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मज़मून/लेख - मुहर्रम, कर्बला और इमाम हुसैन (अ.स.)
जो लोग अल्लाह की राह में मारे गए, उनको मुर्दा न समझो। बल्कि वह ज़िंदा हैं और अपने रब के पास रिज़्क पा रहे हैं। (क़ुरआन 3:169) pdf | ईमाम हुसैन (अ) का सफ़र.pps | मुहर्रम क्या है ? pps | मुहर्रम लिंक्स | फ़िल्म - लेक्चर
मुहर्रम कर्बला और ईमाम हुसैन (अ:स) दूसरों को इस मज़मून के इस्तेमाल की खबर दें, ख़ास तौर पर ग़ैर मुस्लिमों के लिए
जो लोग अल्लाह की राह में मारे गए, उनको मुर्दा न समझो। बल्कि वह ज़िंदा हैं और अपने रब के पास रिज़्क पा रहे हैं। (क़ुरआन 3:169)
वाक़ियात और शख़्सियात:
इमाम हुसैन नवासा-ए-रसूल हज़रत मुहम्मद थे, अपनी बेटी हज़रत फातिमा और दामाद हज़रत अली के ज़रिए। इन सब पर सलाम हो।
In less than half a day on the 10th of Muharram ( Ashura) in the year 680 A.D. (61 A.H.), on the hot desert sands of Karbala in Iraq, Imam Hussain(as), and 72 of his family members, friends and followers, including his 6 month old infant son, were martyred under most gruesome circumstances. These included His brother Hazrat Abbas (as) the standard bearer, His young 18 yr old son Ali Akber & his 4 year old daughter Sakina who died while in prison in Damascus. The Oppressive ruler; Yazid son of Mu'awiya son of Abu Sufiyan & his very large army of over 30,000 men, committed these heinous crimes against the small group which included the household of the Prophet. Lady Zainub (sister of Imam Hussain) also played a key role especially subsequent to the battle to inform people of the truth.
The group, including the six-month infant Ali Asgar, was without food and water for 3 days before their martyrdom. Ali Asgar was martyred thirsty in his father's arms when his tender throat was pierced by a three-pointed poisoned arrow, while his father implored the tyrants to allow water to the infant, after all his other companions were martyred at their hands.
Imam Hussain resolved to defend his thirsty entourage from the killer army’s onslaught, rather than submit to their forcible extraction of allegiance to a criminal despotic regime which used the name of Islam. He was going to stand to his principle to defend True Islam, even though he might be the last man standing with no support, no help.
The martyrs were beheaded & their heads were put on spears, while their corpses were trampled upon and left unburied. The ordeal did not stop at this as the women and children in the Imam's entourage were held captives and tortured while being led on an arduous journey to Damascus to be paraded and later imprisoned . The only male survivor was Imam Zainul Abideen (as) son of Imam Hussain (as) who was ill at that time, yet chained & repeatedly beaten. He subsequently wrote a 'Treatise on Rights' & a monumental prayer book called Sahifa Kamila ( see www.hindiduas.org)
In the history of Islam, al‑Husayn ibn 'Ali, the martyr of Karbala, wrote one of the most brilliant chapters; a chapter which still and after more than fourteen centuries, echoes in the minds and hearts of Muslims everywhere. It is remarked by a modern Muslim writer that 'With every Karbala Islam is renewed'.
Edward Gibbon (1737-1794) considered the greatest British historian of his time. Wrote “In a distant age and climate the tragic scene of the death of Hussein will awaken the sympathy of the coldest reader." [The Decline and Fall of the Roman Empire, London, 1911, volume 5, pp. 391-2]
Each year during the first Islamic month of Moharram and upto 40 days (Arbaeen) thereafter, mourning sessions are held all over the world, wherein the trials and tribulations of these martyrs are recounted, mourned and lamented, while expounding the values and teachings upheld by them. These practices are an institution in themselves and are being continuously held for the past 14 centuries.
The Martyrdom is unique and unparalleled in a number of ways, the most obvious of all being its sacrifices from - men, women and children of all age groups, every conceivable human relationship, rich and poor, noblemen and slaves, military commanders and commoners, and individuals coming from different specters of human society.
REASONS
Imam Hussain(as), his family and friends sacrificed everything ( life ,wealth, family honor) that they had ,in their struggle against tyranny and despotism and for upholding the human values of truth, justice and liberty of thought, word and deed. Their struggle was aimed at the ultimate goal of awakening human beings of all times to uplift the human spirit beyond short-sighted materialistic pursuits, and establish a just and equitable order in society.
Imam Hussain wrote a will and handed it over to his brother Muhammad Hanafiyyah. The will read, ‘’I have not risen against Yazid in order to create corruption or discord, nor to elevate myself in the eyes of the people, nor to oppress.’’ Innama kharajtu litalabil islahi fi ummati jaddi wa abi’’ I have only risen to rectify, to reform the affairs of the Ummah of my grandfather and of my father. ‘’Uridu ‘an aamura bil ma’ruf wa anha ‘anil munkar.’’ I want to invite people towards good and forbid them from evil.’’
Yazid the oppressive
ruler openly indulged in sinful activities like drinking, womanizing,
terrorizing /killing innocent people, making fun of scholars etc & yet
claimed to be rightful successor /leader of Islam & the Muslim ummah. The
silent majority scared and terrified by the overflowing military might and
power, did nothing about this.
Yazid demanded that Imam Hussain (as) pay allegiance (bay'aa) to him. When
asked to give bay’aa to Yazid, Imam Hussain said, ‘’
We are the household of the prophet hood, the source of messengership, the
descending place of the angels, through us Allah had begun showering His
favours, whereas Yazid is a sinful person, a drunkard, the killer of
innocent people and one who openly indulges in sinful acts.
‘Mithli la yubayi’u mithlah’.
A person like me can never do bay’aa(pay
allegiance) to a person like him (Yazid). I look upon death as but the
felicity of martyrdom and I regard life among oppressors and transgressors
as nothing but agony and torture. By God I will never give you my hand like
a man who has been defeated; nor will I flee like a slave.’’
He rejected the rule of a man who was generally agreed not to have been fit to rule. In this sense he was a revolutionary, as indeed he is now regarded by contemporary writers.
EFFECTS
The event is of great significance because of what this martyrdom meant for the religion of Islam in exposing the wrong and upholding the right through the sharp contrast between him and his followers on the one hand and his antagonists on the other.
Mahatma Gandhi in 1924 writing in ‘Young India’’ about the battle of Karbala said among other things ‘’ I wanted to know the best of the life of one who holds today an undisputed sway over the hearts of millions of mankind….the utter self-effacement of Hussain, his fearlessness, his absolute trust in God and in his own mission to save Islam.’’
The Martyrdom has also prompted a vast body of literature in a multitude of languages all over the world, a phenomenon that continues to this day. Outstanding examples of this are the elegies written by Mir Anis, one of which holds the world record for the longest verse for the past two centuries.
The largest gathering on the face of the earth since time began now occurs in Karbala in Iraq on Arbaeen ( 20 safar) where over 10 million pilgrims visit the shrine.
Imam Hussain embodied in himself magnificent qualities - wisdom, knowledge, leadership, patience, humility, forbearance and total submission to the Almighty, to name a few - and his life is a source of inspiration and a role model for all generations to condemn all forms of oppression & Injustice.
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Muharram Message from www.world-federation.org
The ‘new year’ in Islam is marked in a way which perhaps no other nation or community marks their own ‘new year’. In fact most, if not all civilizations, take this as a time of happiness and joy in which the people party and celebrate, committing sins most of the time. However in Islam, and particularly the school of the Ahlul Bayt, the new year is one which begins with grief and sorrow and a call to stamp out corruption, evil and sin – not to indulge in it! It is a time in which we not only call for the eradication of all forms of outward tyranny by whoever is enacting it over ANY oppressed individuals, but it is also a time to purge the inner tyranny which our own lower passions and desires pull us towards.
This belief is best seen in the beautiful supplication which the Prophet used to recite when he saw the new moon of Muharram, a portion of which reads: “O’ Allah! You are the Pre-Existing Lord and this is a new year so then in this (new year), I ask you for protection from the Satan and strength against this lower soul which pulls towards evil and that you make me busy with that which makes me closer to You, O’ the Noble … O’ our Lord! Do not divert our hearts after You have guided us and grant us, from Yourself, mercy. Surely You are The Granter.”
The events which put the Ashura movement in motion stemmed from these two factors – the outward Satan – the likes of Muawiyah, Yazid and the previous “caliphs” who came before them who laid the groundwork for the destruction of Islam, and the inner passions and desires which also affect us today. Without doubt, both of these have always worked in tandem with one another. It is the small instigation and whisper of Satan which puts the wheels of the inner desires in motion – giving them the lubrication and energy to run on their own.
With the politics and climate of the world changing as fast as they are, this year, it becomes ever important for those who are participating in the Majaalis of Muharram to ensure that the message of Kerbala is not relegated to the year 61 AH. Yes, Imam Husain died in the plains of Kerbala on the 10th of Muharram, however, he ensured that his message was not limited to his time. When he was proceeding forth, he continuously reminded us that his mission was timeless and borderless. He sought to ensure that we too would be ‘Husaini’ in our outlook and efforts and that we would reject any “Yazidi” forces. For this reason perhaps, he gave Muhammad al-Hanafiyyah an important testament which to this day, remains the blueprint for his mission, and should also form the plan of our life. The Imam stated, “Now know that surely the aim of my stand is not inspired by vain exultation, nor is it for the quest of kingdom. It is not to cause dissension, nor to spread corruption. It is also not for the goal to wrong anybody unjustly. Rather, the purpose of my stand is the reformation the Ummah (nation) of my grandfather. I only intend to enjoin good and forbid evil (and in doing so), emulate my grandfather, the Messenger of Allah and my father Ali ibn Abu Talib.”
He further spoke on this Divine movement and once again, generalized his struggle, a hint for us, by saying that, “The one who sees a tyrant leader making unlawful as lawful; violating the pledge (of God); opposing the Sunnah of the Prophet; ruling on the servant of Allah with sins and oppression, and by his words and actions does not oppose the leader and does not strive to reform the state of affairs, then it behooves Allah to hurl him into Hell along with that ‘leader’.”
This Muharram, if anything, we need to keep the movement of Abi Abdillah in mind and heart and make a conscious decision to make a change in our lives and work towards a reformation within our own hearts and beliefs. Islam is in no need for reform – there is no ‘trouble with Islam’ as some ‘enlightened’ people will have us believe. Rather, it is the followers who need to heed the lesson learnt through Kerbala and the victory of truth over falsehood – and apply it to our lives and reform ourselves.
Hussein (A): The End of a Tragedy or the Beginning of an Uprising?
When certain seasons of worship come around
like the months of Ramadan and Muharram, it is very important that we
re-evaluate ourselves to see what blessings we have gotten from them. Were
they in proportion with the power of the season? Have we preserved these
blessings? How can we best invest these blessings after the season is over?
Many people are pleased with the condition they have at the time, without
worrying about what will come after the season. The Devil is eager to take
away whatever the believer has earned at the first possible opportunity. Are
we cautious about that?
The movement of Imam Hussein (A) was a method for dealing with one’s own
soul and with others, for he wanted to teach us a lesson about servitude at
every stage of his blessed movement. We see him depart from the safety of
the Divine Kaaba when he saw that it would please his Lord. We see him
exposing his family to capture when he saw that his Lord willed for them to
be captured. He exposed himself to the greatest forms of insult and torture
when he saw that his Lord willed for him to be killed. His sister Zainab
summarized all of these lessons when she confronted the oppressor of her era
saying: I didn’t see anything but it was beautiful. God willed for this
group of people to be killed, so they came out to be killed, and God will
gather you and them together to be judged. So wait and see who will be
victorious on that day!
The principle of dialogue through speaking is the well-known method of
explaining the messages of the Prophets (A), and this is what was referred
to when Almighty God said, {And each nation had its own warner.} But the
corruption of the leadership sometimes reaches the point where warning and
explanation are not sufficient to put an end to the greatest falsehood: the
corruption of one who corrupts the entire nation by his actions – because
the people follow the religion of their leaders. So it would be necessary to
establish a movement beyond explanation and dialogue, an unusual movement in
which blood is sacrificed. This movement would awaken the nation from its
depths, to see the corruption of the leader’s soul after it had neglected
the corruption of the leader’s deeds! And thus the rule of the Umayyads
collapsed shortly after the killing of Hussein (A). His revolution was
considered the source of all revolutions which arose throughout the nation
which hadn’t been seen before the killing of Chief of Martyrs (A).
We notice this year and every year the spread of the majlis of Imam Hussein
(A) all over the world. This revives our sense of hope that there is still a
heart beating in the body of this nation, a heart which draws its blood from
the pure blood that was spilt at Kerbala. All of that is by the blessing of
the commemoration of one of the Imams from the chain of the Holy Family of
the Prophet (A), so how many more blessings would there be if the last in
this chain were present? We can imagine how much the hearts which thirst for
justice would welcome this Imam after they lost hope in all the theories
which promised to bring human happiness.
One of the lessons of Kerbala is connecting between the highest degree of
chastity and the defense of the religion by whatever power the individual is
given. Thus we see Zainab (A) who observed hijab and shyness like no one
else. Ali (A) would even try to keep her shadow from the view of outsiders
by extinguishing or turning down the lights when she was visiting the grave
of her grandfather the Holy Prophet (S). However when it came time, she was
the tongue speaking in the name of the sacred law even in the presence of
the Imam of her time, Ali ibn al-Hussein al-Sajjad (A). There is a saying
that Islam owes its existence to Muhammed but its preservation to Hussein.
While this is correct, we could also say that the origin of the reform
movement was Hussein, while its preservation belongs to Zainab.
There is a great likeness between Ibrahim (A) the beloved friend of God and
Hussein (A) the sacrifice of God. God made the hearts of the people incline
towards both of them. What we notice amongst those who gather for the
remembrance of Hussein (A) and establish his mourning is something truly
amazing! Just as we see people who don’t follow the sacred law throughout
the year attracted to perform the Hajj, we see the same group showing a
loyalty towards Hussein (A) which is not in proportion to their nature. This
shows us that there is divine control over the hearts, and it appears that
the movement during these two seasons of Hajj and Muharram are an answer to
the prayer of Ibrahim (A). The reason for loving the family of the Prophet
(A) in their valley of martyrdom is no less than the reason for loving the
family of Ibrahim (A) in their valley of barrenness!
Whatever we have done during the days of Muharram is a divine lesson in
which God tests us for the heat of love for Hussein (A). The Holy Prophet
(S) made it one of the tests of true faith. At the same time it is a claim
against us, because after we get these divine blessings the judgement
against us is swifter than if we hadn’t participated in them. The one who
receives these blessings is not like the one who does not, and the one who
has knowledge is not like the one who is ignorant. Is it enough to emerge
from this season with tears and crying without seeing an important change in
our life?!
One of the important lessons of Ashura is to beware of coming to a bad
ending in our lives. Some of the companions of Ali (A) participated in
killing Imam Hussein. There are many people like this in history who have
been cursed by the Imams and who were once their companions! All of us have
to beware of the hidden seeds of major corruption, especially in the area of
our beliefs, as one of the signs of the end of time is mental corruption.
Some of the causes of this are committing major sins, companionship with
corrupt people, profiting from what is forbidden, taking the material world
over religion, finding pleasure in the fancy words which the Devil
distributes to his friends, as the Holy Qur’an says, {The devils inspire
their followers to argue with you.}
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Ashura, an eternal saga of conviction and courage |
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Many westerners do not understand why it is that Shia Muslims
mourn the martyred Imam Hussein as though the event did not occur a
thousand years ago but as if it happened as recently as yesterday. The 10th day of Muharram, Ashura, marks the martyrdom of the third Shia Imam, Hussein ibn Ali, in the year 680 CE/ 61 AH. Shias beat their chests, cry and mourn, because Ashura is a sad, sad story. It is a story of cruelty, loss and grief; a story of love, faith and courage. Hussein (PBUH), the son of the first Shia Imam and the grandson of Prophet Mohammad (PBUH), along with 72 of his faithful companions, fought the army of the Umayyad caliph Yazid bin Muawiyah who had no reverence for the Ahl al-Bayt (the Infallible progeny of the Prophet) and did not adhere to Islamic values. One needs only envision the events leading to and of that painful day and it will be a mystery no more. The heat and thirst have
drained the children, their questioning gazes asking what their lips
dare not speak for fear of embarrassing the Imam, who cannot quench
their thirst as the enemy has ruthlessly prevented man, women and
child from the water of life. The baby Ali has no strength left to cry and no more water left in his body for tears. The Imam decides to reason with the enemy; surely they will understand that a father cannot watch his child wither away in front of his eyes and do nothing; surely they will be moved upon seeing the six-month-old Ali's condition. Imam Hussein faces his enemies and shows them Ali, telling them he doesn't seek water for himself but for the children. He tries to persuade them, but to no avail; hostility radiates in their every response. The sound of an arrow pierces the air and there is a shower of crimson rain. The baby's body shakes no more with dry
sobs. The Imam looks down and sees the arrow in the infant's throat. Ali
needs water no more. The Imam fills his hand with the lifeblood
of his son and throws it to the skies, crying 'Allah, please accept
this small sacrifice from me.' She follows her brother with her eyes, feeling the pain of every sword blow he receives. It is almost too much to take and she drops to the ground only to stand tall again. He races toward the enemy and her heart races after him. Her legs again give way beneath her when she sees five-year-old Abdullah, who has slipped out of his mother's grasp, racing toward the battlefield. The little boy is running to his uncle, trying to make his attackers stop delivering blows. His childlike logic tells him he will be able to overpower the assailants and make them leave his uncle alone. Abdullah reaches his uncle and tries to protect his body with his small hands, but blades do not understand reason. Blood is gushing from the little boy's severed hand and he starts crying but is not willing to abandon his uncle. The Imam is near the end and has little strength left to comfort Abdullah. 'It's alright, little one…we will join your father and mine soon...soon we will be free,' he consoles the terrified child. The attacking horde, not satisfied with shedding the blood of the Imam, raze the camp of defenseless women and children, set fire to tents, flog the petrified survivors and loot what they can lay their hands on. The children run across the thorn-covered sand with nowhere to escape and no one to turn to. Possessing not a whiff of humanity, the savages revel in the havoc they have created. The Ahl al-Bayt's
suffering and agony is not yet over, as they will be forced to walk
barefoot to Damascus. The camp, which has lost all, is forced to
walk behind as the decapitated heads of their fathers, brothers and
husbands precede them on spearheads. |
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Lessons from Kerbala 1 | Some key learning points from lectures
