A little ten year old girl was accompanying her mother to visit the House of Allah, The Holy Kaaba. All the people had white seamless rips on.
Suddenly she found that she had lost her mother. She looked every where but couldn't see her so she cried: "O mum! O dear mother..."
The people were circumambulating the Holy Kaaba and were shouting "Here I am." So no one could hear her cries.
So she said to herself: "O my Allah! What should I do now"? I can neither go back, nor do I know how to circumambulate the Holy Kaaba.
Once again she went here and there and looked for her mother hopping that she would be able to find her, but it was useless, there were no sign of her at all. She suddenly remembered her aunt who while biding her farewell had told her: "When you reached Holy Kaaba, extend my greetings to my Master, 12th Imam, Imam al-Mahdi (as)!"
She raised her little hands to the sky and cried out sorrowfully "O Mahdi, rescue me. O you, the Expected Imam helps me out."
Suddenly she heard a voice which was calling her by her name.
She raised her head and saw a handsome man in Ihram who was standing before her.
The stranger said: "little girl rise and circumambulate the Holy Kaaba."
The little girl said: "But I do not know how to Circumambulate. Moreover, I can not circumambulate the Holy of Kaaba alone among this crowd."
The stranger said: "Come with me and act just as I do." Thus she rose and circumambulated the Holy Kaaba along with 12th Imam, Imam al-Mahdi (as). When they circumambulated the Holy Kaaba for the seventh time the stranger told the girl, "Dear little girl! Your mother and friends are there. So hurry up and join them."
She looked that way. Yes, he was right. Her mother was among the women standing there in with dresses, she recognized her mother at first sight so she turned to the stranger to thank him, but had disappeared.
She looked every where, but she could not find him and thus she ran to her mother, embraced her and kissed her face. Her mother said: "Where were you, O my daughter? I was so anxious about you that I was about to give up my ghost."
The little girl quite happily explained whatever had happened to her for her mother. When she finished speaking, her mother took her in her arms and began to cry. She then said: "O my dear daughter! You called your 12th Imam, Imam al-Mahdi (as) and the Imam helped you. You really met the Expected Imam al-Mahdi (as). O my daughter!"
"You mean I have circumambulated the Holy Kaaba along with 12th Imam, Imam al-Mahdi (as)! I do not believe it!"
She suddenly remembered that she had to extend her aunt's greetings to 12th Imam, Imam al-Mahdi (as). Thus she turned to the people who were circumambulating the Holy Kaaba and shouted. "O my Master! I beg your pardon! I nearly forgot, my aunt has extended her greetings to you."
Source: http://www.ezsoftech.com/stories
Saturday, February 19, 2011
Prophet Mohamed (pbuh)’s Virtues are acknowledged by All!
(an excerpt from Mohamed the Prophet, By Prof. K. S. Ramakrishna Rao, Head of the department of Philosophy, Government college for Women University of Mysore, Mandya-571401).
Historical records show that all the contemporaries of Mohammad both friends foes, acknowledged the sterling qualities, the spotless honesty, the noble virtues, the absolute sincerity and every trustworthiness of the apostle of Islam in all walks of life and in every sphere of human activity. Even the Jews and those who did not believe in his message, adopted him as the arbiter in their personal disputes by virtue of his perfect impartiality. Even those who did not believe in his message were forced to say "O Mohammad, we do not call you a liar, but we deny him who has given you a book and inspired you with a message." They thought he was one possessed. They tried violence to cure him. But the best of them saw that a new light had dawned on him and they hastened him to seek the enlightenment. It is a notable feature in the history of prophet of Islam that his nearest relation, his beloved cousin and his bosom friends, who know him most intimately, were not thoroughly imbued with the truth of his mission and were convinced of the genuineness of his divine inspiration. If these men and women, noble, intelligent, educated and intimately acquainted with his private life had perceived the slightest signs of deception, fraud, earthliness, or lack of faith in him, Mohammad's moral hope of regeneration, spiritual awakening, and social reform would all have been foredoomed to a failure and whole edifice would have crumbled to pieces in a moment. On the contrary, we find that devotion of his followers was such that he was voluntarily acknowledged as dictator of their lives. They braved for him persecutions and danger; they trusted, obeyed and honored him even in the most excruciating torture and severest mental agony caused by excommunication even unto death. Would this have been so, had they noticed the slightest backsliding in their master?
Historical records show that all the contemporaries of Mohammad both friends foes, acknowledged the sterling qualities, the spotless honesty, the noble virtues, the absolute sincerity and every trustworthiness of the apostle of Islam in all walks of life and in every sphere of human activity. Even the Jews and those who did not believe in his message, adopted him as the arbiter in their personal disputes by virtue of his perfect impartiality. Even those who did not believe in his message were forced to say "O Mohammad, we do not call you a liar, but we deny him who has given you a book and inspired you with a message." They thought he was one possessed. They tried violence to cure him. But the best of them saw that a new light had dawned on him and they hastened him to seek the enlightenment. It is a notable feature in the history of prophet of Islam that his nearest relation, his beloved cousin and his bosom friends, who know him most intimately, were not thoroughly imbued with the truth of his mission and were convinced of the genuineness of his divine inspiration. If these men and women, noble, intelligent, educated and intimately acquainted with his private life had perceived the slightest signs of deception, fraud, earthliness, or lack of faith in him, Mohammad's moral hope of regeneration, spiritual awakening, and social reform would all have been foredoomed to a failure and whole edifice would have crumbled to pieces in a moment. On the contrary, we find that devotion of his followers was such that he was voluntarily acknowledged as dictator of their lives. They braved for him persecutions and danger; they trusted, obeyed and honored him even in the most excruciating torture and severest mental agony caused by excommunication even unto death. Would this have been so, had they noticed the slightest backsliding in their master?
Imam Ali (as)’s Sayings About the Prophet
Allah sent the Prophet when the mission of other Prophets had stopped and the peoples were in slumber for a long time. Evil was raising its head, all matters were under disruption and in flames of wars, while the world was devoid of brightness, and full of open deceitfulness ….
Allah deputed Muhammad (pbuh) with Truth so that he may take out His people from the worship of idols towards His worship and from obeying Satan towards obeying Him and sent him with the Qur'an which He explained and made strong, in order that the people may know their sustainer (Allah) since they were ignorant of Him, may acknowledge Him since they were denying Him, and accept Him since they were refusing (to believe in) Him. Because He, the Glorified, revealed Himself to them through His Book without their having seen Him, by means of what He showed them out of His might and made them fear His sway. How He destroyed those whom He wished to destroy through His chastisement and ruined those whom He wished to ruin through His retribution!
Then Allah deputized Muhammad (pbuh) as a witness, giver of good tidings and warner, the best in the universe as a child and most chaste as a grown up man, the purest of the purified in conduct, the most generous of those who are approached for generosity.
Allah deputized him (the Prophet) as a caller towards Truth and a witness over the creatures. The Prophet conveyed the messages of Allah without being lazy and without any short-coming, and he fought His enemies in the cause of Allah without being languid and without pleading excuses. He is the foremost of all who practice piety and the power of perception of all those who achieve guidance.
(Excerpts from various sermons of Imam Ali (as) Nahjul Balagah)
Allah deputed Muhammad (pbuh) with Truth so that he may take out His people from the worship of idols towards His worship and from obeying Satan towards obeying Him and sent him with the Qur'an which He explained and made strong, in order that the people may know their sustainer (Allah) since they were ignorant of Him, may acknowledge Him since they were denying Him, and accept Him since they were refusing (to believe in) Him. Because He, the Glorified, revealed Himself to them through His Book without their having seen Him, by means of what He showed them out of His might and made them fear His sway. How He destroyed those whom He wished to destroy through His chastisement and ruined those whom He wished to ruin through His retribution!
Then Allah deputized Muhammad (pbuh) as a witness, giver of good tidings and warner, the best in the universe as a child and most chaste as a grown up man, the purest of the purified in conduct, the most generous of those who are approached for generosity.
Allah deputized him (the Prophet) as a caller towards Truth and a witness over the creatures. The Prophet conveyed the messages of Allah without being lazy and without any short-coming, and he fought His enemies in the cause of Allah without being languid and without pleading excuses. He is the foremost of all who practice piety and the power of perception of all those who achieve guidance.
(Excerpts from various sermons of Imam Ali (as) Nahjul Balagah)
The Message of Moharram is Peace
“I learnt from Hussain how to achieve victory while being oppressed”
—Mahatma Gandhi
Imam Hussain (as) lives in the heart of every Shia. His great sacrifice for Islam —1400 years back keeps him alive in our hearts even to this day and will till the end of this world.
The flag of Islam stands high today due to the supreme sacrifice of our beloved Imam and his family. The tragedy of Karbala has lessons for each and every age group. We just have to realise the importance of this supreme sacrifice and follow our Imams (as) to stay on the right path. As Shias we need to keep his message alive by commemorating the martyrdom of Imam Hussain (as) and his family. The war was fought not for personal gains but for the well being of the ummah and to save Islam from the unlawful hands of tyranny and oppression.
“If Hussain had fought to quench his worldly desires, as alleged by some critics, then I do not understand why his sisters, wife and children accompanied him. It stands to reason therefore, that He sacrificed purely for Islam”-Charles Dickens.
Moharram is commemorated all over the world in remembrance of Imam Hussain’s (as) and his companions’ sacrifice. Shias mourn for their beloved Imam. There is an increase in Azadari year after year and it is our duty to help it increase and inculcates our religious values in our future generations. We are privileged to be born as the prayer of Sayyada Fatima (sa) and follow the correct religion.
“Moharram has a significant impact on my life as it helps me realise the importance of my religion, the sacrifice given by the martyrs of Karbala is not ordinary and it shows us how important it was to save Islam from going into the wrong hands. I feel privileged to be born as a Shia and would remain one till my last breath, Inshallah. It is a great pleasure to know that you are on the right path and if we follow the sayings of the Holy Prophet (pbuh) and our Imams (as) jannah is surely ours. We should be strong in our faith. The tragedy of Karbala teaches us that our religion should be the most important thing for us. We should try our level best not to let people misuse our religion and must stand upto the people who point a finger at us. We must always keep Karbala in our minds and this truly helps us not to commit sins. I would never like to do anything that would bring shame to my community”, says Sarah Khadija Hussain a 17 year old student who’s in the 11th grade.
According to Mir Mohammed Hyder a18-year-old, 12th grade student, “Moharrum is the Holy month in Islam and without Hussain (as) it was impossible to save Islam. I am proud that I am a Shia and I believe in the 12 Imams (as) and I would like to thank Allah (swt) for making me a lover of Ahlulbait (as). Imam Hussain (as) taught us that disputes can also be solved by peace and not violence.”
“Mohrram is time when we forget about our worldly problems and attend majalises the whole day. All Shiites come together in remembrance of Imam Hussain (as) and other Infallibles. It the month where we mourn for the young martyrs of Karbala the 6-month-old Ali Asghar (as) and the 4-year-old Bibi Sakina/Ruqayya (sa),” says Rukhiya Shirazi a 19 year old student in the 1st year of under graduation.
Raza an undergraduate student expresses his views by saying that during the two months of Mohurrum and Safar we not only shed our tears in the majalis of Imam Hussain (as) but we also try to wash away our sins. “These holy months keep us away from sins and show us the way to namaz and other religious activities. If all the 12 months of the year would be Moharrum I am sure we would all be true Muslims. Each and every incident that occurred during these months sets examples for us to lead our life…starting from the last Namaz of Imam Hussain (as) to the sermon delivered by Sayyada Zainab (sa) in Yazid’s (la) court. We have to know the importance of Islam, Namaz, our Holy Prophet (saw) and our Imams (as). We should realise the importance of the supreme sacrifice of our Imam (as) and his companions to save Allah’s (swt) most precious and best Deen-e-Islam. The lectures we hear by our Ulemas give us the knowledge about the Holy Quran and the lives of our Prophets (pbuh) and Imams (as) which in turn helps us to be better individuals. I have spent time with almost all the boys of the community and I have got a chance to get to know about their religious activities. I have also spent time with some boys who are Sunni’s and only I know how lucky I feel to be a Shia. I think this is the only religion that gives us the correct reasons for each and every religious practice.”
The name of Hussain (as) will flourish in this world and hereafter because every Shia will strive to keep it alive as we have the guidance of our 12th Imam (atf). We as the youth of this religion must uphold our religious values so that we can be a part of the Imam’s(atf) army. Yazid (La) failed in his efforts to destroy the name of Ahlulbait (as). Today not even one person is there who remembers Yazid(la) for even one good deed. Today (14th Rabbiul Awwal) we shias come to together to celebrate the death of Yazid (la).
Hussain (as) martyrdom is mourned not only by Shias but so many other relgious sects. This proves that the victory of the battle of Karbala lies in the hands of Hussain (as) alone and the flag of Islam that was carried by Hazrat Abbas (as) still stands upright and shall do so till we all are alive. Our religion is our strength.
Imam Hussain (as)-"the purpose of my stand is the reformation of my grandfather’s nation (Islam)”
“Think not of those who are slain in God’s way as dead. Nay, they are living, finding their sustainance in the presence of their lord” -The Noble Quran.
—Mahatma Gandhi
Imam Hussain (as) lives in the heart of every Shia. His great sacrifice for Islam —1400 years back keeps him alive in our hearts even to this day and will till the end of this world.
The flag of Islam stands high today due to the supreme sacrifice of our beloved Imam and his family. The tragedy of Karbala has lessons for each and every age group. We just have to realise the importance of this supreme sacrifice and follow our Imams (as) to stay on the right path. As Shias we need to keep his message alive by commemorating the martyrdom of Imam Hussain (as) and his family. The war was fought not for personal gains but for the well being of the ummah and to save Islam from the unlawful hands of tyranny and oppression.
“If Hussain had fought to quench his worldly desires, as alleged by some critics, then I do not understand why his sisters, wife and children accompanied him. It stands to reason therefore, that He sacrificed purely for Islam”-Charles Dickens.
Moharram is commemorated all over the world in remembrance of Imam Hussain’s (as) and his companions’ sacrifice. Shias mourn for their beloved Imam. There is an increase in Azadari year after year and it is our duty to help it increase and inculcates our religious values in our future generations. We are privileged to be born as the prayer of Sayyada Fatima (sa) and follow the correct religion.
“Moharram has a significant impact on my life as it helps me realise the importance of my religion, the sacrifice given by the martyrs of Karbala is not ordinary and it shows us how important it was to save Islam from going into the wrong hands. I feel privileged to be born as a Shia and would remain one till my last breath, Inshallah. It is a great pleasure to know that you are on the right path and if we follow the sayings of the Holy Prophet (pbuh) and our Imams (as) jannah is surely ours. We should be strong in our faith. The tragedy of Karbala teaches us that our religion should be the most important thing for us. We should try our level best not to let people misuse our religion and must stand upto the people who point a finger at us. We must always keep Karbala in our minds and this truly helps us not to commit sins. I would never like to do anything that would bring shame to my community”, says Sarah Khadija Hussain a 17 year old student who’s in the 11th grade.
According to Mir Mohammed Hyder a18-year-old, 12th grade student, “Moharrum is the Holy month in Islam and without Hussain (as) it was impossible to save Islam. I am proud that I am a Shia and I believe in the 12 Imams (as) and I would like to thank Allah (swt) for making me a lover of Ahlulbait (as). Imam Hussain (as) taught us that disputes can also be solved by peace and not violence.”
“Mohrram is time when we forget about our worldly problems and attend majalises the whole day. All Shiites come together in remembrance of Imam Hussain (as) and other Infallibles. It the month where we mourn for the young martyrs of Karbala the 6-month-old Ali Asghar (as) and the 4-year-old Bibi Sakina/Ruqayya (sa),” says Rukhiya Shirazi a 19 year old student in the 1st year of under graduation.
Raza an undergraduate student expresses his views by saying that during the two months of Mohurrum and Safar we not only shed our tears in the majalis of Imam Hussain (as) but we also try to wash away our sins. “These holy months keep us away from sins and show us the way to namaz and other religious activities. If all the 12 months of the year would be Moharrum I am sure we would all be true Muslims. Each and every incident that occurred during these months sets examples for us to lead our life…starting from the last Namaz of Imam Hussain (as) to the sermon delivered by Sayyada Zainab (sa) in Yazid’s (la) court. We have to know the importance of Islam, Namaz, our Holy Prophet (saw) and our Imams (as). We should realise the importance of the supreme sacrifice of our Imam (as) and his companions to save Allah’s (swt) most precious and best Deen-e-Islam. The lectures we hear by our Ulemas give us the knowledge about the Holy Quran and the lives of our Prophets (pbuh) and Imams (as) which in turn helps us to be better individuals. I have spent time with almost all the boys of the community and I have got a chance to get to know about their religious activities. I have also spent time with some boys who are Sunni’s and only I know how lucky I feel to be a Shia. I think this is the only religion that gives us the correct reasons for each and every religious practice.”
The name of Hussain (as) will flourish in this world and hereafter because every Shia will strive to keep it alive as we have the guidance of our 12th Imam (atf). We as the youth of this religion must uphold our religious values so that we can be a part of the Imam’s(atf) army. Yazid (La) failed in his efforts to destroy the name of Ahlulbait (as). Today not even one person is there who remembers Yazid(la) for even one good deed. Today (14th Rabbiul Awwal) we shias come to together to celebrate the death of Yazid (la).
Hussain (as) martyrdom is mourned not only by Shias but so many other relgious sects. This proves that the victory of the battle of Karbala lies in the hands of Hussain (as) alone and the flag of Islam that was carried by Hazrat Abbas (as) still stands upright and shall do so till we all are alive. Our religion is our strength.
Imam Hussain (as)-"the purpose of my stand is the reformation of my grandfather’s nation (Islam)”
“Think not of those who are slain in God’s way as dead. Nay, they are living, finding their sustainance in the presence of their lord” -The Noble Quran.
Eid-e-Zehra
Eid-e-Zehra is a day of celebration, a day in which even the Holy Prophet Muhammad (SAW) rejoiced! This day holds importance due to numerous events that transpired on this day in history.
One of the events which is marked on this day is the beginning of the Imamate of our 12th Imam, al-Hujjah ibn al-Hasan (may Allah hasten his return). His father, Imam Hasan al-Askari (AS) left this world on the 8th and, immediately after, his son took over the mantle of leadership. His leadership has spanned over 1,160 years, and as he is the living and present Imam, we have the potential of being his ‘companions’ just as great personalities such as Bilal, Salman, Abu Dharr, Maitham and countless others were companions of their living Imams. However, we need to strive to emulate such individuals and work towards being our Imam’s chosen helpers and assistants.
The day also marks the first time that our 4th Imam smiled and rejoiced after the tragic events of Kerbala in which he saw his entire family and loyal friends murdered in cold blood by Ibne Ziyaad, Umar ibne Sa’d, Yazid ibne Mu’awiyah and the others who were responsible for the crimes. History notes that it was on 9 Rabi’ul Awwal the year 67 A.H. when Mukhtar sent the head of Ubaydallah Ziyad to Imam Zainul Abedeen who was in Makkah at the time.
It is noted that the Prophet of Islam himself was seen smiling and ‘celebrating’ on this day while in the presence of Imams Ali, Hasan and Husain and said, “It is on this day that Allah will destroy your enemies and the enemies of your grandfather and it is on this day when Allah will accept the actions of your Shi’a and those who love you. This is the day when the words of Allah came true where He said (in the Qur‘an): ‘So those are the houses fallen down because they were unjust.’ (27:52) And this is the day when the Pharaoh (Firawn) of the time of the Ahlul Bayt was destroyed ...”
One of the events which is marked on this day is the beginning of the Imamate of our 12th Imam, al-Hujjah ibn al-Hasan (may Allah hasten his return). His father, Imam Hasan al-Askari (AS) left this world on the 8th and, immediately after, his son took over the mantle of leadership. His leadership has spanned over 1,160 years, and as he is the living and present Imam, we have the potential of being his ‘companions’ just as great personalities such as Bilal, Salman, Abu Dharr, Maitham and countless others were companions of their living Imams. However, we need to strive to emulate such individuals and work towards being our Imam’s chosen helpers and assistants.
The day also marks the first time that our 4th Imam smiled and rejoiced after the tragic events of Kerbala in which he saw his entire family and loyal friends murdered in cold blood by Ibne Ziyaad, Umar ibne Sa’d, Yazid ibne Mu’awiyah and the others who were responsible for the crimes. History notes that it was on 9 Rabi’ul Awwal the year 67 A.H. when Mukhtar sent the head of Ubaydallah Ziyad to Imam Zainul Abedeen who was in Makkah at the time.
It is noted that the Prophet of Islam himself was seen smiling and ‘celebrating’ on this day while in the presence of Imams Ali, Hasan and Husain and said, “It is on this day that Allah will destroy your enemies and the enemies of your grandfather and it is on this day when Allah will accept the actions of your Shi’a and those who love you. This is the day when the words of Allah came true where He said (in the Qur‘an): ‘So those are the houses fallen down because they were unjust.’ (27:52) And this is the day when the Pharaoh (Firawn) of the time of the Ahlul Bayt was destroyed ...”
Sunday, January 9, 2011
ISLAM???
what is
Islam (Arabic: الإسلام; al-'islām ; pronounced: [ɪs.ˈlæːm] is a monotheistic, Abrahamic religion originating with the teachings of the Islamic prophet Muhammad, a 7th century Arab religious and political figure. The word Islam means "submission", or the total surrender of oneself to God (Arabic: الله, Allāh).An adherent of Islam is known as a Muslim, meaning "one who submits [to God]". The word Muslim is the participle of the same verb of which Islām is the infinitive. There are between 1 billion and 1.8 billion Muslims, making Islam the second-largest religion in the world, after Christianity.
Muslims believe that God revealed the Qur'an to Muhammad, God's final prophet, through the angel Gabriel, and regard the Qur'an and the Sunnah (words and deeds of Muhammad) as the fundamental sources of Islam. They do not regard Muhammad as the founder of a new religion, but as the restorer of the original monotheistic faith of Abraham, Moses, Jesus, and other prophets. Islamic tradition holds that Jews and Christians distorted the revelations God gave to these prophets by either altering the text, introducing a false interpretation, or both.
Islam includes many religious practices. Adherents are generally required to observe the Five Pillars of Islam, which are five duties that unite Muslims into a community. In addition to the Five Pillars, Islamic law (sharia) has developed a tradition of rulings that touch on virtually all aspects of life and society. This tradition encompasses everything from practical matters like dietary laws and banking to warfare and welfare.
Part of a series onIslam
Beliefs
Allah · Oneness of GodMuhammad · Other prophets
Practices
Profession of faith · PrayerFasting · Charity · Pilgrimage
Texts and laws
Qur'an · Sunnah · HadithFiqh · Sharia · Kalam · Sufism
History and leadership
Timeline of Muslim historyAhl al-Bayt · SahabaSunni · Shi'aRashidun caliphs · Shi'a imams
Culture and society
Academics · Animals · ArtCalendar · ChildrenDemographics · FestivalsMosques · PhilosophyScience · WomenPolitics · Dawah
Islam and other religions
Christianity · JudaismHinduism · Sikhism · Jainism
See also
Criticism · IslamophobiaGlossary of Islamic terms
Islam portal
Almost all Muslims belong to one of two major denominations, the Sunni (85%) and Shi'a (15%). The schism developed in the late 7th century following disagreements over the religious and political leadership of the Muslim community. Islam is the predominant religion in much of Africa and the Middle East, as well as in major parts of Asia. Large communities are also found in China, the Balkan Peninsula in Eastern Europe and Russia. There are also large Muslim immigrant communities in other parts of the world, such as Western Europe. About 20% of Muslims live in Arab countries, 30% in the Indian subcontinent and 15.6% in Indonesia, the largest Muslim country by population
Islam (Arabic: الإسلام; al-'islām ; pronounced: [ɪs.ˈlæːm] is a monotheistic, Abrahamic religion originating with the teachings of the Islamic prophet Muhammad, a 7th century Arab religious and political figure. The word Islam means "submission", or the total surrender of oneself to God (Arabic: الله, Allāh).An adherent of Islam is known as a Muslim, meaning "one who submits [to God]". The word Muslim is the participle of the same verb of which Islām is the infinitive. There are between 1 billion and 1.8 billion Muslims, making Islam the second-largest religion in the world, after Christianity.
Muslims believe that God revealed the Qur'an to Muhammad, God's final prophet, through the angel Gabriel, and regard the Qur'an and the Sunnah (words and deeds of Muhammad) as the fundamental sources of Islam. They do not regard Muhammad as the founder of a new religion, but as the restorer of the original monotheistic faith of Abraham, Moses, Jesus, and other prophets. Islamic tradition holds that Jews and Christians distorted the revelations God gave to these prophets by either altering the text, introducing a false interpretation, or both.
Islam includes many religious practices. Adherents are generally required to observe the Five Pillars of Islam, which are five duties that unite Muslims into a community. In addition to the Five Pillars, Islamic law (sharia) has developed a tradition of rulings that touch on virtually all aspects of life and society. This tradition encompasses everything from practical matters like dietary laws and banking to warfare and welfare.
Part of a series onIslam
Beliefs
Allah · Oneness of GodMuhammad · Other prophets
Practices
Profession of faith · PrayerFasting · Charity · Pilgrimage
Texts and laws
Qur'an · Sunnah · HadithFiqh · Sharia · Kalam · Sufism
History and leadership
Timeline of Muslim historyAhl al-Bayt · SahabaSunni · Shi'aRashidun caliphs · Shi'a imams
Culture and society
Academics · Animals · ArtCalendar · ChildrenDemographics · FestivalsMosques · PhilosophyScience · WomenPolitics · Dawah
Islam and other religions
Christianity · JudaismHinduism · Sikhism · Jainism
See also
Criticism · IslamophobiaGlossary of Islamic terms
Islam portal
Almost all Muslims belong to one of two major denominations, the Sunni (85%) and Shi'a (15%). The schism developed in the late 7th century following disagreements over the religious and political leadership of the Muslim community. Islam is the predominant religion in much of Africa and the Middle East, as well as in major parts of Asia. Large communities are also found in China, the Balkan Peninsula in Eastern Europe and Russia. There are also large Muslim immigrant communities in other parts of the world, such as Western Europe. About 20% of Muslims live in Arab countries, 30% in the Indian subcontinent and 15.6% in Indonesia, the largest Muslim country by population
CASUALITIES OF KARBALA
Descendants of Abu Talib
Descendants of Ali ibn Abu Talib
Imam Husayn ibn Ali, Chief of the Army and the grandson of Muhammad
Abbas ibn Ali, a half-brother of Husayn and the Commander of the Army
Ali Akber ibn Husayn, a son of Husayn and Umm Laila
Ali Asghar ibn Hussain, the six-month-old son of Husayn and Rubab
Umar ibn Ali, a half-brother of Husayn and full brother of Abbas ibn Ali
Jafer ibn Ali
Usman ibn Ali, brother of Abbas
Abu Bakr ibn Ali
Abu Bakr ibn Hasan ibn Ali
Qasim ibn Hasan ibn Ali
Qasim ibn Abbasibn Ali
Fazal ibn Abbas ibn Ali
Abd Allah ibn Hassan ibn Ali
Aun ibn Abdullah ibn Jafar, the son of Zaynab bint Ali
Muhammad ibn Abdullah ibn Jafar, son of Zaynab bint Ali
Descendants of Ali's brothers
Mohammad Bin Abdullah ibn Jafar, the son of the other wife of Abdullah
Abdullah ibn Muslim ibn Aqeel
Mohammad ibn Muslim ibn Aqeel
Mohammad Bin Saeed
Abd al-Rahman Bin Aqeel
Jafar ibne Aqeel ibn Abi Taleb
Casualties from the Bani Asad clan
Uns Bin Hars Asadi
Habib ibn Muzahir Asadi, the commander of the left flank
Muslim Bin Ausaja Asadi
Qais Bin Masher Asadi
Abu Samama Umru Bin Abdullah
Borair Zibe Khozair-e- Hamdani
Amer Bin Abdullah Hamdani
Shabeeb, a liberated slave of Hars Jabiri Hamadani
Hanala Bin Asad
Abis Shakri
Abdul Rehman Arhbi
Saif Bin Hars
Malik, the cousin of Saif Bin Hars
Mauq' bin Thamamah Asadi
Habshi bin Qais-e-Nahmi
Casualties from the Jahni
Junada Bin Hars
Majma Bin Abdullah
Nafey Bin Halal Jamali
Hajjaj Bin Masrooq, Mu'ezzin of the camp of Hussain
Ansari Casualties
Umer Bin Qarza
Abdul Rahman bin Abdul Rab Khazrji
Junada Bin Kab
Amer Bin Janada ibn Kab
Naeem Bin Ajlan
Abdul Hatoof Ansary
a brother of Abdul Hatoof
Bijli and Khas-ami
Zuhayr ibn Qayn, the commander of the right flank
Salman Bin Mazarib, the cousin of Zuhayr
Saeed Bin Umer
Abdullah Bin Basheer
Kandi and Ghaffari
Yazid Bin Zaid Kandi
Harb Bin Umr-ul-Qais
Zaheer Bin Amer
Basheer Bin Amer
Abdullah Arwah Gahffari
Jhon, slave of Abu Zar Ghaffari
Abdul Rahman ibn Orawah bin Harraq
Abdullah ibn Orawah bin Harraq
Zavir bin Amr al Kandi
Kalbi
Abdullah Bin Ameer (Omair)
Wife of Abduallah bin Omair Kalbi, Woman who was killed at Karbala
Abdul Aala Bin Yazeed
Saleem Bin Ameer
Azdi
Qasim Bin Habib
Zaid Bin Saleem
Noman Bin Umer
Muslim bin Katheer
Rafe',the liberated slave of Muslim Azdi
Tai and Taymi
Jabir Bin Hajjaji
Abd al-Rahman bin Mas'ood Taymi
Baker Bin Haee
Ammar Bin Hassan Tai
Mas'ood Bin Hajjaji Taymi
Habib bin Amir-e-Taymi
Abdi
Yazeed Bin Sabeet
Amir Bin Muslim
Saif Bin Malik
Abde Qais
Abdullah bin Zaid
Obaidullah bin Zaide
Adhan ibn Omayya
Taghleebi
Zurghama Bin Malik
Kanana Bin Ateeq
Qasith ibn Zuhair al-Taghlabi
Kardoos ibn Zuhair al-Taghlabi
Musqit ibn Zuhair al-Taghlabi
Jahani and Tameemi
Aqaba Bin Sult
Others
These names are mentioned also.
Jibilath ibne Ali Shaibani
Yazid bin Maghfal Ja'fi
Nasr bin Naizar, A liberated slave of Amirul-Momineen
Qan'ab an Namri
Kannah Taghlabi
Ammara ibn Salama al Daalani
Amr ibn Hasan Talee
Amr ibn Ha'b Abu Thamama al Sa'idi
Amr ibn Abdullah-e-Jundayi
Amir bin Muslim at Badi Basri
Salim, liberated slave of Muslim at Badi
Aabis ibne Abi Shabeeb-e-Shakiri
Shaneb Shakiri
Suwaid bin Amro bin Abil Mataa al Anmari al Khash'mi
Sawar bin Manyim-e-Nahmi
Sayeed bin Abdullah Hanafi, When Imam Husayn wanted to pray at noon he stood in front of Imam as barrier
Ziad bin Areeb al Sa'idi
Aslam, the liberated slave of Imam Husayn
Qarib, The son of a liberated slave girl of Imam Husayn
Munjeh, the liberated slave of Imam Hassan
Sa'd - the liberated slave of Amro bin Khalid
Sa'd the liberated slave of Amirul-Momineen Ali
Salim the liberated slave of Amire Abdi
Hars, The liberated slave of hazrat Hamza
Hanzala bin As'adus-Shabami
Hallas bin Amro' ar Rasibi
Hajjaji bin Badr as S'di
Jundab bin Mujee al Khaulani
Omayyabib Sa'd at Tale
Anas bin Hars-e-Kahili
Miscellaneous Deaths
Qanab Bin Umer
Ghulam-e-Turki, servant of the fourth Shia Imam, Ali ibn Husayn
Those joined Imam from the enemy Army
Hur Bin Yazeed Tameemi, He was one of the commanders of Umayuid army and joind Imam with six others including his two sons
Aaiz bin Majama'al Aazi, He joined Imam with Hur
Amr ibn Khalid-e- Saidavi and three others
Hars bin Amarul Qais-e-Kandi, Along with him three others joined Imam
Omer bin Zabi'ah Az Zabiyee
Abdul Rahman bin Mas'ood at Taimi
Abdullah bin Bushr Khash'ami
Saad Bin Hars
Abul hatoof bin Hars
Jaun bin Malike Tameemi
Descendants of Ali ibn Abu Talib
Imam Husayn ibn Ali, Chief of the Army and the grandson of Muhammad
Abbas ibn Ali, a half-brother of Husayn and the Commander of the Army
Ali Akber ibn Husayn, a son of Husayn and Umm Laila
Ali Asghar ibn Hussain, the six-month-old son of Husayn and Rubab
Umar ibn Ali, a half-brother of Husayn and full brother of Abbas ibn Ali
Jafer ibn Ali
Usman ibn Ali, brother of Abbas
Abu Bakr ibn Ali
Abu Bakr ibn Hasan ibn Ali
Qasim ibn Hasan ibn Ali
Qasim ibn Abbasibn Ali
Fazal ibn Abbas ibn Ali
Abd Allah ibn Hassan ibn Ali
Aun ibn Abdullah ibn Jafar, the son of Zaynab bint Ali
Muhammad ibn Abdullah ibn Jafar, son of Zaynab bint Ali
Descendants of Ali's brothers
Mohammad Bin Abdullah ibn Jafar, the son of the other wife of Abdullah
Abdullah ibn Muslim ibn Aqeel
Mohammad ibn Muslim ibn Aqeel
Mohammad Bin Saeed
Abd al-Rahman Bin Aqeel
Jafar ibne Aqeel ibn Abi Taleb
Casualties from the Bani Asad clan
Uns Bin Hars Asadi
Habib ibn Muzahir Asadi, the commander of the left flank
Muslim Bin Ausaja Asadi
Qais Bin Masher Asadi
Abu Samama Umru Bin Abdullah
Borair Zibe Khozair-e- Hamdani
Amer Bin Abdullah Hamdani
Shabeeb, a liberated slave of Hars Jabiri Hamadani
Hanala Bin Asad
Abis Shakri
Abdul Rehman Arhbi
Saif Bin Hars
Malik, the cousin of Saif Bin Hars
Mauq' bin Thamamah Asadi
Habshi bin Qais-e-Nahmi
Casualties from the Jahni
Junada Bin Hars
Majma Bin Abdullah
Nafey Bin Halal Jamali
Hajjaj Bin Masrooq, Mu'ezzin of the camp of Hussain
Ansari Casualties
Umer Bin Qarza
Abdul Rahman bin Abdul Rab Khazrji
Junada Bin Kab
Amer Bin Janada ibn Kab
Naeem Bin Ajlan
Abdul Hatoof Ansary
a brother of Abdul Hatoof
Bijli and Khas-ami
Zuhayr ibn Qayn, the commander of the right flank
Salman Bin Mazarib, the cousin of Zuhayr
Saeed Bin Umer
Abdullah Bin Basheer
Kandi and Ghaffari
Yazid Bin Zaid Kandi
Harb Bin Umr-ul-Qais
Zaheer Bin Amer
Basheer Bin Amer
Abdullah Arwah Gahffari
Jhon, slave of Abu Zar Ghaffari
Abdul Rahman ibn Orawah bin Harraq
Abdullah ibn Orawah bin Harraq
Zavir bin Amr al Kandi
Kalbi
Abdullah Bin Ameer (Omair)
Wife of Abduallah bin Omair Kalbi, Woman who was killed at Karbala
Abdul Aala Bin Yazeed
Saleem Bin Ameer
Azdi
Qasim Bin Habib
Zaid Bin Saleem
Noman Bin Umer
Muslim bin Katheer
Rafe',the liberated slave of Muslim Azdi
Tai and Taymi
Jabir Bin Hajjaji
Abd al-Rahman bin Mas'ood Taymi
Baker Bin Haee
Ammar Bin Hassan Tai
Mas'ood Bin Hajjaji Taymi
Habib bin Amir-e-Taymi
Abdi
Yazeed Bin Sabeet
Amir Bin Muslim
Saif Bin Malik
Abde Qais
Abdullah bin Zaid
Obaidullah bin Zaide
Adhan ibn Omayya
Taghleebi
Zurghama Bin Malik
Kanana Bin Ateeq
Qasith ibn Zuhair al-Taghlabi
Kardoos ibn Zuhair al-Taghlabi
Musqit ibn Zuhair al-Taghlabi
Jahani and Tameemi
Aqaba Bin Sult
Others
These names are mentioned also.
Jibilath ibne Ali Shaibani
Yazid bin Maghfal Ja'fi
Nasr bin Naizar, A liberated slave of Amirul-Momineen
Qan'ab an Namri
Kannah Taghlabi
Ammara ibn Salama al Daalani
Amr ibn Hasan Talee
Amr ibn Ha'b Abu Thamama al Sa'idi
Amr ibn Abdullah-e-Jundayi
Amir bin Muslim at Badi Basri
Salim, liberated slave of Muslim at Badi
Aabis ibne Abi Shabeeb-e-Shakiri
Shaneb Shakiri
Suwaid bin Amro bin Abil Mataa al Anmari al Khash'mi
Sawar bin Manyim-e-Nahmi
Sayeed bin Abdullah Hanafi, When Imam Husayn wanted to pray at noon he stood in front of Imam as barrier
Ziad bin Areeb al Sa'idi
Aslam, the liberated slave of Imam Husayn
Qarib, The son of a liberated slave girl of Imam Husayn
Munjeh, the liberated slave of Imam Hassan
Sa'd - the liberated slave of Amro bin Khalid
Sa'd the liberated slave of Amirul-Momineen Ali
Salim the liberated slave of Amire Abdi
Hars, The liberated slave of hazrat Hamza
Hanzala bin As'adus-Shabami
Hallas bin Amro' ar Rasibi
Hajjaji bin Badr as S'di
Jundab bin Mujee al Khaulani
Omayyabib Sa'd at Tale
Anas bin Hars-e-Kahili
Miscellaneous Deaths
Qanab Bin Umer
Ghulam-e-Turki, servant of the fourth Shia Imam, Ali ibn Husayn
Those joined Imam from the enemy Army
Hur Bin Yazeed Tameemi, He was one of the commanders of Umayuid army and joind Imam with six others including his two sons
Aaiz bin Majama'al Aazi, He joined Imam with Hur
Amr ibn Khalid-e- Saidavi and three others
Hars bin Amarul Qais-e-Kandi, Along with him three others joined Imam
Omer bin Zabi'ah Az Zabiyee
Abdul Rahman bin Mas'ood at Taimi
Abdullah bin Bushr Khash'ami
Saad Bin Hars
Abul hatoof bin Hars
Jaun bin Malike Tameemi
Imam Husain And His Martyrdom By Abdullah Yusuf Ali
Imam Husain And His Martyrdom
By Abdullah Yusuf Ali- collected by - S.M.ASJAD WASI REZVI
Introduction:
The month of Muharram, the first month of the Islamic calendar, brings with it the memory of the sacrifice of Imam Husayn [a], the grandson of Prophet Muhammad [s], and his noble family and friends. This short text reflects the deep admiration of its author towards Imam Husayn [a] and an insight into the tragedy of Karbala, its reasons and its consequences. It is presented with the hope that it will foster the Islamic unity and the brotherly love that the author seeks in his preface.
Preface
The following pages are based on a report of an Address which I delivered in London at an Ashura Majlis on Thursday the 28th May, 1931 (Muharram 1350 A.H.), at the Waldorf Hotel. The report was subsequently corrected and slightly expanded. The Majlis was a notable gathering, which met at the invitation of Mr. A. S. M. Anik. Nawab Sir Umar Hayat Khan, Tiwana, presided and members of all schools of thought in Islam, as well as non-Muslims, joined reverently in doing honour to the memory of the great Martyr of Islam. By its inclusion in the Progressive Islam Pamphlets series, it is hoped to reach a larger public than were able to be present in person. Perhaps, also, it may help to strengthen the bonds of brotherly love which unite all who hold sacred the ideals of brotherhood preached by the Prophet in his last Sermon.
A. Yusuf Ali.
Imam Husain And His Martyrdom
Sorrow as a Bond of Union
I am going to talk this afternoon about a very solemn subject, the martyrdom of Imam Husain at Kerbela, of which we are celebrating the anniversary. As the Chairman has very rightly pointed out, it is one of those wonderful events in our religious history about which all sects are agreed. More than that, in this room I have the honour of addressing some people who do not belong to our religious persuasion, but I venture to think that the view I put forward today may be of interest to them from its historical, its moral and its spiritual significance. Indeed, when we consider the background of that great tragedy, and all that has happened during the 1289 lunar years since, we cannot fail to be convinced that some events of sorrow and apparent defeat are really the very things which are calculated to bring about, or lead us towards, the union of humanity.
How Martyrdom healed divisions
When we invite strangers or guests and make them free of our family circle, that means the greatest outflowing of our hearts to them. The events that I am going to describe refer to some of the most touching incidents of our domestic history in their spiritual aspect. We ask our brethren of other faiths to come, and share with us some of the thoughts which are called forth by this event. As a matter of fact all students of history are aware that the horrors that are connected with the great event of Kerbela did more than anything else to unite together the various contending factions which had unfortunately appeared at that early stage of Muslim history. You know the old Persian saying applied to the Prophet:
Tu barae wasl kardan amadi;
Ni barae fasl kardan amadi.
"Thou camest to the world to unite, not to divide."
That was wonderfully exemplified by the sorrows and sufferings and finally the martyrdom of Imam Husain.
Commemoration of great virtues
There has been in our history a tendency sometimes to celebrate the event merely by wailing and tribulation, or sometimes by symbols like the Tazias that you see in India, - Taboots as some people call them. Well, symbolism or visible emblems may sometimes be useful in certain circumstances as tending to crystallise ideas. But I think the Muslims of India of the present day are quite ready to adopt a more effective way of celebrating the martyrdom, and that is by contemplating the great virtues of the martyr, trying to understand the significance of the events in which he took part, and translating those great moral and spiritual lessons into their own lives. From that point of view I think you will agree that it is good that we should sit together, even people of different faiths, - sit together and consider the great historic event, in which were exemplified such soul-stirring virtues as those of unshaken faith, undaunted courage, thought for others, willing self-sacrifice, steadfastness in the right and unflinching war against the wrong. Islam has a history of beautiful domestic affections, of sufferings and of spiritual endeavour, second to none in the world. That side of Muslim history, although to me the most precious, is, I am sorry to say, often neglected. It is most important that we should call attention to it, reiterated attention, the attention of our own people as well as the attention of those who are interested in historical and religious truth. If there is anything precious in Islamic history it is not the wars, or the politics, or the brilliant expansion, or the glorious conquests, or even the intellectual spoils which our ancestors gathered. In these matters, our history, like all history, has its lights and shades. What we need especially to emphasise is the spirit of organisation, of brotherhood, of undaunted courage in moral and spiritual life.
Plan of discourse
I propose first to give you an idea of the geographical setting and the historical background. Then I want very briefly to refer to the actual events that happened in the Muharram, and finally to draw your attention to the great lessons which we can learn from them.
Geographical Picture
In placing before you a geographical picture of the tract of country in which the great tragedy was enacted, I consider myself fortunate in having my own personal memories to draw upon. They make the picture vivid to my mind, and they may help you also. When I visited those scenes in 1928, I remember going down from Baghdad through all that country watered by the Euphrates river. As I crossed the river by a bridge of boats at Al-Musaiyib on a fine April morning, my thoughts leapt over centuries and centuries. To the left of the main river you have the old classic ground of Babylonian history; you have the railway station of Hilla; you have the ruins of the city of Babylon, witnessing to one of the greatest civilisations of antiquity. It was so mingled with the dust that it is only in recent years that we have begun to understand its magnitude and magnificence. Then you have the great river system of the Euphrates, the Furat as it is called, a river unlike any other river we know. It takes its rise in many sources from the mountains of Eastern Armenia, and sweeping in great zig-zags through rocky country, it finally skirts the desert as we see it now. Wherever it or its interlacing branches or canals can reach, it has converted the desert into fruitful cultivated country; in the picturesque phrase, it has made the desert blossom as the rose. It skirts round the Eastern edge of the Syrian desert and then flows into marshy land. In a tract not far from Kerbela itself there are lakes which receive its waters, and act as reservoirs. Lower down it unites with the other river, the Tigris, and the united rivers flow in the name of the Shatt-al-Arab into the Persian Gulf.
Abundant water & tragedy of thirst
From the most ancient times this tract of the lower Euphrates has been a garden. It was a cradle of early civilisation, a meeting place between Sumer and Arab, and later between the Persians and Arabs. It is a rich, well watered country, with date-palms and pomegranate groves. Its fruitful fields can feed populous cities and its luscious pastures attract the nomad Arabs of the desert, with their great flocks and herds. It is of particularly tragic significance that on the border of such a well-watered land, should have been enacted the tragedy of great and good men dying of thirst and slaughtered because they refused to bend the knee to the forces of iniquity. The English poet's lines "Water, water everywhere, and not a drop to drink" are brought home forcibly to you in this borderland between abundant water and desolate sands.
Kerbela and Its Great Dome
I remember the emotion with which I approached Kerbela from the East. The rays of the morning sun gilt the Gumbaz-i-Faiz, the great dome that crowns the building containing the tomb of Imam Husain. Kerbela actually stands on one of the great caravan routes of the desert. Today the river city of Kufa, once a Khilafat capital, is a mere village, and the city of Najaf is famous for the tomb of Hazrat Ali, but of little commercial importance. Kerbela, this outpost of the desert, is a mart and a meeting ground as well as a sacred place. It is the port of the desert, just as Basra, lower down, is a port for the Persian Gulf. Beautifully kept is the road to the mausoleum, to which all through the year come pilgrims from all parts of the world. Beautiful coloured enamelled tiles decorate the building. Inside, in the ceiling and upper walls, there is a great deal of glass mosaic. The glass seems to catch and reflect the light. The effect is that of rich coruscations of light combined with the solemnity of a closed building. The tomb itself is in a sort of inner grill, and below the ground is a sort of cave, where is shown the actual place where the Martyr fell. The city of Najaf is just about 40 miles to the South, with the tomb of Hazrat Ali on the high ground. You can see the golden dome for miles around. Just four miles from Najaf and connected with it by a tramway, is the deserted city of Kufa. The mosque is large, but bare and practically unused. The blue dome and the Mihrab of enamelled tiles bear witness to the ancient glory of the place.
Cities and their Cultural Meaning
The building of Kufa and Basra, the two great outposts of the Muslim Empire, in the 16th year of the Hijra, was a visible symbol that Islam was pushing its strength and building up a new civilisation, not only in a military sense, but in moral and social ideas and in the sciences and arts. The old effete cities did not content it, any more than the old and effete systems which it displaced. Nor was it content with the first steps it took. It was always examining, testing, discarding, re-fashioning its own handiwork. There was always a party that wanted to stand on old ways, to take cities like Damascus readymade, that loved ease and the path of least resistance. But the greater souls stretched out to new frontiers - of ideas as well as geography. They felt that old seats were like dead wood breeding worms and rottenness that were a danger to higher forms of life. The clash between them was part of the tragedy of Kerbela. Behind the building of new cities there is often the burgeoning of new ideas. Let us therefore examine the matter a little more closely. It will reveal the hidden springs of some very interesting history.
Vicissitudes of Mecca and Medina
The great cities of Islam at its birth were Mecca and Medina. Mecca, the centre of old Arabian pilgrimage, the birthplace of the Prophet, rejected the Prophet's teaching, and cast him off. Its idolatry was effete; its tribal exclusiveness was effete; its ferocity against the Teacher of the New Light was effete. The Prophet shook its dust off his feet, and went to Medina. It was the well-watered city of Yathrib, with a considerable Jewish population. It received with eagerness the teaching of the Prophet; it gave asylum to him and his Companions and Helpers. He reconstituted it and it became the new City of Light. Mecca, with its old gods and its old superstitions, tried to subdue this new Light and destroy it. The human odds were in favour of Mecca. But God's purpose upheld the Light, and subdued the old Mecca. But the Prophet came to build as well as to destroy. He destroyed the old paganism, and lighted a new beacon in Mecca - the beacon of Arab unity and human brotherhood. When the Prophet's life ended on this earth, his spirit remained. It inspired his people and led them from victory to victory. Where moral or spiritual and material victories go hand in hand, the spirit of man advances all along the line. But sometimes there is a material victory, with a spiritual fall, and sometimes there is a spiritual victory with a material fall, and then we have tragedy.
Spirit of Damascus
Islam's first extension was towards Syria, where the power was centred in the city of Damascus. Among living cities it is probably the oldest city in the world. Its bazaars are thronged with men of all nations, and the luxuries of all nations find ready welcome there. If you come to it westward from the Syrian desert, as I did, the contrast is complete, both in the country ajd in the people. From the parched desert sands you come to fountains and vineyards, orchards and the hum of traffic. From the simple, sturdy, independent, frank Arab, you come to the soft, luxurious, sophisticated Syrian. That contrast was forced on the Muslims when Damascus became a Muslim city. They were in a different moral and spiritual atmosphere. Some succumbed to the softening influences of ambition, luxury, wealth pride of race, love of ease, and so on. Islam stood always as the champion of the great rugged moral virtues. It wanted no compromise with evil in any shape or form, with luxury, with idleness, with the seductions of this world. It was a protest against these things. And yet the representatives of that protest got softened at Damascus. They aped the decadent princes of the world instead of striving to be leaders of spiritual thought. Discipline was relaxed, and governors aspired to be greater than the Khalifas. This bore bitter fruit later.
Snare of Riches
Meanwhile Persia came within the Muslim orbit. When Medain was captured in the year 16 of the Hijra, and the battle of Jalula broke the Persian resistance, some military booty was brought to Medina - gems, pearls, rubies, diamonds, swords of gold and silver. A great celebration was held in honour of the splendid victory and the valour of the Arab army. In the midst of the celebration they found the Caliph of the day actually weeping. One said to him, "What! a time of joy and thou sheddest tears?" "Yes", he said, "I foresee that the riches will become a snare, a spring of worldliness and envy, and in the end a calamity to my people." For the Arab valued, above all, simplicity of life, openness of character, and bravery in face of danger. Their women fought with them and shared their dangers. They were not caged creatures for the pleasures of the senses. They showed their mettle in the early fighting round the head of the Persian Gulf. When the Muslims were hard pressed, their women turned the scale in their favour. They made their veils into flags, and marched in battle array. The enemy mistook them for reinforcements and abandoned the field. Thus an impending defeat was turned into a victory.
Basra and Kufa: town-planning
In Mesopotamia the Muslims did not base their power on old and effete Persian cities, but built new outposts for themselves. The first they built was Basra at the head of the Persian Gulf, in the 17th year of the Hijra. And what a great city it became! Not great in war and conquest, not great in trade and commerce, but great in learning and culture in its best day, - alas! also great in its spirit of faction and degeneracy in the days of its decline! But its situation and climate were not at all suited to the Arab character. It was low and moist, damp and enervating. In the same year the Arabs built another city not far off from the Gulf and yet well suited to be a port of the desert, as Kerbela became afterwards. This was the city of Kufa, built in the same year as Basra, but in a more bracing climate. It was the first experiment in town-planning in Islam. In the centre was a square for the principal mosque. That square was adorned with shady avenues. Another square was set apart for the trafficking of the market. The streets were all laid out intersecting and their width was fixed. The main thoroughfares for such traffic as they had (we must not imagine the sort of traffic we see in Charing Cross) were made 60 feet wide; the cross streets were 30 feet wide; and even the little lanes for pedestrians were regulated to a width of 10.5 feet. Kufa became a centre of light and learning. The Khalifa Hazrat Ali lived and died there.
Rivalry and poison of Damascus
But its rival, the city of Damascus, fattened on luxury and Byzantine magnificence. Its tinsel glory sapped the foundations of loyalty and the soldierly virtues. Its poison spread through the Muslim world. Governors wanted to be kings. Pomp and selfishness, ease and idleness and dissipation grew as a canker; wines and spirituous liquors, scepticism, cynicism and social vices became so rampant that the protests of the men of God were drowned in mockery. Mecca, which was to have been a symbolical spiritual centre, was neglected or dishonoured. Damascus and Syria became centres of a worldliness and arrogance which cut at the basic roots of Islam.
Husain the Righteous refused to bow to worldliness and power
We have brought the story down to the 60th year of the Hijra. Yazid assumed the power at Damascus. He cared nothing for the most sacred ideals of the people. He was not even interested in the ordinary business affairs of administration. His passion was hunting, and he sought power for self-gratification. The discipline and self-abnegation, the strong faith and earnest endeavour, the freedom and sense of social equality which had been the motive forces of Islam, were divorced from power. The throne at Damascus had become a worldly throne based on the most selfish ideas of personal and family aggrandisement, instead of a spiritual office, with a sense of God-given responsibility. The decay of morals spread among the people. There was one man who could stem the tide. That was Imam Husain. He, the grandson of the Prophet, could speak without fear, for fear was foreign to his nature. But his blameless and irreproachable life was in itself a reproach to those who had other standards. They sought to silence him, but he could not be silenced. They sought to bribe him, but he could not be bribed. They sought to waylay him and get him into their Power. What is more, they wanted him to recognise the tyranny and expressly to support it. For they knew that the conscience of the people might awaken at any time, and sweep them away unless the holy man supported their cause. The holy man was prepared to die rather than surrender the principles for which he stood.
Driven from city to city
Medina was the centre of Husain's teaching. They made Medina impossible for him. He left Medina and went to Mecca, hoping that he would be left alone. But he was not left alone. The Syrian forces invaded Mecca. The invasion was repelled, not by Husain but by other people. For Husain, though the bravest of the brave, had no army and no worldly weapons. His existence itself was an offence in the eyes of his enemies. His life was in danger, and the lives of all those nearest and dearest to him. He had friends everywhere, but they were afraid to speak out. They were not as brave as he was. But in distant Kufa, a party grew up which said: "We are disgusted with these events, and we must have Imam Husain to take asylum with us." So they sent and invited the Imam to leave Mecca, come to them, live in their midst, and be their honoured teacher and guide. His father's memory was held in reverence in Kufa. The Governor of Kufa was friendly, and the people eager to welcome him. But alas, Kufa had neither strength, nor courage, nor constancy. Kufa, geographically only 40 miles from Kerbela, was the occasion of the tragedy of Kerbela. And now Kufa is nearly gone, and Kerbela remains as the lasting memorial of the martyrdom.
Invitation from Kufa
When the Kufa invitation reached the Imam, he pondered over it, weighed its possibilities, and consulted his friends. He sent over his cousin Muslim to study the situation on the spot and report to him. The report was favourable, and he decided to go. He had a strong presentiment of danger. Many of his friends in Mecca advised him against it. But could he abandon his mission when Kufa was calling for it? Was he the man to be deterred, because his enemies were laying their plots for him, at Damascus and at Kufa? At least, it was suggested, he might leave his family behind. But his family and his immediate dependants would not hear of it. It was a united family, pre-eminent in the purity of its life and in its domestic virtues and domestic affections. If there was danger for its head, they would share it. The Imam was not going on a mere ceremonial visit. There was responsible work to do, and they must be by his side, to support him in spite of all its perils and consequences. Shallow critics scent political ambition in the Imam's act. But would a man with political ambitions march without an army against what might be called the enemy country, scheming to get him into its power, and prepared to use all their resources, military, political and financial, against him?
Journey through the desert
Imam Husain left Mecca for Kufa with all his family including his little children. Later news from Kufa itself was disconcerting. The friendly governor had been displaced by one prepared more ruthlessly to carry out Yazid's plans. If Husain was to go there at all, he must go there quickly, or his friends themselves would be in danger. On the other hand, Mecca itself was no less dangerous to him and his family. It was the month of September by the solar calendar, and no one would take a long desert journey in that heat, except under a sense of duty. By the lunar calendar it was the month of pilgrimage at Mecca. But he did not stop for the pilgrimage. He pushed on, with his family and dependants, in all numbering about 90 or 100 people, men, women and children. They must have gone by forced marches through the desert. They covered the 900 miles of the desert in little over three weeks. When they came within a few miles of Kufa, at the edge of the desert, they met people from Kufa. It was then that they heard of the terrible murder of Husain's cousin Muslim, who had been sent on in advance. A poet that came by dissuaded the Imam from going further. "For," he said epigramatically, "the heart of the city is with thee but its sword is with thine enemies, and the issue is with God." What was to be done? They were three weeks' journey from the city they had left. In the city to which they were going their own messenger had been foully murdered as well as his children. They did not know what the actual situation was then in Kufa. But they were determined not to desert their friends.
Call to Surrender or Die
Presently messengers came from Kufa, and Imam Husain was asked to surrender. Imam Husain offered to take one of three alternatives. He wanted no political power and no revenge. He said "I came to defend my own people. If I am too late, give me the choice of three alternatives: either to return to Mecca; or to face Yazid himself at Damascus; or if my very presence is distasteful to him and you, I do not wish to cause more divisions among the Muslims. Let me at least go to a distant frontier, where, if fighting must be done, I will fight against the enemies of Islam." Every one of these alternatives was refused. What they wanted was to destroy his life, or better still, to get him to surrender, to surrender to the very forces against which he was protesting, to declare his adherence to those who were defying the law of God and man, and to tolerate all the abuses which were bringing the name of Islam into disgrace. Of course he did not surrender. But what was he to do? He had no army. He had reasons to suppose that many of his friends from distant parts would rally round him, and come and defend him with their swords and bodies. But time was necessary, and he was not going to gain time by feigned compliance. He turned a little round to the left, the way that would have led him to Yazid himself, at Damascus. He camped in the plain of Kerbela.
Water cut off; Inflexible will, Devotion and Chivalry
For ten days messages passed backwards and forwards between Kerbela and Kufa. Kufa wanted surrender and recognition. That was the one thing the Imam could not consent to. Every other alternative was refused by Kufa, under the instructions from Damascus. Those fateful ten days were the first ten days of the month of Muharram, of the year 61 of the Hijra. The final crisis was on the 10th day, the Ashura day, which we are commemorating. During the first seven days various kinds of pressure were brought to bear on the Imam, but his will was inflexible. It was not a question of a fight, for there were but 70 men against 4,000. The little band was surrounded and insulted, but they held together so firmly that they could not be harmed. On the 8th day the water supply was cut off. The Euphrates and its abundant streams were within sight, but the way was barred. Prodigies of valour were performed in getting water. Challenges were made for single combat according to Arab custom. And the enemy were half-hearted, while the Imam's men fought in contempt of death, and always accounted for more men than they lost. On the evening of the 9th day, the little son of the Imam was ill. He had fever and was dying of thirst. They tried to get a drop of water. But that was refused point blank and so they made the resolve that they would, rather than surrender, die to the last man in the cause for which they had come. Imam Husain offered to send away his people. He said, "They are after my person; my family and my people can go back." But everyone refused to go. They said they would stand by him to the last, and they did. They were not cowards; they were soldiers born and bred; and they fought as heroes, with devotion and with chivalry.
The Final Agony; placid face of the man of God
On the day of Ashura, the 10th day, Imam Husain's own person was surrounded by his enemies. He was brave to the last. He was cruelly mutilated. His sacred head was cut off while in the act of prayer. A mad orgy of triumph was celebrated over his body. In this crisis we have details of what took place hour by hour. He had 45 wounds from the enemies' swords and javelins, and 35 arrows pierced his body. His left arm was cut off, and a javelin pierced through his breast. After all that agony, when his head was lifted up on a spear, his face was the placid face of a man of God. All the men of that gallant band were exterminated and their bodies trampled under foot by the horses. The only male survivor was a child, Husain's son Ali, surnamed Zain-ul-'Abidin - "The Glory of the Devout." He lived in retirement, studying, interpreting, and teaching his father's high spiritual principles for the rest of his life.
Heroism of the Women
There were women: for example, Zainab the sister of the Imam, Sakina his little daughter, and Shahr-i-Banu, his wife, at Kerbela. A great deal of poetic literature has sprung up in Muslim languages, describing the touching scenes in which they figure. Even in their grief and their tears they are heroic. They lament the tragedy in simple, loving, human terms. But they are also conscious of the noble dignity of their nearness to a life of truth reaching its goal in the precious crown of martyrdom. One of the best-known poets of this kind is the Urdu poet Anis, who lived in Lucknow, and died in 1874.
Lesson of the Tragedy
That briefly is the story. What is the lesson? There is of course the physical suffering in martyrdom, and all sorrow and suffering claim our sympathy, ---- the dearest, purest, most outflowing sympathy that we can give. But there is a greater suffering than physical suffering. That is when a valiant soul seems to stand against the world; when the noblest motives are reviled and mocked; when truth seems to suffer an eclipse. It may even seem that the martyr has but to say a word of compliance, do a little deed of non-resistance; and much sorrow and suffering would be saved; and the insidious whisper comes: "Truth after all can never die." That is perfectly true. Abstract truth can never die. It is independent of man's cognition. But the whole battle is for man's keeping hold of truth and righteousness. And that can only be done by the highest examples of man's conduct - spiritual striving and suffering enduring firmness of faith and purpose, patience and courage where ordinary mortals would give in or be cowed down, the sacrifice of ordinary motives to supreme truth in scorn of consequence. The martyr bears witness, and the witness redeems what would otherwise be called failure. It so happened with Husain. For all were touched by the story of his martyrdom, and it gave the deathblow to the politics of Damascus and all it stood for. And Muharram has still the power to unite the different schools of thought in Islam, and make a powerful appeal to non-Muslims also.
Explorers of Spiritual Territory
That, to my mind, is the supreme significance of martyrdom. All human history shows that the human spirit strives in many directions, deriving strength and sustenance from many sources. Our bodies, our physical powers, have developed or evolved from earlier forms, after many struggles and defeats. Our intellect has had its martyrs, and our great explorers have often gone forth with the martyrs' spirit. All honour to them. But the highest honour must still lie with the great explorers of spiritual territory, those who faced fearful odds and refused to surrender to evil. Rather than allow a stigma to attach to sacred things, they paid with their own lives the penalty of resistance. The first kind of resistance offered by the Imam was when he went from city to city, hunted about from place to place, but making no compromise with evil. Then was offered the choice of an effectual but dangerous attempt at clearing the house of God, or living at ease for himself by tacit abandonment of his striving friends. He chose the path of danger with duty and honour, and never swerved from it giving up his life freely and bravely. His story purifies our emotions. We can best honour his memory by allowing it to teach us courage and constancy.
The End
By Abdullah Yusuf Ali- collected by - S.M.ASJAD WASI REZVI
Introduction:
The month of Muharram, the first month of the Islamic calendar, brings with it the memory of the sacrifice of Imam Husayn [a], the grandson of Prophet Muhammad [s], and his noble family and friends. This short text reflects the deep admiration of its author towards Imam Husayn [a] and an insight into the tragedy of Karbala, its reasons and its consequences. It is presented with the hope that it will foster the Islamic unity and the brotherly love that the author seeks in his preface.
Preface
The following pages are based on a report of an Address which I delivered in London at an Ashura Majlis on Thursday the 28th May, 1931 (Muharram 1350 A.H.), at the Waldorf Hotel. The report was subsequently corrected and slightly expanded. The Majlis was a notable gathering, which met at the invitation of Mr. A. S. M. Anik. Nawab Sir Umar Hayat Khan, Tiwana, presided and members of all schools of thought in Islam, as well as non-Muslims, joined reverently in doing honour to the memory of the great Martyr of Islam. By its inclusion in the Progressive Islam Pamphlets series, it is hoped to reach a larger public than were able to be present in person. Perhaps, also, it may help to strengthen the bonds of brotherly love which unite all who hold sacred the ideals of brotherhood preached by the Prophet in his last Sermon.
A. Yusuf Ali.
Imam Husain And His Martyrdom
Sorrow as a Bond of Union
I am going to talk this afternoon about a very solemn subject, the martyrdom of Imam Husain at Kerbela, of which we are celebrating the anniversary. As the Chairman has very rightly pointed out, it is one of those wonderful events in our religious history about which all sects are agreed. More than that, in this room I have the honour of addressing some people who do not belong to our religious persuasion, but I venture to think that the view I put forward today may be of interest to them from its historical, its moral and its spiritual significance. Indeed, when we consider the background of that great tragedy, and all that has happened during the 1289 lunar years since, we cannot fail to be convinced that some events of sorrow and apparent defeat are really the very things which are calculated to bring about, or lead us towards, the union of humanity.
How Martyrdom healed divisions
When we invite strangers or guests and make them free of our family circle, that means the greatest outflowing of our hearts to them. The events that I am going to describe refer to some of the most touching incidents of our domestic history in their spiritual aspect. We ask our brethren of other faiths to come, and share with us some of the thoughts which are called forth by this event. As a matter of fact all students of history are aware that the horrors that are connected with the great event of Kerbela did more than anything else to unite together the various contending factions which had unfortunately appeared at that early stage of Muslim history. You know the old Persian saying applied to the Prophet:
Tu barae wasl kardan amadi;
Ni barae fasl kardan amadi.
"Thou camest to the world to unite, not to divide."
That was wonderfully exemplified by the sorrows and sufferings and finally the martyrdom of Imam Husain.
Commemoration of great virtues
There has been in our history a tendency sometimes to celebrate the event merely by wailing and tribulation, or sometimes by symbols like the Tazias that you see in India, - Taboots as some people call them. Well, symbolism or visible emblems may sometimes be useful in certain circumstances as tending to crystallise ideas. But I think the Muslims of India of the present day are quite ready to adopt a more effective way of celebrating the martyrdom, and that is by contemplating the great virtues of the martyr, trying to understand the significance of the events in which he took part, and translating those great moral and spiritual lessons into their own lives. From that point of view I think you will agree that it is good that we should sit together, even people of different faiths, - sit together and consider the great historic event, in which were exemplified such soul-stirring virtues as those of unshaken faith, undaunted courage, thought for others, willing self-sacrifice, steadfastness in the right and unflinching war against the wrong. Islam has a history of beautiful domestic affections, of sufferings and of spiritual endeavour, second to none in the world. That side of Muslim history, although to me the most precious, is, I am sorry to say, often neglected. It is most important that we should call attention to it, reiterated attention, the attention of our own people as well as the attention of those who are interested in historical and religious truth. If there is anything precious in Islamic history it is not the wars, or the politics, or the brilliant expansion, or the glorious conquests, or even the intellectual spoils which our ancestors gathered. In these matters, our history, like all history, has its lights and shades. What we need especially to emphasise is the spirit of organisation, of brotherhood, of undaunted courage in moral and spiritual life.
Plan of discourse
I propose first to give you an idea of the geographical setting and the historical background. Then I want very briefly to refer to the actual events that happened in the Muharram, and finally to draw your attention to the great lessons which we can learn from them.
Geographical Picture
In placing before you a geographical picture of the tract of country in which the great tragedy was enacted, I consider myself fortunate in having my own personal memories to draw upon. They make the picture vivid to my mind, and they may help you also. When I visited those scenes in 1928, I remember going down from Baghdad through all that country watered by the Euphrates river. As I crossed the river by a bridge of boats at Al-Musaiyib on a fine April morning, my thoughts leapt over centuries and centuries. To the left of the main river you have the old classic ground of Babylonian history; you have the railway station of Hilla; you have the ruins of the city of Babylon, witnessing to one of the greatest civilisations of antiquity. It was so mingled with the dust that it is only in recent years that we have begun to understand its magnitude and magnificence. Then you have the great river system of the Euphrates, the Furat as it is called, a river unlike any other river we know. It takes its rise in many sources from the mountains of Eastern Armenia, and sweeping in great zig-zags through rocky country, it finally skirts the desert as we see it now. Wherever it or its interlacing branches or canals can reach, it has converted the desert into fruitful cultivated country; in the picturesque phrase, it has made the desert blossom as the rose. It skirts round the Eastern edge of the Syrian desert and then flows into marshy land. In a tract not far from Kerbela itself there are lakes which receive its waters, and act as reservoirs. Lower down it unites with the other river, the Tigris, and the united rivers flow in the name of the Shatt-al-Arab into the Persian Gulf.
Abundant water & tragedy of thirst
From the most ancient times this tract of the lower Euphrates has been a garden. It was a cradle of early civilisation, a meeting place between Sumer and Arab, and later between the Persians and Arabs. It is a rich, well watered country, with date-palms and pomegranate groves. Its fruitful fields can feed populous cities and its luscious pastures attract the nomad Arabs of the desert, with their great flocks and herds. It is of particularly tragic significance that on the border of such a well-watered land, should have been enacted the tragedy of great and good men dying of thirst and slaughtered because they refused to bend the knee to the forces of iniquity. The English poet's lines "Water, water everywhere, and not a drop to drink" are brought home forcibly to you in this borderland between abundant water and desolate sands.
Kerbela and Its Great Dome
I remember the emotion with which I approached Kerbela from the East. The rays of the morning sun gilt the Gumbaz-i-Faiz, the great dome that crowns the building containing the tomb of Imam Husain. Kerbela actually stands on one of the great caravan routes of the desert. Today the river city of Kufa, once a Khilafat capital, is a mere village, and the city of Najaf is famous for the tomb of Hazrat Ali, but of little commercial importance. Kerbela, this outpost of the desert, is a mart and a meeting ground as well as a sacred place. It is the port of the desert, just as Basra, lower down, is a port for the Persian Gulf. Beautifully kept is the road to the mausoleum, to which all through the year come pilgrims from all parts of the world. Beautiful coloured enamelled tiles decorate the building. Inside, in the ceiling and upper walls, there is a great deal of glass mosaic. The glass seems to catch and reflect the light. The effect is that of rich coruscations of light combined with the solemnity of a closed building. The tomb itself is in a sort of inner grill, and below the ground is a sort of cave, where is shown the actual place where the Martyr fell. The city of Najaf is just about 40 miles to the South, with the tomb of Hazrat Ali on the high ground. You can see the golden dome for miles around. Just four miles from Najaf and connected with it by a tramway, is the deserted city of Kufa. The mosque is large, but bare and practically unused. The blue dome and the Mihrab of enamelled tiles bear witness to the ancient glory of the place.
Cities and their Cultural Meaning
The building of Kufa and Basra, the two great outposts of the Muslim Empire, in the 16th year of the Hijra, was a visible symbol that Islam was pushing its strength and building up a new civilisation, not only in a military sense, but in moral and social ideas and in the sciences and arts. The old effete cities did not content it, any more than the old and effete systems which it displaced. Nor was it content with the first steps it took. It was always examining, testing, discarding, re-fashioning its own handiwork. There was always a party that wanted to stand on old ways, to take cities like Damascus readymade, that loved ease and the path of least resistance. But the greater souls stretched out to new frontiers - of ideas as well as geography. They felt that old seats were like dead wood breeding worms and rottenness that were a danger to higher forms of life. The clash between them was part of the tragedy of Kerbela. Behind the building of new cities there is often the burgeoning of new ideas. Let us therefore examine the matter a little more closely. It will reveal the hidden springs of some very interesting history.
Vicissitudes of Mecca and Medina
The great cities of Islam at its birth were Mecca and Medina. Mecca, the centre of old Arabian pilgrimage, the birthplace of the Prophet, rejected the Prophet's teaching, and cast him off. Its idolatry was effete; its tribal exclusiveness was effete; its ferocity against the Teacher of the New Light was effete. The Prophet shook its dust off his feet, and went to Medina. It was the well-watered city of Yathrib, with a considerable Jewish population. It received with eagerness the teaching of the Prophet; it gave asylum to him and his Companions and Helpers. He reconstituted it and it became the new City of Light. Mecca, with its old gods and its old superstitions, tried to subdue this new Light and destroy it. The human odds were in favour of Mecca. But God's purpose upheld the Light, and subdued the old Mecca. But the Prophet came to build as well as to destroy. He destroyed the old paganism, and lighted a new beacon in Mecca - the beacon of Arab unity and human brotherhood. When the Prophet's life ended on this earth, his spirit remained. It inspired his people and led them from victory to victory. Where moral or spiritual and material victories go hand in hand, the spirit of man advances all along the line. But sometimes there is a material victory, with a spiritual fall, and sometimes there is a spiritual victory with a material fall, and then we have tragedy.
Spirit of Damascus
Islam's first extension was towards Syria, where the power was centred in the city of Damascus. Among living cities it is probably the oldest city in the world. Its bazaars are thronged with men of all nations, and the luxuries of all nations find ready welcome there. If you come to it westward from the Syrian desert, as I did, the contrast is complete, both in the country ajd in the people. From the parched desert sands you come to fountains and vineyards, orchards and the hum of traffic. From the simple, sturdy, independent, frank Arab, you come to the soft, luxurious, sophisticated Syrian. That contrast was forced on the Muslims when Damascus became a Muslim city. They were in a different moral and spiritual atmosphere. Some succumbed to the softening influences of ambition, luxury, wealth pride of race, love of ease, and so on. Islam stood always as the champion of the great rugged moral virtues. It wanted no compromise with evil in any shape or form, with luxury, with idleness, with the seductions of this world. It was a protest against these things. And yet the representatives of that protest got softened at Damascus. They aped the decadent princes of the world instead of striving to be leaders of spiritual thought. Discipline was relaxed, and governors aspired to be greater than the Khalifas. This bore bitter fruit later.
Snare of Riches
Meanwhile Persia came within the Muslim orbit. When Medain was captured in the year 16 of the Hijra, and the battle of Jalula broke the Persian resistance, some military booty was brought to Medina - gems, pearls, rubies, diamonds, swords of gold and silver. A great celebration was held in honour of the splendid victory and the valour of the Arab army. In the midst of the celebration they found the Caliph of the day actually weeping. One said to him, "What! a time of joy and thou sheddest tears?" "Yes", he said, "I foresee that the riches will become a snare, a spring of worldliness and envy, and in the end a calamity to my people." For the Arab valued, above all, simplicity of life, openness of character, and bravery in face of danger. Their women fought with them and shared their dangers. They were not caged creatures for the pleasures of the senses. They showed their mettle in the early fighting round the head of the Persian Gulf. When the Muslims were hard pressed, their women turned the scale in their favour. They made their veils into flags, and marched in battle array. The enemy mistook them for reinforcements and abandoned the field. Thus an impending defeat was turned into a victory.
Basra and Kufa: town-planning
In Mesopotamia the Muslims did not base their power on old and effete Persian cities, but built new outposts for themselves. The first they built was Basra at the head of the Persian Gulf, in the 17th year of the Hijra. And what a great city it became! Not great in war and conquest, not great in trade and commerce, but great in learning and culture in its best day, - alas! also great in its spirit of faction and degeneracy in the days of its decline! But its situation and climate were not at all suited to the Arab character. It was low and moist, damp and enervating. In the same year the Arabs built another city not far off from the Gulf and yet well suited to be a port of the desert, as Kerbela became afterwards. This was the city of Kufa, built in the same year as Basra, but in a more bracing climate. It was the first experiment in town-planning in Islam. In the centre was a square for the principal mosque. That square was adorned with shady avenues. Another square was set apart for the trafficking of the market. The streets were all laid out intersecting and their width was fixed. The main thoroughfares for such traffic as they had (we must not imagine the sort of traffic we see in Charing Cross) were made 60 feet wide; the cross streets were 30 feet wide; and even the little lanes for pedestrians were regulated to a width of 10.5 feet. Kufa became a centre of light and learning. The Khalifa Hazrat Ali lived and died there.
Rivalry and poison of Damascus
But its rival, the city of Damascus, fattened on luxury and Byzantine magnificence. Its tinsel glory sapped the foundations of loyalty and the soldierly virtues. Its poison spread through the Muslim world. Governors wanted to be kings. Pomp and selfishness, ease and idleness and dissipation grew as a canker; wines and spirituous liquors, scepticism, cynicism and social vices became so rampant that the protests of the men of God were drowned in mockery. Mecca, which was to have been a symbolical spiritual centre, was neglected or dishonoured. Damascus and Syria became centres of a worldliness and arrogance which cut at the basic roots of Islam.
Husain the Righteous refused to bow to worldliness and power
We have brought the story down to the 60th year of the Hijra. Yazid assumed the power at Damascus. He cared nothing for the most sacred ideals of the people. He was not even interested in the ordinary business affairs of administration. His passion was hunting, and he sought power for self-gratification. The discipline and self-abnegation, the strong faith and earnest endeavour, the freedom and sense of social equality which had been the motive forces of Islam, were divorced from power. The throne at Damascus had become a worldly throne based on the most selfish ideas of personal and family aggrandisement, instead of a spiritual office, with a sense of God-given responsibility. The decay of morals spread among the people. There was one man who could stem the tide. That was Imam Husain. He, the grandson of the Prophet, could speak without fear, for fear was foreign to his nature. But his blameless and irreproachable life was in itself a reproach to those who had other standards. They sought to silence him, but he could not be silenced. They sought to bribe him, but he could not be bribed. They sought to waylay him and get him into their Power. What is more, they wanted him to recognise the tyranny and expressly to support it. For they knew that the conscience of the people might awaken at any time, and sweep them away unless the holy man supported their cause. The holy man was prepared to die rather than surrender the principles for which he stood.
Driven from city to city
Medina was the centre of Husain's teaching. They made Medina impossible for him. He left Medina and went to Mecca, hoping that he would be left alone. But he was not left alone. The Syrian forces invaded Mecca. The invasion was repelled, not by Husain but by other people. For Husain, though the bravest of the brave, had no army and no worldly weapons. His existence itself was an offence in the eyes of his enemies. His life was in danger, and the lives of all those nearest and dearest to him. He had friends everywhere, but they were afraid to speak out. They were not as brave as he was. But in distant Kufa, a party grew up which said: "We are disgusted with these events, and we must have Imam Husain to take asylum with us." So they sent and invited the Imam to leave Mecca, come to them, live in their midst, and be their honoured teacher and guide. His father's memory was held in reverence in Kufa. The Governor of Kufa was friendly, and the people eager to welcome him. But alas, Kufa had neither strength, nor courage, nor constancy. Kufa, geographically only 40 miles from Kerbela, was the occasion of the tragedy of Kerbela. And now Kufa is nearly gone, and Kerbela remains as the lasting memorial of the martyrdom.
Invitation from Kufa
When the Kufa invitation reached the Imam, he pondered over it, weighed its possibilities, and consulted his friends. He sent over his cousin Muslim to study the situation on the spot and report to him. The report was favourable, and he decided to go. He had a strong presentiment of danger. Many of his friends in Mecca advised him against it. But could he abandon his mission when Kufa was calling for it? Was he the man to be deterred, because his enemies were laying their plots for him, at Damascus and at Kufa? At least, it was suggested, he might leave his family behind. But his family and his immediate dependants would not hear of it. It was a united family, pre-eminent in the purity of its life and in its domestic virtues and domestic affections. If there was danger for its head, they would share it. The Imam was not going on a mere ceremonial visit. There was responsible work to do, and they must be by his side, to support him in spite of all its perils and consequences. Shallow critics scent political ambition in the Imam's act. But would a man with political ambitions march without an army against what might be called the enemy country, scheming to get him into its power, and prepared to use all their resources, military, political and financial, against him?
Journey through the desert
Imam Husain left Mecca for Kufa with all his family including his little children. Later news from Kufa itself was disconcerting. The friendly governor had been displaced by one prepared more ruthlessly to carry out Yazid's plans. If Husain was to go there at all, he must go there quickly, or his friends themselves would be in danger. On the other hand, Mecca itself was no less dangerous to him and his family. It was the month of September by the solar calendar, and no one would take a long desert journey in that heat, except under a sense of duty. By the lunar calendar it was the month of pilgrimage at Mecca. But he did not stop for the pilgrimage. He pushed on, with his family and dependants, in all numbering about 90 or 100 people, men, women and children. They must have gone by forced marches through the desert. They covered the 900 miles of the desert in little over three weeks. When they came within a few miles of Kufa, at the edge of the desert, they met people from Kufa. It was then that they heard of the terrible murder of Husain's cousin Muslim, who had been sent on in advance. A poet that came by dissuaded the Imam from going further. "For," he said epigramatically, "the heart of the city is with thee but its sword is with thine enemies, and the issue is with God." What was to be done? They were three weeks' journey from the city they had left. In the city to which they were going their own messenger had been foully murdered as well as his children. They did not know what the actual situation was then in Kufa. But they were determined not to desert their friends.
Call to Surrender or Die
Presently messengers came from Kufa, and Imam Husain was asked to surrender. Imam Husain offered to take one of three alternatives. He wanted no political power and no revenge. He said "I came to defend my own people. If I am too late, give me the choice of three alternatives: either to return to Mecca; or to face Yazid himself at Damascus; or if my very presence is distasteful to him and you, I do not wish to cause more divisions among the Muslims. Let me at least go to a distant frontier, where, if fighting must be done, I will fight against the enemies of Islam." Every one of these alternatives was refused. What they wanted was to destroy his life, or better still, to get him to surrender, to surrender to the very forces against which he was protesting, to declare his adherence to those who were defying the law of God and man, and to tolerate all the abuses which were bringing the name of Islam into disgrace. Of course he did not surrender. But what was he to do? He had no army. He had reasons to suppose that many of his friends from distant parts would rally round him, and come and defend him with their swords and bodies. But time was necessary, and he was not going to gain time by feigned compliance. He turned a little round to the left, the way that would have led him to Yazid himself, at Damascus. He camped in the plain of Kerbela.
Water cut off; Inflexible will, Devotion and Chivalry
For ten days messages passed backwards and forwards between Kerbela and Kufa. Kufa wanted surrender and recognition. That was the one thing the Imam could not consent to. Every other alternative was refused by Kufa, under the instructions from Damascus. Those fateful ten days were the first ten days of the month of Muharram, of the year 61 of the Hijra. The final crisis was on the 10th day, the Ashura day, which we are commemorating. During the first seven days various kinds of pressure were brought to bear on the Imam, but his will was inflexible. It was not a question of a fight, for there were but 70 men against 4,000. The little band was surrounded and insulted, but they held together so firmly that they could not be harmed. On the 8th day the water supply was cut off. The Euphrates and its abundant streams were within sight, but the way was barred. Prodigies of valour were performed in getting water. Challenges were made for single combat according to Arab custom. And the enemy were half-hearted, while the Imam's men fought in contempt of death, and always accounted for more men than they lost. On the evening of the 9th day, the little son of the Imam was ill. He had fever and was dying of thirst. They tried to get a drop of water. But that was refused point blank and so they made the resolve that they would, rather than surrender, die to the last man in the cause for which they had come. Imam Husain offered to send away his people. He said, "They are after my person; my family and my people can go back." But everyone refused to go. They said they would stand by him to the last, and they did. They were not cowards; they were soldiers born and bred; and they fought as heroes, with devotion and with chivalry.
The Final Agony; placid face of the man of God
On the day of Ashura, the 10th day, Imam Husain's own person was surrounded by his enemies. He was brave to the last. He was cruelly mutilated. His sacred head was cut off while in the act of prayer. A mad orgy of triumph was celebrated over his body. In this crisis we have details of what took place hour by hour. He had 45 wounds from the enemies' swords and javelins, and 35 arrows pierced his body. His left arm was cut off, and a javelin pierced through his breast. After all that agony, when his head was lifted up on a spear, his face was the placid face of a man of God. All the men of that gallant band were exterminated and their bodies trampled under foot by the horses. The only male survivor was a child, Husain's son Ali, surnamed Zain-ul-'Abidin - "The Glory of the Devout." He lived in retirement, studying, interpreting, and teaching his father's high spiritual principles for the rest of his life.
Heroism of the Women
There were women: for example, Zainab the sister of the Imam, Sakina his little daughter, and Shahr-i-Banu, his wife, at Kerbela. A great deal of poetic literature has sprung up in Muslim languages, describing the touching scenes in which they figure. Even in their grief and their tears they are heroic. They lament the tragedy in simple, loving, human terms. But they are also conscious of the noble dignity of their nearness to a life of truth reaching its goal in the precious crown of martyrdom. One of the best-known poets of this kind is the Urdu poet Anis, who lived in Lucknow, and died in 1874.
Lesson of the Tragedy
That briefly is the story. What is the lesson? There is of course the physical suffering in martyrdom, and all sorrow and suffering claim our sympathy, ---- the dearest, purest, most outflowing sympathy that we can give. But there is a greater suffering than physical suffering. That is when a valiant soul seems to stand against the world; when the noblest motives are reviled and mocked; when truth seems to suffer an eclipse. It may even seem that the martyr has but to say a word of compliance, do a little deed of non-resistance; and much sorrow and suffering would be saved; and the insidious whisper comes: "Truth after all can never die." That is perfectly true. Abstract truth can never die. It is independent of man's cognition. But the whole battle is for man's keeping hold of truth and righteousness. And that can only be done by the highest examples of man's conduct - spiritual striving and suffering enduring firmness of faith and purpose, patience and courage where ordinary mortals would give in or be cowed down, the sacrifice of ordinary motives to supreme truth in scorn of consequence. The martyr bears witness, and the witness redeems what would otherwise be called failure. It so happened with Husain. For all were touched by the story of his martyrdom, and it gave the deathblow to the politics of Damascus and all it stood for. And Muharram has still the power to unite the different schools of thought in Islam, and make a powerful appeal to non-Muslims also.
Explorers of Spiritual Territory
That, to my mind, is the supreme significance of martyrdom. All human history shows that the human spirit strives in many directions, deriving strength and sustenance from many sources. Our bodies, our physical powers, have developed or evolved from earlier forms, after many struggles and defeats. Our intellect has had its martyrs, and our great explorers have often gone forth with the martyrs' spirit. All honour to them. But the highest honour must still lie with the great explorers of spiritual territory, those who faced fearful odds and refused to surrender to evil. Rather than allow a stigma to attach to sacred things, they paid with their own lives the penalty of resistance. The first kind of resistance offered by the Imam was when he went from city to city, hunted about from place to place, but making no compromise with evil. Then was offered the choice of an effectual but dangerous attempt at clearing the house of God, or living at ease for himself by tacit abandonment of his striving friends. He chose the path of danger with duty and honour, and never swerved from it giving up his life freely and bravely. His story purifies our emotions. We can best honour his memory by allowing it to teach us courage and constancy.
The End
The Virtues of Allah's sacred month of Muharram
Fasting On the Day of `Ashura' Expiates the Sins of the Preceding Year
When the Day of Judgment comes, we will without doubt all desire to steer clear from our sins and wish that we had done more good deeds that would be a cause for removal of our bad deeds.
Of much interest to us Muslims these days should be the fasting the 9th and the 10th of Muharram. The Prophet, sallallahu `alayhi wa sallam, said about the voluntary fasting on the Day of `Aashoraa:
"It expiates the sins of the preceding year." [Saheeh Muslim]
Ibn `Abbas, radhiallahu `anhu, reported: "The Prophet, sallallahu `alayhi wa sallam, came to al-Madeenah and saw the Jews fasting on the day of `Aashooraa. He asked them about that. They replied, "This is a good day, the day on which Allah rescued Baani Israaeel from their enemy. So Moosa observed fast on this day." The Prophet said, "We have more claim over Moosa than you." So the Prophet, sallallahu `alayhi wa sallam, observed fast on that day and ordered (the Muslims) to observe fast (on that day)." [Saheeh al-Bukhari, Muslim]
Ibn `Abbas also reported, "The Messenger of Allah fasted on the day of `Aashooraa and ordered the people to fast on it. The people said, "O Messenger of Allah, it is a day that the Jews and Christians honor." The Prophet, sallallahu `alayhi wa sallam, said, "When the following year comes - Allah willing - we shall fast on the ninth." The death of the Prophet, sallallahu `alayhi wa sallam, came before the following year." [Saheeh Muslim, Abu Dawood]
So it is recommended to fast on the 10th of Muharram and the 9th along with it as well.
Qadi ibn Rushd says in that the scholars disagreed whether the fast is to be done on the 9th or the 10th of Muharram based on the above traditions [Bidayat ul Mujtahid]. And I have found a recommendation to fast on both days in various books, such as al-Hindees "Mukhtasar al-Ahkaam al-Fiqhiyyah", Jameel Zenos "The Pillars of Islam and Iman", and Dr. Jaafar Sheikh Idris "The Fast."
As for the wisdom behind this fast, the following is stated in the mukhtasar version of Ibn ul Qayyims "Zaad ul-Ma`aad" "The day of `Aashooraa was the day when Moosa and his men got freedom from the hands of the Pharaoh and it was in the sacred memory of this great event that the Muslims observed voluntary fasting. The idea underlying this is to stress the affinity amongst the messengers of Allah and to show that religious devotion is a constant flow from one generation to another. The Prophet, sallallahu `alayhi wa sallam, came not to abrogate all the earlier religious practices but to codify and preserve them for all times to come in ideal forms."
Some sayings reported from the Salaf that can serve as an encouragement to do good deeds:
Taubah ibn Samat used to take account of himself and is reported to have counted the number of days in his life at the age of sixty. He found there were 21,500 days and shrieked: "What will happen to me if I meet the King with 21,500 sins? What will happen if there are 10,000 sins in each day?"
Al-Hasan al-Basri would say, "From the signs that one has drowned in sins is lack of delight in fasting in the day and praying through the night."
Alqamah ibn Qais asked Abu Nu`aim - who was a devout worshipper - why he was hard on his body. "I want this body to be comfortable later on," he replied.
Of Al-Ahnaf ibn Qays it is reported that he was once told: You are an aged elder; Fasting would enfeeble you." But he replied: "By this I am making ready for a long journey. Obedience to Allah, Glorified is He, is easier to endure than His punishment."
Praise be to Allaah,
the Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad, the Seal of the Prophets and Chief of the Messengers, and upon all his family and companions.
Allah’s sacred month of Muharram is a blessed and important month.It is the first month of the Hijri calendar and is one of the four sacred months concerning which Allaah says (interpretation of the meaning):
“Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth;of them, four are sacred. That is the right religion, so wrong not yourselves therein…” [al-Tawbah 9:36]
Abu Bakrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “The year is twelve months of which four are sacred, the three consecutive months of Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan.”(Reportedby al-Bukhaari, 2958).
Muharram is so called because it is a sacred (muharram) month and to confirm its sanctity.
Allaah’s words (interpretation of the meaning): “so wrong not yourselves therein…” mean do not wrong yourselves in these sacred months, because sin in these months is worse than in other months.
It was reported that Ibn ‘Abbaas said that this phrase (so wrong not yourselves therein…) referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deedsbring a greater reward.
Qutaadah said concerning this phrase (so wrong not yourselvestherein…) that wrongdoing during the sacred months is more serious and more sinful that wrongdoing at any other time. Wrongdoing at any time is a serious matter, but Allaah gives more weight to whichever of His commands He will. Allaah has chosen certain ones of His creation. He has chosen from among the angels Messengers and from among mankind Messengers. He chose from among speech the remembrance of Him (dhikr). He chose from among the earth the mosques, from among the months Ramadaan and the sacred months,from among the days Friday and from among the nights Laylat al-Qadr, so venerate that which Allaah has told us to venerate. People of understanding and wisdom venerate the things that Allaah has told us to venerate. (Summarized from the Tafseer of IbnKatheer, may Allaah have mercy on him. Tafseer of Surat al-Tawbah, aayah 36).
The Virtue of observing more naafil fasts during Muharram.
Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The best of fasting after Ramadaan is fasting Allaah’s month of Muharram.’” (reported byMuslim, 1982).
The phrase “Allaah’s month”, connecting the name of the month to the name of Allaah in a genitive grammatical structure, signifies the importanceof the month. Al-Qaari said: “The apparent meaning is all of the month ofMuharram.” But it was proven that the Prophet (peace and blessings of Allaah be uponhim) never fasted any whole month apart from Ramadan, so this hadeeth is probably meant to encourage increasing one’s fasting during Muharram, without meaning that one shouldfast for the entire month.
It was reported that the Prophet (peace and blessings of Allaah beupon him) used to fast more in Sha’baan. It is likely that the virtue of Muharram was not revealed to him until the end of his life, before he was able to fast during this month. (Sharh al-Nawawi ‘ala Saheeh Muslim).
The Merit of Fasting on 10th Muharram. Hazrat Ibn Abbas (R.A.A.) says that the Holy Prophet (peace and blessings be upon him) himself observed the fast on the day of Ashoura (tenth day of Muharram) and he exhorted others to fast on that day. (Sahih Bukhari & Sahih Muslim)
When the Day of Judgment comes, we will without doubt all desire to steer clear from our sins and wish that we had done more good deeds that would be a cause for removal of our bad deeds.
Of much interest to us Muslims these days should be the fasting the 9th and the 10th of Muharram. The Prophet, sallallahu `alayhi wa sallam, said about the voluntary fasting on the Day of `Aashoraa:
"It expiates the sins of the preceding year." [Saheeh Muslim]
Ibn `Abbas, radhiallahu `anhu, reported: "The Prophet, sallallahu `alayhi wa sallam, came to al-Madeenah and saw the Jews fasting on the day of `Aashooraa. He asked them about that. They replied, "This is a good day, the day on which Allah rescued Baani Israaeel from their enemy. So Moosa observed fast on this day." The Prophet said, "We have more claim over Moosa than you." So the Prophet, sallallahu `alayhi wa sallam, observed fast on that day and ordered (the Muslims) to observe fast (on that day)." [Saheeh al-Bukhari, Muslim]
Ibn `Abbas also reported, "The Messenger of Allah fasted on the day of `Aashooraa and ordered the people to fast on it. The people said, "O Messenger of Allah, it is a day that the Jews and Christians honor." The Prophet, sallallahu `alayhi wa sallam, said, "When the following year comes - Allah willing - we shall fast on the ninth." The death of the Prophet, sallallahu `alayhi wa sallam, came before the following year." [Saheeh Muslim, Abu Dawood]
So it is recommended to fast on the 10th of Muharram and the 9th along with it as well.
Qadi ibn Rushd says in that the scholars disagreed whether the fast is to be done on the 9th or the 10th of Muharram based on the above traditions [Bidayat ul Mujtahid]. And I have found a recommendation to fast on both days in various books, such as al-Hindees "Mukhtasar al-Ahkaam al-Fiqhiyyah", Jameel Zenos "The Pillars of Islam and Iman", and Dr. Jaafar Sheikh Idris "The Fast."
As for the wisdom behind this fast, the following is stated in the mukhtasar version of Ibn ul Qayyims "Zaad ul-Ma`aad" "The day of `Aashooraa was the day when Moosa and his men got freedom from the hands of the Pharaoh and it was in the sacred memory of this great event that the Muslims observed voluntary fasting. The idea underlying this is to stress the affinity amongst the messengers of Allah and to show that religious devotion is a constant flow from one generation to another. The Prophet, sallallahu `alayhi wa sallam, came not to abrogate all the earlier religious practices but to codify and preserve them for all times to come in ideal forms."
Some sayings reported from the Salaf that can serve as an encouragement to do good deeds:
Taubah ibn Samat used to take account of himself and is reported to have counted the number of days in his life at the age of sixty. He found there were 21,500 days and shrieked: "What will happen to me if I meet the King with 21,500 sins? What will happen if there are 10,000 sins in each day?"
Al-Hasan al-Basri would say, "From the signs that one has drowned in sins is lack of delight in fasting in the day and praying through the night."
Alqamah ibn Qais asked Abu Nu`aim - who was a devout worshipper - why he was hard on his body. "I want this body to be comfortable later on," he replied.
Of Al-Ahnaf ibn Qays it is reported that he was once told: You are an aged elder; Fasting would enfeeble you." But he replied: "By this I am making ready for a long journey. Obedience to Allah, Glorified is He, is easier to endure than His punishment."
Praise be to Allaah,
the Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad, the Seal of the Prophets and Chief of the Messengers, and upon all his family and companions.
Allah’s sacred month of Muharram is a blessed and important month.It is the first month of the Hijri calendar and is one of the four sacred months concerning which Allaah says (interpretation of the meaning):
“Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth;of them, four are sacred. That is the right religion, so wrong not yourselves therein…” [al-Tawbah 9:36]
Abu Bakrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “The year is twelve months of which four are sacred, the three consecutive months of Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan.”(Reportedby al-Bukhaari, 2958).
Muharram is so called because it is a sacred (muharram) month and to confirm its sanctity.
Allaah’s words (interpretation of the meaning): “so wrong not yourselves therein…” mean do not wrong yourselves in these sacred months, because sin in these months is worse than in other months.
It was reported that Ibn ‘Abbaas said that this phrase (so wrong not yourselves therein…) referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deedsbring a greater reward.
Qutaadah said concerning this phrase (so wrong not yourselvestherein…) that wrongdoing during the sacred months is more serious and more sinful that wrongdoing at any other time. Wrongdoing at any time is a serious matter, but Allaah gives more weight to whichever of His commands He will. Allaah has chosen certain ones of His creation. He has chosen from among the angels Messengers and from among mankind Messengers. He chose from among speech the remembrance of Him (dhikr). He chose from among the earth the mosques, from among the months Ramadaan and the sacred months,from among the days Friday and from among the nights Laylat al-Qadr, so venerate that which Allaah has told us to venerate. People of understanding and wisdom venerate the things that Allaah has told us to venerate. (Summarized from the Tafseer of IbnKatheer, may Allaah have mercy on him. Tafseer of Surat al-Tawbah, aayah 36).
The Virtue of observing more naafil fasts during Muharram.
Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The best of fasting after Ramadaan is fasting Allaah’s month of Muharram.’” (reported byMuslim, 1982).
The phrase “Allaah’s month”, connecting the name of the month to the name of Allaah in a genitive grammatical structure, signifies the importanceof the month. Al-Qaari said: “The apparent meaning is all of the month ofMuharram.” But it was proven that the Prophet (peace and blessings of Allaah be uponhim) never fasted any whole month apart from Ramadan, so this hadeeth is probably meant to encourage increasing one’s fasting during Muharram, without meaning that one shouldfast for the entire month.
It was reported that the Prophet (peace and blessings of Allaah beupon him) used to fast more in Sha’baan. It is likely that the virtue of Muharram was not revealed to him until the end of his life, before he was able to fast during this month. (Sharh al-Nawawi ‘ala Saheeh Muslim).
The Merit of Fasting on 10th Muharram. Hazrat Ibn Abbas (R.A.A.) says that the Holy Prophet (peace and blessings be upon him) himself observed the fast on the day of Ashoura (tenth day of Muharram) and he exhorted others to fast on that day. (Sahih Bukhari & Sahih Muslim)
Significance of Muharram
Significance of Muharram
Shia Muslims celebrate Muharram, a festival observed in the memory of bravery of Prophet Mohammed's grandson, Imam Hussain, who was killed in the Battle of Karbala in AD 680. Muharram symbolizes the beginning of the Muslim New Year. Muslims mourn on the first ten days of theMuharram. The act of mourning during this period is also known as mass mourning. Unlike any other festival, Muharram is not a joyful festival or a colourful celebration. It is a sacred festival to remember the death ofImam Hussain.
Rituals Muslims observe
Muslims dress in black colour clothes for the occasion of Muharram. They visit mosques and shrines with their relatives and friends and offer their condolences to the martyr Imam Hussain. In year 680 the battle Karbalawas responsible for the devastation of Imam Hussain, his family, and his followers. Till the end he suffered for the good cause but finally he had to give up in front of the cruelty.
The great Imam Hussain
The Husain was killed on the tenth day of the battle Karbala. This day is referred to as the day of Ashura. Stories of Hussein's martyrdom are narrated on the first day of the Muharram when Muslims gather together at the holy places. It is believed that when Hussain was wounded and bleeding, with his all strength he reached the riverside to drink water for the last time. There by the riverside his enemy's arrows killed him. People drink cool drinks on Muharram to signify Imam Hussain's thirst for water when he was counting his last breath.
During Muharram people visit Karbala in Iraq in large numbers. They cry loudly, beat their chests, and are in grief during this period. People enact plays and dances to make people recall the sufferings of Imam Hussainand his followers. They enact the battle scenes of Karbala war. Muharramis the sacred celebration. Remembrance of goodness and respect forImam Hussain is the true meaning of Muharram.
Shia Muslims celebrate Muharram, a festival observed in the memory of bravery of Prophet Mohammed's grandson, Imam Hussain, who was killed in the Battle of Karbala in AD 680. Muharram symbolizes the beginning of the Muslim New Year. Muslims mourn on the first ten days of theMuharram. The act of mourning during this period is also known as mass mourning. Unlike any other festival, Muharram is not a joyful festival or a colourful celebration. It is a sacred festival to remember the death ofImam Hussain.
Rituals Muslims observe
Muslims dress in black colour clothes for the occasion of Muharram. They visit mosques and shrines with their relatives and friends and offer their condolences to the martyr Imam Hussain. In year 680 the battle Karbalawas responsible for the devastation of Imam Hussain, his family, and his followers. Till the end he suffered for the good cause but finally he had to give up in front of the cruelty.
The great Imam Hussain
The Husain was killed on the tenth day of the battle Karbala. This day is referred to as the day of Ashura. Stories of Hussein's martyrdom are narrated on the first day of the Muharram when Muslims gather together at the holy places. It is believed that when Hussain was wounded and bleeding, with his all strength he reached the riverside to drink water for the last time. There by the riverside his enemy's arrows killed him. People drink cool drinks on Muharram to signify Imam Hussain's thirst for water when he was counting his last breath.
During Muharram people visit Karbala in Iraq in large numbers. They cry loudly, beat their chests, and are in grief during this period. People enact plays and dances to make people recall the sufferings of Imam Hussainand his followers. They enact the battle scenes of Karbala war. Muharramis the sacred celebration. Remembrance of goodness and respect forImam Hussain is the true meaning of Muharram.
Karbala by Mir Babar Ali Anees- part 1
Karbala by Mir Babar Ali Anees
1803-1874.
Jab qata ki masafat e shab aaftaab ne
Jalwa kiya sahar ke rukhe behijaab ne
Dekha suwe falaq Shahe gardoon rakaab ne
Mudh kar sada rafeeqo ko di us janaab ne
Aakhir hai raat hamd o sanaye Khuda karo
Utho fareezaye sahri ko ada karo
Haan ghaaziyon ye din hai jidaal o qitaal ka
Yaan khoon bahega aaj Mohammad ki aal ka
Chehra khushi se surkh hai Zahra ke laal ka
Guzri shabe firaaq din aaya visaal ka
Hum wo hain gham karenge malak jin ke waastey
Raatein tadap ke kaati hai is din ke waastey
Ye sunke bistaron se uthe wo Khuda shinaas
Ek ek ne zebe jism kiya fakhira libaas
Shane muhasino mein kiye sab ne be hiraas
Baandhe amame aaye imame zaman ke paas
Rangeen abaayein dosh pe kamre kasey huwe
Muskh o zibaad o itr mein kapde basey huwe
Khaime se nikle Shay ke azeezaane khush khisaal
Jin mein kayi thay Hazrate Khairun nisa ke laal
Qasim sa gul badan Ali Akbar sa khush jamaal
Ek jaa Aqeel o Muslim o Jafar ke nau nihaal
Sab ke rukhon ka noor sipahre bareen pa tha
Athara aaftaabon ka ghuncha zameen pa tha
Nagaah charkh par khate abyaz huwa ayaan
Tashreef jaanemaaz pe laaye Shahe zamaan
Sajjade bich gaye aqabe Shahe ins o jaan
Saute Hasan se Akbar e Mahrooh ne di azaan
Har ek ki chashm aansuon se dab daba gayi
Goya sada Rasool ki kaano mein aagayi
Namoose Shaah rotey thay khaime mein zaar zaar
Chupke khadi thi sahn mein bano e naamdaar
Zainab balayein leke ye kahti thi baar baar
Sadqe namaziyoon ke muazzin ke main nisaar
Karte hain yoon sana o sifat Zul Jalaal ki
Logon azaan suno meri yousuf jamaal ki
Ye husn e saut aur ye qirat ye shad o madd
Haqqa ke afsahul fusuha thay inhi ke jadd
Goya hai lahn e Hazrat e Dawoode ba khiradd
Ya Rabb rakh is sada ko zamane mein taa abadd
Shu’be sada mein pankhadiyaan jaise phool mein
Bul bul chahak raha hai riyaaz e Rasool mein
Saf mein huwa jo naraye qad qaamatis salaat
Qaim huwi namaaz uthey Shahe qainaat
Wo noor ki safein wo musalli falak sifaat
Sardaar ke qadam ke taley thi rahe nijaat
Jalwa tha ta ba arshe mu’alla Hussain ka
Mus haf ki lauh thi ke musalla Hussain ka
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