questions and doubts.

To meet the responsibilities assigned to it, the Ahl al-Bayt World Assembly (ABWA) has embarked on a defence of the sanctity of the Islamic message and its verities, often obscured by the partisans of various sects and creeds as well as by currents hostile to Islam. The Assembly follows in the footsteps of the Ahl al-Bayt (as) and the disciples of their school of thought in its readiness to confront these challenges and tries to be on the frontline in consonance with the demands of every age.

The arguments contained in the works of the scholars belonging to the School of the Ahl al-Bayt (as) are of unique significance. That is because they are based on genuine scholarship and appeal to reason, and avoid prejudice and bias. These arguments address scholars and thinkers in a manner that appeals to healthy minds and wholesome human nature.

To assist the seekers of truth, the Ahl al-Bayt World Assembly has endeavored to present a new phase of these arguments contained in the studies and translations of the works of contemporary Shi‘ah writers and those who have embraced this sublime school of thought through divine blessing.

The Assembly is also engaged in edition and publication of the valuable works of leading Shi‘ah scholars of earlier ages to assist the seekers of the truth in discovering the truths which the School of the Prophet’s Household (as) has offered to the entire world.

The Ahl al-Bayt World Assembly looks forward to benefit from the opinions of the readers

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and their suggestions and constructive criticism in this area.

We also invite scholars, translators and other institutions to assist us in propagating the genuine Islamic teachings as preached by the Prophet Muhammad (S).

We beseech God, the Most High, to accept our humble efforts and to enable us to enhance them under the auspices of Imam al-Mahdi, His vicegerent on the earth (may Allah expedite his advent).

We express our gratitude to Mr. ‘Ali Asghar Ridwani, the author of the present book, and Mr. Kelvin Lembani (Muhammad ‘Abd al-‘Aziz), its translator. We also thank our colleagues who have participated in producing this work, especially the staff of the Translation Office.

Cultural Affairs Department

The Ahl al-Bayt (as) World Assembly

happy occasion. He came to al-Zahra’s (as) house, requested to see al-Husayn (as) and held him in his arms.

The Prophet (S) recited first the adhan (the call to prayer) in the newborn’s right ear and next the iqamah (the prelude to prayer) in his left ear. The Archangel Gabriel [Jibra’il] appeared to the Noble Prophet (S) and brought Allah’s orders that the newborn child should be named al-Husayn (as). This was an exact repetition of what had earlier taken place when al-Hasan (as) was born.”(1)

3. Sibṭ ibn al-Jawzi says, “His nickname is Aba ‘Abd Allah. He was also endowed with the titles Sayyid Wafiyy, Waliyy, Sibṭ, and the Martyr [shahid] of Karbala.”(2)

of Ishmael [Isma‘il], he said his prayers. After praying, he put his face on the station of Ishmael and began weeping and said, “Your humble slave is at the doorstep of your house! Your humble servant is at your doorstep! A destitute is at your doorstep!”

For a long time, he kept repeating these statements. After a while, as he was leaving that place, his sight fell upon some poor people eating crumbs and pieces of bread. Imam al-Husayn (as) went over to them and greeted them with the ceremonial Islamic greeting of ‘salam’. They answered his greeting and invited him to their meal. He sat with them but did not partake of their food. He said, “If your food had not been from charity [sadaqah], I would have partaken of it.” He said to them, “Arise and come with me to my house.” When they arrived at his house, Imam al-Husayn (as) provided them with food and clothes.(1)

4. It has been narrated that ‘Abd Allah ibn ‘Ubayd ibn ‘Umayr said, “Al-Husayn ibn ‘Ali (as) performed the hajj twenty five times on foot, despite being accompanied by his fine and noble horses.”(2)

6. Ibn ‘Abd al-Barr says, “Al-Husayn (as) was a highly scholarly and religious man. He performed prayer, fasting and hajj a lot.”(3)

8. On his own chain of transmission [sanad], Tabari narrates that Ḍaḥḥak ibn ‘Abd Allah Mashriqi said, “When darkness fell at Karbala, al-Husayn (as) and his companions spent the whole night praying, seeking forgiveness, supplicating and entreating Allah…”(4)

has been recounted that Imam ‘Ali ibn al-Husayn (as) said, “Al-Husayn used to say, ‘If someone vilifies me in my right ear and then apologizes for it in my left ear, I will surely accept his apology because I heard Amir al-Mu’minin ‘Ali ibn Abi Ṭalib (as) narrate a hadith from my grandfather the Prophet of Allah (S) that,(1)

لا یرد الحوض من لم یقبل العذر من محقّ او مبطل.

The one who does not accept apologies, whether the apology is true or not, will not pass the pond [hawd] of al-Kawthar’.”

2. It has been recounted that one of Imam al-Husayn’s (as) slaves had committed an offence that required discipline. The Imam (as) ordered that the slave should be punished for the offence. The slave implored Imam al-Husayn’s forgiveness. He appealed to the Imam (as) by quoting verses of the Holy Qur’an. He said, “O my master! God, the Exalted, has revealed: ‘And those who restrain their anger’.”(2)

Imam al-Husayn (as) replied, “Let him go. I have restrained my anger.” The slave continued, “And pardon men.” The Imam (as) said, “I have pardoned you.” The slave further implored, “And Allah loves the doers of good.” The Imam (as) said, “You are freed in the way of Allah.” After this, Imam al-Husayn (as) gave orders that a gracious and handsome gift should be given to the freed slave.(3)

holy and inviolable House of Allah) who kills a fly?’ Ibn ‘Umar answered, ‘The people of Iraq are more concerned to ask about killing flies ignoring the fact that they killed the son of the Prophet’s daughter (as).’ Then he added, ‘The Noble Prophet (S) has said, ‘Al-Hasan and al-Husayn are my sweet smelling flowers in this world’.”(1)

2. On his own chain of transmission, al-Hakim al-Neyshaburi recounts that, “Salman Farsi said, ‘Allah’s Prophet (S) used to say,

«الحسن والحسین إبنای، من أحبّهما احبّنی، ومن أحبّنی أحبّه الله، ومن أحبّه الله أدخله الجنه، ومن أبغضهما أبغضنی، ومن أبغضنی أبغضه الله، ومن أبغضه الله أدخله النار.»

‘Al-Hasan and al-Husayn are my two children. Whoever loves them has in fact loved me. Whoever loves me is loved by Allah and whoever is loved by Allah will enter Paradise. Anyone who hates these two has in fact hated me. Anyone who hates me is hated by Allah, and whoever is hated by Allah will be cast into the hell fire.’’”(2)

3. Also on his own chain of transmission, al-Hakim al-Neyshaburi has narrated that, “Ibn ‘Umar said, ‘The Prophet of Allah (S) said,

«الحسن والحسین سیدا شباب أهل الجنه وأبوهما خیرٌ منهما.»

‘Al-Hasan and al-Husayn are the chiefs of the youths of Paradise, and their father is better than these two.’’”(3)

4. On his own chain of transmission, al-Tirmidhi quotes from Yusuf ibn Ibrahim from Anas ibn Malik, “The Prophet (S) was asked about whom among the Ahl al-Bayt (as) was more beloved to him. He answered, ‘Al-Hasan and al-Husayn.’ The

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Prophet (S) always used to tell Fatimah (as), ‘Bring my two children to me.’ He would then press them against his chest and smell their sweet scent.”(1)

5. Ya‘la ibn Marrah says, “The Holy Prophet (S) and I left the house to attend a social gathering we had been invited to. Along the way, the Prophet (S) caught sight of al-Husayn (as). He was busy playing. Allah’s Prophet (S) quickly went to al-Husayn (as) and spread his arms wide open in order to embrace him, but al-Husayn (as) teasingly kept running from side to side in a playful manner. Both of them started laughing. Finally, the Prophet (S) managed to catch al-Husayn (as).

He put one of his hands under al-Husayn’s (as) chin and the other one on his head. Finally, they embraced and kissed each other. The Prophet (S) then said,

حسین منّی وأنا منه، أحبّ الله من أحبّه، الحسن والحسین سبطان من الأسباط.

‘Al-Husayn is from me and I am from al-Husayn. Allah loves whoever loves al-Husayn. Al-Hasan and al-Husayn are two of my grandchildren’.”(2)

We interpret the sentence ‘Al-Husayn is from me and I am from al-Husayn,’ as follows:

a) The first part of the hadith which says, ‘Al-Husayn is from me,’ means that al-Husayn (as) descends from and is a product of the Prophet of Allah (S). Although his biological father is ‘Ali ibn Abi Talib (as), the explicit wording of the Qur’anic Verse of Mubahilah clearly states that Imam ‘Ali (as) is a part of the soul of Allah’s Prophet. For

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this reason, Imam al-Husayn (as) is rightly considered as the Prophet’s (S) child.

b) Commenting on the second part of the hadith which says, ‘And I am from al-Husayn,’ it can be said, after proclaiming his prophetic mission, the Noble Prophet (S) cannot be regarded as an ordinary person anymore. On the contrary, he is looked upon as a man with a divine mission. Allah’s Prophet (S) is the epitome of the prophetic mission. His life is his prophetic mission and his prophetic mission is his life.

c) Also, we all know that every father makes an effort to have a child who will succeed him, defend his father’s character, and protect and revive his mission. The child is the one who is charged with the duty of continuing his father’s way. Regarding Imam al-Husayn (as), the reason why the Holy Prophet (S) says, ‘I am from al-Husayn,’ is that al-Husayn’s (as) uprising and martyrdom kept alive the mission of the Holy Prophet (S).

For this reason, the Holy Prophet (S) conferred the dignity of ‘I am from al-Husayn,’ on him. This implies that the continuity of the prophetic mission depends on al-Husayn (as). It is for this reason that it has been said, “Islam transpired through Muhammad (S) and survived through al-Husayn (as).”

6. Yazid ibn Abi Yazid says, “Fatimah’s (as) house was located along the Prophet’s way from ‘A’ishah’s house. One day, as the Prophet (S) was leaving ‘A’ishah’s house, he heard al-Husayn (as) crying. The Noble Prophet (S) said, ‘O

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Fatimah! Do you not know that I am bothered and pained when I hear him crying?’”(1)

7. Al-Hakim al-Neyshaburi recounts that he personally heard Abu Hurairah saying, “I saw Allah’s Prophet embracing al-Husayn. He kept saying, ‘O my Allah! I love him. Love him too!’”(2)

for everyone to finish responding and become silent.

After everyone became quiet, and there was no longer any noise to interrupt him, ‘Abd Allah ibn ‘Umar raised his voice very high and said, ‘May God’s peace and blessings be upon you!’ [wa ‘alayka salam wa rahmatullah wa barakatuh!] After that, he turned towards the people and asked, ‘Do you want me to inform you about a man from among the inhabitants of the earth who is the most beloved of the inhabitants of the heavens?’

The people answered, ‘Yes!’ ‘Abd Allah ibn ‘Umar said, ‘In the heavens, the most beloved man is that Hashimite man who just passed by us. He has not talked to me since the Battle of Siffin. If he forgives me, it is far better for me than a host of fine red camels’.”(1)

4. Jabir ibn ‘Abd Allah Ansari says, “Whoever wants to catch a glimpse of the dwellers of paradise should look at al-Husayn (as), because I heard that the Holy Prophet (S) used to inform people to do this.”(2)

In his book entitled “Majma‘ al-Zawa’id”, Haythami has also narrated this same hadith. At the end he adds, “The narrators of this hadith are all classified and categorized among the truthful reporters of hadith, except Rabi‘ ibn Sa‘d, who is classified among the very trustworthy and reliable.”(3)

5. ‘Umar ibn Khattab addressed Imam al-Husayn (as) in this way, “That which has sprung up and grown over our heads (i.e. Islam) was done through you the people of the Prophet’s

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(S) Household (i.e. the Ahl al-Bayt).”(1)

6. It has been recounted that, “‘Abd Allah ibn ‘Abbas held the straps of Imam al-Hasan’s and Imam al-Husayn’s (as) horse. Some people rebuked him for doing so. They said, ‘You are older than these two. It is not befitting of you to hold the straps of their horse.’ Ibn ‘Abbas answered, ‘These two are the Holy Prophet’s (S) children. Is it not equal to prosperity for me to hold the straps of their horse?’”(2)

of Allah’s Prophet (S).”(1)

Al-Husayn (as) inherited this perfect attribute from his ancestors and later passed it on to his progeny. In the entire history of humankind, no one has been found to be braver than al-Husayn (as).

Among all the children of Adam, no one has undertaken a braver action than the measure al-Husayn (as) undertook at Karbala. I will not go into all the details but suffice it to say that the honor of being a martyr, the son of a martyr and the father of martyrs is reserved only for him in the entire history of mankind, and will remain so for hundreds of years to come…”(1)

the Holy Prophet (S), is that these two are the leaders and masters of the youths of Paradise. This honor has not been granted to anyone except these two people.

Let us now examine and deliberate upon these hadiths.

who loves them, surely loves me, and anyone who hates them, surely hates me.”(1)

Others who have narrated and recorded this hadith are listed in the following two groups:

of the Prophet’s companions [sahabah] and names all of them… After that, he adds, “The close and strong connection of these chains of transmission to one another is enough to prove the correctness and authenticity of this hadith.”(1)

3. Al-Hakim al-Neyshaburi says, “This hadith, including the part which says ‘and their father is better than these two’, is correct according to the conditions of the two shaykhs (i.e. Bukhari and Muslim), but they did not collect it.”(2) Following this hadith, al-Neyshaburi states, “This is a hadith which can be authenticated in many ways, and I am surprised why these two did not narrate it.”(3)

4. Dhahabi says, “This hadith is authentic [sahih].”(4)

5. Al-Tirmidhi says, “This hadith is noble and sound [hasan] but has been isolated and abandoned [gharib].”(5) Al-Tirmidhi also narrated this hadith on a different chain of transmission and adds a footnote at the end saying, “This hadith is sound and correct.”(6)

6. Al-Albani has approved the authentication done by al-Tirmidhi. He says, “The truth of the matter is what has been reported by al-Tirmidhi.”(7)

Al-Tirmidhi says, “The chains of transmission of this hadith are authentic and the people mentioned in the line of transmission are all truthful according to the distinguished and upheld standards of narrating; in addition, Maysarah ibn Habib (one of the narrators of this hadith) is well known for his trustworthiness.”

Al-Albani has also assented to the authentication done by Hakim and Dhahabi.(8)

7. Haythami, in his book entitled, “Majma‘ al-Zawa’id”, assents to the authenticity of the above mentioned hadith through

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the line of transmission of Abu Sa‘id al-Khudri.(1)

8. Mustafa ibn ‘Aduwwi.(2)

9. Huwayni Athari in his book entitled, “Khasa’is Amir al-Mu’minin (as)” has approved and assented to the authenticity of this hadith.(3)

10. Al-Dani ibn Munir Al Zahawi.(4)

11. Hamzah Ahmad al-Zayn, the renowned and celebrated researcher of the book entitled, “Musnad Ahmad” has categorized this hadith as authentic.(5)

12. Ibn Hibban has reported this hadith in his “Al-Sahih”.(6)

This hadith has been recounted through so many chains of transmission that Suyuti and Sam‘ani consider it to be consecutive [mutawatir].(7)

the Baptist (as) to be exceptions. He narrates that Allah’s Prophet (S) addressed Fatimah (as) in the following way:

والله ما من نبی الاّ وولد الأنبیاء غیری، وإنّ ابنیک سیدا شباب اهل الجنه الاّ ابنی الخاله یحیی وعیسی.

“I swear upon Allah! There was never a man who was raised to the prophethood unless he was the son of a former prophet, other than me. And these two, al-Hasan and al-Husayn, are certainly the chiefs of the youths of Paradise, other than Jesus and John.”(1)

either additions or omissions can be identified and corrected because they have been recounted by so many witnesses and on so many chains of transmission which are independent of each other that the sheer popularity of their reportage is sufficient for them to be regarded as correct and adopted as authentic hadiths.

Secondly, the hadith comprising the part ‘other than Jesus and John’ has been attributed to either Imam ‘Ali (as) or Abu Sa‘id Khudri and the chains of transmission of both of these hadiths are disputable.

Let us now examine them carefully:

a. One of the transmitters mentioned on the chain of transmission attributed to Imam ‘Ali (as) is Asbat ibn Nasr. He is a reporter who has been reproached and severely scolded by many of the Sunni scholars of hadith.

Abu Hatam says, “I heard Abu Na‘im saying that he used to consider Asbat ibn Nasr as a weak [da‘if] and unreliable transmitter of hadith.”

Nassa’i says, “He is not a strong [qawi] reporter.”

Saji categorises Asbat ibn Nasr among the weak transmitters of hadith and says, “He has narrated hadiths which are not reliable at all.”

Ibn Ma‘in does not even include or mention him among the reporters of hadith.(1) Ibn Hajar has called him “the one who makes many mistakes.” [kathir al-khata’](2) When Ahmad ibn Hanbal was asked about Asbat ibn Nasr, he answered, “I do not narrate what he says regarding anyone.”(3) Dhahabi has classified him among the weak transmitters of hadith.(4)

b. One of the transmitters mentioned in Abu Sa‘id Khudri’s chain

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of transmission of this particular hadith is Hakam ibn ‘Abd al-Rahman. He, too, is considered weak by some Sunni scholars of hadith.

Ibn Ma‘in categorises him among the weak transmitters of tradition.(1)

Ibn Hajar says, “He is a man afflicted with a bad and weak memory.”(2)

of Paradise, from the first to the last save the prophets and messengers. O ‘Ali, do not inform them of this.’’”

This hadith has a number of weaknesses:

Firstly, al-Tirmidhi himself considered this hadith to be estranged and scarce [gharib].

Secondly, al-Tirmidhi himself says that Walid ibn Muhammad Mawwqiri, one of the transmitters on the chain of transmission of the hadith, is considered to be a weak and unreliable reporter of hadith.(1)

Some other Sunni scholars of hadith also consider Walid ibn Muhammad Mawqiri to be among the weak transmitters of traditions, including:

1. Bukhari says, “His hadiths contain refutable parts.”(2)

2. Abu Hatam says, “He is a weak transmitter of hadith [da‘if al-hadith].”

3. Ibn Hibban says, “He has forged hadiths and attributed them to Zuhri, and yet Zuhri never said those things at all… Therefore, relying on his hadiths and using them to deduce legal judgment is not permissible at all.”

4. Ibn al-Madini says, “His hadiths should not be recorded and recounted.”

5. Dhahabi has categorized him among weak narrators. He says, “Yahya discredited him and al-Daraqutni classified him among the weak narrators of hadith.”(3)

6. Ibn Khuzaymah says, “I do not rely on his hadiths.”

7. Nassa’i considers him to be “a rejected and abandoned narrator” [matruk al-hadith] and adds that “Yahya ibn Ma‘in considered him to be an unreliable person.”

It is clear that it is not possible to use such weak traditions in logical argument.

Thirdly, one of the transmitters of this hadith is Zuhri who was one of the nobles and dignitaries of Bani Marwan’s government.

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He could always be seen in the company of Bani Marwan’s exclusive group. It is for this reason that his own sister considered him to be an immoral and corrupt man.(1) In such a case, how can one trust him as a transmitter of hadith?

Shafi‘i and Daraqutni have also characterized him as a person that misrepresents the truth through concealing facts (subreption) [mudallis]. Ibn Hajar has explicitly ranked him in ‘the third level of subreption [tadlis]’.(2) It should be borne in mind that subreption, which necessitates the distortion of truth, is a type of lying.

Fourthly, from the Sunni point of view, this hadith has the problem of discontinuity and cessation [inqita‘] in transmission. During the lifetime of Imam ‘Ali ibn Abi Talib (as), Imam Zayn al-‘Abidin (as), from whom this hadith has been quoted, was not old enough to be able to directly recount a hadith from Imam ‘Ali (as).

This dilemma, of course, is not faced by the Shi‘ahs who can easily solve the problem of discontinuity and cessation, because their Imams (as) have superseded each other in an unbroken chain of succession. Therefore, there is no such thing as ‘a broken chain of transmission’ in hadith transmitted through the Imams, because every Imam quotes his father, who in turn quotes his father,

until the quotation reaches their ancestor the Holy Prophet (S).

Fifthly, all people in heaven are youths. There are no old men in heaven at all. (This issue is discussed in more detail in a later section entitled ‘The

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Problem with the Text of This Hadith’.)

Sixthly, why would the Holy Prophet (S) be disinclined to let Imam ‘Ali (as) expose this hadith?

to do so anymore.”

4. Abu Dawud says, “He did not understand or comprehend hadith at all.”(1)

5. Abu Ahmad Hakim does not consider Muhammad ibn Kathir to be a strong Sunni narrator of hadith.

6. Nassa’i presents him as one who is “full of mistakes” [kathir al-khata’].

Thirdly, another narrator on this chain of transmission is Qutadah who has been introduced as a frontrunner in the misrepresentation of facts [tadlis].(2)

chain of transmission of this hadith is Dawud ibn Abi Hind. Ahmad ibn Hanbal has described him as ‘a man full of anxiety and unease when confronted by the scholars of hadith, and a person about whom there are many differing opinions among the scholars [‘ulama’]’.(1)

Thirdly, it is surprising that Sha‘bi has quoted a hadith from Harith, because he himself considers Harith to be a liar [kadhib]. We will discuss this matter in the next discussion.

verdict can be deduced on the basis of his hadiths.”(1)

2. Al-Daraqutni has classified him among the weak narrators of hadith.(2)

3. In his book called “Majruhin”, Ibn Hibban has mentioned him as a weak narrator of hadith.(3)

4. Yahya ibn Mu‘in has classified him among the unworthy transmitters of hadith.

5. Ibn Hibban quotes Shu‘bah as saying, “We do not have any problem with hadiths that he narrated, just as we would not have any problem if he were to commit fornication or adultery.” Shu‘bah said this to mean that the weight of these two sins, recounting distorted or false hadith and committing adultery or fornication, are equal.

Thirdly, Shi‘bi, one of the transmitters on this chain of transmission, is a person who cunningly found his way into the government of Bani Umayyah. He was the private tutor of ‘Abd al-Malik ibn Marwan’s children. He was also the high judge and jurist during the reign of Hajjaj in Kufah.(4)

It is narrated that Ahnaf said to him, “You should judge between people according to Allah’s decrees.” He replied, “I do not judge according to my Lord’s decrees. I judge according to my own decrees.”(5)

Ibn Abi al-Hadid recounts, “Jamilah, the daughter of ‘Isa ibn Jarad, was a very beautiful woman. One day she lodged a complaint with the high court against one of her enemies. Shi‘bi judged in favor of the beautiful woman. Because of this judgment, Hudhayl Ashja‘i composed a poem that alluded to the unfair judgment.”(6)

Fourthly, Shi‘bi quotes this hadith from Harith, while he

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himself always accused Harith of lying.

In the introduction of his book entitled “Al-Sahih”, Muslim says that he heard Shi‘bi saying, “Harith A‘war Hamadani used to be one of our transmitters of hadith, and he is certainly a habitual liar.”(1)

Ibn Hibban quotes from Shi‘bi saying, “Harith narrated for us and I bear witness that he is surely one of the depraved liars.”(2)

Ibn Hajar, while narrating an account of Harith, says, “Shi‘bi considers him to be a liar. He has also been considered to be a heretic, and weaknesses can be found in the hadith he recounts.”(3)

Nuwi in his book entitled, “Khulasah” says, “There is unanimity among Sunni scholars of hadith that Harith is a weak transmitter of hadith because he is a liar.”(4)

Fatani says, “Harith ibn ‘Abd Allah Hamadani A‘war was one of the scholars in the period of the tabi‘in(5), but Shi‘bi and Ibn al-Madini consider him to be a liar.”(6)

and Khaythamah said that they deleted and cancelled all the hadith which he had recounted for them.”(1)

to consider this chain of transmission weak for the following reasons:

Ibn Hibban has mentioned Yahya ibn ‘Anbasah in his book, “Al-Majruhin”. Ibn Hibban writes, “He is the leader of all imposters [shaykh al-dajjal]. He has forged hadith and attributed them to Ibn ‘Uyaynah, Dawud ibn Abi Hind, Abi Hanifah and other trusted narrators of hadith. Quoting hadith from him is not acceptable at all.”(1)

Daraqutni has described him as an impostor [dajjal].

Ibn ‘Uday says, “He rejects authentic hadith [munkir al-hadith]. Therefore, his position (as a relater of hadith) is clear.”(2)

Dhahabi has included him in his “Diwan al-Du‘afa’ wa al-Matrukin” (the Collection of the Weak and Rejected Transmitters of Hadith).(3)

In addition, one of the narrators on this chain of transmission is Hamid Tawil, about whom Dhahabi says, “We do not know who he is.”(4)

Ibn ‘Abbas on two different channels.(1)

One of the narrators on the first chain of transmission is ‘Ubayd Allah ibn Musa, whom the Sunni scholars of hadith have described as a hot and firebrand Shi‘ah. It is therefore extremely unlikely that he could really have recounted such a hadith.(2) Additionally, Ahmad ibn Hanbal has explicitly ordered transmitters of hadith not to quote his hadith.(3)

Furthermore, one of the narrators on the first chain of transmission is Yunus ibn Abi Ishaq, whom some Sunni scholars of hadith have classified among the weak [da‘if] narrators. Ahmad ibn Hanbal considers Yunus to be a weak transmitter and mudtarib al-hadith; (i.e. hadiths related by him are shaky and unfounded).(4)

One of the narrators on this second chain of transmission is Talhah ibn ‘Amru, whom most of the transmitters and scholars of hadith consider to be a weak reporter. Ahmad ibn Hanbal considers him to be worthless altogether [la shay’] and believes that hadith related by him are rejected. Ibn Ma‘in has classified him among the weak transmitters and Jawzajani says his traditions are not satisfactory.

Abu Hatam has classified him among the weak narrators. Bukhari says he is worthless and Nassa’i considers him to be a rejected, abandoned [matruk al-hadith] and untrustworthy [ghayr-u thaqah] reporter. Ibn al-Madini says he is a weak and worthless transmitter while Ibn Hazm considers him to be the greatest of liars and believes that hadiths related by him must be rejected.

Ibn Hibban says, “He attributes hadiths to trustworthy people, but these hadiths

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cannot be traced back to or found in the actual statements of these people.”(1)

on this chain of transmission is Muhammad ibn Kathir whom we have already categorized among the weak transmitters.

Ma‘adh quotes this hadith, is unknown.

narrators on this chain of transmission is Asbagh ibn Faraj who was one of the chiefs of Bani Umayyah.(1)

Another person on this chain of transmission is ‘Ali ibn ‘Abbas. Hibban has mentioned him in his book “Al-Majruhin”. Hibban considers legal judgment deduced by relying on hadiths related by ‘Ali ibn ‘Abbas to be null and void.(2)

Another problem with this chain of transmission is that one of the narrators is Kathir al-Nida’, whom Dhahabi has included in his “Diwan al-Du‘afa’ wa al-Matrukin” (the Collection of the Weak and Rejected Transmitters of Hadith).(3)

from trustworthy people which cannot be found or traced to their actual narrations. Therefore, deducing legal proof and judgment [ihtijaj] by relying on hadiths reported by him is not permissible at all.”(1)

Muslim and other scholars of hadith have referred to him as a disparaged narrator [matruk al-hadith] and Bukhari has called him a rejecter of hadith [munkir al-hadith]. Hakim and Ibn al-Jawzi have called him a forger of hadith.(2) Ibn al-Jawzi has mentioned the hadiths he forged in several places. Hakim says this about him, “He has been blessed with everything except truthfulness.”(3)

are destined to enter paradise will be tall, will have no beards on their faces, will have curly thick hair on their heads and will be thirty years of age. Their youth will be endless and their clothes will not wear out.”(1)

2. Abu Sa‘id Khudri narrated from the Holy Prophet (S) that he said, “Whoever dies, whether young or old and is destined to Paradise will enter as a thirty-year-old youth and his age will never be increased. Those entering the Hell will be of the same age.”(2)

the heavens and the earth and made the sun and the moon subservient’, they will certainly say, ‘Allah’.”(1)

Abu Sufiyan, however, was a worldly apostate during the Age of Ignorance who did not believe in anything at all, not even idols. Maqrizi says, “Abu Sufiyan was a bastion of hypocrisy. During the Age of Ignorance, he was considered to be an atheist.”(2)

“Long live Hubal! Long live Hubal!”(1) When they heard this, the Muslims replied, “Allah is more Elevated and more Majestic!” When he heard this, Abu Sufiyan personally answered, “We have (the idol) al-‘Uzza, whereas you have no ‘Uzza.” The Holy Prophet (S) ordered his followers to say,

«الله مولانا ولا مولی لکم.»

“Allah is our Master and you have no master.”(2)

After the martyrdom of Hamzah, Abu Sufiyan came to thrust spears into Hamzah’s corpse. He was doing this while saying, “Taste of this, you who has been disinherited and cursed.”(3) Even after the death of the Holy Prophet (S), Abu Sufiyan came to the tomb of Hamzah and started trampling and stamping upon it saying, “O Aba ‘Ammarah! That over which you fought with us and for which you died has now fallen into the hands of our youths and they are playing with it.”(4)

One day Abu Sufiyan saw people walking behind the Holy Prophet (S). With a heart filled with jealousy and envy, he said, “If I can, I will organize an army against this man once again.” The Holy Prophet touched his chest and said, “On that day, Allah will make you abject, contemptible and despised.”(5)

immunity and safe-conduct from the Holy Prophet (S). The Holy Prophet (S) said, “Woe unto you O Abu Sufiyan! Has the time not yet come for you to know that there is no god but Allah?”

Abu Sufiyan said, “May my mother and father be sacrificed for you. How generous and kind you are!” Again, the Holy Prophet (S) said, “O Abu Sufiyan! Has the time not yet arrived for you to accept that I am Allah’s Prophet?” Abu Sufiyan repeated his previous statement and added, “This issue of you being Allah’s Prophet has not yet been settled in my heart.”

‘Abbas said to him, “Woe unto you! Testify to the truth before your neck is cut.” It was only at this time out of compulsion and fear that Abu Sufiyan testified to the truth and accepted Islam.(1)

Imam ‘Ali (as) and said, “Give me your hand so that I may swear allegiance to you. I swear upon Allah!

If you wish, I will fill the battleground with horsemen and footmen willing to fight for you!” However, Imam ‘Ali (as) withheld his hand and said,

والله ما أردت بهذا الاّ الفتنه، وانّک والله طالب بغیت للاسلام شرّاً، لا حاجه لنا فی نصحک.

“I swear upon Allah! You intend nothing but sedition. I swear upon Allah! For a long time now, you have been looking for an opportunity to make mischief and deliberately cause trouble for Islam. We are not in need of your help and advice.”(1)

the caliphate to one another from among yourselves only, in the same way that team-mates pass a ball to each other in a game, because neither heaven nor hell exist.”(1)

Mas‘udi recounts the story this way: “Abu Sufiyan said, ‘O Bani Umayyah! You should preserve the caliphate for yourselves, just like teammates preserve control over the ball by passing it among themselves. I swear upon the one whom Abu Sufiyan swears upon, I always wished this for you. You must preserve it for the inheritance of your children’.”(2)

Abu Sufiyan said this on a day when ‘Uthman gave him two thousand dinars from the Islamic public treasury. On the same day, ‘Uthman also gave Marwan ibn al-Hakam (one of his cousins) a thousand dinars from the Islamic public treasury.(3)

Ibn ‘Asakir quotes Anas saying that after Abu Sufiyan became blind, he came to ‘Uthman and said, “Are there any strangers with you here?” ‘Uthman said, “No.” Then Abu Sufiyan said, “(I swear) Upon Allah! You must reverse the circumstances to what they were during the Age of Ignorance.”(4)

Allah’s Prophet (S). This is one incident when Allah and his Prophet (S) cursed him.

2. The Muslims intercepted a trade caravan of Meccan polytheists returning from Sham. When news about this incident reached Abu Sufiyan, he tried to hinder the Muslims from obtaining the booty and spoils. The Holy Prophet (S) cursed Abu Sufiyan for this action and it was this incident that lead to the Battle of Badr.

3. On the day of the Battle of Badr, Abu Sufiyan was at the bottom of the mountain and the Holy Prophet (S) was at the top. Abu Sufiyan was incessantly shouting, “Long live Hubal! Long live Hubal!” This caused the Holy Prophet (S) and the Muslims to curse him ten times.

4. Another incident that caused the Holy Prophet (S) to curse Abu Sufiyan was when he, along with members of the Ghatfan tribe and the Jews, assaulted and attacked Medina.

5. On the day of Hudaybiyyah (one of the important days on the Islamic calendar), Abu Sufiyan together with a group of people belonging to the tribe of Quraysh obstructed the Holy Prophet (S) from entering Masjid al-Haram. On this day, the Holy Prophet (S) cursed Abu Sufiyan.

6. Another occasion when the Holy Prophet (S) cursed Abu Sufiyan was the Day of the Red Camels.

7. One day a gang of scoundrels camped at ‘Aqabah with the aim of startling the Holy Prophet’s camel when he rode by. They numbered twelve people in all. Abu Sufiyan was one of these villains. The Holy

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Prophet (S) cursed and damned them all.(1)

(S) most vicious enemies and a denier of his prophethood.”

Addressing Mu‘awiyah, Imam al-Hasan al-Mujtaba (as) said,

وانّک یا معاویه! واباک مِن المؤلّفه قلوبهم، تسرّون الکفر، وتظهرون الاسلام، وتستمالون بالاموال.

“Without doubt, you, Mu‘awiyah, and your father, are among the people who have used money from the Islamic public treasury for the sake of pleasing your hearts. You have concealed your infidelity and unbelief [kufr] and instead displayed your false belief in Islam. You have lured people towards yourselves by means of your possessions.”(1)

distancing the people from the legacy of the Holy Prophet (S).

Mu‘awiyah ibn Abu Sufiyan, the forerunner of this corrupt dynasty, aspired to destroy every manifestation of Islam, and he followed his aspirations with a firm resolution and strong determination.

Zubayr ibn Bakkar writes, “Mutraf the son of Mughayrah ibn Shu‘bah says, ‘My father and I had gone to Sham during the rule and caliphate of Mu‘awiyah. During our stay in Sham, my father used to go and see Mu‘awiyah on a daily basis.

Upon returning, he would praise and extol Mu‘awiyah with great excitement. One night, however, he refused to eat dinner. Instead, he anxiously sunk into deep and worried thought.

This happened after returning from seeing Mu‘awiyah. I feared that some very unpleasant event had happened in our life. An hour later, I asked him what had happened. He said, ‘My son, I have just come from the presence of the most evil infidel among mankind.’ I said, ‘Why do you say this?!’

He replied, ‘Tonight, the gathering at Mu‘awiyah’s place was devoid of strangers and outsiders, so I seized the opportunity and said to Mu‘awiyah, ‘O Leader of the Believers! You have attained your worldly desires and aspirations.

If you act fairly and equitably towards your kith and kin, the Bani Hashim, and adopt kindness towards them and observe the bonds of relationship, you will leave behind a good reputation for yourself when you die. I swear upon Allah! They possess nothing that should arouse your anxiety and apprehension.’

Mu‘awiyah

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replied, ‘Far be it! Far be it! This is not possible at all. The name of this Hashemite man (i.e. the Holy Prophet of Islam) is called five times daily all across the Islamic world from the minarets when the Islamic call to prayer [adhan] is being recited, and in this way the people remember his greatness.

In such circumstances, what effects and reputation will ever remain for me, O motherless one? I swear to God that I will not attain peace until I do everything in my power to bury his name’.’”(1)

ibn Yasar says, “Mu‘awiyah sold a cup made out of gold at a price more than its weight. Abu al-Darda’ said to him, ‘I heard Allah’s Prophet (S) forbidding this kind of action. Selling and buying should not be concluded unless the deal is equal as regards weight.’ Mu‘awiyah boldly answered him, ‘I see nothing wrong with taking usury.’

Abu al-Darda’ said, ‘Who will justify Mu‘awiyah’s actions? I am telling him what Allah’s Prophet (S) has said, and he is telling me what he himself thinks. From now on, I will never live in the same territory with Mu‘awiyah’.”(1)

Mu‘awiyah used to take usury in spite of the fact that Allah has cursed the one who takes usury, the one who gives it, the two witnesses required for recording such a contract, and the writer of the transaction.(2)

The Holy Prophet (S) said, “Refrain from seven actions because these seven deeds invite Allah’s punishment and wrath.” The people asked, “O Prophet of Allah! What are those seven deeds?” He said, “Associating others with Allah (polytheism), sorcery and witchcraft, killing of a life which Allah has made honorable except by justice, consuming that which belongs to orphans and taking usury.”(3)

On his own chain of transmission, Bukhari quotes from Abi Juhayfah that the Holy Prophet (S) cursed both the giver and taker of usury.(4)

during the time of the Holy Prophet (S), Abu Bakr, ‘Umar and ‘Uthman. The only time when the adhan was recited before the two ‘Id prayers was when Mu‘awiyah innovated and introduced it during his reign in Sham, and Hajjaj followed up on this innovation when he became the governor of Medina.”

Ibn Hajar says, “On a sound chain of transmission, Ibn Abi Shaybah narrates from Sa‘id ibn al-Musayyib that the first person who innovated and introduced the adhan into the two ‘Id prayers was Mu‘awiyah.”

Shafi‘i also quotes Zuhri who recounts from a truthful and trustworthy person that it was Mu‘awiyah who innovated and introduced the adhan into the two ‘Id prayers.(1)

Mu‘awiyah, the son of Abu Sufiyan, brought about this innovation in the two ‘Id Prayers despite the fact that there is no legitimate justification in Islam for the adhan and iqamah to be read for any prayers except the obligatory daily prayers. This is a legal verdict in the practical laws of Islam which is undisputed by any school of Islamic thought.

Jabir ibn ‘Abd Allah says, “I was present when the Holy Prophet (S) offered prayers on the day of ‘Id. He offered the prayers before the sermon and without reciting either the adhan or iqamah. Then, while he was leaning on Bilal, he invited the people to piety and obedience of Allah.”(2)

Ibn ‘Abbas and Jabir say, “The Holy Prophet (S) never recited the adhan for the prayers of ‘Id al-Fitr or al-Qurban.”(3)

ibn ‘Abd Allah ibn Zubayr on an authentic chain of transmission that he said, “When Mu‘awiyah intended to go for the hajj, he came to inform us about his intention and we traveled together to Mecca. He prayed two rak‘ats for the noon prayers with us.

Then, he went to Dar al-Nadwah. ‘Uthman was there and was praying full prayers (four rak‘ats). When Mu‘awiyah reached Mecca, he also prayed four rak‘ats for the zuhr, ‘asr and ‘isha’ prayers. After leaving Mina and ‘Arafat, he shortened his prayers. And after leaving the hajj, he stopped and camped at Mina and prayed full prayers until he left Mecca.”(1)

Notice how the son of Abu Sufiyan daringly scorns, mocks and derides Allah’s laws and acts in whatever way he pleases regardless of the fact that everyone knows that the prayers of a person on a journey must be shortened.

pray the Friday congregational prayers on Friday when the sun started its incline just after high noon.”(1)

‘isha’ prayers, he immediately quit and abandoned it for the sake of opposing ‘Ali (as).(1)

Mu‘awiyah ibn Abu Sufiyan did this in spite of the fact that his actions were opposed to the clear tradition of the Holy Prophet (S). Fadl says, “The Holy Prophet (S) and I set off from ‘Arafat, and the Holy Prophet (S) kept saying the talbiyah until he started throwing stones at ‘Aqabah. He would say takbir (Allah-u Akbar) with every stone that he threw, but he did not stop saying the labbayk until he threw the last stone.”

Jabir ibn ‘Abd Allah, Usamah and Ibn ‘Abbas also narrate that the Holy Prophet (S) always continued to say labbayk until he threw stones at ‘Aqabah.(2)

Man who steals and the woman who steals, cut off their hands for what their hands have earned.”(1)

Therefore, in circumstances where all the evidence has been presented and guilt proven, no one has the right to overlook the limits set forth by Allah.

Allah, the Most High, says,

﴿ ... وَمَن یتَعَدَّ حُدُود اللهِ فَقَد ظَلَمَ نَفسَهُ ... ﴾

“And whoever goes beyond the limits of Allah, he indeed does injustice to his own soul.”(2)

continued, ‘I swear upon Allah! Are you aware of the fact that Allah’s Prophet (S) forbade men from wearing silk?’ Mu‘awiyah ibn Abu Sufiyan answered, ‘Yes.’ Miqdam said, ‘Do you not know that Allah’s Prophet forbade wearing leather made from wild carnivorous animals?’ Mu‘awiyah answered,

‘Yes, I know.’ Miqdam said, ‘I swear upon Allah that I have seen your household engaging in all these forbidden actions.’ Mu‘awiyah said, ‘I know that I cannot escape your accusations, O Miqdam’!”(1)

that it is not true has become an unbeliever [kafir] and anyone who claims something that does not belong to him is not from us.”(1)

This issue has been reported in many other credible Sunni books of hadith.

drawn near. I want to arrange an agreement for the caliphate and leave someone in my place so that he may bring about order and discipline for you. Surely, I am one of you and I am concerned about your affairs. Please tell me your suggestions.”

The people came together and after consulting one another, said, “We are pleased with ‘Abd al-Rahman ibn Khalid ibn Walid, one of the Prophet’s companions.”

This suggestion was unbearably painful for the son of Abu Sufiyan, but he kept his displeasure hidden in his heart. One day, ‘Abd al-Rahman became ill. Mu‘awiyah had a private Jewish doctor whom he held in high respect.

He instructed this Jewish doctor to go to visit ‘Abd al-Rahman and give him a specific poison that would kill him. The Jew did as he was ordered, and gave the liquid poison to ‘Abd al-Rahman. ‘Abd al-Rahman’s stomach was torn apart, resulting in his death.(1)

Mu‘awiyah ibn Abu Sufiyan committed this dishonorable act of murder and assassination in order to secure the caliphate for his son Yazid.

the Islamic community and with the purpose of seizing power and transferring control from Medina to Sham, he initiated the Battle of Siffin.

He did this despite the fact that, according to Sunni hadiths, the Holy Prophet (S) had absolutely forbidden Muslims from rebelling and rising up in arms against the Imam of the Time.

Muslim recounts that the Holy Prophet (S) said,

من خلع یداً من طاعه لقی الله یوم القیامه ولا حجّه له، ومن مات ولیس فی عنقه بیعه مات میته جاهلیه.

“A person who quits obeying the Muslim caliph will meet Allah on the Day of Judgment having no plea for himself, and anyone who dies without paying allegiance to the Imam of his time has died the death of a kafir [unbeliever] of the Age of Ignorance.”(1)

the name of ‘Abd Allah ibn Mas‘adah ibn Hikmah Fazari with one thousand seven hundred men to attack the people of Tayma’.

4. He sent Dahhak ibn Qays with three thousand armed men to Upper Mesopotamia to plunder and loot the possessions of anyone known to be a follower and Shi‘ah of Imam ‘Ali (as). To counter this cowardly act of Mu‘awiyah, Imam ‘Ali (as) sent Hujr ibn ‘Uday with four thousand men to resist and confront this army.

5. Mu‘awiyah sent ‘Abd al-Rahman ibn Qubath ibn Ushaym with a group of men to the land of the Arabian Peninsula. Imam ‘Ali (as) sent Kumayl to counter and resist their forces.

6. He sent Harath ibn Namr Tanukhi to the Arabian Peninsula to suppress anyone known to be a follower and Shi‘ah of Imam ‘Ali (as). Many people were killed in this confrontation.(1)

7. In the fortieth year of the Islamic calendar, Mu‘awiyah sent Busr ibn Artat with an army to Mecca, Medina and Yemen. When Busr ibn Artat reached Medina, Imam ‘Ali’s (as) agent and governor in Medina ‘Ubayd Allah ibn ‘Abbas was forced to flee to Kufah to join and be under the protection of Imam ‘Ali (as). However, Busr martyred two of ‘Ubayd Allah’s children who had remained behind in Medina.(2)

Another place that was plundered by Busr was an area inhabited by a tribe from Hamadan that were Shi‘ahs of Imam ‘Ali (as). Busr made a surprise attack on them. He killed many of their men, and took a large number

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of their women and children into captivity. This was the first time in the history of Islam up to that time that Muslim women and children had been taken into captivity.(1)

Mas‘udi says, “Busr ibn Artat killed a large number of people who came from Khuza‘ah, Hamadan and an area called “al-Anba’” who were people of Iranian origin living in Yemen. He killed anyone he suspected of being inclined to ‘Ali (as).”(2)

Ibn Abi al-Hadid says, “Busr descended upon the people of Hasban. They were all Shi‘ahs of Imam ‘Ali (as). He entered into a vicious conflict with them and killed them savagely. After leaving that place, he went towards San‘a, where he killed a hundred elderly men originating from Persia. The only crime they were guilty of committing was that two children of ‘Ubayd Allah ibn ‘Abbas had hidden in a home belonging to a woman of their clan.

In his wild and brutal attacks on the Shi‘ahs, Busr killed about thirty thousand people in all. He even burnt a number of them alive.”(3)

Ibn Abi al-Hadid further writes, “In a letter addressed to all his government workers, Mu‘awiyah wrote, ‘Do not give permission to anyone of ‘Ali’s followers or descendants to testify their faith. On the other hand, respect and protect the followers of ‘Uthman.’ In another letter addressed to his subordinates, he wrote: ‘Erase the names of those who are proven to love ‘Ali and his Ahl al-Bayt from the register, and stop giving them their share of stipends from the

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Islamic treasury.’

In a postscript to this letter, the son of Abu Sufiyan wrote, ‘Anyone who is accused of loving the Ahl al-Bayt must be arrested and his house destroyed.’ The people who suffered most as a result of these orders were people of Iraq, especially the people of Kufah…”(1)

the government to start reviling Imam ‘Ali (as) and making derogatory and defamatory comments about his Ahl al-Bayt (as) from the pulpits.

The people of Kufah were the most seriously affected by this calamity because at that time Kufah was inhabited by a large number of the Shi‘ahs. Mu‘awiyah ibn Abu Sufiyan appointed Ziyad to be the governor general of Kufah and Basrah.

Ziyad knew the Shi‘ahs very well. Acting on orders from Mu‘awiyah, he either killed or terrorized them wherever he could find them. After cutting off their hands and legs and removing their eyes from their sockets, he would hang their bodies from a scaffold. He also forcefully exiled a large number of them from Iraq.”(1)

Ibn A‘tham writes, “Ziyad was constantly searching for the Shi‘ahs. He put most of them under state surveillance. He would kill them wherever he could find them, to such an extent that he killed a large number of them. He also cut their legs off and made them blind. Of course, Mu‘awiyah himself killed a lot of the Shi‘ahs with his own hands, too.”(2)

Mu‘awiyah himself gave direct orders for the hanging of a large number of the Shi‘ahs of Imam ‘Ali (as). Another of Ziyad’s contemptible tactics was to gather the Shi‘ahs in mosques and force them to show hatred and disrespect towards Imam ‘Ali (as).(3)

In Basrah, also, Ibn Ziyad was constantly searching for ‘Ali’s (as) followers with the intention of killing them. A large number of the Holy Prophet’s (S) renowned companions

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and tabi‘in were martyred by the direct command of Mu‘awiyah because they loved ‘Ali (as) and his Ahl al-Bayt (as).(1)

In the year 53 AH, Hujr ibn ‘Uday and his companions were killed on direct orders from Mu‘awiyah. Hujr ibn ‘Uday and his companions were the first people in the history of Islam that were killed by means of ‘patience towards death’.(2)

‘Amru ibn Humaq Khuza‘i, named “the Master of Martyrs” by Imam al-Husayn (as), was killed by Mu‘awiyah ibn Abu Sufiyan. Mu‘awiyah deceived him by promising to provide him with safety and then turned against him and, in a clear act of betrayal, killed him.(3)

Mu‘awiyah is also guilty of killing Malik ibn Ashtar, one of the Arab nobles and a great and revered man in Islamic history. Malik ibn Ashtar was one of Imam ‘Ali’s (as) bravest commanders. Mu‘awiyah killed him with poison that was given to him by one of his traitorous slaves while on his way to Egypt.(4)

Ziyad once requested one of Imam ‘Ali’s (as) special students named Rashid al-Hijri to curse and disown Imam ‘Ali (as). Rashid al-Hijri flatly refused to do it. As a result, Ziyad cut both his hands, both legs, and his tongue, and then hung his body from a scaffold.(5)

Juwayriyyah ibn Mashar al-‘Abdi was arrested for the crime of accepting the wilayah (spiritual and temporal guardianship) of Imam ‘Ali (as). His body was hung from a date tree after his hands and legs were cut off.

Bani Hashim and Imam ‘Ali (as) holding the foremost position among them, were held in great honor and high respect, but soon after the death of the Holy Prophet (S), hostilities and enmities began to appear. These antagonisms were especially directed towards Imam ‘Ali (as).

These enmities reached their climax during the reign of Bani Umayyah especially under the leadership of Mu‘awiyah ibn Abu Sufiyan.

Mu‘awiyah could not content himself with only going to war with Imam ‘Ali (as) for the sake of seizing and usurping the caliphate, an action that made him acquire the title “oppressor” with regard to Imam ‘Ali (as) even in the view of Sunni Muslims; in addition, he started cursing Imam ‘Ali (as) from the pulpits in a very public manner. This custom continued to prevail up to the time of the caliphate of ‘Umar ibn ‘Abd al-‘Aziz who finally gave orders to discontinue the custom.

battlefield and gave orders preventing them from engaging in one on one battle with the enemy.(1)

Apart from employing savage methods, including assassination, terrorism, imposition of wars on his enemies, plunder and robbery, Mu‘awiyah also engaged in other tactics with the aim of annihilating and destroying Islam and the Ahl al-Bayt (as).

We will now mention some of these tactics:

and hold mourning ceremonies next to the shirt. They continued mourning in this way for over one year. News of the event reached all the cities and towns that were under the domain of Mu‘awiyah.(1)

In his first speech after this event, Mu‘awiyah endeavored to portray ‘Uthman as an innocent martyr and introduced Imam ‘Ali (as) as the responsible party for ‘Uthman’s death. From then on, Mu‘awiyah’s politics took the form of creating unfounded charges against Imam ‘Ali (as). On a daily basis, he sketched new plans to cause spite, animosity and malevolence against Imam ‘Ali (as).(2)

The people of Sham and Hams were bombarded with heavy propaganda as regards the issue of ‘Uthman’s death. Imam ‘Ali (as) was being used as a scapegoat for a killing which he had personally renounced and condemned. The issue of revenge was falsely presented under the guise of religion.

The plea that the caliph had been oppressed and unjustly killed excited the emotions and sentiments of the common people. Some who were gullible to state propaganda believed the lie and thus the people’s feelings and emotions were vehemently raised against the people of Kufah and Imam ‘Ali (as).

Mu‘awiyah and the Umayyad government did not stop at this in their devious propaganda games, but undertook all possible means to cause lasting hatred and animosity against Imam ‘Ali (as). They hoped to gain maximum benefit from the people of these two large provinces by resorting to such tactics.

‘Amir, the son of Sa‘d ibn Abi Waqqas recounts, “One day

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Mu‘awiyah invited my father to his palace and said to him, ‘Why don’t you curse and insult Abu Turab (Imam ‘Ali)?’ Sa‘d said, ‘As long as I remember the three things which the Holy Prophet (S) said in favor of him, I will never say anything unpleasant against ‘Ali.

This is because if anyone of those three things had been said about me, it would be far more beloved for me than owning a host of fine red camels. During one of the battles, Allah’s Prophet (S) appointed ‘Ali (as) to be his representative in Medina. ‘Ali said, ‘O Prophet of Allah! Are you appointing me to be your representative and deputy among the women and children?’

The Holy Prophet (as) answered, ‘Are you not pleased that with respect to me you hold the position which Harun (Aaron) held with respect to Musa (Moses), with the exception that there will not be a Prophet after me?’ Secondly, on the day of Khaybar, I heard the Holy Prophet (S) saying, ‘I will give the Islamic banner and commandership to a man who loves Allah and the Prophet dearly and whom Allah and the Prophet also love very much.’ We all waited anxiously and were turning our heads to see who that lucky person was.

Then, the Holy Prophet (S) said, ‘Tell ‘Ali to come here.’ They brought ‘Ali forward and it became clear that he had sore eyes. The Holy Prophet (S) took some saliva from his mouth and rubbed it

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in ‘Ali’s eyes. ‘Ali (as) instantly got well. Then, Allah’s Prophet (S) gave the Islamic banner to ‘Ali and through him Allah bestowed conquest and sweet victory for the Muslims.

Thirdly, when the following verse was revealed, Allah’s Prophet (S) called ‘Ali (as), Fatimah (as), al-Hasan (as) and al-Husayn (as). Then, he said, ‘O Allah! These people are the ones who belong to me’.”(1)

... فَقَُل تَعالَوا نَدعُ أَبناءَنا وَأَبناءَکُم...

“And whoever disputes with you after what has come to you of the knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer and invoke the curse of Allah on the liars…”(2)

‘Ali ibn Muhammad Mada’ini recounts, “After usurping the government and gaining control of the caliphate, Mu‘awiyah wrote orders to all his officials and agents that he was not duty-bound to provide protection or security to anyone who recounted any of the virtues of Abu Turab (Imam ‘Ali) or narrated favorable hadiths about his household members.

Mu‘awiyah commanded that the blood and property of such people should be taken without impunity. Government appointed speakers began distancing themselves from Imam ‘Ali (as), cursing him and speaking ill of his household in every community and from every pulpit.”(3)

Ya‘qubi writes, “Whenever some Shi‘ahs of Imam ‘Ali (as), among them Hujr ibn ‘Uday and ‘Amru ibn al-Himaq Khuza‘i, heard Mugha­yrah ibn Shu‘bah and his likes cursing Imam ‘Ali (as), they would arise and

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cast the curses back at them.”(1)

After the martyrdom of Imam al-Hasan al-Mujtaba (as), Mu‘awiyah intended to go to Mecca for the hajj. He first went to Medina. There, he requested to curse Imam ‘Ali (as) from the Prophet’s (S) pulpit.

The people told him that Sa‘d ibn Abi Waqqas was present in the city and that it was very unlikely that he would be pleased or ascent to such an act. The son of Abu Sufiyan then sent someone to ask Sa‘d ibn Abi Waqqas for permission to curse Imam ‘Ali (as) from the Prophet’s (S) pulpit.

Sa‘d ibn Abi Waqqas replied, “If you do such a thing, I will leave this Mosque forever and never return to it at all!” As long as Sa‘d ibn Abi Waqqas was the governor of the holy city of Medina, Mu‘awiyah restrained himself from cursing Imam ‘Ali (as) in Medina.

After the death of Sa‘d ibn Abi Waqqas, Mu‘awiyah ibn Abu Sufiyan started cursing Imam ‘Ali (as) again and wrote letters to his officials commanding them to revile Imam ‘Ali (as) from the pulpits. They did as they were ordered. Umm Salamah, one of the Prophet’s (S) wives, wrote a letter to Mu‘awiyah complaining that Mu‘awiyah and his agents were cursing Allah and his Prophet (S) from their pulpits because of their cursing of ‘Ali (as) and those who love him. She declared, “I bear witness that Allah and his Prophet (S) love ‘Ali.” Mu‘awiyah did not pay the least attention to this letter.(2)

Jahiz

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narrates, “Verily, at the end of his sermons Mu‘awiyah always used to say, ‘O Allah! Abu Turab (Imam ‘Ali) has become an apostate and a hindrance in the way towards you. Therefore, curse him and punish him with painful chastisement.’ He wrote these words and sent them to all the horizons of the Muslim World to be repeated by his agents and public speakers. This curse continued to be said on the pulpits up to the reign of ‘Umar ibn ‘Abd al-Aziz.

Some members of Bani Umayyah told Mu‘awiyah, ‘O Amir! You have attained your ambitions and worldly desires. Why don’t you stop cursing this man?’ Mu‘awiyah answered, ‘I swear by Allah that I will not stop reviling him until I am assured that all the newborn children are brought up on the custom of cursing him, and likewise, all the old ones become grey-haired while vilifying him. I want to make sure that no one ever remembers him kindly’.”(1)

Zamakhshari narrates, “During the days of the reign of Bani Umayyah, and in accordance with Mu‘awiyah’s custom, ‘Ali ibn Abi Talib (as) was cursed and reviled from more than seventy pulpits.”(2)

Ahmad ibn Yahya al-Baladhuri recounts, “Mu‘awiyah appointed Mugha­yrah ibn Shu‘bah to be the governor of Kufah. Mugha­yrah kept this post for nine years… and he was never negligent in his duty of slandering and vilifying ‘Ali (as).”(3)

Hakim al-Neyshaburi narrates from ‘Abd Allah ibn Zalim that Mughayrah ibn Shu‘bah used to insult Imam ‘Ali (as). He even appointed and delegated people to carry

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out this task.(1)

‘Ubayd Allah ibn Abi Malikah recounts that a man from Sham vilified and used insulting language against ‘Ali (as) in the presence of Ibn ‘Abbas. Ibn ‘Abbas said, “O enemy of Allah! You have wronged the Holy Prophet (S). Do you not know that Allah has said,

﴿ إِنَّ الَّذِینَ یؤذُونَ اللهَ وَرَسُولَهُ لَعَنَهُمُ اللهُ فِی الدُّنیا وَالآخِرَهِ وَأَعَدِّ لَهُم عَذَاباً مُهِیناً ﴾

‘Surely, as for those who speak evil things of Allah and His Apostle, Allah has cursed them in this world and the hereafter, and He has prepared for them a disgraceful chastisement’.”(2)

Then, Ibn ‘Abbas added, “If the Holy Prophet (S) were alive today, he would be annoyed by your conduct.”(3)

‘Abd al-Rahman ibn Baylamani says, “I was in the presence of Mu‘awiyah when a man stood up and started flinging abuses at Imam ‘Ali (as) one after the other. Sa‘id ibn Zayd ibn ‘Umru ibn Nafil stood up and protested, saying, ‘O Mu‘awiyah! Do I have to endure the pain of hearing them slandering ‘Ali (as) without you showing any indignation at it? Verily, I heard Allah’s Prophet (S) saying,

«هو منّی بمنزله هارون من موسی.»

‘Ali is to me what Aaron was to Moses’.”(4)

Ahmad ibn Hanbal quotes from ‘Abd Allah ibn Zalim Mazani, “When Mu‘awiyah left Kufah, he appointed Mughayrah ibn Shu‘bah to be his agent there. Mughayrah ibn Shu‘bah appointed speakers to curse and slander ‘Ali (as). Mazani says, ‘I was seated next to Sa‘id ibn Zayd ibn ‘Umru ibn Nafil. I noticed that he had got very

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angry.

When I asked him why, he got my hand and took me to a corner. Then, he asked me, ‘Don’t you see that this man is committing injustice against himself by cursing ‘Ali (as), a man whose place is in paradise’”(1)

Ibn Abi al-Hadid relates that Mughayrah ibn Shu‘bah, Mu‘awiyah’s governor and agent in Kufah, commanded Hujr ibn ‘Uday to stand up and curse ‘Ali (as) in the presence of all the people. Hujr ibn ‘Uday refused. Mughayrah intimidated and threatened him with punitive action if he did not do as he had been ordered. Hujr ibn ‘Uday stood up and said to the people, “Your leader has commanded me to curse ‘Ali (as); therefore, curse him.”

The people of Kufah said, “O Allah! Curse him.” Of course, the people’s curse was meant for Mughayrah ibn Shu‘bah himself.(2)

Allah’, or a similar phrase. Umm Salamah then said, ‘On several occasions I heard the Holy Prophet (S) say:

«من سبّ علیاً فقد سبّنی.»

‘Whoever curses ‘Ali has certainly cursed me’.”(1)

first we mention some of the statements made in support of Yazid.

Abu Bakr ibn al-‘Arabi writes, “The allegiance paid to Yazid was legally concluded, because one man paid allegiance to him, even though that one man was his father, Mu‘awiyah ibn Abu Sufiyan.”(1)

Muhibb al-Din Khatib writes, “Yazid was just, vigilant and perseverant in prayer. He used to perform good deeds. He always enforced the Prophet’s (S) Sunnah and was very attached to it.”(2)

Ibn al-‘Arabi also writes, “Anyone who went to war against al-Husayn did so with the emphatic recommendation of his ancestor the Prophet (S). They say that the Prophet (S) said, ‘Kill by the sword anyone who wants to sow discord and division in the Islamic community [ummah], no matter whom it may be’.”(3)

Ibn Khaldun has said, “Al-Husayn was killed by his grandfather’s sword.”(4)

Muhammad Abu al-Yasr ‘Abidin, the Mufti of Sham, says, “The Allegiance paid to Yazid was legal and legitimate. Therefore, whoever rebelled against him was an insurgent.”(5)

Abul Khayr Shafi‘i Qazvini writes, “Yazid was an imam and a supreme religious jurisprudent [mujtahid].”(6)

We will now survey and discuss the legitimacy of Yazid’s claim to the caliphate.

the “rightful Imam” of the time. They have asserted that Yazid only intended to protect his legitimately acquired position when he brutally massacred Imam al-Husayn (as) and all his companions at Karbala.

In fact, however, the reality is quite the opposite. The real imam and caliph was Imam al-Husayn (as). His Imamate and caliphate were sanctioned by Allah and the Holy Prophet (S). It was actually Yazid who secured the caliphate by means of usurpation and extortion.

Yazid ibn Mu‘awiyah’s caliphate, in fact, lacked any legitimacy. Therefore, Imam al-Husayn’s (as) uprising against Yazid was not only legitimate and rational, but also an obligatory and binding duty upon Imam al-Husayn (as) as well. Evidence for these assertions follows:

the Hadith al-Thaqalayn, we understand that these twelve people are of the Prophet’s (S) Household. With attention to the Hadith Ghadir al-Khumm, we come to know that the first of them is ‘Ali ibn Abi Talib (as). All the hadiths mentioned above were quoted from the Holy Prophet (S) during the same period of time and can therefore be used to interpret each other, especially when it is born in mind that, according to other hadiths, the names of these twelve people were explicitly mentioned by the Holy Prophet (S).

In the book “Fara’id al-Samtayn”, Hamawayni recounts on his own chain of transmission from Ibn ‘Abbas that a Jewish person named Na‘thal was granted an audience by the Holy Prophet (S). Na‘thal asked him, “O Muhammad! I will ask you a number of questions about certain issues that have remained hidden in my heart for a long time. If you answer them all, I will believe in you.”

The Holy Prophet (S) said to him, “Ask O Aba ‘Amarah!” One of the questions which the Jew asked was this, “Inform me about who will be the inheritor and executor of your will after your death? I am asking this question because there has never been a prophet who died and did not leave behind an administrator for himself.

Indeed, our Prophet, Musa ibn ‘Imran left Yusha‘ ibn Nun to be his administrator.” The Holy Prophet (S) answered, “Verily, ‘Ali ibn Abi Talib is my inheritor and the administrator of my will.

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After him, I will be succeeded by my descendants al-Hasan and al-Husayn; and after these two, there will come nine Imams one after another (in successive order) from the loins of al-Husayn.” Na‘thal said, “O Muhammad! Mention their names to me.”

The Holy Prophet (S) said, “After al-Husayn, his son ‘Ali ibn al-Husayn, then Muhammad ibn ‘Ali, then his son Ja‘far ibn Muhammad, then his son Musa ibn Ja‘far, then his son ‘Ali ibn Musa, and after him his son Muhammad ibn ‘Ali, and after him his son ‘Ali ibn Muhammad, and then Hasan ibn ‘Ali and his son, the final and ultimate proof of Allah upon mankind, Muhammad Mahdi ibn al-Hasan will be the last Imam. These are the twelve people who will succeed me.”(1)

These twelve people have also been clearly mentioned in other hadiths.(2)

In another hadith, the Holy Prophet (S) has said,

الحسن والحسین إماما أمتی بعد أبیهما.

“Al-Hasan and al-Husayn are the two Imams of my Islamic community [ummah] after their father.”(3)

Therefore, if Imam al-Husayn (as) is the rightful imam and caliph nominated and appointed by the Holy Prophet (S) himself, it follows that Yazid’s caliphate is illegitimate and invalid.

morning Allah’s Prophet (S) left my house carrying a piece of cloth made from raw wool on his shoulders. Al-Hasan ibn ‘Ali, al-Husayn, Fatimah and ‘Ali all came to join the Prophet (S) in the order mentioned. Then, he recited this verse,

﴿ اِنَّما یریدُ اللهُ لِیذهِبَ عَنکُمُ الرِّجسَ أَهلَ البَیتِ وَیطَهِّرَکُم تَطهیرا ﴾

“Allah only desires to keep away uncleanness from you, O people of the house, and to purify you a thorough purifying.”(1) (2)

If, as reported in these hadith from Sunni sources, Imam al-Husayn (as) is purified of sin, or infallible, it follows that his uprising is correct and justified. It also implies that the government of Yazid was not credible.f

on this channel, is reliable and trustworthy [thaqah].”(1)

We can understand from this hadith that the Holy Prophet (S) is pleased with Imam al-Husayn (as) and, as a result of this pleasure, makes a supplication in his favor. We also know that Allah, the High, certainly accepts the Holy Prophet’s (S) prayers and supplications; therefore, it follows that Allah is certainly pleased with Imam al-Husayn (as).

We can deduce that Imam al-Husayn’s uprising and revolt against Yazid was also a source of pleasure for Allah. This point casts more doubt upon the legitimacy of Yazid’s claim for caliphate.

second part of the Prophet’s (S) saying that he is from al-Husayn (as)?

We can positively assert through examination of the results of his uprising that Imam al-Husayn (as) revived the Prophet’s (S) mission by rising up against Yazid. His martyrdom and the martyrdom of the youths of Bani Hashim and all his companions kept the true message of the Holy Prophet (S) alive.

The survival of the religion of Islam and the continuity of the Holy Prophet’s (S) mission were secured by Imam al-Husayn’s (as) uprising. Therefore, it can be said that the Holy Prophet’s (S) characteristics is dependent on Imam al-Husayn’s (as).

Al-Tirmidhi considered the previously mentioned hadith of the Prophet (S) to be good [hasan].(1) After recounting this hadith, Hakim al-Neyshaburi has also presented its sound and correct chain of transmission [sahih al-asnad], and Dhahabi agrees with him.(2)

In his book entitled “Misbah al-Zajajah fi Zawa’id ibn Majah”, Busayri says that the chain of transmission of this hadith is good [hasan] and the transmitters recounting it are all honest and trustworthy [thaqah].(3)

After narrating this hadith, Haythami says that its chain of transmission is good [hasan].(4)

when Mu‘awiyah died, the caliphate would be handed back to Imam al-Hasan (as).

In the event that Imam al-Hasan (as) were not alive, the caliphate would be handed over to his brother Imam al-Husayn (as).(1)

That is why as soon as Imam al-Husayn (as) heard that Mu‘awiyah had died, he told ‘Abd Allah ibn Zubayr, “I will never pay allegiance to Yazid, because after my brother, al-Hasan (as), the caliphate returns to me. Mu‘awiyah did as he wanted, and swore to my brother that he would never hand the caliphate over to anyone of his children. He promised that if I were alive, the caliphate would return to me.”(2)

It has been clearly stated in many Sunni sources that Imam al-Hasan al-Mujtaba (as) put a condition on Mu‘awiyah that he should not hand over the caliphate to anyone after he died.(3)

This peace agreement and its conditions, which were agreed upon by both parties of the treaty, substantiate the illegitimacy of the succession of Yazid to the caliphate after his father’s death.

Abi Talib (as). Therefore, Mu‘awiyah’s caliphate itself lacked legitimacy and was void of any reasonable religious or legal base.

Secondly, in Imam al-Hasan’s (as) peace agreement, it was stated that the tax, revenue and tribute of Abjard must be handed over to Imam al-Hasan (as). This confirms that Imam al-Hasan (as) did not recognize Mu‘awiyah as the rightful caliph of the Muslims. The reason is that the area of Abjard had come under the fold of Islam peacefully, and had not been conquered by force or the strength of an army.

According to the Islamic law, the tax from this kind of place is exclusively reserved for the legitimate Imam of the Muslims. Therefore, Imam al-Hasan (as), who was the legitimate Imam of the Muslims, demanded this share and allotment in his agreement with Mu‘awiyah.(1)

Thirdly, one of the conditions that Imam al-Hasan (as) included in the peace pact was that Mu‘awiyah would have to abstain from calling himself amir al-mu’minin (the Commander of the Faithful). This is a clear declaration from Imam al-Hasan (as) that he did not in reality support or endorse the legitimacy of the government of Mu‘awiyah, the son of Abu Sufiyan.

honor and status among the people by whatever means there are at your disposal; secure the allegiance of such people as al-Husayn ibn ‘Ali, ‘Abd Allah ibn ‘Umar, ‘Abd al-Rahman ibn Abi Bakr and ‘Abd Allah ibn Zubayr.

If they refuse to pay allegiance, kill them.”(1) Of course, it must be pointed out that allegiance that is paid reluctantly or out of coercion is not considered to be legitimate or valid at all.

Secondly, the people of Iraq had written a letter to Imam al-Husayn ibn ‘Ali (as) in which they manifestly declared that they did not have an imam and were not going to pay allegiance to anyone save al-Husayn ibn ‘Ali (as).(2)

Thirdly, Shabrawi Shafi‘i strongly opposes any defence of Yazid’s caliphate by certain scholars. First, he quotes and recounts the reasons which have been put forward by Ghazzali and Ibn al-‘Arabi as their legal bases and reasons for prohibiting cursing or reviling Yazid.

Then, he gives a detailed account of the overstatements of these two people regarding the issue of cursing Yazid. He says, “The statements of Ghazzali and Ibn al-‘Arabi are false, because they are founded on the assumption that the allegiance paid to Yazid—Allah’s curse be on him—was correct and sound, in spite of the fact that this view is opposed by historians.”(3)

taken a position of neutrality and non-alignment soon abandoned these positions and in the course of events, the majority of them announced their support for the Ahl al-Bayt (as) in various ways.

1. ‘Ubayd Allah ibn Hurr Ju‘fi was one who had initially refused to help Imam al-Husayn (as). After the martyrdom of Imam al-Husayn (as), he became an intolerant opponent of Bani Umayyah’s government. He composed songs of lamentation for the martyrs of Karbala and started calling on the people to rebel and rise up against the rule of Yazid.(1)

2. Zayd ibn Arqam was a man who had tried to dissuade Imam al-Husayn (as) from continuing on his course of action by appealing to the Imam (as) in a devout and mystical manner. In the end, he was persuaded to give up his opposition because of Imam al-Husayn’s (as) legitimate and moral right. When he saw the captives of Karbala being taken to Sham and the heads severed from the dead bodies of the martyrs being carried on lances, when he observed the shameful way in which Ibn Ziyad was behaving towards the victims, when he saw how low the Muslims had sunk and how abject they had become, he was deeply moved by the sorrowful event.

He could not help breaking down and crying. He said “O people! From now on, you will be worse off than slaves. You have killed the son of Fatimah (as), and have made yourselves subjects of the son of Marjanah. I swear upon

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Allah! He will kill the best of you and enslave the worst among you. Woe on he who is content with abjectness and disgrace!”(1)

3. Abu al-‘Ala’ Mu‘arri says, “The brutal killing of al-Husayn (as) and the usurpation of the caliphate by Yazid was a wicked act of our age and our people.”(2)

4. Shaykh Muhammad ‘Abduh is one who believes in supporting only a religious and just government. He maintains that opposing an unjust and tyrannical government is obligatory upon all Muslims. He considers Imam al-Husayn’s (as) uprising against Yazid as opposition against an unjust usurper and oppressor.(3)

5. ‘Abd Allah ‘Alayiki writes, “Al-Husayn (as) did not rise up against an imam. On the contrary, he revolted against a transgressor who had imposed himself upon the people or had been imposed upon them by his father. It is very likely that if this movement had been made by a person other than Imam al-Husayn (as), and against a person other than Yazid, the filthy propaganda apparatus of the rulers of that time would have easily and skillfully succeeded at distorting the lofty aims of the uprising. But al-Husayn (as) was a unique and different man; he had a very brilliant background and was famous among the Muslims. There was also much testimony given in his favor by the Holy Prophet (S). There were hadiths recorded which foretold this uprising.

Now we have a scenario where al-Husayn (as) is on one side of event, and the wicked Yazid and the corrupt household of

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Bani Umayyah is on the opposite side. This sharp contrast made the movement of al-Husayn (as) shine like a bright star in a dark night so much so that even where the positions of opponents of al-Husayn’s (as) uprising are mentioned in Sunni books, it is for the purpose of negating and condemning them.”(1)

6. ‘Abbas Mahmud ‘Aqqad believes that it is unfair to analyze and evaluate Imam al-Husayn’s (as) uprising using narrow human standards. He writes, “Al-Husayn’s (as) exodus from Mecca towards Iraq is not a movement which can be judged according to ordinary standards because this uprising is among rare historical movements that involve the invitation of the people towards religion and political awareness. The only people who are capable of making such unique movements are those who have been created solely for such missions. Exposing oneself to danger in the way that al-Husayn (as) did, does not even occur to the minds of ordinary people… Rather, this is an unparalleled movement in the history of mankind which calls for unique and remarkable individuals…”(2)

He criticizes orientalists for failing to understand the conditions surrounding Imam al-Husayn’s (as) uprising. While protesting against their lack of perception, he states, “How good it would have been had the orientalists comprehended the issue of religious belief in the person of Imam al-Husayn (as). Orientalists have to be reminded that for Imam al-Husayn (as), Islam was not a temporal issue that could be compromised. Al-Husayn (as) was a person with the strongest faith in Islamic

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law. He was a man who believed that suspension of the limits set by Allah (cessation in the practice of Islamic laws) was the greatest of all calamities that would sooner or later befall not only him and His household, but the Arab nation and the Islamic community as whole…”(1)

(as). He has done so by shamelessly resorting to guile and deceit to justify Yazid’s actions.

Ibn Taymiyyah writes, “Yazid was not pleased with the killing of al-Husayn. He even expressed his displeasure at this action.”(1)

He also repudiates the truth of the events in which the Sham army carried the head of Imam al-Husayn (as) on a lance to Sham.(2) At one point, he even denies that Imam al-Husayn’s (as) Household, the Ahl al-Bayt (as), were taken into captivity by Yazid’s soldiers.(3)

At another juncture, Ibn Taymiyyah says, “Yazid did not issue orders to kill al-Husayn. Yazid’s soldiers did not bring the heads of those killed at Karbala on lances to Sham to be presented to Yazid. Yazid did not hit the teeth of al-Husayn with his stick. In fact, it was ‘Ubayd Allah ibn Ziyad who did all these actions.”(4)

In this section, evidence will be cited to substantiate the fact that when Ibn Ziyad killed Imam al-Husayn (as), he was acting under strict and direct orders issued by Yazid ibn Mu‘awiyah.

al-Husayn (as).

It is worth noting that Yazid did not, previous to that time, have a good relationship with ‘Ubayd Allah ibn Ziyad. He had even considered dismissing him from the governorship of Basrah.

However, because he did not deem Nu‘man ibn Bashir, who was the incumbent governor of Kufah, capable of confronting Muslim ibn ‘Aqil and Imam al-Husayn (as), Yazid ibn Mu‘awiyah was left with no option but to appeal to ‘Ubayd Allah ibn Ziyad for help.

He not only expressed his sudden pleasure with Ibn Ziyad, but also appointed him to the governorship of both Kufah and Basrah as well. In a letter to Ibn Ziyad, Yazid wrote, “Put Muslim ibn ‘Aqil under strict surveillance. Follow and track him down. If you arrest him, put him to death.”(1)

Muslim ibn ‘Aqil had come to Kufah as Imam al-Husayn’s (as) envoy. His mission was to inform the people that Imam al-Husayn (as) was on his way to Kufah.

with a letter to Sham for Yazid ibn Mu‘awiyah. In his reply to ‘Ubayd Allah ibn Ziyad’s letter, after mentioning various issues, Yazid pointed out, ‘News has reached me that al-Husayn ibn ‘Ali has set off towards Kufah. Enlist spies to keep anyone allied to al-Husayn under strict surveillance and employ armed men to arrest his followers.

Imprison al-Husayn’s followers on any accusation you can trump up, and inform me about everything that takes place. May God’s peace, mercy and blessing be upon you’.”(1)

We can deduce from this historical evidence that Yazid not only entrusted the city of Kufah and confrontation with Imam al-Husayn (as) to ‘Ubayd Allah ibn Ziyad, but that Yazid himself was also personally involved in the events that took place and in direct command of all affairs. Consequently, ‘Ubayd Allah ibn Ziyad kept reporting whatever he did to Yazid.

Additional evidence to substantiate that Yazid had complicity in all the crimes committed by ‘Ubayd Allah ibn Ziyad is that Yazid extolled Ibn Ziyad for every decision and action he took.

they refuse to pay allegiance, cut their necks and send their heads to me’.”(1)

It is obvious from this historical record that Yazid ibn Mu‘awiyah had a premeditated intention to kill Imam al-Husayn (as) if the Holy Imam (as) refused to pay allegiance.

possibilities come to mind:

A. That “adopt extreme harshness” means a kind of sharp and hot-tempered verbal encounter with these people to insist on getting allegiance from them.

B. That the intention was to put pressure on Imam al-Husayn (as) so that he would be left with no option but to pay allegiance, but this encounter should not culminate in killing Imam al-Husayn (as). (Neither of these two possibilities seems logical, because Yazid knew Imam al-Husayn’s (as) character and personality well. He knew with certainty that Imam al-Husayn (as) would never pay allegiance to him no matter what the cost.)

C. The third possibility; the possibility which conforms to what really happened, is that “adopt extreme harshness” means Yazid had given Walid complete jurisdiction over the issue of Imam al-Husayn (as) and he was free to deal with Imam al-Husayn (as) in whatever way he deemed suitable to get the job done. If Walid felt compelled to kill Imam al-Husayn (as), should he refuse to pay allegiance to Yazid, it would have been acceptable.

This possibility is confirmed by the following points:

1. When Marwan ibn Hakam ordered Walid to kill Imam al-Husayn (as) in the case that he refused to pay allegiance to Yazid ibn Mu‘awiyah, Walid excused himself from carrying out this abominable act. The reason he put forth was not that killing Imam al-Husayn (as) was not compatible with orders from Yazid, but because killing Imam al-Husayn (as) was haram and therefore forbidden by Islamic dictates.(1)

2. When Walid called Imam al-Husayn (as)

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to the governor’s palace, Imam al-Husayn (as) knew that Walid had been ordered to kill him if he refused to pay allegiance. Therefore, he went to the governor’s palace accompanied by a number of young men from the tribe of Bani Hashim. He also advised ‘Abd Allah ibn Zubayr to do the same.(1)

3. In the holy month of Ramadan of the same year in which he ascended to the caliphate, Yazid dismissed Walid ibn ‘Aqabah from his post as governor. It is important to mention that this happened only about two months after Yazid claimed the caliphate. Yazid discharged Walid despite reinstating in their posts all the governors who had worked for his father. The reason for dismissing Walid was that Yazid knew that Walid was not capable of carrying out his orders as regards killing Imam al-Husayn (as). So he dealt with him in the same manner that he had previously dealt with Nu‘man ibn Bashir, the governor of Kufah. Nu‘man ibn Bashir had been ordered to have a harsh and violent encounter with Muslim ibn ‘Aqil. When he did not do this, Yazid replaced him with ‘Ubayd Allah ibn Ziyad.(2)

Yazid discharged Walid ibn ‘Aqabah just like he had previously dismissed Nu‘man ibn Bashir. Therefore, it can be deduced that Yazid wanted Walid to kill Imam al-Husayn (as) if necessary. Since Walid was not ready to do so, he paid the price and was dismissed.

that had transpired between him and Imam al-Husayn (as) and between him and Zubayr. Yazid was infuriated by what had taken place. In a reply to Walid, he wrote, “When my letter reaches you, get a second allegiance from the people of Medina.

Let ‘Abd Allah ibn Zubayr go free, because he cannot escape us. However, send the head of al-Husayn ibn ‘Ali (as) to me together with the reply of this letter. If you do so, I will provide you with well-bred horses along with greater gifts and better rewards…”(1)

went to visit Yazid. When Yazid saw him, he said, “O household of Ziyad, love and friendship has become obligatory upon you from the household of Abu Sufiyan.”(1)

When Ibn Ziyad went to see Yazid after killing Imam al-Husayn (as), Yazid came forward to welcome him. He embraced Ibn Ziyad and kissed him on the forehead. Yazid had Ibn Ziyad sit on the throne and even brought him his womenfolk.

He ordered a singer to sing a beautiful song for Ibn Ziyad. Yazid addressed his butler, “Make us drunk with wine!” Then, he gave Ibn Ziyad and ‘Umar ibn Sa‘d a reward of one million dirhams each from the public treasury. He even ceded the revenue of Iraq to ‘Ubayd Allah ibn Ziyad for a period of one year.”(2)

Bani Umayyah’s malicious intentions. He knew that the government headed by Yazid ibn Mu‘awiyah had no other objective but to kill him.

has written a letter to me ordering that I should not be content with anything save sending you to the Omniscient one or dealing with you in whatever way I wish...”(1)

This is yet another document that shows that Yazid himself had given ‘Ubayd Allah ibn Ziyad the responsibility of killing Imam al-Husayn (as) if he refused to pay allegiance.

poems composed by al-Husayn ibn Hamam. These actions made his arrogance and pride at killing Imam al-Husayn (as) obvious.”(1)

If Yazid were in fact not pleased about killing Imam al-Husayn (as), why would he hit the throat, and according to narrations of other historians the lips and teeth, of the severed head of Imam al-Husayn (as)? Moreover, why would he recite poems which alluded to his pride at having done such a deed?

Suyuti writes, “After al-Husayn (as) and his father’s progeny were massacred, ‘Ubayd Allah ibn Ziyad sent their heads on lances to Sham for Yazid. At first, Yazid became very happy, but when he realized that the Muslims had started to regard him as their enemy and had begun to hate him with all their hearts for what he had done, Yazid showed superficial remorse and regret.

It was appropriate that the people had every right to hate him.”(2)

Sibt ibn al-Jawzi recounts, “When they brought the head of Imam al-Husayn (as) to Yazid, he invited the people of Sham to come to his palace. He then started hitting Imam al-Husayn’s (as) head with a staff while reciting poems composed by Ibn Zab‘ari.

The purport of these poems was: By killing the elders of Bani Hashim, we have taken revenge for our forefathers who were killed in the Battle of Badr. By killing the elders of Bani Hashim, we have gotten even.”(3)

Yazid. Yazid bestowed numerous favors upon him. He was extremely pleased with him. However, it did not take long before Yazid learnt that the people had been angered by what he had done, and were cursing and insulting him. He subsequently feigned remorse about Imam al-Husayn’s (as) killing…”(1)

Tabari narrates, “When ‘Ubayd Allah ibn Ziyad killed al-Husayn ibn ‘Ali (as) and his father’s progeny, he sent their heads on lances to Sham for Yazid ibn Mu‘awiyah. Yazid was initially pleased by this and the son of Ziyad acquired an excellent position before Yazid…”(2)

“When the Ahl al-Bayt (as) of Imam al-Husayn reached Kufah, ‘Ubayd Allah ibn Ziyad imprisoned them and sent the news of what had taken place to Yazid… Afterwards, a reply letter came from Yazid to Ibn Ziyad containing orders that the captives should be brought to Sham…”(1)

From this historical information, along with other information previously mentioned, we can deduce that the son of Ziyad did not perform any significant action without Yazid’s permission.

al-Husayn (as). There was no one closer to Yazid than his own son, and he publicly announced that his father was Imam al-Husayn’s (as) killer.

Allah ibn Ziyad.

Ibn Athir writes, “When Yazid died, news of his death was brought to Ibn Ziyad... a call for congregational prayer was made. The people gathered for prayer, and ‘Ubayd Allah went on the pulpit and informed the people about the death of Yazid ibn Mu‘awiyah.”(1)

This shows that ‘Ubayd Allah ibn Ziyad remained in his position of authority as the governor of Kufah and Basrah up to the time of Yazid’s death. We also know that if ‘Ubayd Allah ibn Ziyad had acted in an independent manner when killing Imam al-Husayn (as), a manner which was displeasing to Yazid, he certainly would have relieved him of his post just as he had previously dismissed Nu‘man ibn Bashir and Walid ibn ‘Aqabah. Yazid had dismissed Nu‘man ibn Bashir from the governorship of Kufah and Walid ibn ‘Aqabah from the governorship of Medina because he was displeased with both of them.

‘Ubayd Allah ibn Ziyad killed al-Husayn ibn ‘Ali (as) and his father’s progeny, he sent their heads on lances to Sham for Yazid ibn Mu‘awiyah. At first Yazid was pleased and held ‘Ubayd Allah ibn Ziyad in great esteem.”(1)

way.

He is the possessor of my secrets and trusts.

And do it for the purpose of confirming his awards and endeavors.”(1)

Sibt ibn al-Jawzi writes, “Yazid called for the son of Ziyad and gave him many rewards. He made him a close companion and elevated his position. Yazid even brought his womenfolk for Ibn Ziyad and gave him his goblet of wine. Then, he said to his private musician, ‘Play a song.’ Then, he himself recited the two previous verses.”(2)

Ibn A‘tham recounts that Yazid ibn Mu‘awiyah gave a reward of one million dirhams to ‘Ubayd Allah ibn Ziyad for killing Imam al-Husayn (as).(3)

this opportunity’.”(1)

when he said, “Is the Muhammad that you talk about your ancestor or my ancestor? If you want to pretend that he is your ancestor, you have undoubtedly lied and become a disbeliever. And if you say that he is my ancestor, then why have you killed his progeny?”(1)

Sunni scholars have opposed Yazid due to his pleasure at killing Imam al-Husayn (as), and even cursed him.

5. Suyuti narrates, “May Allah curse al-Husayn’s (as) killers. May Allah curse Ibn Ziyad and Yazid.”(1)

6. Some people asked al-Jawzi what his opinion was regarding cursing Yazid. He answered, “Ahmad ibn Hanbal permitted cursing him, and we say that we do not like Yazid because of what he did to the son of the Prophet’s daughter (as) and because he sent the Prophet’s (S) Household in a state of captivity to Sham aboard camel litter.”(2)

7. Dhahabi says, “Yazid was a cruel and hardhearted man. He used to drink wine and commit forbidden acts [munkarat]. His reign began with killing al-Husayn ibn ‘Ali and ended with the event of Harrah.”(3)

8. Ibn Khaldun recounts the killing of Imam al-Husayn (as) thus, “Without doubt, Imam al-Husayn was killed by Yazid. Killing Imam al-Husayn (as) is an action that underscores Yazid’s immoral nature. In this event, al-Husayn is a martyr in Allah’s way.”(4)

music became widespread both in Mecca and Medina. Instruments of pleasure and amusement were commonplace. The people openly and publicly engaged in wine drinking.”(1)

A group of people from Medina, among them ‘Abd Allah ibn Hanzalah and other noble men of Medina, went to see Yazid ibn Mu‘awiyah. Yazid agreed to meet them. When they returned to Medina, some of the people of the group began talking ill of and castigating Yazid.

They announced that they were returning from the presence a man who lacked religion, drank wine and played the tambourine. They said that Yazid played with dogs. They reported to the people that Yazid also had singers who sang seductive music for him…(2)

‘Umar ibn Sabi‘ah says, “During his father’s reign, Yazid went to Mecca for the hajj. When he reached Medina, he sat at a wine drinking gathering and recited poetry.”(3)

Suyuti writes, “The reason the people of Medina retracted the allegiance they had made to Yazid was that he used to exceed limits in committing transgressions.”(4)

a statement, he openly declared his consent to Yazid’s iniquitous and immoral life.”(1)

3. Taftazani writes, “Yazid’s satisfaction and pleasure at the killing of Imam al-Husayn (as), and his contempt towards the Ahl al-Bayt (as), are among his many vices detailed in the traditions. We have no hesitation about his true status. On the contrary, we do not hesitate in saying that he was a man who lacked faith. May Allah’s curse be on him and his partisans.”(2)

4. Jahiz says, “The crimes Yazid committed including killing al-Husayn ibn ‘Ali, taking the members of his household into captivity, hitting Imam al-Husayn’s (as) teeth and severed head with a staff, intimidating and terrorizing the people of Medina, and destruction of the Ka‘bah are all evidence of his cruelty, wickedness, hypocrisy and apostasy. Without doubt, he is corrupt and cursed and anyone who prevents the damning of such a man is damned himself.”(3)

5. Doctor Taha al-Husayn, the Egyptian author, writes, “Some people suppose that Yazid is exonerated from the heinous massacre of al-Husayn (as). They make ‘Ubayd Allah ibn Ziyad the scapegoat for the savage killing. If Yazid is innocent of wrongdoing and Ibn Ziyad the guilty party, why did Yazid not reproach ‘Ubayd Allah? Why did he not punish him? Why did he not relieve him of his post?”(4)

son in his last will and testament not to offend al-Husayn (as) nor to interfere with him in any way whatsoever because al-Husayn (as) had a greater right of kinship and nearness to the Holy Prophet (S). They believe that it is therefore impossible and unreasonable to imagine that Yazid would have dared act against his father’s wishes.

Response

Firstly, the text of Mu‘awiyah’s reads, “... If al-Husayn revolts against you and you become triumphant over him, forgive and overlook because he has ties of relationship and kinship to you, and hence has a great right due from you...”(1)

We can deduce from this text that Mu‘awiyah ibn Abu Sufiyan requested his son to forgive al-Husayn ibn ‘Ali (as) if Yazid were to be militarily victorious over the Holy Imam, but we cannot conclude that Yazid was ordered not to have any conflict with Imam al-Husayn (as) at all.

Secondly, we have previously cited abundant evidence to substantiate that Yazid was responsible for Imam al-Husayn’s (as) martyrdom. Therefore, there is no room left for doubt or skepticism about who Imam al-Husayn’s killer is.

Thirdly, when we refer to history with special attention paid to Yazid’s corrupt personality, it is obvious that Yazid ibn Mu‘awiyah was not at all bound or obligated to act according to his father’s will. There is no historical evidence to substantiate that Yazid ibn Mu‘awiyah felt a strong obligation to act according to his father’s last wishes.

It is worthy reminding skeptics that Mu‘awiyah ibn Abu Sufiyan had commanded his son Yazid

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in his last will and testament to consent to the people’s wishes if they asked him to dismiss and change the governor of Iraq. Yazid did not act according to his father’s wishes in this case.

with moral corruption and debauchery. When we have indubitable testimony from such a group of highly respected companions of the Holy Prophet (S) confirming Yazid’s immoral and corrupt nature, baseless claims of his innocence cannot be accepted.

atrocious crimes because his entire life was full of abominable actions and he was the cause of numerous calamities for the Muslims, especially during the three years of his usurped caliphate.

In the long term, biased adherents of Bani Umayyah could not continue to overlook Yazid’s many atrocities. Therefore, some schemed to either completely deny or justify Yazid’s brutal crimes.

One of the acts of sheer barbarity and inhumanity Yazid brought down on the Muslims was the event of Harrah. This incident resulted in the brutal killing of thousands of the Muslim people of Medina. The order for this massacre was issued by Yazid ibn Mu‘awiyah himself. The event of Harrah is a well-known incident which has been discussed either briefly or in detail by numerous historians.(1) Now, let us examine this event.

narrates, “The incident of Harrah is one of the most dreadful and formidable events of history.”(1)

about Allah’s Prophet (S).

It is evident why the people of Medina had a fervent inclination towards Islamic tenets and stronger religious sentiments than the people of Sham; they were more familiar with the Prophet’s (S) conduct [sunnah] and that of his successors and companions. It was for this reason that they were able to discern the wrong ways of Bani Umayyah earlier than others.

It was the people of Medina who previously were the first to voice their objections to ‘Uthman ibn ‘Uffan. Now, these same people were experiencing the rule of a raw inexperienced youth called Yazid ibn Mu‘awiyah. He knew absolutely nothing about politics and failed to uphold the sanctity of the tenets of religion. Accordingly, their disapproval and protest against Yazid sprang up.

‘Uthman ibn Muhammad ibn Abu Sufiyan, the governor of Medina, had sent a group of men consisting of Immigrants and Helpers to meet with the caliph in Damascus, so they could present their grievances to Yazid and so Yazid could bestow gifts upon them to silence them.(1) During this meeting, not only did Yazid fail to win them over to his side, but his ignorant behavior proved his incompetence to them.(2)

When they returned to Medina, they explained what they had seen from Yazid. They gathered in the Holy Prophet’s (S) Mosque and started shouting to the people, “We have come from meeting a person who is depraved of religion, drinks wine, plays the tambourine and spends the night with base men, slave girls and female

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singers and as a result has abandoned prayer.”(1)

The people asked ‘Abd Allah ibn Hanzalah what news he had brought from the caliph. He replied, “I am coming from meeting a man whom, I swear by Allah, I would have fought if no one were present except my sons.” The people said, “We have heard that Yazid has given you money and gifts.”

‘Abd Allah answered, “It is true, but I accepted his money and gifts only for the purpose of using it to acquire and prepare an army against Yazid himself.” In this way, ‘Abd Allah started inciting and instigating the people against Yazid and the people responded positively to his calls for an uprising.(2)

Suyuti writes, “The reason for the uprising of the people of Medina was that Yazid had exceeded all bounds and every limit in committing sins.”(3)

(S) passed away.(1)

Imam al-Sajjad (as) made a sermon and his words had a strong effect on the people of Medina. In addition to that, Zaynab Kubra and other women, all mothers who had lost children in the battle against Yazid, gave public speeches and detailed what had occurred at Karbala. Each of the survivors was explaining the event of ‘Ashura and what had transpired at Karbala. They also gave comprehensive accounts of what had taken place for the captives on the way from Kufah to Sham and their meeting with Yazid. All this news had a deep impact on the community of Medina.

as governor of Medina that the event of Harrah took place.(1)

The accumulation of the mentioned factors laid the groundwork for an explosion; the only thing that was needed was a spark and it came as follows: Ibn Mina, Yazid’s financial representative and the man responsible for collecting tax, made the intention of taking all the wealth he collected from Harrah to Sham for Yazid.

A group of protesters from Medina blocked his way. They confiscated all the tax and wealth which Ibn Mina was carrying. Ibn Mina reported the issue to ‘Uthman ibn Muhammad ibn Abu Sufiyan, the governor of Medina. ‘Uthman reported the issue to Yazid ibn Mu‘awiyah in a letter he sent to Sham. As a result of this, Yazid was incited against the people of Medina.(2)

Yazid became very angry when he heard this news. He said, “I swear by Allah! I will send a large army towards them, and in this way I will crush them under the feet of horses.”(3)

month of Muharram, the year 63 of the Islamic calendar (hijrah).

Then, they imprisoned all the family members of Bani Umayyah and their partisans among the Quraysh in the house of Marwan Hakam. They did not, however, harm the prisoners in any way.(1)

The deposed governor of Medina sent his torn shirt along with a letter to Sham imploring for help. He wrote to Yazid, “Answer our call for help. The people of Medina have driven our clan out of the city.”(2)

This letter reached Yazid at night. Yazid went to the mosque immediately, got on the pulpit and called out, “O people of Sham. ‘Uthman ibn Muhammad ibn Abu Sufiyan, the governor of Medina, has written to me saying that the people of Medina have expelled the family members of Bani Umayyah and all our partisans out of the city. I swear upon Allah, swallowing this news is harder for me than living without the beauties and pleasures of the world.”(3)

This man agreed to carry out this responsibility in spite of the fact that he was an ill person aged over ninety years.(1)

Government heralds called out, “O people! Mobilize for war with the people of Hijaz(2) and come to collect your reward.” The government was handing out a hundred dinars in cash to every person who was ready to go to war. It was not long before nearly twelve thousand people were gathered. According to another report, twenty thousand mounted soldiers and seven thousand ground forces were mobilized.(3)

Yazid paid two hundred dinars to every mounted soldier and one hundred dinars to every soldier of the ground forces. He then ordered them to march towards Medina in company with Muslim ibn ‘Aqabah.(4)

Yazid himself accompanied the army for a distance of about three kilometres before he bade them farewell.(5) Sham Christians eager to fight the Muslims of Medina could also be seen among the soldiers of Yazid’s army.(6)

Yazid gave the following orders to Muslim ibn ‘Aqabah, “Invite the people of Medina to pay allegiance to me three times. If they respond positively and pay allegiance, let them go free. However, if they do not respond positively and refuse to pay allegiance, fight them. If you triumph over them, continue the massacre for three days.

Anything that belongs to that city will be permissible for your army to loot. Do not stop the Sham army from doing whatever it wishes with its enemy. After three days, stop the killing and pillaging. Then, again

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ask for allegiance from the people. They should promise to be Yazid’s slaves and servants. When you leave Medina, move towards Mecca for another attack and confrontation.”(1)

Muslim ibn ‘Aqabah marched from Wadi al-Qura’ towards Medina with his soldiers. They camped at a place called “Jurf”, which was three kilometers from Medina.(2)

On the other side, the people of Medina were preparing themselves for confrontation and defence. They had been informed that the people of Sham were moving towards Medina.

When the army of Sham gained proximity to Medina, ‘Abd Allah ibn Hanzalah called the people to the Prophet’s (S) Mosque. The people assembled near the Prophet’s (S) pulpit. ‘Abd Allah ibn Hanzalah requested that anyone who concurred with him about this uprising should pay allegiance and promise to stand by him to the death. The people responded positively and paid allegiance to him. They promised to stand by his side to the death.

‘Abd Allah went on the pulpit. After praising Allah and mentioning a few other issues, he said, “O people of Medina! We have rebelled for no other reason save that Yazid is a fornicating and adulterous man. He is a drunkard who does not pray. Tolerating his reign will bring Allah’s punishment and tribulation upon us...”(3)

from the rugged rocky area.

They thought that even if the Sham army were to begin their attack from this area, it was still improbable for them to achieve any success. However, the Sham army took them by surprise and began its attack on Medina from that same stony area which the Islamic resistant forces had ignored.

The battle continued from morning up to afternoon. The Islamic forces of Medina were fighting and resisting fiercely. At noon, ‘Abd Allah ibn Hanzalah asked one of his slaves to watch and protect him from behind so that he could recite his prayers. ‘Abd Allah then recited his prayers and returned to the battlefront to lead the valiant resistance against the Sham army. (1)

Muslim ibn ‘Aqabah asked Marwan to help him enter Medina. Marwan went to Medina and visited the tribe of Bani Harthah. There, he called for a man he was acquainted with and in the process of a secret conversation, Marwan managed to persuade this traitor to show him the way for the Sham army to penetrate Medina in return for generous rewards.

He showed Marwan a way which passed through the area of the tribe of Bani al-Ashhal and the Sham army used this route to infiltrate Medina.(2)

The first line of the Islamic resistant fighters responsible for defending Medina suddenly heard the shout of ‘Allah-u Akbar’ by the Sham army from right inside Medina. It was not long before they realized that they were being attacked from behind by the Sham

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army. Many of the Islamic resistance fighters left the battlefield and returned to Medina in order to defend their women and children.

The Sham army attacked and killed innocent civilians from every direction. When ‘Abd Allah ibn Hanzalah was finally killed, the Sham army gained the upper hand against the resistance movement of Medina. Finally, they gained complete control of the whole city.(1)

were violated. Thousands of children were born whose fathers were not known and these children later became known as ‘the Children of Harrah [awlad al-harrah].’(1)

The streets of Medina were filled with dead bodies. Blood flowed on the ground up to the Prophet’s (S) Mosque.(2) Children were mercilessly killed in their mothers’ arms.(3) The elderly companions of the Holy Prophet (S) were exposed to torture and dishonor.(4)

The scale of the killings was so great that because of his extravagance in killing people, Muslim ibn ‘Aqabah was from then onwards nicknamed “Musrif” ibn ‘Aqabah which in the Arabic language means ‘the one who is extravagant’. After this horrendous event, the people of Medina wore black mourning clothes and the sounds of their weeping could be heard from their homes for up to one year.(5)

Ibn Qutaybah narrates, “On the day of Harrah, eighty companions of the Prophet (S) were killed and after that day there was no Badri (person that took part in the Battle of Badr) left. Seven hundred members of the Quraysh and ansar were put to death and ten thousand innocent people of the community were killed from among Arabs, the tabi‘in and other virtuous people of Medina.”(6)

Suyuti writes, “In the year 63 of the Islamic calendar, the people of Medina rebelled against Yazid. They even dismissed him from the caliphate. In retaliation, Yazid sent a huge army towards them with orders to kill anyone who had rebelled. After that, the army was commanded to go to Mecca and kill

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Ibn Zubayr.

The Sham army came to the holy city of Medina and the event of Harrah came to pass. But what can make one comprehend what the event of Harrah was? Al-Hasan once narrated, ‘I swear upon Allah! There was no man who was spared in that event. A large number of the Prophet’s (S) companions and other people were killed. Medina was looted and a thousand virgin girls were violated. We are from Allah and to whom is our return!’

Allah’s Prophet (S) had said,

«من أخاف أهل المدینه اخافه الله وعلیه لعنه الله والملائکه والناس أجمعین.»

‘Anyone who terrorizes and intimidates the people of Medina will be terrorized by Allah and may the curse of Allah, the angels and all the people be upon him.’

This hadith has been narrated by Muslim’.”(1)

Ibn Qutaibah recounts, “When Muslim ibn ‘Aqabah finished his killing and looting in Medina, he wrote to Yazid, ‘Peace upon thee O leader of the believers… I did not recite the noon [zuhr] prayers until I conquered Medina and prayed right in the Prophet’s Mosque. This was, however, after a lot of killing and extensive looting. In keeping with your command, we followed anyone who escaped and killed all those who were wounded. We looted their houses three times just as you, the commander of the faithful, had ordered.”(2)

Sibt ibn al-Jawzi narrates from Mada’ini in a book named “Harrah”, that Zuhri said, “On the day of Harrah, seven hundred people, among them the elders of the Quraysh, the Helpers, the

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Immigrants, and the well known and honored of Medina were killed.

In addition to this, ten thousand others including men, women and slaves were killed. There was so much bloodshed in Medina that blood reached the Prophet’s (S) tomb, and his mosque and garden were filled with blood.”

Mujahid says, “The people of Medina even took refuge in the Prophet’s (S) quarters and at his pulpit but there were swords that would even enter these places.”

Mada’ini quotes from Ibn Qarrah who quotes Hisham ibn Hisan, “After the event of Harrah, a thousand unmarried women gave birth to children whose fathers were not known.” Apart from Mada’ini, other historians too have narrated that a thousand women without husbands gave birth after this event.(1)

Prophet’s companions that had accompanied the Prophet in twelve of the holy wars [ghazwahs]),(1)

7. ‘Abd Allah ibn Muti‘.(2)

to Allah’s saints [awliya’], we will examine this difference of opinion.

graves serves to invite people to follow the Fourteen Infallibles (as).

4. Yet another way of paying homage to the signs of Allah is when Muslims make diligent efforts to preserve geographical places where important events took place. For instance, Muslims have preserved the sacredness of the location where the event of Ghadir took place, the Cave of Hira’,(1) the place where the Battle of Badr occurred, the mosques wherein the Holy Prophet (S) performed prayers, and various other places of this kind. Nowadays, many Muslims visit these sacred places with the hope of seeking gifts of divine favor.

5. Organizing mourning ceremonies in memory of Imam al-Husayn (as) and the other awliya’ of Allah is another way of paying homage to the signs of Allah. This takes the form of establishing memorial gatherings to commemorate the lives and the struggles against oppression of these great people. Muslims all over the world establish memorial ceremonies to honor Imam al-Husayn’s martyrdom and recite accounts of his sufferings and the hardships imposed upon him, his family and all his companions in an attempt to keep alive his battle against corruption and oppression.

6. Another type of religious ceremony is gathering to recite group prayers and supplications with a common intention.

believe! Do not violate the signs (rites) appointed by Allah nor the sacred month, nor interfere with the offerings, nor the sacrificial animals with the garlands, nor those going to the Sacred House seeking the grace and pleasure of their Lord.”(1)

﴿ یَا أَیُّهَا الَّذِینَ آمَنُوا لا تُحِلُّوا شَعَائِرَ اللهِ وَلاََ الشَّهرَ الحَرَامَ وَلاَ الهَدی وَلاَ القَلائِدَ وَلا آمِّینَ الْبَیْتَ الحَرَامَ ...﴾

We can infer two possibilities from this verse:

a. One possibility is that the verdict is affirmative; meaning that Allah has in fact ordered believers to pay homage and reverence to religious signs and rites.

b. The other possibility is that the verdict is prohibitive, meaning that Allah intends to prohibit laziness when it comes to organizing divine rites. In other words, Allah has forbidden negligence as regards holding religious rites when we have distinguished their instances of application.

2. “That shall be so [the rites of the pilgrimage to Mecca], and whoever respects the signs of Allah, this is the outcome of the piety of the hearts.”(2)

﴿ ذَلِکَ وَمَن یُعَظِّمْ شَعَائِرَ اللهِ فَإِنَّهَا مِنْ تَقوَی الْقُلُوبِ ﴾

This is the most clear and indisputable verse of the Holy Qur’an which proves the permissibility of holding religious rites. This verse denotes in a general and explicit way that paying homage to divine rites is an act beloved by Allah.

3. “And as for the camels (of sacrifice), We have made them of the signs of Allah for you, for you therein is much good.”(3)

﴿ وَالْبُدْنَ جَعَلْنَاهَا لَکُمْ مِنْ شَعَائِرِ اللهِ لَکُمْ فِیهَا خَیرٌ ... ﴾

In

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this verse, the discriminate [tab‘idiyyah] preposition “of” [min] (of the signs) has been employed. It denotes that the camels brought for sacrifice during the days of the hajj are also considered the signs of Allah.

4. “Surely, Safa and Marwah are among the signs appointed by Allah; so whoever makes a pilgrimage to the House or pays a visit to it, there is no blame on him if he goes around them both.”(1)

﴿ إِنَّ الصَّفَا وَالمَرْوَهَ مِنْ شَعَائِرِ اللهِ فَمَنْ حَجَّ الْبَیْتِ أَوِ اعْتَمَرَ فَلا جُنَاحَ عَلَیهِ أَنْ یَطَّوَّفَ بِهِمَا... ﴾

5. “There is no blame on you seeking bounty from your Lord, so when you hasten on from ‘Arafat, then remember Allah near the Holy Monument…”(2)

﴿ فَإِذا أَفَضْتُمْ مِنْ عَرَفاتٍ فَاذکُرُوا اللهَ عِنْدَ المَشْعَرِ الحَرامِ... ﴾

This Qur’anic verse intends to pronounce and hence permit holding religious ceremonies, but it has employed the Arabic word “mash‘ar” instead of the word “sha‘a’ir”, which has been used in the other previously cited verses. Both these words connote ‘upholding the signs of Allah’.

distressed one, the needy. Then let them accomplish their needed acts of shaving and cleansing, and let them fulfil their vows and let them go around the Ancient House. That (shall be so); and whoever respects the sacred ordinances of Allah, it is better for him with his Lord.”(1)

﴿ وَأَذِّنْ فِی النَّاسِ بِالحَجِّ یأْتُوکَ رِجَالاً وَعَلَی کُلِّ ضَامِرٍ یأْتِینَ مِنْ کُلِّ فَجٍّ عَمِیقٍ * لِیشْهَدُوا مَنَافِعَ لَهُمْ وَیذْکُرُوا اسْمَ اللهِ فِی أَیَّامٍ مَعْلُومَاتٍ عَلَی مَا رَزَقَهُمْ مِنْ بَهِیمَهِ الأَنْعَامِ فَکُلُوا مِنْهَا وَأَطْعِمُوا الْبَآئِسَ الْفَقِیرَ * ثُمَّ لْیَقْضُوا تَفَثَهُمْ وَلْیُوفَُوا نُذُورَهُمْ وَلْیَطَّوَّفُوا بِالْبَیْتِ الْعَتِیقِ * ذَلِکَ وَمَنْ یعَظِّمْ حُرُمَاتِ اللهِ فَهُوَ خَیرٌ لَهُ عِنْدَ رَبِّهِ ﴾

Scholars of the divine message and commentators of the Glorious Qur’an regard the above mentioned verse—which indicates veneration of divine ordinances—as an enjoinment to perform religious rights.

This is because according to principle, just as one can reason using a rationale regarding a specific subject so also may one reason using rationales regarding similar subjects or subjects that have something in common with the intended subject. However, this is only valid when the subject is generic or of a general type that includes many objects; otherwise, there would be an invalid analogy.

In other words, although this verse is specifically about the hajj ceremony, at the end of the verse ‘sacred ordinances of Allah’ are mentioned generally, so the verse can be applied generally.

2. “They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light,

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though the unbelievers may be averse.”(1)

﴿ یُرِیدُونَ أَنْ یُطْفِئُوا نُورَ اللهِ بِأَفْوَاهِهِمْ وَیأْبَی اللهُ إِلاّ أَنْ یُتِمَّ نُورَهُ وَلَوْ کَرِهَ الْکَافِرُونَ ﴾

Because this verse comes along with verses about holy war [jihad], inviting people to the Oneness of Allah [tawhid], and propagating religion, it can be inferred that the part of the religion that the enemies of Islam want to extinguish is, in fact, the divine signs and rites which have been alluded to in the verse, “And whoever respects the signs of Allah, this is the outcome of the piety of the hearts.”(2)

3. “In houses which Allah has permitted to be exalted and that His name may be remembered in them; glorify Him therein in the mornings and the evenings.”(3)

﴿ فی بُیُوتٍ أَذِنَ اللهُ أَنْ تُرْفَعَ وَیُذْکَرَ فِیهَا اسمُهُ یُسَبِّحُ لَهُ فِیهَا بِالغُدُرِّ وَالآصَالِ ﴾

If we take the verse that comes before this verse, the Verse of Light [ayat al-nur], into consideration, it shows that “in houses” [fi buyutin] means those houses wherein the light of Allah shines and the centres where the light of religion radiates. These places are the sources of radiation of the light of religion. They are centres of guidance and venues of observing the divine law of Islam [shari‘ah].

Allah, the Exalted, has willed that these radiant houses should be revered and elevated in status. These places deserve to be venues of continuous remembrance, worship and obedience of Allah.

We can deduce from this Qur’anic verse that Allah has willed that every place which serves as

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a custodian for the exposition of Islamic laws and divine teachings (the light of Allah) has to be honored and revered.

We can also infer from the same above-mentioned verse that sha‘a’ir (the signs and rites of Allah) are not confined to any particular place; that is to say, they are not confined only to the rites and ceremonies of the hajj or other rites of worship specifically mentioned. On the contrary, everything that serves to spread and propagate divine laws is included in the meaning of sha‘a’ir, and anything that propagates Islamic knowledge and teachings is also included in the meaning of this word.

4. “And He made lowest the word of those who disbelieved; and the word of Allah, that is the highest; and Allah is Mighty, Wise.”(1)

﴿ ... وَجَعَلَ کَلِمَهَ الَّذِینَ کَفَرُوا السُّفلَی وَکَلِمَهُ اللهِ هِیَ العُلْیَا وَاللهُ عَزِیزٌ حَکِیمٌ ﴾

It can be understood from this verse that those things that serve to honor the word of Allah and to exterminate unbelief [kufr] are among the goals and objectives of divine law and religion.

5. “And Allah will by no means give the unbelievers a way (to triumph) against the believers.”(2)

﴿ ... وَلَنْ یجعَلَ اللهُ لِلْکَافِرینَ عَلَی المُؤْمِنِینَ سَبِیلاً ﴾

This blessed verse alludes to another dimension of the reality of the word sha‘a’ir and that reality is the aspect of proliferation of the glory and esteem of Islam and Muslims. Another aspect of sha‘a’ir is veneration of the Word of Allah [kalimat Allah] and attaching special importance to Muslims

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in general.

and propagation of religion and spreading the Light of Allah.

This word has an additional aspect though and can also be employed to include the dimension of reverence and exaltation. Even though this dimension is not found in the essence and substance of the word sha‘a’ir, it exists in the essence of words which are affiliated to the word sha‘a’ir.

In conclusion, sha‘a’ir does not merely mean rites and ceremonies of the hajj as such. True, the ceremonies and rites of the hajj are called masha‘ir because there is an aspect of declaring and manifesting in them. However, to put it another way, the sha‘a’ir are not the religion of Allah in and of themselves, but exist as dimensions of honoring and revering the religion of Allah.

the meaning of a certain word, and has explicitly stipulated the manner of applying it, we must apply that word in the same manner He has stipulated. If Allah has not explicitly stipulated the meaning of a word, we must apply the meaning that is understood according to common practice and common sense.

c. Things exist in two ways: genetically (relating to origin) and contractually. For example, the terms used for most transactions such as buy, sell and rent are forms of contractual existence. Correspondingly, the word sha‘a’ir, which is often combined with words like Allah or religion to form compound words such as sha‘a’irullah (the signs of Allah) or sha‘a’iruddin (the signs of religion), can exist in these two ways. This is due to the fact that the genuine meaning of the word sha‘a’ir is manifestation or propagation, and because the Divine Legislator has not assigned a specific meaning for this word, we must return to the two previous points (a and b above); that is to say, all compound words made from this root word retain their commonly understood meanings and the genuine meaning of such words must be interpreted through religious custom.

On the other hand, since sha‘a’ir of religion indicate other issues, even though they are considered to be intrinsically genetic, sha‘a’ir indicate contractual meanings, not genetic ones.

Consequently, because the Divine Legislator (Allah) has not supplied the meaning of this word, sha‘a’ir, it therefore means what is understood from it by religious parlance.

To put it briefly, we adopt

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anything which the Divine Legislator has stipulated and apply it in the way He has specified. However, with the passage of time, new instances will appear which are deemed an instance of sha‘a’ir by religious parlance, common wisdom and pious people who are well-versed in divine law.

Therefore, there is no reason to shun acting upon these cases. With all certainty, we include them among the general meanings which denote revering and exalting the signs of Allah.

servants to carry out a general act and does not place any limitations on performing it, man is at liberty to apply that act in every way he likes so long as there is no specific restriction placed on it by divine law.

A suitable example would be the place of prayer. Man is at liberty to pray in every place he likes so long as the place is not specifically prohibited by the religious law. The same rule is applied regarding revering and honoring the signs and rites of religion.

respect and paying due honor to a guest and other topics of this kind.

Their predicates are primary, but their subjects are secondary; that is to say, different conditions apply in various instances.

About this particular matter, we say: paying due respect is a primary concept that is demanded by wisdom and divine law, but the customs and common practices that apply to paying due respect to others are subject to change and only originate in the subject of the predicate, not in the predicate itself.

In other words, respect itself is a constant, but the customs regarding respect vary. These customs have been entrusted to common parlance so long as there is no specific prohibition placed on the particular subject by divine law.

haram and making illegal that which is halal can only happen when one that is duty-bound makes a judgement about an act without presenting any sound reason, evidence or proof. In this instance, the above-mentioned protest put forth by the skeptics could be acceptable.

However, if the act of putting forth new edicts is based on proper evidence which conforms to divine law, even when that evidence is general in nature, there is no problem with such a decree because the evidence offered is correct.

in a general way.

If the intended goal of propagating the religion and shari‘ah is to bring about some change and transformation in these two, then without doubt this act is null and void. However, applying the general concept of the signs of Allah to new cases and different themes does not automatically change or transform the religion and shari‘ah.

where Allah puts the instance and meaning to general application in its entirety when He legislates and makes a law applicable. For example, when Allah commanded us to be kind and beneficent to our parents, he did not place the reality of the shari‘ah in this instance. He did not fix specifications or details regarding its exact performance.

Therefore, that which is incumbent upon man is to do anything which is an instance of kindness and altruism to his parents. Allah has not placed limitations on this instance and has left it to retain its literal meaning.

This is opposed to those instances that Allah has categorized as part of ‘the reality of the shari‘ah’ like the five daily prayers, hajj, fasting and other issues that pertain to submission and servitude [‘ubudiyyah]. These are instances where we can not of our own accord add limits and conditions, but have to follow the limits and conditions which Allah has placed on them up to the Day of Resurrection.

However, as regards details which are outside the essence of that action, we are at liberty to do as we wish, like when deciding in which place we would like to perform our prayers, unless we know that there is a particular prohibition on a particular place. In Islamic jurisprudence, this is called ‘reasonable and logical choosing’ [takhyir-e ‘aqli].

and insult to the foundations of Islam as well as the pillars of the shari‘ah. It is clear that this is not compatible with the lofty aims and teachings of Islam.

Response

The literal meaning of hatk (the Arabic term for dishonor and violation), is tearing the veil of modesty or the covering over a hidden affair.(1) In Islam, the intended meaning is attempting to discover the weak points of Muslims.

Regarding the above scepticism, we agree that allowing people to freely decide issues of the shari‘ah, such as issues and duties that are restricted, will doubtlessly lead to violating the honor of religion and the shari‘ah and result in the foundations of Islam being held in mockery and scorn.

However, in instances where the reality of the shari‘ah are not stipulated by the Divine Legislator, the duty of identifying the applicability of a general instance to individuals has been left to the wisdom and the common sense of the people.

such issues as respect for one’s parents.

They can only be applied on the meaning that verifies and ascertains the general instance. This is because we do not claim that in general and in every circumstance every instance of non-confinement is applicable to every meaning.

In other words, that meaning has not been particularly prohibited. On the contrary, it has been specifically made lawful or encompassed in a general law. Otherwise, what harm can holding mourning ceremonies and explaining Islamic laws pose for Islam?

actions of every group of people depend on their interpretation of their environment, but it is always possible to find other groups of people who understand things in a very different way. However, these differences should not make us prohibit the application of what we understand to be the truth.

3. Derision in a true sense

Some kinds of derision have true aspects and will therefore lead to true violation of the honor of the shari‘ah and the religion. However, reason is capable of perceiving this kind of derision, because it is a matter of distinguishing decency from indecency. Therefore, in instances where the application of the general instance leads to real derision and scorn, we condemn and forbid such practices.

a part of the shari‘ah and must be abandoned.

We will now examine this topic on different levels.

the governance of the like of Yazid, we have to bid farewell to Islam.”(1)

«إِنّا للهِ وَإِنّا إِلَیهِ راجِعُونَ وعلی الاسلامِ السلام إذ قد بلیت الأمه براع مثل یزید. »

5. “I have risen not to create disunion and inequity nor oppression and corruption among the Muslims, but to rectify and reform the ummah of my ancestor the Holy Prophet (S). I want to enjoin what is good and forbid what is evil. I desire to revive the way of my grandfather, the Holy Prophet (S), and my father ‘Ali ibn Abi Talib.”(2)

«... إنّی لم أخرج أشراً ولا بطراً ولا مفسداً ولا ظالماً، وإنّما خرجت لطلب الاصلاحِ فی أمهِ جدّی صَلَّی اللهُ عَلَیهِ وآله، أرید أنْ آمر بالمعروفِ وأنهی عن المنکرِ وأسیر بسیرهِ جدّی وابی علی بن ابی طالب علیهِ السّلام. »

history of Islam will result in incitement of their feelings.

In this way, we can take those great people to be our role models in life. We can thus communicate their messages to the people, because the messages and orders we receive from Allah’s awliya’ (as) are in actual fact messages and commands of Allah.

It is for this reason that after the event of ‘Ashura, Imam Zayn al-‘Abidin (as) used to weep and mourn for the martyrs of Karbala, especially for his father Imam al-Husayn (as).

The issue of mourning the awliya’ of Allah becomes clearer when we bear in mind the tribute paid by the Holy Prophet (S) to Imam al-Husayn (as).

The Holy Prophet (S) said,

«حسین منّی وأنا من حسین، أحبّ الله من أحبّ حسیناً. »

“Al-Husayn is from me and I am from al-Husayn, Allah loves the one who loves al-Husayn.”(1)

Similarly, the Holy Prophet (S) said,

«الحسنُ والحسینُ سیِّدا شبابِ أهلِ الجنَّهِ. »

“Al-Hasan and al-Husayn are the two masters of the youths of Paradise.”(2)

3. Spiritual benefits derived from the atmosphere at gatherings where mourning for Allah’s awliya’ takes place

Whenever mourning ceremonies are held for Imam al-Husayn (as), his heavenly spirit and divine soul is always present at the gatherings. This is also true of the other awliya’ of Allah (as); wherever mourning ceremonies are held for them, their divine souls are present in those gatherings.

Therefore, people from all walks of life can benefit spiritually by attending such mourning ceremonies. Elderly people and children alike can derive vast spiritual benefits from

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the graces and favors present in these ceremonies.

It has been narrated that one of the great people had said, “For the first few months after birth, take the cradles of your newborns to academic gatherings and assemblies where invocation of Allah takes place.

Take them to Husayniyyahs(1). Carry them with you when you go to places of mourning where the name of the Doyen of Martyrs, Imam al-Husayn (as), is mentioned because the souls of the newborns are like magnets; they easily absorb knowledge and the invocations which are recited. They easily absorb the sacred soul of Imam al-Husayn (as).

Even though the newborn cannot speak, it still perceives and absorbs what occurs around it. And if it is taken to a place or places where sin is committed during the period of its childhood, the sins which are committed there corrupt the baby. If it is, on the contrary, taken to places of worship and knowledge, the newborn perceives the purity and serenity of those places.”

That same great man also said, “You should place the cradles of your newborns next to the rooms of commemoration of the martyrs of Karbala and the rooms where invoking Allah takes place. This was the custom of the scholars of past times. The effects which the newborn absorbs during this period remain firm and stable in its soul up to the end of its life.

They become a part of its instincts and natural attributes, because the newborn has absolute ability to perceive

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during the period of its infancy, even though simple or ordinary people do not comprehend this important secret.”

4. Reform and guidance of the community

In addition to the fact that people gathering in mourning ceremonies where the name of the Doyen of Martyrs is mentioned express and feel love for Imam al-Husayn (as), they also attain to great graces from these gatherings because eulogy of Imam al-Husayn (as) is presented along with discussion of Islamic sciences including beliefs, laws and morals.

By participating in such gatherings, people can achieve spiritual prosperity and stimulate perfection of their faith, and that is exactly what Imam al-Husayn (as) sacrificed his life for.

your kindred and property which you have acquired, and the slackness of trade which you fear and the dwellings which you like, are dearer to you than Allah and His Apostle and striving in His way, then wait until Allah brings about His command; and verily Allah does not guide the transgressing people.”(1)

2. Allah’s Prophet (S)

Among the people who have to be loved for the sake of Allah is the honorable and beloved Prophet, Muhammad (S). The reason for loving the Noble Prophet (S) is that he is the intermediary of all temporal and spiritual graces. It is for this reason that he has been mentioned immediately after the name of Allah in the above-mentioned verse and it has been ordered that he, too, must be loved.

The Prophet of Islam (S) says,

«اَحِبُّوا اللهَ لما یغذوکمْ وَأَحِبُّونی بحُبِّ الله...»

“You must love Allah because he gives you all sustenance, and love me for the sake of Allah…”(2)

Moreover, the lofty spiritual virtues and moral perfection of the Noble Prophet (S) attract the love and affection of the hearts of all believers.

3. The Prophet’s Household [Ahl al-Bayt]

There is plentiful emphasis in the Qur’an and in Islamic traditions of both Sunnis and Shi‘ahs that believers must show their love and affection towards the people of the Prophet’s Household, not just because they are the Prophet’s offspring but because they posses the same lofty moral virtues, spiritual attainments and moral perfections as the Prophet.

In other words, they possess all the attributes of perfection and beauty

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in a comprehensive manner. Putting it more accurately, they are the very manifestation of Allah’s attributes of perfection and beauty. Therefore, showing heartfelt love and affection towards these lofty personalities in fact means loving the excellence that has manifested itself in them in a complete and perfect manner. The source of this good and excellence is Allah, the Exalted.

Therefore, expressing affection and devotion to the Prophet’s Ahl al-Bayt (as) is tantamount to loving and being devoted to Allah, the Exalted.

Loving good and virtuous people compels and drives man towards noble virtues because love is a force that drives man to his Beloved, and therefore he strives to conduct himself in the way that his Beloved approves. Loving exemplary models, especially Allah’s awliya’, is extremely beneficial from the aspect of personal training and self-purification.

genealogy and religion.”(1)

was revealed to the Holy Prophet (S), he called for ‘Ali, Fatimah, al-Hasan and al-Husayn. Then, he said, ‘O my Lord! These are my Ahl al-Bayt!’”(1)

near relatives; and whoever earns good, We increase for him good therein…’ Therefore, doing good works manifests your love of the Ahl al-Bayt.”

Imam al-Sadiq (as) asked Abi Ja‘far Ahwal, “What do the people of Basrah say about this verse, ‘Say: I do not ask of you any reward for it but love of my near relatives…’” Abi Ja‘far Ahwal answered, “May I be your ransom, they say that this verse was revealed regarding the status of all the relatives of the Holy Prophet (S).”

Imam al-Sadiq (as) said, “They speak falsehood! This verse was revealed only regarding the Ahl al-Bayt, ‘Ali, Fatimah, al-Hasan and al-Husayn, the companions of the Kisa.”(1)

The exclusiveness of this verse is additional, not real. Therefore, the verse also includes the remaining Imams (as).

وأحبّونی لحبّ الله، وأحبّوا أهل بیتی لحبّی.

»

“You should love Allah because he gives you sustenance from his bounties. You should love me because of your love for Allah, and you should love my Ahl al-Bayt because of your love for me.”(1)

Zayd ibn Arqam said, “I was in the presence of Allah’s Prophet when I saw Fatimah al-Zahra enter the Prophet’s house along with her two children al-Hasan and al-Husayn. ‘Ali came after them and entered the house as well. The Prophet looked at them and said,

«من أحبّ هؤلاءِ فقد أحبّنی، ومن أبغضهم فقد أبغضنی.»

‘The one who loves these people has loved me, and anyone who hates them has hated me’.”(2)

Imam al-Sadiq (as) said,

«من عرف حقّنا وأحبّنا فقد أحبّ الله تبارک وتعالی.

»

“Anyone who recognizes our right, and loves us, has in reality loved Allah, the Blessed and Exalted.”(3)

ذاتهِ.»

“None of Allah’s servants attain complete faith unless he loves me more than he loves himself, loves my Ahl al-Bayt more than he loves his own family, loves my progeny more than he loves his own progeny, and loves my essence more than he loves his own essence.”(1)

6. Love of the Ahl al-Bayt (as) is a sign of purity of birth

The Holy Prophet (S) pointed at ‘Ali (as) and said,

«أیها الناس! إمتحنوا أولادکم بحبّه، فإنّ علیاً لایدعو إلی ضلالهٍ، ولا یبعدُ عن هدیًّ، فمن أحبّهُ فهو منکم، ومن أبغضه فلیس منکم.»

“O people! Test your children with love for ‘Ali, because he does not invite you to misguidance and he does not keep you away from guidance. Therefore, anyone of your children who loves ‘Ali is from you and anyone of them who does not love ‘Ali is not yours.”(2)

Amir al-Mu’minin ‘Ali (as) said, “In his last will and testament to Abu Dharr, the Noble Prophet (S) instructed him thus,

«یا أباذر! من أحبّنا أهلَ البیت فلیحمداللهَ علی أوّل النعم. قال: یا رسولَ اللهِ! وما أوّلُ النعمِ؟ قال: طیبّ الولادهِ، انّه لا یحبّنا إلاّ من طابَ مولدهُ.»

‘O Abu Dharr! Anyone who loves us, the Ahl al-Bayt, must praise Allah for being granted the foremost blessing. Abu Dharr asked, ‘What is the foremost blessing?’ The Holy Prophet (S) answered, ‘Purity and legitimacy of birth, because no one loves us unless his birth was pure and legitimate’’.”(3)

7. Love of the Ahl al-Bayt (as) inquired on the Day of Judgement

Allah’s Prophet (S) said,

«أوّل ما یسألُ

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عنه العبدُ حبّنا أهلَ البیتِ.»

“The first thing on the Day of Resurrection to be asked from any of Allah’s servants is about their love for us, the Ahl al-Bayt.”(1)

He also said,

«لا تزولُ قدما عبدٍ یومَ القیمهِ حتّی یُسألَ عن أربعٍ: عن عمرِهِ فیما أفناهُ، وعن جسدِهِ فیما أبلاهُ، وعن ما له فیما أنفقَهُ ومن أینَ کسَبهُ، وعن حبّنا أهلَ البیتِ.»

“On the Day of Resurrection, none of Allah’s servants will take a step forward unless he is asked about four things: how he spent his life, in what way he used his body, in what way he earned his wealth and spent it, and whether he loved us, the Ahl al-Bayt, or not.”(2)

hypocrite loves ‘Ali and no true believer hates him.”(1)

Imam ‘Ali (as) said,

«والذی فلقَ الحبهَ وبرأ النسمهَ، إنّه لعهدَ النّبی الأمّی إلیَّ انّه لا یحبّنی إلاّ مؤمنٌ، ولا یبغضنی إلاّ منافقٌ.»

“I swear upon He who split the seed and created man, the Prophet verily promised me that no one will love me except the true believer, and no one will hate me except the hypocrite.”(2)

2. Love of Fatimah al-Zahra (as)

Allah’s Prophet (S) said,

«فاطمهُ بضعهٌ منّی، من أغضَبها فقد أغضبنی.»

“Fatimah is part of me. Whoever makes her angry, angers me.”(3)

It was asked of ‘A’ishah, “Who among the women was more beloved by the Holy Prophet?” She answered, “Fatimah.” They again asked her, “Who from among the men was more beloved by the Holy Prophet?” She answered, “Fatimah’s husband.”(4)

3. Love of Imam al-Hasan (as) and Imam al-Husayn (as)

The Holy Prophet (S) said about al-Hasan (as) and al-Husayn (as),

«هذان ابنای الحسنُ والحسینُ، أللّهم إنّی أُحبُّهما، أللّهم فأحبَّهما وأحبّ من یحبُّهما.»

“These two are my children. O Lord! I love these two. O Lord! May you too love them and love anyone who loves them.”(5)

He also said,

«الحسنُ والحسینُ ریحانتایَ.»

“Al-Hasan and al-Husayn are my two fragrant flowers.”(6)

logic of preference also includes practical applications of love, except in certain instances where manifesting love has been forbidden like in the case where it is implied that a person must bring about his own destruction or ruin for the sake of his beloved. This has been forbidden because there is no logic for its preference.

Now, we refer to some logical manifestations of love:

1. Submission and obedience.

2. Honoring and visiting the beloved.

3. Revering and paying tribute to the beloved.

4. Granting the needs and requirements of the beloved.

5. Defending the beloved in diverse ways.

6. Feeling sorrow because of separation from the beloved.

7. Preserving the literary and non-literary works of the beloved.

8. Respecting the children and descendants of the beloved.

9. Kissing that which is associated with the beloved.

10. Organising ceremonies to celebrate the anniversary of the birth of the beloved.

One can easily see that holding mourning ceremonies is also one of the necessities and manifestations of love for the Ahl al-Bayt (as). 

and analyze this issue.

the other three types do not possess real sorrow for present events, even though they take place in present-day mourning ceremonies. The four types of crying are as follows:

1. Crying as a result of relationship and affection

This type of crying takes place due to problems or when tragic events, like bereavement of a beloved, come to pass. Crying of this kind does not usually happen out of one’s own volition, but occurs involuntarily. This type of crying, in the terminology of psychologists and mental therapists, is termed psychological emptying or emotional release of the aroused feelings and is related to the individual and his repressed or unfulfilled needs.

2. Crying as a result of belief

This type of crying is that of a person who sheds tears during supplication while evaluating his present and future deeds and circumstances. This type of crying has its roots in faith and ideology and is not related to fears about this world and our day to day life.

3. Crying to seek perfection and excellence

Sometimes crying is a result of seeking virtue and moral perfection, like the crying which takes place when a teacher, a moral adviser, a prophet, an imam or anyone of high moral calibre departs this life. This type of crying views things from this perspective that we, in the deepest recesses of our hearts, have a strong admiration for perfection and spiritual growth.

We are overwhelmed when these types of perfection are available, and we become distressed when they are lost. The crying

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that takes place in mourning ceremonies is sometimes of this type.

4. Crying for the persecuted and oppressed

In this type of crying, we feel sympathy for one who is being treated unjustly or inhumanely like when we cry because of the harsh oppression that was imposed upon the Holy Prophet (S) and the Holy Imams (as), especially the brutal oppression which was committed against the Doyen of Martyrs, Imam al-Husayn (as), and other numerous hardships that the Ahl al-Bayt (as) suffered.

is clearly invalid to claim that the Shi‘ah societies are widely afflicted by major or chronic depression and sorrow.

The third type of depression is also not intended by the sceptics because it is related to special and particular instances like premenstrual syndrome (PMS) or depressive disorders that follow psychological distress like schizophrenia.

Therefore, habitual depression and sorrow is that which is intended by critics. Habitual depression is relatively minor and has the following features:

a. Lack of appetite or excessive appetite.

b. Lack of sleep (insomnia) or excessive sleepiness.

c. Lack of energy or excessive fatigue.

d. Difficulty in decision making or feelings of helplessness.

e. The appearance or manifestation of these symptoms for the greater part of the day or for most days for a period of at least two years.

f. The symptoms are not a result of physiological effects due to inappropriate use of medicines, etc.

g. The symptoms result in disruption of the individual’s work and social activities.

Now, we will examine whether or not mourning ceremonies bring about the symptoms of habitual depression in man, and therefore cause social despondency.

In order to make this issue clear, it is necessary to scrutinize the factors which cause depression and despondency from the viewpoint of psychology. Psychologists have enumerated three main factors that cause depression: existential, hereditary and environmental stimulants.(1)

The surroundings or situation alone do not cause depression. In fact, negative stimuli in the environment are only effective in people who have a background of hereditary depression or biological disorder in the brain affecting its normal function.

In

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addition, mourning ceremonies cannot be classed as environmental causes that generate intense stress. Real grief and sorrow resulting from current tragic events can cause extreme distress and depression, but mourning ceremonies for the awliya’ of Allah play no part in producing intense stress.

On the contrary, and with due attention to issues discussed in social psychology about the characteristics of religious rituals, it can be said that mourning ceremonies play a strong part in stress relief.

In cases where tears and sorrow arise as a result of belief, because of seeking moral perfection and excellence, or due to sympathy for the persecuted and oppressed, they can produce tranquillity in man and remove agitation from his soul. To substantiate this issue, we will refer to an example in this regard.

Doctor Tayjani Tunisi says, “My friend called Mun‘im came and together we traveled on pilgrimage to Karbala. There, like the other Shi‘ahs, I came to understand the hardships and sufferings which befell our master al-Husayn (as).

That was when I understood that Imam al-Husayn (as) had not really ever died. The people were crowding and pressing upon one another all round his shrine. They were crying with unmatched grief and anguish the like of which I had never seen before. They showed so much agitation that it seemed like al-Husayn (as) had just been martyred.

I heard clergymen reviving the tragic event of Karbala. Their retelling of what came to pass on the day of ‘Ashura was arousing the people’s emotions and

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causing much wailing and lamentation. No one could listen to the story and bear its intense sorrow. On the contrary, some who listened to the account would involuntarily pass out. I, too, cried. I cried and cried.

I cried so much that it seemed as though grief had been trapped in my throat for years, and it was now exploding out.

After that wailing though, I felt inner peace. I felt tranquillity like I had never felt before. It seemed as though previously I had been one of the enemies of Imam al-Husayn (as), and in a split second I had been converted and become one of his companions. In a moment, I had become a follower of that great man who had sacrificed his life for the preservation of Islam.

Even more interesting is that at that very moment, a clergyman was giving an account of the story of Hurr. Hurr was one of the leaders of the enemy troops who had come to Karbala with the intention of fighting Imam al-Husayn (as). All of a sudden, Hurr started shaking and trembling on the battlefield.

His friends asked him, ‘What is wrong with you? Are you afraid of death?’ He answered: ‘I swear upon Allah! I do not fear death at all, but I see myself having the option to choose between eternal bliss in heaven and eternal perdition in hell.’ Suddenly, Hurr mounted his horse and started riding towards al-Husayn (as).

He hastened to meet the Holy Imam (as) and,

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as he was crying, said, ‘O son of the Holy Prophet! Is there repentance for me?’

Believe it when I say that this was the very moment when I could not bear it any more. I started wailing and threw myself on the ground. It seemed as though I was reliving Hurr’s part and was asking al-Husayn, ‘O son of the Prophet! Is there repentance for me? O son of the Prophet! Forgive me!’

The preacher’s voice had such a strong impact on the listeners that it caused the wailing voices of the people to raise to unprecedented levels. My friend, who had heard my wailing voice, took me in his arms while he himself was crying. He embraced me in the same way that a mother embraces her child. He, too, was shouting, ‘O al-Husayn! O al-Husayn!’

Those were moments when I perceived and understood what real crying was. I felt that my tears were cleaning and cleansing my heart. My entire body was being cleaned right from the core. It was at that moment when I understood the meaning of the Prophet’s words when he said, ‘If you knew what I know, then you would laugh less and cry more.

’ I spent that whole day in deep sorrow. My friend wanted to console me, so he brought some juice and cookies, but I had lost my appetite. I refused to eat and instead asked my friend to repeat the story of the martyrdom of Imam al-Husayn (as), because I did not

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know anything about it at all…’”(1) 

(as) is kept alive there is no negative mention of the Prophet’s faithful companions. It must be realized that the Prophet’s loyal companions loved and respected Imam al-Husayn (as). Some of them were even with him at Karbala and they attained martyrdom. The Prophet’s companions who were martyred include Habib ibn Mazahir, Muslim ibn ‘Awsajah, Burayr ibn Khadir Hamadani, ‘Urwah Ghaffari and others.

Commemorating the ‘Ashura uprising of Imam al-Husayn (as) has not been and will never be a cause of disagreement and disunity among Muslims.

Commemorating the struggle of Imam al-Husayn (as) against those hypocrites that desired to blot out the religion of Islam can only bring about more unity among Muslims and create division and discord between the Muslims and such deceitful tyrants as Yazid, Ibn Ziyad, ‘Umar ibn Sa‘d and others that wish to destroy Islam, but, then again, this is precisely what the tyrants and oppressors fear.

الخدودُ وتُشقُّ الجیوبُ.»

“Hitting the face is nothing but seeking forgiveness and repentance, because the women from among the descendants of Fatimah (as) tore their clothes and hit their faces when mourning for Imam al-Husayn (as). For people like al-Husayn (as), we should hit our faces and rend our clothes.”(1)

2. A part of the holy prayer of “Ziyarat Nahiyah Muqaddasah” (Pilgrimage to the Holy Places) reads,

فلمّا رأیْنَ النساءُ جوادک مخزیاً... برزْنَ من الخدودِ ناشراتِ الشعورِ، علی الخدودِ لاطماتٌ وبالعویل ناحیاتٌ.»

“Like wounded horses, the women saw you… they came from behind their curtains with their hair disheveled and they were hitting their faces and wailing in loud voices.”(2)

3. In the same prayer, we read that the Imam of the Age, Imam al-Mahdi (as), addresses Imam al-Husayn (as) in this way,

«ولأندبنّک صباحاً ومساءاً، ولأبکینَّ علیک بدلَ الدموعِ دماً.»

“I weep for you every mourning and evening, and instead of shedding tears, I cry blood.”(3)

4. It is narrated that Imam al-Rida (as) said,

«انّ یومَ الحسین اقرحَ جفونَنا وأسبلَ دموعَنا وأذلَّ عزیزَنا بأرضِ کربٍ وبلا، واورَثنا الکربَ والبلاءَ الی یومِ الانقضاءِ.»

“Verily the day of al-Husayn (as) has lacerated our eyes and made our tears flow. It has made our beloved one (Imam al-Husayn) become forlorn in the land of affliction and grief. Al-Husayn (as) has left grief for us to inherit and sorrow to accompany us until the Day of Resurrection.”(4)

5. Shaykh Mufid recounts, “When Zaynab heard her brother, al-Husayn (as), reciting verses,

«یا دهرُ افٍّ لک من خلیلِ...»

She slapped her face, rent her clothes and passed

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out.”(1)

6. Sayyid ibn Tawus narrates, “When the captives reached Karbala on their return from Sham to Medina, they saw that Jabir ibn ‘Abd Allah Ansari along with a number of people of Bani Hashim had come for pilgrimage to the grave of Imam al-Husayn (as). All of them reached the place at the same time and started crying. They were grieving and hitting themselves. They mourned bitterly. The women of that land joined them and copied their mode and they mourned for Imam al-Husayn (as) for three days.”(2)

7. Ibn Quluyah narrated that the houris of paradise in the high heavens hit their breasts and faces for the sake of Imam al-Husayn (as).(3)

8. On his authorized chain of transmission, Kulayni relates that Jabir asked Imam al-Baqir (as) to explain what grief [jaza‘] meant. He (as) said,

«أشدُّ الجزعِ الصراخُ بالویلِ والعویلِ، ولطمُ الوجهِ والصدرِ...»

“The most intense grief is yelling, crying, shouting and hitting the face and chest…”(4)

protest against their behavior.

2. Imam al-Husayn (as) recited the following epic verse at Karbala,

یا دهرُ افّ لک من خلیلِ کم لک فی الاشراقِ والاصیلِ

When Zaynab heard his words, at that moment she rent her clothes, hit her face and and came out of the tent bareheaded and cried out loudly, “O my sorrow! O my misery!”(1)

3. Among the reasons cited to substantiate the permissibility of hitting one’s chest and face when mourning for the prophets, the awliya’ and their descendants, especially unique and unparalleled people in the history of mankind, is a hadith which Ahmad and other historians have recounted on authentic chains of transmission. They have recounted that ‘A’ishah said, “… The soul of the Prophet of Allah (S) was taken […], then I put his head on a pillow and the other women and I arose and started hitting ourselves. I was hitting my face…”

Regarding the chain of transmission of this tradition, Muhammad Salim Asad says, “This chain of transmission is correct and authentic.” (It must be mentioned, that the Shi‘ahs do not consent to the truth of all parts of this tradition, but that argument is reserved for another place and time. The current argument is in regard to the acceptability of hitting oneself to show grief.)(2)

4. It cannot be said that hitting oneself due to an affliction that has befallen him is prohibited, because Ahmad ibn Hanbal, on his own chain of transmission, has recounted through Abu Hurayrah that an Arab man came to see the

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Prophet of Allah and started hitting himself on the face. He was pulling out his hair while saying, “I see myself delivered to destruction and perdition.” The Prophet of Allah asked him, “What is it that has delivered you to destruction and perdition?” He answered, “In the holy month of Ramadan, my wife and I had intimate relations!” The Holy Prophet (S) asked him, “Are you able to free one slave?”(1)

We notice from this hadith that the Holy Prophet (S) did not protest against this man’s action of hitting himself and pulling out his hair. In addition, he did not announce a particular prohibition regarding hitting the face and pulling one’s hair out. Instead he only told the man what to do to atone for his sin.

5. Ibn ‘Abbas narrates about the Holy Prophet’s (S) divorce from some of his wives, ‘Umar said, “I went to see Hafsah at her house. I noticed that she was standing and hitting herself, and the other wives of the Holy Prophet (S) were standing and hitting themselves.” I asked Hafsah, “Has the Prophet of Allah granted you a divorce?”(2)

6. Sibt ibn al-Jawzi says, “When al-Husayn was killed, Ibn ‘Abbas was constantly crying for him until finally his eyes became blind.”(3)

7. Jurji Zaydan says, “There is no doubt that Ibn Ziyad committed a great crime when he killed al-Husayn, a crime whose atrociousness has never before been seen nor occurred in the whole universe. Therefore, it is not a matter of concern if the

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Shi‘ahs expose the oppression which characterized the killing of Imam al-Husayn. It is not a cause of worry if the Shi‘ahs weep or cry for him every year, and rend their collars while showing their remorse and sorrow, because he was killed in an unjust way.”(1)

intensity and severity. If the statement regarding the Age of Ignorance is interpreted to mean disbelief [kufr], like making lawful what is unlawful [haram] or the lack of submission to and acceptance of divine decree, then the prohibition is correct.(1)

Manawi adds a footnote to this hadith saying, “The above interpretation denotes lack of contentment, and assumes a lack of satisfaction with devine decree.”(2)

In conclusion, this hadith is not proof against beating the chest on the day of ‘Ashura while mourning over the sufferings of Imam al-Husayn (as) and the other awliya’ of Allah, because in this case beating the chest is a deed which is meant to show homage and paying tribute. It is done to show reverence to the religion and as a manifestation of love for the Ahl al-Bayt.

This sorrow and grief is in no way a display of discontentment with Allah’s decree. Such grief, in fact, is in one aspect exhibition of intense sorrow over the failure of Muslims to support Imam al-Husayn (as) in his struggle to keep alive Allah’s law and decree.

who mourns and expresses grief has certainly lost his patience and is on the path of impatience.”(1)

2. It has been recounted that Imam al-Sadiq (as) said,

«نهی رسول الله صَلَّی اللهُ عَلَیهِ وَآله عن الرنه عند المصیبه، ونهی عن النیاحهِ والاستماعِ الیها.»

“The Prophet of Allah forbade crying loudly when one is afflicted with a misfortune. He also forbade mourning or listening to it.”(2)

3. ‘Amru ibn Abi Miqdam narrates that I heard Imam al-Baqir (as) commenting on the Qur’anic verse, “And will not disobey you in what is good.”(3) He said,

«إذا أنا متُّ فلا تخمشی علیَّ وجهاً، ولا تُرخی علیَّ شعراً، ولا تنادی بالویل، ولا تقیمَنَّ علی نائحهٍ.»

“The Prophet of Allah (S) told his daughter, Fatimah (as), ‘When I die, do not scratch your face, dishevel your hair nor mourn or cry loudly’.”(4)

Response

Firstly, this type of hadiths does not prohibit the holding of mourning ceremonies. On the contrary, they intend to restrain or prohibit any action that is not compatible with submission to divine decree and the will of Allah because some people lose their control when a beloved one dies or when they are afflicted with calamity.

They complain and grumble in protest, and question Allah’s decree. However, when holding mourning ceremonies involves the recounting of the virtues and good deeds of the deceased through elegies and mournful poems, there is no problem with this.

Secondly, the traditions which apparently prohibit mourning and the reading of mournful poems are related to instances that do not have positive practical effects. However, mourning for

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the awliya’ of Allah is reasonable and rational. We have previously shown that mourning for Allah’s awliya’ (as) is reasonable under stated general rationales.

It has also been shown that mourning for Allah’s awliya’ was the conduct of the Prophet of Allah (S), the pure and chaste Ahl al-Bayt (as) and the Prophet’s companions. Even the generation which came after the Noble Prophet and Muslims throughout the entire history of Islam have been holding mourning ceremonies for the awliya’ of Allah, especially for the sufferings of Imam al-Husayn (as).

We have also shown that such ceremonies have practical positive results for Muslim individuals and society.

Thirdly, in some hadiths, it has been explicitly stated that holding mourning ceremonies is permissible and that it is even quite desirable and preferable to grieve and express sorrow over the sufferings of Imam al-Husayn (as).

1. A hadith has been recounted that Imam al-Sadiq (as) said,

«کلُّ الجزعِ والبکاءِ مکروهٌ سوی الجزعَ والبکاءَ علی الحسینِ علیه السّلام.»

“Every kind of despondency and crying is disapproved [makruh], except grieving and crying for Imam al-Husayn (S).”(1)

2. Imam al-Rida (as) told his son,

«... إنّ یومَ الحسینِ علیه السّلام اقرحَ جفونَنا واسبلَ دموعَنا واذلَّ عزیزَنا بأرضِ کربٍ وبلا واورثَنا الکربَ والبلاءَ الی یومِ الانقضاءِ...»

“… Verily, the day of al-Husayn (the day of ‘Ashura) has lacerated eyes and made them swollen. It has caused our tears to flow because our beloved one has been exposed to abjectness in the land of Karbala. He has left for us to inherit sorrow and afflication for

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as long as we are to live in this world…”(1)

3. Imam al-Sadiq (as) told ‘Abd Allah ibn Hammad, “News has reached me that a group of people around the area of Kufah and other places and also a group of women gather on the 15th of Sha‘ban near the holy shrine of al-Husayn ibn ‘Ali and mourn the loss of al-Husayn (as). They recite the Holy Qur’an, and some among them recount the story of ‘Ashura and the events that came to pass while the rest of them weep and wail.”

Hammad told the Imam (as), “I witnessed these mourning ceremonies myself.” Imam al-Sadiq (as) said, “Praise be to Allah that He has made some men inclined and affectionate towards us (the Ahl al-Bayt), so that they may praise and extol us. They mourn for us and rebuke our enemies, and in this way clearly expose the ugly and unacceptable deeds of those who oppose us.”(2)

4. Ibn Quluyah quotes Masma‘ Kardin recounting that Imam al-Sadiq (as) asked him, “Do you commemorate the events of Karbala?” I answered, “Yes, I do.” He asked, “Do you grieve and express sorrow?” I said, “Yes, I swear upon Allah that I cry!” The Imam (as) said, “May Allah accept your crying and reward you for it. Be aware that you are one of those people who express sorrow for our sake, and show joy for our joy.”(3)

[makruh]. Muslim scholars have unanimous agreement on this verdict. The question here is whether or not this aversion to black is inherent? In other words, are black clothes disapproved just because they are black in themselves or are they disapproved for a specific reason, such as because they were the banner of the tyrannical caliphs of Bani ‘Abbas(1) or because they are the clothes of the people dwelling in hell?(2)

He has left someone to succeed him. If you endorse him, he will come to meet you. If you are displeased with him, you will not be coerced to accept his leadership.’ The people broke down crying and said, ‘Let him come to meet us because we endorse him.’ Al-Hasan (as) came to meet the people and gave a sermon while wearing black clothes’.”(1)

2. Abi Mukhnaf recounts that Nu‘man ibn Bashir communicated the news of Imam al-Husayn’s martyrdom to the people of Medina… All the women of Medina came out of their houses wearing black clothes and started mourning.(2)

3. ‘Imad al-Din Idris Qurashi quotes Abi Na‘im Isfahani recounting on his authentic chain of transmission that when the news of Imam al-Husayn’s death reached Umm Salamah, she made a black tent in the Prophet’s Mosque and wore black clothes.(3)

4. Ibn Abi al-Hadid recounts that Asbagh ibn Nabatah said, “After the martyrdom of Amir al-Mu’minin (Imam ‘Ali) (as), I entered the Mosque of Kufah. I saw al-Hasan and al-Husayn wearing black clothes.(4)

reciting prose was a common practice when mourning over the awliya’ of Allah during the early days of Islam. We will now refer to some examples:

al-Hasan (as), while reading out a sermon after the martyrdom of Imam ‘Ali (as), saying,

«لقد قتلتم اللیله رجلاً فی لیله فیها نزل القرآن، وفیها رفع عیسی بن مریم علیه السّلام وفیها قتل یوشع بن نون فتی موسی علیهِما السَّلام، والله ما سبقه أحد کان قبله، ولا یدرکه أحد یکون بعده. والله إن کان رسول الله صَلَّی اللهُ عَلَیهِ وآله لیبعثه فی السریه، وجبرئیل عن یمینه ومیکائیل عن یساره، والله ما ترک صفراء ولا بیضاء الاّ ثمانمائه أو سبعمائه أرصدها لخادمه.»

“You have killed a man on the night the Holy Qur’an was revealed, on a night that Jesus, the son of Mary, was taken to the skies, and Yusha‘ (Joshua) was killed. I swear upon Allah! No one outran him before him and no one can comprehend him after him. I swear upon Allah! The Prophet of Allah used to send the man you have killed tonight to lead wars, while the Archangel (Jibra’il) Gabriel was on his right hand side and the Angel Mika’il (Michael) was on his left hand side. I swear upon Allah! He did not leave behind any silver or gold, except seven or eight hundred dinars that he had put aside for his servant.”(1)

Prophet (S), the Ahl al-Bayt (as), the Prophet’s companions, and even the generation which came after the Prophet used to recite elegies when mourning over Imam al-Husayn (as) during the days of their lives. We will refer to a few examples:

me a bit of the bloody soil of Imam al-Husayn which Gabriel had brought from the holy site of Imam al-Husayn’s (as) martyrdom’.”

This hadith has been recorded and recounted by a number of Sunni scholars, among them: al-Hakim al-Neyshaburi, Khatib Khwarazmi, Ibn al-Sabbagh al-Maliki, Ibn Hajar al-Hayaīthami al-Makki, al-Bayhaqi, Muttaqi Hindi.(1)

al-Husayn (as), the Holy Prophet (S) went on a journey. Along the way, he stopped and recited the Qur’anic verse,

﴿ إنّا للهِ وَإِنّا إِلَیْهِ راجِعُونَ ﴾

‘We are from Allah and to Him is our return.’ (1)

And his eyes filled with tears. I asked him, ‘Why are you shedding tears?’ He answered, ‘The Archangel Gabriel was here. He was informing me about a place called Karbala near the river Euphrates where my child al-Husayn ibn Fatimah will be martyred.’ It was asked, ‘Who will martyr him?’

He (S) answered, ‘A man by the name of Yazid, may Allah withdraw all blessings from him, and it seems as though I see his burial place in Karbala although they take his head as a gift to someone.’ The Prophet cut his journey short and returned in a state of sorrow. He got on the pulpit and gave a sermon. He advised the people to fear Allah.

Then he said, ‘O Lord! I have been informed by the Archangel Gabriel that my child will be made abject and killed…’”(2)

Prophet (S) was meeting the angel. He climbed on the shoulders and head of Allah’s Prophet. The angel said to the Prophet, ‘Do you love him?’ The Noble Prophet (S) said, ‘Yes, I do.’ The angel said, ‘Beware! Verily your ummah (community) will soon kill him.

If you wish, I will show you the place where he will be killed.’ The angel clapped his hands and in the split of a second brought red clay from the site of Imam al-Husayn’s martyrdom. Umm Salamah got some of that clay and hid it. Thabit said that news reached them that this soil was from Karbala’.”(1)

is this person from my ummah that will kill al-Husayn after I have gone?!’”(1)

Holy Prophet (S) while he was shedding tears. I asked, ‘O Prophet of Allah! Has anyone annoyed you? Why are your eyes tearful?’ The Prophet (S) answered, ‘Yes, a while before you came, the Archangel Gabriel left me. He came to inform me that al-Husayn will be killed near the Euphrates River.’

Then, the Noble Prophet (S) asked me, ‘Do you want me to show you a part of the clay from the land where he will be killed?’ I said, ‘Yes I do.’ Then, he stretched his arm out and gave me a handful of soil. I could not stop my tears from flowing, and I broke down and cried.”(1)

b. On his chain of transmission, Nasr ibn Muzahim recounts that ‘Ali (as) reached the land of Karbala and temporarily stopped there. It was said to him, “O Amir al-Mu’minin! This place is Karbala.” The Imam (as) said, “This place has much pain and suffering.” Then, he pointed to a place and said, “That is where their blood will be shed.”(2)

c. On his authentic chain of transmission, Hafiz Tabarani narrates that Shayban said, “When ‘Ali reached Karbala, he got emotionally excited and said, ‘In this place lie martyrs comparable to none save the martyrs of Badr’.”(3)

امه ظلمتک، ولعن الله امه سمعت بذلک فرضیت به.»

“I bear witness that verily you upheld the prayers, gave charity, and enjoined the lawful and forbade sinful acts. You obeyed Allah and his Prophet, and worshiped Him with sincerity of heart. You struggled in His way patiently with firm forbearance, and left everything to be judged by Allah. You reached the station of complete certainty. May Allah therefore curse the community which killed you, curse the people who oppressed you, and curse the nation who heard about your martyrdom and became pleased by it!”(1)

her by the arm and returned her to the tent.”(1)

Tabari and other historians have recounted, “When the eleventh day of the month of Muharram came, Ibn Sa‘d gave orders that the caravan of captives should leave Karbala. The wives of Imam al-Husayn (as), his children, his sisters and the daughters of the Imam were with Zaynab in the caravan.

They were moved around like Turkish and Roman captives. The women said, ‘By Allah, let us pass through the battle area of Imam al-Husayn (as).’ The captives were taken through the area where the bodies of Imam al-Husayn (as) and his companions had fallen. When the women saw the dead bodies, they cried out and wailed loudly and hit their faces.”

The narrator of this incident says, “I swear upon Allah! I cannot forget Zaynab who was lamenting with a broken heart and a desolate voice,

یا محمّداه،! صلّی علیک ملیک السماء، هذا حسینک مرمّل بالدماء، مقطّع الاعضاء، وبناتک سبایا، الی الله المشتکی، والی محمد المصطفی والی علی المرتضی والی فاطمه الزهراء، والی حمزه سید الشهداء. یا محمّداه،! هذا حسین بالعری، تسفی علیه ریح الصبا، قتیل اولاد البغایا،! واحزناه، واکرباه علیک یا ابا عبد الله،! الیوم مات جدی رسول الله، یا أصحاب محمّد! هولاء ذریه المصطفی یساقون سوق السبایا.

‘O Muhammad! Upon whom the angels send blessings, this is your al-Husayn who is immersed in blood. His body parts have been torn to pieces and his daughters have been taken into captivity. I complain to Allah, to Muhammad al-Mustafa (the Chosen One of Allah),

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‘Ali al-Murtada, Fatimah al-Zahra and Hamzah, the Doyen of Martyrs! O Muhammad! This is al-Husayn left forlorn in this desert and wilderness while the wind blows over him. He has been killed by children born out of adultery. I seek safety from your sorrow and suffering, O Aba ‘Abd Allah! Today, my grandfather, the Prophet of Allah, passed away. O companions of Muhammad! These are the progeny of al-Mustafa who are being taken as captives’.”

Then, the narrator says, “I swear upon Allah! At that very moment, Zaynab caused everyone to cry, friend and foe alike.”(1)

Basri, he cried so much that both his cheeks became wet. Then, he said, ‘May the ummah (community) which killed the son of the daughter of the Prophet be despised. I swear upon Allah! The head of al-Husayn will return to his grandfather, and his grandfather and father will exact vengeance upon the son of Marjanah’.”(1)

prove that it is desirable; it is therefore included in this basic principle of permissibility [ibahah].

َ رحیماً هادیاً ومعلّماً لبیک ِ علیک الیوم َ من کان َ باکیاً 524

النساءَ علی حمزهِ

ولا تسأمی أن تطیلی البُکا علی أسدِ اللهِ فی الهزّهِ

فقد کانَ عزّاً لأ یتامِنا ولیثَ الملاحمِ فی البزّهِ

یریدُ بذاک الرضا احمداً ورضوانُ ذی العرشِ والعزّهِ531

these people, but they martyred him with a large stone. In the end, Khabib was given over to the people of Mecca, who hanged him.

Hassan recited the following about these six martyrs,

صلّی الإلهُ علی الذینَ تتابعوا یومَ الرجیعِ فأکرموا واثیبوا

رأسُ السریهِ مرثدُ وامیرُهُم وابُن البکیرِ امامُهُم وخُبیبُ535

And then, while crying, he said,

ما بالُ عینک لا ترقْأ مدامِعُها سحّاً علی الصدرِ مثلَ الؤلؤِ القلقِ

علی خُبیبٍ فتی الفتیانِ قد علمِوا لا فشلُ حتّی تلقاهُ ولا نزقِ536

ثوابَ الجهادِ

صابرٌ صادقٌ وفیٌّ اذا ما أکثَر القومُ قالَ قولَ السدادِ540

While grieving over them, Hassan ibn Thabit recites,

علی قتلی معونهُ فاستهلّی بدمعِ العینِ سحاً غیرَ نزرِ541

elegies when grieving for Imam al-Husayn (as). Some of these instances are listed in the following discussion:

وعلّتِ

وغودِر فی الصحراءِ لحماً مبدّداً وقد نهلتْ منهُ السیوفُ وعلّتِ

فما نصرتْه أمّهُ السوءِ اذ دَعا لقد طاشتِ الاحلامُ منها وضلّتِ550

غَیر محرّمِ

أبَوا أن یذوقوا العیشَ والذلُّ واقعٌ علیهِ وماتوا میتهً لم تذمّمِ553

too.”

Later, Ibn Ziyad became inattentive of ‘Ubayd Allah ibn Hurr. Therefore, ‘Ubayd Allah managed to leave the governor’s palace and got on his horse. Ibn Ziyad asked about his whereabouts. Others replied, “He got on his horse, went out of the palace and is now riding away.” Ibn Ziyad said, “Bring him back to me.”

The officials of the palace followed ‘Ubayd Allah and when they found him, they said, “You have to follow the orders of the governor and return.” He replied, “Inform him that I will never return to him of my own accord.” Then, he rode to the house of Ahmad ibn Ziyad Ta’i where his friends and companions gathered around him.

Then, he left that place and went to Karbala. He looked at the death place of Imam al-Husayn (as) and his companions and asked forgiveness. He then set out for Mada’in. In a eulogy of the massacred martyrs he said,

یقول أمیرٌ غادرٌ وابنُ غادرٍ ألا کنتُ قابلتُ الشهیدَ بنَ فاطمهْ

ونفسی علی خذلانِهِ واعتزالهِ وبیعهِ هذا الناکثِ العهد لائمهْ

فیا ندمی أن لا اکونَ نصرتُهُ ألا کلُّ نفسٍ لا تسدَّدَ نادمهْ

ویا ندمی أن لم أکنْ من حماتِهِ لذو حسرهٍ ما أن تفارقَ لازمهْ

سقی اللهُ ارواحَ الذینَ تآزروا علی نصرِهِ سقیاً من الغیثِ دائمهْ

وقفتُ علی اجداثِهِمْ ومجالِهِمْ فکادَ الحشی ینفضُّ والعینُ ساجمهْ555

says,

﴿ وَإِذا سَمِعُوا ما أُنْزِلَ أِلَی الرَّسُولِ تَری أَعْینَهُمْ تَفِیضُ مِنَ الدِّمْعِ مِمَّا عَرَفُوا مِنَ الحَقِّ یقُولُونَ رَبَّنَا آمَنَّا فَاکْتُبْنَا مَعَ الشّهِدِینَ ﴾

“And when they hear what has been revealed to the Apostle, you will see their eyes overflowing with tears on account of the truth that they recognize; they say: Our Lord! We believe, so write us down with the witnesses of the truth.”(1)

This Qur’anic verse is an account of the reaction of the Ethiopian King, Najjashi, who had received and welcomed the Muslims that had migrated from Mecca to Ethiopia at the begining of the Prophet’s mission to seek safety.

God were recited to them [the prophets], they fell down making obeisance and weeping.”(1)

الاّ وله وزن وثواب الاّ الدمعه، فانّها تطفی غضب الرّب.»

“Every action and every good deed has a fixed heavenly reward, except tears. Verily, tears extinguish the fire of Allah’s wrath.”(1)

on one whose only capital is hope and whose weapon is tears.”

and affection for others.

A heartless man finds no inclination in himself to pray silently and present his needs to Allah. He does not feel in himself the compassionate disposition to give and receive love and affection. Clearly, one of the best ways to prevent and treat the affliction of hardheartedness is shedding tears and crying.

of a school of thought.

William Shakespeare, the erudite English writer and poet, says that thoughts, dreams, heartache, hopes, and tears are inseparable from love.

In another place, he says, “Love that is cleansed by tears will forever remain pure, clean and beautiful.”(1)

Victor Hugo, the famous western writer, says, “Happy and prosperous is he whom God has granted a heart that has the capacity for burning love and compassion.”(2)

manifesting one’s love for them, which (as shown in previous chapters) has been ordered by Allah and is also confirmed by logic and reason.

2. Shedding tears is one of the ways to venerate the signs of Allah, because by crying we show our compassion and acceptance of the purpose and struggle of the Ahl al-Bayt (as).

3. Crying for al-Husayn (as) is a means of repentance. Shedding tears for Imam al-Husayn (as) is a means of returning to that which is all-good and pure, because there is no personal interest involved in crying for Imam al-Husayn (as). On the contrary, we shed tears for him because he is the child of Allah’s Prophet (S) and because his essence and nature possesses all the beautiful attributes.

We cry for Imam al-Husayn (as) because he was oppressed, wronged and martyred on a mission to revive the religion of Allah. Crying for such people is in reality an act of repentance and gaining proximity with that which is all-good and pure. It has been recounted in Islamic traditions [hadiths] that Paradise becomes incumbent upon every person who cries, incites others to cry, or forces oneself to cry for Imam al-Husayn (as) because this type of crying is an act of remorse and returning to Allah, the Exalted.

4. As long as man has not examined his inner conscience and spirit and by means of such introspection gotten in contact with the awliya’ of Allah, especially Imam al-Husayn (as), his heart cannot break and his tears

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cannot flow. Crying for Imam al-Husayn (as) is a means for a limited human being to get in contact with an infinite being by way of internal intuition. It is clear that through such connection, a limited being can become unlimited. A good example of this is a limited amount of water that collects in a place. If it is not attached to an unlimited sea, it either becomes polluted or dries up, due to the intensity of heat, in a very short period of time. However, if it is connected to an unlimited sea, it will acquire the properties of the sea water and will become immune and unsusceptible to microbes, contamination and drying up.

5. Crying for the oppressed moves man’s emotions and awakens his compassion. It makes him a defender of the downtrodden. Shedding tears is more effective when a person cries for is an infallible person and a ‘Trust of Allah’ on earth or a successor of the Holy Prophet (S), who is the possessor of divine law [shari‘ah]. In this case, man becomes a defender of divine law. Such a man is able to defend the oppressed and downtrodden. It is for this reason that the Shi‘ahs of the Ahl al-Bayt (as), by utilizing and benefiting from this great elixir of life—shedding tears for the oppression and wrong committed against the Doyen of Martyrs, Imam al-Husayn (as)—have historically been the persistent helpers and protectors of the oppressed.

6. Crying for the awliya’ and trustees of Allah, especially

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Imam al-Husayn (as), is a tranquilizer for those sick at heart. Crying for the awliya’ of Allah soothes the soul because the oppression and sufferings that were imposed upon the awliya’ of Allah are like hot flames of fire and tears shed for them are gifts from a heart which is burning with love and affection. These drops go far in extinguishing those flames.

7. Shedding tears, especially for the awliya’ of Allah, causes the heart to become tender and keeps man away from hardheartedness. It lays the foundation for the light of Allah to enter freely and settle in the heart, because tears that are shed for good reason polish the rust out of man’s heart.

8. Shedding tears for Imam al-Husayn (as) is a kind of practical struggle against tyrants; that is to say, by crying we express our disgust with the tyrants’ ways, just like when Fatimah al-Zahra (as) cried a lot after her beloved father (S) passed away and the event of “Saqifah” came to pass. The purpose of her crying was to make the people contemplate the reason for the sadness and tears of the daughter of the Holy Prophet (S) and ask themselves why Fatimah al-Zahra (as) was crying in spite of the fact that the Ahl al-Bayt (as) had been, up to that time, role models of forebearance, firmness and perseverance.

9. Shedding tears for Ahl al-Bayt (as), especially the Doyen of Martyrs, Imam al-Husayn (as), is an announcement of support for the continuation and revival

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of the way of those great people. It is also a clear announcement that throughout history we are and will continue to be opposed to Yazid and all tyrants like Yazid and also that we are aligned with and obey Imam al-Husayn (as) and those like al-Husayn in our own time, as well as their ideals and mottos.

a prey to constant disease or until you are of those who perish.”(1)

Al-Hasan Basri said, “Eighty years elapsed from the time that Prophet Yusuf (Joseph) (as) left his father up to the time that they next saw each other. During this time, sorrow and grief did not leave the heart of Ya‘qub (Jacob).

He cried so much that his eyes became blind.” He also said, “I swear upon Allah! There was no creature on earth at that time that Allah looked upon with generosity more than Jacob.”(2)

changed. I said to him, ‘We see something in your face showing that you are in pain.’ The Prophet said,

«انّا اهل بیت اختار الله لنا الآخره علی الدنیا، وانّ أهل بیتی سیلقون بلاء.»

‘Verily, we are the Ahl al-Bayt, for whom Allah has preferred the afterlife over this worldly life. And verily, soon it shall be that suffering should afflict my Ahl al-Bayt’.”(1)

saying, ‘O uncle! O uncle!’”

The Prophet of Allah said,

علی مثل جعفر فلتبک البواکی.

“People ought to shed tears for people like Ja‘far.”(1)

recounts that Ja‘far ibn Muhammad (as) said, “When Fatimah (as) passed away, ‘Ali used to visit her grave every day. One day he went to visit her and threw himself on her grave while crying. He recited this poem,

مالی مررتُ علی القبورِ مسلّماً قَبر الحبیبِ فلم یردِّ جوابی

یا قبرُ مالک لا تجیبُ منادیاً أمللتَ بعدی خلّهَ الأحبابِ

What has happened to me that I visit the graves and give my greetings and peace [salam] to my friend and beloved but I do not hear a reply!?

O grave! What has happened to you that you do not answer the calls of those who cry out!? Is it that you are tired of associating with the weary after associating with me?”(1)

ibn Jawzi says, “Then Fatimah (as) withdrew from the people. She was always crying for the Holy Prophet (S) until she joined him in the afterlife.”(1)

Anas ibn Malik says, “When we were returning from burying the Holy Prophet (S), Fatimah came forward and addressed me,

«کیف طابت انفسکم ان تحثوا علی وجه رسول الله (ص) التراب؟»

‘How did you manage to drop dirt on the Prophet’s face?’

Then she cried, ‘O my beloved father…’”(2)

will never understand nor perceive him. He was always fighting in the way of Allah during the holy Jihads alongside the Noble Prophet (S). Amir al-Mu’minin (as) used to protect the Prophet (S) with all his soul.

The Prophet of Allah used to entrust him with his banner while he was accompanied by the Archangel Jibra’il (Gabriel) on his right side and the Angel Mika’il (Michael) on his left side. He never returned from war until Allah gave him victory and made him triumphant over the enemy. He has been martyred on the night when Jesus, son of Mary, was taken to the heavens and Yusha‘ (Joshua), the son of Nun, passed away.

He did not keep any gold or silver for himself except seven hundred dirhams which he intended to use for employing a servant for his family.’ Then, an overflow of painful feelings choked his throat and he broke down crying, and the people cried also…”(1)

his horse and took him to the camp. Imam al-Husayn cried bitterly and said, ‘May Allah, for my sake, give you the best of rewards’.”(1)

Arqam and Abu Sa‘id Khudri. Is Ja‘far Tayyar not my uncle?’

At that moment, Imam al-Husayn’s (as) newborn who was fretful due to thirst took his attention. He shouted, ‘O People! If you do not have mercy on me, then at least have mercy on this infant.’ A man from among the army shot an arrow at the newborn’s neck piercing it and killing the infant. Imam al-Husayn (as) started to cry and said,

«الّلهم احکم بیننا وبین قوم دعونا لینصرونا فقتلونا. فنودی من الهواء: دعه یا حسین! فانّ له مرضعاً فی الجنّه.»

‘O my Lord! Jugde between us and the people who invited us on the pretext that they would help us but have instead betrayed and killed us.’ A voice was heard from the heavens, ‘O al-Husayn! Deliver the child because he will be given milk in heaven’.”(1)

he wiped blood from Hurr’s face and said,

«والله ما اخطأت أمّک اذ سمّتک حرّاً فانّک حرّ فی الدنیا وسعید فی الآخره.»

‘I swear upon Allah! Your mother did not make a mistake when she named you Hurr, because you were a free man in this world and one who has gained salvation in the next world’.”(1)

ibn ‘Ali (as) was buried, his brother Muhammad ibn Hanafiyyah stood at the head of his grave while crying and said, ‘May Allah have compassion and mercy on you, O Aba Muhammad!’”(1)

al-Bayt (as), his companions, the generation that came just after the Prophet’s (S) death, and great men of the Islamic ummah all cried when mourning over Imam al-Husayn (as). We now will narrate some examples from Sunni sources:

way to Siffin, Imam ‘Ali (as) gave out a loud cry and said, ‘O Aba ‘Abd Allah! Bear patiently near the River Euphrates, O Aba ‘Abd Allah!’ Najja says he asked Imam ‘Ali (as) why he had said this. Imam ‘Ali replied, ‘One day, I visited the Noble Prophet and found him shedding tears.

I asked, ‘O Prophet of Allah! Has anyone made you angry? Why are you crying?’ The Holy Prophet answered, ‘A few moments ago, the Archangel Gabriel was here. He informed me that al-Husayn will be killed next to the River Euphrates’.”

Najja recounts, “Imam ‘Ali (as) said to me, ‘Do you want me to give you a part of the soil on which al-Husayn will be killed? Do you want to smell it?’ I said, ‘Yes.’ Then, he stretched his hand out and gave me a handful of the soil. I could not control myself, and hence my tears fell.”(1)

them to leave my heart?’”(1)

Prophet most’.”(1)

blood of al-Husayn!’ [ya al-tharat al-Husayn!] These cries sent a quake under the feet of Bani Umayyah. The people of Kufah picked up their weapons and went towards the grave of al-Husayn (as) while reciting this verse of the Qur’an along the way,

﴿ فَتُوبُوا إِلَی بَارِئِکُمْ فَاقْتُلُوا أَنْفُسَکُمْ ذَلِکُمْ خَیْرٌ لَکُمْ عِنْدَ بَارِئِکُمْ ﴾

‘… therefore turn to your Creator (penitently) and slay yourselves, that will be better for you with your Creator.’(1)

When they reached the tomb of Imam al-Husayn (as), they all yelled and cried out. The people had never before been seen to cry as much as they did on that day. They stayed there for twenty four hours…”(2)

which prove that crying is not only permissible but also preferred. Secondly, it can be shown by citing other traditions that ‘Umar made a mistake in applying the Prophet’s tradition, because Suhayb says, “After hearing this tradition from ‘Umar, I went to see ‘A’ishah and told her what I had heard from ‘Umar. ‘A’ishah said, ‘No, I swear upon Allah! The Prophet of Allah never said that the crying of a person tortures the dead. On the contrary, he said,

انّ الکافر یزیده الله ببکاء اهله عذاباً، وانّ الله لهو اضحک وأبکی، ولا تزر وازره وزر اخری.

‘Verily Allah increases the torture and pain of an unbeliever [kafir] when his family cries for him. Verily it is Allah that makes people laugh and cry. No one bears the burden of another.’’”(1)

Hisham ibn ‘Urwah narrates from his father that the saying (words) of Aba ‘Abd al-Rahman ibn ‘Umar were repeated to ‘A’ishah, that the dead get tortured by the crying of his family. ‘A’ishah said, “May Allah have mercy on Aba ‘Abd al-Rahman. He heard something but did not commit it to his memory. One day the corpse of a Jew was passed near the Prophet of Allah while his family was crying. The Holy Prophet said,

انتم تبکون وانّه لیعذب.

‘You are crying while he is getting tortured’.”(2)

Thirdly, as previously mentioned ‘Umar forbade women from crying in the presence of the Holy Prophet (S). The Noble Prophet (S) said to him,

دعهنّ یا عمر! فانّ العین دامعه والقلب مصاب والعهد قریب.

“O ‘Umar! Leave them alone,

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because tearful eyes, grieving hearts and the promise are near.”

Fourthly, this tradition is not compatible with the apparent meanings of many verses of the Holy Qur’an because Allah says,

﴿ وَلا تَزِرُ وازِرَهٌ وِزْرَ أُخْری ﴾

“A burdened soul shall not bear the burden of another.”(1)

stroke. Therefore, do not weep and cry, and do not shed your tears. Keep cool and quiet, and do not weep or wail for the dead.”(1)

desire to cry but is unable to, not a person who feigns to cry with the intention of sport and hypocrisy.”(1)

It can also be understood from the traditions of the Ahl al-Bayt (as) that feigning to cry with correct intention is desirable.

Imam al-Sadiq (as) said,

«من تباکی فله الجنّه.»

“Any who feigns to cry will be rewarded with Paradise.”(2)

And he also said,

«... ومن أنشد فی الحسین شعراً فتباکی فله الجنه.»

“… and Paradise becomes incumbent on any person that recites elegies and presents the appearance of crying for al-Husayn (as).”(3)

chapter she says, “Shi‘ahs from all corners of the Muslim World remember al-Husayn and the site of his execution.

They publicly follow up on this event for the first ten days of the month of Muharram. Sorrow and grief is so predominant over them that on the last day, they parade mourning dramas and engage in public wailing and group weeping…”(1)

In a separate chapter of this book, and in a more detailed manner, she has talked about the holy city of Najaf. She recounts, “And at a distance not far from the mausoleum, his son al-Husayn arrived from the other side of the desert. He rode his horse and crossed the desert until he reached the land of Karbala.

There, he pitched a tent. His enemies surrounded him and closed all access to water from him. The events which came to pass have been retained in the memories of people. Detailed accounts about the sad events that occurred at Karbala have been passed from one generation to the next for the last 1257 years.

There is no possibility of deriving benefit from this holy city unless one has enough knowledge and information about this event, because the tragedies which befell al-Husayn penetrate and seep through every existing being to the extent that it shakes the very roots of their inner conscience and the foundations of their beliefs. This event is one of those rare occurrences which make men shed tears involuntarily.”

She then says, “When these tragic events came to pass,

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history stopped at Karbala and Najaf because people migrated to settle in these two cities with the intention of renouncing Yazid and washing their hands of the enemies of al-Husayn, the oppressed.”(1)

a huge mountain.”(1)

himself the courage and strength for steadfastness and martyrdom should secretly sneak out under the cover of darkness towards the east, and there is no reason whatsoever for anyone to feel ashamed.’

When the morning of ‘Ashura emerged, purple clouds gathered in the eastern sky, and seventy one people possessing strong faith and certainty surrounded Imam al-Husayn (as). All of them were ready for death and martyrdom.”(1)

not go under the yoke and adventurousness of Yazid.

Therefore, come and let us all imitate his way of life and free ourselves from the oppression of Yazid and those like Yazid. Let us prefer honorable death to living our lives in lowliness. In a nutshell, these are the basic teachings of Islam.

It is clear what status such a community will attain; a community which has been trained on such values from their cradles to the graves. Such a people possess every kind of honor and dignity, because all the people of that community are soldiers fighting for what is right, honorable and dignified.”(1)

take the bloody head of Imam al-Husayn to Damascus. Yazid imagined that with this apparent victory, he would live forever in peace and tranquility, but memories of that day have been revived every day from the day when that sad event occurred up to today, by way of shedding tears, mourning and grieving…”(1)

the event of ‘Ashura. He recounts, “In the month of Muharram of every year, the Shi‘ahs procced to remind one another about the event of ‘Ashura and revive the sufferings of Imam al-Husayn, who is the symbol of courage and justice, as opposed to Yazid, the incarnation of abomination and villainy. They draw similitudes between the tyrants of their time and Yazid.”(1)

they all shout with one voice, ‘O al-Husayn! O al-Husayn! Why do your thousands of thousands of friends shed tears like this for you? O holy one possessing a high status! Is all this not because of your matchless sacrifices? Because you raised the banner of Muhammad’s great religion and proved to the amazed world your wonderful love for Allah’.”(1)

oppressive and tyrannical government… He remains the only politician in the entire history of mankind to employ such effective politics through uprising and revolution. Al-Husayn’s unchanging motto was ‘I will die in the way of truth and virtue, but I will not pay allegiance to iniquity…’

Al-Husayn realized that Bani Umayyah, who had changed the caliphate to an absolute monarchy and authoritative sultanate, were deliberately disregarding and even purposefully trodding upon the laws of Islam. He could foresee that very soon the foundations on which Islam was founded would fall. He perceived that nothing would remain of Islam and the Muslims if he delayed any more. Therefore, he decided to stand up against oppression and tyranny.

By sacrificing his most beloved ones, proving how right he was and exposing the wrong which was committed against him by Bani Umayyah, al-Husayn taught mankind valuable lessons in self-sacrifice and risking one’s life for what is right. He recorded the name of Islam in history and made it renowned in the world. If such a heart-rending event had not taken place, Islam and the Muslims would certainly have been effaced and completely wiped out.”(1)

the Shi‘ahs, who became unanimous in their agreement to avenge the blood of Imam al-Husayn.”(1)

rightfulness of the Shi‘ite sect…”(1)

Now, we will mention some of the people who have undergone a kind of religious transformation and hence gained discernment after reading or hearing about the event of ‘Ashura.

the preacher. This condition overwhelmed me and affected my whole being…”

Continuing his narrative he said, “… After this experience, new and wide horizons were opened to me regarding the issue of shedding tears for the martyrdom of Imam al-Husayn (as).”(1)

After this occurrence, he converted to the Shi‘ism and moved to Iran where he became a television presenter.

melted into it. All my being was entirely attentive to this voice. I started to move along with the voice and started to relive the events which was relating.

I melted into all these events with my imagination, picturing everything as the voice was narrating. I was moving with the caravan of Imam al-Husayn, and wherever they camped, I camped too. I followed them from the beginning to the end of the journey. Step by step, I traversed the way.

The incident which was being described by the voice was the story of Imam al-Husayn’s martyrdom. The voice belonged to Shaykh ‘Abd al-Zahra Ka‘bi. The day was the tenth of Muharram, the year 1402 of the Islamic calendar.

I was listening to the calls and mottos of Imam al-Husayn and my whole body was shaking. I was shedding tears and learning lessons as all this occurred. Then, something occurred in my blood… it seemed as if there was a call and a revolution in my being… here I am, O my master! Here I am, O son of the Prophet! Here I am, O al-Husayn (as)...

There were endless questions in my mind. It seemed as if I were seeing a light within myself; a light that had been veiled in my soul all this time. This light had now been incited, and in a split second, the light had opened up and lit my whole inner being.

This luminosity was acquired from imitating al-Husayn. Al-Husayn, a gift for mankind and a

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remembrance from the Chosen One of Allah, Mustafa Muhammad (S), was one of the great leaders of religion.

The light of Islam was newly incited in me in the best sense of the expression; a light which the Prophet of Allah (S) guided me to through a religious preacher and one of his own family members, Imam al-Husayn.

Wherever the call of Islam is made, it spreads and everyone recognizes it. There is no other meaning for Islam than this.

Yes, the places where the Prophet’s children fell…”(1)

have deliberated and reflected upon it… This is when you will obtain the object of your desire.’

With all certainty, the people who killed al-Husayn and took his chaste family into captivity are not at all trustworthy. There is no justification whatsoever for their abominable actions. For a free thinking mind liberated from religious bigotry, there is no way of justifying the event of ‘Ashura in the same way that it is unthinkable to interpret pure blood as being natural water.

This pool of blood which flowed was not a river of water. On the contrary, it was the blood of the most honorable people. These people were the ones about whom the Holy Prophet (S) expressed his will and desire that Muslims should love them. This community, the Islamic ummah, is responsible for losing its own credibility.

Whatever they say, they cannot convince me as regards why a certain group of Sunni scholars have good relations with the people on whose hands there is so much blood. I cannot understand why some so-called Sunni scholars maintain good ties with the criminals who shed the blood of al-Husayn for the sake of gaining predominance and rule over the Muslim community [ummah].

After the Holy Prophet’s (S) departure, this community did not assist the Holy Prophet’s children. They even abandoned the sunnah and did not observe or follow the Prophet’s way of conduct. You can say whatever you wish in your endeavors to justify these distasteful actions; you can say what you

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always say, that the Muslims strove hard in reaching consensus regarding the application of religious law in the first era after the departure of the Holy Prophet (S) when they killed al-Husayn!

And that narratives which are found in Shi‘ah books are all products of wild imagination and do not correspond with the real history of Islam.

However, can anyone ever be found in the world who refutes the fact that Imam al-Husayn (as) was killed in an oppressive manner on direct orders issued by Yazid ibn Mu‘awiyah by means of an official fatwa (religious edict) passed by Sharih Qadi? Can anyone in the whole world be found denying the sad reality that Imam al-Husayn (as) was killed by the revengeful swords of Bani Umayyah’s armies?

It is more saddening when we realize that all this barbarism occurred in a community where the thinking of the common man had made considerable advances! It was in this very community where another unparallel event came to pass; this occurred when the caliphate was reduced to a monarchy and sultanate. After that, Yazid ibn Mu‘awiyah was tyrannically imposed over the Muslims…

Never and a thousand times never… has anyone had the courage to refute or the ability to justify this heartrending event because history is never negligent as regards the oppression which is committed against the weak? I say so in spite of the fact that the mischief-makers hate to hear this truth.”(1)

He continues, “Imam al-Husayn’s (as) desire was to free the ummah (Islamic

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community) from the stiffness it had acquired and to incite a revolution against the depraved kings of Bani Umayyah who depended on repression to rule. This kind of revolution needed self-sacrifice. It was necessary to shed blood in order to bring about a revolution in the people’s hearts and souls.”(1)

He adds, “Imam al-Husayn (as) was eager for the prominence of the Islamic community and desired to protect its interests. That is why he stood up against Yazid and his misguidance… Yes indeed! Al-Husayn was left forlorn at a time when he was in grave need of help from the people.”(2)

After briefly recounting the event of ‘Ashura, he reaches this conclusion, “Al-Husayn made me a Shi‘ah.” Then he adds, “I swear upon my soul! This place is a holy place for one who always calls out to the innermost recesses of my conscience and has made all my states and actions sorrowful.

I did not feel satisfied with short accounts about the killings of Karbala; I kept delving deeper until an uprising took place in my heart; a revolution against all the doctrines and teachings which I had inherited from my ancestors. Yes, al-Husayn’s revolution entered my mind and soul…

The people of Sham and Kufah came with their swords but Imam al-Husayn (as) came with his blood; and blood was victorious over the sword. Blood triumphed over deviated history. Therefore, al-Husayn (as) is a light which will never be overcome by the darkness of distortion.