Allah (s) has made them companions of the Book of God, which is such that falsehood cannot approach it either from front or behind, and it is natural that every type of their deviation from religion shall be considered a separation from the Book of the Almighty while the Messenger of Allah (s) has clearly stated that they shall never separate from each other till they reach His Eminence at the Pool. Thus the proof of their infallibility is a clear matter and there is no doubt in it, and also the Messenger of Allah (s) has emphasized in this tradition to the people of his nation that they must not precede them and they must entrust the leadership to them so that they are not destroyed in this life.
A separate book shall be needed to be written about the conclusions of this tradition. Many scholars have conducted researches on this subject and dealt with this particular topic.[1]
7 – Abu Saeed Khudri has narrated that the Messenger of Allah (s) said, “The simile of my Ahle Bayt (‘a) is the simile of the Ark of Nuh. One who boards it shall be saved and one who abandons it shall be drowned and destroyed. And the simile of my Ahle Bayt (‘a) among you is like the simile of the Baab-e-Hitta in Bani Israel, that all those who enter it are forgiven.”[2]
In this tradition there is constructive invitation that makes incumbent the obedience and attachment of the Purified Progeny that it is guarantee for salvation of the nation and its security just as being away from the Progeny causes deviation and destruction. Imam Sharafuddin says with regard to this tradition:
“You know that likening them with the ark of Noah implies that whoever resorts to them in matters related to the creed, deriving the branches and basics of religion from their virtuous Imams, will certainly be saved from the fire of hell, and whoever lags behind them is like one who seeks shelter during the flood with a mountain so that it may save him from divine fate, but he will eventually drown while the first will be hurled in the inferno, may Allah protect us from it. The reason why they, peace be upon them, are compared to the Gate of Salvation is that Allah has made that gate a symbol of humility before His Greatness and submission to His Judgment; therefore, it becomes a reason for forgiveness. This is the reason for the similitude.”
Ibn Hajar, in the exegesis of Chapter 7 of the Holy Quran, in Chapter 11, page 91, of his Al-Sawaiq al-Mohreqa, has accepted it while saying, after quoting these and other similar traditions,
[1] For this topic refer to al-Murajat, Pg. 71-78 Al-Usul al-Aamma Lil Fiqh al-Maqarin, Pg. 164-187
[2] Majma az-Zawaid 9/168 and Hakim has narrated it in his Mustadrak 2/43, from Hansh from Abu Zar. Khatib Baghdadi in his History 2/19 has narrated from his chains from Anas bin Malik. Abu Naeem in Hilya 4/306 has narrated from his chains from Saeed bin Jubair from Ibne Abbas. Al-Muttaqi in Kanzul Ummal has narrated from his chains from Ibne Zubair and Ibne Abbas. Mohib Tabari has narrated in Zakhair al-Uqba Pg. 20 from his chains from Ali. Tibrani has narrated in his book, Kitabul Asghar wal Awsat from Abu Saeed Khudri.
“The reason for their similitude to the ark is that whoever loves and highly respects them as means of thanking the One Who gave them honors, following the guidance of their learned men, will be saved from the darkness of dissension, and whoever lags behind it is drowned in the sea of ingratitude and will perish in the paths of tyranny.” Then he adds the following: “As to the Gate of Salvation (meaning thereby their similitude thereto), Allah has made entering that gate, which probably was the gate of Shittim or of Jerusalem, in humility, seeking forgiveness, a reason for salvation, and He (likewise) has made loving Ahle Bayt a reason for this nation’s salvation.[1]
Shia Scholastic Theologians have relied on this tradition to limit the Imamate in Ahle Bayt (‘a) because the Messenger of Allah (s) has compared them to the Ark of Nuh on the basis of their superiority to others. Thus attachment to them is cause of salvation and distancing from them is cause of deviation and destruction.
8 – The Messenger of Allah (s) said, “Cognizance of the Progeny of Muhammad is safety from Hell fire and friendship of Progeny of Muhammad is a channel of passing over the Sirat Bridge; and the guardianship (Wilayat) of Progeny of Muhammad is safety from divine chastisement.”[2]
9 – The Messenger of Allah (s) said, “Whoever dies on the love of Muhammad’s progeny, dies a martyr. Whoever dies on the love of Muhammad’s progeny dies as a believer of a perfect faith. Whoever dies on the love of Muhammad’s progeny will be given glad tiding of Paradise by the angel of death, then by Munkir and Nakir. Whoever dies on the love of Muhammad’s progeny will be taken to Paradise like a bride taken to her groom’s house. Whoever dies on the love of Muhammad’s progeny will have two doors in his grave overlooking Paradise. Allah will make the grave of whoever dies for loving Muhammad’s children a visiting place for the angels of mercy. Whoever dies for loving Muhammad’s progeny, dies adhering to the Sunnah and consensus. Whoever dies hating Muhammad’s progeny will come on the Day of Judgment with this inscribed between his eyes: ‘In despair of Allah’s mercy,’”[3]
10 – The Messenger of Allah (s) said, “Consider my Ahle Bayt among you as you consider the head of the body, and the eyes in the head, for the head is guided by the eyes.”[4]
11 – The Holy Prophet (s) said, “The foot of any servant of Allah shall not move forward on the Day of Judgment unless he or she is asked about four things: How he spent his life, what he wore his body out for, how he made and spent his wealth, and about loving us, Ahle Bayt.”[5]
[1] Al-Murajat, Pg. 77
[2] Al-Murajat, Pg. 82
[3] Al-Murajat, Pg. 83, Quoted from Tafsir Thalabi
[4] Al-Murajat, Pg. 81 quoted from Sharaful Mobad, Pg. 58
[5] Al-Murajat, Pg. 82, Quoted from Suyuti
12 – The Messenger of Allah (s) said, “One who likes to live like me and die like me and wants to stay forever in the Garden that my Lord has planted should love Ali after me and should love those who love him, and after me should take the refuge of my Ahle Bayt (‘a) who are my Progeny; they are created from my clay and my understanding and knowledge is bestowed to them. Then woe be to those people of my community who deny their excellence and who dissociate them from me. May the Almighty not make them destined to my intercession.[1]
13 – Ali (‘a) said, “The Messenger of Allah (s) informed me that the first of those to enter Paradise shall be, I, Fatima, Hasan and Husain. I asked, ‘O Messenger of Allah (s)! And what about our friends?’ He replied, ‘They are behind you.’”[2]
14 – Abu Saeed Khudri has narrated that the Holy Prophet (s) came to Her Eminence, Fatima (‘a) and said, “I, you and these two (Hasan and Husain) shall be in one place on the Day of Judgment.”[3]
These were some of the traditions recorded from the Messenger of Allah (s) regarding the excellence of his Progeny and anyone who may ponder upon them shall understand that the Prophet intended to convey that the Islamic leadership should be left to the Imams of Ahle Bayt (‘a) for they were such who gave preference to the obedience of God to everything else so that the nation is not distanced from guidance and salvation in its path and may not deviate from the divine commands so that justice and truth may be established among them and the ways of the oppressors are closed so that they may not jump on the pulpits of Islamic rulership and caliphate.
Second Group
Sources of Prophetic biography and traditions are full of reports of the Messenger of Allah (s) in favor of his two grandsons and the importance and lofty position they had near His Eminence. Some of these reports are as follows:
1 – Abu Ayyub has narrated that he came to the Messenger of Allah (s) while Hasan and Husain (‘a) were playing near the Prophet (or in their room). So he said, “O Messenger of Allah (s)! Do you love them?” He replied, “How can I not love them, while they are my blossoms from the world that I smell?”[4]
The Holy Prophet (s) has referred to Hasan and Husain (‘a) as ‘two flowers’ on many occasions. Some of these occasions are as follows:
A – Saeed bin Rashid has narrated: “Hasan and Husain (‘a) rushed towards the Messenger of Allah (s) so the Prophet lifted one of them and took the other under his arm. Then another one came and the Messenger of Allah (s) took him under his
[1] Kanzul Ummal Vol. 12/102
[2] Hakim, Mustadrak 3/151
[3] Hakim, Mustadrak 3/137
[4] Majma az-Zawaid 9/181. And Zahabi has narrated it with slight diffrence in Seer A’laamun Nubla 3/282, Mukhtasar Sifwatus Safwa, Pg. 62. Ibne Asakir, Biography of Imam Husain (a.s.) from History of Damascus, Pg. 61
other arm. Then he said, ‘They are my flowers in the world, one who loves me must also love them.’”[1]
B – Saad bin Malik says, “I came to the Messenger of Allah (s) while Hasan and Husain were playing on his back. So I said, “O Messenger of Allah (s)! Do you love them?” He replied, “Why shouldn’t I love them, when they are two flowers of mine in the world?”[2]
C – Anas bin Malik has narrated that he came to the Messenger of Allah (s) while Hasan and Husain (‘a) were rolling on his stomach. The Messenger of Allah (s) said, “These two are my two flowers from this nation.”[3]
D – Abu Bakr has narrated that Hasan and Husain (‘a) stood on the back of the Messenger of Allah (s) while the Prophet prayed. So he held them in his arms in order to straighten his waist and he kept them on the ground. When he finished the prayer he took them in his lap and said, “These two sons of mine are my two flowers from the world.”[4]
E – Jabir has narrated that the Messenger of Allah (s) told Ali Ibn Abi Talib (‘a), “Peace be on you, O father of my two flowers. I advice righteousness to you regarding my two flowers from the world as very soon two of your supports would go away and the Almighty would be my guardian for you. So when the Messenger of Allah (s) passed away Ali (‘a) said, “This was one of the two supports that the Messenger of Allah (s) had mentioned.” And when Lady Fatima (‘a) departed from the world, His Eminence, Ali (‘a) said, “This is the second support that the Messenger of Allah (s) mentioned.”[5]
F – Bukhari from his chains of narrators from Abu Naeem narrates that he was a witness on Ibn Umar when a person asked him about the blood of a mosquito. So he asked, “Who are you?” He replied, “I am an Iraqi.” He said, “You are asking me about the blood of the mosquito while they killed the son of the Messenger of Allah (s) and I heard the Messenger of Allah (s) say, “They are my two flowers from the world.”[6]
2 – Anas bin Malik has narrated that the Messenger of Allah (s) was asked, “Who is the most beloved to you in Ahle Bayt (‘a)?” He replied, “Hasan and Husain.” And His Eminence told Fatima, “Call my two sons.” Then he kissed and hugged them.[7]
[1] Zakhair al-Uqba, Pg. 124
[2] Kanzul Ummal 13/671
[3] Nasai, Khasais, Pg. 125. And in Musnad of Imam Zaid, Pg. 469 it is mentioned that, “A son is a flower and Hasan and Husain are my two flowers.”
[4] Kanzul Ummal 13/667
[5] Hilyatul Awliya 3/201
[6] Bkhari, Sahih 8/8 and 5/33. Fazailul Khamsa min Sihah as-Sitta 3/183
[7] Tirmidhi, Sahih 5/657, Faiz al-Qadeer 1/148
3 – Ibn Abbas has narrated that one day when he was in the company of the Messenger of Allah (s), Fatima came weeping. The Messenger of Allah (s) asked, “Your father be sacrificed on you, what has aggrieved you?” She replied, “Hasan and Husain went out and I don’t know where they passed the night.” The Messenger of Allah (s) told her, “Do not lament, as their Creator is more merciful on them than you and me.” Then he raised his hands and said, “O Allah! Take care of them and keep them safe.”
Then Jibraeel arrived and said, “O Muhammad! Do not be aggrieved for the two of them are sleeping in the Bani Najjar locality and an angel has been appointed to protect them.” The Messenger of Allah (s) arose and, accompanied by his companions, headed for that area. When he reached there he saw that Hasan and Husain were sleeping in each others’ embrace and the angel who had been appointed to take care of them had kept one of his wings below them and was shading them with the other. The Messenger of Allah (s) bent down and kissed them till they awoke. Then he took Hasan on his right shoulder and Husain on his left. Abu Bakr said, “O the Messenger of Allah (s)! Let me carry one of them for you.” The Messenger of Allah (s) said, “The best mount is their mount and they are the best of riders and their father is better than them,” as he walked to the mosque. Then the Messenger of Allah (s) stood while the two of them were on his shoulders. Then he said, “O Muslims! Do you want me to show you the best people with regard to their grandparents?”
They replied, “Yes, O Messenger of Allah (s)!”
His Eminence said, “They are Hasan and Husain. As their grandfather is the Messenger of Allah (s) the last of the Prophets and their grandmother is Khadija binte Khuwailid, the leader of the ladies of Paradise.”
Then His Eminence said, “Do you want me to show the best persons with regard to their uncle and aunt?”
They replied, “Yes, O Messenger of Allah (s)!”
He said, “It is Hasan and Husain. Their uncle is Ja’far Ibn Abi Talib and their aunt is Umme Hani, the daughter of Abu Talib.”
Then he asked, “Do you want me to show you the best persons with regard to their maternal uncle and maternal aunt?”
“Yes, O Messenger of Allah (s)!” they replied.
He said, “It is Hasan and Husain. Their maternal uncle is Qasim, the son of the Messenger of Allah (s) and their maternal aunt is Zainab, the daughter of the Messenger of Allah (s).”
After that the Messenger of Allah (s) said, “O Allah! You know that Hasan and Husain and their uncle shall be in Paradise. And one who loves them shall be in
Paradise and one who hates them shall be in Hell.”[1]
This tradition indicates the love and regard of the Messenger of Allah (s) for his grandsons and that the two of them were his favorites among Ahle Bayt (‘a). In the same way that the two were best with regard to their family background and also that one who loves them shall be with them in Paradise.
4 – Umar has narrated that he saw Hasan and Husain upon the shoulders of the Messenger of Allah (s). So he said, “What a great mount!” The Messenger of Allah (s) said, “What great riders!”[2]
In the same way Jabir has narrated that he came to the Messenger of Allah (s) while Hasan and Husain were riding the Prophet’s back and the Messenger of Allah (s) was saying, “The best camel is your camel and you are the best riders.”[3]
Sayyid Himyari has versified this in his following composition:
“One day the Messenger of Allah (s) saw Hasan and Husain playing.
So he took them in his arms and said, “May I be sacrificed on you.”
And he mounted them on his back and said that he was a great mount and they were the best riders.”
5 – Abu Saeed Khudri narrated that the Messenger of Allah (s) said, “Hasan and Husain are the two leaders of youths of Paradise…”[4]
6 – Salman Farsi narrated that he heard the Messenger of Allah (s) say, “Hasan and Husain are my two sons; one who loves them, loves me and Allah loves one who loves me, and one whom Allah loves, He admits him to Paradise. And one who hates them has hated me and one who has hated me, has hated Allah and Allah shall put into Hell one who hates Him...”[5]
[1] Zakhair al-Uqba, Pg. 130
[2] Majma az-Zawaid 9/182, Kanzul Ummal 13/658
[3] Kanzul Ummal 13/663, Majma az-Zawaid 9/182
[4] Tirmidhi, Sahih 5/656. Mukhtasar Sifwatus Safwa, Pg. 62. Ahmad bin Hanbal, Musnad 3/62, Hilyatul Awliya 5/71. Tarikh Baghdad 9/231 and Hakim has narrated it from his chains from Ibne Umar that the Holy Prophet (s.a.w.s.) said, “Hasan and Husain are the two chiefs of Paradise and their father is better than them.” And it is mentioned with these words in Musnad Imam Zaid. And in Isabah 1/266 Jaham has narrated: I heard the Messenger of Allah (s.a.w.s.) says, “Hasan and Husain are the two chiefs of the people of Paradise.”
And it has come in Kanzul Ummal 6/221 that, “Hasan and Husain are two chiefs of the people of Paradise. One who loves them loves me and one who hates them hates me.”
And in Jame al-Kabir of Suyuti from Ibne Asakir from his chains it is narrated from Huzaifah that the Messenger of Allah (s.a.w.s.) said, “Angels came to me and saluted me. And they gave me the good news that Hasan and Husain are two chiefs of the people of Paradise and that Fatima is the chief of the ladies of Paradise…”
[5] Hakim, Mustadrak 3/166. And with a slight difference Haithami has mentioned it in his Majma 9/111. And Muttaqi has also narrated it in Kanzul Ummal 12/120 and in Sunan Ibne Majah 1/51 it is mentioned that he said that the Messenger of Allah (s.a.w.s.) said, “One who loves Hasan and Husain loves me and one who hated them has hated me.”
And in Tahdhib at-Tahdhib in the biography of Nasr bin Ali Azdi, Ali bin Sawaf has narrted from Abdullah bin Ahmad that Nasr has narrated the tradition that the Messenger of Allah (s.a.w.s.) took the hands of Hasan and Husain and said, “One who loves me and loves their father shall remain with us in Qiyamat in our station.”
When Mutawakkil heard him he ordered that he be lashed 1000 times. Then Abdul Wahid spoke to Mutawakkil about Nasr and said, “He is from Ahle Sunnat,” and he remained with him till he was released.
7 – While the Messenger of Allah (s) was delivering a sermon, Hasan and Husain arrived, wearing red shirts and as they approached they stumbled in their dress. The Messenger of Allah (s) came down from the pulpit and picked them up and said: “Indeed your wealth and your children are a test. I saw the two of them stumbling and I could not wait to finish my address. I broke my speech and picked them up…”[1]
8 – Ya’la bin Marrah narrates that when Hasan and Husain were racing to reach the Messenger of Allah (s) and they came to him the Messenger of Allah (s) took them in his arms and said, “Indeed children are cause of miserliness and fear…”[2]
9 – The Messenger of Allah (s) said, “Hasan and Husain are two grandsons[3] from the grandsons.”[4]
10 – Anas has narrated that the Messenger of Allah (s) said, “My favorites from Ahle Bayt (‘a) are Hasan and Husain…”[5]
11– Anas has narrated that he asked the Messenger of Allah (s), “Who is the most beloved to you from Ahle Bayt (‘a)?”[6]
He replied, “Hasan and Husain”. And His Eminence told Fatima, “Call my sons for me.” Then he kissed them and took them in his arms.
12 – The Messenger of Allah (s) said, “Hasan and Husain are two Imams, whether they be standing or sitting.”[7]
The Messenger of Allah (s) dressed his two flowers (beloveds) in the dress of Imamate and he appointed them as Imams that whether they stand up to take the caliphate or do not take it.
[1] Tirmidhi, Sahih 5/658. Nasai, Sahih 3/108. Hakim, Mustadrak 1/287. Abi Dawood, Sahih 1/290. Ahmad bin Hanbal, Musnad 5/354. Baihaqi, Sunan 3/218. Usud al-Ghaba 2/12. Kanzul Ummal 12/114. Nasai, Sunan 3/108 and Sawaiq al-Mohreqa, Pg. 191
[2] Hakim, Mustadrak 3/168. Ahmad bin Hanbal, Musnad 4/172. And the meaning of this tradition is that people tend to become miserly as they fear that they would not be able to provide sufficiently for their children.
[3] ‘Sibtan’ is the dual of ‘sibt’ and in Lisanul Arab 9/181 it has come that ‘sibt’ is a nation from the nations in goodness.
[4] Kanzul Ummal 12/119. Sawaiq al-Mohreqa, Pg. 192. Al-Adab al-Mufrad in Subhul Aashi 1/430 it has come that Hasan and Husain were the first in Islam to be given the title of ‘Sibt’.
[5] Tirmidhi, Sahih, Kanzul Ummal 12/116
[6] Ibnud Daibagh, Taisir al-Wusul 3/320
[7] Biharul Anwar 10/78 and in Nuzhatul Majalis 2/476 it has come that the Messenger of Allah (s.a.w.s.) told Hasan and Husain, “You are two Imams and intercession for us is in you.” And this tradition is mentioned on Pg. 129 of al-Ittiaf le Hubbil Ashraaf.
Deep Love
Tradition scholars have shown that the Messenger of Allah (s) had a deep love and affection for his two grandsons. The following are some of the reports on this matter:
1 – Whenever Hasan and Husain went away from the Messenger of Allah (s) he used to be very much desirous for them and used to order that they be brought back to him. Then he used to take them in his arms, kiss them and embrace them.
2 – Abdullah bin Ja’far says, “Whenever the Messenger of Allah (s) returned from a journey he used to meet me or Hasan or Husain.”[1]
3 – The affection of the Messenger of Allah (s) for his grandsons reached such a level that he made a pledge of allegiance to them from his Ahle Bayt (‘a) while they were with Abdullah Ibn Ja’far, their cousin. And except for them, the Messenger of Allah (s) never pledged allegiance to any other child.[2]
4 – His Eminence used to make them ride on himself. Thus one of them he took before him and the other he made to ride on his back.[3]
5 – Love and affection of His Eminence (s) for his grandsons reached such a level that when he was reciting his night (Isha) Prayer they climbed upon his back when he went into prostration. When he raised his head he used to hold them carefully and put them down on the floor. Again when he went into prostration they mounted his back. This continued till he completed his prayer. After that he used to seat them on his thigh.[4]
The Messenger of Allah (s) used to openly display his love and affection for his grandsons so that Muslims understand their importance and high status in view of the Prophet and they also may express their love for them and entrust their spiritual and secular leadership to them so that the nation may achieve a position of respect in which man finds all his aspirations.
Third Group
Traditions of the Messenger of Allah (s) recorded in praise of his beloved, Imam Husain (‘a) show his personality in the true light. It is narrated often in a great part of the arrangement of the Messenger of Allah (s) for Imam Husain (‘a). We present some of these traditions as follows:
1 – Jabir bin Abdullah has narrated that the Messenger of Allah (s) said, “One who desires to see the chief of the youths of Paradise, should look at Husain bin Ali…”[5]
[1] Darami, Sunan 2/285
[2] Al-Iqdul Farid 2/243
[3] Muslim, Sahih 4/1883
[4] Ahmad, Musnad
[5] Ibne Asakir, Biography of Imam Husain (a.s.), Pg. 83 from the handwritten manuscript at Amirul Momineen Library, Seer A’laamun Nubla 3/282
2 – Abu Huraira has narrated that he saw the Messenger of Allah (s) was carrying Husain bin Ali and saying, “O Allah! I love him, so You (also) love him.”[1]
3 – Ya’la bin Marrah has narrated that once he was accompanying the Messenger of Allah (s) to a dinner where they were invited. Suddenly he saw Husain playing in the street. So the Messenger of Allah (s) came forward and stretched his hands. That child ran this way and that. The Messenger of Allah (s) was laughing with him, till he caught hold of him and kept one hand below his chin and another on his head.[2] Then he kissed him and said, “Husain is from me and I am from Husain. O Allah, love those who love Husain. Husain is a grandson of the grandsons…”[3]
By this blessed tradition the Messenger of Allah (s) has shown his deep love and affection for his sons and most probably His Eminence by this statement, “Husain is from me” is not about his relationship with him, rather it is about another matter which is more fine and deep in the view of His Eminence, because he was the one who was to take over the position and mission of the Prophet; guidance and giving direction of His Eminence. He had in his view the factors of reformation of man and his elevation and development on the basis of the faith in Allah so that all the meanings of good and reformation are achieved in this world.
4 – In the same way, His Eminence, by his statement, “And I am from Husain” had this interpretation in mind, that the great sacrifice that the grandson was to offer in the path of religion. And the great feat he performed to reform the prophethood of Islam and to keep it alive for the future generations by putting his own life as the price of achieving it. Due to this action the Messenger of Allah (s) is from Husain. Because it was Husain who had infused new life into the religion brought by the Messenger of Allah (s) and he had saved it from the mischief of that group of tyrant rulers who tried to destroy Islam in order to cause the coming back of the period of Ignorance and other evils. While the Imam, by his mission, destroyed the Umayyad wolves and made freshness and life return to Islam and elevated its standard and hoisted it for all the generations.
In the same way the Messenger of Allah (s) for the greatness of his grandson has proved what the word ‘Sibt’ said about him and the aim of His Eminence was that he is a nation from the nations which stands on its own being and stable on its own self, so its a community from communities for goodness and is honored among all the communities for all times.
5 – The great companion, Salman Farsi has narrated that he came to the Messenger
[1] Hakim, Mustadrak 3/177. And in Nurul Absar, Pg. 254 the words of the tradition are as follows, “I love them and I love all those who love them.”
[2] And in a tradition, “Then he put his one hand below his waist and he put the other hand below his chin and placed his mouth on his mouth while saying, “Husain is from me…”
[3] Ibne Majah, Sunan 1/51. Ahmad bin Hanbal, Musnad 4/172. Usud al-Ghaba 2/19. Tahzib al-Kamal, 6/401. Taisar al-Wusul 3/320. Hakim, Mustadrak 3/177. Ansaab al-Ashraaf, Vol. 3/142.
of Allah (s) and saw that Husain bin Ali was on the thigh of His Eminence while he kissed at his mouth and said, “You are a chief, son of a chief, you are an Imam, son of an Imam, brother of an Imam and father of Imams and you are the Proof and son of Proof and the father of nine Proofs from your progeny and the ninth of them is their Qaim (one who rises).[1]
6 – The Messenger of Allah (s) said, “This one (that is Husain) is an Imam, son of an Imam, brother of an Imam and progenitor of nine Imams…”[2]
7 – Abul Abbas has narrated that he was with the Messenger of Allah (s) while his son, Ibrahim was on his left thigh and Husain bin Ali was on his right thigh and the Messenger of Allah (s) kissed them in turns. Suddenly Jibraeel descended to the Messenger of Allah (s) from the Lord of the worlds and when he went away from His Eminence, he said, “Jibraeel came to me from my Lord and told me, ‘O Muhammad, Allah sends you ‘Salaam’ and says to you: I shall not leave both of them for you. So sacrifice one of them on the other.’”
So the Messenger of Allah (s) looked at Ibrahim and wept, “If Ibrahim died, none shall be aggrieved as much as me. While Husain’s mother, Fatima and father, Ali, my cousin, is such that they are my flesh and blood and if he dies, my daughter shall be aggrieved and my cousin would sit in sorrow and I shall be sad for them and I prefer my own grief to the grief of these two. O Jibraeel, Ibrahim may be taken. I sacrifice Ibrahim for Husain.” Thus after three days Ibrahim passed away and whenever the Messenger of Allah (s) saw Husain coming towards him, he used to kiss and embrace him and kiss his lips and say, “May I be sacrificed on the one for whom I sacrificed my son, Ibrahim.”[3]
8 – Ibn Abbas has narrated that the Messenger of Allah (s) had made Husain mount on his shoulder. A man told him, “O son, you are on the best of mounts.”
The Messenger of Allah (s) retorted, “He is the best of the riders.”[4]
9 – Yazid bin Ibn Yazid has narrated that the Messenger of Allah (s) came out of Ayesha’s house and went to Fatima’s House and heard that Husain was crying. Thus His Eminence was very disturbed by this and he told Fatima, “Do you not know that his crying pains me…?”[5]
10 – Abdullah bin Shaddad has narrated from his father that the Messenger of Allah (s) performed a long prostration till we thought that something has happened or that revelation was descending on him. So we asked him about it and he said, “None of these happened, rather my son had made me a mount and I did not like
[1] Al-Murajat, Pg. 287
[2] Minhaj as-Sunnah 4/210
[3] History of Baghdad 2/204
[4] At-Taj al-Jame al-Usul 3/218, Kanzul Ummal 13/650, al-Bidaya wan-Nihaya 8/36
[5] Majma az-Zawaid 9/201. Seer A’laamun Nubla 3/284, Tibrani, al-Mojam al-Kabir 3/124. Zakhair al-Uqba, Pg. 143
that I should make him dismount quickly, till he may achieve what he desires…”[1]
These are some traditions that have come about his beloved one, that are the signs of the lofty status that is bestowed on him and it is an expression of His Eminence that its image and its realities would be apparent in this child and it shall be an incomparable example for high humanity and be of the great secrets of His Eminence.
The Messenger of Allah (s) Prophesied the martyrdom of Imam Husain (‘a)
The Messenger of Allah (s) informed his companions about the martyrdom of his beloved grandson and he announced this matter among the Muslims in such a way that this became an imminent matter for them and none of them had any doubt in it.
Ibn Abbas says that, “We had no doubt and Ahle Bayt often said that Husain bin Ali shall be killed at Taff.”[2]
The Messenger of Allah (s) had on many occasions been informed of those calamities that were to befall his beloved Husain. Here we shall mention some of them:
1 – Umme Fadl, the daughter of Harith, has narrated that Husain was in my lap when I came to the Messenger of Allah (s). So I transferred him into the Prophet’s lap. Then I noticed that the eyes of the Messenger of Allah (s) were filled with tears. I asked His Eminence, “O the Messenger of Allah (s), may my parents be sacrificed on you, what has happened to you?”
His Eminence replied, “Jibraeel came to me and informed me that my people shall kill this son of mine.”
Umme Fadl became worried and asked, “This one shall be killed?” pointing towards Husain.
His Eminence said, “Yes, and Jibraeel brought to me red soil from the place of his burial.”[3]
Umme Fadl began to weep and sorrow and grief descended upon her.
2 – Lady Umme Salma has narrated that one night the Messenger of Allah (s) went to his bed to sleep. Then he awoke in a disturbed condition and again he went back to sleep. Again he awoke in a disturbed condition but it was less than his previous condition. Then again he went to sleep and again awoke while a red soil was in his hand and His Eminence was kissing it. I asked him, “O Muhammad, what soil is it?”
[1] Tahdhib at-Tahdhib 2/346 Taisar al-Wasul al-Jame al-Usul 3/321, Nasai, Sunan 2/229
[2] Hakim, Mustadrak 3/179
[3] Hakim, Mustadrak 3/176. And in the tradition of Ibne Asakir 13/162 it is mentioned from Ummul Fadl that she said, “One day the Prophet came to me while Husain was with me. So he took and played with him for a long time. Then his eyes were filled with tears. I asked him, “What has made you aggrieved?” He replied, “This is Jibraeel who has informed me that my people shall kill this son of mine.”
His Eminence, “Jibraeel, informed me that this one (Husain) shall be martyred in Iraq. So I asked Jibraeel, ‘Show me the soil of the land where he shall be slain,’ and this is the same soil.”[1]
3 – Umme Salma has narrated that one day the Messenger of Allah (s) was sitting in our house. Then he said, “None shall come to me.” I waited. Then Husain entered and I heard the Messenger of Allah (s) weeping and saw that Husain was in his lap (or beside him) and the Messenger of Allah (s) was stroking him and weeping. I asked him, “By Allah, I did not notice him entering.”
His Eminence replied to me, “Jibraeel was with us in the house and he said, ‘Do you love him?’ ‘Yes’, I replied. He said, ‘Your people shall slay him in the land of Kerbala.” Then Jibraeel took some soil of that place and showed it to the Prophet.[2]
4 – Ayesha has narrated that Husain bin Ali came to the Messenger of Allah (s) while revelation was descending on His Eminence. Then he ran towards the Holy Prophet (s) while the Prophet was bent on the floor. Jibraeel asked, “O Muhammad, do you love him?” He replied, “Why should I not love my child?” He said, “Your people shall slay him after you have passed away.” Then Jibraeel stretched his hand and brought a white soil for His Eminence and said, “It is on this land that this son of yours shall be slain and the name of that place is Taff. When Jibraeel went away from the Messenger of Allah (s) the soil was in the hand of the Prophet and he was weeping and saying, “O Ayesha, Jibraeel informed me that my son Husain shall be slain in the land of Taff and that my nation shall be involved in mischief after me.”
Then he came out to his companions while Abu Bakr, Umar, Huzaifah, Ammar and Abu Zar were among them. The Messenger of Allah (s) was weeping. They rushed towards His Eminence and asked, “O the Messenger of Allah (s), what has made you weep?”
His Eminence replied, Jibraeel has informed me that my child, Husain shall be slain in Taff after me and he brought this soil for me and informed me that his grave shall be on that land.”[3]
5 – Zainab binte Jahash, the wife of the Messenger of Allah (s) has narrated that the Messenger of Allah (s) was sleeping near me while Husain was crawling in the house on his four limbs. Then I became unmindful of him till he went to the Messenger of Allah (s) and climbed on his belly. Then the Messenger of Allah (s) arose to pray and carried him in his arms. And when he bowed or prostrated he placed him on the floor and when he stood up he used to pick him in his arms. When he sat down and began to supplicate and raised his hands and said…Then
[1] Hakim, Mustadrak 4/398. Kanzul Ummal 12/126. Seer A’laamun Nubla 3/289, Zakhair al-Uqba, Pg. 148
[2] Kanzul Ummal 12/126. Tibrani, al-Mojam al-Kabir 3/116
[3] Majma az-Zawaid 9/187. And in Tahzib al-Kamal, 6/409 it is mentioned that the Prophet took the dust that Jibraeel had brought to him and began to kiss it and said, “Woe be to Karb-o-bala.”
when he concluded the prayers, I told him, O the Messenger of Allah (s), today I saw something that I never saw you doing before.”[1]
His Eminence said, “Jibraeel came to me and informed me that my son shall be slain.”
I said, “Then, in this case show me.” And he brought a red soil for me.”
6 – Ibn Abbas has narrated that Husain was in the lap of the Messenger of Allah (s). Then Jibraeel said, “Do you love him?” He replied, “How can I not love him while he is the fruit of my heart?” He said, ‘Your people shall kill him. Do you want me to show you the location of his grave?’ Then he closed his fist and suddenly there was red soil (in it).”[2]
7 – Abu Amama has narrated that the Messenger of Allah (s) told his wives: “Do not make this child (Husain) weep.” And he said: And that day was turn of Umme Salma. Then Jibraeel descended and the Messenger of Allah (s) went inside the house and told to Umme Salma, “See that no one comes to me.” Then Husain came and saw that the Prophet was in the house. He tried to go in but Umme Salma took him in her arms and sung a lullaby to him. When his crying increased she released him. Then he went inside and sat on the Prophet’s lap. Jibraeel told the Prophet, “Your people shall slay this son of yours.”
His Eminence asked, “Would they kill while they had faith in me?”
Jibraeel replied, “Yes, they shall slay him,” and Jibraeel took a handful of soil and told His Eminence, “He shall be slain at such and such place.” Then the Messenger of Allah (s) came out holding Husain in his arms and he was sad and aggrieved. Umme Salma though that His Eminence was aggrieved due to the coming of this child. She said, “O Messenger of Allah (s), may I be sacrificed on you. You told me to take care of this child and commanded me not to allow anyone to come to you but I released him.” The Prophet did not give any reply to her and he came out towards his companions in a sad and sorrowful condition. Then he told them, “My community shall slay him (and he indicated towards Husain).”
Abu Bakr and Umar looked towards His Eminence and asked, “O Messenger of Allah (s), would they do it while they are Muslims?”
He replied, “Yes, and this is the soil of that place…”[3]
8 – Anas bin Harith has narrated from the Prophet that he said, “This son of mine (and he indicated towards Husain) shall be slain on a land called Kerbala. Then anyone who is present at that time should assist him.”
When His Eminence, Husain departed for Kerbala, Anas accompanied him and was martyred in his service.[4]
[1] Majma az-Zawaid 9/189
[2] Majma az-Zawaid, Pg. 191
[3] Majma az-Zawaid 9/189
[4] Ibnul Wardi, Tarikh 1/233
9 – Umme Salma has narrated that, “Hasan and Husain were playing in my house in the presence of the Prophet. Then Jibraeel arrived and said, “O Muhammad, your community would slay this son of yours after you have passed away (and he pointed towards Husain).”
The Messenger of Allah (s) wept and embraced him (Husain) while a soil was in his hand. Then he kissed it and said, “Woe be to Kerb-o-bala.” And he gave it to Umme Salma and told her, “When this soil turns to blood you should know that my son has been slain.”
Umme Salma kept it in a bottle and everyday she used to look at it and say, “The day you turn to blood shall be a day of a great tragedy.”[1]
10 – The Messenger of Allah (s) dreamt that a black and white dog was licking at his blood. He interpreted it in a way that a person shall slay his (grand)son, Husain. Thus Shimr bin Zil Jaushan was a leper who slew Imam Husain (‘a).[2]
11 – Umme Salma has narrated that the Messenger of Allah (s) said, “Husain bin Ali shall be slain 60 years after my Hijrat.”[3]
12 – Maaz bin Jabal has narrated that the Messenger of Allah (s) came out to us and said, “I am Muhammad and the first and the last word has been given to me. So obey me till I am among you. And after I leave the world you must consider the lawful of the Book of Allah as lawful and its unlawful as unlawful. Death shall come to you…mischief shall approach you like the darkness of the night. No matter how many Prophets go away, the same number will come back. Prophethood shall be transmogrified and assume the form of rulership. May Allah have mercy on one who takes his right in the way it has come for him and goes out from there. O Maaz, protect it and count it.”
Maaz said, “I counted till five (of the caliphs). Then the Prophet said, “Yazid, may Allah not bless Yazid…”
Then the eyes of His Eminence became tearful. Then His Eminence said, “I have been informed about the slaying of Husain and his grave soil has been brought to me and I have been told who his killer shall be. He shall be killed among a people that shall not defend him but that their hearts shall become divided and impose evil rulers on them and scatter them…”
Then His Eminence said, “Ah upon the sons of the Progeny of Muhammad. Those whom people consider as caliph shall slay my successor whom I have reared with care and also slay the successor of my successor. O Maaz, Remember this.”
When he came to the tenth, that the ten who shall take over the kingdom after him, he said, “Walid,[4] it is the name of Firon, who destroys the Islamic Shariah is
[1] Tibrani, al-Mojam al-Kabir (In the biography of Imam Husain) 3/114
[2] Tarikh al-Khamis 2/299
[3] Tibrani, al-Mojam al-Kabir 3/110
[4] Walid bin Yazid bin Abdul Malik bin Marwan, he was such a wanton king that he committed every transgression. He went for Hajj and drank wine atop the Holy Ka’ba. He was more terrible to this nation than Firon was on his people. It is narrated that he kept a copy of Quran for target practice and Muslims were furious with him for his open expression of apostasy and innovations in religion and raised their voices against him and had him killed. This matter is mentioned on Pgs. 250-252 in Tarikhul Khulafa.
a person from their family; his hands shall reach up to his blood and the Almighty Allah shall take out His sword which shall not return to its case and the people shall differ among themselves and shall become such.” Then he closed his fist.
The he said, “After 120 years a swift death and slaughter shall become common and their death shall be on them and a descendant of Abbas shall be ruling over them.”[1]
The Prophet exposed the secrets of the unseen that were to come on his community after him due to which terrible calamities shall befall them due to the battles on the Muslims. So much so that they shall be ruled by tyrant rulers and they shall kill and dishonor Muslims. As the Prophet has informed about what was to come to pass with his son Husain at the hands of Yazid and then the dominance of the Abbasids who would overthrow the Umayyads. All this came to be exactly as the truthful Prophet has prophesied.
13 – Ibn Abbas has narrated that, “When two years had passed after the birth of His Eminence, Husain, the Prophet went on a journey. When he was on his way, he halted and recited, “To Allah we belong and to Him we shall return,” and his eyes were filled with tears. So he was asked regarding it. He said, “This is Jibraeel, who informs me of a place called Kerbala at the banks of Euphrates where my son, Husain bin Fatima, shall be slain.”
A group of companions turned to His Eminence and asked, “O Messenger of Allah (s), who would slay him?”
His Eminence replied to them in broken and sorrowful words, “A man named Yazid. May Allah not bless him. As if I am seeing the place of his slaying and that his severed head is being presented to Yazid. By Allah, anyone who sees the severed head of my son, Husain and becomes pleased at it, the Almighty Allah shall put hypocrisy in his heart.”
When the Prophet returned from the journey, he was very sorrowful. He went to the pulpit and warned the people and said, “O Allah, I am Muhammad, Your slave and Your Messenger and these two are the best from my Progeny and the most righteous of the descendants and my Progeny and the ones I am leaving in my community. O Allah, Jibraeel has informed me that this son of mine (pointing towards Husain) shall be slain and he shall be deserted. O Allah, may You give blessings in his slaying. May Allah make him the Chief of the Martyrs. As You are powerful over everything. O Allah! Do not bless those who slay and desert him.”
[1] Tibrani, al-Mojam al-Kabir 3/129 (In the biography of Imam Husain) Majma az-Zawaid 9/190
Hearing these words a group of people in the courtyard of the Mosque began to wail and moan. The Messenger of Allah (s) said, “You are crying! Would you not help him? O Allah, You be his guardian and helper.”
Ibn Abbas says, “The Messenger of Allah (s) was such that his color had waned and his face was worried. Then he ascended the pulpit for the second time and delivered a short and nice sermon to the people while tears flowed from his eyes. Then he said, “I leave among you after me two heavy things, the Book of Allah and the Progeny. The two shall not separate from each other till they arrive to me at the Pool. Indeed I shall not request you about them except what my Lord has commanded, affection for my near kindred. Then be careful that tomorrow you may not come to me at the Pool in such a condition that you have made my progeny unhappy.
Know that! On the Day of Judgment three flags shall approach me. A black flag, seeing which the angels shall be terrified. They shall stand besides us. I would ask them, “Who are you?” They would remind me that they are Arabs, the followers of monotheism. Then I would tell them. I am Ahmad, the Prophet of Arabs and non-Arabs. They would say, “We are from your followers, O Ahmad.” We shall tell them, “How did you behave with my Progeny and the Book of my Lord after me?” They shall reply, “We wasted the Book and tore it to pieces. As for your Progeny we followed them till they departed from the world. Then I would turn my face away from them (in disgust) and they shall return thirsty and black faced.
Then another flag, darker than the previous one, would approach me. I would ask them, “Who are you?” Like the former group they shall reply, “We are monotheist folks and we are from your followers. I shall ask them, “How did you behave with the bigger and lesser heavy thing after me? That is the Book of God and my Progeny.” They shall reply, “We opposed the greater heavy thing and we abandoned the lesser heavy thing. And in all conditions considered them useless.” I shall tell them, “Get away from me.” They shall go away thirsty and dark-faced.
After that another flag shall come to me such that effulgence is emanating from it. I shall ask them, “Who are you?” They shall reply, “We are followers of monotheism. We are the followers of Muhammad and we are the survivors among the people of truth. We have followed the Book of our Lord and considered its lawful as lawful and considered its unlawful as unlawful. And we loved the Progeny of our Prophet, Muhammad and we helped them like we helped ourselves. We accompanied them in battles and confronted their opponents. Thus, I shall say to them, “Congratulations to you! As I am Muhammad, your Prophet. You were in the guesthouse of the world just as you have described. After that I shall provide drinks from the Pool myself and they shall depart satiated. Indeed Jibraeel has informed me that my community shall slay my son, Husain on the land of Kerbala. Curse of Allah be on his killer and those who abandon him till Qiyamat…”
After that His Eminence descended from the pulpit and there was none from the Emigrants and the Helpers who had any doubt about the slaying of Husain.[1]
The above were some traditional reports from the Messenger of Allah (s) regarding the slaying of his blessed grandson and from them we can gauge the intensity of the sorrow and grief of His Eminence.
From these traditional reports, the Muslims became certain of the slaying of the Imam. And they had no doubt about it whatsoever. In the same way, Imam Husain (‘a) also had perfect certainty in it and he has mentioned this matter many a times that we shall discuss in this book.
Respect Accorded by Companions to Imam Husain (‘a)
The companions used to highly respect Imam Husain (‘a) and accorded him great honor when they came in his presence and they considered him in place of his honorable grandfather, because they found in him all that they expected from him with regard to knowledge, piety and religion.
Historians say: “His Eminence was very kind towards them and used to help the weak ones from them and he used to share their problems and difficulties. He used to keep away from their evil ones and he used to solve all their problems like his eminent grandfather had acted with them.”
The famous and prominent companions used to compete with each other in the service of His Eminence and his pure brother, Aba Muhammad Hasan (‘a) and had the belief that whatever service is offered to them was a sign of greatness and honor for the one who provides it. For example, Abdullah Ibn Abbas, who is the scholar of the community, in spite of his status and greatness among the Muslims, whenever His Eminences Hasan and Husain wanted to mount their beasts, he used to rush forward and hold the stirrups and he used to adjust their clothes and considered it a matter of pride. Till Mudrik Ibn Ziyad or Ibn Ammara criticized him for this but Ibn Abbas scolded them and said, “O foolish man, do you know who these people are? They are the two sons of the Messenger of Allah (s). Is it not from the divine bounties on us that we hold their stirrups and adjust their garments?”[2]
Their respect and honor from the Muslims was to such an extent that when the two of them used to go for visiting the House of Allah, all the caravans they passed used to also come on foot due to their respect till it became very difficult for some of the pilgrims. So a senior companion requested them to either ride like others or to leave the common route. They presented these options to them. They replied, “Neither would we ride nor leave the route.” So the people took up another route.
Whenever they circled the Ka’ba people thronged around them to salute them and
[1] Al-Futuh 4/216-219
[2] Ibne Asakir, Biography of Imam Husain (a.s.), Pg. 210, Ibne Shahr Aashob, Manaqib 3/400
sought blessings from them in such a crowd that it was feared that they might be killed in that melee.[1]
An example of this lofty personality is that once Imam Husain (‘a) passed by a group of people in the Prophet’s mosque while Abdullah, son of Amr Aas was among them. Then he saluted them and they replied to his salutation. Abdullah replied to his salutation in a louder voice and with full attention towards him and asked the people, “Do you want me to introduce the most honorable one of the earth in the view of the folks of the heavens?”
“Yes,” they replied.
He said, “It is the one who is going,” and he pointed towards His Eminence, Husain. He has not spoken to me a word from a night of Siffeen till date. If he becomes satisfied with me, I would prefer it to red haired camels.”
Abu Saeed Khudri turned to him and asked, “Would you not seek forgiveness from him?” He agreed to do so and they hastened towards the Imam’s quarters and sought permission to enter. Imam accorded them permission and when all of them were seated Imam glanced at Abdullah and said, “Do you know that I am the most beloved of the inhabitants of the earth in the view of the folks of heavens?” Abdullah replied at once, “Yes, by the Lord of the Ka’ba.”
His Eminence said, “What compelled you to fight against me and my father? By Allah, my father was better than me.”
Abdullah told him about his excuses and said, “Yes, but (my father) Amr complained about me to the Messenger of Allah (s) and told His Eminence, ‘Abdullah prays the whole night and fasts all the days.’ The Messenger of Allah (s) said, ‘Pray, and sleep too. Fast, and break it too and obey Amr.’ Thus when the battle of Siffeen took place he put me under oath and I came out, but by Allah, neither I took out the sword nor used the spear or shot an arrow.” He them implored the Imam in such a way that finally the Imam became satisfied with him.[2]
Although his excuse of obeying his father in fighting against His Eminence Amirul Momineen Ali (‘a) has no legal sanction because on the basis of what has come in the Quran, obedience of parents in disobedience of Allah has no legality.
Anyway, His Eminence, Imam Husain (‘a) was the recipient of respect and honor of the Muslims. Historians have said that, “His Eminence was present in a funeral when Abu Huraira rushed forward and cleaned the dust from the Imam’s feet with the garment he was wearing. And Miqdad bin Aswad, the companion of the Prophet and one of the most senior and of the first ones in Islam made a bequest that after his death 36000 (units of currency) be paid to His Eminence, Husain.[3]
[1] Al-Bidaya wan-Nihaya 8/37
[2] Usud al-Ghaba 3/234-235. Kanzul Ummal 11/343. Majma az-Zawaid 9/186
[3] Seer A’laamun Nubla 3/187. And Kifayatut Talib, Pg. 425 it is narrated from Abi Mahram that he said, “I was attending a funeral of a lady and Abu Huraira was with us. Then they brought a dead body of a man and he kept it between the corpse of that lady and recited prayer on it. When we returned His Eminence, Husain became tired and sat down on the way. Then Abu Huraira cleaned the dust off the feet of His Eminence with the corner of his garment. His Eminence, Husain said to him, “Why do you do this?” Abu Huraira said, “Let me do it. By Allah, if people knew what I know about you they would have carried you on their shoulders.”
The companions had considered Imam Husain (‘a) as the remnant of Allah on the earth. He was a lofty example of his grandfather. And due to this relationship they used to love and respect him greatly and they used to consider it a matter of honor to serve and visit him. They used to compete with each other in this.
Examples of the Merits of Imam Husain (‘a)
In the personality of the chief of the nobles, were present all human values and lofty merits; and elements of prophethood and Imamate were merged in the person of His Eminence. And they with regard to his merits and manners are incomparable and prominent examples that are clear examples of Islamic prophethood and, in fact, which is counted as ever-living path of Islam with all its powers and its principles.
Indeed, all the characteristics of the father of the martyrs and every quality of his from the good qualities that has bestowed him with the greatest status in the world without any exaggeration has compelled us to confess that it is an incomparable example in the whole history of humanity except for his grandfather and father. We shall discuss about some of his personal qualities and virtues.
Imamate of Imam Husain (‘a)
Imam Husain (‘a) is one of the brilliant stars of the Imams of Ahle Bayt (‘a). The qualities of humanity are perfected in him and those qualities have reached to their zenith in him. He has established the torch of this religion and spread the slogan of truth and justice on the earth and established the constructive matters in Islam. In this path he had borne all sorts of difficulties and calamities. He bore all sorts of problems and oppressions from the oppressors of his time in this path; those oppressors, who considered the property of God as their personal wealth and those who considered the slaves of the Almighty as their own servants.
When revelation used to descend on the Messenger of Allah (s) on most of the days, he used to look at the purified Imams of his Ahle Bayt (‘a) one after the other. And he introduced them with their names and characteristics and through general and special proofs. That they are his successors and they are the Ark of Salvation and the security for the people and made them to be with the Great Book of Allah that neither falsehood shall approach it from back or from front. In the past discussion we have presented many such proofs of this and there is no need to repeat them here. Just as we have discussed about Imamate and its necessity as a topic and also discussed about the duties and characteristics of the Imam in the book of “Life of Imam Hasan (‘a)” here we shall refrain from repeating them as there is no need to do so.
Characteristics of the Personality
of Imam Husain (‘a)
Those incomparable qualities that were present in the personality of the leader of the noble men and the elements and basic matters were present in the being of His Eminence in incalculable quantity as follows:
1 – Firm Determination
Of the personal qualities of the father of the martyrs is a firm determination and a strong will that this valuable condition he had inherited from his respected grandfather. A Prophet who had changed the course of history and had transformed the meanings of life and alone he stood against the great powers who stood in his way of spreading the word of God. And he did not care for them and told his uncle, Abu Talib, the believer of Quraish:
“By Allah, if the sun is placed in my right hand and the moon in the left and I am asked to refrain from this (prophethood of Islam) I shall not do so till I die, or that the Almighty Allah may make them successful.”
By this powerful determination he confronted the powers of polytheism and was able to dominate the direction of the events. In the same way the eminent grandson of His Eminence arose against the Umayyad kingdom and without any doubt and announced his denial to pay oath of allegiance to Yazid, and in spite of the scarcity of his helpers he left for the battlefield of the holy war, so that he may bestow loftiness to the word of truth and destroy falsehood, while the large number of Umayyad fighters were mobilized to confront him. However, His Eminence did not worry about it and he announced his intention and aim in his immortal words, saying,
“I don’t see death but as success; and life with the oppressors as nothing but a deviation.”
He moved towards the field of honor and respect with his family members of Ahle Bayt (‘a) and his companions so that he may hoist the flag of Islam and obtain a great success and victory for the nation of Islam till he finally reached martyrdom. Peace of God be on him as he was the strongest person with regard to determination and foremost with regard to will and intention. He did not mind bearing all those circumstances that make the intellects and minds bewildered.
2 – Refusal to accept Injustice
Among the characteristics of Imam Husain (‘a) was the illuminated quality of: Refusal to accept oppression. So much so that he earned the title of ‘Abi Dhayyem’ (One who refuses to be oppressed). This is one of the most well known titles of the Holy Imam, because His Eminence was a lofty example of this quality. It was he who raised the slogan of human greatness and constructed the path of honor and respect. Thus he did not bend before the monkeys of Bani Umayyah. He preferred death in the shade of spears.
dishonor. Aba Abdillah Husain bin Ali Ibn Abi Talib (‘a) was such that he preferred safety for himself and his companions but he did not accept humiliation on the basis of his aim so that it may not be that Ibn Ziyad does not kill them and dishonors them is some way; he preferred death to it and I have heard from Naqeeb Abu Zaid Yahya bin Zaid Alawi that he said: You can say that the couplet of Abu Tamam about Muhammad in Hamid Tai actually fits Imam Husain (‘a):[1]
“It was easy to escape death, but a loyal defense and a manly quality, he turned it towards them.
And one who does not accept oppression, it is as if on the day of the battle he would be like a refusal or higher than that.
Thus he made his steps steadfast by joining them to death and he said to it: Qiyamat or the day of gathering is under your control.
He donned the red apparel of death and the night did not pass but it turned into the green brocade.”[2]
The leader of the nobles restrained his self from increasing oppression and taught sacrifice to the people. Musab bin Zubair says, “He gave preference to death with honor to a life of degradation.”[3] After that the following lines came on his tongue:
“O one who was in Taff from the Hashemite clan. He considered others as equal and taught the elders equality.”
The words of His Eminence are the most prominent compositions that became established in Arab literature whenever there is mention of honor, sanctity and pride is explained he says, “Indeed, these ignoble sons have put me between two choices. Either I kill myself with the sword or accept dishonor. Far be it, that we accept degradation, because the Almighty Allah, the Prophet and the believers would not accept it for us. Those who are pure, incomparable, self-respected and souls of the oppressed ones do not consider it lawful that we prefer the debased ones to a death of honor…”
[1] Ibne Abil Hadid, Sharh Nahjul Balagha 1/302
[2] Meaning the garments of Paradise
[3] Tabari, Tarikh 6/273
On the day of Taff, he stood like a strong mountain against the Umayyad soldiers of apostasy and taught future generations the lesson of nobility, self-respect, greatness and destroying injustice:
“By Allah, I shall never give you the hand of humility and I would not accept slavery. I seek refuge from my Lord and yours that you may stone me…”
These brilliant words show to what extent the great Imam was rich with nobility and unlimited virtues; whose best example is the everlasting valor that shall remain forever that the History of Islam has kept recorded in it.
The poets of Ahle Bayt (‘a) in order to portray this best scene have competed with each other and their compositions regarding this are the best examples of Arabic literature and eloquence. Sayyid Himyari Jalli in his immortal poems has versified the merits of his glorious ancestor, His Eminence, Husain (‘a). He says:
“Those people desired (were greedy) that he may accept oppression, but the Almighty Allah and sword fighters did not accept it.
How can the neck that has not bowed for anyone except for Allah, accept degradation?
For him was a heart, stronger than a coat of mail, which it spread in front of the thirsty spears.
And loyalty and determination used to turn about in those breasts that the land may become narrow it goes into it.
Thus he did not accept life but that it may be preferable or did not stop fighting at the time of the battle till he was rolling in the dust.”[1]
In self-restraint and nobility they had so prominently drawn a picture that has never been done before. That is why Sayyid Haider has shown the forcible tactics of the Umayyad rulers and the firm determination of Imam Husain (‘a) not to accept any kind of dishonor. While it is not acceptable to Almighty Allah, and that a lofty soul that had got the honor of prophethood in inheritance, how can he accept injustice, so he turns his head away, because His Eminence (‘a) had not bowed his head (submitted) ever to anyone else except Almighty Allah. Then how can he do so before the debased ones of Bani Umayyah? And how can their power stop him from his iron will? That was like a coat of iron that stops the thirsty spears. How beautifully it is said:
“Are there deeper and reachable words than these that turn the quality of destroying injustice that is Imam Husain (‘a) and could there be a better description than this? That all the powers of confrontations that turn the loyalty to the breast of Imam (‘a) that the whole world is deficient to carry that determination which in spite of its vastness fitted in this breast.”
And it is the fact that in the quality of self-restraint that has reached its peak that
[1] Sayyid Haider, Diwan, Pg. 87
even the beautiful words in this matter promote it. While in this couplet there is no word, which is strange, and no letter is rare that is unheard of.
The following are some of the couplets and a part of great poetical compositions that we must consider. In this also, the great valor of Imam Husain (‘a) in described.
“He died but his death was Hashemite death as he was recognized below the spears.
The nobility that you saw was such that he could not accept degradation. Thus it would be the smell of the aimed spear that shall reach him.
And he said, “O my beloved, halt, standing on the pool of death is not the standing of the one who is undecided.
He has seen the back of the mount of degradation less preferable than death while death was waiting for him.”[1]
Thus he gave preference that he should step in the burning fields, but he did not give a hand in degradation to anyone.
I may not be able to obtain deeper and sweeter couplet than the above, which has presented a real scene, the forbearance in the nature of Imam and that, which shows his personal loftiness. That he preferred the shade of the spears to a life of comfort but surrender to the tyrants. The same thing is expressed in the poems regarding the other martyrs of the Imam’s side. They also competed with each other in the field of contest. They rushed to the field with zeal and were eager to lay down their lives in loyalty so that they be bestowed with honor and respect.
In the same way Sayyid Haider has drawn a picture of the defeating of oppression by the martyred Imam and he has described the Imam saying that he even restrained from smelling degradation and oppression but he smelled intentionally the swords and spears because in it was the taste of magnanimity, honor and respect. By the description of these prominent qualities of the Imam, Sayyid Haider moves forward. Then he delineates the magnanimity of the Holy Imam that was rooted in wisdom and had a specific aim; such that his aim dominated the aims of the opponents and he did not in the least give way to any laxity in this regard. He has not described and non-factual matter. Rather he has presented the facts with a real description without any sort of reservation.
Sayyid Haider, in another beautiful panegyric has presented the Imam’s confrontation with injustice and oppression and the courage of the Imam in this matter. It may be the most beautiful poem lamenting the tragedy of the Holy Imam:
“He was forced to accept one of the two options while the battle was shaking his teeth.
[1] Sayyid Haider, Diwan, Pg. 87
That he should either submit to them or be killed. But he did not accept surrender.
So he said to them: Maintain your forbearance, as the soul of man is lofty that imparts it with beauty.
If there is no dress except that of degradation don the raiment of death and be freed.
He considered being killed with patience as the slogan of his elders and the pride that beautified his status.
Thus he upturned his sleeves for the battle, in a battle in which death was approaching swiftly.”[1]
Elegies of Sayyid Haider about the Imam are illuminated emblems for the Arab nation because he has used his imagination in a beautiful way and systematically arranged the points in a proper order. According to his contemporaries, he composes one elegy about the Imam every year and spends the whole year in polishing it. He used to carefully select each word of the elegy and consider and weigh it properly. In this way his final composition emerged.
3 – Valor
No personality braver, determined and more valiant than Imam Husain (‘a) is seen throughout all the stages of the history of humanity. Because His Eminence on the day of Kerbala was in such a position that the intellects are perplexed and minds are bewildered at it. The generations venerate his memory and regard his bravery with absolute astonishment, and people have considered his valor higher to that of the well-known valor of his father.
His cowardly enemies were shocked by the strength of his determination and aim because the Imam did not step back due to the continuous horrible strikes that befell him one after the other; and the more the difficulties increased and the calamities intensified the more steadfast he became and the more his face shone. And when all his followers and his Ahle Bayt were martyred, all the armies consisting of thirty thousand mercenaries according to some reports, surrounded the Imam from all sides. The Imam. though the lone survivor attacked the hordes with ferocity of a wolf attacking a herd of goats and the enemies dispersed in fear and trepidation. They were fleeing in front of him in all directions and he was like a firm mountain. And he faced the swords from all sides in such a manner that there was no sort of laxity on his part. He did not care for death with all his bravery, Sayyid Haider says:
“When he alone faced a particular group all groups were terrified before him.
His spear was on his fingertips as if they had made their swords for that same purpose.
[1] Sayyid Haider, Diwan
The sword was married to the self and its dower was death and its henna the dust and soil of the battlefield.”
In another beautiful elegy he says:
“He was firm and steadfast while the ground under the hooves of his horse was shaking such that it was rocking its pillars.
He was firm on the ground while fear enveloped the fighters.
His face became more and more illuminated while terror was changing the color of the enemies’ faces.”
When the one who did not accept injustice fell to the ground while the loss of blood had weakened him, the enemies were so much terrified that when they glanced at him that none of them could summon the courage to deliver the last fatal strike.
Sayyid Haider says:
“They were filled with fear due to his awe. No one has presented such a battle that even after he is grounded the foes are awe-struck by him.”
The Ahle Bayt and his followers had also obtained this bravery and valor from him and therefore they moved towards with great fervor and spirit. No kind of fear or awe they ever found in their hearts, while even their enemies have confessed to their valor and steadfastness. Because a person who had accompanied Umar Ibn Saad in Kerbala was told: “Have you massacred the progeny of the Messenger of Allah (s)?” And he replied:
“Keep quiet! Even if you had seen what we witnessed and did what we performed. A group attacked us such that they were holding their swords in the hands and falling upon us like hungry lions from all sides and were killing us. They were putting their lives on the mouth. Neither they pleaded for peace nor had any inclination towards any material wealth. There was nothing that served as obstacle between them and the pool of death and the spiritual kingdom. Even if we had refrained a bit from confronting them they would have terminated the life of all the army. Hence what we could have done under those circumstances? May your mother die!”[1]
One of the poets has described this incomparable bravery in the following words:
“Even if mountains had come to confront them, they would have been sheltered in the battlefield and got pulverized.
They were either standing and receiving arrows on their fronts or the attackers used to spear their chests.”
And what a magnificent poetry Sayyid Haider has composed:
“They pulverized their stony rocks and when they were shattered they said: We
[1] Ibne Abil Hadid, Sharh Nahjul Balagha 3/263
are instead the solid rocks in their place.”
The father of the martyrs whose valor is unequalled, has challenged the nature of humanity for a contest. Thus he has made fun of death and humiliated life. He told in his address to his companions when the enemies were showering them with arrows:
“Arise, may the Almighty God have mercy on you, rush towards death as there is no other venue. These arrows shot by these people are their messengers for you…”
His Eminence, motivated his companions to embrace the throes of death as if he were inviting them to a banquet of delicious victuals; and in fact, it was acceptable to them because His Eminence was battling with falsehood and the Proof of the Almighty Lord, which was the first step, had been chalked out before him.[1]
4 – Frankness
Among the special characteristics of the father of the martyrs is frankness in speech and his outspoken nature. All his life he never resorted to uncouth behavior and he never used deception and fraud and did not take up any deviated path. Rather he chose the straight path which was compatible with his living conscience avoided every kind of wavering that religion and good manners do not accept. Among the prominent examples of his excellent manners is that when Walid, the governor of Medina, summoned him in the dark of the night and informed him about the death of Muawiyah and asked him to pledge allegiance to Yazid the Holy Imam (‘a) refused it and spoke up clearly explaining his stance:
“O Amir! We are the Ahle Bayt of Prophethood and repositories of messengership. The Almighty Allah has initiated (creation) and will terminate (it) with us. Yazid is a transgression and a sinner, who imbibes alcohol and a man who sheds blood God has made sacred. He openly resorts to sinful activities. None like me would never pledge allegiance to Yazid.”
These words show the frankness and outspoken nature of His Eminence and demonstrate his strength and determination in the path of truth.
Among the aspects of his frankness was that it had become a part of his personality; such that when he was leaving for Iraq, he received the news of assassination of his emissary, Muslim Ibn Aqil and his being betrayed by the Kufaites, he told the people who were accompanying him for material gains only: “Our supporters have betrayed us. Thus anyone among you who desires to go back may do so, no fealty shall remain on his neck…”
The greedy people left him and only the selected few among his companions remained.[2]
At a time when the Imam was badly in need of numbers and numerous helpers would have helped in his campaign, yet he refrained from any kind of deception
[1] Abdullah Alaili, Al-Imam al-Husain, Pg. 101
[2] Ansabul Ashraf, 3/169
and frankly stated the true position to the multitudes who had been accompanying him. This was so because those who have firm belief in God and His justice never has such defects.
Among the examples of his forthrightness is that on the 10th eve of Mohurrum he gathered all his companions and informed them with absolute frankness that all those who shall remain with him would be martyred the next day. The Holy Imam explained to them in unequivocal terms that they may have a clear idea about what they were doing and he suggested them to go away in the darkness of the night, but the great clan did not agree to leave him and rather expressed their determination to be martyred in his company.
Kingdoms are established and governments destroyed but these lofty words that are the basis of eternity to every living being remain, because the lofty values are made prominent by it, such that man does not obtain any exaltation without it.
5 – Firmness on the Path of Truth
Steadfastness on the path of truth was one of the most prominent qualities of the father of the martyrs, Imam Husain (‘a), because for the establishment of truth and for the destruction of the facts of falsehood and centers of oppression he exhibited unequalled perseverance.
The Holy Imam (‘a) had in his view, truth with all its vastness and meanings and he set out for the field of contest so that truth may be established in all Islamic lands and that people may be released from atrocities meted out to them by tyrannical rulers of the time and dispel forces that had besieged him and the events that had subjected people to deep pits of ignorance where they were thrashing their limbs for survival.
Imam (‘a) saw that the community was sinking in falsehood and deviations and people were not having any values in their life. Therefore he proceeded towards the field of confrontation so that he may sacrifice everything for the sake of hoisting the flag of truth. The Imam (‘a) has mentioned this same illuminated aim in his address to his companions:
“Do you not see that truth is not being practiced and falsehood is not being avoided so that a believer may be eager to meet the Lord…?”
Truth was one of the most prominent qualities of the personality of father of the martyrs, Imam Husain (‘a); that he had inherited those qualities from his grandfather and that is the reason why he used to, time and again, kiss that same face and the same mouth that spoke up the words of Allah and issued the springs of justice and truth on the earth.
6 – Patience and Forbearance
Among the unequalled qualities in which the chief of the martyrs had no peer was that of patience on the calamities of the world and the difficulties of the time. His Eminence, had tasted the bitterness of patience during his childhood when had sat
in grief of his grandfather’s and mother’s demise and witnessed the horrifying events that were encountered by his respected father. He saw the atrocities and problems borne by His Eminence and during the tenure of his brother also he experienced the bitterness of patience in the condition that he saw how his soldiers betrayed him and how they cheated him, till finally Muawiyah had him assassinated through poisoning. And how when he wanted to bury his brother next to his grandfather, but the Bani Umayyah disallowed it and this was extremely painful for Imam Husain (‘a).
And the greatest calamity in front of which His Eminence exhibited patience was that right before his very eyes the lofty principles of the Islamic religion were been trampled upon and inappropriate sayings were fabricated and falsely attributed to his grandfather, which were changing and distorting the Law of God. The most painful thing was that his venerable father was being denounced and imprecated from the pulpits and how the tyrant Yazid was busy in extermination his Shias and followers. He assumed patience and forbearance in all these atrocious circumstances.
On the 10th of Mohurrum such calamities descended upon him one after the other that patience used to rock in front of them, while the grief had not ended for him and all the difficulties and sorrows had besieged him. He saw the bright stars of his Ahle Bayt how the swords were cutting them into pieces. He witnessed this with utmost patience and urged them:
“O my Ahle Bayt! Be patient! O my cousins! Be forbearing! That after this day you will not have to face any humiliation and oppression.”
His Eminence, used to see his dear sister, the lady of Bani Hashim, how the severities of the tragedy had disconcerted her and sorrow had shattered her heart. He hastened towards her and counseled her that she must maintain patience and content with what Allah had decreed for them.
The most terrible tragedy that Imam bore with patience was the sight of his children and women suffering from killing thirst and they were seeking his help while he could only advice patience and steadfast to them and informed them about the everlasting rewards they would finally achieve after all these difficulties.
He was absolutely at ease in face of the hordes of enemies that surrounded him and their multitudes that had filled up the lands; in such a condition that he was alone bearing the strikes from all sides while extreme thirst was killing him, however he did not pay any heed to these circumstances.
The patience and forbearance of His Eminence and his unflinching attitude on the day of Ashura is the rarest of examples through which humanity was recognized. Arbili says: “The valor of Husain became a parable and his patience in the battle has rendered the past and future people powerless.”[1]
[1] Kashful Ghumma 2/20
Each difficulty of His Eminence was alone sufficient to render a person powerless and defeated, even if he had possessed patience and steadfastness, but His Eminence, for the sake of his noble aims, on which exaltation of ones soul depends, in spite of difficulties and calamities, bore all these atrocities.
Historians say that no type of tragedy weakened the resolve of His Eminence. One day a son of the Holy Imam (‘a) expired but no sign of tragedy was apparent in his face. He was inquired about it and he said in reply: “We are Ahle Bayt and whatever we ask Allah, He gives to us and we are pleased with whatever He desires for us.”[1]
His Eminence became satisfied with divine decree and submitted to God’s command and this is the essence of Islam and perfection of faith.
7 – Forbearance
Forbearance was one of the highest quality of the father of the Martyrs and the most prominent characteristic of His Eminence. According to narrators he did not have any kind of unfavorable habits and he never misbehaved with any badly- behaved person. Rather he dealt with utmost goodness and pleasing manners. In this matter he used to tread the footsteps of his honorable grandfather His Eminence, the Messenger of Allah (s) whose lofty morals and virtues had won the hearts of all. His Eminence was distinguished by this quality and his fame spread wide to such an extent that even some of his slaves took undue advantage of these qualities, and they intentionally misbehaved with him so that they may be recompensed with goodness and favor!
Historians say: A slave of His Eminence, once committed a grave mistake which made him liable to punishment and His Eminence (‘a) ordered that he be punished. The slave pleaded with him saying: My Lord! The Almighty Allah says: “Those who swallow their anger.”
The Holy Imam (‘a) turned to him smiling and said, “Release him! I have swallowed my anger.”
The slave said at once, “And the forgivers of men.”
His Eminence said, “I have forgiven him.”
At that time the slave pleaded for more favor and said, “And Allah likes those who do good.”
His Eminence said, “You are freed for the sake of Allah.”
Then His Eminence ordered that a valuable gift be given to him so that he no longer remains dependant on others.[2]
These lofty manners were of the principles of the life of His Eminence, which did not separate from him throughout his life.
[1] Al-Isabah 2/222
[2] Al Husain (a.s.) 1/137
8 – Humility
Imam Husain (‘a) was bestowed with utmost humility and his nature was absolutely bereft of any kind of pride and arrogance. He had inherited this quality also from his grandfather who established principles of good manners and lofty morals on the earth. Narrators have quoted many examples of his lofty manners, some of which we quote in the following paragraphs:
1 – One day His Eminence passed by a group of destitute having meals on the “poor platform” (suffa) in front of the Prophet’s mosque. This day these same people invited the Holy Imam (‘a) to join them in their meals.
His Eminence alighted from his mount partook some food with them. Then he said, “I accepted your invitation. Now you also accept my invite.”
They accept the Imam’s invitation and hastened with him to his house.
His Eminence, told his wife, Rabab, “Take out what you used to save.” She took out all the money she had saved and His Eminence gave the full amount to those people.[1]
2 – His Eminence passed by some beggars who were eating a piece of bread from the Sadaqah offerings. So the Imam saluted them and they invited the Holy Imam (‘a) to join them. His Eminence sat down with them and said, “If it had not been Sadaqah I would have indeed joined you in partaking it.” Then he invited them to his house, served them food and gifted them clothes. Then he ordered that they also be given some cash.[2]
In this manner, the Holy Imam (‘a) trod the footsteps of his grandfather, the Messenger of Allah (s) because according to historians, His Eminence used to mingle with the poor and benefited them through his favors so that poverty may not cause discomfort to the poor and affluence may not make the rich thankless.
3 – There was some sort of trouble between His Eminence, Imam Husain (‘a) and his brother Muhammad bin Hanafiyyah. Thus Muhammad returned to his house and wrote a letter to His Eminence as follows: “So to say: You are having an excellence which is not given to me and a merit which I haven’t got. Our father is Ali and none of us are superior to the other regarding this matter. But my mother is a lady of Bani Hanifah while your mother is Fatima, the daughter of the Messenger of Allah (s). And even if the earth is filled with women like my mother they cannot become equal to yours. Thus when you read this letter of mine, put on your slippers and don your robe and come to me and make me happy and I could never take precedence to you in which you are more deserving…”
When Imam Husain (‘a) read his brother’s letter, he hastened towards him and made up with him, making him happy.[3] Such were his lofty manners and great personality.
[1] Ibne Asakir, Biography of Imam al-Husain, Pg. 218
[2] Ayanush Shia, 1/580
[3] Nihayatul Arab 3/260, Ali Baa 1/467
9 – Kindness and Affection
Among the qualities of the father of the martyrs was that he had great affection for the people and offered his help to those in need. He used to reach for the assistance of all those who needed it and for anyone who sought his refuge, he used to accord it to him.
Marwan, after defeat in the episode of Jamal sought refuge from himself and his brother, though he (Marwan) was one of the staunchest opponents and he requested him to intercede on his behalf with his venerable father. The brothers went to their father and petitioned him regarding and Marwan said: “O Amirul Momineen! He would pledge allegiance to you.”
His Eminence said: “Did not pay allegiance to me before the killing of Uthman? I have no need of his allegiance, as it is the hand of a Jew. If he gives allegiance to me with his hand he would be betraying the trust with his fingers. While he would obtain a kingdom, like a dog licks at its nose and he is the father of four rams and the nation would see the light of the day from his sons.”
They pleaded so much with their father that at last he gave him amnesty, but Marwan never acknowledge this favor of Imams Hasan and Husain (‘a) and he did all he could to trouble the two grandsons of the Messenger of Allah (s). He was the one who prevented Imam Hasan (‘a) from being buried next to his grandfather and it was he who told Walid that if Imam Hasan refuses to give allegiance for Yazid he must be killed. Also he celebrated in joy when he heard about the martyrdom of Imam Husain (‘a). For Marwan, it is sufficient that he is a tree, which puts forth nothing except evil and harms to one and all.
Among the obvious examples of the Imam’s kindness is the episode concerning Hurr Ibn Yazid Riyahi who was accompanied with 1000 soldiers and they had been sent to confront the Imam (‘a), but when they came face to face with the Holy Imam (‘a) they had already run out of drinking water and were all on the verge of death due to extreme thirst. When the Holy Imam (‘a) saw their serious condition he was having sufficient quantities of water with him and he supplied all of them with water and even provided it to their mounts. Among the forces of Hurr was an old man, Ali bin Taan Maharabi who was so shaking so violently that he could not hold the mouth of the water bag steady to drink the water so the Imam held the water bag for him and made him steady with his own hands. These actions were the most prominent examples in the culture of humanity that are recorded in the pages of history.
10 – Charity
Charity was one of the greatest qualities of the father of humanity, Imam Hasan (‘a), because His Eminence was the refuge of the poor and destitute and the support of everyone who was going through hard times and His Eminence, used to satisfy and please all those approached him for help.
Kamaluddin bin Talha says that it had become famous that His Eminence used to
welcome guests with great respect and gave to anyone who asked him anything. He used to be kind to his relatives, help those who appealed him for it, provided clothes to the needy, fed the hungry, forgive his debtors, helped the weak, be concerned for orphans and make needy ones needless. Whenever he received any funds he used to distribute them to the needy. These good qualities of kindness, charity and benevolence are such that only those having the perfect morals possess it…[1]
Historians state: “His Eminence, carried sacks full of bread and victuals and some money in the darkness of the night on his shoulders to homes of widows, orphans and destitute till it left scars on his shoulders.”
A huge quantity of wealth came to His Eminence and he did not leave his place before distributing all of it to the needy around him. Muawiyah came to know about this and he sent a huge quantity of gifts and souvenirs for him and also sent some personalities of Medina so that they may see what he does with those things. They reported about the Imam (‘a) as follows:
“But Husain began with orphans of those killed in Siffeen on the side of his father. Thus if something remained he used to feed the milk of the load bearing camels to the people…”
He sent an informant to see what the people do and they did as Muawiyah had expected. Then Muawiyah said: “I am the son of Hind, I know better about the Quraish.”[2]
Anyhow, historians have reported countless episodes highlighting the charitable nature of the Imam (‘a). Some of these are quoted below for the sake of our readers:
1 – To Usamah bin Zaid: Usamah bin Zaid became terminally ill and the Holy Imam (‘a) visited him. When the Imam sat on his side, Usamah sighed, “O my sorrow!”
“What are you sorrowful for?”
“A debt of sixty thousand.”
“It is my responsibility.”
“I am afraid that I would die before it is repaid.”
“You will not die before I repay it on your behalf.”
Thus Imam (‘a) hastened to repay the debt on his behalf before he breathes his last,[3] while he had forgiven Usamah because Usamah was one who had not paid allegiance to his father but the Imam did not behave in the similar manner; rather he dealt with him with utmost kindness and benevolence.
[1] Matalibus So-ool, Pg.28
[2] Uyunul Akhbar, 3/47
[3] Ayanush Shia 1/570
2 – To one of his maids: Anas has narrated that he was with the Holy Imam (‘a) when a slave girl came to him with a container of perfume and presented it to the Imam (‘a). His Eminence told her, “You are free for the sake of Allah.”
Anas was astonished and he asked, “A slave maid gets you a container of perfume and you have emancipated her?”
His Eminence said, “The Almighty Allah has taught us in this manner. The Almighty Allah says: Whenever someone wishes you, you must reply in a better way or return that same greeting, and better than that was emancipating her.”[1]
By these lofty manners and great benevolence he captured the hearts of Muslims and they become devoted to his love and guardianship.
3 – To a borrower: One day, after the martyrdom of his brother, Imam Husain (‘a) was sitting in a corner in the mosque of the Messenger of Allah (s). Abdullah bin Zubair and Utbah bin Abi Sufyan were also sitting in a corner of the mosque. A Bedouin arrived on a camel. He tethered his camel and entered the mosque. Then he approached Utbah bin Abi Sufyan and saluted him. He returned the greeting and the Bedouin said:
“I have killed the son of my uncle (cousin) and blood money is being demanded from me. Would you give me something?
Utbah raised his head and ordered his servants to pay him a hundred Dirhams.
The Bedouin said: I do not want anything less than the full amount of the blood money.
Utbah did not pay any attention to him and the Bedouin went away from before him, dejected, and came to Ibn Zubair and told him his problem and he ordered that two hundred Dirhams be given to him but the Bedouin refused and went towards His Eminence, Imam Husain (‘a) and informed the Holy Imam (‘a) about his requirements.
His Eminence ordered that they pay ten thousand Dirhams to the man and told him, “This amount is for you to pay off your debts.” And ordered that another ten thousand Dirhams be given to him and he said, “This is for you to make arrangements for your upkeep and to improve your living conditions and spend the amount on your family.”
The Bedouin was extremely overjoyed at this and he recited the following couplets:
“Neither any fragrance reached me nor was I involved in a love relationship, yet I became enchanted.
But for that Progeny of the Messenger, I came and recited pleasing couplets.
They are the noble and exalted beings that the stars of the heavens twinkle for them.
[1] Ibne Sabbagh, Al-Fusul al-Muhimma
You are the greatest among all the men, you are such a bestower that none could equal your generosity.
Your father obtained such pleasure from greatness that those who wanted to precede him fell behind.
Through him the Almighty God opened the door of guidance and through you He closed the door of mischief.”[1]
4 – To a Bedouin: A Bedouin came to His Eminence and saluted him and told him about his needs and said: “I have heard from your grandfather that he used to say: ‘Whenever you have any need, ask it from (one of the) four persons: From a noble Arab, or the benevolent who gives happily or the people of Quran or one having an elegant face.’ However the Arab has received nobility only through your grandfather and as for benevolence, it is your custom and as for the Quran, it was revealed in your house and as for an elegant face, I heard the Messenger of Allah (s) say: ‘When you desire to see me, just look at (the faces of) Hasan and Husain.’”
His Eminence asked him, “What do you want?”
The Bedouin wrote his requirement on the sand. His Eminence, Imam Husain (‘a) said: “I heard my father say that goodness is proportionate to divine recognition. So I want to ask you three questions, if you reply to one of them, I shall give you one third of what I have, if you reply two question two thirds of what I possess shall be yours, if you reply to all three questions, all I have shall be yours, while a purse has just arrived from Iraq.”
The Bedouin said, “Go on and ask the questions, there is no power and strength except from Allah.”
Imam Husain (‘a): What is the best deed?
Belief in God.
What is the way of salvation for man?
Reliance (trust) on God.
What is it that bestows beauty to man?
Knowledge accompanied with forbearance.
What if he does not have?
Then he should have wealth accompanied with generosity.
What if he does not have it?
Then he should have penury accompanied with patience.
What if he does not have that also?
A bolt of lightening should strike him from the sky and burn him up.
[1] Bahrani, Iqdul Aal Fi Manaqibul Aal
The Holy Imam (‘a) smiled and handed him the purse.[1]
5 – To a petitioner: A petitioner came to the Imam, knocked at his door and recited the following couplets:
“Anyone this day having hope in you is not disappointed and anyone who knocks at your door.
You are having benevolence and you are the source of generosity, while your father was the exterminators of transgressors.”
The Holy Imam (‘a) was standing up in Prayer. Thus he shortened his prayer and went to the Bedouin and saw signs of poverty in him. He turned back and called out for Qambar. When Qambar arrived, His Eminence asked him, “How much money do we have with us?”
He replied, “Two hundred Dirhams that you commanded me to distribute among your Ahle Bayt.”
He said, “Bring it here, because someone more deserving has arrived. Thus he took the money and paid it to the Bedouin, sought his forgiveness and recited the following couplets:
“Take these and I request you to excuse me and know that I am sorrowful for you.
If I had more possibility my sky (of favor) would have rained more on you.
However, the times are hard and we are having less provisions.”
Then the Bedouin took the money being highly obliged and praying for the well-being of His Eminence. He began to extol the praises of His Eminence and said as follows:
“They are purified and have a good lineage and whenever they are remembered, divine blessings are invoked for them.
You are the one, you are the one having an exalted status. You are the expert of the Quran and the meanings of its chapters.
One who does not have an exalted status by way of his lineage none has any precedence among the people.”[2]
These were some examples of generosity and charity of His Eminence, that informs about his kindness and concern for the poor and he intended nothing but pleasure of Allah and rewards of the Hereafter.
Here concludes our discussion about some circumstances and qualities of His Eminence and how he scaled the heights of perfection in winning the hearts of Muslims in such a way that they became devotees of his love and friendship.
[1] Fazailul Khamsah Min as Sihah-e-Sittah 3/332
[2] Ayanush Shia, 1/579
Worship and Piety of Imam Husain (‘a)
Imam Husain (‘a) was sincerely and heartedly devoted to the Almighty Allah and the love of God and His fear had blended with every part of his being. Historians say: “His Eminence did everything that obtained the proximity of Allah, so he prayed excessively and observed fasts, went for the Hajj, gave Sadaqah (charity) and performed good deeds.”[1] Here we shall quote some narrational reports about the worship of His Eminence and his attention towards the Almighty God.
A – Imam Husain (‘a) and his fear of God
Imam (‘a) was the vanguard among those having divine cognition. He feared God very much to oppose Him. He was severely fearful of God. Such that some of his companions asked him: “How great is your fear of Allah?”
His Eminence replied, “On the day of Qiyamat none shall be secure except those who feared Allah in the world…”[2]
Thus was the practice of the pious ones that bestowed light to the path and opened horizons of divine recognition and guided towards the creator of the universe and giver of life.
B – Excessive Prayer and fasting of Imam Husain (‘a)
His Eminence (‘a) was mostly engrossed in prayers and fasting.[3] Every twenty hours he used to recite a thousand units of prayer as narrated by his son, Zainul Abideen.[4] In the month of Ramadan he used to complete the recitation of Quran.[5]
Ibn Zubair has mentioned about the Imam’s worship saying: “By Allah they killed him! The one who used to stand up in prayers at night and fasted during the days too much.”[6]
C – Hajj of Imam Husain (‘a)
The Holy Imam (‘a) had performed many Hajj pilgrimages. He traveled to Hajj 25 times on the foot[7] even though his mount was present alongside him.[8] He held the black stone and pleaded to the Almighty God in the following words: “O my Lord! You Bestowed favor on me and did not find me thankful. And You tested me and did not find me patient. Yet neither You took away the bounties due to thanklessness nor You continued to send difficulties due to my lack of patience. O
[1] Tahzibul Asma, 1/163
[2] Ayanush Shia, 4/104, Raihana Rasool, Pg. 58
[3] Tahzibul Asma 1/163, Maqrizi, Khatat 2/285
[4] Yaqubi, Tarikh, 2/219, Ibnul Wardi, Tarikh 1/233
[5] Seer A’laamun Nubla, 3/291
[6] Tabari, Tarikh 6/273
[7] Ibne Asakir, Biography of Imam Husain (a.s.), Pg. 215, Seer A’laamun Nubla, 3/287. Majmauz Zawaid 9/201. Tahzibul Asma 1/163. Ibne Maghazali, Manaqib, Tradition no 64. Mukhtasar Safwatul Safwa 1/763, Tibrani, Tarikh 3/123
[8] Sifwatul Safwa 1/763. Sherani, Tabaqat 1/26. Ibne Asakir, Biography of Imam Husain (a.s.), Pg. 217
my Lord! Nothing but kindness comes from the kind one…”[1]
His Eminence left for performing the lesser pilgrimage (Umrah) to the House of Allah and became indisposed. His father, Amirul Momineen (‘a) received the news that he was in Yathrib (Medina), so he went after him and reached him at Saqiyah when he (Husain) was ill. Ali (‘a) asked, “My son! What is troubling you?”
“My head is aching.”
Amirul Momineen told them to bring a camel. Then he sacrificed it and after that he shaved the head of Imam Husain (‘a) and took him back to Medina. When his illness was cured he returned towards Mecca and performed the lesser pilgrimage of Umrah.[2]
These were some incidents regarding the worship and obedience of His Eminence that are recorded in history and biography.
D – Charitable nature of Imam Husain (‘a)
The Imam was very much charitable and he gave away a lot in charity and alms. His Eminence had inherited some land and other things. So before they could come in his possession he gave them away in charity.[3] He used to distribute food to the destitute of Medina during the darkness of the night[4] and except for divine rewards and God’s proximity he had no other aim. We have presented above many examples of his charitable deeds of the Holy Imam (‘a).
[1] Al-Kawaakibut Durriya 1/58
[2] Daimul Islam 1/344
[3] Daimul Islam 2/339
[4] Tadkiratul Khawaas Pg. 264
Intellectual Talents of Imam Husain (‘a)
No one had reached the level of the merits and knowledge of His Eminence, Imam Husain (‘a) because the command and talent of His Eminence with regard to knowledge was more than all other people. Since his young age he had acquired knowledge from the source of the sciences of his grandfather, the science that illuminated the horizons of the world. In the same way he was under the training of his father, His Eminence, Amirul Momineen (‘a), who was the gate of the city of knowledge of the Prophet (s), and the most knowledgeable of the people and the wisest of them. And it has come in traditions that: “Hasan and Husain had been made to drink knowledge.”[1]
The scholar of community, Abdullah bin Abbas says: “Husain is from the family of prophethood and they are the inheritors of knowledge.[2]
A biographical account of His Eminence mentions: “Husain was the most accomplished one of the people in knowledge and recognition of the Quran and Sunnah.”[3]
Here we shall briefly discuss some of the intellectual merits of His Eminence.
Referring to Imam Husain (‘a) for religious Verdict
Imam Husain (‘a) was the point of reference for religious verdict in the world of Islam. The senior most companions of the Messenger of Allah (s) used to refer to His Eminence in religious matters. Among those who benefited from His Eminence was Abdullah bin Zubair and he says about it: “O Aba Abdillah! What do you say about the release of a prisoner, who is responsible for it?”
The Imam (‘a) replied, “It is the responsibility of the one he had helped or the one on whose side the person had fought.”
At another time he asked him, “O Aba Abdillah! When does it become incumbent to forgive the child?”
His Eminence replied, “Every time (after he is born) and he cries it becomes incumbent to forgive him and provide nourishment to him.”
On the third time he asked about drinking in the standing position. The Imam ordered that a female camel be brought. It was brought and he milked it. Then His Eminence drank the milk in the standing position and gave to him.[4]
Ibn Qayyim Jawzi has said, “Other companions who issued religious verdicts are Abu Darda, Abu Ubaidah Jarrah, Hasan and Husain.”[5]
[1] Ibne Athir, an-Nihayah 3/347
[2] Athaairul Awwal Fil Islam Pg. 10
[3] Al-Kawaakibut Durriya 1/58
[4] Al-Istiab 1/398
[5] Al-A’laam 1/12
Muslim people referred to His Eminence in connection with the prohibited and permitted acts, Islamic law and rules of Shariah like they had referred to his respected father in these matters.
Gathering of Imam Husain (‘a)
The gathering of His Eminence, was the gathering of knowledge and dignity and by the people of knowledge among the companions it was an adornment, for whom it taught manners and wisdom and obtained from it and in it the Imam (‘a) narrated from his grandfather (s), which they used to note down.
Historians say that people gathered around him like birds are sitting on his head and they used to listen from the Imam the vast knowledge and correct traditions.[1]
The gatherings of His Eminence used to be held in the mosque of his grandfather, the Messenger of Allah (s) and he had a particular circle of companions. A person from Quraish asked Muawiyah where he could find Husain. He replied, “When you enter the mosque of the Messenger of Allah (s) you would see a gathering of people collected around him like birds. That is the gathering of Abu Abdillah.”[2]
Alaili says, “…his gathering was the place of arrival of the hearts and venue of the descent of angels and whoever used to sit in his gathering used to feel that though he (the Imam) were like a human but he was from some other world and this sight used to go on increasing awe in him. Rather as if he were sitting in a gathering where the angels were coming and going…[3]
The personality of the Imam, his lofty status and his spirituality used to attract people, and their minds used to be attracted by his personality. They used to hasten towards his gatherings and listen to his discourses, though he spoke with utmost humility and simplicity.
Narrators from Imam Husain (‘a)
The Imam (‘a) was among the greatest and significant reformer of his times with regard to intellectual and knowledgeable qualities and he had a positive role to play in spreading Islamic sciences and explaining divine recognition in such a way a large group of companions and their children acquired such knowledge from him. The most important of them are as follows: His son, Imam Zainul Abideen and his daughter Fatima,[4] Sakina and the grandson of His Eminence, Imam Abu Ja’far Baqir (‘a), Shobi, Akrama, Kurz Tamimi, Sinan bin Abi Sinan Duali, Abdullah Ibn Umar, Ibn Uthman, Farazdaq,[5] his nephew Zaid bin al-Hasan,[6] Talha Aqili, Ubaid bin Hunain,[7] Abu Huraira, Ubaidullah bin Yazid, Matlab bin Ubaidullah bin
[1] Al-Haqaiq fil Jawamiul Fawariq, Pg. 105
[2] Ibne Asakir, Biography of Imam Husain (a.s.), Pg. 211
[3] Ash’at Min Hayatul Husain, Pg. 93
[4] Al-Jarah wat Ta’deel, Section 2, Vol. 1, Pg. 55
[5] Tahdhib at-Tahdhib 2/345
[6] Ibne Asakir, Biography of Imam Husain (a.s.), Pg. 7
[7] Seer A’laamun Nubla 3/280
Hantab, Abu Hazim Ashjai, Shuaib bin Khalid, Yusuf Sabbagh, Abu Hisham[1] and others; and Ahmad bin Muhammad bin Saeed Hamadani has written a book about the letters of those who narrated traditions from Imams Hasan and Husain (‘a).[2]
The Holy Imam selected the mosque of the Prophet as his school and therein he taught and explained religious jurisprudence, Quranic exegesis, traditional reports, rules of ethics, morals and good manners and people came from all sides to listen to the discourses of the Holy Imam, so that they may gain from the knowledge and divine recognition of His Eminence, that he had received from the Prophet (s).
Traditions of Imam Husain (‘a) from his grandfather
Imam Husain (‘a) narrated a large number of traditions from his grandfather, His Eminence, the Messenger of Allah (s). Zuhri says in Kitab Maghazi that Bukhari has narrated many traditions from Husain; some of them are on the subject of the Prophet’s encouragement for the Midnight Prayer. Also Tirmidhi, in the book Ash-Shamailun Nabawiyyah has quoted many traditions from His Eminence, that Sufyan bin Waki had quoted on the authority of the Holy Imam.[3]
Below we present some traditions that His Eminence has narrated from the Holy Prophet (s):
1 – His Eminence (‘a) says: “The Messenger of Allah (s) said: ‘Among the Islamic good qualities is that a person speaks less about what he is not concerned.’”[4]
2 – His Eminence (‘a) says: “One of the merits in Islam is that a person keeps away from that which does not concern him.”[5]
3 – His Eminence (‘a) said: “I heard the Messenger of Allah (s) say: ‘There is no believing man or woman who is not involved in difficulties (or he said: the difficulties do not befall him or her), even it is related to the past and it is returned from him or her except that Almighty Allah gives a new reward and a gives such a reward that He had promised when he or she were in the problem.’”[6]
4 – His Eminence said: “I heard the Holy Prophet (s) say: ‘The Almighty Allah likes the lofty deeds and He does not like lowly deeds.’”[7]
5 – His Eminence said: “I heard the Holy Prophet (s) say: ‘One who obeys Allah, is given a lofty status and one who disobeys Him is degraded. And one who purifies his intention for Allah is given adornment and one who relies on that which is with Allah, becomes needless and one who prefers himself or herself
[1] Ibne Asakir, Biography of Imam Husain (a.s.), Pg. 8
[2] An-Najjashi. Pg. 94
[3] Athaairul Awwal Fil Islam Pg. 10
[4] Ahmad bin Hanbal, Musnad 1/201
[5] Ahmad bin Hanbal, Musnad 1/201
[6] Ibne Asakir, Biography of Imam Husain (a.s.), Pg. 8, Usud al-Ghaba 2/19, Al-Isabah 1/332
[7] Yaqubi, Tarikh 2/219
above Allah is humiliated.’”[1]
6 – His Eminence said: “The Messenger of Allah (s) prayed for the rain as follows: ‘O Allah! Bestow us a rain, which is widespread and according to our needs, general and beneficial without any harm, which spreads to all towns and villages and increases our sustenance and increases our thankfulness. O Allah! Make it the sustenance of faith and bestowal of faith; such that your bestowals are never prevented. O Allah! Send its comfort on us on the earth and through it make our pastures green.’”[2]
7 – His Eminence said: “My father has narrated from the Holy Prophet (s) that he said: ‘One who is deceived (cheated) would not be deserving of praise and rewards.’” [3]
8 – His Eminence has narrated from his father that the Messenger of Allah (s) said: “The secret of reason after faith in Allah, the Mighty and Sublime, is to befriend the people.” [4]
9 – He has narrated from his father that the Messenger of Allah (s) said: “Man shall not proceed before he is interrogated about four things: About his life, how he spent it. About his youth, how he exhausted it. About his wealth, how he obtained it and how he spent it. And love of us Ahle Bayt.”[5]
Reports of Imam Husain (‘a)
The following traditional reports are narrated by Abu Bashir Muhammad bin Ahmad Dolabi (died 320 A.H.) in his book ad-Dhariayahtu Tahira:[6]
1 – Ali bin al-Husain has narrated from his father that the Messenger of Allah (s) said: “Among the Islamic virtues is that a man leaves off that which does not concern him…”
2 – Imam Husain (‘a) says: “I found a paper tied to the sword sheath of the Messenger of Allah (s) on which was written: ‘The most chastised person by Allah is the one who kills one who had not killed him, who hits one who has not attacked him and one who ignores the favors of his Lord, the Almighty Allah shall keep him away from whatever is sent by Him.”
3 – His Eminence, Imam Husain (‘a) has narrated that the Messenger of Allah (s) said: “The miser is the one in whose presence my name is mentioned but he does not recite the Salawat.”
[1] Yaqubi, Tarikh 2/219
[2] Uyunul Akhbar 2/303
[3] Ibne Asakir, Biography of Imam Husain (a.s.), Pg. 9
[4] Al-Khisal, Pg. 15
[5] Ibid, Pg. 253
[6] From handwritten manuscript at the Ahmadiya Library in the University of Zaituniya in Tunis and its facsimile is available at His Eminence Amirul Momineen Library which Sayyid Aziz Tabatabai Yazdi has classified.
4 – His Eminence, Imam Husain (‘a) has narrated from his father from the Messenger of Allah (s) that he said: “After me there shall be three sects: Murjiya, Harooriya – Kharijis, so if they fall sick do not go to visit them, if they die do not attend their funeral and if they invite you, do not accept their invitation.”
5 – His Eminence has narrated from his grandfather that he said: “There is no man or woman who is miserly in spending in the way of Allah’s pleasure but many times that shall go to the ways disliked by Allah. And there is no man who avoids helping a man who is in real need but helps someone else who falls into sin but that he shall not be rewarded for rendering this help. And there is none that leaves Hajj while he is capable of performing it for the sake of worldly needs but that the one who has returned from Hajj his need shall been fulfilled more.”
6 – Yahya bin Saeed has narrated: “I was with Ali bin al-Husain (‘a) when a Kufiate came to His Eminence. Then Ali bin al-Husain (‘a) said: ‘O man of Iraq! Befriend us for the sake of Islam as I have heard my father saying: The Messenger of Allah (s) said: O people! Do not accord me the status that I really have because before Allah, the Mighty and the Sublime chose me for messengership He selected me for His servitude.’”
7 – Fatima the daughter of Husain (‘a) has narrated from her father and Abdullah bin Abbas has reported that the Messenger of Allah (s) used to say: “Do not glance at the leprous person continuously and one who speaks to a leper, should keep a distance of a spear from him.”
8 – Fatima, the daughter of Husain (‘a) has narrated from her father that the Messenger of Allah (s) said: “Indeed the Almighty Allah likes the lofty morals and hates lowly behavior.”
9 – Fatima, the daughter of Husain (‘a) has narrated from her father that the Messenger of Allah (s) said: “Do not stare continuously at the patient of leprosy.”
10 – Fatima, the daughter of Husain (‘a) has narrated from her father that: “The head of the Messenger of Allah (s) was in the lap of His Eminence Ali (‘a) while revelation was descending on the Prophet. So when the revelation was over the Prophet said, “O Ali! Did you perform the Asr (afternoon) prayer?” “No”, he replied, the Messenger of Allah (s) said: O Allah! You know that he was in Your service and the service of your Prophet, so send back the sun for him. Thus the Almighty Allah returned it for him and he recited the prayer. After that the sun set again.”
11 – Fatima has related from her father that the Messenger of Allah (s) said: “The petitioner has a right even if he comes astride a horse.”
12 – Fatima, the daughter of Husain (‘a) has narrated from the Messenger of Allah (s) that he said: “One who is involved in a difficulty and he remembers it later, just as when he was in that difficulty, Almighty Allah will give him fresh rewards when he says: ‘Indeed we belong to Allah and to him we shall return.’ i.e. He would give the same reward that is deserving for that difficulty.”
13 – Fatima, the daughter of Husain (‘a) has narrated from her father that he said: “The Messenger of Allah (s) said: ‘When the Almighty Allah took the covenant from the people and put it in the stone. Thus the fulfillment of the covenant is to touch the stone.’”
14 – Abdullah bin Sulaiman bin Nafe, slave of Bani Hashim has narrated from His Eminence, Husain bin Ali that he said: “The Messenger of Allah (s) said: ‘O Bani Hashim! Speak a good word and provide food. (to others).’”
15 – Abu Saeed Mithami has narrated that he heard Husain bin Ali say: “The Messenger of Allah (s) said: ‘One who wears the dress of fame, is dressed into the garment of fire.’”
These were some of the sayings related through Imam Husain (‘a) that contain points of high moral virtues and good manners, such that no one is needless of them.[1]
Traditions of Imam Husain (‘a) narrated from his mother Her Eminence Fatima (‘a)
His Eminence has related the following traditions from his mother, the chief of the ladies of the world, Her Eminence, Fatima Zahra (‘a):
1 – Muhammad bin Ali bin al-Husain (‘a) has narrated: I came out walking with my grandfather, Husain bin Ali to the land of His Eminence. On the way I saw Noman bin Bashir riding a pony. He alighted and told to His Eminence Husain: “Mount it, O Aba Abdillah!” His Eminence did not agree and he continued to press him. His Eminence said: “You are making me do something I do not like but I would relate a tradition for you that my mother, Fatima had related to me: The Messenger of Allah (s) said: The person on the mount and on his bed and the prayer in its home is more preferable except that it be the Friday congregation, so you should mount your animal. Thus he went off calmly. Noman said, “Her Eminence, Fatima said the truth…”[2]
2 – Fatima, the daughter of His Eminence, Husain has narrated from her father from Fatima the daughter of the Messenger of Allah (s) from the Messenger of Allah (s) that he said: “He has not done anything good for himself if he spend the night till morning came while he did not make (do) anything.”[3]
Traditions of Imam Husain (‘a) from his father, Ali (‘a)
Imam Husain (‘a) has narrated many things from his father, Imam Amirul Momineen (‘a), whether they be related to the biography of the Prophet or connected to the religious law. Some of them are as follows:
1 – His Eminence (‘a) has narrated from his father (‘a) that the Messenger of Allah (s) dispatched a battalion and they took a man from Bani Salim, named Usaid bin
[1] Adh-Dhariayut Taahira, Pg. 128-132
[2] Ibid Pg. 137-138
[3] Adh-Dhariayut Taahira, Pg. 138, Musnad al-Firdaus, Vol. 41
Salma as slave. When the Messenger of Allah (s) saw him, he took pity upon him; and he presented Islam to him and he became a Muslim. This information reached his father who was an aged man and he wrote a letter to him with the following couplets:
“Who can mount and reached Medina safely. So that he could take my message to Usaid. That the worst child is the one who is the disowned one of his parents and who does good to strangers. Have you left the religion of your father and elders and follow Muhammad these days?
Usaid presented the letter of his father to the Messenger of Allah (s) and sought his permission to write him a reply. The Messenger of Allah (s) according him the permission and he wrote as follows:
“Verily, One Who created the heavens with His power and got loftiness to His kingdom and Who is Alone.
He sent such a one, as there was none like him before it so that he may call the people by his mercy, and he is Muhammad the Prophet.
Thus he called the people to his religion and they, willingly and unwillingly, came to guidance continuously.
And they feared the fire that was severely harmful and deviating for them.
Indeed you shall die and your accounting shall be done. Then what for is this misguidance and destruction?”
When Salma read the letter to his son, he came to the Prophet (s) and accepted Islam.[1]
2 – His Eminence says: I asked my father about the life of the Messenger of Allah (s) in the presence of his companions and His Eminence said, “The Messenger of Allah (s) was always cheerful and had simple manners. He has softness of character and not sharpness or hardness. Nor was he hot-tempered, obscene, fault finder or sour faced. He used to ignore what he did not like. No one used to be disheartened by him and none was ever deprived by him. He used to keep away from three things: Disputation, to consider something or someone too great and that with which he was not related and kept away from three things about the people. He did not criticize anyone, he was not finding fault in anyone and he was never in pursuit the evils of the people. He did not speak anything except that he hoped in its reward and whenever he spoke his companions bowed down their heads as if there was a bird on the head and when he was silent, they were speaking. He never quarreled with them and heard attentively to all those who spoke to him so that they may complete their dialogue. Whenever he was first to speak, he used to laugh with that which people laughed and he used to be astonished with what others were astonished. He used to stop with the travelers (aliens) inspite of their harsh manners of speaking and act according to their
[1] Usud al-Ghaba 1/100
desires; so much so that he used to call his friends and say: If you find a needy person who needs anything, bring him to me; and he did not accept thanks from anyone except that he used to reward him according to his deed. He did not cut off the sentence of anyone except when he was going away from the truth. In this case he used to cut off his statement either by stopping him or by getting up himself…[1]
By these good manners the Prophet (s) became superior and the hearts of Muslims joined together and gave them unity in their intellects and desires and he guided them in his first period to the leaders of the nation and guides to the pleasure of Allah and made them obedient to Him.
3 – His Eminence (‘a) has narrated from his father that the Messenger of Allah (s) said: “One who dies defending his wealth or property, dies a martyr.”[2]
4 – His Eminence (‘a) has narrated from his father that the Messenger of Allah (s) said: “I am surprised on one who refrains from food due to illness, how he does not refrain from his sins for the fear of the Fire.”[3]
5 – His Eminence (‘a) said: I heard my father say: “Faith is recognition with the heart and confession by the tongue and action by the physical organs.”[4]
6 – His Eminence (‘a) has narrated from his father that he said: “Enjoin good and prohibit evil, otherwise the Almighty Allah would make the evil ones among you dominate you. After that the good people among you would pray but their prayers will not be accepted.”[5]
7 – He has narrated from his father that he said: “The Almighty Allah has concealed four things in four (other) things. His pleasure in His obedience. Then do not consider anything in obedience of Allah small that perhaps His pleasure was in favor and you do not know. And he concealed his displeasure in disobedience. So do not consider anything small in disobedience of the Lord. As perhaps it may become the cause of His anger, while you do not know. And he concealed His acceptance in His supplication. So do not consider any supplication small, perhaps it may bring His acceptance and you do not know. And He concealed Himself in his creatures. So do not consider a creature of God as lowly, perhaps he may be the selected one of God and you do not know.”[6]
8 – His Eminence (‘a) has narrated from his father that he said: “The Messenger of Allah (s) said: The best of the houses of helpers (Ansar) is the Bani Najjar and after that Bani Abdul Ashal and then Bani al-Harth and after them Bani Sa’ada. May there be good in all the houses of the Helpers…”[7]
[1] Al-Husain (a.s.) 1/86
[2] Ahmad bin Hanbal, Musnad
[3] Bahauddin Amili, Arbaeen, Pg. 111
[4] Al-Husain (a.s.) 1/140
[5] Musnad Imam Zaid, Pg. 374
[6] Al-Khisal, Pg. 209
[7] Musnad al-Firdaus, from the facsimile at Imam Hakim Library from the writings of Shahardar bin Shiruya Shafei (died 558 A.H.)
9 – His Eminence (‘a) has narrated from his father that he said: “The Messenger of Allah (s) said: The best supplication is seeking forgiveness, and the best worship act is saying: There is no god, except Allah…”[1]
Here we conclude some of the traditions of His Eminence narrated from his grandfather and father.
About the astonishing inheritance of Imam Husain (‘a)
There is an astonishing heritage for Imam Husain (‘a). Some of them are the collections of philosophical discussions and theological problems, which have complexity and secrets. So His Eminence, mentioned Islamic ideology in them and explained such as many sayings of Imam Husain (‘a) are having the rules of good behavior, laws of ethics and had the foundation of social and personal reformation. We mention below some of these qualities.
Predestination
The most important and the most complex problems of scholastic theology is the topic of predestination about which sayings have been recorded since the dawn of Islamic history and Imams of Ahle Bayt (‘a) have explained and clarified doubts about it. Hasan bin Hasan Basri, inquired about it from His Eminence, Husain and His Eminence replied to him in a letter which is quoted below:
“For what I am explaining to you about the “Predestination”. From that with which we Ahle Bayt have achieved that one who does not believe in the good and bad destiny is a disbeliever and one who attributes evil to Allah, the Mighty and Sublime, has made a great allegation towards Allah and surely the obedience of Allah cannot be forced and disobedience cannot be by compulsion and the people shall not except destruction but He is the master of whatever he has delegated to the authority of the people and He is the Powerful who made them powerful on it. Thus if they follow the obedience, the Almighty Allah will not delay anything for them. And when they go to disobedience that Allah should do favor to them and they and the things they want to commit He should become an obstacle between them. That he has not done this under compulsion and Allah has not forced them to commit. Rather with all the possibilities He has provided them all facilities and after He announced about them and after warning them of the dangers He makes them limited to it and He has also given them the power and He has also made way for them. He has invited and He has also kept the way open for those things He has prohibited. He has made them capable so that they may act on that which they are ordered and that they may not commit the acts He has prohibited. And thanks be to Allah that He made His servants capable for that which He has commanded that they obtain power for it. And they are stopped from that and for seeking forgiveness is made an accepted thing that even after being stopped they have come. And for those for whom there is no way, I believe and my companions also
[1] Musnad al-Firdaus, Vol. 2/179
believe that all praise is for Him…”[1]
This blessed discourse mentions important theological discussions. More details on this would prolong our discussion and would be beyond the scope of our subject.
Self-sufficient
A group wrote a letter to His Eminence and inquired the meaning of the word “Samad” (Self-sufficient) in the statement of Almighty Allah, “Allah is self-sufficient.”[2] His Eminence wrote to them after “Bismillah” (In the name of Allah):
“So to say: Do not go deep into the Quran and do not argue about its meanings. Do not speak about it without knowledge as I have heard from my grandfather (s) that he said: One who speaks about Quran without knowledge, he has made for himself a place in the fire (of hell). And Allah glorified be He, has explained “Samad” (self-sufficient) and said: Allah is One, Allah is Self-sufficient, then he explained it and said: He begets not, nor is He begotten. And there is none unto like Him. He begets not, that is nothing dirty (bad) comes out from Him like a child and other dirty things come out from the creatures and neither a subtle thing like the soul and from it thoughts and ideas and different conditions like sleep and to remember something, sorrow, grief, happiness, smile, weeping, fear, hope, desire, dislike, hunger, satiation are not found in Him. He is much greater than that something should come out from Him and that something should be born from Him, dense or subtle.
Nor is He begotten: Nothing is born from Him and nothing comes out from Him like dense things come out from their sources and origins. A living being from a living thing, vegetation from the earth, water from its source, fruits from the trees. In the same way subtle things come out from their respective sources. Like sight from the eyes, hearing from the ears, smell from the nose, taste from the mouth, speaking from the tongue, recognition and discrimination by the heart and in the same way, fire from stone. Never! Rather he is the self-sufficient who is neither a thing and nor in something and neither on something. He is the creator of things and maker of them and He is the originator of things by His Power. Whatever He has created for itself shall be annihilated and what He created by His wisdom, it remains and endures for further creation. And he is that needless God Who begets not nor is He begotten. He is the Knower of unseen and the seen. He is the Almighty Who has no equal…”[3]
Monotheism
In many of his sayings Imam Husain (‘a) has mentioned about monotheism of the godhead and described and explained this concept beautifully to answer the doubts raised by the apostates. Some of the sayings of His Eminence are quoted below:
[1] Fiqh ar-Reza, Pg. 408, Biharul Anwar 5/123
[2] Surah Tawheed 112:2
[3] Ma-aadinul Hukma fil Makaatib al-Aimmah 2/48-49
1 – His Eminence (‘a) has said: “O People! Fear these two extremes, those who compare God with themselves and say like the unbelievers from the people of the Book while He is such a God that there is nothing like Him and He is the Hearing and Seeing, that eyes could not see Him and He sees all visions. And He is the Subtle and Omniscient, He has made Oneness and power special for Himself, intention, power and knowledge, which, He has used. There is no obstacle in His command and none could be equal to Him and no opponent could precede Him. And neither is there anything having a similar name which could be like Him and nor anyone like Him could precede Him. No actions surround Him and nor conditions are effective upon Him. Events do not happen to Him and words are not capable to describe the reality of His greatness. The magnitude of His powers could be accommodated in the hearts because there is nothing equal to Him. His knowledge cannot be perceived by intellects and neither by thinkers through their thoughts. But, certainly and by belief of the unseen He cannot be compared to anything in the universe. He is such a Oneness, that is needless. He is against all imaginations about Him. Whatever is in the imagination of man, God is other than it and whatever is imagined is not God. And whatever…And not a deity who is desirous and undesirous. He is present in the things not in existence that there should be an obstacle for Him. He is distant from the things but in such a way that He should be hidden from them. He is not such a powerful one that there could be someone in his opposition or equal to Him. His antiquity is not related to any time period and His presence is not related to a place (space). He is concealed from the intellects just as His concealment from the eyes and His concealment in the sky is same as that His concealment from the inhabitants of the earth. His proximity implies the bestowal of His favors and His remoteness indicates that He makes someone worthless and not in the sense that He is in some place or time. He changes non-existence into existence and makes the existing one non-existing. Except for Him, no one could have the two equalities at the same time. Faith in His existence is received through Him only and existence of faith is not existence based on description. All qualities are described through Him and not that He is described through qualities. And all the divine recognitions are recognized through Him and not that Allah is recognized through these divine sciences. And He is that Allah for Whom there is no one with same name. He is purified of everything and there is nothing like Him and He is the hearing, the seeing.”[1]
The Imam (‘a) has warned against comparing Him to His creations who were nothing in the beginning and who shall be destroyed in the future.
No matter how powerful a man may become he will be limited in quantity and quality and it is impossible to reach to the reality of the Great Creator Who has created these souls and stars. Intellects are helpless to imagine Him. And that complex systems that are applied to him….Man has not been able to understand his own mechanisms like the machinery of the sight hearing and feelings etc. then
[1] Tohafful Uqool, Pg. 244
how could he understand His creator?!
Anyhow, this interesting discourse has explained many aspects of the concept of the monotheism of the godhead. It is one of the best explanations that have reached us from the Imams of Ahle Bayt (‘a)
2 – Historians say that the scholar of the nation, Abdullah bin Abbas spoke to people in the Prophet’s mosque. Then Nafe Azraq stood up and said: “You are giving a verdict about the ant and the mosquito! Describe the god whom you worship.”
Abdullah Ibn Abbas in the honor of his statements bowed down his head. Imam Husain (‘a) was sitting there. He called out to him: “O son of Azraq! Come to me.”
He replied: “I didn’t say anything to you.” Ibn Abbas stood up and said to him: “He is from the family of Prophethood and they are the inheritors of Knowledge…”
So he went towards His Eminence, Husain and His Eminence said: “O Nafe! One who conjectures in ones religion would be continuously involved in more and more confusion and doubts. He would begin to commit evils and fall into deviation and sinful activities and speak foul things. I am explaining you about my Lord with what He has explained Himself and I will introduce Him to you as He has introduced Himself. Sense does not perceive Him and He cannot be compared to people, but He is not attached but there is no distance in between. He is considered One but He could not be divided. He is recognized by His signs and is described by His signs, there is no god except Him. He is great and High…”[1]
Azraq became astonished and was not able to reply, because confusion had surrounded him and the Imam has closed all avenues for him. All those present who heard the discourse of the Imam were astonished and repeated the words of Ibn Abbas that Husain is from the family of Prophethood and they are the inheritors of knowledge.
Enjoining Good
Imam (‘a) addressed the Helpers and Immigrants in these brilliant words and revived them from their carelessness about enjoining good and forbidding evil as the Islamic society is based on these two principles. He informed them about it, just as the nation was affected by social injustice. He made it the topic of attention that danger had developed due to the shortcoming in this matter. The rest of his discourse is as follows:
“O people, gain lesson from matters that Allah has cited as warnings for His disciples when He denounced the rabbis in His saying: Why do not the learned men and the doctors of law prohibit them from their speaking of what is sinful
[1] Al-Kawaakibut Durriya 1/58, Ibne Asakir, Biography of Imam Husain (a.s.), Pg. 225, Ibne Adeem, Baghiyatut Talib, Pg. 144
and their eating of what is unlawfully acquired?[1] Certainly evil is that which they work. Those who disbelieved from among the children of Israel were cursed by the tongue of Dawood and Isa, son of Maryam; this was because they disobeyed and used to exceed the limit. They used not to forbid each other the hateful things (which) they did; certainly evil was that which they did.[2]
Allah humiliated them because they did not forbid wrongdoers from evil and committing sins while they were among them, for they had desired for gaining more gifts from the wrongdoers and they had feared them. Allah says: “Therefore fear not the people and fear Me…[3] And (as for) the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil.”[4]
Allah has begun with enjoining good and forbidding evil because He has known that if these two matters are carried out thoroughly, all the other obligatory duties, including the easy and the difficult, will be carried out thoroughly. This is because enjoining good and forbidding evil is advocacy to Islam, restoration of the grievances, opposition of the wrongdoer, (just) allotment of the booty and the spoils, and taking the alms to spend them in their proper ways.
You are the company famous for knowledge, mentioned in goodness, renowned with advice, and respected by people through Allah. The masters stand in awe of you, the weak honor you, and those whom you have not done favors and who do need you prefer to others. You intercede for fulfilling people’s needs when they are deprived. You walk in the ways with gravity of kings and dignity of celebrities. You have attained all these just because you are expected to fulfill the rights of Allah; yet, you omitted most of His rights when you disregarded the rights of the Imams, threw away the rights of the weak, and sought only your claimed rights.
You have not spent any wealth, risked your souls for their Creator, or opposed your clan for the sake of Allah. You are looking forward to gaining Paradise, the neighborhood of Allah’s messengers, and the salvation from His punishment. I anticipate you to suffer a form of Allah’s retribution because you, through the favors of Allah, have attained such a rank by which you are preferred to other. You are respected among people by means of Allah. However, you notice that the traditions of Allah are omitted, but you do not move for it, while you may move when any of your fathers’ traditions is violated. The traditions of the Prophet are broken. The blind, the deaf, and the chronically ill are left without help in the cities. You neither behave mercifully nor do you use your positions. You do not aid those who assume such deeds and you achieve your safety from the wrongdoers (or the unjust rulers) by means of flattery and cajolery. Allah has warned you against all these conducts but you are negligent while you will be responsible more
[1] Surah Maidah 5:63
[2] Surah Maidah 5:78
[3] Surah Maidah 5:44
[4] Surah Taubah 9:71
than others because you enjoy the positions of scholars. Had you only felt thus! Moreover, the courses of affairs and rulings are under the control of scholars who are keepers of legal and illegal affairs of Allah. This standing is surely usurped from you just because you have gone in different direction away from the right and disagreed about the Sunnah after clear exposition of evidences. If you tolerated harm and bore burdens for Allah’s sake, all affairs of Allah would come into your hands, emanate from you, and devolve upon you. But you have made unjust rulers occupy your positions and handed over affairs of Allah to them. They are acting suspiciously and pursuing their positions.
Your escape from death and adherence to his life, which will sooner or later leave you, gave them a free hand on doing so. Thus, you forsook the weak ones; some of whom were enslaved compulsorily and others were suffering under straitened livelihood. The unjust rulers therefore are rolling in royalty with their own opinions and disgracing others by their own passions as they follow the examples of the evil and dare the All-omnipotent (Allah). In every country, they are assigning an eloquent orator on the pulpits of Allah. Lands are vacant for them as their hands are prevailing on everything and people are taken as their slaves because they lack the power to defend themselves. They are either a transgressing tyrant or domineering, coarse to the weak, and obeyed; who does not acknowledge the Initiator the Recreator. How strange is this! I am astonished at such affairs when lands are prevailed by tyrannical cheaters, wrongful bribers, or unmerciful governors. Allah is the judge in our question of disputation and His judgment will pass over our controversy.”[1]
These political documents explain and highlight moral decadence and spread of evil in the world, which was due to the inability and inaction of the Helpers and Immigrants, because they occupied a significant position in the world of Islam. They were the companions of the Prophet (s), defenders of Islam and capable to speak the truth and they could defeat falsehood, but they failed to perform this obligation. This became the cause of the Bani Umayyah tyrants to become rulers on the Muslims and they enslaved people and plundered the wealth of God.
Types of Jihad (Holy War)
It was inquired from His Eminence, Imam Abu Abdullah (‘a) about the Jihad (Holy war) whether it was recommended or obligatory. His Eminence (‘a) replied:
“Two are obligatory, one is recommended but performed only with obligatory, and one is independently recommended. One of the two obligatory jihads is self-control against committing acts of disobedience of Allah. It is surely the greatest form of Jihad. The other obligatory Jihad is fighting those of you who inclined to the infidels.
The Jihad that is recommended but performed only with the obligatory is fighting the enemy. It is obligatory upon everybody. Punishment would befall them if they
[1] Tohafful Uqool, Pg. 237-239
neglect fighting the enemies. Meanwhile, fighting the enemies is recommended for the Imam who is permitted to fight the enemies with people.
The Jihad that is independently recommended is every (good) tradition that a man founds and exerts efforts for instituting, achieving and enlivening it. Activities and efforts that are exercised for achieving such traditions are the best deeds because they represent the restoration of traditions.
The Prophet said: “One who introduces a good tradition will gain the reward of that tradition in addition to the rewards of all who follow it up to the Day of Judgment without any reduction in their rewards.”[1]
Legislation of fasting
Imam Husain (‘a) was asked regarding the wisdom behind the legislation of fasting and His Eminence replied: “So that the rich could experience hunger and become inclined to help the poor.”[2]
Types of worship
Imam (‘a) mentioned about the types of worship and said: “A group worships God due to greed, which is the worship of entrepreneurs. And a group worships God due to fear. It is the worship of slaves. And a group worships Allah by way of thankfulness and that is the worship of freemen and it is the best kind of worship.”[3]
His Eminence (‘a) spoke about the one who worships the Almighty with seriousness and said: “One who worships Allah as He should be, the Almighty Allah gives him more that what he has hoped or more than what would suffice him.”[4]
Love for Ahle Bayt (‘a)
Imam Husain (‘a) encouraged love of Ahle Bayt (‘a). Abu Saeed says: “I heard His Eminence, Husain that he said: ‘One who loves us, the Almighty Allah would reward him for as if someone has become a prisoner of Dailam and love for us makes sins fall off like wind does to the leaves…’”[5]
And he said, “Inculcate love for us Ahle Bayt, as whoever meets the Almighty Allah with the condition that he loves us, our intercession would reach him.”
Bashir bin Ghalib has narrated that Imam Husain (‘a) said, “One who loves us for the sake of Allah, we and him would reach to the prophets.” And he joined two fingers of his hand. “And one who loves us for the sake of the world, the world gives place to both the good and the evil people.”[6]
[1] Tohafful Uqool, Pg. 243
[2] Ibne Asakir, Tarikh 13/56
[3] Biharul Anwar 78/116, Tohafful Uqool, Pg. 246
[4] Askari, Tafsir, Pg. 327
[5] Ibne Maghazali, Manaqib, Pg. 400, Tradition 454, Hadith no. 388, from the handwritten manuscript of Amirul Momineen (a.s.) Library
[6] Ibne Asakir, Biography of Imam Husain (a.s.), Pg. 227
Imam (‘a) has mentioned about benefits that they would gain saying: “One who comes to us will not be deprived from all three of the following things: clear verses, just matters, profitable brother and companionship of the scholars. Imam (‘a) tells about the benefits of those who begin to follow them afterwards and he said: One who comes to us, he could not leave any of these four qualities: (1) An established sign. (2) A just matter (3) A beneficial brother, and (4) company of scholars.”[1]
Lofty Morals
Imam (‘a) described the lofty morals and good qualities of his Ahle Bayt and his followers and commanded them so that they may decorate themselves with it so that they be an example for others. Some of them are explained below:
1 – His eminence said, “Forbearance is an ornament, having loyalty, tolerance, good behavior, bounty and more desire is shamelessness, precedence, foolishness, is a weakness; extremism (ghuluw), to fall into a doubt and to cultivate company of debased people are mischiefs and company of sinners creates doubts, and company of the debased ones is an evil, and sitting with transgressors creates doubts…”[2]
2 – His Eminence said, “Truthfulness is an honor, falsehood a weakness. Secret is a trust. Neighborhood, relationships, helpfulness is charity and work, experience, good manners, worship, silence are ornaments. Miserliness is poverty; generosity is wealth and forbearance is intelligence…”[3]
3 – His Eminence said, “O people! One who gives, gains happiness and one who is miserly becomes debased and most generous is one who gives to one who does not expect it from him.”[4]
4 – His Eminence said, “One who is generous gains happiness and one who is miserly becomes debased. One who makes haste in helping his brother, when tomorrow time comes for him he would receive it.”[5]
5 – His Eminence said, “Indeed the needs of people put towards you are bounties of God to you, so do not be upset by these bounties otherwise they will be turned into calamities…”[6]
6 – Imam (‘a) saw a man who was invited for dinner but he did not accept the invitation. He told him: “Get up as there is no excuse in invitation and if you are not fasting eat it and if you are fasting say: May Allah give more…”[7]
[1] Kashful Ghumma, 2/32
[2] Nurul Absar, Pg. 277
[3] Yaqubi, Tarikh 1/219
[4] Nihayatul Arab 3/205
[5] Ibid, 3/205
[6] Sherani, Tabaqat 1/26, Mukhtasar Sifwatul Safwa 62
[7] Daimul Islam 2/107
7 – His Eminence said, “A needful one has staked his honor by asking, so You maintain Your honor by not turning him away empty-handed.”[1]
8 – His Eminence (‘a) often used to repeat the following couplets that speak of good behavior and invites lack of hardship in seeking the world. Some narrators say that they are compositions of His Eminence himself.
“If actions of the day are judged for man, his morals and behavior is the highest.
And if sustenance is restricted, making less effort is best for him.
And if in the world the cost of anything is calculated, the reward of Allah is the greatest.”
If sustenance is destined, beauty lies in working least for it.
And if bodies were created for death, being killed in the way of Allah is the greatest.
And if wealth is obtained to be kept and lost then why people adopt miserliness in spending whatever he leaves.”[2]
These couplets were recited by the Imam about martyrdom in the path of Allah just as his kind temperament and generosity shows.
9 – His Eminence said: “Do not take up a responsibility of that you are not capable of. Do not go after something, which is not going to come to your hand. And do not promise that which you are not capable of. And do not spend except in proportion to what you earn. And do not expect reward but to the extent of what you have done. And do not remain happy but to the extent of the divine obedience you have observed. And do not obtain information except to the extent what is appropriate for you…”[3]
10 – His Eminence said to Ibn Abbas, “Do not speak about that which is not related to you. As I am fearful of the sin on you and do not speak about that which is not related to you so that you are called to testify for it later. Many are the speakers who speak the truth but become butts of criticism. And neither should you argue with forbearing people nor with fools; as the forbearing one would change you and the fool will cause you pain. And whenever a believer brother passes before you, do not say anything about him except what he says about you, when you pass before him. And act like one who knows that sinful deeds will be punished and good deeds will be rewarded…”[4]
These golden words are some of the matters that His Eminence narrated about good manners and good qualities so that man could through them the right way and good behavior and well being of the world and the hereafter .
[1] Nurul Absar, Pg. 277, Kashful Ghumma, 2/29
[2] Mukhtasar Sifwatul Safwa 62, Al-Anwaarul Bahiya, Pg. 46
[3] Asraar al-Hukma, Pg. 90 by Yaqub Musta’si
[4] Bihar, 78/127
Legislation of the Call of Prayer
Some contemporaries of the Imam claimed that Abdullah bin Zaid had made the call for prayer legal due to the dream he had seen and told about it to the Prophet (s) and the Prophet ordered it. Imam (‘a) rejected this theory and said, “Revelation came on your prophet and you claim that he obtained it from Abdullah bin Zaid? While the call of the prayer is the face of your religion…!”[1]
Brothers
His Eminence said, “Brothers are four: A brother is for you and for himself and a brother is for you and a brother due to you and a brother who is neither for you not for himself…?”
Then the Imam explained as follows, “A brother who is for himself and for you, he is such a brother who wants to maintain his brotherhood and for his brotherhood he does not desire death for the brother. Then it is for you and for himself, because if brotherhood is established, both their lives shall become good and if the brotherhood becomes conflicting, both of them shall be spoiled. And the brotherhood that is for you is a brotherhood that has taken itself out from greed to attachment. Thus if there is brotherly love there would not be greed in the world and he will be ready for you wholly. And the brotherhood that is upon you, it is the brotherhood, which is waiting for an opportunity about you, and who conceals the secrets for you and tells lies about you to the people, and looks at your face with eyes of jealously that the curse of Allah may be on him. And the brotherhood which neither for you nor for him is that the Almighty Allah has made him a complete fool and kept him away from His mercy. Thus you will see him that he is showing his superiority to you, and there is nothing that he sees in you but that he demands it…”[2]
Knowledge and Experience
His Eminence said, “Study of knowledge is the result of divine recognition and more experience increases intellect and nobility, piety, contentment and comfort are bodies and one who considers you a friend restrains you and whoever is inimical to you, deceives you.”[3]
Meaning of Charity
A Bani Umayyad person gave a lot of charity but it was not lawful wealth, thus the Imam (‘a) said: “His simile is like that of a person who robs Hajj Pilgrims, then gives those things away in charity. Indeed charity is of the one who sweated in obtaining it and got his face smeared in dust (i.e. he worked very hard).”[4]
[1] Daimul Islam 1/143
[2] Bihar, 78/119
[3] Ibid, 78/128
[4] Daimul Islam 1/249
Advice and Guidance
Imam Husain (‘a) used to accord great importance to advising and guiding the people like before him his father had done, and both of them used to be particular in strengthening the powers of good in the people and guiding people to the path of truth and good and prevent them from bad qualities some of which are pride, arrogance etc. some of these are sayings of His Eminence on this subject:
1 – His Eminence said, “I advice you fear of Allah and I warn you of the days of Allah and I wave His flag on you as it is a terrible matter and coming of its fear and its reaching unwillingly and the bitter food is destroyed and your lives are drowned and it has become an obstacle between the deeds and you. Thus run for it by your healthy bodies and the period of life-spans as if it has come upon you. It would take out those below the earth and those who are out, below it. It would replace company with loneliness, comfort and light with darkness and its wideness with restrictiveness. Where no relative would be visited nor a sick person and nor the plaintiff be replied. May Allah help you and me in the horrible calamities of that day and may He keep us away from its consequences and may He give us more reward.
O slaves of Allah! Then if that is your nearest aim and destination of your journey, it is sufficient for everyone who acts, to leave their griefs and sorrows on him and stop him from his world. And in order to be released from it, its difficulties should be more. Then what would be the condition when even after that they are in the limits of their account of deeds and he is stopped for accounting. And he has no helper and caretaker to look for him and neither is there any help for him to remove it. On that day no…[1]
I advise you to fear Allah. Allah has guaranteed to those who fear Him from that which he does not like. And he makes him enter what he likes, gives sustenance to him from where he least expected. Thus be careful that you become such that you fear your sins due to people but are not afraid of the consequences of sins. The Almighty Allah, blessed and the High cannot he deceived regarding His Paradise and whatever is with Him cannot be obtained without His obedience.”[2]
This statement is full of that which brings the people near to Allah and that which keeps them away from His disobediences and restrains them from evil deeds and qualities.
2 – A person wrote a letter to him and asked His Eminence to issue him two words of advice or to teach something in brief. So His Eminence (‘a) wrote to him, “One who desires an act for Allah’s disobedience, what he has desired will be fulfilled soonest and whatever he fears would come at the earliest. One who asks Allah for something in His disobedience, He takes him up very fast and that which he fears
[1] Surah Anam 6:158
[2] Al-Anwaarul Bahiya, Pg. 45, Bihar, 78/120
comes down very fast.”[1]
3 – His Eminence said, “O people! Have the fear of the Almighty and beware of the world for if the world had been for anyone or if anyone had been in it forever, the prophet were more deserving, more eligible for divine pleasure and most satisfied with His decision. Except that Almighty Allah has made the world as a test for the people and created its inmates for annihilation. Thus its new things shall be destroyed. And its bounties will go away and its happiness will become darkness. It is the stage of contentment and a house on loan. So take provision from this; and the best provision is piety.”[2]
4 – A person wrote to the Holy Imam (‘a) to teach him something about the good of the world and the hereafter. His Eminence wrote back to him, “So to say: One who seeks the pleasure of Allah with displeasure of people, the Almighty Allah will make him needless of people. One who seeks the pleasure of people with displeasure of Allah, the Almighty Allah leaves him to the people. And peace (be upon you)!”[3]
5 – His Eminence said, “On everything that the sun shines on the east and west of the earth, be it in the sea or land, on the plains or on the mountains, that on whichever part of land the sun shines, it is for every saint of God and all this is like a shadow for those who have recognition of God.”[4]
And after that he said, “Where is that independence that releases this talkative woman (world) for its inhabitants? Nothing less than Paradise is the price of your lives. So do not sell it for anything except that because one who becomes satisfied with the world from Allah, he has become satisfied with a thing of less value.”
6 – A person asked His Eminence: “O son of Allah’s Messenger (s)! How did you begin your day? His Eminence replied, “I began the day with certainty that the Almighty Allah is above me and the fire (of hell) is before me and that death desires me and accounting has surrounded me and I am caught in the whirlpool of my deeds. I do not get what I desire and I cannot avoid what I don’t like, and my affair is in the control of someone else such that if He likes He could punish or forgive me. Then who is more needful and helpless than me?”[5]
7 – His Eminence said, “O son of Adam (People)! Think upon it and tell me! Where are the kings of this world and its owners? Those who inhabited its ruins and dug streams, planted trees, founded towns and did not like that they should be separated from it but other people succeeded them there and soon we shall also join them.
[1] Usul al-Kafi 2/373
[2] Ibne Asakir, Biography of Imam Husain (a.s.), Pg. 316
[3] Saduq, Majalis, Pg. 268, Bihar, 78/126
[4] Bihar 78/306
[5] Ibid
O son of Adam (Man)! Remember your death and your sleep in the grave. Remember that you are before the Almighty. Your limbs would witness against you on the day when the feet shall stumble and hearts would reach the throats and faces would become white and secrets would be exposed and scales of justice shall be installed.
O son of Adam (Man)! Remember the death of your father and sons. How they were and what place they reached. As soon you would also reach there and become a lesson for those who seek lessons. Then he recited the following couplets:
“Where are those kings who became careless of their defense? That the cupbearer of death made them drink the goblet of death.
Their towns and lands became deserted and ruined and their architects have tasted death.
We gather wealth for our successors and we build our houses for future destruction.”[1]
These were some teachings of His Eminence that are narrated in traditions whose aim was to reform the character of people and keep them away from evil qualities.
[1] Dailami, Irshad, Pg. 30
source : http://www.coiradio.com
