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Message of Cordiality

A Scientific - Promotional Quarterly

VOL. 2, N0. 6 SEPTEMBER - OCTOBER 2011 (MEHR – ABAN 1390) PAYAM-E MEHR PAYAM-E MEHR

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Payam-e Mehr March 2012 Book Title: Editor in Chief: Cultural Section Embassy Date of Publication: Hossein Divsalar Publisher: of the Islamic Republic of Iran, Assistant Editor: 2094-2508 Zainab Javier Manila, Philippines ISSN: Content Editor: Jafar Tolabi Contributors: Al-Tawhid Editors   Dr. M. Ayoub  Martyr Ayatollah Murtada Mutahhari  Mulla Bashir Rahim

 Islamic Wisdom Editors

Interested parties may contact the Cultural Section at: No. 16 Sta. Potenciana St., Urdaneta Village, Makati City Tel. nos. 812 5696 / 812 5697 Fax no. 812 2796 Email: [email protected] [email protected] PAYAM-E MEHR PAYAM-E MEHR

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A Scientific – Promotional Quarterly VOL. 2, N0. 6 SEPTEMBER - OCTOBER 2011 (MEHR – ABAN 1390) PAYAM-E MEHR PAYAM-E MEHR

4 4 PAYAM-E-MEHR A Scientific – Promotional Quarterly

VOL. 2, N0. 6 SEPTEMBER - OCTOBER 2011 (MEHR – ABAN 1390) Payam-e-Mehr: is a scientific- promotional quarterly aimed to create links, dialogues and exchanges between academicians and readers of varied persuasions through comparative and in- depth studies from different perspectives covering a broad spectrum of subjects like religion, literature, culture and art, philosophy, women issues, Islamic sciences, history, and international relations.

The views expressed in this journal reflect the opinions of the authors and may not be regarded as espousing the official stance of the Cultural Section of the Embassy of the Islamic Republic of Iran here in Manila, Philippines.

Compensation for the authors of articles appearing herein will be based on the evaluation of the Council of Writers. PAYAM-E MEHR

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EDITORIAL Note:

 Love Manifest Imam Hussain: Views of Non-Muslim By: Hossein Divsalar Scholars By: The Islamic Wisdom MESSAGES: BOOK REVIEW:  Muharram  By: Al-Tawhid Editors Imam Ali’s Letter of Policy  The Spread of Islam  The Excellences of Imam Husayn in Sunni Hadith Tradition By: Dr. M. Ayoub

 Ashura: Misrepresentations and Distortions By: Martyr Ayatollah Murtada Mutahhari

The History and Philosophy of Aza of Imam Husayn (a.s.) By: Mulla Bashir Rahim PAYAM-E MEHR PAYAM-E MEHR

Love Manifest 7

Actions speak louder than words… so goes the popular adage that is accepted by all regardless of religious, political or racial background.

Though words may far outweigh actions in terms of quantity expended, the annals of history bear witness to the fact that the dynamic landscape of human saga is supreme manifestation of his love for the made meaningful by the actions men have Truth. With his blood, and the blood of his taken so as to uphold the convictions they family and friends, he made a signature hold dear. attesting his love for the Lord Who created man and the entire cosmos.

The deeper the belief in the ideal, the greater the sacrifices man is willing to We have dedicated this issue of undergo to pursue and safeguard that belief. Payam-e Mehr to present the reality about With the energies expended more focused, Imam Hussain (P.B.U.H.) and his heroic act sacrifices in the name and for the sake of culminating in the desert sands of Karbala lofty ideals stand the test of time, with effects on the fateful day of Ashura, so as to acquaint lasting longer than actions done without our Filipino readers with an ideal dearly held much deep rooting. not just in our country, Iran, but also by Muslims from other parts of the world.

Foremost in the catalog of sacrifices in human history are the sacrifices done by We are optimistic that this would the grandson of the Holy Prophet pave the way for better understanding, closer Muhammad (S.A.W.), Imam Hussain relations and cooperation amongst peoples (P.B.U.H.), in his ultimate bid to safeguard of diverse orientation. the true message of Islam.

HOSSEIN DIVSALAR His action, and those of his family and followers who were with him, is the Editor in Chief PAYAM-E MEHR

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Muharram

by Al-Tawhid Editors

Published by: Al-Tawhid, A Quarterly Journal of Islamic Thought & Culture Vol. II, No. 1, Muharram 1405 PAYAM-E MEHR PAYAM-E MEHR

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Significance of the Months of Muharram & Safar in Islam

The months of Muharram and Safar offer the yearly opportunity to commemorate the martyrdom of al Husayn ibn ‘Ali (A), the grandson of the Prophet (S) and the third Imam of the Shiite Muslims, at Karbala’ on the tenth of Muharram in the year 61. The tragedy and heroism of the event, the resistance and self sacrifice of the martyrs, are remembered during these days by the Shi‘ah and the Ahl al Sunnah alike, and by the Shi‘ah with a special ardour, fervour and enthusiasm.

It would not be an exaggeration Significance of the Month for to say that the ardour and enthusiasm Shi’ah Muslims inspired by the martyrs of Karbala’ is something unsurpassed in the history of religions. No individual or group in Mourning ceremonies are held by the history of the world has attracted Muslims throughout Muharram and Safar, such sustained admiration and love in and in gatherings which are called ‘majalis’ the hearts of their followers as the (sing. majlis) elegies are recited and sermons martyrs of Karbala’ and in particular the are delivered from the minbar, the Islamic figure of al Husayn ibn ‘Ali (A), an pulpit, in which the sufferings undergone by admiration which has not dwindled in al Imam al Husayn, the members of his the course of more than thirteen and a household and his companions are narrated. half centuries that have elapsed since For the Shi’ah sect, the majlis and the that event.

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sermons delivered therein are the primary devoted obedience to the wajib al source of religious education for the ‘ita’ah (i.e. those whose obedience is children, the illiterate and even educated obligatory) Imams of the Household of the adults. However, with the general decline Prophet (A). But its meaning has gradually and deterioration in the Muslim Ummah, of degenerated into a mere emotional which the Shi’ah community is a part, the attachment for the Ahl al Bayt (A), devoid great educative potential of the majlis has of any sense of ethical or social responsibility slowly eroded to the extent that not only has for the present day condition of Islam and the great educative purpose that lies behind Muslims. We, the self declared Shi’ah of al mourning for al--Imam al Husayn been Husayn ibn ‘Ali (A), should pause and forgotten, but it has also become a platform meditate on the answer given by him to a for intensification of sectarian animosities man who proclaimed to the Imam, “O son and propagation of misconceived beliefs that of the Prophet, I am one of your Shi’ah.” conflict with the spirit of Islam. With the Al Husayn ibn ‘Ali (A) said to him: general decline of the Islamic culture there has been a parallel deterioration in the educative level of the sermons that are Fear God, and do not make such a delivered from the minbar. The spreading claim that God, the Almighty, should say ignorance and inertia of the majlis audience to you, “You lied insolently by making this has diminished demands on the learning and claim.” Indeed our Shi’ah is one whose capacity of the religious speaker, called heart is free from every kind of deception, ‘dhakir’ in India and Pakistan and rawdeh adulteration, hatred, malice, and khan in Iran and Iraq. The lamentable corruption. If you are not such then say, ignorance of the masses and the deplorable “I am one of your admirers and negligence or absence of the sense of duty supporters.” on the part of many dhakirs have converted most majalis into mere sources of nourish-ment of sectarian conceits and delusions. Shi’ism implies a voluntary and aware choice to shoulder greater responsibility as member of the Ummah and PAYAM-E MEHR PAYAM-E MEHR

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The Responsibility of the Dhakir opaque to human understand-ing, a book so holy that it is impertinent even to try to The Qur’an repeatedly calls its understand it. audience to meditate about its verses and to draw instruction from them:

What, do they not meditate in the The Duty of Enjoining Good and Quran? .... (4:82) Forbidding Evil

What do they not meditate in the Quran? Or is it that there are locks upon The Qur’an and hadith lay great their hearts? (47:24) emphasis on the duty of al ‘amr bil ma’ruf A Book We have sent down to thee, wa al nahy `an al munkar, and it is blessed, that men of understanding may recognized as one of the most important ponder its verses and so remember.(38:29) duties of Muslims in general and the `ulama’ in particular.

Unfortunately this duty is discreetly Whereas the Holy Book calls the shunned by the dhakir who is averse to believers to emulate the Prophet (S) as the disturb the complacence of his audience and sublimest model of humanhood: to venture to guide them at the cost of his You have a good example in God’s own popularity. The strategy of con-nivance, Messenger for whosoever hopes for God though full of perils in the Hereafter, yields and the Last Day, and remembers God immediate returns. The strategy of reducing oft. (33:21) (seemingly, elevating) the wajib al ita’ah Imams of the Ahl al Bayt (A), obedience to whom is obligatory, into holy The dhakir struggles to project the inimitable metaphysical figure heads to be Prophet (S) and the Imams (A) as admired and implored in supplications for supernatural beings to be admired and worldly benefits, may serve to attract extolled, not to be imitated and obeyed. He applauding crowds but does no service to strives to drive home the point that the the religion of God and does no justice to Qur’an is understandable only for God or the great teachers of mankind, which the Ahl the Holy Prophet (S) or the Imams (A), a al Bayt (A) in fact were. book of sacred and abstruse meanings PAYAM-E MEHR PAYAM-E MEHR

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In some cases the attitude goes further than discussed during Hajj, but also serves as a mere connivance, where the dhakir tries to good guideline for sermons which are soothe and appease bad religious conscience delivered in majalis during Muharram and by proving on his own authority that absence Safar: of obedience to the commands of the religion O people! Take a lesson from God’s of the Ahl al Bayt (A) will not hurt the warning to His friends through His censure believer as long as he remains their on the rabbis, when He says: passionate admirer, as if such a thing were possible. When such disastrous attitudes are Why do the bishops and rabbis not consciously cultivated among the people; forbid them to utter sin, [and consume the when the mourning assemblies which were unlawful? Evil is the thing they are doing.] original-ly instituted to propagate the (5:63) message of al Imam al Husayn - -are held without paying any attention to al ‘amr bil And when He says: ma`ruf wa al nahy`an al munkar and to the Cursed were the unbelievers of the sublime goals of al Imam al Husayn and the Children of Israel by the tongue of David, sacred purposes behind his resistance against and of Jesus, Mary’s son; that for their the regime of Yazid, it is not strange that rebelling and their transgression. They those goals should gradually lose their forbade not one another any dishonour that relevance in the Muslim society, and they committed; surely evil were the things theahkam should become unimportant for that they did. (5:78 79) the Muslim masses.

God has reproved them because The Sermon of al-Husayn ibn ‘Ali (A) they beheld the open vices and corruption of the oppressors, but did not forbid them from that on account of attachment to their The following sermon of al Husayn favours and fear of what periled them. ibn ‘Ali (A) delivered during Mu’awiyah’s Whereas God says: ...So fear not men, but reign at the time of Hajj in a gathering of fear me .... (5:44) eminent personalities of the period, not only shows the kind of issues that should be PAYAM-E MEHR PAYAM-E MEHR

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And He says: And the believers, the no merit and over whom you have no men and the women, are friends of one power. The deprived seek your intercession another; they bid to honour and forbid in need, and you walk on the road with the dishonour (i.e. perform the duty of al amr majesty of kings and princes. Is it not that bil ma’ruf wd al nahy ‘an al munkar), they you have such honour and dignity because perform the prayer, and pay the alms, and people place their hopes in you to stand for they obey God and His Messenger. They the establishment of Divine duties? If you upon them God shall have mercy; God is fail to discharge most of those duties, then Almighty, All wise. (9:71) you have scorned the duties of leaders. You have forfeited the rights of the weak, though you have obtained your own claims. Neither you had to sacrifice your wealth God mentions the duty of al amr bil nor endanger your lives for the sake of Him ma’ruf wa al nahy ‘an al munkar before Who created you. Nevertheless, you desire all other duties, because He knows that if that God should put you in the Paradise in it is performed and established in the the neighbourhood of His apostles, and you society all other duties, the easy and the hope to be safe from His chastisement. difficult, are also established. That is why Indeed I am afraid that you who harbour al amr bil ma’ruf wa al nahy‘an al munkar such hopes from God shall have to taste signifies invitation to Islam together with His vengeance. Because God had honoured resistance against injustice, opposition to you and raised you in station above others, the oppressor, [proper] division of the for there are many servants of God who public funds and booty, collection of alms are not held in such high esteem as God and their correct distribution. has granted you among the people. God’s covenants are broken before your very eyes, yet you are not dismayed, although you are Then you, O company of men well alarmed if some of your ancestral compacts known for your learning! You, who have a are endangered; as if the compact of the good name and are known [among the Messenger of Allah (S) were some people] for your goodwill. God has given insignificant and paltry thing! The blind, you honour with the people. The illustrious the dumb and the handicapped in towns are venerate you and the weak respect you. You without protection and mercy, but you are preferred by him over whom you have neither act as demanded by your high PAYAM-E MEHR PAYAM-E MEHR

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station nor care and have regard for one away from death [which is inevitable] and who attends to them. You have made your due to your love of life, which shall own life safe and secure by getting along [anyhow] depart from you. In this fashion, with the oppressors and showing lenience you submitted the weak into their hands, and connivance in regard to their to be enslaved and exploited, permitting injustices, which God had com-manded you them to run the affairs of the country to oppose and forbid. Indeed if you according to their whims, and to make understand, the calamity that has befallen ignominy their way of life through their you is greater than the one which afflicts [unchecked] desires, following the perverse the people; because you have failed to and disobeying the Almighty. They have safeguard the responsibility of the learned. appointed a loud voiced orator for every Since the implementation of the laws and pulpit in every town, and the country lies running of the affairs lie with the men of open and unprotected at their mercy. Their Divine knowledge, who are custodians of hands are free to do whatever they like, and His [laws regarding the] haram and halal. the defenseless people are at the disposal But you have been wrested of this status. of their mercy. Among them are merciless And it was not taken away from you except tyrants who oppress the weak, and men of for your departure from righteousness, and authority who know neither the creation on account of your disagreement regarding nor the Day of Resurrection. It is surprising the Sunnah, after that it had been made and why shouldn’t I be surprised when the clear and evident to you. country is in the hands of a faithless tyrant and the ruler of the believers is one who

has no mercy for them. Indeed God is a Had you the endurance to put up judge between us in our disputes and with adversities and hardships for the sake contentions. of God, the affairs of God would have

returned into your hands and your lost authority would have turned to you again. My God, You Know that whatever I But you allowed the oppressors to take your have said is not for the sake of rivalry for place and handed over the affairs of God power, nor for the sake of futile vanities of into their hands, that they may act the world, but because we desire dubiously and indulge in their lusts. They establishment of the landmarks of Thy got their authority because of your running religion, reform in Thy lands, security of PAYAM-E MEHR PAYAM-E MEHR

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Thy oppressed creatures, and the mosques in those days will be flourishing practice of Thy commands and the duties with regard to architecture, but desolate laid down by Thee. with regard to guidance. Those staying in them and those visiting them will be the

worst of all on the earth. From them And you, [O company of the elect mischief will spring up and towards them of the Ummah] , assist us and do us due all wrong will turn. If anyone isolates justice. The oppressors have power over you himself from it (mischief) they will fling and they act to extinguish the light of your him back towards it, and if anyone Prophet (S). hesitates, they will push him towards it ....

And God suffices us, and in Him Contextualizing the Struggle we put our trust. Towards Him do we turn, with the Current State of and towards Him all things shall return. Muslims

The present situation in the Muslim In such conditions how can any world is no better than the conditions that discourse about the great struggle of al prevailed during the later decades of the life Husayn ibn ‘Ali (A) be unaccompanied with of al Husayn ibn ‘Ali (A). All way-marks of a discussion of the lamentable condition of the Islamic culture have been washed away the Muslim Ummah? Is it not the height of in the deluge of modern paganism. The callousness and even hypocrisy to pass by greater part of the Muslim world is under in silence the aims and ideals for which he direct or indirect domination of non took a stand against the regime of Yazid and Muslims. The sad signs described in a sacrificed everything? Is it not the very prediction of al Imam ‘Ali (A) have already extreme of injustice to deprive the Muslim come true: children and adults of the great potential of the majalis which are held in the memory of

al Imam al Husayn (A)? Is it right not to use A time will come when nothing will the great devotion of the Muslim masses to remain of the Qur’an except its script, and the Ahl al Bayt (A) and their great nothing of Islam except its name. The enthusiasm and zeal during the months of PAYAM-E MEHR PAYAM-E MEHR

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Muharram and Safar a time when the hearts deviate philosophical schools and from are softened by the stupendous tragedy of being swept away by the tide of the pagan Karbala’ to receive the teachings of the Western culture? Would it not be more martyrs who sacrificed their lives with al- beneficial to discuss the great merits of the Imam al Husayn to inform and educate our Ahl al Bayt (A) as ideal human beings and children and adults about the ahkam of ideal teachers of mankind, instead of theShari’ah and the akhlaq of the Ahl al discussing them as metaphysical entities to Bayt (A)? The Shiites have admired ‘Ali and be revered but not to be obeyed, to be his sons (A), their leaders and guides, for glorified but not to be emulated, to be centuries, and wept over accounts of their invoked for assistance in worldly needs and sufferings. Is it not time that we should start affairs and to be ignored in vital matters of following them in deed, in all walks of our our duties, obligations, and responsibilities life? After all they are our Imams, our leaders as Muslims? and our teachers, who underwent those

sufferings and hardships in order to instruct us and guide us on the Straight Path of Allah. Only when our majalis become Should we not question our sincerity if we classes. for dissemination of the teachings persist in our refusal to be benefited by their of the Ahl al Bayt (A) which lie buried efforts to improve our lot, to purify our souls in hadith texts, only when and to guide our intellects? our majalis become platforms of Muslim unity instead of being instruments of division

and disunity, only when The majlis should inform and our majalis and manabir become the seats of instruct. It should inspire and enlighten. Like the duty of al amr bil ma‘ruf wa al nahy ‘an al Husayn ibn ‘Ali (A), his dhakir, who al munkar, only when the Qur’an is made occupies the minbar of the Ahl al Bayt (A), again the book of our life and the light of should aim at resurrecting the spirit of Islam our majalis, only then can it be said that and the message of the Qur’an. The majlis our majalis and manabir are doing justice to should instruct the people in the usul and al Imam al Husayn (A) and to the people the ahkam of theShari’ah and the akhlaq of whom the majalis were originally instituted the Imams (A). If the majalis of al Imam al to nourish spiritually, morally, and Husayn (A) do not help our youths and adults intellectually. to understand Islam profoundly, who else can stop them from falling into the clutches of PAYAM-E MEHR PAYAM-E MEHR

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The Excellences of the Imam Husayn in Sunni Hadith Tradition

M. Ayoub University of Toronto Al-Serat, Vol XII (1986) PAYAM-E MEHR PAYAM-E MEHR

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HUMAN history may be seen as a The purpose of this paper is to record of the eternal struggle between right emphasize the universal significance of the and wrong, virtue and vice, good and evil, Imam in Muslim tradition. It is important to and righteousness and wickedness. This note that all the traditions cited in this essay struggle was decreed by God when Adam are found in both Shi’i and was sent to earth to engage in this eternal Sunni hadith literature. But while in the battle. It is through this struggle that human Sunni community such traditions remain beings can earn their eternal bliss in the purely pietistic, Shi’i tradition has made Gardens of Paradise, or their eternal them the basis of a complex theological punishment in the Fire. In the history of system. nations this struggle often attains universal significance as that moment of the struggle can speak to all subsequent times and However, to appreciate the place of situations. Thus the Qur’an urges us over and Husayn, ‘the prince of martyrs’, in Muslim over again to ponder the end of those who history, a word must be said about the place were before us, and how God dealt with of the Prophet’s family (the ahl al-bayt) in them. In every case, moreover, a prophet or Muslim piety. At the same time the people messenger of God was rejected by his people of the House of the Prophet Muhammad are and killed or driven out. In this sense, not unique in the prophetic history of human therefore, the struggle is ultimately between societies. A word is, therefore, necessary God and humankind, between truth and concerning the families of other prophets, if falsehood, and between right guidance and we are to appreciate fully the devotion which manifest error. Muslims throughout their long history have accorded the people of the House of Muhammad, the seal of the prophets. Nowhere is this struggle placed in sharper relief than in the life of the Prophet Muhammad, and the lives of the people of Prophetic history begins, according his House. The life and witness of the Imam to the Qur’an, with Adam, called safwat Husayn in particular, has acquired special Allah (the elect of God). He was followed significance in Muslim piety. This is because by Noah, the first of the prophets of power he has provided a model for all martyrs in or resolve (ulu al-’azm). Noah was sent as a the way of God, for all time. messenger by God to his people who rebelled PAYAM-E MEHR PAYAM-E MEHR

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against God’s message, and were thus from that of earlier prophets and their destroyed by the flood. Then came Abraham, families. the father of prophets. With his son Ishmael he built the Ka’ba, the first house for the worship of God.[1] Ishmael was also a Rather they too were chosen by God prophet, and the ancestor of the prophets and purified from all evil and sin. Yet Shu’ayb, Salih, Hud, and finally because Muhammad was the last prophet Muhammad, the last messenger of God to sent to guide humanity to God and the good, humankind. his descendants could not assume his prophetic role. Their mission was to be the Imams, or guides, of the Muslim community. Isaac, Abraham’s second son, was Their task is to safeguard the message also a prophet and the father of prophets. vouchsafed to Muhammad by God for Among his descendants were the family of humankind. Like many prophets, the Imams ‘Imran, the father of Moses, and Jesus, as had to endure rejection by their people and well as other earlier prophets who were sent much suffering at their hands; martyrdom by God to the Children of Israel. The Qur’an in the cause of God was often their lot. Yet declares that God has elected Adam, Noah, the greater the suffering, the greater is the the family of Abraham and the family of reward and honour which God promises His ‘Imran. It further states that they were a prophets, friends (awliya’), and righteous single progeny, one from the other’.[2] All servants. Thus the Prophet was asked: ‘Who the prophets and their families are therefore among men are those afflicted with the of one physical and spiritual lineage They greatest calamity?’ He replied: and their households are the elect of God, purified and honoured over the rest of humankind. “The prophets, then the pious, everyone, according to the degree of his piety. A man is afflicted according to his faith (din); if his The people of the House of the faith is durable, his affliction is accordingly Prophet Muhammad were likewise chosen increased, and if his faith is weak, his by God and purified from all evil and sin. affliction is made lighter. Afflictions The Muslim community did not, however, continue to oppress the worshipful servant infer the status of the family of Muhammad PAYAM-E MEHR PAYAM-E MEHR

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until they leave him walking on the face of of all praise and glory.’ Umm Salama the earth without any sin cleaving to him. [3] continued: ‘I then lifted the mantle to enter in with them, but he pulled it away from my hand saying, “You too shall come to a good EXCELLENCES OF THE AHL AL end”. [4] BAYT

The point which this version of In both Sunni and Shi’i Muslim the kisa’ tradition emphasizes is that the ahl tradition, one important event symbolizes the al-bayt are only the five: Muhammad, ‘Ali, status of the ahl al-bayt and the human as Fatima, and their two sons Hasan and well as spiritual dimensions of their relation Husayn. Umm Salama, one of the most to the Prophet. This is the tradition or episode highly venerated of the Prophet’s wives, was of al-kisa’ (the mantle, or cloak) which the denied this special status. We shall have Prophet spread over himself and Fatima his more to say about this point, as it is daughter, ‘Ali, and their two sons Hasan and emphasized in almost every version of this Husayn. This tradition has come down to us tradition. in a number of versions, each stressing one In another highly interesting version or another aspect of the excellences of the of the kisa’ tradition, related on the authority family of the Prophet and his love for them. of ‘Abd Allah b. Jafar b. Abi Talib, we read: Ahmad b. Hanbal relates on the authority of Umm Salama, the Prophet’s wife, that he said to Fatima one day: As the Apostle of God saw mercy descending, he demanded: ‘Call them for me, call them for me!’ Safiyya asked: ‘Who ‘Bring me your husband and two should we call, O Messenger of God?’ He sons.’ When they had all come together he answered: ‘Call the people of my household: spread over them a mantle, and laying his ‘Ali, Fatima, Hasan, and Husayn.’ When hand over them, he said: ‘O God, these are they were brought, he spread a mantle over the people of the House of Muhammad! Let them; then lifting his hands to heaven said: therefore your prayers and blessings descend ‘O God, these are the people of my House; upon Muhammad and the people of the bless, O God, Muhammad and the people House of Muhammad; for you are worthy of the House of Muhammad!’ God then sent PAYAM-E MEHR PAYAM-E MEHR

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down the verse: Surely God wishes to In still another version of the kisa’ tradition, remove all abomination from you, O People the continuity of the Prophet’s family with of the House, and purify you with a thorough those of earlier prophets is clearly indicated. purification. [5] Wathila b. al-Asqa’, on whose authority this tradition in most of its variants is related, reports the following prayer uttered by the This version of the tradition provides Prophet: the meaning of the kisa’ and the basis of its O God, as you have bestowed your significance. The mantle is a symbol of blessings, mercy, forgiveness, and pleasure divine mercy and blessing covering the upon Abraham and the family of Abraham, Prophet and his holy family. It is, moreover, so they [‘Ali, Fatima, Hasan and Husayn] a source or haven of consolation and serenity are of me and I am of them! Bestow, in the face of the great sufferings and therefore, your blessings, mercy, forgiveness martyrdom which the Prophet’s family had and pleasure upon me and them.’ [7] to endure after him. In this infinite source of divine mercy, the pious also share in times of sufferings and afflictions. The kisa’ finally This prayer echoes a prayer which sets apart the ‘holy five’ from the rest of the Muslims repeat daily: faithful, and distinguishes them from the rest of the Prophet’s family. “O God, bless Muhammad and the people of the House of Muhammad, as you have blessed Abraham and the people of the The event of the kisa’ provides the House of Abraham among all beings.” occasion for the revelation of the verse of purification just cited. Before the sectarian conflicts which split the Muslim community The House of Muhammad is, set in, classical tradition was almost therefore, for all Muslims, ‘the household unanimous in interpreting this verse as of prophethood and the frequenting place of referring to the Prophet, his daughter Fatima angels’. The famous Qur’an commentator al- al-Zahra’ (the Radiant), her husband and Suyuti quotes a tradition attributed to Umm cousin,’ Ali, and their two sons Hasan and Salama in interpretation of the verse of Husayn. [6] purification: PAYAM-E MEHR PAYAM-E MEHR

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This verse was sent down in my Tradition asserts that the Prophet house ... There were in the house then, seven: sensed the hostility which his community Gabriel and Michael, and ‘Ali, Fatima, was to show to the People of his House after Hasan, and Husayn, and I stood at the door him. He is said to have often declared, ‘I am of the house. I asked: ‘O Messenger of God, at war against him who fights against you, am I not of the People of the House?’ He and will show peace toward him who shows said: ‘You shall indeed come to a good end! peace to you.’ This invective is strongly put You are, however, one of the wives of the in a tradition related on the authority of Abu Prophet.’ [8] Bakr, the Prophet’s famous Companion and the first caliph. He said:

The close friendship between the Prophet and the holy family, a relationship “I saw the Messenger of God pitch a which went far beyond the bond of blood tent in which he placed ‘Ali, Fatima, Hasan, relation, may be seen in the incident of and Husayn. He then declared: ‘O Muslims, the mubahala, or prayer ordeal, with which I am at war against anyone who wars against the Prophet challenged the Christians of the people of this tent, and am at peace with Najran.[9] those who show peace toward them. I am a friend to those who befriend them. He who shows love toward them shall be one of a happy ancestry and good birth. Nor would In the mubahala verse of the Qur’an, anyone hate them except that he be of God orders the Prophet and his opponents miserable ancestry and evil birth. [10] to ‘Call together our sons and your sons, our women and your women, and ourselves and yourselves.’ In the view of most Qur’an commentators and traditionists, the Love for the Prophet’s family is Prophet’s sons are Hasan and Husayn, ‘his enjoined by God in the Qur’an, where He women’ refers to Fatima, and ‘his self’ refers, says: Say, ‘I ask no other reward of you save apart from himself, to ‘Ali. When the people love of my next of kin’(42:23). Qur’an of Najran saw them, they recognized their commentators have generally agreed that high status with God, and with great ‘the next of kin’ here intended are the ahl trepidation they declined the mubahala and al-bayt. [11] opted instead for peace. PAYAM-E MEHR PAYAM-E MEHR

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The People of the House of the al-bayt that rewards and punishments on the Prophet Muhammad have been for the pious Last Day are predicated.[13] Thus we are an example of generosity, steadfastness in told that the Prophet said: the face of hardship, and a source of solace in time of trials and afflictions. After days of fasting and prayers for the health of the He who desires the pleasure to live two sick children Hasan and Husayn, the my life, die my death and dwell in a garden family fed the few morsels of dry bread and of Eden which my Lord has planted, let him dates for which ‘Ali had laboured so hard to be a friend to ‘Ali after me. Let him also be the needy. On the first evening, we are told, a friend to his friends. Let him finally be a beggar came. On the second, it was an guided by the Imams after me, for they are orphan, and on the third, a captive. To each my progeny. They were created of my clay, in turn, they gave the loaf of barley bread and have been vouchsafed knowledge and and few dates which Fatima had prepared understanding. Woe to those of my for the family to break their fast. Thus God community who deny their superiority, and sent down the verse: They give food to eat, those who violate the demands of kindness even though they cherish it, to the needy, the to my next of kin. May God not grant them orphan and the captive. [12] Yet, in the end, my intercession.’ [14] God sent down a celestial table to feed His friends. In another tradition, the Prophet promises his intercession to those who Early tradition shows a tension in the honour his descendants, provide them with relationship of the Prophet to the community whatever needs they may have, and those and in the relationship of the latter to the who love them with their heart and profess holy family. Much of the literature reflecting this love with their tongues. [15] this tension was most likely the product of a later age, but projected back to the time of the Prophet and his Companions. Here love It has already been stressed that for the Prophet’s family is not simply the ahl al-bayt share with the prophets of old recommended as a pious act, but is presented and their descendants a high status and as a challenge, and in a harsh reproaching divine favour, but not the office of tone. Furthermore, it is on this love to the ahl PAYAM-E MEHR PAYAM-E MEHR

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prophethood. They share, moreover, with the Prophet Muhammad the prerogative of intercession. This is expressed in hagiographical language, a language common to both Sunni and Shi’i tradition. One such common example may suffice to demonstrate the devotion in the piety of both traditions to the Prophet and the people of his household.

The Qur’an tells us that Adam received certain words of God which earned him God’s forgiveness and mercy: Adam received words from his Lord, and He turned towards him; for He is relenting, compassionate (2:37). Suyuti reports that Ibn ‘Abbas, the famous traditionist and authority on the Qur’an, asked the Prophet about the words which Adam received. The Prophet answered: ‘He prayed saying, “O God, for the sake of Muhammad, ‘Ali, Fatima, Hasan and Husayn, do turn toward me”, and He turned toward him.’ [16] In another highly dramatic version of this tradition, Adam is taught the words as the only means by which God would accept his repentance and forgive him. ‘Ali, we are told, enquired of the Prophet concerning the verse under discussion. The Prophet told him that when Adam and his wife were expelled from Paradise, Adam wept bitterly over his sin for a hundred years. Finally, Gabriel came to him and spoke thus on God’s behalf:

O Adam, did I not create you with my own hand? Did I not breathe into you of my spirit? Did I not command my angels to bow down before you? Did I not provide you with Eve my servant?’ ‘Yes’, Adam answered. Gabriel asked: ‘What then is the cause of this weeping?’ Adam replied, ‘Why should I not weep when I have been expelled from the proximity of the All-Merciful?’ The angel then said: ‘You must pray fervently with these words, and God will accept your repentance and forgive your sin. Say: “O God, I beseech you for the sake of Muhammad and the people of the household of Muhammad; nor is there any god but you. I have done evil, and have wronged my soul. Turn towards me for you are relenting, compassionate.” [17] PAYAM-E MEHR PAYAM-E MEHR

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HASSAN AND HUSAYN carried them on his shoulders back to the city. A large crowd of Muslims followed the Prophet and his two grandsons to the Islamic tradition has preserved mosque. The Prophet then addressed the numerous anecdotes depicting the tender assembled people and said: ‘O Muslims, care and love which the Prophet showed shall I inform you of those who have the best Hasan and Husayn. They were both born in grandfather and grandmother of Medina, and thus knew the Prophet only as humankind?’ ‘Yes, O Apostle of God’, they children. It is therefore with the intimacy and all replied. ‘They are Hasan and Husayn’, love of a grandfather that the early life of he said. ‘Their grandfather is the Apostle of the two Imams is coloured. Once more, these God, the seal of the Messengers, and their family anecdotes also reflect clearly the grandmother is Khadija, daughter of theological and political tension within the Khuwaylid, mistress of the women of community, a tension which largely centered Paradise.’ The Prophet then declared Hasan around Hasan and Husayn. One such and Husayn to have the best maternal uncle anecdote is the following. and aunt: Jafar and Umm Hani’, son and daughter of Abu Talib. Their maternal uncle and aunt were likewise the best of all uncles One day, we are told, Hasan and and aunts: they were al-Qasim, son of the Husayn were lost, and their mother Fatima Messenger of God, and Zaynab, daughter of came to the Prophet greatly alarmed. The the Apostle of God. The Prophet concluded: angel Gabriel, however, came down and told ‘O God, you know that Hasan and Husayn the Prophet that the two youths were asleep shall be in Paradise, their uncles and aunt in an animal fold some distance away. God, shall be in Paradise, and those who love them the angel reassured the anxious family, had shall be in Paradise, while those who hate charged an angel to keep watch over them. them shall be in the Fire.” [18] The Prophet went to the spot and found the angel had spread his two wings: one under them and the other over them as cover. The AbuHurayra,the famous hadith Prophet stooped over the two children and transmitter, related that often when they began to kiss them until they awoke. He then PAYAM-E MEHR PAYAM-E MEHR

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prayed behind the Messenger of God Hasan Persian: ‘Whoever loves Hasan and Husayn, and Husayn would jump on his back while I love him, and whomsoever I love, God also he was prostrate in prayer. When he lifted loves, and whomsoever God loves, He shall his head, he would move them gently and cause him to enter into the gardens of bliss.’ place them beside him.

One evening, after prayers, Abu Hurayra offered to take the two youths home, but the Likewise he who hates Hasan and Prophet wished them to stay. Soon, however, Husayn shall be consigned to the Fire, a flash of lightning illuminated the sky, and because both God and his Messenger will they thus walked in its light until they entered hate him, ‘and a terrible punishment awaits their home. [19] him’. [20]

The friends (awliya’) of God, like the Muslim hagiographical piety prophets, are favoured with miracles. These extended this unity and intimacy between the are not miracles proper (mu’jizat), but Prophet and his two grandchildren to include rather karamat (divine favours). The the angels of heaven. Thus Hudhayfa, a well lightning incident was one such divine known companion and traditionist, reported favour by means of which the Prophet that the Prophet said: ‘An angel is here who wished to inform the community of the never came down to earth before this night. special status with which God had favoured He sought permission from his Lord to come the two Imams. down and greet me, and to bring me the glad tidings that Fatima is the mistress of the women of Paradise, and that Hasan and Husayn are the masters of the youths of There is a unity between the Prophet Paradise.’ [21] and the ahl al-bayt, a unity not simply of blood, but also of the spirit. It is a unity symbolized by the kisa’event. It is, therefore, There is no doubt that the special a unity of love, as the following statement status of the Imam Husayn in Muslim piety of the Prophet clearly indicates. He said, as and devotion has in large measure been due related on the authority of Salman the to the Imam’s great sacrifice of family, PAYAM-E MEHR PAYAM-E MEHR

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wealth, and life itself in the way of God. I would have cut off your head.’ Zayd then Husayn’s martyrdom - his courage, walked away, exclaiming: ‘O men, you are steadfastness, dignity, and true devotion in slaves after this day. For you have slain the times of great crisis - have inspired Muslims son of Fatima and set as amir over you the of all walks of life. Husayn has inspired the son of Marjana [i.e., Ibn Ziyad]. By God, he best poetry in all Islamic languages; even shall kill the best of you and enslave the most non-Muslim poets celebrated his great virtue wicked among you. Perish those who accept and valour. Above all, however, the Imam humiliation and shame.’ Zayd then said, ‘O Husayn’s martyrdom became a source of Ibn Ziyad, I shall tell you something that will strength and endurance for Muslims in times enrage you even more. I saw the Apostle of of suffering, persecution and oppression. He God seating Hasan on his left leg and Husayn has stood with every wronged man or on his right, and say, “O God, I commend woman before oppressive rulers, them and the most righteous of the people reproaching wrongdoers and encouraging of faith to your trust.” How have you dealt the oppressed to persist in their struggle for with the trust of the Prophet, O Ibn freedom and dignity. The following Ziyad?’ [22] encounter between Zayd b. Arqam, a venerable companion of the Prophet, and ‘Ubayd Allah b. Ziyad is a living testimony Divine wisdom in creation can be to the struggle between illegitimate authority best discerned, according to the Qur’an, in and the power of right. When the head of the order of nature, and in the human the Imam Husayn was brought before him, individual and his society. Muslim Ibn Ziyad began to poke its teeth and lips hagiography has recorded the dramatic effect with a stick. the death of Husayn had on nature. Thus the famous traditionist al-Bayhaqi reported that when al-Husayn b. ‘Ali was killed, the sun Zayd protested: ‘Take away your was so deeply eclipsed that stars were seen stick! For, by God, I saw the Apostle of God at midday. People feared that it was the Day often kiss these lips.’ Saying this, Zayd began of Resurrection.[23]Nadra al-Azdiya, a to weep. Ibn Ziyad reprimanded him, saying: woman who was contemporary with the ‘May God cause your eyes to weep! Had it Imam Husayn, is said to have reported: not been that you are an old and senile man, ‘When al-Husayn b. ‘Ali was killed, the sky PAYAM-E MEHR PAYAM-E MEHR

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rained down blood, so that next morning we has extended the grief displayed by the pious found our wells and water jugs filled with for the tragedy of Karbala’ to the cosmic it.’ [24] order. Thus al-Suyuti reports in his commentary on the verse describing God’s compassion towards the ancient martyr John The memory of the martyred Imam son of Zachariah that ‘The heavens did not has been kept alive and nourished by the weep for the death of anyone except John tears of the faithful who vicariously share in son of Zachariah and al-Husayn b. ‘Ali. Its the tragedy of the Imam Husayn and his redness [at sunset] is the sign of its loved ones and friends. Here again, tradition weeping.’[25]

CONCLUSION

It has already been argued that there is an existential and all-inclusive unity between the Prophet and his daughter Fatima, her husband, ‘Ali, and their two sons. This unity makes it impossible to discuss one without discussing all the others. We have, therefore, been concerned throughout this study with the Imam Husayn in the context of this essential unity. It must be added, however, that the Imam Husayn was especially close to the heart of his grandfather, the Prophet Muhammad. It is of Husayn alone that he declared: ‘Husayn is of me and I am of Husayn. May God love those who love Husayn.’[26] When sura 108 (al-Kawthar) was revealed, the Prophet announced this great favour to his close companion Anas b. Malik, on whose authority this tradition is reported. Anas asked: ‘What is al-Kawthar?’ He answered: ‘It is a river in Paradise, but neither those who violate my covenant (dhimma), nor those who shall kill the people of my House will be allowed to drink of it.’ [27] PAYAM-E MEHR PAYAM-E MEHR

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Finally, Shi’i tradition has always insisted on the great merit the faithful earn in making pilgrimage (ziyara) to the tomb of the Imam Husayn and the tombs of the men who were martyred with him.

Yet Sunni tradition has likewise seen great merit in this pious act.[28] The ziyara to the tomb of the martyred Imam has acquired this great significance in all Muslim tradition because the Imam and his fellow martyrs are seen as models of jihad in the way of God. It is related that the father of the Imams, ‘Ali ibn Abi Talib, passed by Karbala’ after the battle of Siffin. He took a handful of its soil and exclaimed: ‘Ah, ah, on this spot some men will be slain, and will enter Paradise without reckoning!’ [29]

The spiritual unity of the ahl al-bayt, symbolized by the kisa’, is in turn a symbol of the unity of all Muslims. It is for the sake of this unity in faith and commitment (islam) to God and the truth that the Imam Husayn sacrificed his life. He refused a partisan Islam when he refused to legitimize Umayyad rule. Because he refused humiliation, wrongdoing and deviation from the ideals of Islamic leadership as exemplified by the Prophet and his own father ‘Ali, the Commander of the Faithful, the Imam Husayn drew once and for all the distinction between a true khalifa (representative) of the Apostle of God and the kings of this world. But above all, the Imam Husayn and his fellow martyrs accepted God’s bargain with the people of faith to exchange their lives and wealth for the eternal bliss of Paradise.[30] This divine challenge is no less relevant to the Muslim community PAYAM-E MEHR PAYAM-E MEHR

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today than it was fourteen hundred years ago. [12] 76:8. It invites us still to ‘a garden whose breadth [13] For a detailed discussion of this tradition, see is greater than the heavens and earth, M Ayoub, pp 43-5.

prepared for those who fear God’. [14] Abu Nu’aym, Ahmad b. Abd Allah al- Isbahani, Hilyat al-awliya’ (Cairo, 1351). I, 86. Notes: [15] Al-Muttaqi al-Hindi, VIII, 151, and IV 217. See [1] See 2:127, 3:96. also Shihab al-Din Ahmad b. Hajar al-Haytami al- Asqalani, Al-Sawa’iq al-Muhriqa (Cairo, 1312), p. [2] See 3:33. 150.

[3] Musnad Ibn Hanbal, quoted in M. [16] See the commentary on 2:37 in al-Suyuti. Ayoub, Redemptive Suffering in Islam (The Hague, 1978), p. 25, and see also pp. 25-6 [17] Al-Muttaqi al-Hindi, I, 234.

[4] Ahmad b. Hanbal, Musnad (Cairo, 1313), IV, 323. [18] Al-Fayruzabadi, III, 187.

[5] Abu ‘Abd Allah Muhammad b. Abd Allah al- [19] Ibn Hanbal, II, 513; al-Muttaqi al-Hindi, VII, 109. Nisaburi, Mustadrak al-sahihayn (Haydarabad [Deccan], 1324), III, 147. See also 33:33. [20] Al-Muttaqi al-Hindi, p. 221

[6] See, for example, the commentary on this verse [21] Al-Tirmidhi, II, 307 in al-Zamakhshari and al-Tabari. [22] Ibn Hajar, p. 118. [7] Ala al-Din Ali al-Muttaqi b. Husam al-Din al- [23] Abu Bakr Ahmad b Husayn b. al-Bayhaqi, Al- Hindi, Kanz al-’ummal (Haydarabad [Deccan], 1312), Sunan al-Kubra (Haydarabad, 1344), III, 337. p. 217. [24] Ibn Hajar, p. 291. [8] See the commentary on 33: 33 in al-Suyuti, Al- Durr al-manthur. [25] See the commentary on 19:13 in al-Suyuti.

[9] See 3:61. see also Muhammad b. ‘Isa al- [26] Al-Tirmidhi, II, 306. Tirmidhi, Sahih al-Tirmidhi (Cairo, 1920), II, 300, and Ibn Hanbal, I, 185. [27] See the commentary on sura 108 in al-Suyuti.

[10] Abu Ja’far Ahmad al-Muhibb al-Tabari, Al-Riyad [28] Muhibb al-Din Ahmad b. Abd Allah al- al-nadira (Cairo, n.d.), II, 199 For other versions of Tabari, Dhakha’ir al- ‘uqba (n.p., 1356), p. 151. Note this tradition, see Murtada al-Husayni al- also the popularity of the Mosque of the Head of Fayruzabadi, Fada’il al-khamsa fi sihah al- the Imam Husayn in Cairo as a place of pilgrimage. sitta (Najaf, 1384), p. 252. [29] Shihab al-Din Ahmad b. Hajar al-Haytami al- [11] See the commentaries on this verse in al- Asqalani, Tahdhib al-tahdhib (Haydarabad [Deccan], Published by the Muhammadi Trust of Great Britain Zamakhshari, al-Tabari, and al-Suyuti. 1325), II, 348. and Northern Ireland Reproduced with permission by the Ahlul Bayt Digital Islamic Library Project team [30] See 9:111. PAYAM-E MEHR PAYAM-E MEHR

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‘Ashura - Misrepresentations and Distortions’

By:

Martyr Ayatullah Murtada Mutahhari

Translated from the Persian by ‘Ali Quli Qara’i

This is a translation of a series of four sermons delivered by the author during the month of Muharram of 1389 H. (March 1969) on the topic of the meaning and significance of ‘Ashura and the martyrdom of Imam Husayn (a) at Karbala. The first three sermons were published earlier in al-Tawhid, vol. 13, no.3, pp. 41-74, vol. 13, no.4, pp. 57-71. The Persian appeared under the title Hamaseh-ye Husayni (Tehran: Intisharat-e Sadra, 2nd impression, 1362 H) PAYAM-E MEHR PAYAM-E MEHR

3232 ‘Ashura - History and Popular Legend’ (First Sermon)

In the Name of Allah, the Beneficent, have occurred in the [popular] accounts of the Merciful the historic episode of ‘Ashura’. The second part deals with the general factors All Praise belongs to Allah, the Lord responsible for tahrif, that is, the causes of the worlds and the Maker of all creation, which commonly lead to the distortion of and may Peace and benedictions be upon His events and issues in the world. Why do men servant and messenger, His beloved and misrepresent and distort events, issues, and, elect, our master, our prophet, and our sire, occasionally, personalities? In particular, Abul Qasim Muhammad, may Allah bless what factors have played a distorting role in him and his pure, immaculate, and infallible the narrative of the episode of Karbala’? The Progeny. third part consists of an explanation concerning the distortions that have crept I seek the refuge of Allah from the into the narratives of this historic event. The accursed Satan fourth part deals with our duty, that of the

So for their breaking their compact scholars and the Muslim masses, in this We cursed them and made their hearts hard; regard. they would pervert the words from their The first part of this discussion is meanings; and they forgot a portion of what about the meaning of tahrif: What they were reminded of. (5:13) does tahrif mean? The Arabic word tahrif is derived from harrafa meaning, to slant, incline, alter, distort, misconstrue which Our discussion here concerns the means to make something depart from its misrepresentations (tahrifat) relating to the original or proper course and position. In historic event of Karbala’. There have other words, tahrif is a kind of change and occurred various kinds of distortions in alteration, though it includes a sense not recounting the details of this great event. We possessed by mere change and alteration. If shall carry out this discussion in four parts. you do something that prevents a sentence, The first will deal with the meaning message, verse, or passage from conveying of tahrif and its various existing forms, while the meaning that it ought to convey and gives pointing out that such misrepresentations PAYAM-E MEHR PAYAM-E MEHR

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it some other sense, you have subjected it Tahrif of meaning occurs when one to tahrif. For instance, you make a statement does not change the words, which remain in before someone. Elsewhere he quotes you, their original form, but the statement is and later on you are told that so-and-so has interpreted in a manner that is contrary to reported that you have made such a the intent of its speaker. It is interpreted in statement. You find out that what you had such a manner as to express one’s own intent, said was very different from what he has not that of its author. reported. He has interpolated your statement, The Noble Qur’an employs the deleting words which conveyed your intent term tahrif specifically in relation to the and adding others on his own account, with Jews. A study of history shows that they have the result that your statements have been been the champions of tahrif throughout the distorted and totally altered. Then you would course of history. I don’t know what kind of say that this person has misrepresented your race this is that has such an amazing statements; especially if someone tampers penchant for misrepresenting facts! with an official document, he is said to be Accordingly they always take up professions guilty of causing tahrif in it These examples in which they can distort and misrepresent were meant to elucidate the meaning of the events. From what I have heard, the world’s term tahrif, and it does not need any further well-known news agencies, which are explanation or clarification. Now we shall perpetually quoted by the radios and take up the different forms of tahrif. newspapers, are exclusively in the hands of There are various kinds of tahrif, the the Jews. Why? Because they can report the most important of which are tahrif in words events as they wish. How amazing is the and tahrif of meaning. Tahrif of wording Qur’an’s statement about them! This occurs when the literal form of a statement characteristic of the Jews, the tendency is changed. For instance, when words and for tahrif, is considered a racial trait by the phrases are deleted or added to a statement Qur’an. In one of the verses of the Sura al- or the sequence of sentences is altered in baqarah, the Qur’an declares: such a manner as to change its meaning. In Are you then eager that they (i.e. the this case tahrif occurs in the outward form Jews) should believe in you, while a party and wording of a statement of them had heard Allah’s word, and then PAYAM-E MEHR PAYAM-E MEHR

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consciously misinterpreted it, after they had the wording and some of them relate to the understood it, and did that meanings and interpretation. As this involves knowingly? (2:75) [1] a digression from my main topic, I do not wish to discuss this matter any further. This means, ‘O Muslims, have you pinned your hopes on their telling you the There is a story that would not be truth? They are the same people who would out of place here. One of the scholars used go along with Moses, and hear God’s to recount that once during the day of his pronouncements. But by the time they youth a maddah [2] from Tehran was visiting returned to their people’s midst to recount Mashhad. During the day he would stand in what they had heard, they would twist it out the Gawharshad Mosque or in the courtyard of shape.’ The tahrif that they would carry of the shrine and recite verses and eulogies. out was not for the reason that they did not Among things that he recited was the famous understand and so altered what they reported. ghazal ascribed to Hafiz: No! They are an intelligent people and they O heart! Be slave of the world’s King understand matters the issues very well. But and rejoice! despite the fact that they understand what they have heard they would recount them in Forever dwell in the shelter of God’s a distorted manner for the people. This is grace! what tahrif is, that is, distorting and twisting Embrace the tomb of Rida, the things out of their original shape-and they Eighth Imam, carried out tahrif even in Divine scriptures! From the heart’s depth, and cling to In this context, in most of the cases the threshold of his shrine (bargah). the Qur’an uses the very term tahrif or This gentleman, in order to have expresses the matter in some other manner. some fun with him, had approached him and However, the exegetes have pointed out that said to him, “Why do you recite this verse the Qur’anic reference to tahrif in this wrongly? It should be read like this, which context includes tahrif in wording as well as means, as soon as you reach the shrine you in meaning. That is, some of the instances must throw yourself down in the manner a of corruption that have occurred [in the bundle of straw (barekah) is rolled off the scriptures at the hands of the Jews] relate to PAYAM-E MEHR

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back of an ass. Thereafter, whenever the importance and entails a crucial danger when poor maddah recited these verses, he would tahrif-whether in respect of words or say bar-e kah instead of bargah and at the meaning-occurs in subjects which are not of same time throw himself down on the the ordinary kind. ground! This is what tahrif does! There is a time when someone Here I must point out that tahrif also tampers with a verse of Hafiz or makes differs in respect of the subject involved. interpolations in an animal fable. This is not There is a time when tahrif occurs in an so important, though, of course one should ordinary speech, as when two persons not tamper with books of literary value. misrepresent each other’s words. But there One professor wrote a paper are times when tahrif takes place in a matter about Mush-o gorbeh (“The Cat and the of great significance to society, such as when Mouse”), which is a book of considerable there is misrepresentation of eminent literary value. He had found that it had been personalities. There are personalities whose victim of so many interpolations, changes words and deeds represent a sacred authority of wording, addition and deletion of verses, for the people and whose character and as to be beyond reckoning. There, he remarks conduct is a model for mankind. For that in his opinion no nation in the whole instance, if someone were to ascribe to Imam world is so untrustworthy as the Iranians who ‘Ali (a) a statement that he did not make or have made such extensive unauthorized something that he had not meant to say, that interpolations in works belonging to their is very dangerous. The same is true if a literary heritage. The same is true of Rumi’s characteristic or trait is ascribed to the Mathnavi. God knows how many verses Prophet (S) or one of the Imams (‘a) when have been appended to the Mathnawi! For in fact they had some other qualities, or instance, there is a fine couplet in the original when tahrif occurs in a great historic event versions of the Mathnawi about the power which serves as a moral and religious of love. It says: authority and as a momentous document Love sweetens matters bitter, from the viewpoint of society’s norms and is a criterion in matters of morality and education. It is a matter of incalculable PAYAM-E MEHR PAYAM-E MEHR

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related episodes and to spend millions of Love turns bronzes into gold. tumans for this purpose. This event must be That is a sensible thing to say: love retold exactly as it occurred and without the is something that turns even the bitter aspects least amount of interpolation. For if the of life into ones that are sweet and pleasant. smallest amount of interpolation takes place Love, like an elixir, transforms the bronze at our hands in this event, that would distort of man’s being into gold. Then others came it, and instead of benefiting from it we would and added verses to this one, without definitely suffer harm. bothering for pertinence or aptness in respect of analogy. For instance, they said: ‘Love Now my point is that we have turns a serpent into an ant,’ or that ‘love turns introduced thousands of distortions in the roof into a wall,’ or ‘love turns a musk- retelling the narrative of Ashura, both in its melon into a water-melon’! These analogies outward form, that is, in respect of the very have no relation at all to the theme. Of course episodes and issues relating to the major such a thing should not happen, but these events and the minor details, as well as in interpolations do not harm a society’s life respect of their interpretation and meaning. and felicity and do not cause deviance in its Most regrettably, this event has been course. But when tahrif occurs in things that distorted both in its form and content. relate to the people’s morality and religion, At times a distorted version has at it is dangerous, and this danger is least some resemblance to the original. But incalculable when it occurs in documents there are times when distortion is so and matters that constitute the foundations thorough that the corrupted version has not of human life. the least resemblance to the original: the The event of Karbala’ is, inevitably, matter is not only distorted, but it is inverted an event possessing great social meaning for and turned into its antithesis. Again I must us, and it has a direct impact on our morality say with utmost regret that the and character. misrepresentations that have been carried out by us have all been in the direction of It is an event that prompts our people, degrading and distorting the event and without anyone compelling them, to devote making it ineffective and inert in our lives. millions of man-hours to listening to the In this regard both the orators and scholars PAYAM-E MEHR PAYAM-E MEHR

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of the ummah as well as the people have been guilty, and, God willing, we will elucidate all these matters.

Here I will cite examples of some of the distortions that have occurred in the outer form of this event and the concoctions that have grown around it. The topic is so vast as to be beyond expression. It is so vast that should we attempt to collect all the unfounded narratives it will perhaps take several volumes of 500 pages each.

Marhum Hajji Mirza Husayn Nuri, may God elevate his station, was the teacher of such figures as marhum Hajj Shaykh ‘Abbas Qummi, marhum Haji Shaykh ‘Ali Akbar Nehawandi and marhum Hajj Shaykh Muhammad Baqir Birjandi. He was a very extraordinary man and a muhaddith (scholar of hadith) with an unparalleled command of his field and a prodigious memory. He was a man of fine spirituality with a highly fervent and passionate faith. Although some of the books that he wrote were not worthy of his station [3] -and for this reason he earned the reproach of his contemporary scholars - but in general his books are good, especially the one that he wrote on the topic of the minbar (pulpit), entitled Lu’lu’ wa marjan. Though a small book, it is an excellent work in which he speaks about the duties of those who deliver sermons and recount for the mourners the narrative of Karbala’ from the minbar. The entire book consists of two parts.

One part is about the sincerity of intention and purpose, as one of the requirement for a speaker, orator, sermonizer; and rawdeh-khwan [4] is that the motive of someone who relates the narrative of ‘Ashura’ should not be greed or attainment of pecuniary gain. How well he has discussed this topic!

The second requirement is honesty and truthfulness. Here, he elaborates on the topic of false and true narration, discussing various forms of lying in such a thorough-going manner that I do not think there is any other book which deals with Iying and its various form in the way that it does, and perhaps there is no such other book in the whole world. In it he exhibits a marvelous learning and scholarship.

In this book, that great man mentions several examples of falsehoods that have become prevalent in narratives of the historic event of Karbala’. Those which I will mention are all or PAYAM-E MEHR PAYAM-E MEHR

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mostly the same things that the marhum haji at Karbala’ in the month of Muharram. I will Nuri has lamented about. This great man also mention some of them that relate to the even says explicitly, “Today too we must days of his family’s captivity and some about mourn Husayn, but there are tragedies which the Imams who lived after the event have befallen Husayn in our era which did ofKarbala’. However, most of them will not occur in the past, and they are all these relate to the day of ‘Ashura’ itself. Now I falsehoods that are said regarding the event will give two examples of each of them. ofKarbala’ and which no one opposes! One It is essential to mention a point at must shed tears for the sufferings of Husayn first, and that is that the people are ibn ‘Ali, not for the sake of the swords and responsible in all these cases. You folks who spears that struck his noble body on that day, attend the majalis [5] sessions imagine that but on account of these falsehoods.” In the you have no responsibility in this regard, and book’s introduction he writes that an eminent think that it is only the speakers who are scholar from India had written him a letter responsible. The people have two major complaining about the false narratives that responsibilities. The first is that of nahy are recited in India, and asking him to do ‘anil-munkar (forbidding what is wrong) something or to write a book to stop the which is obligatory for all. When they find fictitious narratives that were current there. out and know-and most of the time they do Then he remarks: “This Indian scholar has know!-that a narrative is untrue, they should imagined that the rawdakhwans tell false not sit in that gathering. It is forbidden to sit stories when they go to India. He does not in such gatherings and one must protest know that the stream is polluted from its very against them. Secondly, they must try to get source. The centre of rid of the eagerness and expectation which falserawdahs are Karbala’, Najaf and Iran, the hosts as well as the audience attending that is, the very centres of Shi’ism.” the majalis have for the majlis to become Now as a sample, I will cite some fervid, that there should be impassioned instances of tahrif, of which a few relate to mourning and the majlis should get feverish the events that occurred before ‘Ashura’, with cries of the mourners. The poor speaker some that occurred during the Imam’s way, knows that if he were to say only things that some during the days of his final halt are true and authentic, the majlis would not PAYAM-E MEHR PAYAM-E MEHR

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get into a frenzy and the same people will a majlis in his mosque and he invited the not invite him again. Hence he is compelled same waiz; to make the rawdah. But before to add something. his taking his seat on the minbar the host said to the wa’iz, “I want to hold a model The people should get this majlis in which nothing is said except the expectation out of their heads and refrain true narrative. Make it a point not to recount from encouraging the kind of fictitious any episode except out of the reliable books. narratives which kill the soul of Karbala but You shouldn’t touch any of that abominable work up the mourners into a frenzy. The stuff!’ The wai’z replied, “The majlis is people should hear the true narrative so that hosted by you. Your will, will be done.” On their understanding and level of thinking is the first night, the gentleman himself sat elevated. They should know that if a sentence there facing the qiblah in the prayer niche, creates a tremor in one’s souls and attunes it close to the minbar. The wai’z; began his with the spirit of Husayn ibn ‘Ali and, as a sermon, and when the time came to recite result, one small tear were to come out of the tragic narrative, as he had committed one’s eyes, it is really a precious station. But himself to recite nothing but the true tears drawn by the scenes of mere butchery, accounts, the majlis remained unmoved and even if a deluge, are worthless. frozen as he spoke on. The gentleman was They say that in one of the towns now upset. He was the host of the majlis and there was an eminent scholar who had some he thought about what the people would say concern for the faith and who protested behind his back. The women would certainly against these falsehoods which are uttered say, “To be sure, the Aqa’s intent was not from the minbar. He would say, “What are sincere, and so the majlis was a fiasco. Had these abominable things that they say on the his intentions been good and were his minbar?” One wa’iz said to him, “If we don’t motives sincere the majlis would have been say these things we will have to shut down rocked with the howls and-groans of our shops right away!” That gentleman mourners crying their eyes out. He saw that replied, “These are mendacities and one it would all end up in a loss of face. What must not utter them.” By chance, some days should he do? Quietly, he signaled to the later this gentleman himself happened to host wai’z, “Get a bit of that abominable stuff!” PAYAM-E MEHR PAYAM-E MEHR

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The expectation of the people that the majlis delivering a sermon from the minbar, you should go wild with mourning is itself a should know that ‘Ali spoke from source of falsehoods. Accordingly, most of the minbar and delivered sermons only the fabrications that have occurred have been during the period of his caliphate. Hence, for the purpose of drawing tears, nothing the episode must have occurred in Kufah. else. At that time Imam Husayn was a man of about thirty-three years.” Then he remarks, I have heard this story repeatedly, and “Is it at all a sensible thing for a man of thirty- you too must have heard it. Hajji Nuri also three years to say all of a sudden, in a formal mentions it. They say that one day ‘Ali, the gathering while his father is delivering a Commander of the Faithful, may Peace be sermon, ‘I am thirsty!’ ‘I want water!” If an upon him, was delivering a sermon from ordinary man does such a thing, it would be the minbar. Suddenly Imam Husayn (‘a) considered ill-mannered of him. Moreover, said, ‘I am thirsty, Imam ‘Ali said, ‘Let Hadrat Abu al-Fadl, too, was not a child at someone bring water for my son.’ The first that time but a young man of at least fifteen person to get up was a little boy, Abu al-Fadl years.” You see how they have fabricated the al-’Abbas (‘a). He went out and got a jar of story! Is such a story worthy of Imam water from his mother. When he returned Husayn? Aside from its fictitious character, carrying the jar on his head, his head was what value does it have? Does it elevate the drenched in water as it spilled from the sides. station of Imam Husayn or does it detract This story is narrated in its elaborate detail. from it? It is definitely detracting to the Then, when the Commander of the Faithful’s dignity of the Imam, as it ascribes a false act eyes fell on this scene, tears flowed from his to the Imam and detracts from his station by eyes. He was asked why he was crying. He bringing the Imam down to the level of a told them that the ordeals that this young son most ill-mannered person who, at a time of his would face had come to his mind. You when his father - a man like ‘Ali - is know the rest of the story, which serves the delivering a sermon, feels thirsty and instead purpose of a point of departure for switching of waiting for the session to be over, to the tragic scenes of Karbala’. Hajji Nuri suddenly interrupts his father’s sermon to ask has an excellent discussion at this point. He for water.’ writes, “Now that you say that ‘Ali was PAYAM-E MEHR PAYAM-E MEHR

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Another example of such He said, “It might be that my Lord fabrications is the story of a messenger who will guide me to the right path.”(28:22) has brought a letter for Abu ‘Abd Allah (‘a) The Imam had departed with a most and he awaits a reply. The Imam tells him to simple caravan. Does the greatness of Imam come after three days and collect the reply. Husayn lie in his sitting, for instance, on After three days on inquiring he is told that golden chairs? Or does the greatness of his the Imam was departing the same day. He family and womenfolk lie in their using says to himself, “Now that he is setting out, litters draped in silk and brocade, or their let us go and watch the majesty and glamour possessing fine horses and camels and a of the prince of the Hijaz He goes and there retinue of lackeys and servants?! he sees the Imam, together with other Hashimis among men, seated on splendid Another example of tahrif in the chairs. Then the camels are brought bearing accounts of ‘Ashura’ is the famous story of the litters draped in silk and brocade. Then Layla, the mother of Hadrat ‘Ali’ Akbar, a the ladies emerge and with much honor and story that is not supported even by a single ceremony they are escorted into these litters. work of history. Of course, Ali’ Akbar had a This description continues in this vein until mother whose name was Layla, but not a they make the digression to switch to the single historical work has stated that Layla scene of the eleventh day of Muharram, to was present atKarbala’. But you see how compare the glamour and honor of this day many pathetic tales there are about Layla and with the sorry state of the womenfolk on the Ali’ Akbar, including the story of Layla’s latter day. Haji Nuri calls such descriptions arrival at ‘Ali Akbar’s side at the time of his into question. He says, “It is history which martyrdom. I have heard this story even in says that when Imam Husayn left Madinah Qum, in a majlis that had been held on behalf he recited this Qur’anic verse: of Ayatullah Burujerdi, though he himself He left it in the state of fear and was not attending. In this tale, as ‘Ali Akbar concern.(28:21) leaves for the battlefield the Imam says to Layla, “I have heard from my grandfather That is, he likened his own departure that God answers a mother’s prayer for the to that of Moses, son of ‘Imran, when he sake of her child. Go into a solitary tent, fled for the fear of the Pharaoh. PAYAM-E MEHR PAYAM-E MEHR

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unfurl your locks and pray for your son. It that I heard in Tehran. It was in the house of may be that God will bring our son safe back one of the eminent scholars of this city where to us.” one of the speakers narrated the story of Layla. It was something which I had never First of all, there was no Layla heard in my life. According to his narrative, in Karbala’ to have done that. Secondly, this after Layla went into the tent, she opened was not Husayn’s logic and way of thinking. the locks of her hair and vowed that if God Husayn’s logic on the day of ‘Ashura’ was were to bring ‘Ali Akbar back safely to her the logic of self-sacrifice. All historians have and should he not be killed in Karbala’ she written that whenever anyone asked the would sow basil (rayhan) all along the way Imam for the leave to go to battlefield, the from Karbala’ to Madinah, a distance of 300 Imam would at first try to restrain him with parasangs. Having said this, he began to sing some excuse or another that he could think out this couplet: of, excepting the case of ‘Ali’ Akbar about whom they write: I have made a vow, were they to Thereat he asked his father’s return I will sow basil all the way to Taft!

permission to go forth to fight, and he gave This Arabic couplet caused me him the permission. [6] greater surprise as to where it came from. That is, as soon as ‘Ali Akbar asked On investigating I found that the Taft for permission, the Imam told him to depart mentioned in it is not Karbala’ but a place Nevertheless, there is no dearth of verses related to the famous love legend of Layla which depict the episode in quite a different and Majnun. Taft was the place where the light, including this one: legendary Layla lived. This couplet was composed by Majnun al-’Amiri and sung for Rise, O father, let us leave this the love of Layla, and here this man was wilderness, reciting it while attributing it to Layla, the

Let us go now to Layla’s tent. mother of ‘Ali Akbar, conjuring a fictitious connection with Karbala’. Just imagine, Another case relating to the same were a Christian or a Jew, or for that matter story, which is also very amazing, is the one some person with no religious affiliation, PAYAM-E MEHR PAYAM-E MEHR

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were to be there and hear these things, will hear from persons of a very mediocre he not say what a nonsensical hagiography character, who express a wish to see the these people have? He would not know that wedding of their son or daughter in their life. this tale has been fabricated by that man, but And this is said to have occurred at a time he would say, na’udubillah, how senseless when there was hardly any respite even for were the women saints of this people to vow offering prayers. They say that the Hadrat sowing basil from Karbala’ to Madinah! said, ‘I want to wed my daughter to my nephew here and now, even if it is just an A worse fabrication is the one appearance of a wedding.’ One of the things mentioned by Hajji Nuri. As you know, in that was an inseparable part of our the heat of the battle on the day of ‘Ashura’, traditional ta’ziyahs was the wedding of the Imam offered his prayers hurriedly in the Qasim, the boy bridegroom. Such an episode form of salat al-khawf [7]and there was no is not mentioned in any reliable book of respite even to offer full prayers. In fact, two history. According to Hajji Nuri, Mulla of the companions of the Imam came to stand Husayn Kashifi was the first man to write in front of him to shield the Imam (against this story in a book named Rawdat al- the arrows) so that he may offer two rak’ahs shuhada’ and it is totally fictitious. The case of the salat al-khawf. The two of them fell here is similar to the one about which the from the injuries inflicted under the shower poet says: of the arrows. The enemy would not even give respite for offering prayers. Many are the appendages that they Nevertheless, they have concocted a story have clapped upon it, that the Imam called for a wedding ceremony You will hardly recognize it when on this day, declaring, ‘It is my wish to see you see it again. one of my daughter wedded to Qasim.’ Were the Sayyid al-Shuhada’ to come Obviously, one cannot take one’s wishes to and observe these things (and, of course, he one’s grave. does from the world of the spirit, but were By God, see what kind of things they he come into the world of appearance ) he have attributed to a man like Husayn ibn will find that we have carved out for him ‘Ali, things the like of which we sometimes companions that he never had. For instance, PAYAM-E MEHR PAYAM-E MEHR

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in the book Muhriq al-qulub - whose author It is also written in that book that was, incidentally, an eminent scholar and Imam Husayn himself personally killed three jurist, but who had no knowledge of these hundred thousand men in combat. The bomb matters - that one of the companions to that destroyed Hiroshima killed sixty appear out of nowhere on the day of ‘Ashura’ thousand people. I calculated that if we was Hashim Mirqal, who came bearing an assume that a swordsman kills one man eighteen cubits long spear in his hand. (After every second, it would take eighty-three all someone had claimed that Sinan ibn Anas hours and twenty minutes to massacre a force - who according to some reports severed the of three hundred thousand. Later, when they head of Imam Husayn - had a spear sixty saw that this number of those felled by the cubits long. He was told that a spear could Imam did not fit with a day’s duration, they not be sixty cubits. He replied that God had said that the day of ‘Ashura was also sent it for him from the heaven!)Muhriq al- seventy-two hours long! qulub writes that Hashim ibn ‘Utbah Mirqal Similar things are said concerning Hadrat appeared with a spear sixteen cubits long, Abu al-Fadl, that he killed twenty-five whereas this Hashim ibn ‘Utbah was a thousand men. I calculated that if one man companion of Amir al-Mu’minin ‘Ali and were killed per second, it would require six had been killed twenty years earlier. days and fifty and odd hours to kill that many. We have attributed several Therefore, we have to admit what Hajji Nuri, companions to Husayn ibn ‘Ali that he did this great man, says, that if one wanted to not have, such as the Za’far the Jinn. mourn the Imam today and narrate the Similarly, there are some names among the ordeals of Abu ‘Abd Allah, may Peace be enemies that did not exist. It is mentioned upon him, one should lament over these new in the book Asrar al-shahadah that ‘Umar tragedies, over these falsehoods, which have ibn Sa’d’s army in Karbala’ consisted of one been incorporated in the accounts of his million and sixty thousand men. One may martyrdom. ask, where did they come from? Were they Another example relates to the day all Kufans? Is such a thing possible? of ’Arba’in. At the time of’Arba’in everyone relates the narrative that leads the people to PAYAM-E MEHR PAYAM-E MEHR

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imagine that the captives of the Imam’s event of remote past-for instance of a period family arrived atKarbala’ on the day thirteen or fourteen centuries ago-has as of ’Arba’in, and that Imam Zayn al-’Abidin reliable an history as the event of Karbala’. met Jabir (ibn ‘Abd Allah al-Ansari) there. Reliable Muslim historians have reported the However, excepting the Luhuf, whose author pertinent episodes with trustworthy chains is Sayyid ibn Tawus and who has denied it of transmission from the first/seventh and in his other books, or at least has not the second/eighth centuries, and their confirmed it, such an episode is not narrations are close and corroborate one mentioned in any other book, nor does it another. seem very reasonable to believe it. But is it There were certain reasons which possible to expunge these stories, which are were responsible for the preservation of these repeated every year, from the people’s details in history. One of them, which caused minds? Jabir was the first visitor to Imam the details of this event to be preserved and Husayn’s grave, and the significance its objectives to remain clear, were the many of ’Arba’in is also nothing except that it is speeches (khutbahs) that were delivered the occasion for the ziyarah of Imam during its course. In those days, an oration Husayn’s tomb. It is not for the renewal of was what communiques and press releases mourning for the Ahl al-Bayt, nor an account are in our era. In the same way that official of their arrival in Karbala’. Basically, the communiques issued during wartime are the road to Madinah from Syria is not best historical source, so were orations in through Karbala’ and the two ways diverge these days. Accordingly, there were many of from Syria itself. them before the event of Karbala’, during, What is more painful is that, and after it. Individuals from among the incidentally, there are few events in history Prophet’s household made orations in Kufah, that are as rich as the event of Karbala’ from Damascus and other places. Basically, their the viewpoint of reliable sources. Formerly aim by delivering these orations was to I used to imagine that the basic reason for inform the people about the episodes as well the proliferation of legends in this field is as to declare the truth of the matter and to that the actual events are not known to anybody. But when I studied I found that no PAYAM-E MEHR PAYAM-E MEHR

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spell out the goals. This was itself one of are throughout a matter of great honor and the reason for the events to be reported. pride. But we have disfigured this shining historic event to such an extent and have There were also many exchanges, committed such a monstrous treachery questions and answers, in the event towards Imam Husayn (‘a) that if he were of Karbala’ and these are recorded in history. to come and see, he will say, ‘You have They too disclose for us the nature of the changed the entire face of the event. I am occurrences. not the Imam Husayn that you have sketched Rajaz poetry [8] was also recited a out in your own imagination. The Qasim ibn lot during Karbala’, and, in particular Abu Hasan that you have painted in your fancy is ‘Abd Allah (‘a) himself recited much rajaz, not my nephew. The ‘Ali Akbar that you have and these rajaz verses also reveal the faked in your imagination is not my aware character of the confrontation. and intelligent son. The companions that you have carved out are not my companions.” There were many letters that were exchanged before and after the episode We have fabricated a Qasim whose of Karbala’, letters that were exchanged only desire is to become a bridegroom and between the Imam and the people of Kufah, whose uncle’s wish, too, is to have him between the Imam and the people of Basrah, wedded. Contrast this one with the historical the letters that the Imam wrote earlier to Qasim. Reliable histories report that on the Mu’awiyah (which indicate that the Imam night of ‘Ashura’ the Imam (‘a) gathered his was preparing for an uprising after companions in a tent whose location, as Mu’awiyah’s death), the letters that the described by the phrase ‘inda qurbil- enemies wrote to one another, Yazid to Ibn ma’, [9] was the place where water used to Ziyad, Ibn Ziyad to Yazid, lbn Ziyad to be kept, or near it. There he delivered that ‘Umar ibn Sa’d, ‘Umar ibn Sa’d to Ibn very well-known sermon of the night Ziyad, whose texts are all recorded in the preceding ‘Ashura’. I do not want to mention history of Islam. its details here, but, to put it briefly, in this sermon the Imam told them that every one Hence the developments relating of them was free to depart and leave him to to Karbala’ are quite clear and all of them confront the enemy alone. The Imam did not PAYAM-E MEHR PAYAM-E MEHR

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want anybody to stay just for considerations Another says, “If I were to sacrifice my life of courtesy or to remain out of compulsion, for you and my body were burnt to ashes or even to think that they were obliged to do and the ashes were cast to wind, and were so by virtue of the allegiance (bay’ah) they this done a hundred times, I would still love had given him. Hence he tells them, “You to die for your sake.” The first to speak was are all free, my companions, members of my his brother Abu al-Fadl, and then the Imam family, my sons, and my nephews-everyone- changed the subject and told them about the to leave without being liable to anything. events of the next day, informing them that They [i.e. the enemy’s forces] have nothing they all would be killed. All of them received against anyone except me. The night is dark. it as a great good news. Take advantage of the darkness of the night Now this young man - to whom we and depart. They will definitely not stop are so unjust and of whom we think that all you.” At first, he expresses his appreciation that he cherished in his heart was the wish for them and tells them, I am most pleased to become a bridegroom - puts a question to with you. I do not know of any companions the Imam. In reality he expresses his real better than mine, and no better relatives than wish. When a group of elderly men gather the members of my family.” in an assembly, a boy of thirteen does not sit But all of them tell him, in unison, in their midst, but reverently stays behind that such a thing was impossible. What them. It appears that this youth was sitting answer will they give to the Prophet on the behind the Imam’s elderly companions and Day of Resurrection? What will happen to was keen to hear what others said. When the loyalty, to humanity, to love and attachment? Imam told them that they would all be killed Their ardent responses and their words said on the next day, this child wondered if he on that occasion melt a heart of stone and too would be one of them. He thought to are most moving. One of them says, “Is one himself, After all I am only a boy. Perhaps life worth enough to be sacrificed for the Imam means that only the elderly would someone like you? I wish that I were brought be martyred. I am just a minor.” Therefore, to life seventy times to die seventy times for he turned to the Imam and asked him: your sake.” Another says, “I would lay down a thousand lives for your sake if I had them.” PAYAM-E MEHR PAYAM-E MEHR

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Will I be among those who will be ibn Hasan. These are the things that make killed? us give so much value to this event, and if Look! See what his wish and aspiration are! after fourteen centuries we build such The Imam says to him, “Qasim, first let me ahusayniyyah as this [10] in their memory ask you a question. I will reply after you have and in their name, we have done nothing. answered me.” I think the Imam purposefully Or else the wish to become bridegroom does put this question. With this question he not oblige one to put in one’s time and wanted to show to posterity that they money, to build husayniyyahs or to deliver shouldn’t think that this youth gave his life sermons. But they were the very essence of without awareness and understanding, that humanity, the very concrete instances of the they should not imagine that what he Divine purpose as stated in the verse: cherished was a wish to become bridegroom, Surely I will make a vicegerent in the that they should not conjure up a wedding earth(2:30) for him and be guilty of the crime of distorting his fine character. So the Imam and they stood above the angels. said, “First, I will ask you a question”: After getting this answer, the Imam That is, “My child, my nephew, tell said to him, “My nephew, you too will be me, how do you regard death and what do killed. But your death will be different from you think about getting killed?’ He promptly that of others answered. and (it will be) after you have faced a great ”It is sweeter to me than honey!” ordeal. That is, “I haven’t a desire that Accordingly, when Qasim, after should be dearer and sweeter to me!” This much insistence, received the permission to is an astounding scene. These are the things leave for the battlefield, being very young, that have made this a great and historic event there was no armour that was fit for his years, and we should keep it alive! For there will nor a helmet nor shoes, nor arms. It is written not be another Husayn, nor another Qasim PAYAM-E MEHR PAYAM-E MEHR

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that he wore a turban (‘ammamah) and this himself trampled under the hoofs of the description is given of his appearance: horses of his fleeing comrades. The one who is said to have been trampled to death under He appeared like a piece of the the hoofs of the horses was one of the moon. [11] enemy’s men, not Hadrat Qasim. In any case, This boy was so handsome that when when the Imam arrived at Qasim’s side, there the enemies saw him they described him as was so much dust and confusion that nobody a piece of the moon: could see what was happening; When the dust settled down, they saw the Imam sitting ’Where does the wind carry this at Qasim’s side with his head in his arms. petal of red rose?’ They heard the Imam utter this sentence: said whoever that saw you on your My nephew! By God, it is very hard fleeting mount. on your uncle that you should call him and The narrator says: “I saw that the he should not be able to respond, or that he strap of one of his sandals was untied, and I should respond without being able to do do not forget that it was his left foot” This anything for you! [12] shows that he was not wearing boots. They It was at this moment that a cry came write that the Imam stood near the tents as from this youth and his spirit departed he held his horse’s reins. Evidently he was towards its Creator. alert and ready. At once he heard a cry. It was Qasim: “Ya ‘ammah!” (O Uncle!). They O God, may our ultimate end be one write that the Imam flew on the horse like a that is of felicity. Make us aware of the hunting falcon. As he arrived by the side of realities of Islam! Remove from us our this youth, about two hundred men had ignorance and nescience with Your grace and surrounded this child. They fled as the Imam munificence. Give all of us the ability to act attacked, and one of the enemy’s men who with sincere intentions. Fulfill our legitimate had dismounted to sever Qasim’s head was needs and forgive all our dead and pardon them. PAYAM-E MEHR PAYAM-E MEHR

‘Ashura - History and Popular Legend’

5050 (Second Sermon)

We said that the event of ‘Ashura’ of Karbala’, and the enemies did resort to has been subject to tahrif and it has occurred misrepresenting the uprising of Imam both in its outward form as well as its inner Husayn. As usually happens, the enemies content. A consequence of these distortions accuse sacred movements of causing conflict has been that this great historic document and division and of disrupting social and this great educative source has become harmony and peace. The Umayyad regime ineffectual or less potent, in our lives, also made much effort to give such a hue to leaving, at times, even an opposite effect. the Husayni uprising. All of us have the duty to purge it of the Such propaganda began from the distortions that have polluted this sacred very first day. When Muslim arrived in document. Tonight we will discuss the Kufah, Yazid, while sending an order general factors responsible for tahrif. appointing Ibn Ziyad to the governership of Thereafter our discussion will focus Kufah, wrote: “Muslim, son of ‘Aqil, has on tahrif in the content and significance of gone to Kufah and his aim is to disrupt peace this event. and to create social discord and disunity in The Factors of Tahrif: the Muslim community. Go and suppress him.” When Muslim was captured and These factors are of two kinds, one brought to the dar al-imarah, the governor’s of which are of a general nature. That is, there residency, Ibn Ziyad said to Muslim: “Son are in general certain factors that lead to the of ‘Aqil! What was it that brought you to corruption of histories and these are not this city? The people here lived in limited to the event of ‘Ashura’ alone. For satisfaction and peace. You came and instance, the enemy’s motives are disrupted their peace, causing disunity and themselves a factor that distort an event. In conflict amongst Muslims.” Muslim order to achieve their purposes, the enemies answered in a manly manner and said: bring about alterations in historical texts or “Firstly, I did not come to this city on my misinterpret them. There are many examples own account. It was the people of this city of it which I do not wish to mention here. who invited us. They wrote a great number All that I would say is that this kind of letters, which are in our possession. In of tahrif did play a role in distorting the facts PAYAM-E MEHR PAYAM-E MEHR

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those letters they wrote that your father, and religious heroes. [13] The best evidence Ziyad, who ruled this city for years, had of it are the legends that the people have killed its virtuous men and imposed its invented around the figures of some geniuses scoundrels over the virtuous, subjecting such as Ibn Sina and Shaykh Baha’i. Ibn them to various forms of tyranny and Sina, undoubtedly, was a genius and was injustice. They appealed to us to help them gifted with extraordinary physical and establish justice. We have come to establish intellectual powers. But these very gifts have justice!” led the people to weave out legends about The Umayyad regime did wage him. For instance, it is said that once Ibn much propaganda of this kind, but their Sina saw a man from a distance of one misrepresentations did not affect the history parasang and remarked that the man was of Islam. You will not find a single competent eating a bread made with oil. They asked historian in the world who might have said him how could he know that the man was that Husayn ibn ‘Ali, naudhubillah, made an eating a bread and that it was made with oil. unlawful uprising, that he rose to cause He replied that he saw flies circling the conflict and disunity among the people. No. bread, which had made him conclude that The enemy could not bring about any there was oil in the bread. Obviously, this is misrepresentation in [the history of] the a legend. Someone who can see flies from event of Karbala’. Most regrettably, the distance of one parasang will see a bread whatever tahrif has occurred in the event of made with oil much sooner than he would Karbala’ has been at the hands of the friends. see flies!

The Second Factor: Or it is said that once during the time that Ibn Sina was studying at Isfahan he The second factor is the human complained that when he gets up in the tendency towards myth-making and for middle of the night to study, he was disturbed turning facts into legends. This tendency has by the noise of the hammering of the been at work in all the world’s historical coppersmiths of Kashan. They went and traditions. There is a tendency in men for made a test. One night they told the hero worship which induces the people to coppersmiths of Kashan not to use their fabricate myths and legends about national hammers. That night, said Ibn Sina, he had PAYAM-E MEHR PAYAM-E MEHR

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slept peacefully and was undisturbed in his the two halves were perfectly equal!). But study. Obviously this is a legend. here they found the opportunity to weave out fables which are harmful for the faith. It is Many such legends have been made said that God commanded Gabriel to go about Shaykh Bahi’i as well. Such things are immediately to the earth lest ‘Ali’s sword not confined to the event of ’Ashura. when it comes down on Marhab should cut However, let the people say what they would the earth into two halves, reaching right about Ibn Sina. What harm does it do? None! down to the Cow and the Fish. Gabriel was But in respect of individuals who are guides told to shield the blow with his wings. of mankind and whose words and deeds and Gabriel went and when ‘Ali struck the blow whose stands and uprisings serve as a model with his sword, it slashed Marhab into two and authority, there should not be halves which had they been put in a balance any tahrif whatsoever in their statements, in would have turned out to be exactly equal. their personality, and history. However, one of Gabriel’s wings suffered How many legends have been injury and he could not ascend to the heaven fabricated by us Shi’is about Amir al for forty days. When at last he arrived in Mu’minin ‘Ali, may Peace be upon him! heaven, God asked him as to where he had There is no doubt that ‘Ali (‘a) was an been all these days. He replied, “O Lord! I extraordinary man. No one has doubts about was on the earth. You had given me an ‘Ali’s courage which was superior to that of assignment to go there.” He was asked why any ordinary human being. ‘Ali did not he had taken so much time to return. Gabriel encounter any contestant in battle without said, “O God, the blow of ‘Ali’s sword felling him to the ground. But does that wounded my wings and I was busy satisfy the myth makers? Never! For bandaging and healing them all these forty instance, there is the legend about ‘Ali’s days!” According to another legend ‘Ali’s encounter with Marhab in the battle of sword flew so swiftly and slickly through Khaybar with all the curious details about Marhab’s forehead cutting all the way to the the physique of Marhab. The historians have saddle that when ‘Ali pulled away his sword also written that ‘Ali’s sword cut him into Marhab himself did not know what had two from the middle (I don’t know whether happened (he thought the blow had gone PAYAM-E MEHR PAYAM-E MEHR

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amiss). He jeered at ‘Ali, “Was that all of his book Asrar al-shahadah that the cavalry your swordsmanship?!” ‘Ali’ said to him, of the army of ‘Umar ibn Sa’d consisted of “Just move yourself a bit and see.” As soon six hundred thousand horsemen and twenty as Marhab made a movement, one half of million infantrymen - in all a force of one his body fell on one side of the horse and million and six hundred thousand plus all the other on the other side! the people of Kufah! Now how large was Kufah? Kufah was a recently founded city Hajji Nuri, this great man, in his and not more than thirty-five years old, as it book Lu’lu wa marjan, while condemning was built during the time of ‘Umar ibn the practice of fabricating of such legends, Khattab. It was built at ‘Umar’s orders as a writes about legends that some people have military outpost for Muslim warriors near put into circulation concerning the valour of the borders of Iran. It is not certain whether Hadrat Abu al-Fadl al-’Abbas. According to the entire population of Kufah during that one of them, in the Battle of Siffin (in which, time was even a hundred thousand. That a basically, it is not known whether he had force of one million and six hundred participated, and even if he did he must have thousand could have been assembled on that been a boy of fifteen years) he threw a man day and that Husayn ibn ‘Ali’ should have into the air, then another, and so on up to killed three hundred thousand of them is not eighty men, and by the time the last one was at all reasonable. Such figures cast a shadow thrown up the first one had not yet reached on the whole event. the ground. Then when the first one came down, he cut him into two halves, then the It is said that someone once made second and so on to the last man! exaggerated claims about the largeness of the city of Herat in former days. He said, A part of the interpolations in the ‘Herat was a very big city at one time.’ ‘How narratives of the event of Karbala have big? he was asked. He said, ‘At one time resulted from the myth-making tendency. there were in Herat twenty thousand one- The Europeans assert that one finds many eyed cooks named Ahmad selling head and exaggerations in accounts pertaining to the totters stew. Now imagine, how many men history of the East, and there is some truth there must be in a city, and how many named in what they say. Mulla Darbandi writes in PAYAM-E MEHR PAYAM-E MEHR

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Ahmad, and how many one-eyed Ahmads, of Ashura’ that has led to fabrication of to have twenty-one thousand one-eyed stories. Ahmads selling head and totters stew! The leaders of the faith, from the This myth-making tendency has time of the Noble Messenger and the Pure always been very active; but we must not Imams, have commanded in clear and leave a sacred document to the mercy of emphatic terms that the memory of Husayn myth-makers. ibn ‘Ali must be kept alive and that his martyrdom and ordeals should be There is amongst us, the Ahl al-Bayt, commemorated every year. Why? What is in every generation reformers who purge the the reason underlying this Islamic faith of the perversions of the extremists, of ordinance? Why is there so much the false beliefs of the falsifiers, and of the encouragement for and emphasis on visiting misinterpretations of the ignorant. [14] the shrine of Husayn ibn ‘Ali? We should We have a duty here. Now let anyone reflect over these questions. Some might say say anything he likes about Herat. But is it that it is for the sake of condoling with right that such legends as these should find Hadrat Zahra’ and offering her consolation! way into the history of the event of Ashura’, But is it not ridiculous to imagine that Hadrat an event concerning which our duty is to Zahra’ should still need consolation after keep it alive and revive its memory every fourteen hundred years, whereas, in year? accordance with the explicit statements of Imam Husayn and according to our creed, The Third Factor since his martyrdom Imam Husayn and Hadrat Zahra have been together in heaven? The third factor is of a particular What a thing to say! Is it correct to think of nature. The two factors that we have Hadrat Zahra as a little child that goes on discussed above, that is, the hostile ends of weeping, even after fourteen centuries, and the enemies and the human tendency for whom we have to go and console? Such kind conjuring legends and myths, apply to all of beliefs are destructive for religion. Imam histories of the world, but there is also a Husayn (‘a) established the practical factor which is specific to the event ideology of Islam and he is the practical PAYAM-E MEHR PAYAM-E MEHR

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model for Islamic movements. They (that is Husayn’s confronting a force of thirty the Prophet and Imams) wanted Imam thousand men, in a state when he and his Husayn’s ideology to be kept alive. They family are faced with a great ordeal, and wanted Husayn should reappear every year declaring in a manly manner - and the world with those sweet, sublime and heroic has never seen such a manly personage! summons of his and declare: Indeed, that baseborn son of a Don’t you see that what is right and baseborn father has left me only two true is not acted upon, and what is wrong alternatives to choose from: the sword or and false is not forbidden? [In such disgrace. And far from us is disgrace! It is conditions] the man of faith should long to disdainful to God, His Messenger and the meet his true Lord! [15] faithful that we should yield to anything of They wanted the words: that kind, and those born of chaste mothers and high-minded fathers and possessing a Death is better than a life saddled lofty sense of honour disdain that submission with indignity, [16] to be kept alive forever, to vile men should be preferred to and so also the words: honourable death! [20]

To me death is nothing but felicity, They wanted to keep alive the and life with oppressors is nothing but formative school of Imam Husayn so that disgrace, [17] the rays of the Husayni spirit may breathe

They wanted such other saying of life into this community. Its objective is quite Imam Husayn to be kept alive: clear.

The children of Adam carry the mark Do not allow the event of ‘Ashura’ of death like necklaces that adorn the neck to be consigned to oblivion! Your life, your of damsels! [18] humanity, and your dignity depend on this event! Far from us is disgrace and indignity! [19] You can keep Islam alive only by its means! That is why they have encouraged They wanted to keep alive the us to keep alive the tradition of mourning memory of such scenes as that of Imam PAYAM-E MEHR PAYAM-E MEHR

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Imam Husayn, and very rightly! The matter what means are used for this end. As institution of mourning Husayn ibn ‘Ali has the end is a sacred one, it does not matter a correct philosophy underlying it, a what the means are: Is it correct to philosophy which is also extremely sublime. perform ta’ziyahs - even ta’ziyahs which are It is fitting that we should do all that we can vulgar - for this purpose? They ask, ‘Do they to endeavour for the sake of this cause, make the people cry? If they do, there is no provided we understand its purpose and goal. problem with such ta’ziyahs.’ So also there Unfortunately some people have not is no problem if we blow trumpets, beat understood it. Without making the people drums, commit sinful acts, make men dress understand the philosophy of Imam as women, conjure a wedding for Qasim, or Husayn’s uprising and without making them fabricate and forge episodes. Such things do understand the station of Imam Husayn, they not matter in the tradition of mourning Imam imagine that if they just came and sat in Husayn, which is something exclusive. Here mourning assemblies and shed tears, without lying is forgiven, forgery and fabrication are knowledge and understanding, it would forgivable, making pictures, and dressing atone for their sins. men as women is pardonable. Here any kind of sinful conduct is forgivable as the end is Marhum Hajji Nuri mentions a point most sacred! As a consequence of such in the book, Lu’lu’ wa marjan. That point is thinking, some persons have resorted to the belief of some people that the reward such tahrif and misrepresentations that are (thawab) for mourning Imam Husayn is so stunning. great that it is justifiable to employ any means whatsoever for this end. Nowadays a About ten or fifteen years ago when group which subscribes to the views of I was on a visit to Isfahan, I met a great man, Machiavelli in political thought says that the marhum Hajj Shaykh Muhammad Hasan ends justify the means. If the end is a good Najafabadi, may God elevate his station. I one, it does not matter what means are used recounted to him a rawdah that I had heard to achieve it. Now these people also say that recently somewhere. It was something that I we have a sacred and exalted goal, which is had never heard until that time. Incidentally, mourning Imam Husayn and it does not this man who had delivered that rawdah, an PAYAM-E MEHR PAYAM-E MEHR

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opium addict, had made the people weep persons.) It involved a well-known wa’iz; profusely with that rawdah of his. In it he who himself had recounted it in these words: recounted the story of an old woman during “One day mine was the last turn to speak the reign of Mutawakkil (the ‘Abbasid caliph from the minbar. Other speakers had come who persecuted the Shi’ah). The woman had and each one of them had exerted his skills set out with the purpose of making a to make the people weep. Everyone that pilgrimage to the tomb of Imam Husayn, came would try to surpass his predecessor which was forbidden at that time and they and having delivered his rawdah would would cut off the hands of the pilgrims. He descend from the minbar to sit among the went on with the narrative until the point audience and watch the art of the when the old woman is taken and thrown succeeding rawdeh-khwan. This continued into the river. In that state she cries out for until the time of noon. I saw that everyone help, calling out, “O Abu al-Fadl al-’Abbas!” had tried his prowess and together they had As she is about to drown a horseman appears drawn out all the tears that the people could and tells her to catch hold of his stirrup. The shed. What should I do? I thought for a while, woman takes hold of the stirrups but she and then and there I made up this story. When says, “Why don’t you give me your hand?’ my turn came, I went up and related the story, The horseman says, “I haven’t any hands!” leaving all of them behind. In the afternoon, At this point the people wept a lot. the same day, while attending another majlis in the Char-suq locality, I saw that the Marhum Hajj Shaykh Muhammad Hasan one who took to the minbar before me related recounted for me the history of this legend. this same story. Gradually it came to be In a place near the bazaar, in the near abouts written in books and appeared in print.” of Madrasah Sadr, there used to be held a majlis which was one of the The false and wrong notion that the tradition major majalis of Isfahan and which even the of mourning Imam Husayn is an exception marhum Hajj Mulla Isma’il Khwaju’i used to all norms, that it is justified to use any to attend. One day there had occurred there means to make the people weep, has been a an incident. (It had taken place earlier and major factor leading to fabrication of legends he had heard its account from reliable and tahrif. PAYAM-E MEHR PAYAM-E MEHR

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Marhum Hajji Nuri, that saintly man of means for making people cry in mourning and teacher of marhumHajj Shaykh ‘Abbas Imam Husayn is a notion that contradicts Qummi, who as confessed by Hajj Shaykh everything that Imam Husayn stands for. ‘Abbas himself as well as others was Imam Husayn was martyred to uplift Islam, superior to his pupils, was an extraordinarily as we confess while reciting his ziyarah: learned and pious man. In his book he makes I bear witness that you established the point that if it is a correct notion that the the prayer, gave zakat, commanded what is end justifies the means, then one may also right and forbade what is wrong, and did justify the following line of reasoning. One such jihad in the way of God as ought to be of the Islamic precepts is that bringing done. [21] delight to the heart of a believer and to do something to make him happy is a greatly Imam Husayn was killed in order to commendable act. Such being the case, revive Islamic traditions, Islamic laws and according to this reasoning, it is justifiable regulations, not in order to create an excuse to do backbiting in his presence, as he loves for the violation of Islamic listening to backbiting. And should someone norms. Na’udhubillah, we have changed say that it is sinful to do so, the answer will Imam Husayn into a destroyer of Islam: the be,” No! The purpose is a sacred one and Imam Husayn that we have conjured in our the backbiting is being done to make a imagination is a destroyer of Islam. believer pleased and happy!” In his book Hajji Nuri mentions a Marhum Hajji Nuri gives another story that was related to him by one of the example. A man embraces a non-mahram students in Najaf, who originally came from woman, which is an unlawful act. We ask Yazd. “One day,” he said, “in my youth I him why did you do that? He replies, “I have made a journey on foot to Khorasan, going done it for a believer’s delight.” The same by the road that passes through the desert reasoning can be applied to such unlawful (kawr). In one of the villages of Nayshabur acts as adultery, drinking wine, and sodomy. I went to a mosque, as I did not have any Isn’t this an absurd reasoning? Wouldn’t place to stay. The imam of the mosque came such a notion destroy the Shari’ah? By God, and led the prayers. Afterwards he went on to think that it is permissible to use any kind the minbar to make a rawdah. I was amazed PAYAM-E MEHR PAYAM-E MEHR

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to see the mosque attendant bring a pile of There is a well-known book stones which he handed over to the imam. called Rawdat al-shuhada’. whose author When the rawdah started, he ordered the was Mulla Husayn Kashifi. According to lamps to be put out. When the lamps had Hajji Nuri, he was the first to write in his been put out, he pelted the stones at the book the stories of Za’far the Jinn and the audience and there arose cries from the one about Qasim’s wedding. I have read this people. When the lamps were lighted, I saw book. I used to imagine that it contained only bleeding heads. Their eyes were tearful as one or two of such cases. But afterwards they walked out of the mosque. I approached when I read it I saw that the matter was very the imam and asked him why he had done much different. This book, which is in such a thing. He said, ‘I have tested these Persian, was compiled about five-hundred people. There is no rawdah in the world that years ago. Mulla Husayn Kashifi was a will make them weep. As weeping for the scholar and learned man. He has authored sake of Imam Husayn has a great reward several books including the Anwar suhayli. and thawab, I have found that the only way His biographical accounts do not indicate to make them cry is to throw stones on their whether he was a Shi’i or a Sunni. Basically heads. This is how I make them weep.’ “ He he was a Chameleon: among the Shi’ah he believed that the end justifies the means. The would pose as an outright Shi’i, while end was to mourn Imam Husayn though it amongst the Sunnis he would pass as a should involve emptying a pile of stones on Hanafi. He was a native of Sabzawar, a Shi’i the people’s heads. centre whose people were staunch Shi’is. In Sabzawar he would act as an out and out Accordingly, this is a particular Shi’i, and at times when he would go to factor which is specific to this historic event Herat (‘Abd al-Rahman Jami was the and it has led to much fabrication and tahrif. husband of his sister or sister-in-law) he When one studies history one finds would give sermons for the Sunnis in the what they have done to this event. By God, Sunni style. But in Sabzawar he narrated the Hajji Nuri is right when he says that if we tragedies of Karbala’. His death occurred were to weep for Imam Husayn today, we around 910/1504, that is, either at the end of should mourn for him on account of these the 9th or the beginning of the 10th century. falsehoods, fabrications and tahrif! This was the first book, compiled about five PAYAM-E MEHR PAYAM-E MEHR

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hundred years ago, to be written as an elegiac vogue since the last five hundred years and narrative (marthiyah). Earlier the people it came to be called as such. Rawdeh- used to refer to the primary sources. Shaykh khwani meant reading from the Mufid, may God be pleased with him, wrote book Rawdat al-shuhada’, a pack of lies. the Irshad and how sound is his narration! From the time that this book fell into the If we were to refer to the Irshad of Shaykh hands of the people, no one has bothered to Mufid we would not stand in need of any study the actual history of Imam Husayn. other source. Tabari, among Sunni authors, Then, about sixty or seventy years has also written about it. Ya’qubi, Ibn ‘Asakir ago, there appeared another man, and Khwarazmi have also written. I don’t the marhum Mulla Darbandi. He took all the know what this unjust man has done! When contents of the Rawdat al-shahuda’ and I read this book I saw that even the names compiled them together with other material, are spurious. He mentions names among collecting it all in a book called Asrar al- Imam Husayn’s companions that never shahadah. The contents of this book make existed. He mentions names of the enemy’s one lament for the fate of Islam. men which are also spurious. He has turned the factual accounts of the event into fables. Hajji Nuri writes, “We used to attend the lectures of Hajj Shaykh ‘Abd al-Husayn As this was the first book to be Tehrani (who was a very saintly man) and written in Persian, the orators in mourning benefited from his teaching. A sayyid from assemblies, who were mostly illiterate and Hillah, who was a rawdeh-khwan, came to could not use the Arabic texts, would take meet him and he showed him a book written this book and read from it in the mourning about the events of Imam Husayn’s sessions. That is why the gatherings that are martyrdom (maqtal, plural: maqatil) to see held nowadays to mourn Imam Husayn are whether its contents were reliable. This book called rawdeh-khwani.Rawdeh-khwani was did not have any beginning or end. Only at not in vogue during the time of Imam Sadiq one place in it was mentioned the name of a or Imam Hasan ‘Askari, nor was it prevalent certain mulla of Jabl al-’Amil who was during the times of Sayyid Murtada [d 436/ among the pupils of the author of 1044] or even Khwajah Nasir al-Din al-Tusi the Ma’alim al-usul. Marhum Hajj Shaykh [d. 672/1273]. Rawdeh-khwani came into PAYAM-E MEHR

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‘Abd al-Husayn took the book to examine You are tearing away the flesh of Imam it. Husayn, with these lies of yours. It was God’s grace that He showed this to you in a First he studied the biographical dream.” accounts of that scholar and found that such a book had not been attributed to him. Then If one studies the history of ‘Ashura’ he read the book itself and found it to be full one will find that it is the most vivid and of falsehoods. He said to that sayyid, ‘This well-documented of histories with plenty of book is a pack of lies. Don’t circulate this sources. The marhum Akhund Khurasani book and don’t quote anything from it, for it used to say, “Those who are ever after is unlawful to do so. Basically this book has ‘new’ rawdahs should go and read the true not been written by that scholar and its accounts, for no one has ever heard them” contents are spurious.’ “ Hajji Nuri says that One should study the addresses of Imam the same book fell into the hands of the Husayn (‘a) delivered in Makkah - in the author of Asrar al-shahadah and he copied Hijaz as a whole - at Karbala’, during his all its contents into his book, from the journey, as well as the sermons addressed to beginning to the end!” his companions, the questions and answers that took place between him and others, the Hajji Nuri relates another episode, letters that were exchanged between him and which is rather touching. Once a man came other people, the letters that were exchanged to the author of the Maqami’ [22] and said between the enemies themselves, in addition to him, “Last night I saw a horrible dream.” to the accounts of those (from among the “What was it?” he asked him. He said, “I friends as well the enemies) who were saw that I am biting away flesh from the body present on the occasion of ‘Ashura’. There of Imam Husayn.” The scholar trembled on were three or four persons from among Imam hearing these words. He lowered his head Husayn’s companions who survived, and thought for a while. Then he said, including a slave named ‘Uqbah ibn Sam’an, “Perhaps you are a marthiyeh-khwan?”. who had accompanied the Imam from “Yes, I am,” he replied. He said, “Hereafter, Makkah and lived to write the accounts either abandon marthiyeh-khwani altogether pertaining to the Imam’s troops. He was or draw your material from reliable books. captured on the day of ‘Ashura’ but was PAYAM-E MEHR PAYAM-E MEHR

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released when he told them that he was a concerning the men of Banu Hashim. “What slave. Humayd ibn Muslim was another happened to Qasim ibn Hasan?” What chronicler who accompanied the army of happened to my brother ‘Ali Akbar?” “What ‘Umar ibn Sa’d. Of those present on the happened to my uncle Abu al-Fadl The occasion was Imam Zayn al-’Abidin (‘a) answer was the same: “He has been killed.” himself who has recounted all the events. This is a fabrication and a lie. Imam Zayn There is no blind spot in the history of Imam al-’Abidin,na’udhubillah, was not so sick Husayn (‘a). and unconscious as not to know what was going on. Historians have written that even Hajji Nuri refers to a spurious story in that state of illness he rose from his bed that relates to Imam Zayn al-’Abidin (‘a). and said to Zaynab, “Aunt, bring me my staff According to it when there remained no and give me a sword.” In any case, Imam companion with Hadrat Abu ‘Abd Allah (‘a), Zayn al-’Abidin (‘a) was one of those who the Hadrat went into the tent of Imam Zayn were present on the scene and related the al- ‘Abidin (‘a) to bid him good-bye. Imam accounts of events. Zayn al-’Abidin (‘a) asked him, “Father! How did things come about between you and Truly, we should be penitent for these these people? (that is, Imam Zayn al-’Abidin crimes and treacheries that we are guilty of was unaware of what was happening until in respect of Abu ‘Abd Allah al-Husayn (‘a), that time). The Imam said to him, “Son, this his companions, comrades and members of matter has ultimately led to a battle.” ‘What his family, and for effacing all their happened to Habib ibn Mazahir?, asked achievements. We should do penance and Imam Zayn al-’Abidin. “He was killed,” then make effort to derive benefit from this replied the Imam. “How about Zuhayr ibn most educative source. Qayn?” “He was also killed,” replied the Is there any inadequacy in the life of Imam. “What happened to Burayr ibn ‘Abbas ibn ‘Ali as recounted in the Hudayr?” “He was killed,” said Imam reliable maqatil (accounts of martyrdom)? Husayn (‘a). Imam Zayn al-’Abidin The single point that there was no danger to continued naming each of his father’s his own life is enough to be a matter of pride companions one after another and the for him. Imam Husayn had also told him, Imam’s reply was the same Then he asked PAYAM-E MEHR PAYAM-E MEHR

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“They are only after me, and if they kill me, Do you think we will abandon our Imam and they will not have anything again with brother for the sake of our own safety?” anyone else.” At Kufah, when Shimr ibn Dhi On the night of ‘Ashura’, the first al-Jawshan was departing for Karbala’, one person to declare his loyalty towards Abu of those who were present said to Ibn Ziyad ‘Abd Allah was his brother Abu al-Fadl. that some of his relatives on the mother’s Aside from the foolish exaggerations that are side were with Husayn ibn ‘Ali. He requested often made, that which is confirmed by Ibn Ziyad to write a letter granting them history is that Abu al-Fadl was a very wise amnesty, and Ibn Ziyad wrote it. Shimr person, valiant and courageous, tall and most belonged to a clan that had remote ties with handsome. He had been nicknamed ‘The the tribe of Umm al-Banin (the mother of Moon of the Hashimis.’[24] These things are Abu al-Fadl). Shimr personally brought this true. To be sure, he had inherited Ali’s letter of amnesty on the night following the courage. The story is also true regarding his ninth day of Muharram. This wretch mother, that Ali’ had asked ‘Aqil, his brother, approached the camp of Husayn ibn ‘Ali and to propose a woman born of a heroic descent shouted, “Where are my nephews!” (ayna (waladatha al-fuhulah) [25] who might give banu ukhtina?!).[23] Abu al-Fadl, along birth to a son who would be a warrior and with his full brothers, was sitting with Hadrat man of valour (li-talidani farisan Abu ‘Abd Allah (‘a). He remained silent and shuja’ah).[26] ’Aqil had suggested Umm al- did not reply, until the Imam said to him, Banin. So much of it is true. ‘Ali’s wish was “Answer him, though he be an evil man fulfilled in Abu al-Fadl. (ajibuhu in kana fasiqa). At the Imam’s leave, he answered Shimr, saying, “What do According to one of two reports, on you want?” (Ma taqul?). Shimr said, “I have the day of ‘Ashura’ Abu al-Fadl came to the come with some good news for you. I have Imam and said, “Dear brother, now give me brought a letter of amnesty for you from the the permission. This breast of mine is emir, ‘Ubayd Allah. You are now free, and suffocated and I can bear it no more. I want you will be safe if you leave now.” Abu al- to sacrifice my life for your sake.” I don’t Fadl said to him, “May God damn you and know the reason why the Imam responded your emir, as well as the letter that you bring. to Hadrat Abu al-Fadl’s request in the PAYAM-E MEHR PAYAM-E MEHR

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manner that he did. Abu ‘Abd Allah himself up to its belly, he lowers his hands into water, knows better. He said, “Brother, now that takes water into them and raises them you want to leave, try to get some water for somewhat towards his sacred lips. these children.” Hadrat Abu al-Fadl had Those who were watching from a already come to receive the distance report that he hesitated for a while. nickname Saqqa (water carrier), as earlier, Then they saw that he threw the water back on one or two occasions, at nights he had and came out of the river without drinking been able to pass through the enemy’s ranks any. No one knew why Abu Al-Fadl did not to fetch water for the children in Abu ‘Abd drink water there. But when he came out he Allah’s camp. It was not the case that they recited rajaz verses which were addressed to had not drunk any water for three days and himself. Now from these verses they nights. Access to water had been closed for understood why he had not drunk water: three days and nights, but during this time they had been able to get some water on one O soul of Abu al-Fadl! or two occasions, including the night of My wish is that you live not after Husayn! ‘Ashura’, when they had taken bath and washed their bodies. Abu al-Fadl consented. Will you have a drink of cold water, Now note this majestic scene! What While there stands Husayn, thirsty, near the greatness! What valour! What a spirit of tents, understanding and self-sacrifice! A lone warrior, alone by himself, advances against And about to drink the cup of death!? a host. The number of men who guarded the Such is not the way of my faith, river bank was four thousand. He descends along the river bank and leads his horse into Nor that of one who abides in conviction and the water (all historians have written this). truth! [27] First, he fills the waterskin that he has brought and lays it on his shoulder. He is What would become of manliness? thirsty. The air is hot and there has been Of honour? Of caring love? And of sharing in the hardship of one’s dear ones? Isn’t fighting. But as he sits on the back of his Husayn your Imam, and you his follower? horse and the horse stands in water reaching PAYAM-E MEHR PAYAM-E MEHR

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While Husayn is about to drink the cup of That is, by God even if you cut my death, right arm I will not flinch from defending Will you have a drink of cold water? Husayn. Not much time passed when his rajaz changed again: Never! My faith does not permit me to do that! My loyalty does not allow me to O my soul, fear not the faithless, do such a thing! Abu al-Fadl changed his And receive the good news of Almighty’s route while returning and now he came mercy, through the palm groves. Earlier, he had come by the direct way, but he knew that he In the company of the Prophet, the Master now carried a precious trust with him. So he and the Elect, changed his route and all his concern now Though, insolently, they should slash my left was to get the water safely to the camp, for arm! [29] it was possible that a single arrow may pierce the waterskin and fail his task of bringing These rajaz verses signaled that his the water to its destination. In the mean while left arm too had been severed. They write they heard that Abu al-Fadl had changed that with characteristic dexterity he his rajaz. It appeared that something had somehow turned the water-skin and bent happened. Now he cried out: himself over it. I will not say what happened thereafter as it is most heart rending. By God! It is a custom to recount the account Even if you sever my right arm, of the ordeals of this great human being on I will persist in defending my faith, the night of Tasu’ah (9th Muharram). Let me add that Umm al-Banin, the mother of And the Imam, who is the true one, for Hadrat Abu al-Fadl was alive at the time of certain, the event of Karbala’, though she was in the Prophet’s grandson, pure and Madinah at the time. She was given the news trustworthy! [28] that all her four sons were martyred at Karbala’. This saintly woman would go to the Baqi’ cemetery and mourn over her sons. PAYAM-E MEHR PAYAM-E MEHR

They write that her elegies were so full of Alas for my Lion’s cub! Did a club 66 pathos that they brought tears to everyone fall on his head? who heard them, even Marwan ibn Hakam, O ‘Abbas! None would have dared who was the staunchest of the enemies of to approach it, the Prophet’s family. Sometimes she would Were your sword in your hand! [30] remember all her sons and, at times, especially Abu al-Fadl, the eldest of them, That is, ‘O observant eye, tell me, who was most senior of the brothers, both you who have been in Karbala’ and watched in respect of age as well as in respect of its scenes and observed the moment when spiritual and bodily merits. I remember one Abu al-Fadl, my son of a lion, with my other of her two elegies and I will recite them for lion’s cubs following him, attacked that you. These are the elegiac verses that this cowardly crowd - tell me is it true what I grieved mother recited in mourning for her have been told? They say that when they had sons (in general, the Arabs recite elegiac cut my son’s arms an iron club fell on my verses in a very touching style): dear one’s head. Is that true?’ Then she says, “Abu al-Fadl! My dear! I know that if you You, who have seen ‘Abbas make had arms there wasn’t a man in the whole repeated forays against the base hosts, world to have the guts to face you! They had And following him were the Lion’s the temerity to do that because your arms sons, each a mighty lion! had been severed from your body. I have been told, my son’s head was struck when his arms were cut, PAYAM-E MEHR PAYAM-E MEHR

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(Third Sermon)

We stated earlier that the history of that the early Muslims were building the an event of such greatness as Karbala’ has Mosque of Madinah, ‘Ammar Yasir was been subject to distortion at our hands both working hard, making an extraordinary in respect of its external details as well as amount of sincere effort. Among the reports its meaning. By distortion of outward form that are of a definite authenticity is the one we mean the accretions that we have piled that the Noble Messenger (S) said to him at up on the corpus of its history which have the time: obscured its bright and luminous visage and ‘Ammar, you will be killed by the rebellious disfigured its beautiful countenance. We faction.[1] cited some instances in this regard. The term ‘rebellious faction’ (al-fi’at Distortions of Meaning: al-baghiyah) is Qur’anic, and it occurs in a

Regrettably this historic event has verse which states that if two factions of also been distorted in respect of its meaning, Muslims fight one another and one of them and corruption of meaning is much more is rebellious, one must take a stand against dangerous than corruption of external detail. the rebellious faction and join on the side of That which has made this great event the other faction so that the matters are set ineffectual for us is the corruption of right. meaning, not that of external detail. That is, If two factions of believers fight, the evil effect of distortions in meaning is make peace between them, but if one of them greater than those pertaining to external rebels against the other, fight the one which details. is rebellious until it returns to God’s command. (49:9) What is meant by distortion of meaning? Without adding a single word or The statement, made by the Noble deleting a single word, it is possible to Messenger concerning ‘Ammar, gave him misinterpret a statement in such a manner great prestige. Accordingly, during the Battle that it gives a meaning exactly contrary to of Siffin, when ‘Ammar fought on the side its real meaning. I will give just one small of Imam ‘Ali (‘a), Ammar’s presence in example to illustrate this point. At the time ‘Ali’s troops was considered a strong point in ‘Ali’s favour. There were people with a PAYAM-E MEHR PAYAM-E MEHR

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weak faith who, until ‘Ammar had not been that they had heard this statement from the killed, were not convinced that it was right Prophet himself or from someone who had for them to fight on Ali’s side and lawful to heard it from the Prophet. Accordingly, it was kill Mu’awiyah and his soldiers. not possible to deny the fact of the prophesy concerning ‘Ammar. The Syrians protested But on the day that ‘Ammar was killed at to Mu’awiyah, for they were the ones who the hands of Mu’awiyah’s soldiers, suddenly had killed ‘Ammar and the Prophet had said a cry rose from all sides that the Prophet’s that he would be killed by a rebellious prophesy had come true. The best evidence faction. Mu’awiyah told them, “You are of the unrighteousness of Mu’awiyah and his mistaken. It is true that the Prophet said companions was that they were the killers ‘Ammar will be killed by a rebellious faction of ‘Ammar and the Prophet had informed and army. But we were not the ones who years ago through his statement that ‘Ammar killed ‘Ammar.” They said, “He was killed will be killed by a rebellious faction.[2] by our warriors.” “No,” he said, “ ‘Ammar On this day it became quite clear that was killed by ‘Ali who brought him here and the Mu’awiyah’s troops represented the provided the cause of his death.” rebellious faction, that is, one which was ‘Amr ibn ‘As had two sons. One of unjust and unrighteous, and that justice lay them was a worldly person like himself. The on the side of ‘Ali’s army. Hence in other one was a youth who was relatively a accordance with the express injunction of man of faith and he did not agree with his the Qur’an one had to join the battle on ‘Ali’s father’s ways. His name was ‘Abd Allah. side and against Mu’awiyah’s army. This ‘Abd Allah was present in a gathering where incident demoralized Mu’awiyah’s troops. this sophistry was put into effect. ‘Abd Allah Mu’awiyah, who always tried to make a said, “What a false argument that it was ‘Ali headway by resorting to cunning and who has killed ‘Ammar, as he was among subterfuge, resorted to a misinterpretation. his troops. If that is so, then it was the It was not possible to deny that the Prophet Prophet who killed Hamzah, the Doyen of had made such a statement concerning the Martyrs, as Hamzah was killed due to ‘Ammar, because perhaps there were at least his presence in the Prophet’s troops.” This five hundred persons who could bear witness enraged Mu’awiyah and he said to ‘Amr ibn As, “Why don’t you check this ill-mannered PAYAM-E MEHR PAYAM-E MEHR

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son of yours!” This is what is called as Mu’awiyah ibn Abi Sufyan distorted the distortion of meaning. meaning of the Prophet’s statement concerning ‘Ammar. How is the meaning of events and facts distorted? That is, Imam Husayn (‘a) had certain goals and motives for staging his Historical events and facts have on uprising and we have ascribed to him some the one hand certain causes behind them, other motives and goals. and, on the other, they are inspired by certain goals and motives. Misrepresentation of a The Character of a Sacred Movement: historical event lies in ascribing to it causes Abu ‘Abd Allah (‘a) made an and motives other than what they have uprising that was of unusual greatness and actually been, or in attributing to it goals and sanctity. The uprising of Abu ‘Abd Allah motives other than what they in fact were. possessed all the charatertistics that make For instance, you visit someone who has an uprising sacred, so much so that it is recently returned from a pilgrimage to without a parallel in the entire history of the Makkah. The purpose you have in mind is world. What are those characteristics? that it is mustahabb to visit a hajji and so you go to see him. Someone makes a remark 1. The first condition of a sacred about your motives for the visit, describing movement is that it should not have a them as an intention to propose your son’s purpose and end that is personal and marriage with his daughter under the pretext pertaining to the individual but one that is of visiting a hajji returning from Makkah. universal, covering the entire humanity and This is how he misrepresents your motive human species. At times persons make and purpose. This is what misrepresentation uprisings for personal goals, and sometimes means. they may launch a movement for the sake of society, or for the sake of mankind, for the The historic event of Karbala’ had sake of truth, or for the sake of justice, certain causes and motives behind it, as well equality and monotheism, and not for some as certain sublime goals. We Muslims and personal goal. In such cases the struggle and followers of Husayn ibn ‘Ali have movement is no longer for a personal cause. misrepresented this event in the same way PAYAM-E MEHR PAYAM-E MEHR

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One who wages such a struggle represents people wake up and find out why he had all human beings. That is why men whose risen up and they understand the sacred goals actions and movements were not for the sake that he had sought to attain and whose value of personal motives and for the sake of and worth was not visible to their fathers and humanity or for the sake of truth, justice and ancestors twenty, forty or fifty years ago. equality, and for the sake of tawhid and knowledge of God and for the sake of faith, To give an example, the marhum are honored and loved by all people. And Sayyid Jamal al-Din Asadabadi [Afghani] that is why the Prophet (S) said: “Husayn is launched an Islamic movement about sixty from me and I am from Husayn” [3] We also or seventy years ago in the Muslim countries say, “Husayn is from us and we from (his death occurred in 1310 H./1892-93, Husayn.” Why? Because Imam Husayn, may fourteen years before the Constitution Peace be upon him, took a stand 1328 years Movement in Iran). When you read today ago[4] for our sake and for the sake of all the history of this man, you see that he was mankind. His uprising was sacred and holy truly a lone and solitary figure. He knew the and it transcended personal goals. maladies of Muslims and their remedy while the people themselves did not. He was 2. The second condition for an insulted and ridiculed by the people and they uprising to be sacred is that it should be did not support him. Now after sixty or inspired by a powerful vision and insight. seventy years when the facts of history have To explain, suppose there is a society whose become clearer we see that he understood people are unaware, ignorant, and without things at that time which the people of Iran, understanding. There appears among them ninety-nine out of a hundred, did not. Read a man of vision and understanding who at least two of the letters written by this great understands their ailments and their man. One of them was written to the marhum remedies a hundred times better than they Ayatullah Mirza Shirazi Buzurg, may God do. At a time when others fail to understand elevate his station. The other was an open and see, the man of vision sees very clearly letter to the ‘ulama’ of Iran and is like a and distinctly what others don’t see at all. manifesto. Or read the letters written by him He comes forward and takes a stand. Years to marhum Hajj Shaykh Muhammad Taqi pass. Twenty, thirty or fifty years later the PAYAM-E MEHR PAYAM-E MEHR

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Bujnardi at Mashhad, or to a certain eminent they asked themselves why he had been scholar of Isfahan or Shiraz. See how well killed. They sent a delegation to Syria he understood the problems and how clearly consisting of some eminent persons of he saw things, how well he knew the Madinah and led by a man named ‘Abd Allah character of colonialism and what effective ibn Hanzalah, known as “Ghasil al- measures he took for awakening this ummah Mala’ikah.” Making the journey from (pay no attention to things that are still said Madinah to Syria when they reached Yazid’s about him by some agents of colonialism, court, after staying there for some time they for as the proverb goes, ‘this henna has lost came to know the realities of the situation. its colour’!). His movement was sacred On returning to Madinah they were asked because it was launched by a man who as to what they had seen. They said, “All appeared during a difficult era and who saw that we can tell you is that so long as we the reality behind the appearances which was were in Damascus we were afraid lest stones invisible to and hardly understood by his should rain on our heads from the heaven.” contemporaries. They told them they had seen a caliph who drank wine openly, gambled, and played with The movement of Imam Husayn is hounds and monkeys and had incestuous such a movement. Today we understand fully relations with women of his family. the character of Yazid and the implications of his rule. We know what Mu’awiyah did Abd Allah ibn Hanzalah had eight and the schemes of the Umayyads. But the sons. He said to his townsmen, “Whether Muslims of that era, ninety-nine out of a you rise up or not, I will make an uprising hundred, did not understand these things, even if I have to do it alone with my sons.” especially due to the absence of the media He fulfilled his words. In the uprising of of mass communication media which exists Harrah against Yazid he sent forth his sons nowadays. The people of Madinah did not to fight. They were martyred and he himself understand the situation that existed. They was martyred after them. ‘Abd Allah ibn came to know the character of Yazid and the Hanzalah was not aware of the conditions implications of his caliphate when Husayn two or three years earlier when Imam Husayn ibn ‘Ali was killed. They were shocked and departed from Madinah. Where was he at PAYAM-E MEHR PAYAM-E MEHR

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the time when Husyan, as he prepared to movement that Imam Husayn launched. But leave Madinah, was saying: what were his objectives in launching it? Why were the Infallible Imams so insistent One should bid farewell to Islam that the tradition of mourning Husayn ibn when the ummahis afflicted with such a ruler ‘Ali (‘a) should always remain alive? There as Yazid! is no need for us to look far for the reasons. Husayn ibn ‘Ali had to be killed and Husayn ibn ‘Ali himself has declared the the Muslim world had to receive a shock so reasons behind his movement: that the likes of ‘Abd Allah ibn Hanzalah, Indeed, I have not risen up to do the Ghasil al-Mala’ikah, and hundreds of mischief, neither as an adventurer, nor to people like him in Madinah, Kufah, and cause corruption and tyranny. I have risen other places may open their eyes and say that up solely to seek the reform of the Ummah Husayn (‘a) was right in saying what he said. of my grandfather (s).

3. The third characteristic of a sacred He says in most explicit terms: “Our movement is its solitary and exclusive society has become corrupt and the ummah character; that is, it is like a flash of lightning of my Grandfather has become degenerate. in total darkness, a cry in the wilderness of I have risen up to carry out reform and I am silence, and a movement in the sea of a reformer.” absolute stillness. In conditions of total I want to command what is good and repression when the people cannot speak out, stop what is wrong, and (in this) I follow the when there is total darkness, despair, absence conduct of my grandfather and my father, of hope, and absolute silence and stillness, ‘Ali ibn Abi Talib. there appears suddenly a man and he breaks the magic silence and stillness. He makes a Don’t you see that righteousness is movement and it is like a flash of light in not acted upon and vice goes unforbidden. the midst of surrounding darkness. It is then In such a situation, the man of faith yearns that others begin to stir and gradually start for the meeting with his Lord ... I see death moving behind him and following him. as nothing but felicity and life under Wasn’t the uprising of Husayn such a oppressors as nothing but disgrace. movement? Yes, it was. Such was the PAYAM-E MEHR PAYAM-E MEHR

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Imam Husayn (‘a) says, “I have risen atone for the sins of his people. They have up to carry out amr bil ma’ruf, to revive the made Jesus carry the burden of their sins! faith, and to struggle against corruption. My However, we did not suspect that this notion movement is one which is Islamic and aimed belongs to Christianity and that it is at reform.” consistent neither with the spirit of Islam nor with the statements of Husayn (‘a) himself. But what we say is something else. By God, it is a calumny if we ascribe such a We have made two skillful manipulations thing to Aba ‘Abd Allah (‘a)! By God, should which are very amazing (I don’t know one attribute such a notion to Husayn ibn whether I should say skillful or ignorant). In ‘Ali while he is keeping a fast in the month one of these cases, we said that Husayn ibn of Ramadan and claim that Husayn’s ‘Ali rose in order to be killed for the sake of martyrdom was for the sake of such a the atonement of the sins of the ummah. Now purpose and should he ascribe such a if someone were to ask us as to the source statement to him, his fast would be void for of this notion, whether it was Imam Husayn ascribing a falsehood to the Imam. Abu ‘Abd (‘a) himself who said such a thing or if it Allah rose to struggle against sin, whereas was the Prophet or some Imam, we cannot we said that he rose in order to be a refuge cite any authority. But still we keep on for sinners! insisting that Imam Husayn got killed so that our sins are atoned. I don’t know whether We claim that Imam Husayn founded we have borrowed this notion from an insurance company to guarantee security Christianity. Muslims have unwittingly to sinners! He has insured us against the adopted many ideas from Christendom consequences of sin in return for our tears. which are contrary to Islam. All that we have to do is to shed tears for him and in return he guarantees immunity One of the doctrines of Christianity to the sinners. Now one could be whatever is the notion of the crucifixion of Christ as a one liked to be, one could be an Ibn Ziyad sacrifice made for the sake of the atonement or ‘Umar ibn Sa’d, as if one ‘Umar ibn Sa’d, of man’s sins. Jesus is called ‘the Sacrifice,’ one Sinan ibn Anas, and one Khuli were not and it is an essential part of the Christian enough! Imam Husayn wanted that the likes doctrine that Jesus went upon the cross to of Khuli and ‘Umar ibn Sa’d should PAYAM-E MEHR PAYAM-E MEHR

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proliferate in the world and so he came and forth its principles and Husayn put them into announced: ‘O people, be as evil as you can effect. We have divested this event of its be, for I am your security!” ideological character. When it is shorn of its ideological character, it is no more capable There is a second misrepresentation of being followed, and when it can not be involved in interpreting the event of followed, one cannot make any use of Imam Karbala’. According to it, Imam Husayn Husayn’s teaching and draw any lesson from made an uprising and was killed in order to the event of Karbala’. We have rendered this carry out a special command that was solely event barren from the viewpoint of being addressed to him. He was told to go and get beneficial and useful. Could there be a worse martyred. So his action does not relate to us kind of treachery? This is the reason why I and it is not something which can be say that the distortion in the meaning of the followed and emulated: it does not relate to event of ‘Ashura’ is a hundred times more those precepts of Islam which are general dangerous than textual corruption. and universal. Why did the Infallible Imams (and See, what a great difference there is there are even traditions from the Noble between what the Imam declares and what Messenger in this regard) want this we say! Imam Husayn cried out that the movement to be kept alive? that it should causes and motives of his uprising are not be consigned to oblivion?-that the people matters that coincide with the general should mourn Imam Husayn? What was the principles of Islam. There was no need for a objective that led them to issue this special order. After all special orders are command? We have distorted that objective, given in situations where the general declaring that their only goal was that the prescription is not adequate. Imam Husayn mourning ceremonies are to be held for the declared in unequivocal terms that Islam is sake of offering consolation to Hadrat a religion that does not permit any believer Zahra’, may Peace be upon her. Although (he did not say, an Imam) to remain she is with her great son in Paradise, we indifferent in the face of oppression, imagine that she is continually restless and injustice, perversity and sin. Imam Husayn full of sorrow, so she should be given established a practical ideology which is the consolation by the mourning of such same as the ideology of Islam. Islam had set PAYAM-E MEHR PAYAM-E MEHR

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worthless people as us! Can there be a greater indescribable! If you take into account the insult to Hadrat Zahra’ than this notion? amount of wealth that has been and is spent for his sake and will continue to be spent Some others say that Imam Husayn until the day of Judgment, you will see that was murdered without any guilt at Karbala’ humanity has spent billions and trillions for at the hands of a group of aggressors and every drop of his blood. Can anyone say that this was a tragedy. It is true that Imam a man wasted his life whose death, for ever Husayn was killed without any guilt. But is and ever, sends out tremors through the this all there is to the event that an innocent castles of the oppressors?-that his blood went person was murdered by a group of in vain? Is his martyrdom to be saddening aggressors!? Every day a thousand innocent for us because Husayn ibn ‘Ali was killed in persons are killed and wiped out throughout vain? It is we, wretched and ignorant people the world by criminals, and this is of course that we are, I and you, whose lives go waste. a tragic fact. But does this kind of death have We should grieve for ourselves! You insult such a value that one should go on Husayn ibn Ali when you say that his life expressing sorrow over it and continue to was lost in vain! Husayn ibn ‘Ali is someone mourn it year after year, for years, or rather about whom it is said. for centuries, for ten and twenty centuries, expressing sorrow and regretting that Indeed you have a station with God Husayn ibn ‘Ali was killed without guilt and which cannot be attained except through that his innocent blood was shed for no martyrdom. reason by aggressors? But who can dare say Did Husayn ibn ‘Ali desire to die a that Husayn ibn ‘Ali’s death was in vain and vain death when he aspired for martyrdom? his blood was shed futilely? If one can find anyone in the whole world who did not allow The Imams have exhorted us to keep one drop of his blood to be wasted, that is alive the tradition of mourning over Husayn Husayn ibn ‘Ali. If you can find anyone in ibn Ali because his goal was a sacred goal. the whole world who did not let one particle Husayn ibn ‘Ali established a school, and of his personality to go waste it is Husayn they wanted his school to remain alive and ibn ‘Ali. He set such a high value for every flourish. single drop of his blood that it is PAYAM-E MEHR PAYAM-E MEHR

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You will not find a practical school particle of his free nature, a particle of his of thought in the whole world that may be faith, a particle of his piety, and a small spark likened to that of Husayn ibn ‘Ali (‘a). If of his tawhid, such a tear has an infinite you can find a single another example of value. They have said that it is worth an Husayn ibn ‘Ali, you may ask why we should entire world even if it is so small as the ‘wing revive his memory every year. If you can find of a gnat.’ Believe it! But that is nor a tear another example of that which was shed for a pointless death, but a tear for the manifested in Husayn ibn ‘Ali during the greatness of Husayn and his great spirit, a event of ‘Ashura’, in those ordeals and taxing tear that signifies harmony with Husayn ibn conditions, of the meaning of twahid, of ‘Ali and of movement in his steps. Yes, such faith, of the knowledge of God, of perfection, a tear has an incalculable worth even if it is convinced faith in the other world, of so small as a gnat’s wing. resignation and submission, of fortitude and They wanted this practical ideology manliness, of self contentment, of steadiness to remain for ever before the people’s view, and steadfastness, of honor and dignity, of to witness that the Prophet’s family are a the love and quest for freedom, of concern proof and testimony of the truthfulness of for mankind, of the passion to serve the Prophet himself. If it is said that a certain humanity-if you can find a single example Muslim warrior displayed great faith and in the whole world, then you may question valor in such and such a battle against Iran the need to refresh his memory every year. or Byzantine, for instance, it is not so much But he is unique and without a parallel. of an evidence of the Prophet’s truthfulness Keeping alive the memory of his as when it is said that the Prophet’s son did name and his movement is for the purpose such and such an act. A leader’s family is that our spirits may be illumined by the light always subject to more suspicion and doubt of the spirit of Husayn ibn ‘Ali (‘a). than any of his followers. But when we

If a tear that we shed for him should observe the family of the Prophet at the signify a harmony between our souls and his highest summit of faith and sincerity, that is the best evidence of the Prophet’s spirit, it represents a brief flight that our spirit truthfulness. No one was so close to the makes along with Husayn’s spirit. Should it Prophet (S) like ‘Ali (‘a). He grew up by the create within us a little glow of his valor, a PAYAM-E MEHR PAYAM-E MEHR

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Prophet’s side. No one had a faith in the minority facing certain death, not a single Prophet like him or was more dedicated to one of them pined the enemy’s side. Yet the Prophet. This is the first evidence of the some men from the thirty thousand pined Prophet’s truthfulness. Husayn is the their ranks, including one of their Prophet’s son. When he manifests his faith commanders, Hurr ibn Yazid Riyahi and in the Prophet’s teaching it is a manifestation another thirty. This indicates the moral of the Prophet himself. Things which are victory of this group and the defeat of the always declared by human beings verbally other one. ‘Umar ibn Sa’d took certain but are rarely observed in practice are clearly measures in Karbala’ which disclose his visible in Husayn’s being. What makes a moral defeat. In Karbala’ ‘Umar ibn Sa’d’s human being so undefeatable? Subhan men refrained from a man-to-man encounter Allah! See the heights to which a human during the battle. At first they complied in being can rise! See how undefeatable is the accordance with the custom prevalent in spirit of the human being whose body bears those days, before launching an all-out attack wounds from head to foot, his young sons and shooting arrows. The man-to-man fight have been cut to pieces before his very eyes, was a kind of contest in which one man from he is suffering from extreme thirst and when one side fought a man from the other. After he looks up at the sky it appears dark in his several men were killed in these encounters eyes, he sees that the members of his family with the companions of Imam Husayn, will be taken captive, he has lost all that he strengthening their morale, ‘Umar ibn Sa’d had and all that has remained for him is his ordered his men to refrain from man-to-man own undefeatable spirit. fights.

Show me such a spectacle of human When did Abu ‘Abd Allah come to greatness in an event other than Karbala’ and the field for the final battle? Imagine, it is I will celebrate its memory instead of afternoon on the day of ‘Ashura’. Until this Karbala! Accordingly, we should keep alive time there were still several of his the memory of such an event, of a group of companions who offered the prayers with seventy-two persons who defeated the spirit him. He has been very busy from the of a host of thirty thousand. How did they morning until the afternoon of that day as it inflict such a defeat? Firstly, though a was he, most of the time, who has brought PAYAM-E MEHR PAYAM-E MEHR

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the bodies of his companions from the delivered two or three sermons on the day battlefield and placed them in the tent of the of ‘Ashura’ before the commencement of his martyrs. He himself has rushed to the side battle. These sermons are truly amazing. of his companions in their last moments and Those who practice the act of oration know it is he himself who consoles and reassures that it is not possible for someone in an his family members. Apart from all this, ordinary state to say things which are there is his personal grief for the dear ones sublime or at the height of sublimity. One’s that he has lost. He is the last of all to come spirit must be in a state of fervour, especially into the field of battle. They imagine that it if the oration is of an elegiac character. It is would be a simple task to deal with Husayn only with a heart burning with feeling that in such a circumstance. But he does not give one can deliver a good elegy. If one wants to a moment’s reprieve to any contestant that compose a ghazal, he must be strongly dares to come forward to combat him. ‘Umar moved with the passion of love so as to say ibn Sa’d then cries out: “Woe to you! Do a good ghazal. If one wishes to compose epic you know whom you are fighting? This is poetry, he must be moved with warlike the son of the most fatal of Arab warriors. emotions. He is the son of ‘Ali ibn Abi Talib. By God, his father’s soul is in his body. Don’t fight When Abu ‘Abd Allah began his him singly!” address, especially the sermon that he made on the day of ‘Ashura’, which is one of the Wasn’t this an indication of defeat? most elaborate of his sermons, ‘Umar ibn Thirty thousand men combat against a single Sa’d was alarmed by the effect it might have man, lonely and solitary, who has suffered on his men’s morale. The Imam alighted all those sorrows and ordeals., and who has from his horse and mounted a camel in order been through the arduous and grueling labors to make the sermon, as he wanted to make of the day, thirsty and hungry, and he defeats his voice heard better from a higher point.[5] them and makes them flee. Words, which are truly reminiscent They faced a defeat not only against of the sermon of Ali(a). Aside from the the sword of Abu ‘Abd Allah but also his sermons of ‘Ali we won’t find a more logic and eloquence. Abu ‘Abd Allah powerful and vibrant sermon in the whole PAYAM-E MEHR PAYAM-E MEHR

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world. He spoke three times. ‘Umar ibn Sa’d followers of truth and justice, and real was frightened lest Husayn’s sermon should Muslims. The school of Husayn is a man- change the minds of his troops. The second making school, not a school that produces time when Abu ‘Abd Allah started to address sinners. Husayn is the bastion of righteous them, due to the defeatist morale of the conduct, not a citadel for sin and sinfulness. enemy, Umar ibn Sad ordered his men to The historians report that at daybreak hoot and beat their mouth with their hands on the day of ‘Ashura’, after offering the so that no one could hear Husayn. Is that not prayer with his companions, he turned to an evidence of their defeat and the sign of them and said, “Companions, get prepared. Husyan’s victory? Death is nothing but a bridge that takes you If a man has faith in God, in tawhid, across this world into another, from a world if he has a link with God and faith in the that is very coarse, hard and base to one that other world, single-handedly he can inflict is sublime, noble and gentle.” These were a moral defeat on a host of twenty and thirty his words. But now observe his conduct. The thousand. Is this not a lesson for us? Where reports do not come from Husayn ibn ‘All can you find another example of it? Who but from those who have chronicled the else can you find in the whole world who events. The episode has been reported even could utter two sentences of that sermon in by Hilal ibn Nafi’, who was accompanying conditions in which Husayn ibn ‘All spoke, ‘Umar ibn Sa’d as his chronicler. He says, or for that matter two sentences like the al Husayn ibn ‘Ali was astonishing to me. sermon of Zaynab (‘a) at the city gates of As the time of his martyrdom drew nearer Kufah? If our Imams have told us to revive and his ordeals became severer, his this mourning every year and to keep it alive countenance appeared to be more refreshed for ever it is for the purpose that we may and ruddier, like someone about to meet his understand these points, that we may realize beloved.” the greatness of Husayn, so that if we shed Even in the last moments when that tears for him it is out of understanding. accursed wretch approached him to sever his Our knowledge of Husayn elevates sacred head, he says, “When I approached us. It makes us human beings, free men, Husayn ibn ‘Ali and my eyes fell on him, PAYAM-E MEHR PAYAM-E MEHR

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the light and burnish of his face so gripped His cries would reassure the women me that I forgot my intention to kill him: who knew that the Imam was still alive. The Imam had told them not to come out of the The light of his face and its awe- tents as long as he was alive (Don’t believe inspiring beauty so gripped me that I was those who say that the women kept running distracted from the thought of killing him. out every now and then. Never. The Imam They write that Abu Abd Allah had had ordered them to remain in the tents as chosen a point for his combat which was long as he was alive). He had told them that nearer the tents of the womenfolk. That was they must not make any untoward utterance for two reasons. Firstly, he knew the unmanly which might reduce their reward with God. and inhuman character of the enemies. They He had told them that they would find lacked even the sense of honor to spare the deliverance and that their ultimate end would tents of their attacks as it was he whom they be a good one, that God will punish their were fighting. Therefore he wanted to enemies. They did not have the Imam’s restrain them from attacking his camp so permission to come out of their tents, and long as he was alive and had the strength to they did not. Husayn ibn Ali’s sense of manly stop them. He would make a frontal attack honor and their own sense of feminine honor and they would flee. But he would not pursue did not permit them to come out. them but return to guard the tents of his Accordingly, when they heard the Imam womenfolk from any assault. Secondly, so utter ’La hawl wala quwatta illa billahil long as he was alive he wanted the members aliyyil azim’, they felt reassured. And as the of his family to know that he was alive. Imam had come back to them once or twice Accordingly, he had chosen a point from after bidding them farewell, they still where his voice could be heard by them. expected the Imam to return. Whenever he returned after making an attack he would stand at that point and cry out: In those days they used to train Arabic horses for the battlefield, as the horse There is no power or strength save is an animal that can be trained. Such a horse that which derives from God, the Exalted would show a particular reaction when its and the Almighty. master was killed. The members of Abu PAYAM-E MEHR

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‘Abd Allah’s household were in the tents mournful tone she addressed the horse and awaiting the Imam, that he might return to said: them once again and they might see his O my father’s stallion, my father was angelic visage one again. Suddenly they thirsty when he went out. Did they give him heard the sound of the neighing of the water or was he killed thirsty?’ Imam’s horse. They rushed to the tent’s door That was at the time when Abu ‘Abd imagining that the Imam had come. But they Allah lay fallen on the ground. saw the horse without its rider with its saddle overturned. It was then that the children and the women raised the cries of Wa Husaynah! and Wa Muhammada! They surrounded the horse and each of them began to mourn for him. Mourning is part of human nature. When a person wants to express his grief he mournfully addresses the heaven, or an animal, or some person. The Imam had told them that they must not weep or lament so long as he was alive. But of course they could mourn him when he died. And so in that state they began their lamentations.

They write that Husayn ibn ‘Ali had a daughter named Sukaynah, whom he loved greatly. Later she grew up to become a learned lady of letters much revered and respected by all scholars and literary men. This child was very dear to Abu ‘Abd Allah (‘a) and she too had an unusual love for her father. They write that this child uttered some sentences in the way of mourning which are very heartrending. In a PAYAM-E MEHR PAYAM-E MEHR

‘Ashura - Popular Distortions and our Responsibility’

82 82 (Fourth Sermon)

Our discussion concerning the responsibility: to combat these distortions. distortions (tahrifat) in popular accounts of To state it more clearly, and to put it the historical event of Ashura consists of four in somewhat self-important terms, it may be parts: said that our generation has a mission to fight against these distortions and in 1. The meaning of distortion (tahrif) in misrepresentations of ‘Ashura. But before general. we may discuss the responsibility of the 2. A description of the distortions that scholars of the ummah (in other words, have taken place in regard to the thekhawass) and the responsibility of the historic event of ‘Ashura and their people (that is, the’awamm), I would like to examples. mention two points in the way of introduction. 3. The factors responsible for these distortions and the causes that lead The first point is that we should to tahrif in general and the special examine the past to see who has been factors that have been particularly at responsible for these distortions, whether the play in relation to this historic event. scholars were responsible for it or the common people. Next, what is our 4. Our responsibility’ in regard to these responsibility today and who is to shoulder distortions, that is, the ‘duty of it? the ’ulama’ as well as that of the common people. Who has been responsible for it in the past? Usually in such cases Of these four, we have already the ’ulama blame the people and the people discussed the first three parts in the previous put the blame on the ’ulama. The ’uIama say sessions, and tonight, with God’s grace, we that the guilt lies with the people due to their will discuss the fourth topic. ignorance. They are so ignorant, ill-informed To be certain, during the course of and unworthy that they only deserve to be time gradually there have taken place fed with such nonsense. They do not deserve distortions in this very great historic event, to know the truth and the facts. and there is no doubt that here we have a PAYAM-E MEHR PAYAM-E MEHR

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I heard it from the marhum Ayatullah And among them are the illiterate Sadr, may God elevate his station, that Taj folks who know not the Book but only vain Nayshaburi would say absurd things from hopes and nothing but conjectures. (2:78) the minbar. Someone objected to him, Here God is critical of the common saying, “What are these things that you say? people from among the Jews. Although He You receive such big audiences, why don’t refers to them as having been uneducated, you say some sensible things?” He replied unlettered and illiterate, nevertheless He that the people did not deserve it. Then he considers them blameworthy. The produced, so to speak, a ‘proof’ to questioner, while admitting that substantiate his assertion. the ’ulama’of the Jews’ were indeed responsible, asks the Imam as to why the The common people, the masses, common people among them were held also have an argument against guilty. Was it not a valid excuse that they the ’ulama and the clerics which they often were illiterate commoners? The tradition is use. They say, “When a fish begins to rot, an elaborate one. The Imam replies that such the rotting begins at the head. The scholars is not the case. He answers that there are are like the head of the fish and we its tail.” certain matters that do require learning and However, the fact is that in this case the which can only be understood by the learned responsibility and the guilt lies both upon and which illiterate people do not the ’ulama as well as the laity. comprehend. Concerning such issues one One should know that the common may say that the common people are not people too share a responsibility in such responsible as they have not acquired cases. In cases such as this, it is the people learning in religious subjects. True, at times who let the truth to be obliterated and spread they may be held responsible for not having superstitious nonsense. acquired education, and this could be an argument against them. However, if there are There is a well-known tradition cases where they have no responsibility, that which is considered reliable by scholars. A is in issues which require the study of books man asked Imam Sadiq (a) concerning the and proper instruction under teachers. One Qur’anic verse: who has never had any teacher and has never PAYAM-E MEHR PAYAM-E MEHR

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gone to school is not held responsible in such There are some matters that do not matters. However, there are issues which a require any education or training or any normal human being can understand with his linguistic expertise in any particular natural faculty of a sound mind. Here it is language such as Arabic or Persian or any not necessary for one to have gone to school, training in any of such subjects as grammar, to have read books and have had teachers. law, jurisprudence, logic or philosophy. All In other words, it does [not] require one to that is needed is the natural gift of have a diploma or a degree or even to have intelligence and they (the common people received middle-school education. All that among the Jews) did possess this. They is needed is sanity and a sound mind. perceived these things with their natural Thereafter, the Imam gives an example. intelligence. The Noble Prophet (s) has a Suppose there is an ’alim who preaches the saying which is one of the profoundest people to be pious and Godfearing while he because of its innate self-evident character. himself acts in a manner contrary to piety He said: and Godfearing. He preaches what he The value of works depends solely himself does not practice and the people on intentions, and everyone’s recompense observe this contradiction between his word depends on his intentions. [2] and deed. The Imam points out that it is not necessary for one to be educated and learned It means that the significance and in order to see that such men are not worthy worth of one’s actions depends on one’s of being followed. The common people intentions. If you do something among the Jews would observe these things unintentionally you are not guilty if it is with their own eyes and understand them something bad and if it is something good with their minds (wadtarru bi ma’arifi you do not deserve any reward. qulubihim). [1] With their natural Now if someone were to come and intelligence they could perceive that one relate a dream and a story about someone must not follow such persons, but in spite who is forgiven his sins and admitted to the of that they would follow them. Therefore highest stations of paradise due to something they were responsible and guilty. that happened to him in a condition of unconsciousness in which his will and PAYAM-E MEHR PAYAM-E MEHR

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intention had played no role whatsoever, or taken towards hell. Why? Because he had rather his real intentions were quite the not performed a single good deed in his life. opposite, should we accept such a thing? All he had done was wickedness and crime. Does it require book learning? Does it need He was taken to the verge of hell but hell literacy or the knowledge of Arabic? Only refused to accept him. Why? Because as this repentance and a return to God can free one man slept by the wayside as the pilgrim from his sins: caravan passed, the dust raised by the feet of the pilgrims of Imam Husayn’s shrine had Verily good deeds obliterate evil settled on his body and clothes. As a result deeds.(11:114) of this involuntary act all his sins were It is good deeds that wipe out the forgiven without his having any conscious traces left by evil deeds. But involuntary intention, or rather despite his intention to actions are not such. However, ‘we fail to kill the pilgrims, and contrary to the use our God-given intelligence to make declaration of the Prophet that “the value of correct judgements. actions depends solely on intentions, and everyone’s recompense depends on his In some books they have written that intentions.” [There is even a couplet that has once upon a time there was a robber who been composed on the theme.] used to waylay travellers, rob them and kill them. One day he came to know that a Indeed, hell shall not touch a body, caravan of pilgrims bound for the holy shrine whereupon lies the dust of the feet of in Karbala was on its way. He came and hid Husayn’s pilgrims! himself in a mountain pass lying there in wait It is a nice line poetically, but is to waylay the pilgrims bound for the shrine unfortunately untrue from the viewpoint of of Imam Husayn, to rob them of their the teaching of Imam Husayn. belongings and to kill them if necessary. While he waited for the caravan to reach, The second point, which I must suddenly he fell asleep. The caravan came mention before describing this responsibility and passed by while he remained asleep. In and duty relates to the dangers that lie in that state he saw a dream. It was the scene these distortions. Let us briefly discuss the of the day of resurrection and he was being dangers that lie in distortion of facts. We PAYAM-E MEHR PAYAM-E MEHR

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have already discussed the various kinds of That is, there are three dangers for distortion that have occurred in relation to religion: 1) scholars who are evil and vicious the historic event of ‘Ashura and the factors in their conduct; 2) leaders who are responsible for such distortions. It is possible tyrannical and unjust; 3) devout persons who that some people might think, ‘After all what are ignorant. The Prophet has considered is wrong with tahrif?’ What harm can it do them hazards for the faith. In the same way and how can it create any danger?’ The that plants and animals are affected by answer is that the danger of tahrif is certain pests and diseases, and in the same extraordinarily great. Tahrif is an indirect way as the human body is prone to certain blow which is more effective than a direct diseases and disorders, religion, creed and one. If a book is corrupted (whether in faith are also prone to certain dangers. respect of its wording, or its meaning and Distortions of the faith, which are brought content) and it is a book of guidance, it is about by two out of the three categories of transformed into a book that is misleading. people mentioned by the Noble Prophet, that If it is a book of human felicity it is is, scholars of evil conduct and ignorant and transformed into a book of human sanctimonious persons, are a hazard for the wretchedness. If it is a book that edifies and faith and are destructive for religion. elevates human beings, as a result of Corruption and distortion alter the content corruption it is changed into one that brings of a message of deliverance and the people man’s fall and degeneration. Basically it who accept it as the truth derive an opposite alters the very form of reality and not only result. makes it ineffective but also has a reverse effect. Ali (a), a figure with all that greatness, has a strangely distorted Everything is prone to certain personality in the outlook of some people. hazards which are related to its nature. The Some people know Ali (a) only as an athlete. Noble Prophet (s) said: At times some people of very suspect There are three hazards for religion: motives publish pictures of Ali that show the scholar of evil conduct, the tyrannical him bearing in hand a two-tongued sword, leader (ruler), and the person who is diligent like a pythons tongue, and with facial in practising religion but is ignorant. [3] features and expression one does not know PAYAM-E MEHR PAYAM-E MEHR

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from where they have got them. It is definite illness saved his life. Several times they that a picture or statue of Ali or that of the wanted to kill the Imam, but as he was Prophet never existed. They have painted seriously ill, they would leave him such a strange face that one can hardly saying, Innahu li-ma bih [4] i.e., Why should believe that it is the same Ali famous for his we kill him. He is himself dying. Who in justice, the Ali who wept at nights for the the world has not fallen ill at some time or fear of God. The face of a devout man, of another during his life? Apart from this someone who is used to nightly worship, of instance of his illness, see if you can find someone who engages in istighfar at nights, any other reference stating that Imam Zayn the face of a sage, a judge, a man of letters is al-’Abidin was sick. But we have pictured a different face. Imam Zayn al-’Abidin as someone There is another thing which is quite chronically ill, pale faced, suffering from popular especially amongst us Iranians. We fever and as someone bent with weakness refer to the Fourth Imam (a) as “Imam Zayn and always carrying a walking stick and al-’Abidin-e Bimar” (i.e. the sick one). In no someone who moans as he walks ! language do we ever come across the The same distortion and lie about the epithet bimar along with the name of Imam Imam’s figure has led some people to Zayn al-’Abidin. Such an epithet does not continually groan and moan and make exist in Arabic. He has a number of themselves appear as chronically sick so that appellations, one of which is al-Sajjad (i.e. people may revere them for that and say, one who prostrates a lot), another is Dhu al- “Look at him, he is just like Imam Zayn al- Thafanat (i.e. one who has callouses on his ’Abidin the Bimar!” This is distortion. forehead, due to prostrations). Do you find Imam Zayn al-’Abidin was not any different any book in Arabic that may contain an from Imam Husayn (a) or Imam Baqir (a) in epithet synonymous with the word bimar for respect of physical health and constitution. the Imam? Imam Zayn al-’Abidin (a) was The Imam lived for forty years after the event only ill during the days of the episode of of Karbala’ and he was quite healthy like ‘Ashura (perhaps it was an act of providence others and was not different from Imam meant to save the Imam’s life and to preserve Sadiq (a), for instance, in this regard. Why the progeny of Imam Husayn) and this very PAYAM-E MEHR PAYAM-E MEHR

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should we then call him “Imam Zayn al- Our Responsibility and Mission: ’Abidin the Bimar” [5] You should know that we have a Imamate means being a inodel and serious responsibility in this regard, an exemplar. The philosophy of the Imam’s especially in the present times. One cannot existence is that he is a human being of a serve the people with a distorted version of superhuman calibre, like the prophets, who the truth, neither was it possible in the past. introduced themselves in these words so that It was unproductive also in the past, but its the people may follow them as higher models harm was less. Its harm is much greater in of humanity: this era. Our greatest responsibility is to see what distortions have occurred in our history; I am only a mortal like you, (and) it to see what distortions have occurred in the has been revealed to me that your God is presentation of our eminent figures and One God.(18:110) personalities, and what misinterpretations However, when the countenance of have occurred in the Qur’an. There has been these figures is distorted to a great degree no textual corruption in the Qur’an. It means they are no more capable of serving as that not a single word has been added to it models. That is, instead of being beneficial, nor a word been deleted from it. following and emulating such imaginary figures gives an opposite result. Thus we However, the danger of distortion of have seen briefly the great danger that lies the meanings of the Qur’an is as serious as in tahrif. Actually tahrif is an indirect blow any textual corruption. What is meant by and a stab in the back. distortion of meanings of the Qur’an? It means interpreting the Qur’an in a wrong The Jews are the world champion and misleading manner. Such a thing should of tahrif. No people in world history have not be permitted to take place. We should carried out tahrif to the extent that they have see what kind of distortions have taken place done. For the same reason no one has ever in our history in historical episodes such as delivered a great blow to humanity by the historic event of ‘Ashura, which must distorting facts and fabricating falsehoods. always remain a source of lesson and education for us, being a document of moral PAYAM-E MEHR PAYAM-E MEHR

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and social training and education. We should 1) He may struggle against these combat such distortions. weak points, and such a person is called a reformer (muslih). A reformer is one who The Duty of the ’Ulama and the People: fights against the weak points of the people. What is the duty of the ’ulama’ of the The people usually do not like him. Ummah in this regard and the duty of the 2) He may consider it a difficult and common people, the masses? formidable task to combat the weak points I want to make a general remark of the people. He may conclude that there is concerning the responsibility of not only no reward to be obtained in fighting the ulama’. The deviation of an ’alim lies in the people’s weak points, but there are also always confronting passively the weak disadvantages. Accordingly, he exploits their points and shortcomings of the people. weakness. It is here that he becomes an Spiritual, moral and social weak points are instance of ‘the vicious scholar’ (faqih a kind of sickness. In bodily illness the sick fajir) who according to the Noble Prophet person is usually conscious of his illness and (s) is one of the three hazards and pestilences he himself seeks his own treatment. But in of the faith. spiritual illnesses that which makes things I will not discuss other problems here difficult is that the sick person does not know but will confine myself to the issue of the that he is sick. On the contrary he considers event of ‘Ashura. The common people have his illness a sign of health. He even has a two weak points in relation to the mourning liking for his illness. It is not the case that ceremonies held for Imam Husayn (a). One individuals are conscious of their weak of them is that - to the extent I have come points and accept them as such; rather they across in my own experience (and I have not consider them as their strong points! It is yet encountered any exception) - usually the ’alim who understands the weak points those who arrange and organize the of his community mourning gatherings (majalis), whether they When an ’alim is faced with a weak point are held in mosques or at homes, want of the community he has two alternatives the majalis to draw good attendance. They before him: are satisfied if there is a substantial crowd PAYAM-E MEHR PAYAM-E MEHR

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and are unhappy if the attendance is sparse. the mere shedding of tears is not acceptable; This is a weak point. These sessions are not the majlis must be rocked with cries of held to draw crowds. Our purpose is not to mourning. I do not say that the majlis should hold a parade or a march past. The purpose not be rocked with mourning; what I say is is to become acquainted with the truths and that this must not be the objective. If tears to fight against distortions. This ia a weak are shed as a result of listening to facts and point which the speaker has to reckon with. the majlis is rocked with mourning by Should he fight this weak point or should he descriptions of real history without false and exploit it like Taj Nayshaburi? Should he fabricated narratives, without distortion, wish to combat this weak point it would not without conjuring companions for Imam be compatible with the objectives of the Husayn that did not exist in history and who organizers and holders of the majlis as well are unknown to Imam Husayn himself (as as with the wishes of the audience who like they were nonexistent), without attributing to get together and love tumult and fanfare. such children to Imam Husayn as did not Should he want to exploit this weak point exist, without carving out enemies for Imam then all that may bother him is how to draw Husayn that basically had not existed - that larger crowds. It is here that an ’alim stands is very good indeed. But when reality and at a crossroad: now that these people are truth are absent, should we go on making fools and have such a weak point, should I war against Imam Husayn by fabricating exploit it, or should I struggle against it and falsehoods and lies? go after the truth? This is a weak point of the common Another weak point present in the people. What is to be done? Should it be mourning gatherings - which is mostly from exploited? Should we exploit it for our the people’s side and has fortunately become interests and take them for a ride? Should lesser - is that profuse and loud weeping is we, like Taj Nayshaburi, say that as the regarded as the criterion of their success. people are stupid, we should make use of After all the speaker on the minbar must their stupidity? No! Our greatest relate the sorrowful accounts of the tragic responsibility and the ‘ulama’s biggest duty events. While these accounts are related, the is to struggle against the weak points of people are expected not merely to shed tears: PAYAM-E MEHR PAYAM-E MEHR

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society. That is why that the Noble Prophet persons among the ’ulama who combat such (s) said: - weak points. The book Lu’ lu’ wa When heresies and fabrications marjan was written on this very topic of the appear in my Ummah, the ’alim must declare event of ‘Ashura and I have mentioned it what he knows, otherwise he will be cursed earlier. It is by the marhum Hajji Nuri (may by God.[6] God be pleased with him) and its purpose is precisely to carry out a campaign in this That is: when falsehoods and regard, a most sacred duty which has been fabrications appear and when things become fulfilled by that great man, whose work is popular which are not part of the religion, an instance of the first part of the above- things which the Prophet (s) has not mentioned hadith: prescribed, it is the duty of the learned to declare the truth even if the people do not When heresies and fabrications like it. And may the curse of God be upon appear in my Ummah, the ’alim must declare him who hides the facts. The Noble Qur’an what he knows ... itself has declared in stronger terms: It is the duty of the ’ulama to state

Those who conceal what We have in clear terms the facts relating to this case revealed of the clear signs and guidance, to the people even if they do not like it. It is after We have made them clear for the people the duty of the ’ulama to combat falsehoods. in the Book, God shall curse them and they It is the duty of the ’ulama to expose the will be cursed by all the cursers. (2:159) liars. The jurists (fuqaha) have made certain remarks concerning the issue of back- It means, may the curse of God and biting (ghibah).They say that there are the curse of everyone who curses be upon certain exceptions where back-biting is the learned who conceal the truths declared permissible. Among cases relating to these by Us, who know the facts but conceal them exceptions is one where all the major ’u/ and refrain from expressing them. The duty ama have committed this kind of the ’ulama during the era of the last of ghibah,considering it necessary and even prophesy is to struggle against tahrif. obligatory. This is the case of jarh, where Fortunately the means for such a task are also the standing of a narrator (rawi) is critically available and there are, and have been, PAYAM-E MEHR PAYAM-E MEHR

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examined. Suppose a person narrates a put much blame on ‘Umar ibn Sa’d. There tradition from the Prophet (s) or from one are many who would do such a thing if given of the Imams (a). Is one to accept his fifty camel-loads of gold.) statements immediately? No. One must There is a general agreement about investigate his background to see what kind Mulla Darbandi that he was a good man. of man he was, whether a truthful person or Even marhum Hajji Nuri, who criticizes his a liar. If you discover a weak point in the book, and with justification, says that he was life of this person, a shortcoming, a defect, a good man. This man was sincerely devoted an instance of lying or misconduct, it is not to Imam Husayn (a) and it is said that only lawful for you but even whenever he heard Imam Husayn’s name obligatory(wajib) to discredit this person in mentioned tears would come into eyes. He your books. This is called jarh. Although it was also quite well-versed in fiqhand usul is ghibah and it amounts to casting disrepute al-fiqh. He imagined himself to be a jurist on someone - which is in general not a lawful (faqih) of the first rank. However; that was thing to do whether the subject is dead or not the case. He was a jurist of second or at alive - but in this case where the matter is least third rank. He wrote a book named Khaza’in (lit. ‘treasures’) which is a that of distortion of the truth and complete course in fiqh and has been its tahrif, one must discredit him and the liar published. He was a contemporary of the must be exposed and discredited. author of the Jawahir (lit. ‘jewels’). He Someone may be a great scholar in a asked the author of the Jawahir as to what certain field, such as Mulla Husayn Kashifi, title he had given to his book. He who was a very learned religious scholar. But said, ’Jawahir.’ As the title of his own book his Rawdat al-shuhada is replete with lies. was Khaza’in, he said, “There are many of No one has been spared of his lies. Even Ibn such jawahir in our khaza’in.” However, Ziyad aud ‘Umar ibn Sa’d are victims of his the Jawahir has been reprinted ten times and lies. He has written that Ibn Ziyad gave fifty there is no jurist who does not use it or can camel-loads (kharwar) of gold to ‘Umar ibn do without it. The Khaza’in was printed only Sa’d so as to make him go to Karbala’ to do once and thereafter no one went after it. what he did. (Anyone who hears such a story Although it has a thousand pages, it is not might think that if such is the case one cannot worth more than the paper used to print it. PAYAM-E MEHR PAYAM-E MEHR

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raised doubts concerning the occurrence This man, in spite of being a scholar, of tahrif (mainly the occurrence of deletions) in the wrote the Asrar al-shahadahin in which he Qur’an.[Tr.] has totally distorted the event of Karbala, [4] The rawdeh-khawn, often a cleric is someone altering it and twisting it out of shape, who delivers the rawdah, consisting of narratives relating in particular to the martyrdom of Imam making it ineffective and inconsequent. His Husayn, his family and companions, and in general book is full of lies. Now should we keep our to the ordeals of Ahlal Bayt, the Prophet’s family. Wa’iz, Dhakir, Minbari, etc. are other names silence about him because he was a scholar, for the professionalrawdeh-khwan. a pious man and devoted to Imam Husayn? [5] The verse pertains to the story of Moses at the Should not Hajji Nuri give his opinion abut time of his flight from Egypt: So he departed therefrom, fearful and vigilant; he said, ‘My Lord, his Asrar al-shahadah? Of course, he must deliver me from the wrongdoers.’ And when he be subjected to jarh and this is the duty of turned his face towards Midian, he said, ‘It may be that my Lord will guide me on the right way.’ Quran, an ’alim. 28:21-22

We beseech God, the Blessed and the [6] Ibn Tawus, al-Luhuf, p. 47 Exalted, to lead our hearts towards the truth, [7] The Shari’ah stipulates certain modifications in to forgive us the sins which we have the obligatory salat, the daily ritual prayers, when offered in conditions of war and danger of the committed through tahrif and otherwise, to enemy’s attack. The salat thus offered is referred to grant us the ability to carry out successfully as salat al-khawf; (see the Quran, 4:101). [Tr.] the duty and mission that we have in this [8] It was a tradition among the Arab warriors to field. recite verses during combat and encounter with the enemy on the battlefield.Rajaz is the form of poetry composed of such purposes and occasions. [Tr.]

[9] Bihar al-Anwar, vol. 44 p. 392, A’lam al-Wara, p. Notes from part 1: 234, al-Shaykh al-Mufid, Kitab al-Irshad, p. 231, al- Muqarrim,Maqtal al-Husayn, p. 257. Apparently, [1] J. M Rodwell in his translation of the Qur’an there was a tent where water-skins used to be kept (London: Everyman’s Library, p 345) makes in a and stored from the first days of the caravan’s halt footnote the following remark under this verse: at Karbala’.

“This is one of the passages which shows great [10] This is a reference to the Husayniyyeh-ye Irshad, familiarity with the habit of the Jews on the part of in Tehran. Husayniyyah is a building which is at times Muhammad.” [Tr.] also used as a mosque but is built mainly with the purpose of holding mourning ceremonies during the [2] The professional maddah, himself somewhat of months of Muharram and Safar as well as other a rawdeh khwan, though mostly without a clerics occasions relating to anniversaries of the martyrdom training, is someone who recites elegies, verses and of the figures of the Ahl al-Bayt. even delivers a rawdah in themajalis, the gatherings that are held for the sake of ceremonial mourning, [11] Ibn Shahr Ashub, al-Manaqib, iii, p. 106, see before the rawdeh e khawn takes to the minbar.[Tr.] also A’lam al-Wara, p.242; al-Luhuf, 48; Bihar al- Anwar, vol 45 p. 35, al-Mufid’s Kitab al Irshad, p. [3] This is a reference to his controversial book Fasl 239, al-Muqarrim’s Maqtal al-Husayn, p. 331; and al-Khitabin which he, contrary to the general belief al-Tabari’s Ta’rikh, vi, p. 256. of Shi’i Imami scholars through the course of history, PAYAM-E MEHR PAYAM-E MEHR

[12] Ibn Shahr Ashub, al-Manaqib, iv, p. 107, A’lam [30] Muntaha al-amal, i, p. 386. al-Wara,p. 243; al-Luhuf, 38; Bihar al-Anwar, vol. 45 94 p. 35, al-Mufid’s Kitab al Irshad, p. 239, al- Notes to part 3: Muqarrim’s Maqtal al-Husayn, p. 332; and al- Tabari’s Ta’rikh, vi, p. 257. [1] al Halabi, Sirah v2, p77 Notes to part 2: [2] Musnad, Ahmad b. Hanbal, v2, p199

[13] During the nights of the ’id of Ghadir, Dr. [3] al Mufid, al Irshad, p249, Alam al Wara, p216, Shari’ati delivered an excellent lecture on this Ibn Shahr Ashub, al Manaqib, v4, p71, Hilyat al general human tendency for hero-worship and abrar, v1, p560,Kashf al Ghummah, v2 making of myths and legends, turning historic pp10,61, Mulhaqt Ihqaq al haqq, v11, pp 256-279 figures into legendary heroes with extraordinary and superhuman characteristics. [4] This sermon was delivered in the year 1389 H, corresponding to Farvardin 1348 (March-April [14] Al-Kulayni, Usul al-Kafi, “kitab fadl al-’ilm”, p. 1969) 32; al-Saffar, Basa’ir al-darajat, p.10 [5] al Masudi, Muruj al Dhahab, v3, p69 [15] Bihar al-anwar, vol. 44, p. 381; Tuhaf al-’uqul, p. 176;al-Luhuf, 33; al-Khwarazmi’s Maqtal al- Notes to part 4: Husayn, ii, p. 5. [1] Al-Tabrisi, al-Ihtijaj, vol.2, p.457. [16] Ibn Shahr Ashub, al-Manaqib, iv, p. 110; al- [2] Al-Majlisi, Bihar al-anwar, vol. 7, p. 225; al-Jami’ Luhuf, p. 50, Bihar al-anwar, vol. 45, p. 50; al- al-saghir, vol. 1, p. 3. Irbili, Kashf al-ghummah, ii, p. 32. [3] AI-Jami’ al-saghir, vol. 1, p. 4. [17] Bihar al-anwar, vol. 44, p. 381; Tuhaf al-’uqul, p. 176;al-Luhuf, 33. [4] Bihar al-anwar, vol. 45, p. 61; A’lam al-wara, p. 246; ash-Shaykh al-Mufid, al-Irshad, p. 242. [18] Bihar al-anwar, vol. 44, p. 366; al-Luhuf, p. 25. [5] In the late Ayati (r), may God have mercy upon [19] Al-Luhuf, p. 41; Khwarazmi’s Maqtal al-Husayn, him, we have lost an invaluable asset. Five or six ii, p. 7; Ibn ‘Asakir, Ta’rikh al-Sham, iv, p. 333; al- years ago this great man gave a lecture on the Muqarrim’sMaqtal al-Husayn, p. 287; al- method of tabligh in one of the monthly sessions Harrani, Tuhaf al-’uqul, p. 176; Shaykh ‘Abbas al- of a religious association. It was published in the Qummi, Nafs al-mahmum, p. 149,Mulhaqat Ihqaq second volume of Guftar-e mah. There he raised this al-haqq, xi, pp. 624-625. very issue. He said, “What is this absurd notion that [20] Ibid. we attribute sickness to Imam Zayn al-Abidin? We have given such an appellation to the Imam that [21] Mafatih al-janan, the ziyarah of Imam Husayn anyone who hears it imagines that the Imam was (‘a) for the nights of ‘Id al-Fitr and ‘Id al-Adha. sick all his life.” Then he related an episode that had occurred recently He said, “Some time ago I read [22] Marhum Aqa Muhammad Ali was the son an article in one of the periodicals where the author of marhumWahid Behbahani and both of them were had complained about the plight of the government great men. MarhumAqa Muhammad Ali migrated and government employees, stating that most of the to Kirmanshah where he wielded great influence. government servants and officials were either incompetent or corrupt. They were either [23] al-Muqarrim’s Maqtal al Husayn, p. 252, Bihar competent and corrupt, or honest and al-Anwar, vol. 44, p. 391, al-Luhuf, p. 37 incompetent.” He had cited verbatim the words of the author; who had written, “Most of the [24] al-Muqarrim’s al-Abbas, p. 81; Ibn Shahr government officials are either of the type of Shimr Ashub, al-Manaqib, iv, p. 108 or that of Imam Zayn al-’Abidin-e Bimar; whereas we need persons who are competent like Hadrat [25] al-Muqarrim’s al-Abbas, p. 69 Abbas.” He meant that Shimr was corrupt and competent, whereas Imam Zayn al-’Abidin-e Bimar [26] Ibsar al-ayn fi ansar al-Husayn alayh al- was pious but - na’udhubillah - incompetent, and salam, p. 26 that Hadrat Abbas was both pious and competent. See how an apparently small distortion leads to such [27] Yanabi al-mawaddah, ii, p. 165; Bihar al-Anwar, a great deviation. vol. 45, p. 41 [6] Safinat al-bihar, vol. 1, p. 63; Usul al-Kafi, vol. 1, [28] Bihar al-Anwar, vol. 45, p. 40 p. 54. [29] Ibid.

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The History and Philosophy of Aza of Imam Husayn (a)

By:

Mulla Bashir Rahim

[email protected] PAYAM-E MEHR PAYAM-E MEHR

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A. THE MESSAGE

Over one thousand three hundred and fifty years ago, on the 10th of Muharram, just before ‘asr, a man stood on a sand-dune at Kerbala. He was bleeding from several wounds on his body. He had lost everything. Since early morning he had carried several dead bodies into his camp. He had even buried his infant child.

He looked at the bodies of his loved ones. Tears flowed out of his eyes. He looked at the sky and seemed to draw some strength from an unseen source. Then, like a muezzin from a minaret, he raised a call:

Is there anyone who will come to assist us ?

Is there anyone who will respond to our call for aid ?

He turned direction and repeated the call. He did this four times.

Whom was he calling out to? Surely he was not expecting anyone to come to his aid. Those who wanted to help him had already crossed the lines and laid down their lives for the cause. He knew there was no one left. He knew that there was no other Hur. And yet, meticulously and laboriously, he made sure that his call reverberated in all directions.

Of course that call was a call to Muslims of every generation in every land. It was a call to us where ever we may be. It was a call for help. Help against Yezeedism which in every age rears its ugly head to oppress justice, truth and morality. Our Imam was calling out to every Muslim of every age and time to combat Yezeedism, both within himself and as an external force. This was his battle cry for jihad-ul-akbar. He had already demonstrated that his objective had always been to create a spiritual awakening through amr bil ma’ruf and nahyi anal munkar. Now he was calling out for the continuation of this jihad at the individual, social and political levels. PAYAM-E MEHR PAYAM-E MEHR

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B. EVOLUTION OF AZA his companion al-Fudhayl Ibne Yasaar came to pay his respects to the Holy Imam. Muslims, and more particularly the Shiahs, have answered this call with the unique institution of aza-e-Hussain. With After the exchange of usual every tear that we shed for him we pledge to courtesies, Imam asked al-Fudhayl: “Do you resist the oppression of injustice, immorality, people ever organise majaalis to recall the inequity and falsehood. Every time we raise martyrdom of Imam Hussain?” Al-Fudhayl, our hand and bring it down on our chest in with tears pouring down his eyes, replied: matam, we are saying: “Labbaik, Labbaik “Yabna Rasulillah, indeed we do.” The Imam Ya Mawla!” to our Imam, Hussain Ibne Ali, said: “May Allah bless you. I highly approve the grandson of the Holy Prophet (SAWA). of such majaalis.” For long the word aza-e-Hussain has been exclusively used in connection with the On another occasion, the poet Ja’far remembrance ceremonies for the martyrdom ibne Iffaan recited to our Imam al-Sadiq a of Imam Hussain. Aza-e-Hussain includes poem on the tragedy of Kerbala. The Imam mourning congregations, lamentations, began to weep uncontrollably. He then matam and all such actions which express addressed the poet in the following terms: the emotions of grief, anger and, above all, repulsion against what Yezid stood for. These emotions, however, remain futile and “O Iffaan, do not think that it is only hypocritical unless accompanied by a will those whom you can see here are listening to reform both at the individual level and to your poetry. In fact Allah’s closest angels the community level. are present here at this majlis and they are all listening to your recitation and they too lament and weep. May Allah bless you for The term majlis has both a what you have recited. He will, inshallah, grammatical meaning and a meaning which reward you with paradise for your efforts on relates to aza-e-Hussain. In its technical our behalf.” sense, a majlis is a meeting, a session or a gathering. In reference to aza-e-Hussain, it means a gathering to mourn Imam Hussain. Aza-e-Hussain was a phenomenon In this sense it was first used by our sixth which gripped Muslim conscience Imam, Ja’far Sadiq A.S. It is reported that PAYAM-E MEHR PAYAM-E MEHR

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immediately after the tragedy of Kerbala. Mukhtar’s quest for vengeance.

The first majlis-e-Hussain was Ten days after Ashura, a messenger recited in the market-place of Kufa by a lady from Yezid arrived in Madina. His name was from whose head her veil had been ripped Abd al-Malik ibne Abi al Harith al-Sulamee. off, whose hopes and aspirations had been He came to tell the Governor, Amr bin Said destroyed on the blood-drenched sands of al-Aas that Hussain ibne Ali had been killed Kerbala but whose indomitable spirit in Kerbala. stepped forward to free the Islamic values from the yoke of tyranny and oppression. She The Governor, more conscious of the was the first one to answer the call of Imam mood of the people, said that he himself Hussain. Standing on her unsaddled camel, could not make the news public but Abd al- she looked at the multitude rejoicing the Malik, if he so wished, could make the public victory of Yezid. As soon as people saw her, announcement. Abd al-Malik announced the they were quiet. They knew that a historic news after the morning prayers. moment for Kufa had arrived. Looking straight at them, the daughter of Ali said: There was such intense weeping and wailing from the homes of Banu Hashim that “Woe upon you O people of Kufa. the very walls of masjidun-nabawi began to Do you realise which piece of Muhammad’s tremble. Zainab, Umme Luqman, the heart you have severed! Which pledge you daughter of Aqeel ibne Abi Talib came out have broken! Whose blood you have shed! screaming: “What will you say when the Whose honour you have desecrated!. It is Prophet asks you: What have you, the last not just Hussain whose headless body lies ummah, done with my offspring and my unburied on the sands of Kerbala. It is the family after I left them? Some of them are heart of the Holy Prophet. It is the very soul prisoners and some of them lie killed, stained of Islam!” with blood. What sort of ajr-e-risaalah is this that you disobey me by oppressing my The first majlis touched and moved children ?” the people of Kufa so deeply as to give rise to both the Tawwabun movement and al- PAYAM-E MEHR PAYAM-E MEHR

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Fatimah Binte Huzaam, also known aroused such strong emotions in the people as Ummul Baneen, carried her young and such revulsion against the oppressor that grandson Ubaidullah ibne Abbas and Amr ibne Said ibne al-Aas wrote to Yezid to prepared to go out. When asked where she have Bibi Zainab exiled from Madina. This was going, she said that she was taking the was done in the beginning of 62 A.H. Bibi orphan of Abbas to offer condolences to the Zainab died shortly afterwards. mother of Hussain.

Both the 4th and 5th Imams greatly Marwan ibne Hakam reports that encouraged aza-e-Hussain. In their times every afternoon men and women would aza-e-Hussain had to be performed in utmost gather at Jannat-ul-Baqee and there would secrecy as the regime was opposed to any be remembrance of the tragedy of Kerbala remembrance of Kerbala. The poets who and the weeping and wailing could be heard composed elegies and the devout Shiahs who miles away. attended the gatherings at which these elegies were recited did so at the risk of their lives. Nonetheless, the poets continued to When the prisoners were finally pour out their emotions in their poetry. freed by Yezid, they asked for an opportunity to have rites of remembrance in Damascus. A house was made available to them and aza- Some of these poetry are extant today e-Hussain went on for over a week. and one can see the intensity of faith and sadness enshrined in the words of the poets.

Just as Hadhrat Musa Kalimullah had been raised in the palace of the enemy Gradually, the institution of ziyarah of Allah, Firaun, Bibi Zainab laid the came into being. People would visit the foundation of aza-e-Hussain in the very graves of the martyrs and there perform aza- capital of his murderer ! e-Hussain. Our Imams wrote for them ziyarahs to be recited. One of these ziyarahs is recited today by us and is known as On their return to Madina, Bibi Ziyarat-e-Waritha. Zainab took over the leadership of aza-e- Hussain in the city of the Holy Prophet. This PAYAM-E MEHR PAYAM-E MEHR

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When we examine Ziyarat-e- Hussain and the martyrs of Kerbala but also Waritha, we can see not only a testimony of a renewal of one’s commitment to Allah and the greatness of Imam Hussain and the His laws as expounded in the Holy Qur’an moving sentiments describing his sacrifice and the ahadeeth. for the cause of Allah, but also a solemn pledge and a commitment by the reciter: We have records of the sayings of the representatives (Naibs) during ghaibat-e- “And I make Allah, His angels, His Sughra explaining and encouraging aza-e- prophets, and His messengers, witnesses to Hussain. From 329 AH onwards the fuqaha the fact that I believe in Imam Hussain and and the ‘ulemas took it upon themselves to in my return to Allah. I also believe in the perpetuate the message of Kerbala. laws of Allah and in the consequences of human actions. I have subordinated the Shaykh Ibne Babawayh-al-Qummi desires of my heart to his (Imam Hussain’s) better known as Shaykh as-Suduq who died heart and I sincerely submit to him and in 381 AH was the first scholar to have (promise to follow his commands).” introduced prose as medium of conveying the message of Imam Hussain. He would sit Clearly, this undertaking was never on a pulpit and speak extempore while many meant by our Imams to be an empty ritual. of his students sat by the side of the pulpit Recitation of Ziyarat-e-Waritha is a and recorded the speech. His speeches have commitment to Imam Hussain’s cause made been preserved and to this day are known as in the presence of Allah and the angels and the Amali (dictations) of Shaykh Suduq. the prophets and the messengers and in full awareness of the final accountability of Public demonstration of grief first human action. One must always reflect upon occurred in 351 A.H. On the 10th of the gravity and solemnity of this pledge. Muharram, there was a spontaneous procession in the street of Baghdad and Until the time of ghaibat-e-kubra, we thousands of men, women and children came find that our Imams always encouraged aza- out chanting “Ya Hussain! Ya Hussain!” e-Hussain. They saw in aza-e-Hussain not beating their breast and reciting elegies. In only a demonstration of grief for Imam the same year, a similar procession took PAYAM-E MEHR PAYAM-E MEHR

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place in Egypt. The regime tried its best to In India, the Ashura processions stem the tide of aza-e-Hussain but failed. became part of the Indian Muslim culture. Very soon aza-e-Hussain became an Even the Hindus participated in these institution with deep roots in the hearts of processions. The Maharajah of Gwalior was Muslims. Majlis evolved into an institution always seen walking behind the ‘alam of for amr bil ma’ruf and nahya anal munkar Hadhrat Abbas barefooted and without any as well as reminder of the tragic events. insignia of his exalted office. Marthiyas and majaalis were such strong influences on the Muslim population that they helped As Islam spread, different cultures strengthen not only their Islamic beliefs but adopted different modes of aza-e-Hussain. also their political resolve. Taimur Lang introduced the institution of tabut and alam in India. As Islam spread southwards on the sub-Continent, the form History reports that even Gandhi on underwent changes to take into account local his famous salt march to protest against the cultural influences so as to portray the oppression of the British Raj took 72 people message of Kerbala in the medium best with him in emulation of Imam Hussain understood by the local people, both protest against Yezid’s oppression. Muslims and non-Muslims.

C. IMPORTANCE OF AZA By the beginning of the 19th Century, there was not a corner of the world, from The following excerpt from the last Spain to Indo-China, which did not have will and testament of the Late Ayatullah some form of demonstration on the 10th of Ruhullah Khumayni (A.R.) is most touching Muharram. and relevant:

The form varied from country to “The memory of this great epic event country. In Iran, the most popular form has (Ashura) must be kept alive. Remember, the been passion plays as a medium transmit the cries of damnation and all the curses that are message of Kerbala in addition to the rightfully raised against the cruelty of the majaalis from the minabir. Bani Umayyayah caliphs towards the Holy PAYAM-E MEHR PAYAM-E MEHR

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Imams, are reflected in the heroic protests There is always the danger that if the against cruel despots by the nations through form appears to be incongruent to the local the centuries. It is the perpetuation of such norms and consequently incomprehensible protests that shatter oppression and cruelty. to the young generation or to the indigenous It is necessary that the crimes of the tyrants population upon whom we wish to impress in each age and era be indicated in the cries the message of Kerbala, the substance might of lamentation and in the recitals of elegies gradually lose its significance. The fabric of held for the Holy Imams.” Where ever the the substance invariably depends upon the Shiahs have gone they have taken with them acceptability of the form. the cultural forms of aza-e-Hussain as practised in their country of origin. Today, Throughout history the form of aza- aza-e-Hussain in one form or another, can e-Hussain has always undergone changes to be seen throughout the world. accommodate local norms. It is for us, therefore, to seriously re-evaluate the form Aza-e-Hussain is an important in order to ensure that we can pass on to our institution and we have to ensure that it is children the substance of aza-e-Hussain in kept alive so as to cultivate and nurture its pristine state and also make aza-e-Hussain Islamic conscience in each one of us and that an irresistible instrument of tableegh ! We our children and their descendants remain are duty bound to Allah and His Prophet to committed to the cause of Imam Hussain. ensure that our children grow up to accept aza-e-Hussain NOT as a ritualistic activity NOR as means for atonement, but as a D. AZA AT PERSONAL LEVEL serious commitment to the basic values of Islam. We must never lose sight of the fact that while the form of aza-e-Hussain may Dr. Liyakat Takim in his speech in reflect the local indigenous culture, the Toronto on the occasion of the last Hussain essence of aza-e-Hussain must always be Day made this very profound statement: remembrance of the martyrdom of Imam “The message of Imam Hussain can only be Hussain and our re-dedication to his cause. properly comprehended when we bear in PAYAM-E MEHR PAYAM-E MEHR

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mind the Qur’anic principle of tawheed Ziyarat-e-Waritha without the least intention which demands our undivided commitment of honouring that commitment. to Allah only.”

Processions are of course the I accept that not all of us can institution effectively used in the countries suddenly make or honour such a of the East and in Africa. We have to commitment. But supposing on the day of convince ourselves that this institution can ‘Ashura, after performing our a’amaals or be equally effective in the West. If not, we when the Ziyarah is recited after the aza, each must explore other means of taking Imam’s one of us promises, in the name of Hussain message to the people. We have to examine ibne Ali, to give up one such activity as is such activities as: contrary to the doctrines of Islam what a strong community we would be and what • blood donation through Hussaini an excellent legacy we would leave for our Blood Banks; children !! This in my opinion would be aza- e-Hussain par excellence ! • distribution of food to the needy;

• maximum usage of media to explain E. AZA AS INSTRUMENT OF the event and the fact the Holy Imam TABLEEGH died to save the basic values cherished by all the communities;

It is our duty to deliver Imam • publication and distribution of Hussain’s message to the indigenous leaflets; population of the country we live in. We can • succeed in this only if we ourselves appear distribution of cold drinks in schools to be true followers of Imam in all our and colleges; interaction with the community at large. We • visiting the patients in hospitals with must reflect the maximum integrity, Islamic floral gifts. You may find that when values and our sincere commitment to you take a small gift to a patient in Imam’s cause. We can not possibly be hospital you will have carried the making the commitment enshrined in PAYAM-E MEHR PAYAM-E MEHR

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message of Hussain to the entire Abu Mikhnaf was the earliest family of that patient. historian who took testimonies from eye All these suggestions are based on witnesses and compiled his maqtal. There the institution of the public “sabeels” which is in existence today a book in Arabic called we still have in the East and in Africa. While Maqtal Abi Mikhnaf. It is doubtful whether mourning is important, perhaps we should this is the original text. However, we do have limit that within the confines of our the excerpts quoted by Tabari and other Imambargahs, and demonstrate the true spirit historians. We zakireen have relied on of Imam Hussain’s generosity when he various sources principally Allamah ordered Hadhrat Abbas to provide water to Majlisi’s Biharul Anwar and others. Several Hur and his army. Perhaps we too may see a very good books in English exist on this large number moving towards Islam and subject. Maulana Sayyid Muhammad Rizvi Imam Hussain. is the compiler of a book containing several very interesting articles relating to the history of the tragedy of Kerbala. Then there is F. ZAKIRI AND PRESENTATION Shaykh Mufid (a.r.)’s al Irshad. OF HISTORY

Extrapolations of certain inferences I seek, with utmost respect, to offer from known facts are not, in my opinion or a word of caution to all my zakir colleagues. in the opinion of the ‘ulema, objectionable. For example description of natural human emotions, though not chronicled in vivid Exaggeration can only discredit us detail may be extrapolated if the description and the cause of Imam Hussain. The is within the bounds of reason and does not historical accounts must be adhered to detract from the character of the personalities although at times, in our anxiety to arouse involved. emotion, we resort to exaggeration. We should have the recorded history as our guide and reason and logic as our limitations as Some of the maqaatil can be faulted do most of our ‘ulema and fuqaha. in respect of certain statements For example Tabari records that the age of Imam Zain- ul-’abideen (A.S.) was questioned at Kufa PAYAM-E MEHR PAYAM-E MEHR

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and he was examined to determine whether • The volume of Tabari referred to he had attained buloogh. (See the History of above. al Tabari, Vol. XIX page 166). Shaykh Mufid • Al-Irshad by Shaykh Mufid. gives the fourth Imam’s age at the time as 23 years. It is well known the Imam was • The article by Imam Hussain by married and had a son . Veccia Vaghliers in the Encyclopaedia of Islam which is based mostly Balaadhuri’s account. Many such contradictions exist in the maqaatil but this does not mean that we have to reject any account in toto. Detailed events, G. OBJECTIVES and often the names of those involved, are very difficult to record accurately even by an honest and meticulous chronicler We have to remember that the ‘ashra- recording contemporaneously as the events e-Muharram is a very emotional period and are taking place. Abu Mikhnaf began to this emotion has to be exploited by the ahle compile his history, mostly through eye minabir to convey the message of Kerbala, witness account at least twenty five years to awaken a hatred against all that Yezid after the tragedy. It is necessary for us to be stood for and to rekindle a commitment to eclectic for so long as we remain within the Islam as preached by the Ahlul Bayt and for confines of reason. To be eclectic we must which Imam Hussain laid down his life. know what historical material is available and where to find it. We can not perpetuate the illusion that aza-e-Hussain means no more than a few It is not within the scope of this tears, matam and processions. These are the article to deal with all the historical sources means and not the end. They are important I would refer the reader to S.H.M, Jafri’s the only if they lead each of us to becoming a Origins and Early Development of Shi’a better shiah than we were in the preceding Islam, Chapter 7. I would also refer any year. reader interested in the subject to the following additional works: If we lose sight of the objectives we may find ourselves answerable for forgetting PAYAM-E MEHR PAYAM-E MEHR

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and holding to ridicule the cause for which effect, and it is for this very end that as a our Imam sacrificed so much ! recompense of the rationality of the message of the Holy Prophet he is told by Allah to ask for no recompense save the love of Ahlul Imam Hussain himself advised a Bayt. Love, while being an emotional force, muslim who was claiming to be a shiah to becomes hypocrisy if one fails to identify fear Allah and not to make a false claim lest and follow the wishes of the loved one. on the Day of Judgement he is raised with the liars. “Our shiah,” the Imam added, “is the one whose heart is pure of malice, May all our Muharrams be true deception and corruption. His words and demonstration of our love for, and a deeds are only for the pleasure of Allah.” confluence of emotion, reason and commitment to, Imam Hussain.

We must during this forthcoming ‘ashra-e Muharram pose this question to ourselves in all seriousness. Do we intend to make a commitment to Imam Hussain’s References: objectives or do we wish to continue 1. Kitab al-Irshad by Shaykh al Mufid complacently in our current state, paying 2. The History of Tabari, the English what can best be described as lip service to translation, Vol. XIX 3. The Rising of al-Husayn by Shaykh his martyrdom with demonstrative mourning Muhammad Mahdi Shams al-Deen only ?? 4. Imam Husayn, the Saviour of Islam by Maulana Sayyid Muhammad Rizvi 5. Al-Serat the Imam Husayn Conference Number, published by the Muhammadi While I pray that we begin, as we Trust, July 1984. 6. The origins and Early Development of Shi’a must, to understand the philosophy of aza- Islam, by S.H.M. Jafri e-Hussain and make a serious commitment 7. Al-Tawhid, Vol. II No.1, the Editorial. 8. Al Tawhid, Vol. XIII, No. 3, Pages 41 to to the objectives of the King of Martyrs, I 74, reproducing the article by Martyr sincerely hope that there never comes a day Murtadha Mutaharri entitled “Ashura : History and Popular Legend” when majaalis are replaced by clinical 9. The History of Azadari published by lectures devoid of all emotion ! Reason when Peermahomed Trust supported by emotion has a more enduring 10. The last issue of Jafferi News. PAYAM-E MEHR

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Imam Hussain: Views of Non-Muslim Scholars

Taken from The Islamic Wisdom http://www.islamicwisdom.net/ PAYAM-E MEHR PAYAM-E MEHR

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The event of Karbala marks the As the Imam and true representative greatest sacrifice for the sake of God in the of his grandfather Prophet Muhammad (S), human history. The minute and stunning Imam Husain (A) stood up against the tyrant details of this great event have survived, of the time to safeguard and protect Islam written by eyewitnesses from the very first and guide fellow Muslims. On the other day. For the last fourteen hundred centuries, hand, the staying power of the rulers the battle of Karbala reflects the collision of (Mu’awiya and his son Yazid) depended the good versus the evil, the virtuous versus solely on the might of the sword. They used the wicked, right versus the wrong, and the brute force to rule over the Muslim empire collision of Imam Husain (the head of virtue) even by all possible illicit means. versus Yazid (the head of impiety).

By the time the sun was set, the day Edward G. Brown, the professor of of Ashura in the plains of Karbala had Arabic and oriental studies at the University witnessed Imam Husain (A) giving up of Cambridge, praises Imam Husain in these everything humanly possible in the way of words: God including his 72 brave and loyal followers and his 6 months beautiful baby, Ali Asghar. In the wake of such a great ”… a reminder of the blood-stained sacrifices, the Quran praises: field of Kerbela, where the grandson of the Apostle of God fell at length, tortured by thirst and surrounded by the bodies of his “Think not of those who are slain in murdered kinsmen, has been at anytime since God’s way as dead. Nay, they are living, then sufficient to evoke, even in the most finding their sustenance in the presence of lukewarm and heedless, the deepest their Lord” (Qur’an 3:169). emotions, the most frantic grief, and an exaltation of spirit before which pain, danger and death shrink to unconsidered trifles.” Before the battle of Karbala, the [A Literary History of Persia, London, 1919, world knew only the rule that “Might is p. 227] Right”. However, the day of Assura introduced an even more powerful rule to PAYAM-E MEHR PAYAM-E MEHR

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this world; “Right is Might”. Now, the blood Imam Hussain (A.S.) explains the mission of the innocent could win over the sword of of his sacrifice in his own words: “I have a tyrant. taken this stand not out of arrogance or pride, neither out of mischief or injustice. I have Mahatma Gandhi (Indian political risen to seek reform in the community of my and spiritual leader) writes: “I learned from grandfather. I would like to bid good, forbid Hussein how to achieve victory while being evil, and follow the tradition of my oppressed.” grandfather and my father ‘Ali bin Abi Talib.”

According to the great poet Rabindranath Tagore, Hussain’s sacrifice Charles Dickens (English novelist) indicates spiritual liberation. He writes: ”In writes: “If Husain had fought to quench his order to keep alive justice and truth, instead worldly desires…then I do not understand of an army or weapons, success can be why his sister, wife, and children achieved by sacrificing lives, exactly what accompanied him. It stands to reason Imam Hussain (A.S.) did” therefore, that he sacrificed purely for Islam.” Such an everlasting victory can only be achieved by the one who totally believes In spite of all the painful aspects of and trusts in the Almighty God. Karbala, it holds a great significance in the Islamic history, for the revolution of Imam Husain (A) was not merely an event that had Thomas Carlyle (Scottish historian taken place by chance. It was rather a and essayist) explains: “The best lesson movement for the revival of Islam. Imam which we get from the tragedy of Karbala is Hussain (A) declared his noble mission right that Husain and his companions were rigid from day one. believers in God. They illustrated that the numerical superiority does not count when it comes to the truth and the falsehood. The Antoine Bara (Lebanese writer) victory of Husain, despite his minority, writes: “No battle in the modern and past marvels me!” history of mankind has earned more PAYAM-E MEHR PAYAM-E MEHR

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sympathy and admiration as well as provided Dr. K. Sheldrake writes: “Of that more lessons than the martyrdom of Husayn gallant band, male and female knew that the in the battle of Karbala.” (Husayn in enemy forces around were implacable, and Christian Ideology) were not only ready to fight, but to kill. Denied even water for the children, they remained parched under the burning sun and History has seen numerous scorching sands, yet not one faltered for a massacres of innocent people, but the moment. Husain marched with his little tragedy of Karbala is one of the few where company, not to glory, not to power of men, women and children voluntarily wealth, but to a supreme sacrifice, and every allowed themselves to be subjected to member bravely faced the greatest odds hunger, thirst, humiliation and death on the without flinching.” burning sands of Karbala because they believed that Imam Hussain (A) stood for righteousness. Little wonder that for over Dr. Radha Krishnan writes 1400 years Muslims, have been nurturing the “Though Imam Hussain gave his life almost tale of Karbala in their hearts like an open 1300 years ago, his indestructible soul rules wound, lest they should forget the supreme the hearts of people even today.” sacrifice of Imam Hussain (A) and his followers. The tragedy of Karbala took place in 680 AD on the banks of the Euphrates in Iraq but Karbala has a universal appeal and Great spiritual leaders are known to in today’s climate of violence, it is more make great sacrifices, but at Karbala, relevant than ever. The tragedy of Karbala common men and women with infants at and its spirit of non-violent resistance and their bosom, their hearts and souls aflame supreme sacrifice has been a source of with righteousness, chose death rather than inspiration to the likes of Mahatma Gandhi evil and weakness. Such was the greatness and Pandit Nehru. of Imam Hussain (A); such was his spiritual power, which could uplift common mortals to heights of supreme courage and sacrifice. Mahatma Gandhi’s first Salt Satyagrah was inspired by Imam Hussain’s PAYAM-E MEHR PAYAM-E MEHR

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non violent resistance to the tyranny of Islam alive or else in this world there would Yazid. Gandhi is said to have studied the be no one left to take Islam’s name.” history of Islam and Imam Hussain (A), and was of the opinion that Islam represented not Mrs. Sarojini Naidu writes, “I the legacy of a sword but of sacrifices of congratulate Muslims that from among saints like Imam Hussain (A). them, Hussain (A), a great human being was born, who is revered and honored totally by Mahatma Gandhi writes: “My faith all communities” is that the progress of Islam does not depend on the use of sword by its believers, but the Simon Ockley (1678-1720), the result of the supreme sacrifice of Hussain Professor of Arabic at the University of (A), the great saint.” Cambridge writes:

Nehru considered Karbala to represent humanities strength and “Then Husain mounted his horse, determination. He writes: and took the Koran and laid it before him, and, coming up to the people, invited them to the performances of their duty: adding, “Imam Hussain’s (A) sacrifice is for ‘O God, thou art my confidence in every all groups and communities, an example of trouble, and my hope in all adversity!’… He the path of righteousness.” next reminded them of his excellencies, the nobility of his birth, the greatness of his Dr. Rajendra Prasad writes, “The power, and his high descent, and said, sacrifice of Imam Hussain (A) is not limited ‘Consider with yourselves whether or not to one country, or nation, but it is the such a man as I am is not better than you; I hereditary state of the brotherhood of all who am the son of your prophet’s daughter, mankind.” besides whom there is no other upon the face of the earth. Ali was my father; Jaafar and Hamza, the chief of the martyrs, were both Swami Shankaracharya describes, my uncles; and the apostle of God, upon “It is Hussain’s (A) sacrifice that has kept whom be peace, said both of me and my PAYAM-E MEHR PAYAM-E MEHR

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brother, that we were the chief of the youth commemoration in dramatic form (ta’ziya). of paradise. If you will believe me, what I ‘Our feast days are our assemblies of say is true, for by God, I never told a lie in mourning.’ So concludes a poem by a prince earnest since I had my understanding; for of Shi’i disposition recalling the God hates a lie. If you do not believe me, many mihan of the Prophet’s family. ask the companions of the apostle of God Weeping and lamentation over the evils and [here he named them], and they will tell you persecutions suffered by the ‘Alid family, the same. Let me go back to what I have.’ and mourning for its martyrs: these are things They asked, ‘What hindered him from being from which loyal supporters of the cause ruled by the rest of his relations.’ He cannot cease. ‘More touching than the tears answered, ‘God forbid that I should set my of the Shi’is’ has even become an Arabic hand to the resignation of my right after a proverb.” slavish manner. I have recourse to God from [Introduction to Islamic Theology and Law, every tyrant that doth not believe in the day Princeton, 1981, p. 179] of account.’” [The History of the Saracens, London, 1894, pp. 404-5] Edward Gibbon (1737-1794), considered as the greatest British historian Ignaz Goldziher (1850-1921), the of his time writes: Famous Hungarian orientalist scholar writes: “In a distant age and climate the “Ever since the black day of Karbala, tragic scene of the death of Husain will the history of this family … has been a awaken the sympathy of the coldest reader.” continuous series of sufferings and [The Decline and Fall of the Roman Empire, persecutions. These are narrated in poetry London, 1911, volume 5, pp. 391-2] and prose, in a richly cultivated literature of martyrologies - a Shi’i specialty - and form the theme of Shi’i gatherings in the first third Peter J. Chelkowski, Professor of of the month of Muharram, whose tenth Middle Eastern Studies, New York day (‘Ashura) is kept as the anniversary of University, writes the tragedy at Karbala. Scenes of that tragedy are also presented on this day of “Hussein accepted and set out from PAYAM-E MEHR PAYAM-E MEHR

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Mecca with his family and an entourage of murderer.” [A Literary History of the Arabs, about seventy followers. But on the plain of Cambridge, 1930, p. 197] Kerbela they were caught in an ambush set by the … caliph, Yazid. Though defeat was certain, Hussein refused to pay homage to Robert Durey Osborn (1835-1889), him. Surrounded by a great enemy force, the Major of the Bengal Staff Corps, Hussein and his company existed without writes,”Hosain had a child named Abdallah, water for ten days in the burning desert of only a year old. He had accompanied his Kerbala. Finally, Hussein, the adults and father in this terrible march. Touched by its some male children of his family and his cries, he took the infant in his arms and wept. companions were cut to bits by the arrows At that instant, a shaft from the hostile ranks and swords of Yazid’s army; his women and pierced the child’s ear, and it expired in his remaining children were taken as captives father’s arms. Hosain placed the little corpse to Yazid in Damascus. The renowned upon the ground. ‘We come from God, and historian Abu Reyhan al-Biruni states; “… we return to Him!’ he cried; ‘O Lord, give then fire was set to their camp and the bodies me strength to bear these misfortunes!’ … were trampled by the hoofs of the horses; Faint with thirst, and exhausted with nobody in the history of human kind has seen wounds, he fought with desperate courage, such atrocities.” slaying several of his antagonists. At last he was cut down from behind; at the same [Ta’ziyeh: Ritual and Drama in Iran, New instance a lance was thrust through his back York, 1979, p. 2] and bore him to the ground; as the dealer of this last blow withdrew his weapon, the ill- Reynold Alleyne Nicholson (1868- fated son of Ali rolled over a corpse. The 1945), Sir Thomas Adams Professor of head was severed from the trunk; the trunk Arabic at the University of Cambridge, was trampled under the hoofs of the victors’ writes, ”Husayn fell, pierced by an arrow, horses; and the next morning the women and and his brave followers were cut down a surviving infant son were carried away to beside him to the last man. Muhammadan Koufa. The bodies of Hosain and his tradition, which with rare exceptions is followers were left unburied on the spot uniformly hostile to the Umayyad dynasty, where they fell. For three days they remained regards Husayn as a martyr and Yazid as his exposed to the sun and the night dews, the PAYAM-E MEHR PAYAM-E MEHR

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vultures and the prowling animals of the • Let humanity awaken and every tribe waste; but then the inhabitants of a claim Hussain as their own. neighboring village, struck with horror that • In the martyr of Imam Hussain A.S.), the body of a grandson of the Prophet should lies the death of Yazid, for Islam be thus shamefully abandoned to the unclean resurrects after every Karbala beasts of the field, dared the anger of Obaidallah, and interred the body of the martyr and those of his heroic friends.” [Islam Under the Arabs, Delaware, 1976, pp. 126-7]

Sir William Muir (1819-1905), the Scottish scholar and statesman who held the post of Foreign Secretary to the Indian government as well as Lieutenant Governor of the Northwestern Provinces writes: ”The tragedy of Karbala decided not only the fate of the caliphate, but of the Mohammedan kingdoms long after the Caliphate had waned and disappeared.” [Annals of the Early Caliphate, London, 1883, pp. 441-2]

Karbala symbolizes the true face of struggle against injustice – non-violent resistance. Not taking life but sacrificing your life for Islam. In summary, it is not out of place to say in the words of some known Indian poets: PAYAM-E MEHR PAYAM-E MEHR PAYAM-E MEHR

CheckCheck thesethese outout …… 115115

Author: Abulfazl Ezzati

Subject: History

Language: English

ISBN: —No. Vol.1

Pages: 562

First Publishing

Size: 10×17

Publishing Date: 1994

Publisher: Ahlal-Bayt World Assembly PAYAM-E MEHR PAYAM-E MEHR

116116 “Imam Ali’s (AS) Letter of Policy”

“Imam Ali’s (AS) Letter of According to the book, justice, Policy” is the translation in English of honesty, respecting others’ rights and the fourth volume of Encyclopedia of human dignity, providing public welfare, Imam Ali (AS) in Quran and Hadith security and dissemination of spirituality, recently published by the Dar-ol-Hadith etc. are among the main principles of Publications. Alawi school on which a government in religious culture is founded.

Titled “Imam Ali (AS) and Political Leadership” the work is a The 611-page book has been compilation and analysis of Hadiths and writen by Mohammad Mohammadi historical narrations which provides an Reyshahri in 10 chapters and published opportunity for investigating the political in 1000 copies. thought and practical policy of the Imam (AS).