA’I ITHNA ASHAR
By:
Allama Talib Jauhari
Shan Book
Corporation, Lahore, July 2003, hard cover, 220 pages, language: Urdu
In this book, the famous orator of
Pakistan, Mawlana Talib Jauhari, has tried to put together a complete
discussion on the hadeeth about the twelve Imams, as recorded by some
of the great Sunni scholars of the past.
The Mawlana begins with a
reference to the famous Sahabi of the Prophet (may
Allah’s peace and our salams be unto him and his holy progeny)
named Jabir bin Samra. According to the author, he is the main
narrator of the hadeeth of twelve Khulafa of the Prophet.
In the introductory chapter,
the author gives thirty different versions of this hadeeth from Jabir
bin Samra. Each hadeeth is first quoted in its original
Arabic and then a translation in Urdu follows. Every reference has
been clearly stated and properly marked.
In the next chapter, the
author goes back to some of the great scholars of the past and lists
how those scholars have tried to understand this hadeeth of the twelve
Khulafa. In that discussion, he lists names of those Khulafa, who
according to some Sunni scholars, fit that hadeeth. Among those
scholars referred to, only Waheed-uz-Zaman states that from this
hadeeth the twelve Imams of the Shia Ithna Ashari faith are meant,
because Khilafat is spiritual, not temporal, rule.
In the third chapter, the
author puts more stress in his analysis on the actual identification
of the twelve names. In this discussion he proves by logical reasoning
that the other parallel hadeeth which says that: “Khilafat will last
after me for thirty years and then there are kings,” is actually false
and fabricated. That is because it goes dead against this hadeeth of
twelve Khulafa, which is much more authentic and is carried by
stronger ISNAAD (chain of transmission). He shows that the period over
which these twelve will last is the total time from the point of
passing away of the Prophet to the Day of Judgment.
In the next chapter the
author discusses and explores the question as to when exactly this
statement was uttered by the Prophet and whether he had said it more
than once at various occasions. He also discusses the issue of the
difference between the phraseology of the various versions of this
hadeeth. The Mawlana then compares this hadeeth with the Qur’anic
verse 5:12 in which the twelve NUQABA (plural of NAQEEB) of the Banu
Israel are mentioned and he argues that this parallelism between the
hadeeth and the Qur’anic verse goes to add further credence to the
hadeeth. This is one of the most important chapters of the book and
the argumentation presented in this chapter is really brilliant.
That follows by a much
smaller chapter in which the hadeeth of KHALEEFATAYN (the report of
two Khalifas) is discussed. This is another version of the famous
Hadeeth THAQALAYN, which is discussed in the subsequent chapter.
The author quotes six
different versions of Hadeeth THAQALAYN from various different
sources. He analyses the differences between versions and the
relationship of hadeeth of THAQALAYN with the hadeeth of GHADEER.
In the next chapter, the
author discusses the hadeeth THAQALAYN and its various understandings
by a number of Sunni ulema. He goes on to list how those scholars of
the past have looked at this hadeeth and how they tried to interpret
it.
In the next chapter, the
author discusses the terminology of ITRAT and AHLUL-BAYT and also
explores the question of ISMAT or infallibility.
The next chapter is a
revision of the previous discussion on the reports of hadeeth
THAQALAYN. In this section he briefly discusses the significance of
the Khulafa appointed by Allah and His Prophet and those chosen by
public acclaim.
The author then inserts a
one-page section which gives the family tree of the Quraysh and shows
where the twelve Imams are listed in that family tree.
The next chapter is a
discussion on the twelve Imams as recognized by the Shia Ithna Ashari
school. The author concludes following from the previous discussion
that the twelve Imams are all from Quraysh, they are nominated by the
Prophet, and they are all infallible. He quotes ten reports in this
discussion and these reports identify Imam Ali bin Abi Talib and his
two sons Hasan and Husayn and additional al-Mahdi as the Imams. The
reports add that there are nine more between Husayn and the Mahdi who
are all the children in the progeny of Husayn.
The next chapter gives five
reports in which all twelve Imams have been identified with their
names.
Let us look at these five
reports with some insight.
(1)
This report is narrated by Abu Salma,
one of his camel-drivers. The occasion is the night of Isra (Me’raj)
and the report is in the form of a dialogue between Allah and the
Prophet. In this report all twelve Imams have been identified by their
names as follows: Imam Ali, Hasan, Husayn, Ali, Muhammad, Ja’far,
Moosa, Ali, Muhammad, Ali, Hasan and the last one being the Mahdi. The
report gives more details about the Jihad of the Mahdi to establish
justice and equity in the world. Source – Fara’ed-us-Simtayn, Vol.2,
Chapter 61, Hadeeth number 571; Yanab-ul-Mawaddah, and Maqtal of
Khwarzmi.
(2)
The second report is in the context of
Karbala. The narration is from Mujahid who reports from Ibn Abbas.
When Husayn was born, Jibreel visited the Prophet. First he presented
felicitations to the Prophet on the birth of his new grandson and then
he offered condolences for his martyrdom. The Prophet asked: Is my
Ummah going to commit that crime? Jibreel replied: Yes. The Prophet
said: They are not among my people, I am displeased with them. Jibreel
said: So am I. The Prophet then gives the news to Fatima Zahra. She
weeps. She then says that the murderers of her son will go to the
Hellfire. The Prophet says: I testify to that, however, Husayn will
not be killed until a son is born to him who will also be an Imam. And
more Imams will be born of him. The Prophet then enumerates the names
of all the Imams with specific titles: (i) Al-Hadi Ali (ii) al-Muhtadi
Hasan (iii) al-adl Husayn (iv) al-Nasir Ali bin Husayn (v) As-Saffah
Muhammad bin Ali (vi) an-Naffa’a Ja’far bin Muhammad (vii) Al-Ameen
Moosa bin Ja’far (viii) al-Mo’tamin Ali bin Moosa (ix) al-imam
Muhammad bin Ali (x) al-Fa’al Ali bin Muhammad (xi) al-Allaam Hasan
bin Ali (xii) He behind whom Eesa bin Maryam would do the prayers.
Hearing this, Fatima Zahra’s weeping stopped. Source –
Fara’ed-us-Simtayn, Vol.2, chapter 34
(3)
The third report is narrated by Ibn
Abbas. It is a very long report and runs into three pages. A Jewish
person named Abu Ammaara asks the Prophet about Allah and his
attributes. This is a beautiful report in this part. The Prophet
describes Allah’s attributes with such eloquence and the Arabic
rhetoric is so impressive that it really has to be read in the
original Arabic to get the full benefit of the Prophet’s utterance.
The person then asks about the Khulafa after the Prophet. The Prophet
at this point lists the names of the twelve Imams. Source –
Fara’ed-us-Simtayn, Vol.2, chapter 31
(4)
The fourth report is from Jabir bin
Abdullah Ansari. The source of this report is Yanab’e-ul-Mawadda,
Vol.3, chapter 16
(5)
The last report is narrated by Jabir bin
Yazeed Ju’fi who takes it from Jabir bin Abdullah Ansari. In this
report the Prophet tells Jabir that he will live a long life and will
meet his fifth grandson Muhammad al-Baqir. He asks Jabir to take his
salam to his grandson and then relates the names of all the other
Imams upto the Mahdi. The author adds in describing the source of this
report that he had seen the report in a manuscript of the book named
Rawdhat-al-Ahbaab which is owned by a person named Syed Muhammad
Askari Chowdhari of Akbar Pur in Faizabad, India. The author further
adds that the full name of the book is Rawdhat-al-Ahbaab fi
Seerat-an-Nabi wal-Aal wal-Ashaab. That book is printed at Matb’a Tegh
Bahadur, Lucknow, India. However, the chapter on the biography of the
Aal-e-Rasool has been deleted from the book in that printing. However,
manuscripts are preserved in libraries and it is essential that the
full text of the book is reprinted and published.
The next
chapter consists of a discussion on the work of writing about the
glory of the Ahlul-Bayt by well-known Sunni scholars of the past.
There are such heavy weights in that list as Ahmad bin Hanbal, Jahiz
Mo’tazilee, and Muhammad bin Talha Shafe’ii as well as Ali bin Ahmad
bin Sabbaagh Maliki. The author then goes on to give greater details
of Allama Waheed-uz-Zaman who had written commentaries on hadeeth
literature. Waheed-uz-Zaman has shown his unequivocal devotion to the
Ahlul-Bayt and specifically the twelve Imams. The Mawlana Talib
Jauhari then brings in some more evidence for the glory of the twelve
Imams. He describes that the names of the twelve Imams would be found
inscribed on the gravesites of renowned Muslim saints both in India as
well as in Pakistan; most of those saints are revered by the Sunni
faithful. He then adds a commentary by Waheed-uz-Zaman on the hadeeth
of THAQALAYN. Waheed-uz-Zaman ends his commentary with the following
prayer: “O Allah, may our end be with these twelve Imams, and keep us
on their love until the Day of Judgment.”
The chapter is completed by citing a
report from Abdul Haq Muhaddith of Delhi in which he narrates a report
from Imam Ja’far as-Sadiq- The Imam teaches one of his devotees how to
recite the Ziarat of the twelve Imams (from a distance).
In the next chapter the
author discusses a report in al-Bidayah wan-Nihaya by Ibn Katheer
Damishqi. In that report it is said: The twelve Imams that the Prophet
had prophesied about are not the same as those who are named by the
Rawafidh (a derogatory name for the Shia); actually they are: Abu
Bakr, Umar, Uthman and Ali, and in those names Umar bin Addul Azeez is
also included. Ibn Katheer includes Mu’awiyyah, Yazeed and many other
rulers of Banu Umayya. Mawlana then argues that there are actually a
total of sixteen rulers among Banu Umayya. Ibn Katheer argues that
because of the repeated reference of twelve NAQEEB in the Bible, many
Jews converted to Islam. Mawlana Talib Jauhari then discusses those
biblical references from the Old Testament about twelve leaders.
In the next chapter, the
Mawlana has discussed the twelve helpers of Eesa bin Maryam (Hawaaree).
He has gone into the various books of the New Testament (John,
Revelations) and explored the use of terms like the Twelve Stars, etc.
This discussion is brought to completion in the following two chapters
which are also the last two chapters of the book.
This is a very interesting
book. I strongly recommend every family to have a copy of this book in
their personal collections. It has been written with the modern
western standards of citing references and bibliography.
Even in citing the Biblical
references, the Mawlana has used an Urdu version of the Bible. When I
checked those references against the English St. James version of the
Bible, I found them to be one hundred percent accurate.
After all this
discussion, a question does arise in the modern thinking mind of a
young Muslim – How could the Prophet of Islam predict the names of the
twelve Imams so many years ahead of their birth? Was our Prophet some
kind of clairvoyant magician (May Allah forgive me for this
statement)?
Here is my
answer to that question.
A prophet, by
definition, is a man sent by God to lead mankind on the right path. In
that process, the prophet tells his community about two things:
(1) What is the origin of things,
meaning, the past? And,
(2) What will be the end of things,
meaning, the future?
In view of that, he gives
instructions for the present. If you go through the Qur'an, you will
find those three lines of messages everywhere.
If you look at the root of the
word "prophet," from the point of view of English etymology, it comes
from the same root as PROPHECY, or telling about the future. Both
words come from the same root. The original meanings are as follows:
The word
consists of two parts = pro (before) + phetes (from the Greek word 'phania,'
which in turn comes from the original Proto-Indo-European root-word 'bha'
which means 'to say.') Notice also that the Hindi word BHASHA or
BHAKHA also come from the same root.
The end result is that the meaning comes
to: TO SAY SOMETHING BEFORE IT ACTUALLY HAPPENS.
That was the English language aspect of
the word. If you look at the Arabic usage, two words are used for the
word prophet - NABI and RASOOL. Nabi is from NABA which means 'a
news.' Rasool, on the other hand is from the root R-S-L, which means
'to reach out.' So a prophet is a 'reach out' from Allah to his
people who brings news to them.
With those meanings, and our belief that
Allah has the Knowledge of the Unseen, which He shares with his
prophets as and when He thinks appropriate, I will not be surprised
if our beloved Prophet did speak about some future events with
accuracy.
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