Imam Hussein Bin Ali

published by :

Al-Balagh Foundation

Hussein is from me and I am from Hussein. Allah loves whoever loves Hussein. Hussein is a disciple of the disciples." Prophet Muhammad (s.a.w.)

Publisher's Word

All praise be to Allah, the Lord of the worlds. There is no god but Allah, the One. Peace and blessings be with Muhammad, the Messenger of Allah and his pure and sinless Ahlul-Bait.

In the twentieth century, and particularly in the last quarter of it, we have witnessed many revolutions resulting in drastic changes in the geographical, political and sociological faces of the world. Most of these changes, if not all, have affected large groups of Muslims in one way or the other.

World events move quickly and man forgets the lessons of the past. But history is connected by a series of circumstances and continues to repeat itself. Thus, the past affects the present and the present, no less, affects the future. The human conflicts we are witnessing in the world today are merely a reflection of the conflicts of the past. The essence of these conflicts are based on right and wrong, good and evil, truth and falsehood.

We often find the unjust ideologies, regimes and methods of ideology threatening the security of the people and destroying man with the pressure of their interests and enmity. We often find this to be in effect in this land, in Europe, Asia, America and Africa. When we search history we find that what we are suffering today is a continuation of the stories of injustice of long ago and that the oppressors of the world today are the successors of the oppressors of yesterday.

If we contemplate these and the many other events that are affecting the Muslim world today, we will find that there is a strong parallelism to the subject of our book.

This is a brief account of the life of Imam Hussein bin Ali bin Abi Talib (a.s.), the second grandson of the Holy Prophet and the third divinely chosen caliph from the Ahlul-Bait (a.s.).

He was the leader of a movement that was very unlike his illustrious predecessors. Although the Holy Prophet (s.a.w.) engaged in war for the sake of Allah, it was at a time when Islam was struggling to establish itself as a divine religion. Later, during the Imamate of Ali bin Abi Tal ib (a.s.), again he was driven to war to protect Islam from the deviators. At the time of the Imamate of Hassan bin Ali bin Abi Talib (a.s.) his followers had lost much of their power and force and because the bloodshed of war would cause further division in the ummah, Imam Hassan (a.s.) opted for a peace treaty with the enemy in order to protect the religion.

Imam Hussein's (a.s.) approach to Imamate was unique and extraordinary in that he took a position of opposition to the so-called caliph of the ummah. At first his opposition resembled that of his father, quiet seclusion and disassociation during the caliphate of Mu'awiyah who had not only assassinated Imam Hassan (a.s.) in order to override the terms of the treaty, but further broke all its limits in assigning the caliphate to his son Yazid as an inheritance. Later, when Yazid became caliph the pressure on Imam Hussein (a.s.) to give his pledge to this wayward and deviated ruler brought about the open opposition and refusal of Imam Hussein (a.s.) to comply.

The repercussions of his position brought about the horrendous event of the massacre at Karbala' in central Iraq. Unlike his grandfather and father (a.s.), Imam Hussein (a.s.) was not confronting non-Muslims. The killers of Imam Hussein (a.s.), his cousins, his sons, his brothers, his friends and followers, were the same ones who would join him for prayer and stand behind him as he led it! Yet, we see that even this did not deter these same people from carrying out the most atrocious orders to cut off his head and trample his body, leaving it unburied on the desert sands.

Many books have been written about the revolution of Imam Hussein (a.s.) any many misunderstand his position. It was not one of war. He was not marching to Kufa to organise an army to turn upon the ruler of the time. He was invited to come to lead them in their matters and to do his sacred duty. But he was not al lowed to do so. The political implications of his refusal to give his pledge to Yazid would have weakened the illegitimate leader's position and that was something that Yazid was not prepared to accept. He wanted all power and authority and he accepted no opposition. Thus, the tragedy of Karbala' was not about war, it was about greed and oppression. It was about truth and falsehood, right and wrong, belief and disbelief. The condition of the Muslim world today is so parallel with that time of fourteen centuries ago that one is confirmed to believe that history does repeat itself.

Imam Hussein (a.s.) a revolutionary, a leader, a saint, a pure and bright soul, a human being concerned about his fellow man. The Muslim world has been taken over by kings and presidents and prime ministers with no legitimate right and who desecrate Islamic law every day. Islam had become a source of wealth and power and is in a state of constant turmoil and confusion so that Muslims are being killed by Kuffar and Muslims alike! This was the condition of the ummah during the time of Imam Hussein (a.s.).

He saw the religion established by his grandfather, the Holy Messenger of Allah (s.a.w.), defended by his father and brother (a.s.), and now his personal responsibility, being abused and practically discarded for power, wealth and glory. He saw the rule of Muslims in the hands of unbelievers. He saw hypocrisy and oppression and he rebelled. Not unlike what is happening in the Muslim world where the rulers, some in the name of Allah, and some not, have sold out their people and their religion for some of the same reasons. The Muslims of these countries, now and in the past, have made stands against these illegitimate rulers. Why have they not succeeded to take their right to rule as Allah had ordained?

Superficially we can answer this question by saying the now patent phrase, "Muslims are disunited." At a closer look we will find it is because those rulers, of the past and present, have succeeded to innovate Islam to the point that Muslims have no identity or self-esteem. A sad reminder of the warnings of our Prophet and his Ahlul-Bait (a.s.), when they repeatedly commanded us to adhere to them.

Imam Hussein (a.s.) was one of those reminders. He rose up against an illegitimate ruler who was innovating the faith and misguiding the Muslims. This ruler played on the dissentigration of unity that began at the moment of the death of Muhammad (s.a.w.). Imam Hussein (a.s.) took his stand so that we could understand our position. It was a stand or fall situation. He could not win the battle, but he won the revolution. On the fields of Karbala', a bleak desert plain in central Iraq, he stood and fought and was martyred for the sake of re-establishing what had been forgotten.

This book is about a revolutionary. A righteous man. A religious authority. An Imam of the Muslim ummah. He was killed! By whom? By others Muslims in a struggle for power and rule of the Islamic state. Who was there to help him? Precious few. Why did he take a stand that meant certain death for him and his family and followers? For Allah and Islam. What was he trying to do? Teach us that fighting unto death is more honorable than submitting to injustice. Why have we not grasped the true essence of his message? This final question remains unanswered.

Around the world on the 9th and 10th of Moharram, you will find Muslims of all creeds crying their eyes out for Imam Hussein (a.s.), and then going home to their comfortable beds to have a restful night's sleep while their brothers and sisters starve to death and suffer oppression and aggression in various countries. What a bunch of rubbish! Is that what Imam Hussein (a.s.) sacrificed his pure and blessed blood for? A few tears once a year? Allah perserves us from the ignorant!

We pray to Allah, with all our soul, that upon reading this brief account of the life of Imam Hussein (a.s.), the third rightful caliph of the Ahlul-Bait (a.s.) that the reader will be encouraged to research more deeply into his life and message. Scores of books are available in many languages. A study of his stand may help us to take a more righteous position in our own lives.

An understanding of what Imam Hussein (a.s.) was trying to instill in the soul of the ummah may wake us up before it is too late, if it's not too late already. We suppose the best way to capsulize his message is in his own words:

"It is better to die fighting for truth, than to live under an oppressive ruler."

"Of the believers are the men who are true to what they covenanted with Allah; of them is he who has fulfilled his vow and of them is he who awaits (its fulfilment); and they have not changed in the least," Holy Qur'an (33:23)

If we can honestly include ourselves among any of those mentioned in the above verse, our tears for Imam Hussein (a.s.) may have real content.

With Allah comes success.

Introduction

Praise be to Allah, and blessings and peace be upon our master and leader, Muhammad, and his pure household and the righteous among his companions.

As centuries pass by, the uprising of Imam Hussein (a.s.), the grandson of Prophet Muhammad (s.a.w.), shines more powerfully, as a medal on the brow of history. It becomes firmly fixed in the conscience of the Muslim ummah, and is more understandable in the view of the historians and researchers.

Similarly, the free faithful get more determined to follow in it's footsteps, and hold firmly to it's noble goals so as to destroy the oppression of the tyrants, and root up the governments of the agents of the east and west all over our great Muslim world.

As in the far past, all efforts made by the sympathizers, and the spiteful alike, to thwart Imam Hussein's determination to begin his blessed and tremendous uprising, which awakened the ummah and pulled down the thrones of the Ummayyad, had failed. Now all the hectic and poisonous plots being made to deflect the revolution from its right path, or obliterate its landmarks, or extinguish its blazing flame, will also certainly fail. There is no way these efforts could succeed, whether they center on distorting the image of the uprising, inventing stories and myths around it, or emptying it of its Islamic meaning and depicting Imam Hussein (a.s.) as a 'rejecting leftist', or an 'ambitious adventurer', or an 'avenger', or a 'mutinist', or employing any other means of diversion, cover-up and distortion.

Imam Hussein (a.s.) rose up. He continued his uprising and stuck to it until its last stages. He sacrificed all that he had, and offered the most dear men and pure souls to Allah for one goal. It was to defuse a 'bomb' which Mu'awiyah expertly timed and planted. That was Mu'awiyah, the son of Hind, the 'Eater of Kidneys'. The 'bomb' was planted to blast off the principle of 'Islamic legitimacy' at the bands of his son Yazid, to root out that principle after being gradually pushed off the stage. This being achieved, it would be an easy task to violate all Allah's bounds and laws, the first of which are the qualifications the Muslim leader should possess to answer the office of leadership, and the last of which is the cancelling of Islamic ritual s and ethics.

It is no wonder, then, that the orientalists, including the Jews and Christians, praise the Ummayyad rule, particularly Yazid, as the strongest leader in the history of Islam!

Al-Balagh Foundation hopes, as it presents to its dear readers 'Rays of Light from the Life of Imam Hussein (a.s.)', the third Imam of the household of the Prophet (s.a.w.), and his second grandson, who, along with his brother, Imam Hasan (a.s.), are the masters of the youths of paradise, that it can spread sweet wafts of the fragrance of the family of the Prophet (s.a.w.), and reach the masses of our Muslim ummah with the momentum of a principled uprising, the match of which history never witnessed.

We beseech Allah, the Most High, to aid and grant success to all the culturally aware vanguards, who reject their corrupt status quo, and believe in their promising Islamic future. He is the best of helpers.

How Islam Immortalized Imam Hussein (a.s.) :
The Blessed Infant

On the third of the blessed month of Sha'ban, the fourth year after Hijrah and a year after the birth of Imam Hassan (a.s.), the Messenger of Allah (s.a.w.) was given news of the birth of Imam Hussein (a.s.). He hurried to the house of Imam Ali and Fatimah al-Zahra' (a.s.).

"O Asma'," he ordered Asma', the daughter of Umays, "bring me my son."

She took the newborn to him. The infant was wrapped in a piece of cloth. The face of the Messenger of Allah (s.a.w.) lit up upon seeing his grandson. He took him in his arms. He recited the call to prayer (adan) into his right ear, and read the shorter version (iqamah) in his left ear. He, then, placed the baby in his lap and wept.

"May my father and mother be your sacrifice," Asma' asked him, "why are you crying?"

"Because of my son," he replied.

"He is a newborn baby," she said.

"O Asma'," he said," After me, the transgressing party will kill him. May Allah never grant them my intercession."

Then he said: "Asma', don't tell Fatimah about this, for she has just given birth to him." ¹

Then the Messenger of Allah (s.a.w.) turned to Imam Ali (a.s.) and asked him: "What name have you chosen for him?"

"I would never precede you in naming him, O Messenger of Allah," he replied.

At that moment, the revelation descended on the beloved Messenger, Muhammad (s.a.w.), with the name of the infant. Having received the divine order, the Messenger (s.a.w.) looked at Imam Ali (a.s.) and said:

"name him Hussein."

Seven days later, the Prophet (s.a.w.) hastened to the house of al-Zahra' (a.s.). He slaughtered a lamb as an offering to Allah and ordered the infant's head shaved, its weight in silver to be given to the poor. Thus, the Holy Prophet (s.a.w.) applied the very same Islamic rites he had earlier performed for his brother, Imam Hassan (a.s.). ²

The Status of Imam Hussein (a.s.)

The status of Imam Hussein (Abu-Abdullah) (a.s.) is unparalleled, except by that of his father, mother, brother, and the Imams of his offspring, on all of them be the peace and blessings of Allah. Should a historian make a good research, collecting the stories and traditions concerning Imam Hussein (a.s.), he would certainly end up with the Imam (a.s.) as the top example among the Muslims. He would write a voluminous, great work covering this Imam.

As much as we can, we will delve into the key points which portray the great position of Imam Hussein (a.s.) according to Islamic criteria.

The Glorious Qur'an, the supreme divine document, which falsehood can never reach from before or behind it, expresses in many verses the lofty position Imam Hussein (a.s.) achieved in the sight of Allah, the Exalted. Following are some of these verses:

1. Verse of Purification (Tathir)

"Allah only wishes to keep away uncleanness from you (Household of the Prophet) and purify you thoroughly." Holy Qur'an (33:33)

Traditionists say, regarding the reason this verse was revealed, that the Holy Prophet (s.a.w.) called for a shawl. With it he covered Ali, Fatimah, Hassan and Hussein (a.s.). "O my Lord," he said, "these are the members of my family. Remove uncleanness from them and purely purify them." ³ and so this noble verse was revealed on this occasion. It is a testimony by Allah, the Blessed and Exalted, on the purity of the Prophetic house (Ahlul Bait (a.s.)) and their great stature.

2. Verse of Malediction (Mubahala):

"If anyone disputes with you about it (your prophethood) after the knowledge has come to you, say, 'Come, let us bring our sons and your sons and our women and your women and ourselves and yourselves and pray to Allah to curse the lying party." Holy Qur'an (3:61)

The Qur'anic exegesists and scholars say that this noble verse was revealed when the Christians of the city of Najran agreed with the Messenger of Allah (s.a.w.) to pray to Allah to destroy the party which stuck to falsehood. As agreed, and on time, the Holy Prophet (s.a.w.) went out to the place chosen for the contest. He carried Imam Hussein (a.s.) and took Imam Hassan (a.s.) by the hand. Fatimah followed behind while Imam Ali walked in their wake. "Say 'Amen' at the end of my prayer," the Holy Prophet (s.a.w.) told them. But, upon seeing those brilliant faces filled with piety and grandeur, the Christians stopped short of entering the contest. They recognized the Prophet's authority, and paid the tribute. ⁴

The noble verse called Hassan and Hussein "our sons," mentioned the Prophet Muhammad (s.a.w.), and referred to Ali as "ourselves" and Fatimah as "our women." She symbolizes the whole of womankind in this verse. Had there been other people who had higher status than these people, the Holy Prophet (s.a.w.) certainly would have brought them along with him.

3. Verse of Affection (Mawada):

"... say: 'I do not ask you f or any payment f or my preaching to you, except the love f or my relatives ...'" Holy Qur'an (42:23)

The Qur'anic exegesists state that this verse was revealed concerning Ali, Fatimah, Hassan and Hussein (a.s.).

Jabir bin Abdullah is reported to have said: "A bedouin came to the Holy Prophet (s.a.w.) and said, 'O Muhammad! introduce me to Islam.'

"'You should bear witness,' replied the Messenger of Allah (s.a.w.) 'that there is no god but Allah, Who is the only God, Who has no partner whatsoever, and that Muhammad is His Servant and Messenger.'

"'Do you ask for recompense in return?' asked the bedouin.

"'No,' said the Prophet (s.a.w.), 'except that you should love the relatives.'

"'Mine or yours?' inquired the man.

"'Mine,' said the Holy Prophet (s.a.w.).

"'Hold out your hand,' said the bedouin. 'I give you my pledge of allegiance. My Allah curse whoever doesn't love you or your kindred.'

"'Amen,' said the Messenger of Allah (s.a.w.)." ⁵

It is reported in the Musnad (Book of traditions) of Ahmad bin Hanbal, the two Sahihs (Authentic books of traditions), and the exegesis of al-Tha'alibi and al-Tabarsi, that Ibn Abbas, may Allah be pleased with him, was quoted as saying, "when the verse (say: I do not ask you for any payment for my preaching to you except the love for my relatives) was revealed, Muslims asked the Prophet (s.a.w.), 'O Messenger of Allah! Who are your kinsfolk whom we should love?! 'Ali, Fatimah and their two sons,' answered the Prophet (a.s.)."

Next to the verses of the Glorious Qur'an, we quote certain statements, from the Messenger of Allah (s.a.w.) as additional evidence expressing the lofty position occupied by Imam Hussein (a.s.) in the world of Islam and the Muslim ummah.

1. In the Sahih of al-Tirmidhi, Ya'la bin Murrah is quoted to have said, "The Messenger of Allah (s.a.w.) said,

'Hussein is from me and I am from Hussein. Allah loves whoever loves Hussein. Hussein is a disciple of the disciples." ⁶

2. Salman al-Farsi is reported to have said, "I heard the Prophet of Allah (s.a.w.) saying, 'Hassan and Hussein are my two sons. Whoever loves them then he loves me. And whoever dislikes them then he dislikes me. And whoever dislikes me then Allah dislikes him. And whomever Allah dislikes, He will throw him into hell f ace downward."' ⁷

3. Al-Bara' bin Azib is quoted to have said, "I saw the Messenger of Allah (s.a.w.) carrying Hussein bin Ali (a.s.) on his shoulder. He was saying, 'O Lord! I do love him so love him.'" ⁸

4. Abdullah bin Mas'ood is reported to have said, "The Messenger of Allah (s.a.w.) said, concerning Hassan and Hussein, 'These are my two sons, whoever loves them then he loves me. And whoever dislikes them he dislikes me,"'

5. Ali bin Hussein (a.s.) said, on the authority of his father, on the authority of his grandfather (a.s.), 'The Messenger of Allah (s.a.w.) took the arms of Hassan and Hussein and said, 'Whoever loves me and loves these two and their father, he will certainly be with me on the Day of Judgement.'" ⁹

Aspects of his Character

In our latest booklet ¹⁰ we referred to the fact that the characters of both Imams Hassan and Hussein (a.s.) have many traits in common. Both of them received their initial stage of training before shouldering the heavy task of propagating and defending the da'wah. Both of them had one and the same education, indoctrination, and spiritual and ideological teachings, under the supervision of their grandfather (s.a.w.), their father and their mother (a.s.).

As a result, the aspects of their characters fused together personifying the message of Allah, the Blessed and Exalted, in thought, action and conduct.

In our booklet on Imam Hassan (a.s.), we cited some examples which put his character into perspective. Here, we do the same regarding Imam Hussein (a.s.).

1. His Relationship With Allah

We can better understand the depth of Imam Hussein's (a.s.) relationship with Allah, the Most High, if we don't lose sight of the fact that the Prophet (s.a.w.) himself taught him the ideology of Islam and brought him up spiritually as he had done with his father, Imam Ali, his mother, al-Zahra', and his brother, Imam Hassan (a.s.). By so doing, his path was defined and his character was formed.

One day he was asked, "How great is your fear of your Lord?"

"No one would be secure on the Day of Judgement except those who feared Allah in this life," he replied. ¹¹

His face would turn pale, and he would tremble at the time of doing his ablution. He was asked about this and answered,

"Whoever stands in the presence of the Almighty Allah is not to blame if his color turns pale and his limbs shake."

On the night before the tenth of the month of Muharram, Imam Hussein (a.s.) asked the Ummayyad army to delay the battle till the following morning. He said, "This night we want to offer our prayers to our Lord, and we want to ask His forgiveness. He knows that I love to offer my prayer to Him, recite His Book, and pray much asking f or His forgiveness."

During the most critical and horrifying hours of the last day of his earthly life, he realized that it was midday and he had to perform his prayer. The battle of Karbala' was in full swing. He asked the enemies to stop fighting so as to let him and his followers offer their prayer. No better testimony than this can reflect the depth and strength of his relationship with Allah and his love for Him.

He used to recite this supplication, "O Lord! Grant me the desire for the other world, till I realize that it is a real thing in my heart, through my apathy to this world. O Lord! Grant me perception with regard to the other world so much that I will seek the divine reward with acute longing, and flee from the bad deeds out of fearing You, O Lord ...". ¹²

We Will address this plea more elaborately when we cover the uprising of Imam Hussein (a.s.) and his heroic, and matchless sacrifice for the sake of Allah, the Most High.

2. His Relationship With People

A look at the ethical side of Imam Hussein's (a.s.) character would be enough to shed light on the vividness of his relations with the ummah, for he was the most perfect and exemplary leader during his time. We don't mean that Imam Hussein (a.s.) was different from the other Imams in this respect. The nature of the relationship between the Imam and the ummah is actually outlined by the Divine Message. Imams represent it, as personified in their daily life.

Following are some examples of that great, high and brilliant relationship.
____________
1. Al-Tabrasi, I'lam al-Wara bi A'lam al-Huda (Acquainting the People to the Leaders of Guidance), p. 217.

2. Ashi'a min Hayat al-lmam al-Hassan bin Ali (a.s.) (Glimpses of the Life of Imam Hassan bin Ali (a.s.), (Tehran: Al-Balagh Foundation).

3. Sahih Muslim (The Authentic Book of Tradtions Compiled by Muslim) Merits of the Companions of the Prophet (s.a.w.), Sahih al-Tirmidhi, vol. 2, Musnad Ibn Hanbal, Mustadrak al-Sahihain (The Book Which Collects the Traditions Left Out by the Two Authentic Books of Tradition), Majma' al-Bayan (Collector of Eloquence), etc.

4. Fadha'il al-Khmasah min al-Sihah al-Sittah (Merits of the Five in the Six Authentic Books of Traditions), vol. 1, p.244. It refers to the great books which confirm this narrative. Among them are: Tafsir al-Zamakhsahri (Qur'anic Exgesis by al-Zamakhshari), Sahih Muslim, Musnad Ahmad bin Hanbal, Al-Durr al-Manthoor (The Scattered Pearls), by al-Suyooti, al-Fakhr al-Razi, and al-Tirmidhi.

5. Fadha'il al-Khamsah, vol. 1, p. 259, quoted from Hilyat al-Awliya' (Ornament of the Saints), vol. 3, p.201, and from al-Durral-Manthoor, by al-Suyooti, Usd al-Ghabah (Lions of the Jungle), Mustadrak al-Sahihain, Tafsir Ibn Jabrir al-Tabari (Qur'anic Exegesis by al-Tabari with differences in words and narratives.

6. Fadha'il al-Khamsah, vol. 3, pp. 263.

7 I'lam al-Wara (Merits of the Two Grandsons of the Prophet (s.a.w.)), al-Tabrasi, p. 219.

8. Al-Fusool al-Muhimmah (The Important Chapters), Ibn al-Sabbagh al-Maliki.

9. Tathkirat al-Khawas (Admonishing the Prominent People), The Prophet of Allah's love for Hassan and Hussein (a.s.).

10. Ashi'a min Hayat al-Imam al-Hassan bin Ali (a.s.), Al-Balagh Foundation,

11. Al-Majalis al-Saniyyah (Bright Memorial Services), Sayyid Muhsin al-Amin.

12. Kashf al-Gummah fi Ma'rifat al-A'immah (Removing the Grief by Knowing the Imams), Scholar al-Arabali, vol. 2, p.274.