Post by Mohammed IbRaHim on Jan 29, 2014 19:57:07 GMT 5.5
Muharram
Significance of 'Ashura
'Ashura is a day of great historical significance. On this day: Allah Subhanahu wa Ta'ala accepted the repentance of Sayyadina Adam 'alayhi salaam after his exile from Paradise; Allah Subhanahu wa Ta'ala saved Sayyadina Nuh 'alayhi salaam and his companions in the ark; Allah extinguished the fire in which Sayyadina Ibrahim 'alayhi salaam was thrown by Nimrod; And Allah Subhanahu wa Ta'ala spoke directly to Sayyadina Musa 'alayhi salaam and gave him the Commandments. On this same 10th of Muharram, Sayyadina Ayyub 'alayhi salaam was restored to health (from leprosy); Sayyadina Yusuf 'alayhi salaam was reunited with his father Ya'qub 'alayhi salaam; Sayyadina Yunus 'alayhi 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 the kingdom of Sulaiman 'alayhi salaam was restored; Sayyadina Isa 'alayhi salaam was raised to Jannah; and Sayyadina al-Husayn Radi allahu ta'ala 'anhu (the Beloved Nabi's, Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam, grandson achieved the honour 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, co-operation and success for all Muslims around the world. Ameen.
The Fast of ‘Ashura
The Fast of 'Ashura (The 10th of Muharram)
Al-hamdulillah, 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 Most Beloved Nabi Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam recommended that we fast on this day, by his Sunnah. He also indicated how we should observe the fast of 'Ashura
Hadrat Mu'awiyah ibn Abu Sufyan Radi allahu ta'ala 'anhu relates: I heard the Beloved Messenger of Allah Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam 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 Radi allahu 'anhu relates that the Beloved Nabi Salla Allahu ta'ala alayhi wa 'aalihi wa Sallam said that the fast on the 10th of Muharram atones for the sins of the preceding year. [Sahih Muslim]
Abu Huraira Radi allahu 'anhu) reports that the Beloved Nabi Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam said that after Ramadan, the fasts of Muharram have the greatest excellence. [Sahih Muslim]
Hakam ibn Al-Arat Radi allahu 'anhu relates: I went to Hadrat Ibn Abbas Radi allahu ta'ala 'anhu… 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 Beloved Messenger of Allah Sall Allahu ta'ala 'alayhi wa 'aalihi wa Sallam observed the fast?" He said, "Yes." [Sahih Muslim]
Hadrat Ibn Abbas Radi allahu ta'ala 'anhu relates that when the Beloved Nabi Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam said: "If I survive till next year, I will definitely observe fast on the 9th of Muharram (as well)." [Sahih Muslim]
(Note: What the Beloved Nabi Salla Allahu ta'ala alayhi wa 'aalihi wa Sallam 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 & the 10th of Muharram.)
Recommended Acts
Here are some activities that are recommended for the day of Ashura:
1. To observe fast on this day.
2. To give as much charity as you can afford.
3. To perform Nafl Salat prayers.
4. To recite Surah Ikhlas 1000 times.
5. To visit and be in the company of pious Ulema.
6. To place a hand of affection on an orphan's head.
7. To give generously to one's relatives.
8. To put surma in one's eyes.
9. To take a bath.
10. To cut one's nails.
11. To visit the sick.
12. To establish friendly ties with one's enemies.
13. To recite Dua-e-'Ashura
14. To visit the shrines of Awliyas and the graves of Muslims.
Source: (Islamic Times, Manchester, UK Vol:13 - May 1998)
Ads by BetterSurfAd Options
Forbidden acts on the 10th
It is absolutely clear that the significance of the day of 'Ashura is from the time of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam. However, many people regard this day, as the day of mourning the martyrdom of Hadrat Imam Husayn Radi Allahu ta'ala anhu. The martyrdom of Hadrat Husayn Radi Allahu ta'ala anhu was indeed a great tragedy but Islaam is not a religion of perpetual mourning. Abu Saeed Radi Allahu anhu relates that Sayyadina Rasullullah Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam has cursed mourners and those who listen to them (attentively). (Abu Dawood)
The pages of Islamic History are filled with the blood of the martyrs. Should we begin to mourn the martyrdom of the Sahabah-e-Kiram Radi Allahu ta'ala anhum alone, every other day would be a day of mourning. Thus, to attribute the significance of 'Ashura to the martyrdom of Hadrat Husayn Radi Allahu ta'ala anhu is baseless. Therefore, the host of baseless customs with regard to his martyrdom must be discarded.
Shaykh Abd al-Haqq Muhaddith Dehlawi Radi Allahu anhu writes: Beware! Do not participate in the innovations of the Rawaafidh [extreme shi'ah sect]. Do not involve yourself in the mourning, lamenting and displaying grief. This is not the conduct of the Muslims. If mourning was permissible then the day of the demise of Sayyadina Rasulullah Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam would have been more worthy for (mourning and lamenting). Also, refrain from innovations of the Khawaarij (those who harbour hatred for the family of Rasullullah Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam. Similarly, refrain from the innovations of the ignorant because they oppose ruin with destruction, innovations with innovations and evil with sin and show great joy and happiness in it. They regard the tenth of Muharram as the day of Eid. They indulge in adornment and dying of the hair and beard, applying surmah (collyrium), wearing new clothes, spending lavishly, and cooking various foods and khitchra (a certain type of food) which are not generally prepared. All these actions are regarded as sunnah according to their belief, where as the true sunnah is to shun all these useless practices, since no authentic narration sanctioning and permitting such actions can be found. (Ma thabata bis sunnah Page 20-21)
Shaykh Abdul Haqq Radi Allahu anhu further writes a detailed list of the various beliefs about the significance of the day of 'Ashura; many of them being quoted even in our time; and concludes by saying: "All the above are fabrications." (Ma thabata bis sunnah Page 21)
Let us observe this great day according to the way of Sayyadina Rasulullah Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam and the Noble Sahabah Radi Allahu ta'ala anhum and refrain from all innovations which deprive us of the blessings from Allah Subhanahu wa Ta'ala.
May Allah guide us all upon the Straight Path and save us from every act which brings His displeasure. Ameen.
Important dates & anniversaries
Key dates and Important Anniversaries [Urs**] of Muharram
1st - Islamic New Year,
1st - Wissal Shaykh Abul Hassan Ali Bukhari, Baghdad Shareef
1st - Birth ; Hadrat Umar Farooq,
1st - Birth ; Hadrat Shihab al-Din Suhrawardi
2nd - Urs ; Pir Jamal Shah Bin Murtaza
2nd - Wissal Hadrat Khawaja Ma'roof Kirki, Baghdad Shareef
4th - Wissal Hadrat Khawaja Hassan Basri
5th - Urs ; Hadrat Baba Fariduddin Ganj Shakar
6th - Chatti Shareef, Khawaja Gharib-e-Nawaz, Ajmer Shareef
8th - Wissal ; Hadrat Imam Zayn al-Abideen Madina Munawwara
8th - Urs ; Hadrat Mawlana Hashmat Ali Khan, Pilibit Shareef
9th - Shab-e-Ashura Amal
10th - Yaum-e-Ashura Amal
10th - Allah Ta'ala Created the Heavens and Earth.
- On this Very Day would be the Day of Qiyyamah (Judgement).
- Allah subhanahu wa ta'ala gave his infinite blessings and bounties to many of his Prophets and
delivered them from the clutches of the enemies
- Ship of Hadrat Noah came to rest on Mount Al-Judi.
- Hadrat Ayyub (Alayhi Asallam) was delivered from distress.
- Hadrat Yunus 'alayhi salaam was cast onto the shore after being swallowed by a fish for 40 days .
- Hadrat Musa 'alayhi salaam got victory over the Pharoah [Firown]
- The Birth of Hadrat Ibrahim (Alayhi Asallam)
10th - Martyrdom of Imam Hussain at Karbala
10th - Hadrat Sayyadi Shah Barkatullah Ishki, Mahrehah Shareef
11th - Urs ; Pir Rahmat Shah Saheb, Gojarkhan, Rawalpindi.
11th - Ghiyarwee Shareef ; Hadrat Shaykh Abd'al-Qadir al-Jilani
13th - Urs ; Mufti-e-Azam Hadrat Mustafa Raza Khan Bareilly Shareef
19th - Wissal ; Hadrat Sayyad Ahmad al-Jilani, Baghdad Shareef
20th - Wissal ; Hadrat Bilal al Habshi
20th - Wissal ; Hadrat Shah Waliyullah Dhelvi
21st - Wissal ; Mawlana Muhammad Nazir al-Akram Sahib Naeemi
21st - Urs ; Hadrat Zinda Pir, Ghamkhol Shareef,
25th - Birth ; Hadrat Imam Hassan
26th - Urs ; Hadrat Tajul Awliya, Baba Tajuddin, Nagpur Shareef
28th - Urs; Hadrat Sultan Sayyad Makhdoom Ashraf Jahangir, Kicchocha Shareef.
** Ridwan'Allahi ta'alayhim'ajmaim
The Prophet on Imam Husayn
According to Tirmidhi Shareef, Hadrat Jabir radi Allahu anhu reported: I saw Rasulallah Salla Allahu 'alayhi wa 'aalihi wa Sallam in his Farewell Pilgrimage on the Day of Arafat while he was riding on the camel, Qaswa, to deliver the sermon. I heard him say, "O People! I have left among you something which if you adhere to, you will never be misguided - the Book of Allah and my progeny (the People of my House)".
It is also reported in Tirmidhi Shareef: Hadrat Zain bin Arqam radi Allahu anhu reported that Rasulallah Salla Allahu 'alayhi wa 'aalihi wa Sallam said to Hadrat Ali, Bibi Fatima, Hadrat Hasan and Hadrat Husayn radi Allahu anhum), "I am at war with those who fight with them, at peace with those who remain in peace with them".
In another Hadith from Tirmidhi Shareef: Hadrat Ya'la bin Murrah radi Allahu anhu reported that Rasulallah Salla Allahu 'alayhi wa 'aalihi wa Sallam said: "Husayn is from me and I am from Husayn. Allah loves him who loves Husayn. Husayn is a descendant out of my descendants".
It is stated in Sunan Imam Ahmad: Hadrat Abu Zarr radi Allahu anhu reported while holding the door of the Ka'aba, "I heard Rasulallah Salla Allahu 'alayhi wa 'aalihi wa Sallam say, 'The parable of the People of my House among you is the parable of the Ark of Noah. Those who got on it were safe, and whoso remained behind were destroyed".
It is stated in Sunan Baihaqi: Hadrat Ummul Fazl radi Allahu anha, daughter of Harith, reported: I went to Rasulallah Salla Allahu 'alayhi wa 'aalihi wa Sallam and said, "O Rasoolullah! I have seen a horrible dream tonight". He asked, "And what is it?" She said, "I saw a piece of your flesh had been cut off and placed in my lap". Rasulallah Salla Allahu 'alayhi wa 'aalihi wa Sallam said, "You had seen good. If Allah Wills, Fatima will give birth to a son you will nurse". Then, Hadrat Fatima (radi Allahu anha) gave birth to Hadrat Husayn and he was under my nurse just as Rasulallah Salla Allahu 'alayhi wa 'aalihi wa Sallam had said. One day, I went to the Rasulallah Salla Allahu 'alayhi wa 'aalihi wa Sallam and placed the child on his lap. Thereafter, his look was fixed towards me and both his eyes were shedding tears. I said, "O Prophet of Allah! By my father and mother! What is the matter with you?" He said, "Jibrael came and informed me that my followers will soon kill this grandson of mine". I asked, "Him?" He said, "Yes, He brought some earth to me out of his red earth". (i.e. from the sands of Karbala)
Ads by BetterSurfAd Options
Martyrs of Karbala
10th of Muharram, 61 Hijra
Sayyadina Hadrat Imam Husayn Radi Allahu ta'ala anhu was martyred, he received fatal injuries and fell down from his conveyance and breathed his last in the state of prostration.
73 Muslims were martyred in the Battle of Karbala, alongside Hadrat Imam Husayn Radi Allahu ta'ala anhu.
The youngest Martyr of Karbala was Sayyadina Ali AsgharRadi Allahu ta'ala anhu.
The Tribe A'ziryah performed the burial rites of the martyrs of Karbala.
Abdullah Bin Hanzala Ansari Radi Allahu anhu a compannion of the Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam lost eight sons in the Battle of Karbala while fighting against Yazeed.
The Martyrs* of Karbala
Hadrat Imam Husayn bin Hadrat Ali
Abdullah bin Aqeel
Abdur Rehman bin Aqeel
Jaffar bin Aqeel
Muhammad bin Abdullah bin Zainab
Abu Bakr bin Hasan
Omar bin Hasan
Abdullah bin Hasan
Qasim bin Hasan
Muhammad bin Ali
Othman bin Ali
Abdullah bin Ali
Jafar bin Ali
Abbas bin Ali
Ali Akbar bin Husayn
Ali Asghar bin Husayn
Zainul Abideen bin Musanna
Abdullah bin Husayn
Zuhair bin Hasan bin Muhammadi
Wahab bin Abdullah Kalbi
Khalid bin Amr Makki
Amrbin Khalid
Saidari
Abdullah bin Amr Kalbi
Bareer bin Haqeer Hamdani
Muhammad bin Hanzala
Tameemi
Amr bin Abdullah Sundi
Hammad bin Anas Mohammadi
Shuraih bin Obaid Makki
Bilal bin Nafe Bajili
Qais bin Meena
Basheer bin Oamr
Huzrami
Zuhair bin Qais Bajali
Habeeb bin Mazaher Asadi
Abdullah bin Urwah Ghefari
Hareer Azad Ghulam Abuzer Ghefari
Fasit bin Zuhair Salbi
Waqqas bin Malik Ahmadi
Muslim bin Asadi
Murrah bin Abi Murrah Ghefari
Hashim bin Utbah Makki
Naeem bin Ajulan Ansari
Asad bin Khalid Asadi
Qais bin Rabeei Ansari
Abdur Rahman bin Urwah Ghefari
Sheeth bin Abdullah Bahishti
Kurdoos bin Zuhair
Salabi
Kanana bin Ateeq Ansari
Jreer bin Malik Ansari
Yazeed bin Mushat Qaisi
Amir bin Muslim
Zarname bin Malik Ansari
Amr bin Haneefa Sanai
Amir bin Muslim Ansari
Kab bin Sarah Namri
Salim Ghulam Azad
Saf bin Malik Ansari
Zuhair bin Basheer Jafi
Badar bin Mughaffal Jafi
Saood bin Hajjaj Ansari
Ammar bin Hassan Madani
Mujahid bin Morooqe
Mujamma bin Abdullah
Hassan bin Haris
Jundab bin Hujar Khaulani
Yazeed bin Ziyad bin Mazahir Kindi
Tahir Ghulam Azad Ibnul Haqe Khuzaee
Jablah bin Ali Shaibani
Aslam bin kaseer Araj Azdi
Zuhair bin Sulaim Azdi
Qasim bin Habeeb Azdi
Amr bin Jundub Hazrami
Abu Tamamah Ansari
Amr bin Abd Saidi
Hanzala bin Asad Sahibani
Abdullah bin Abdullah Kadan Auji
Ammar bin Abi Salam Ansari
Abis bin Abi habeeb Shakiri
Shwzab Ghulam Azad Imam Maqam
Shaib bin Haris bin Surah Ansari
Malik bin Sareeh Ansari
Muhammad bin Anas Ansari
Miqdad Ansari
Salman Ghulam Azad Imam Ali Maqam
Qarib Ghulam Azad Imam Ali Maqam
Urwah Ghulam Azad Hareer bin Yazeed Riyahi
Ali bin Har bin Riyahi
Sad bin Abdullah Atbaqi
Har bin Yazeed Riyahi
*Radi Allahu anhum
Let us reflect back to the Battle of Karbala and try and imagine what Hadrat Imam Husayn Radi Allahu anha, and all the marhoom 'Shaheed of Karbala', Ahl al-Bayt and Sahaba al kiram Radi Allahu t a'ala anhum and their families went through in that Battle to save Islam. They gave their live's for Allah Subhanahu wa Ta'ala and Islam.
I urge you all to pray fateha and remember all the marhooms Shaheed of not only Karbala but all the battles that were fought in the name of Islam.
Which is why today we have Islam.
The Martyrdom of Imam Husain
By Syed Mumtaz Ali
In Islam, it is binding on every Muslim to acknowledge Allah as the overeign, the Master, the King and the Absolute overlord in his moral, social, cultural, economic and political spheres of life.
The Qur'an al karim reiterates this fundamental doctrine repeatedly. I will quote only a few short verses:
"Say: I seek refuge in the Rabb (Lord) of mankind, the King of mankind (114:1-2)
"Say: O Allah! Master of all the Kingship" (3:26)
"Is not Allah the best of all judges" (95:8)
"No one has the authority to pass judgment except Allah (6:57)
"To Him belongs whatever is in the Heavens and in the earth, and all that lies between them, and all that is beneath the soil" (20:6)
According to this principle, then, it follows that anyone who holds power and rules in accordance with the laws of God could undoubtedly be viceregent of the Supreme Ruler. In such a capacity, i.e., by virtue of his delegated authority, he will not be authorized to exercise any powers other than those delegated to him.
"It is He Who had made you viceregent on the earth" (35:39)
The Caliphate granted by God to the faithful is the popular viceregency and it is not limited to any family, clan or race etc. And even in this context, the guiding principle that determines superiority of one individual over the other depends solely on his piousness and good moral character (taqwa) which serves as the sole criterion.
"Surely the noblest of you in the sight of Allah is he who is the most righteous" (49:13)
In view of this limitation on his authority and powers, the head of the state shall not function in an autocratic but in a consultative (shura) manner. He is required to discharge his duties in consultation with persons holding responsible positions in the government and with the elected representatives of the people. This fundamental principle that in an Islamic State, the government should be constituted and run in mutual consultation with people is clearly set out in the Qur'an. The Chapter which contains this verse is itself given the designated title/name of 'Alshura". Verse 38 says:
"Conduct their affairs with mutual consultation" (42:38)
This injunction has come to be known popularly in our times as the basic democratic principle of Islam. In his book, Introduction to Islam, Dr. M. Hamidullah elaborates this point in the following words:
"Islam attaches no importance to the external forms of government. It is satisfied if two conditions are fulfilled:
1) the well-being of man in both worlds is aimed at, and
2) the Divine Law is applied."
To further clarify, he states that "the constitutional question takes a secondary place and a republic, a monarchy, or a joint-rule, among other forms of government, are all valid in the Islamic Community."
When discussing the background and the turmoil that lead to the declaration by Amir Muawiya to appoint his son Yazid as his successor, we must bear this in mind that it was not the external form of government per se which alone caused Imam Husain, r.a. to take exception and vehemently oppose Yazid's succession after his father's death which occurred four years after his appointment as an heir-apparent or crown-prince was initially made.
It was the abuse of power by Yazid which made it impossible for Imam Husain to put up with the prevailing state of affairs. Power corrupts, and absolute power corrupts absolutely! It was indeed the absolutely corrupt power of hereditary monarchy which became the bone of contention because the indications and signs of such corruption had already become quite apparent. The beginning of the gradual decline of the moral fibre of the Islamic society was gaining a rapid momentum. As a matter of fact later developments proved it to be so. The tragic consequence was that Islam never recovered from that political epidemic and the creeping moral cancer.
Sovereignty of God was marginalised and the Rule of law was openly jeopardised. These two fundamental concepts received lip-service, and remained a mere theory. Everyone was aware of the fact that these human characteristics have been commonplace among monarchies throughout human history. Imam Husain had the wisdom, and the deep insight deep inside to recognize that the trends of corruption and gauge the speed of the potential destruction. He felt he had to try to stop it at any cost. He knew it was his religious duty to follow Allah's Commands to try his best and leave the rest to Allah as the Qur'an clearly directs us all:
"These are the people who, if We establish them in the land, will establish Salah, (ritual service of worship) and pay Zakah, (religious dues) enjoin justice and forbid evils; the final decision of all affairs is in the hands of Allah" (22:41)
Imam Husain had no difficulty in recognizing the fact that the breach of a Divine Trust (of governing people) placed in the hands of a ruler of an Islamic state was a very grave matter that could cause much irreparable harm to the Community and future generations.
The Qur'an commands:
"Allah commands you to give back the trusts to their rightful owners,
and when you judge between people, judge with fairness" (4:58-59)
Let me explain: Just as a servant is entrusted with certain property for which he is responsible to the master, the king or the ruler is entrusted with the care of the people and guarding their rights. Accordingly, in order to discharge his duties, he is responsible in the first place to God Who is the Real Master, and then to people in relation to whom he occupies a position of a servant.
The signs of grossly abusing the power and instances of nonchalant disregard of the terms of the sacred trust were becoming apparent for anyone to see.
For instance it was not difficult to observe that:
politics was getting more and more devoid of morality and ethics.
the king, the members of his family, the nobility and the governing class were being given preferential treatment and were often exempt from many routine religious or legal obligations.
the king was becoming the master of the life, property and honour of his subjects - sovereignty of man was replacing sovereignty of God.
justice, law and order were being replaced by oppression, disorder and injustice.
a life of luxury, pomp and splendour was becoming the norm and the cherished goal.
instead of encouraging people to fear God and obey the laws, strengthen their faith and conscience, they were being bought and sold through enticing offers of power, position and gold.
distinctions between the haram and halal and the desirable and the doubtful were getting blurred; undesirable social activities were spreading like wildfire.
Granted that in the time under discussion these evils were not yet as fully developed as they did in later years. Nevertheless the trends were obvious to all those who cared about such things. The potential for total destruction of the true spirit of Islamic life was so very apparent.
However it was clear that the rulers were not really functioning as servants of humanity as they were supposed to. How then to deal with the flagrant breach of the divine trust?
The answer to this question is to be found in the Qur'an which lays down the ground rules of a clear-cut policy:
"O believers! Stand firmly for justice, giving witness for Allah, maybe therein your own loss,
or of your parents or of your relations." (4:135)
And the basic philosophy of life, or philosophy of martyrdom, if you will, has never been a hidden secret:
"Say you, 'Undoubtedly, my prayer, and my sacrifices, and my living and my dying
are all for Allah, who is the Lord of all the worlds'" (6:162)
The Qur'an clearly declares that:
"their mischief is more grievous than killing" (2:191),
and also:
"And obey not him whose hearts We have made neglectful of Our remembrance
and who followed his own desires and whose affair exceeded the trust." (18:28)
Such are the clear instructions and guidelines for those who care to stand up to the bullies and try to reform the society. Evidently, to each according to his capacity and merit and piety.
People are free to interpret history in the light of their own conceptions of truth and fairness or in the darkness of their own narrow and biased mental blind spots. Some people may and some have actually interpreted Imam Husain's reactions and actions as mere acts of political nature. People with such a non-ideological, materialistic mind-set may also consider Imam Husain's actions to be imprudent and unwise bravado in view of the heavy odds stacked against him.
In order to bring a reasonably fairness to this discussion, it is important to try to take into account some other relevant aspects of the total scenario. In this context, as the story unfolds according to various reports, two developments deserve to be briefly mentioned with their necessary background:
(1) According to Tabari in Volume 6, page 226 (d. 923), a polyhistor whose works on the Qur'an, the law and history are a marvel of erudition), Imam Husain received the news on his way towards Kufa that his emissary Muslim bin Aqeel was imprisoned and then slain by the authorities. This changed the whole picture. Imam Husain felt it necessary to inform all his companions about the devastating repercussions of this unexpected turn of events, particularly to those Beduins who, with a view to support him, had joined him on his way to Kufa. He then gave them all permission to leave him and return back if they so chose. Taking advantage of this offer, almost all the Beduins left and only those who had come with him all the way from Makkah stayed with him.
(2) Tabari (Vol. 6, pg. 220) gives us an account of how Imam Husain took the initiative at the appropriate time to offer the olive branch. Tabari's account is based on the report by Imam Muhammad al-Baqar, the grandson of Imam Husain. According to this report (assuming this to be an accurate and a more reliable version, as there are other reports too), Imam Husain's offer contained three alternatives. He made it clear that any of the three options would be acceptable to him. The offer was:
a) Let me return back to where I came from, i.e., Makkah or Madina.
b) Let me go to Yazid.
c) Let me move out of here, out of your way, and proceed to the frontiers (where Jihad activities were in progress). Imam Husain made this offer to Umar bin Sa'd bin abi Waqqas, who accepted it and conveyed his acceptance to his superior, Ibn Ziad. The response from Ibn Ziad was in the negative. He insisted that Imam Husain must first take the oath of allegiance at his hand and only then Imam Husain's proposal would be considered. Whereupon, Imam Husain retorted: "No, by God No! This will never happen."
Now, the point to be born in mind is that Imam Husain did not hesitate to a) take appropriate steps to face the music and let people go freely, and b) explore reasonable, peaceful means of settling the dispute -- amicably and at the appropriate time!
After taking this into consideration, let us now resume the discussion of numerical superiority and the situation of tremendous odds which Imam Husain faced. Suffice to say that those who have high aims and lofty ideals know it very well that numerical superiority has never been a deterring factor for those who stand for the Truth. Here lies the greatness of Imam Husain who stands a head and shoulders above his contemporaries: he chose to follow the most beautiful example of his own beloved grandfather, the Prophet Muhammad (pbuh) as well as the examples of so many other great reformers who started off with an even smaller minority -- a minority of no more than one!! As far as Imam Husain was concerned, it was nothing but a religious act, a religious duty that had to be fulfilled even at the coast of his own life and the lives of his dear ones. He felt strongly that the mischief (fitnah) had to be nipped in the bud. This effort of his was quite in accord with the very aim of human society which is none other than a) controlling temptations towards mischief in an environment where it would be wiser to diminish the occasions in which such evil could occur, and b) remedying the damage already done.
Is it not an inherent human right of every child of Adam and Eve to enjoy the liberty of conscience to choose their own ideology and also defend their convictions? How then can Imam Husain be denied his right to defend his convictions and also to establish the fundamental Islamic doctrine of religious tolerance at the same time -- all in obedience to Allah's commands? Is it also not the case that every Muslim is duty bound to not only establish the Sovereignty of Allah on earth, but also to make it possible for everyone to exercise their liberty of conscience?
Let's all reiterate once again that there is no objective more meaningful than the cherished dedication to establish on earth God's Kingdom and His Sovereignty. Can anyone declare this philosophy of life and death in words which are more comprehensive than the beautiful Qur'anic exhortation:
"Say, my Salah (prayer) and my sacrifice and my living and my dying are all for Allah,
Who is the Lord of all the worlds" (6:162)
Jis ne haq Karbala ka aada kar diya
Jis ne Nana ka wa'ada wafa kar diya
Jis ne kumbe a kumba fida kar diya
Baadshah-e-Sakhawat pei lakhoun salaam
Jis ko ummat ka gham hi satata raha
Ashq gharoun mein jo bhi bahata raha
Jo muqaddar hamare banata raha
Us ki sab se A'al-o-Ishrat pe lakhoun salaam
**********
Sayyed ne Karbala mein vaade nibha diye hain,
Deen-e-Mohammadi ke gulshan khila diye hain
Boley Hussain Maula teri raza ki khaatir,
Ek ek karke maine heeray luta diye hain
Deen-e-Nabi pe waari Akbar ne di jawaani,
Abbas ne bhi apne baazu kataa diye hain
**********
"Shah ast Hussain, Badshah ast Hussain,
Deen ast Hussain, Deen e Panah ast Hussain,
Sar dad, na dad dast, dar dast-e-yazeed,
Haqaa key binaey La ila ast Hussain"
It's Hussain the Prince, it's Hussain the king,
He is Faith, and Faith's Defender most daring,
He preferred death to Yazid's allegiance,
With his blood, Islam has verily been living.
Khawaja Muin al-Din Chisti Radi Allahu anhu
**********
if you are in search of the (Divine) Sight,
lower your head during prayer
distance your Self from your heart,
erase your Self during prayer
then will the Spirit of God become visible to you during prayer
but first, like Hussain, become beHeaded during prayer
and say "Ya Hussain, Ya Hussain"
Nusrat Fateh Ali Khan