A greater part of the sermons of Imam Husain (‘a) used to be about the stability of truth and determination and firm will for Jihad in the way of Allah. These were the highlights of his sermons:
The Imam (‘a) delivered those sermons at a time when the sky was dark with clouds of political turmoil. In these sermons the Imam targeted the politics of Bani Umayyads and called the people to rise up against them. We shall quote important sermons of the Imam on their particular occasions but here we mention one of his discourses below:
His Eminence (‘a) ascended the pulpit and praised and glorified the Almighty, then invoked blessings on the Prophet (s). Then he heard someone says, “Who is this delivering a sermon?” the Imam (‘a) replied: “We are the successful group of God and the nearest progeny of the Messenger of Allah (s) and his purified Ahle Bayt and one of the two weighty things that the Messenger of Allah (s) has made us second to next to the Book of Allah which contains all the details and falsehood cannot come to it from the front and from the back and we are depended upon for its commentary and its interpretation does not make us tired. Rather we follow its truths. Thus obey us, as our obedience is obligatory because the obedience of Allah is joined with the obedience of the Prophet. Almighty Allah, the Mighty and Sublime says: “O you who believe! Obey Allah and obey the Apostle and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Apostle, if you believe in Allah and the last day; this is better and very good in the end.”[1]
And he said: “And if they had referred to the Prophet and the Ulil Amr, those who used to recognize them they used to be attentive towards them, and if the mercy and blessings of God had not been upon you, except for some they all would have followed the Shaitan. And I warn you to heed the pleadings of Shaitan because he is your open enemy. You become his friends in such a way that he says: “No one can overcome you this day, and surely I am your protector: but when the two parties came in sight of each other he turned upon his heels, and said: Surely I am clear of you…”([2])([3])
The sermon is rich with invitation to attachment to the Progeny of the Messenger of Allah (s) and it makes it incumbent to obey and follow them. It warns people about the machinations and intrigues of Umayyads and the systematic destruction unleashed by them because they used to call the people to distance themselves from Ahle Bayt (‘a) who were the source of knowledge and light of guidance on the earth.
[1] Surah Nisa 4:59
[2] Surah Anfal 8:48
[3] Bihar, 43/359 and 44/205
Supplications of Imam Husain (‘a)
Supplications that have been quoted from His Eminence, Imam Husain (‘a) are full of lessons of training with the aim to make firm the foundation of faith and belief in Allah, strength, fear and humility for Allah in the depths of the souls of the people so that they may be restrained from crossing the limits and are prevented from injustice and oppression. And the Ahle Bayt (‘a) used to emphasize on this aspect most…and such supplications are not related from any leader or righteous Muslims. And these supplications are considered greatest heritage of intellectual and literary treasure of Islam because they include the principles of ethics, rules of behavior and manners and in addition to this, contain the philosophy of divine oneness and signs of just politics and other things are also included. Here we shall mention some supplications of the Holy Imam:
1 – Supplication of Imam Husain (‘a) for warding off the enemies
The Holy Imam (‘a) recited this supplication and sought the refuge of the Almighty from the mischief of the enemies. The supplication is as follows: “O Allah! O my strength in my difficulties and my Helper in my problems. Protect me with the eye that never sleeps. And keep in Your refuge where no hand can reach. And have mercy on me through Your power so that I do not die; as You are my helper. O Allah, You are the Greatest, the Highest and more powerful than whatever I fear. O Allah, by Your power I keep the necks of my enemies away from me and from his mischief I seek refuge. Indeed You are powerful over everything.”
Imam Ja’far Sadiq (‘a) supplicated in the same words when the tyrant Mansur ordered his arrest to harass him. The Almighty Allah saved him from his evil and bestowed him relief. He was asked about its explanation and he replied that it was a supplication of his great-grandfather that he had recited.
2- Supplication of Imam Husain (‘a) for rain
When Imam Husain (‘a) used to come out to pray for rain he used to say: “O Allah, grant us such rain that it shall be widespread and beneficial. It should be for all and it should be profitable and it should not carry any harm so that those who live in towns and deserted areas should all benefit and through this there should be increase in our sustenance and thankfulness. O Allah make it the day of faith and the day of forgiveness as Your forgiveness is not stopped by anything. O Allah, send blessings to our land and through it give harvest of olives and pastures.”[1]
3 – Supplication of Imam Husain (‘a) on the Day of Arafah
The supplication of Imam Husain (‘a) on the Day of Arafah is one of the most significant supplications of Ahle Bayt (‘a). It contains most the divine graces and His great bounties. This blessed supplication has been narrated by Bashar and
[1] Uyunul Akhbar 2/303
Bashir Asadi and he says: We were with Imam Husain (‘a) in Arafah in the evening. His Eminence came out with utmost humility and respect and accompanied with some people of Ahle Bayt (‘a), his son and servants went to the left side of the mountain and stood facing the House of Allah (Ka’ba). Then he raised up his hands before his face (to pray) and like a beggar asking for food he recited:
“Praise belongs to God, whose decree none may avert, and whose gift none may prevent. No fashioner’s fashioning is like His fashioning, and He is the Generous, the All-embracing. He brought forth the varieties of unprecedented creatures and perfected through His wisdom all He had fashioned. Hidden not from Him are harbingers, nor lost with Him are deposits. He repays every fashioner, feathers the nest of all who are content and has mercy upon all who humble themselves. He sends down benefits and the all-encompassing Book in radiant light. He hears supplications, averts afflictions, raises up in degrees, and knocks down tyrants. For there is no god other than He, nothing is equal to Him, “Like Him there is naught, and He is the Hearing, the Seeing”, the subtle, the Aware, and “He is powerful over all things”.
O God, I make You my quest and bear witness to Your Lordship, acknowledging that You are my Lord and to You is my return. You originated me by Your blessing before I was a thing remembered. You created me from dust, then gave me a place in the loins (of my fathers), secure from the uncertainty of Fate and the vagaries of the ages and the years. I remained a traveler from loin to womb in a time immemorial of past days and bygone centuries. In Your tenderness, bounty and goodness toward me You didst not send me out into the empire of the leaders of disbelief, those who broke Your covenant and cried lies to Your messengers. Rather, You sent me out to that guidance which had been foreordained for me, the way, which You made easy for me and in which You nurtured me. And before that You were kind to me through Your gracious fashioning and abundant blessings. You originated my creation from a sperm-drop spilled and made me to dwell in a threefold gloom among flesh, blood and skin. You gave me not to witness my creation, nor didst You entrust me with anything of my own affair.[1]
Then thou sent me out into the world for the guidance that had been ordained for me, complete and unimpaired. You watched over me in the cradle as an infant boy, provided me with food, wholesome milk, and turned the hearts of the nursemaids toward me. You entrusted my upbringing to compassionate mothers, guarded me from the calamities brought by the jinn and kept me secure from excess and lack. High are You, O Merciful! O Compassionate! Then when I began to utter speech You completed for me Your abundant blessings. You nurtured me more and more each year until, when my nature was perfected and my strength balanced, You made Your argument incumbent upon me by inspiring me with knowledge of You, awing me with the marvels of Your wisdom, awakening me to the wonders of Your
[1] Or did not expose me by my creation.
creation which You had multiplied in Your Heaven and Your earth, and instructing me in Your thanks and remembrance. You made incumbent upon me Your obedience and worship, made me to understand what Your messengers had brought and made easy for me the acceptance of Your good pleasure. You were gracious to me in all of this, through Your succor and kindness. Then, since You created me from the best soil, You were not satisfied, my God, that I should have one blessing without another. You provided me with varieties of sustenance and kinds of garments and Your tremendous, most tremendous, graciousness to me and Your eternal goodness toward me. And finally, when You had completed for me every blessing and turned away from me all misfortunes, You were not prevented by my ignorance and audacity from guiding me toward that which would bring me nigh to You or from giving me success in that which would bring me close to You. For if I prayed to You, You answered, if I asked of You, You gave, if I obeyed You, You showed Your gratitude, and if I thanked You, You gave me more.[1]
All of that was to perfect Your blessings upon me and Your goodness toward me. So glory be to You; Glory be to You, who are Producer and Reproducer, Laudable, Glorious. Holy are Your Names and tremendous Your bounties. So which of Your blessings, my God, can I enumerate by counting and mentioning? For which of Your gifts am I able to give thanks? Since they, O Lord, are more than reckoners can count or those who entrust to memory can attain by knowledge. But the affliction and hardship, O God, that You turned and averted from me is more than the health and happiness that came to me. And I witness, my God, by the truth of my faith, the knotted resolutions of my certainty, my pure and unadulterated profession of Unity, the hidden inwardness of my consciousness, the places to which the streams of light of my eyes are attached, the lines on my forehead’s surface, the openings for my breath’s channels, the parts of my nose’s soft point, the paths of my ears’ canals, what my lips close upon and compress, the movements of my tongue in speaking, the joint at the back of my mouth and jaw, the sockets of my molar teeth, the place where I swallow my food and drink, that which bears my brain, the hollow passages of my neck’s fibers, that which is contained in my breast’s cavity, the carriers of my aorta, the places where my heart’s curtain is attached, the small pieces of flesh around my liver, that which the ribs of my sides encompass, the sockets of my joints, the contraction of my members, the tips of my fingers, my flesh, my blood, my hair, my skin, my nerves, my windpipe, my bones, my brain, my veins, and all of my members, what was knitted upon them in the days when I was a suckling baby, what the earth has taken away from me, my sleep, my waking, my being still, and the movements of my bowing and prostrating, that had I taken pains and had I striven for the duration of the epochs and ages were my life to be extended through them to deliver thanks for one of Your blessings, I would not have been able to do so, except by Your grace,
[1] His Eminence (a.s.) in accordance with the command of Allah has indicated towards the 7th verse of Surah Ibrahim which says: If you are grateful, I would certainly give to you more…
which alone makes incumbent upon me never-ending and ever renewed gratitude to You, and fresh and ever present praise. Indeed, and were I and the reckoners among Your creatures ever so eager to calculate the extent of Your bestowal of blessings, whether past or approaching, we would fail to encompass it through numbers or to calculate its boundaries. Never How could it ever be done! For You announce in Your eloquent Book and truthful Tiding, “And if you count God’s blessing, you will never number it”.[1] Your Book, O God, Your Message, has spoken the truth! And Your prophets and messengers delivered Your revelation that You had sent down upon them and the religion that You had promulgated for them and through them. And I witness, my God, by my effort, my diligence, and the extent of my obedience and my capacity, and I say as a believer possessing certainty, “Praise belongs to God, who has not taken to Him a son” that He might have an heir, “and who has not any associate in His dominion” who might oppose Him in what He creates, “nor any protector out of humbleness” who would aid Him in what He fashions. So glory be to Him, glory be to Him! “Why, were there gods in earth and heaven other than God, they would surely go to ruin” and be rent. Glory be to God, the Unique, the One, “the Everlasting Refuge” who “has not begotten, nor has He been begotten, and equal to Him there is none”. Praise belongs to God, praise equal to the praise of the angels stationed near to Him and the prophets sent by Him. And God bless His elect, Muhammad, the Seal of the Prophets, and his virtuous, pure and sincere household, and give them peace.
Then he began to supplicate. He occupied himself with prayer as tears ran from his blessed eyes. Then he said:
O God, cause me to fear You as if I were seeing You, give me felicity through piety toward You, make me not wretched by disobedience toward You, choose the best for me by Your decree (qadha’) and bless me by Your determination (qadar), that I may love not the hastening of what You have delayed, nor the delaying of what You have hastened. O God, appoint for me sufficiency in my soul, certainty in my heart, sincerity in my action, light in my eyes, and insight in my religion. Give me enjoyment of my bodily members, make my hearing and my seeing my two inheritors, help me against him who wrongs me, show me in him my revenge and my desires, and console thereby my eyes. O God, remove my affliction, veil my defects, forgive my offence, drive away my Satan, dissolve my debt, and give me, my God, the highest degree in the world to come and in this world. O God, to You belongs the praise, just as You created me and made me to hear and to see; and to You belongs the praise, just as You created me and made me a creature unimpaired as a mercy to me, while You had no need of my creation. My Lord, since You created me and then made straight my nature; my Lord, since You caused me to grow and made good my shape; my Lord, since You didst good to me and gave me well-being in my soul; my Lord, since You preserved me and gave me success; my Lord, since You blessed me and then guided me; my Lord, since
[1] Surah Ibrahim 14:34
You chose me and gave me of every good; my Lord, since You gave me to eat and drink; my Lord, since You enriched me and contented me; my Lord, since You aided me and exalted me; my Lord, since You clothed me with Your pure covering and smoothed the way for me by Your sufficient fashioning: Bless Muhammad and the household of Muhammad, aid me against the misfortunes of time and the calamities of nights and days, deliver me from the terrors of this world and the torments of the world to come and spare me from the evil of that which the evildoers do in the earth.
O God, as for what I fear, spare me from it, and as for what I seek to avoid, guard me against it. in my soul and my religion watch over me, in my traveling protect me, in my family and my property appoint for me a successor, in what You have provided for me bless me, in my soul humble me, in the eyes of men magnify me, from the evil of jinn and men preserve me, for my sins disgrace me not, for my inward secrets shame me not, for my action try me not, of Your blessings deprive me not and to other than You entrust me not. My God, to whom wouldst You entrust me? To a relative? He would cut me off. Or to a stranger? He would look at me with displeasure. Or to those who act toward me with arrogance? But You are my Lord and the sovereign over my affair. I would complain to You of my exile and the remoteness of my abode, and that he whom You have made sovereign over me despises me. My God, so cause not Your wrath to alight upon me. If You become not wrathful with me I will have no care, glory be to You But Your protection is more embracing. So I ask You, O Lord, by the Light of Your Face by which the earth and the heavens are illuminated, shadows are removed, and the affairs of the ancients and the later folks are set aright, not to cause me to die when Your wrath is upon me, nor to send down upon me Your anger. The pleasure is Yours The pleasure is Yours, to be satisfied with me before that. There is no god but You, Lord of the Holy Land, the Sacred Monument, and the Ancient House, upon which You caused blessing to descend and which You made a sanctuary for mankind. O He who pardons the greatest sins by His clemency! O He who lavishes blessings by His bounty! O He who gives abundance by His generosity! O Sustenance to me in my adversity! O Companion to me in my solitude! O Aid to me in my affliction! O Benefactor to me in my blessing! O my God and God of my fathers, Abraham, Ishmael, Isaac and Jacob! Lord of Gabriel, Michael and Israfil! Lord of Muhammad, the Seal of the Prophets, and his household, the chosen ones! Revealer of the Torah, the Gospel, the Psalms and the Criterion, and Sender down of Kaf Ha’ Ya’ Ayn Sad, Ta’ Ha’, Ya’ Sin, and the Wise Quran! You are my cave (of refuge) when the roads for all their amplitude constrict me and the land for all its breadth is strait for me. If not for Your mercy, I would have been among the perishing, and You annul my slip. If not for Your covering me, I would have been among the disgraced, and You confirm me with help against my enemies. And if not for Your helping me, I would have been among those overcome. O He who appropriated loftiness and exaltation to Himself, so His friends (awliya’) are mighty through His might! O He before whom kings place the yoke of abasement
around their necks, for they fear His overwhelming power! “He knows the treachery of the eyes and what the breasts conceal” and the unseen brought by time and fate. O He about whom none knows how He is but He! O He about whom none knows what He is but He! O He whom none knows but He![1] O He who squeezed the earth onto the water and held back the air with the sky! O He to whom belong the noblest Names! O He who possesses kindness, which will never be cut off! O He who assigned the cavalcade to Joseph in the barren land, brought him out of the well and made him a king after slavery! O He who returned him to Jacob after “his eyes were whitened with sorrow that he was suppressing”. O He who removed affliction and tribulation from Ayyub and restrained Ibrahim’s hands from the sacrifice of his son after he had reached old age and his life had passed by! O He who answered the prayer of Zakaria and bestowed upon him John, not leaving him childless and alone! O He who brought Yunus out from the stomach of the fish! O He who parted the sea for the Children of Israel, then saved them and drowned Firon and his hosts! O He who sends winds heralding His mercy! O He who does not hurry (to act) against those of His creatures who disobey Him! O He who rescued the sorcerers after (their) long denial! They had early benefited from His blessing, eating His provision and worshipping other than Him; they had opposed, denied and cried lies to His messengers. O God! O God! O Beginner, O Creator with no compeer! O Everlasting who has no end! O Living when nothing was alive! O Quickener of the dead! O “He Who is aware of the deserts of every soul”! O He toward whom my gratitude was little, yet He deprived me not! My transgression was great, yet He disgraced me not! He saw me committing acts of disobedience, yet he made me not notorious! O He who watched over me in childhood! O He who provided for me in my adulthood! O He whose favors toward me cannot be reckoned and whose blessings cannot be repaid! O He who has confronted me with the good and the fair, and I have confronted Him with evil and disobedience in return! O He who led me to faith before I had come to know gratitude for His gracious bestowal O He upon whom I called when I was sick and He healed me, when naked and He clothed me, when hungry and He satisfied me, when thirsty and He gave me to drink, when abased and He exalted me, when ignorant and He gave me knowledge, when alone and He increased my number, when away and He returned me, when empty-handed and He enriched me, when in need of help and He helped me, and when rich and He took not from me. I refrained from (calling upon You in) all of that and You caused me to begin (to call). Yours are the praise and the gratitude! O He who overlooked my slip, relieved my distress, heard my prayer, covered my defects, forgave my sins, caused me to reach my desire, and helped me against my enemy! If I were to count Your blessings, favors and generous acts of kindness I would not be able to reckon them. O my Protector! You are He who was gracious, You are He who blessed, You are He who worked good, You are He who was kind, You are He who was bounteous, You are He who perfected, You are He who provided, You are He who
[1] O one except Whom none know Him
gave success, You are He who bestowed, You are He who enriched, You are He who contented, You are He who sheltered, You are He who sufficed, You are He who guided, You are He who preserved (from sin), You are He who covered (my sins), You are He who forgave, You are He who overlooked, You are He who established (in the earth), You are He who exalted, You are He who aided, You are He who supported, You are He who confirmed, You are He who helped, You are He who healed, You are He who gave well-being, You are He who honored - blessed are You and high exalted! So Yours is the praise everlastingly, and Yours is gratitude enduringly and forever! Then I, my God, confess my sins, so forgive me for them. I am he who did evil, I am he who made mistakes, I am he who purposed (to sin), I am he who was ignorant, I am he who was heedless, I am he who was negligent, I am he who relied (upon other than You), I am he who premeditated, I am he who promised, I am he who went back on his word, I am he who confessed (my sins) and I am he who acknowledged Your blessings upon me and with me and then returned to my sins. So forgive me for them, O He who is not harmed by the sins of His servants nor needs He their obedience. He gives success through His aid and His mercy to whomsoever of them works righteousness. So praise belongs to You, My God and My Lord!
My God, You commanded me and I disobeyed and You forbade me and I committed what You had forbidden. I became such that I neither possessed any of guiltlessness that I might ask forgiveness nor any power that I might be helped. Then by what means shall I turn toward You, O my Protector!? What, by my ears? Or my eyes? Or my tongue? Or my hand? Or my leg? Are not all of them Your blessings given to me? And with all of them I disobey You, O my Protector! Yours is the argument and the means against me. O He who veiled me (my sins) from fathers and mothers lest they drive me away, from relatives and brothers lest they rebuke me, and from kings lest they punish me! If they had seen, O my Protector, what You have seen from me, they would not have given me respite, they would have abandoned me and cut me off. So here I am, O my God, before You O Lord, humbled, abased, constrained, despised, neither possessing guiltlessness that I might ask forgiveness nor possessing power that I might be helped. There is no argument with which I might argue, nor can I say I committed not (sins) and worked not evil. And denial, were I to deny-my Protector-could hardly profit me. How could it ever do that ? For all of my members are witness against me for what I have done. And I acted with certainty and without any doubt that You wilt ask me about great affairs, and that You are the equitable Judge who does no wrong. Your justice is deadly for me and I flee from Your every just act. If thou chastise me, O my God, it is for my sins after Your argument against me; and if You pardon me, it is by Your clemency, generosity and kindness. “There is no god but You, glory be to You! Truly I am one of the wrong-doers”. There is no god but You, glory be to You! Truly I am one of those who pray forgiveness. There is no god but You, glory be to You I Truly I am one of those who profess Your Unity. There is no god but You, glory be to You! Truly I am one of the fearful. There is no god but You, glory
be to You I Truly I am one of those who are afraid. There is no god but You, glory be to You! Truly I am one of the hopeful. There is no god but You, glory be to You! Truly I am one of those who yearn. There is no god but You, glory be to You! Truly I am one of those who say “There is no god but You”. There is no god but You, glory be to You! Truly I am one of the petitioners. There is no god but You, glory be to You! Truly I am one of the glorifiers. There is no god but You, glory be to You! Truly I am one of those who magnify. There is no god but You, glory be to You, my Lord, and the Lord of my fathers, the ancients! My God, this is my praise of You exalting Your majesty, my sincerity in remembering You by professing Your Unity, and my acknowledgment of Your bounties by enumeration, even though I acknowledge that I cannot reckon them for their multitude, their abundance, their manifestness and their existence from ancient times until a present in which You have never ceased to care for me through them from when You created me and brought me into existence in the beginning of (my) life, by enriching from poverty, relieving affliction, bringing ease, removing hardship, dispelling distress, and (giving me) well-being in body and soundness in religion. Were all the world’s inhabitants, both the ancients and the later folk, to assist me in attempting to mention Your blessing, I would not be able, nor would they, to do so. Holy are You and high exalted, a generous, mighty, merciful Lord. Your bounties cannot be reckoned, nor Your praise accomplished, nor Your blessings repaid. Bless Muhammad and the household of Muhammad, complete Your blessings upon us and aid us in Your obedience. Glory be to You! There is no god but You. O God, truly You hear the destitute, remove the evil, succor the afflicted, heal the sick, enrich the poor, mend the broken, have mercy upon the young and help the old. There is no Support other than You and none powerful over You. And You are the Sublime, the Great. O Freer of the prisoner in irons! O Provider of the infant child O Protection of the frightened refugee! O He who has no associate and no assistant! Bless Muhammad and the household of Muhammad, and give me this evening the best of what You have given to and bestowed upon any of Your servants, whether a blessing You assign, a bounty You renew, a trial You avert, an affliction You remove, a prayer You hear, a good deed You accept or an evil deed You overlook. Truly You are gracious, Aware of what You wilt, and Powerful over all things!
O God, truly You are the nearest of those who are called, the swiftest of those who answer, the most generous of those who pardon, the most openhanded of those who give and the most hearing of those who are asked of. O Merciful and Compassionate in this world and the next! Like You none is asked of; and other than You none is hoped for. I prayed to You and You answered me, I asked of You and You gave to me, I set You as my quest and You had mercy upon me, I depended upon You and You delivered me, I took refuge with You and You sufficed me, O God, so bless Muhammad, Your servant, messenger and prophet, and his good and pure household, all of them. And complete Your blessings upon us, gladden us with Your gift and inscribe us as those who thank You and
remember Your bounties. Amen, amen, O Lord of all beings! O God, O He who owned and then was all-powerful, was all-powerful and then subjected, was disobeyed and then veiled (the sin of disobedience), and was prayed forgiveness and then forgave. O Goal of yearning seekers and utmost Wish of the hopeful! O He who “encompasses everything in knowledge” and embraces those who seek pardon in tenderness, mercy and clemency!
O God, truly we turn towards You this evening, which You honored and glorified through Muhammad, Your prophet and messenger, the elect of Your creation, the faithful guardian of Your-revelation which bears good tidings and warning and which is the light- giving lamp which You gave to those who surrender (al-muslimin) and appointed as a mercy to the world’s inhabitants. O God, so bless Muhammad and the household of Muhammad, just as Muhammad is worthy of that from You, O Sublime! So bless him and his elect, good and pure household, all of them, and encompass us in Your pardon, for to You cry voices in diverse languages. So appoint for us a share this evening, O God, of every good which You divide among Your servants, every light by which You guide, every mercy which You spread, every blessing which You send down, every well-being with which You cloth and every provision which You outspread. O Most merciful of the merciful! O God, transform us now into men successful, triumphant, pious, and prosperous. Set us not among those who despair, empty us not of Your mercy, deprive us not of that bounty of Yours for which we hope, and set us not among those deprived of Your mercy, nor those who despair of the bounty of Your gift for which we hope. Reject us not with the disappointed, nor those driven from Your door. O Most Magnanimous of the most magnanimous! O Most Generous of the most generous! Toward You we have turned having sure faith, repairing to and bound for Your Sacred House. So help is with our holy rites, perfect for us our pilgrimage, pardon us, and give us well-being, for we have extended toward You our hands and they are branded with the abasement of confession. O God, so give us this evening what we have asked of You and suffice us in that in which we have prayed You to suffice us, for there is none to suffice us apart from You and we have no lord other than You. Put into effect concerning us is Your decision, encompassing us is Your knowledge and just for us is Your decree. Decree for us the good and place us among the people of the good!
O God make incumbent upon us through Your magnanimity the mightiest wage, the most generous treasure and the lastingness of ease. Forgive us our sins, all of them, destroy us not with those who perish, and turn not Your tenderness and mercy away from us, O Most Merciful of the merciful! O God, place us in this hour among those who ask of You and to whom You give, who thank You and whom You increase, who turn to You in repentance and whom You accept and who renounce all of their sins before You and whom You forgive, O Lord of majesty and splendor! O God, purify us, show us the right way and accept our entreaty. O Best of those from whom is asked! And O Most Merciful of those whose mercy is sought! O He from whom is not hidden the eyelids’ winking, the
eyes’ glancing, that which rests in the concealed, and that which is enfolded in hearts’ hidden secrets I What, has not all of that been reckoned in Your knowledge and embraced by Your clemency? Glory be to You and high indeed are You exalted above what the evil-doers say! The seven heavens and the earths and all that is therein praise You, and there is not a thing but hymns Your praise. So Yours is the praise, the glory and the exaltation of majesty, O Lord of majesty and splendor, of bounty and blessing and of great favor! And You are the Magnanimous, the Generous, the Tender, the Compassionate.
O God, give me amply of Your lawful provision, bestow upon me well-being in my body and my religion, make me safe from fear and deliver me from the Fire. O God, devise not against me, lead me not on step by step, trick me not and avert from me the evil of the ungodly among jinn and men.
Then he lifted his head and eyes toward Heaven. Tears were flowing from his blessed eyes as if they were two water-skis, and he said in a loud voice:
O Most Hearing of those who hear! O Most Seeing of those who behold! O Swiftest of reckoners! O Most Merciful of the merciful! Bless Muhammad and the household of Muhammad, the chiefs, the fortunate. And, I ask of You, O God, my need. If You grant it to me, what You hold back from me will cause me no harm; and if You hold it back from me, what You grant me will not profit me. I ask You to deliver me from the Fire. There is no god but You alone, You have no associate. Yours is the dominion, and Yours is the praise, and You are powerful over everything. O my Lord! O my Lord!
Then he said “O my Lord” over and over.
Those who had been gathered around him, who had listened to any of his prayer and who had limited themselves to saying “amen” raised their voices in weeping. They stayed in his company until the sun went down, and then all of them loaded their mounts and set out in the direction of the Sacred Monument.
Narrators say that the Imam continued his supplication till sunset and after that moved towards Muzdalifah and the people also accompanied him.[1]
[1] Majlisi, Zaad al-Maad 248-268, Kafa’mi 339-350, Baladul Amin, Eloquence of Imam Husain (a.s.), Sayyid Ibne Tawus, Iqbal
Some sayings of Imam Husain (‘a)
The Almighty Allah had bestowed Imam Husain (‘a) with beautiful eloquence and spontaneity of speech, as if he issued a flood of maxims, advices and exhortations for his tongue. Some of his shorter sayings are mentioned below:
1 – His Eminence (‘a) said: “The wise does not speak to one whom he fears he shall be belied and he does not ask anyone of anything if he fears he shall not give. And he does not repose hope on one whom he does not trust.”[1]
2 – His Eminence told his son Ali ibn al-Husain: “O son! Beware of oppressing the one who has none to repel your attack except Allah.” [2]
3 – His Eminence said, “Allah does not take power from anyone but He takes away from him His obedience. And He does not take anyone’s strength but that He ends his responsibility (duty).” [3]
4 – His Eminence said, “Beware of that for which you have to regret later. Because the believer neither commits a mistake nor seeks forgiveness and the hypocrite commits a mistake everyday and seeks forgiveness…[4]
5 – His Eminence said, “Leave that which puts you to doubt towards that which does not put you to doubt because lying creates doubt and truthfulness accords comfort.” [5]
6 – His Eminence said: “O Allah, do not test me by bounties and do not punish me with difficulties.”[6]
7 – His Eminence said, “If one does not have these five things there is no good in him: Intellect, religion, etiquette, shame and good manners.”[7]
8 – His Eminence said, “The miser is the one who is miserly in saluting…”[8]
9 – His Eminence said, “If a person hopes for something in Allah’s disobedience, it won’t last for long and what he fears will soon come to him (punishment).[9]
10 – His Eminence said, “From the signs of acceptance are company of intelligent people and among the signs of ignorance is debating with people other than the infidels. And of the signs of the learned is to criticize is own statements and its knowledge of arts and sciences.”[10]
[1] Raihaanatur Rasool, Pg. 55
[2] Tohafful Uqool, Pg. 46
[3] Tohafful Uqool, Pg. 46
[4] Tohafful Uqool, Pg. 46
[5] Ansaab al-Ashraaf, Vol. 3/143
[6] Kashful Ghumma, 2/31
[7] Raihaanatur Rasool, Pg. 55
[8] Raihaanatur Rasool, Pg. 55
[9] Tohafful Uqool, Pg. 246-248
[10] Ibid
11 – His Eminence said, “The believer considers Allah as his refuge and their statements as a mirror for Himself. Thus sometimes He looks at the qualities of believers and sometimes He pays attention to the arrogant ones. On the basis of this in fine things and in himself in recognition and about his consciousness and about his purity shall be utmost tranquility.”[1]
12 – His Eminence said, “Whenever you hear that a person is speaking ill of others then you shall try that he does not recognize you.”[2]
13 – His Eminence told a person who backbited in his presence: “O man! Do not resort to backbiting as it is the diet of the dogs of Hell…”[3]
14 – A person began to speak to His Eminence and said: If one does good to an undeserving person it is wasted. His Eminence said, “It is not so. Because goodness is like rain that reaches both the good and the bad people…”[4]
15 – His Eminence said, “He is commanded to speak about these bounties of religion that Allah had given.”([5]) ([6])
16 – His Eminence said, “Death with honor is better than a life of degradation.”[7]
17 – His Eminence said, “Weeping for the fear of Allah is salvation from the fire (of Hell)…”[8]
18 – His Eminence said, “One who remains worried and all his tricks fail, then his key is caution (softness).”[9]
19 – His Eminence said, “One who accepts your goodness has helped you in goodness.”[10]
20 – His Eminence said, “On the Day of Judgment a caller will announce: O people! Anyone who has any arrears upon Allah may rise up. Then except for the righteous ones, no one would arise…”[11]
21 – His Eminence said, “No deed of the nation is such that it is not presented to Allah, the Mighty and the Sublime, every morning.”[12]
Here we conclude our discussion about some of the important sayings that are rich
[1] Tohafful Uqool, Pg. 246-248
[2] Raihaanatur Rasool, Pg. 55
[3] Bihar, 78/117, Tohafful Uqool, Pg. 245
[4] Tohafful Uqool, Pg. 245
[5] Surah Zuhaa 93:11
[6] Tohafful Uqool, Pg. 246
[7] Bihar 44/192
[8] Nuzhatul Nazir Fi Tanbihatul Khatir, Jame al-Akhbar, Pg. 97, Mustadrak al-Wasail 11/245
[9] Ibne Asakir, Tarikh 4/323, A’laamud Deen, Pg. 298, Biharul Anwar 78/128
[10] Bihar 78/127
[11] Bihar 93/347
[12] Bihar 93/347
in wisdom, morals and good manners that are related from His Eminence. For the sake of conciseness and to avoid verbosity we do not wish to prolong the discussion about the captioned sayings.
Among the Poems
Historical sources and Arab literature has mentioned many poetic compositions of His Eminence, Imam Husain (‘a). In some of those compositions, His Eminence has quoted other poets to emphasize his points, even though in our view some of them may be forgeries. A few poems are quoted below:
1 – A Bedouin arrived at the Mosque of the Holy Prophet (s) and approached His Eminence, Husain Ibn Ali (‘a) and stood before him while he was surrounded by some people. Then he asked about him and was informed that it was Husain bin Ali. He said, “My aim is also same; they speak and they have eloquence in their speech and I have passed through deserts, mountains and caves and have come here to speak to him and ask him about the intricacies of Arabic.” One of the Imam’s companions said, “If you have come for this you may pose your questions to this young man,” pointing towards His Eminence, Husain. He went towards His Eminence and stopped near him and saluted him. Imam (‘a) replied to his salutation and asked him what he wanted. He replied, “I have come to you from Harqal, Ja’lal, Ainam and Hamham.”[1]
The Imam smiled and said, “Except for the experts none knows about the meanings of the words you have spoken.”
The Bedouin said, “I will tell more of these words, can you reply according to what they say?”
His Eminence, Husain (‘a) said, “Say what you like, I would give you the appropriate reply.”
He said, “I am a Bedouin and most of my speech consists of poetic couplets that are part of Arab collections.”
His Eminence said, “You say whatever you like and I would reply you. The Bedouin began to recite the couplets:
“My heart is attracted towards vain pastimes while the time of my youth is over.
While during the time of youth it (my heart) used to be extremely joyful.
There were kids, pleasures and what a joyful time it was.
And when old age has grayed the edges of my head
And compelled me to use hair dye
I have refrained myself from vain pastimes and given up all such things.
There is surprise for the man who has seen both the periods.
If man who is intelligent in the true sense uses his intellect in that matter.
[1] Words of tribal dialects
He would gain a lesson that would be useful for him in life.”
Imam Husain (‘a) recited the following couplets extempore:
“All the signs, whose effects have been destroyed, do not aggrieve me.
That is like the dust and sand is scattered by the wind to all sides.
Winds that whistle, and cold winds that pile clothes upon clothes (to protect it).
And a cloud that moves towards the sky and comes near.
A black cloud that comes up, and through it blessings rain.
The cloud has such a lightning that does not have any deficiency.
The rain of that thunder is capable of flooding when it rains.
After that it is exhausted and no sign remains of its owner.”
When the Bedouin heard these words he was perplexed and said, “I have never heard a more eloquent and beautiful composition.”
Imam Husain (‘a) told him, “O Bedouin!”
“The youth whom God has purified from the two grandfathers and exalted him.
And the brilliant Sun has dressed him with its light.
And I have made my couplet strong and made its rhymes firm.”
When the Bedouin heard these words of Imam Husain (‘a) he exclaimed aloud, “May Allah bless you! People have not recognized you. May Allah bestow you a good reward.” Then he went away from there.[1]
This example shows the great literary accomplishments of the Holy Imam but there is some doubt in some portions, like it seems highly improbable for a Bedouin to have come all the way only to ask those things from the Holy Imam.
2 – The following couplets overflow with wisdom are also attributed to the Holy Imam (‘a):
“When the world causes you trouble, do not pay any attention to the people. And except for the Almighty Allah, Who is the distributor of sustenance, do not ask anyone for anything.
If you remain alive and roam from the east to the west.
You would not find anyone who could make you happy or unfortunate.”[2]
These couplets emphasize the quality of contentment and show that it is very important not to repose faith on others. And it also warns people not to ask anyone for anything except from Allah, Who is having control of all affairs.
3 – His Eminence (‘a) said:
“Become needless of the creatures through the Creator. You will become
[1] Matalib al-So-ool fi Manaqib ar-Rasool, Pg. 28-29
[2] Kashful Ghumma 2/34-35, Al-Fusul al-Muhimma, Pg. 180
needless of the liars and the truthful.
And seek your sustenance from the Beneficent Lord as except for Allah no one bestows sustenance.
One who thinks that people make him needless, has no reliance on God.
Or if he thinks that he has obtained wealth, his step would slip from the heights.”[1]
In these couplets, there is invitation to take refuge in Allah, Who is the Creator of the world and the bestower of life; and to seek needlessness from other than Allah, because one who takes refuge from anyone other than Him, his pursuit would fail and he would become deviated from truth.
4 – Imam Husain (‘a) went to visit the graves of martyrs in the Baqi cemetery of Medina and recited the following lines of poetry:
“I call out to the inmates of the grave and they did not reply. Then dust of their graves replied in their lieu.
It said, “Do you know what I have done with my inmates? I have punctured their flesh and rent their garments.
And filled their eyes with dust even though they used to become restless with a mote in the eye.
As for the bones I have punctured till their joints and seams separated.
We separated them from each other and left them in this condition so that they may continue to rot for ages.”[2]
These couplets are full of invitation to gain lesson from the condition of man and that when he is buried in the dust he is soon scattered and his form and beauty is destroyed. Then in a short time he turns into worthless dust.
5 – Aashi has attributed these couplets to Imam Husain (‘a):
“Sorrow and problems increase in direct proportion to wealth.
O you who blackens the life. I have recognized you. O one who is the destroyer and annihilator of all houses.
It is not possible for a pious to achieve piety when he finds it difficult to maintain the family.”[3]
In these couplets, the Holy Imam (‘a) has spoken of some special points about the creation of life which is that as much man is involved in worldly mater as much sorrow he shall have and he would have exerted more for the affairs of his life.
In the same way, the Holy Imam (‘a) has said regarding someone that life is having some attachment to piety, because he does not move towards it while responsibility
[1] Ibne Asakir, Biography of Imam Husain (a.s.), Pg. 231
[2] Al Bidayah wan Nihayah 8/208, Biography of Imam Husain (a.s.), Pg. 233
[3] Ibne Asakir, Biography of Imam Husain (a.s.), Pg. 232
of the family was heavy on him, as his involvement in these things stop him from piety of the world.
6 – Irbili has narrated that the Imam (‘a) recited the following couplets describing the defects of oppression and injustice:
“Those whom I loved have gone away and I remain among those I do not like.
I find myself with one who denounced me on my back while I do not say anything against him.
As much as they can they try for my destruction although I try my best for their well-being.
The evil trait person defames me continuously while I do not say the same for him.
He sees the dirty flies around me that they are humming and he does not chase them away from me.
Whenever the malice of his heart is cured, he tries to fan the flames of hatred.
Does he not benefit from his intellect and does he not seek help of reason?
Does he not see that how bad his deeds are and how due to this evil is turning towards him?
O my Lord! In front of those I fear, he is sufficient and the oppression is sufficient for the oppressor.
And it is rarely that he is oppressed and that the help of the Lord does not reach him”[1]
In these couplets, Imam (‘a) has described about the evil qualities of human beings and one of them is oppression. That whosoever is involved in it he continuously steps to speak ill to his brother and to oppress him and to spoil his affairs and the when the malice of the heart reduces he tries to fan the flames more so that he could reach up to its daring.
Imam (a.s) in this way gives lesson to someone that if he refers to his own intellect and ponders on his own condition, he obtains that his oppressing his own brother is going to turn towards himself and he would be the recipient of its sin and loss. And it is natural that if he thinks like this continuously he would be able to uproot these defects from himself as the scholars of ethics have opined.
7 – Abul Faraj Isfahani has claimed that Imam Husain (‘a) composed the following couplets regarding his daughter Sakina and her mother Rabab:
“I swear by your life, I love the house itself where Sakina and Rabab reside.
I love both of them and am prepared to sacrifice all I own on them and I do not care if someone flays me for it.”[2]
[1] Kashful Ghummah 2/34, Raihaanatur Rasool, Pg. 48
And others (excepts Abul Faraj) have added the following couplet:
“Thus I would never leave them whenever they are away. Whether I remain alive or am put below the earth.”[1]
These couplets, in our view are of the forged ones, because Imam Husain (‘a) is much higher that he should make public his love and affections for his daughter and wife. It is not in consonance with his ethics. He is much above it. These lines were concocted and falsely attributed to the Holy Imam in order to decrease the position of Ahle Bayt (‘a).
8 – And from the lines composed by His Eminence are the following:
“And Allah what that is in the hands of Yazid, actually from others.
And that he has not obtained it with honesty and honor.
And if you seek justice with a clear conscience you would understand a subtle point.
And his mischief was nearer to him than his good deeds.”[2]
Here we conclude our discussion about the meritorious qualities of the Holy Imam (‘a). His Eminence was an incomparable example unique in human intellect and a prominent example Islamic prophethood having all the good qualities that become the foundation of all virtues.
[1] Zikri al-Husain (a.s.) 1/139, Al Bidayah wan Nihayah 7/209
[2] Raihaanatur Rasool, Pg. 49
The Great Disaster in Islam
Imam Husain (‘a) in his childhood and infancy spent his life in the care of his grandfather, the Holy Prophet (s). He showered him with his kindness and affection and made him blessed with his love and regard and he benefited from all these. And he tried to show him the right path and the straight way till his senses achieved improvement and his qualities matured even though he was just a child.
This brief period that he spent with his grandfather was the most important period of Islamic History. Because it was during this period that the Messenger of Allah (s) established and strengthened the pillars of his government and he built them on the foundation of knowledge and faith and he terrified the soldiers of polytheism and destroyed the foundation of apostasy. And Islam in a good way and powerful arms stood upon its own feet. And the brilliant successes of the Messenger of Allah (s) and his companions took a shape step by step and people entered the religion in groups and the Islamic law spread in most of the areas of Arabian Peninsula.
In the frenzy of his manifest successes the Prophet realized that his life was at its end and his tenure in his world was about to conclude, because he had fulfilled the responsibility entrusted to him and established his great religion till his steps are instrumental in the guidance of humanity and disciplining of their behavior. On the basis of this it was appropriate that he should say farewell to life…And we shall discuss here some parts of the great tragedy that struck Muslims and we shall cast a glance at that dangerous accident that happened at that time, because those events are related to the topic of our discussion and they fix many causes and calamities that Imam Husain (‘a) had to bear with Ahle Bayt (‘a) and difficulties and problems that befell upon them. All these have a close connection with these events.
Sign of Passing away
Impending demise and separation from the life of the leader, the salvation giver and the teacher, His Eminence, the Messenger of Allah (s) became apparent, because continuous signs were appearing to prove this matter, and they were as follows:
1. The Quran was revealed on the Messenger of Allah (s) twice and this made The Holy Prophet (s) realize that the end was definitely near.[1] That is why He began to talk about his passing away and spread the word about his separation from the Muslims. He told him daughter, the chief of the ladies of the world, Fatima that Jibraeel used to revise the Holy Quran with him once every year but this year he had done it twice. And this indicated that his end was near…”[2]
2. Secondly the following verse that was revealed:
[1] Al Khasais al-Kubra 2/368
[2] Ibne Kathir, Tarikh 5/223
“Surely you shall die and they (too) shall surely die. Then surely on the day of resurrection you will contend one with another before your Lord.”[1]
This verse was also an indication that the Messenger of Allah (s) was to pass away very soon that made apparent his hidden thoughts and the Muslims heard that He used to say, “If only I had known when that time shall arrive.”
And the Surah Nasr was revealed on him and He stopped between the Takbir and recitation and to say, “Glory be to Allah and praise be to Him. I seek forgiveness of Allah and to Him I turn.”
Muslims became worried and shocked and they went to him fearful and asked His Eminence and he replied, “I have received the news of my death…”[2]
Muslims were worried, shocked and aggrieved and they began to find everything meaningless because this matter had suddenly struck them and they did not know what would befall them if the Prophet departed from the world.
Farewell Hajj
When the Messenger of Allah (s) because aware of his definite end he decided to go for a visit to the sanctified House of Allah so that he may see the common Muslims. And a general congregation was arranged there, that he may specify a reliable way for the salvation of his followers so that it may keep them from misguidance and deviation.
The Messenger of Allah (s) went for his last Hajj in the 10th year of Hijrah, which is known as the Farewell Hajj. And it was announced in the public that it would be their last opportunity to see the Prophet on that occasion at that place. He said, “I don’t know; perhaps after this year I may not be able to see your at this place.”
He used to move about in most of the groups of people and he used to dispense exhortation to them to truth and explain to them their success. “O people! I leave among you two heavy things. The Book of God and my progeny, my Ahle Bayt (‘a)…”[3]
The first place of refuge for the security of the community and their protection from every deviation in faith is the same attachment with the Book of God and attachment to the Purified Progeny as these two are the foundations of salvation and success of the community in the world and the Hereafter.
When the Holy Prophet (s) concluded the rituals of Hajj, he stood besides the Zamzam well and ordered Rabi bin Umayyah bin Khalaf, a young man to stand below the chest of his horse. Then he said, “O Rabi! Say: O people! The Messenger of Allah (s) is telling you: Maybe you would never see me in this condition and yourself in this condition. Do you know what it is? And do you know what this day is?”
[1] Surah Zumar 39:30-31
[2] Ibne Shahr Aashob, Manaqib 1/234
[3] Tirmidhi, Sahih 5/662
The people replied, “Why not? This is the sanctified town, the sanctified month and the sanctified day.” After that the people agreed to these matters. The Messenger of Allah (s) said, “The Almighty Allah has made your blood and property prohibited just as is the sanctity of this town, this month and this day. Have I made myself clear?”
“Yes,” they replied.
His Eminence said, “O Allah! Be witness! And fear Allah! Do not consider the property of others as valueless and do not spread destruction in the lands. Thus whoever holds a trust with him or her, should restore it.”
Then His Eminence said, “People are equal in Islam and are like Adam and Hawwa. There is no precedence for the Arab over the non-Arab and the non-Arab over the Arab except the fear of God (piety). Have I made myself clear?”
“Yes,” they replied.
His Eminence said, “O Allah, be a witness! Then he said, “Do not bring to me your family and your lineage. Bring to me your deeds so that I can say it is such for the people and it is such for you. Have I made myself clear?”
“Yes,” they replied.
His Eminence said, “O Allah, be a witness! Every blood (murder) that was in the period of ignorance, we have put it below our feet (condoned it). And the first murder that we put below our feet is that of Adam bin Rabia bin Harith bin Abdul Muttalib.[1] Have I made myself clear?”
“Yes”, they replied.
His Eminence said, “O Allah be witness! And we have destroyed all usury that was in the period of ignorance. And the first usury that I have destroyed is that of Abbas bin Abdul Muttalib. Have I made myself clear?”
“Yes”, they replied.
His Eminence said, “O Allah, be witness! O people! In the same way to change the sacred mouths is an increase in disbeliefs that due to which are deviated those who have become infidels, in one year they consider them permitted and the next year they consider them prohibited. So that they may make equal to the number of months that Allah has made sacred.”
Then he said, “I implore you regarding kindness to women. They are weak in comparison to you and they have no power for their selves. Rather you have taken them as a divine trust. And by the Book of Allah they have become sexually lawful for you. And your right is upon you and their right is upon you. For their food and dress with kindness. And it is our right upon them that they restrict themselves to you (in sexual relations) and not admit anyone in your house except by your permission and your knowledge. Then if they commit any trespass of the above
[1] Adam bin Rabiaya in the tribe of Bani Hazeel
you may keep away from their beds and you may beat them with a beating that is not severe. Have I made myself clear?”
“Yes”, they replied.
His Eminence said, “O Allah, be witness! Then he said, “I implore you regarding those whom your right hand possesses. Provide food to them from that which you eat and give them to wear what you wear. If they commit a crime you must deal with them as you would deal with your own sins. Have I made myself clear?”
“Yes”, they replied.
His Eminence said, “O Allah, be witness! Then he said, “A Muslim is the brother of Muslim. He does not deceive him. He does not betray his trust. He does not backbite about him. He does not consider his blood and anything from his property lawful except by his permission. Have I made myself clear?”
“Yes”, they replied.
His Eminence said, “O Allah, be witness!”
Then Messenger of Allah (s) proceeded with his sermon, which was rich with Islamic message and from the clear matters of Islamic law.
After that he concluded his sermon with the following words: “After me do not turn back to infidelity that you may be misguided. And some of you may not enslave others. I leave among you a thing that if you remain attached to it, you shall never go astray. It is the Book of Allah and my Progeny, my Ahle Bayt. Have I made myself clear?”
“Yes”, they replied.
His Eminence said, “O Allah, be witness!” then he turned towards them and desired from them that what was announced to them they should promise for it and consider it obligatory. And He said, “Know that! You are responsible. Then those of you who are present should inform those who are absent.”[1]
In this way was concluded an important sermon of the Messenger of Allah (s), which contained all the matter for the needs of the community in social and political fields. And he also appointed for them a leader from his Ahle Bayt (‘a) who would perform the duty for fulfilling the aims of the community in the economic and social fields.
Gathering of Ghadeer Khumm
When the Messenger of Allah (s) concluded his Hajj pilgrimage he moved towards Yathrib. When his caravan reached “Ghadeer Khumm” the trustworthy one of revelation descended to him and conveyed to him an important message from the heavens that compelled His Eminence to announce His Eminence Amirul Momineen Ali (‘a) as his caliph and point of reference after him.
[1] Yaqubi, Tarikh 2/90-92
At that occasion the heavenly command had a severe tone having an urgency that it should be immediately acted upon and conveyed to the Muslims. Revelation descended on the Messenger of Allah (s) with the following verse:
“O Apostle! deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.”[1]
The Messenger of Allah (s) was warned that if he did not convey the heavenly message, all the efforts that he had put in so far in the propagation of faith shall be rendered void. And all the difficulties that he bore in the path of religion shall became useless.
The Messenger of Allah (s), with a firm determination and strong intention began to fulfill this desire of Almighty Allah. He ignored the difficulties strewn in this path and in that scorching heat of summer he halted at that place and issued orders that all caravans should follow his steps. The atmosphere was so terribly hot that everyone was keeping the corner of their outer garments below their feet so that through it they may shield themselves from the hot earth.
The Messenger of Allah (s) ordered that people should gather and pray in congregation with him. After the prayers concluded, he instructed the people to construct a pulpit with camel saddles for him. They did as bidden and the Prophet ascended the pulpit and the number of those present was 100,000 or more according to the statements of historians. They concentrated all their attention to listen to the sermon of the Messenger of Allah (s).
The Messenger of Allah (s) spoke about the difficulties he had to face and calamites he had to bear in order to bring the people from the life of ignorance towards the respectable Islamic life. And he spoke upon some religious laws and made it obligatory for them to act upon them.
After that he told them, “You must take care how you deal with the two heavy things after me.”
A man from the audience called out loudly, “O The Messenger of Allah (s)! What are the two heavy things?”
He said, “The greater heavy weight is the Book of God that its one end is in the hands of Allah, the Mighty and the Sublime and the other is in your hands. Then remain attached to it and you shall not go astray. And the smaller heavy weight is my Progeny. The Kind and the Informed One has informed me that the two shall not separate till they reach me at the edge of the Pool. And I have petitioned my Lord regarding this for the two of them. Thus do not try to precede them as you shall be destroyed and do not lag behind them as you shall be destroyed.”
After that he took the hand of his successor and the door of the city of his
[1] Surah Maidah 5:67. Wahidi in Asbaab an-Nuzool, Razi in his Tafsir and others. All clearly mention that this verse was revealed on the Day of Ghadeer.
knowledge in order to make his guardianship obligatory for the people. Till the white of his armpits were visible and the people looked at them. Then His Eminence raised his voice and said, “O People! Who is the one more superior to the believers than their own selves?”
All replied in unison, “The Almighty Allah and the Prophet know better.”
Then His Eminence said, “Allah is my master and I am the master of the believers and I am better than their own selves. Thus of whomsoever I had been the master this Ali is also his master.” He repeated this sentence three or four times.”
Then he said, “O Allah! Befriend whoever befriends him (Ali) and be the enemy of whoever antagonizes him; support whoever supports him and abandon whoever abandons him; and make the truth to turn in whichever direction he turns. Those who are present here must inform those who are absent about this…”
The valuable sermon of His Eminence, which conveyed this divine command thus came to an end. He appointed Amirul Momineen Ali (‘a) as the caliph and made him the leader of the nation and entrusted him with the position of Imamate and the Muslims rushed to pay oath of allegiance for caliphate and they congratulated him for rulership of the Muslims. And the Messenger of Allah (s) ordered the ‘mothers of the believers’ (his wives) to go to His Eminence and congratulate him and they did as bidden. [1]
Umar bin Khattab came forward and congratulated the Imam and shook his hands and told him, “Congratulation, O’ son of Abu Talib! Today you have become my master and master of all believing men and women.”[2]
“Hissan bin Thabit” stood up and sought the permission of the Messenger of Allah (s) to recite his poetical composition on the occasion. The Messenger of Allah (s) accorded him the permission and Hissan began to recite:
“On the day of Ghadeer, their Prophet called them at the Khumm that it was worth listening to the Prophet.
Then he said: Who is your Master and the Prophet? They said while they were aware:
Your Lord is our Master and you are our Prophet and in mastership none of us shall disobey you.
They he told him: O Ali! Get up, as I have accepted you as the Imam and leader after me.
Then of whomsoever I was the master, this (Ali) is also his master. So follow him with sincerity.
At that time he prayed: O Allah! Love those who love him and hate those who
[1] Al-Ghadeer 1/214-223, 225, 228, 276, 378
[2] Ahmad, Musnad 1/281
hate Ali.”[1]
On that memorable day in the history of Islam the following verse was revealed:
“This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion…”[2]
Religion became complete with the mastership of Amirul Momineen Ali (‘a) and the divine bounty for the Muslims with the lofty commands of religion and their high status leader reached to completion, which would enable their aspirations to reach a respectable point in life. By this method the Messenger of Allah (s) took the last step in order to save his community from mischief and deviation, because he did not leave the control of the nation to their own whims and desires. He appointed a leader and a guide for them so that he may mind the social and political affairs of the community.
This great oath of allegiance that the great Prophet of Islam organized for Amirul Momineen Ali (‘a) is of the strongest proofs that specifies the Caliphate and Imamate in His Eminence. In the meeting that Imam Husain (‘a) to oppose Muawiyah’s rule he argued with the same point and said, “So to say. You know that this Satan (that is Muawiyah) has done with us and our Shias. You saw and witnessed it and you have received news of it. And we also desire to question you about a matter. Thus if I say the truth you confirm it and if I am wrong you may deny it. Listen to what I have to say and write it down. After that you refer to those you trust in your towns and to all those whom you rely, you present to them all that you know about our rights. Because I fear that this right may be trampled, destroyed and subjugated while the Almighty Allah perfects His light even thought the disbelievers way be averse to it.”
At that time His Eminence did not leave out anything that had been revealed in Quran about them but that he spoke about it and explained to them and nothing from what the Messenger of Allah (s) had said about his parents and himself his Ahle Bayt (‘a) remained but that the Imam reiterated it at that time. To all of his statements the audience responded with: “Yes! By Allah! Truly we have heard it.” And the companions of companions used to say, “Yes! O Allah! It has been narrated to me which I testify and from the companions whom I have faith on.”
His Eminence, in order to prove his point asked, “I put you under oath of Allah! Do you know that the Messenger of Allah (s) appointed him (Ali) and called him with his mastership and said: It is necessary for those who are present to inform all those who are not present?”
“Yes, by Allah!” they replied.[3]
[1] Al-Ghadeer 2/34
[2] Surah Maidah 5:3. According to Khatib Baghdadi in his History 8/290 and Suyuti in Durre Manthur 3/117 and others this verse was revealed on Day of Ghadeer.
[3] Al-Ghadeer 1/198-199
The Imam’s oath of allegiance on the Eid of Ghadeer is a part of Islamic Prophethood and a pillar of religion. So its aim is the protection of the Ummah from the waves of false beliefs and its security from deviation.
The Prophet’s Illness
After the Prophet returned to Medina, day by day his health began to decline because illness struck him and he had a very high fever as if flames of fire were shooting up from his body. A piece of cloth that covered the Messenger of Allah (s) was so hot that when one of his wives or any other visitor handled it, they could sense the intensity of the fever.[1] A vessel filled with water was kept near the Prophet in which he used to dip his hands and wipe his face with the wet hands and he was saying, “As if I feel that it is the pain of what I had eaten in Khaiber. Or as if I see that my jugular vein is cut off and poison is being injected into it.”
Muslims were shocked and aggrieved by these circumstances and rushed to visit the Messenger of Allah (s) in his quarters and a crowd assembled therein. His Eminence spoke to them in his final moments and reminded them to keep on the right path and truth and he made bequest to them and said, “It is near that I shall be taken away and I have told you before so that I may have some excuse for you except that I have left among you the Book of Allah, the Mighty and the Sublime, and my Progeny, my Ahle Bayt (‘a).”
After that he held the hands of his successor and Caliph, Imam Amirul Momineen Ali (‘a) and said, “This Ali is with the Quran and the Quran is with Ali. The two shall not separate till they reach me at the pool.”[2]
In this way His Eminence arranged the important matter for his community after him so that through it they may be able to achieve all their aims and aspirations.
Seeking Forgiveness of those Buried in Baqi Cemetery
When illness struck the Prophet, he became certain of his departure and desired to visit the Muslim Cemetery to say farewell to them and pray for their forgiveness. Thus in the darkness of the right he summoned Abu Muhiba and when he arrived the Prophet asked him to accompany him to the Baqi Graveyard and told him, “I have been commended to seek forgiveness for the folks buried at Baqi and for this I desired that you accompany me there.”
The Holy Prophet (s) set out till he reached the Baqi Cemetery. Then he saluted the dead and told them, “Peace be on you. O folks of the grave! Congratulations to that in which you are from that in which the people are involved. Mischiefs have surrounded them like the parts of the dark night as the last of them has become the first and the last is worse than the first…”
The Messenger of Allah (s) understood from the unseen in what debasement his community shall be involved and how there shall be deviation in religion and
[1] Al Bidayah wan Nihayah 5/226
[2] As Sawaiq al-Mohreqa 123-124
belief. How terrible mischiefs and calamities they would have to face and what sort of ignorance is taking them towards such a life.
At that point the Messenger of Allah (s) turned to Abu Muhiba and said, O Abu Muhiba! I have been given the keys of the treasures of the world and (choice of) living in it forever and after that I have been given the Paradise and I have been given the choice between them and the audience of my Lord and Paradise.”
Abu Muhiba was astonished and he said, “May my Parents be sacrificed on you. Take up the keys of the treasures of the world and immortality in it and after that Paradise.”
His Eminence said: “No! By Allah! I have chosen the company of my Lord and Paradise.”
The Messenger of Allah (s) sought forgiveness for the folks buried in the Baqi graveyard and then returned to his residence.[1] Then Ayesha came out before him while he was moaning due to headache and saying, “O my head!”
The Prophet said, “Rather, by Allah I say! O my head! What problem would you have if you were to die before me and I perform your funeral rituals, put shroud over you and recite your funeral prayer and bury you?”
This shocked Ayesha and she said, “By Allah! As if I see that in such circumstances you would return home and sleep with one of your wives.”
The Holy Prophet smiled[2] and met his wives while be himself felt in need of being nursed in his illness. After that he sought the permission of his wives so that he may stay put in Ayesha quarter in order to be nursed in his illness. They had no objection to it and His Eminence came out of his residence while a cloth was tied around his head and supported by Ali Ibn Abi Talib (‘a) and his uncle Abbas he entered Ayesha’s quarters.
Usamah’s Expedition
The Holy Prophet (s) learnt that a group of people were planning to keep the Caliphate way from Ahle Bayt (‘a) and realized that the best way to prevent this eventuality was to send all companions to fight against the Romans so that the seat of his government becomes empty of them and the matter of Caliphate is easily and conveniently transferred to his successor, His Eminence Amirul Momineen (‘a). So he ordered the senior Emigrants and Helpers regarding this. On the basis of the statements of historians, Abu Bakr, Umar, Abu Ubaidah Jarrah and Bashir bin Saad[3] were included in this group. And he gave the command to Usamah bin Zaid who was just a young boy and this expedition was sent out around 26th Safar, 11 A.H.
[1] Al Bidayah wan Nihayah 5/224. Ibne Hisham, Biography 4/642, Tabari, Tarikh, Pg. 188, and Shia sources have mentioned that when the Messenger of Allah (s.a.w.s.) felt unwell he took the hand of Ali and people followed behind him. Then he went towards Baqi and prayed for their families.
[2] Al Bidayah wan Nihayah 5/224-225
[3] Kanzul Ummal Vol. 10/570. Ibne Saad, Tabaqat 4/66. Tarikh Khamis 2/154
The Prophet told Usamah, “Move towards the place where your father was killed and make your horse race towards that land as I have made you the commander for this army. Thus begin your assault in the morning on the folks of Umba[1] and attack them fiercely and faster than the news reaches there. Then if Almighty Allah grants you victory on them, stay there only for a brief period and take some advisors with you and send spies and scouts before you…”
On 29th Safar he himself inspected the troops that they have scattered because the senior companions had not joined the formation. The Holy Prophet (s) became angry upon this and in spite of his severe illness he came out and encouraged them to move forward and himself tied a flag for Usamah and told him, “Fight in the name of Allah in the way of Allah and fight those who have disbelieved in Allah…”
Usamah came out with his flag tied up and he gave it to Buraidah and camped at al-Jarf.
A group of companions avoided joining the army and they ridiculed and made fun of it and the commander.
Umar said, “The Messenger of Allah (s) has gone away and you have become our commander?” His statements reached the Holy Prophet (s) while he had high temperature and a severe headache troubled him. Then His Eminence became angry and with a cloth tied on his head he expressed his displeasure over his disobedience by ascending the pulpit and saying, “O People! What is the matter? That some of you say regarding the giving of command to Usamah? Previously you had opposed me when I gave command to his father while by Allah, he was qualified for the commandership and his son after him is also deserving of it…”
After that he came down from the pulpit and entered his quarters[2] and requested his companions to join Usamah’s army and he told them, “Prepare the forces of Usamah.”
“Send the forces of Usamah.”
“Curse of God be on one who refrains from joining Usamah’s army.”
However, it was a pity that this strict command was not able to shake their conscience and the orders of the Prophet were not obeyed. Rather they refrained from joining the army and offered excuses to His Eminence while he did not accept any of their excuses. He only showed anger and displeasure at the absence of the obedience to his orders. We have described in detail this tragic event in the first volume of our book, “Life of Imam Hasan bin Ali (‘a) and also discussed some of their aims.
[1] This place is situated in Syria between Asqalan and Ramlah near Mutah where Zaid Ibne Haritha and Ja’far Ibne Abi Talib were martyred.
[2] Halabi, Biography 3/227
The Prophet Allows Retaliation
The illness of the Holy Prophet (s) intensified and His Eminence was in severe pain so he called Fadl Ibn Abbas and said, “O Fadl! Hold my hand.”
Fadl held his hand and assisted him to mount the pulpit. The Prophet told Fadl to summon people for congregation prayers; Fadl announced this matter and people gathered.
After that the Holy Prophet (s) said, “O People! My going away from you is near. And you would not see me among yourself at this place and in my place and I see that except for this if there is nothing for me. Thus if there is anyone whose back I have hit, this is my back, here you may take revenge for it. And if I have taken anyone’s money, this is my money. He may come and take it. And if I have harmed the reputation of anyone, I say that he may come and take revenge for it and none should say that he or she is scared that the Holy Prophet (s) may have malice for me, as to have malice for anyone does not befit me and neither is it from my manners and the best of you in my view is one who has some right upon me and he takes it from me and after that he forgives me so that when I meet my Creator I am not having anything upon my neck…”
By this command the Holy Prophet (s) explained justice and truth that no reformer in the world had ever done before because to give retaliation oneself so that one may leave the world in a way when one is not having anyone’s right or consequences upon oneself.
So a person came forward and said, “O The Messenger of Allah (s)! My three dirhams are with you.”
His Eminence said, “Though I am not falsifying you or asking you to swear for it, but tell me how you got three dirhams on me?”
The man said, “Don’t you recall that a beggar came begging to you and you told him to pay three dirhams from my pocket and I gave him?”
His Eminence ordered Fadl to return his money and after that the Messenger of Allah (s) proceeded with this discourse and said. “O people, if anyone of you are having concealed wealth he or she may return it.”
So a man stood up towards His Eminence and said, “O Messenger of Allah (s)! I am having three dirhams that I had concealed with me and I did not spend them on the way of Allah.”
His Eminence asked, “Why have you kept them concealed?”
“I needed them,” he replied.
The Messenger of Allah (s) told Fadl to take the money and he took it and after that His Eminence continued his discourse and said, “O People, if anyone of you feels anything, he may stand up so that I may pray for him from the Almighty.”
A man stood up and told His Eminence, “O Messenger of Allah (s)! I am a
hypocrite and a liar, can I be reformed?” Umar chastised him and said, “Woe be unto you, O man! The Almighty has concealed you, why are you revealing yourself?”
The Holy Prophet (s) told him, “O son of Khattab! Keep quiet, as the humiliation of the world is better than humiliation of the Hereafter.” Then he prayed for man, “O Allah, grant him truth and faith and remove evils from him.”[1]
A man known by the name of Suwadeh bin Quays turned to the Holy Prophet (s) at the end of the meeting and said, “O Messenger of Allah (s)! You had hit my stomach with a whip and I would like to take revenge for it.”
The Holy Prophet (s) commanded Bilal to get a whip so that Suwadeh may take his revenge.
Bilal was shocked, and he went to the lanes of Yathrib and yelled, “O people, allow retaliation to be taken from you in this world this is the Messenger of Allah (s) who is himself allowing retaliation to be taken from him.”
Bilal went to the Prophet’s house and took a whip and returned to the Prophet. He told him to give it to Suwadeh so that he may take his revenge.
Suwadeh took the whip and came to the Holy Prophet (s) while Muslims watched this terrible scene in horror, because the Holy Prophet (s) was in terrible pain due to the severity of his illness. He was in terrible pain while he was himself allowing retaliation. Suwadeh stood up near the Holy Prophet (s) and said, “Expose your belly for me.”
The Messenger of Allah (s) exposed his belly and Suwadeh said in a soft and sorrowful tone, “O Messenger of Allah (s) do you allow me to put my face to you belly?”
The Messenger of Allah (s) gave him the permission and he took his face to the Prophet’s belly and kissed it while tears were flowing on his cheeks and he said, “Instead of revenge I seek refuge from the Prophet against the Fire of Hell.”
The Messenger of Allah (s) told him, “O Suwadeh! Do you forgive me or you want to take your revenge?”
Suwadeh said, “O Messenger of Allah (s)! Indeed I forgive.”
The Prophet raised his hands and said, “O Allah! Forgive Suwadeh like he has forgiven Your Prophet.”[2]
Muslims were astonished and they were lost in the waves of contemplation. They had become certain that death was imminent, because the life of their Prophet was at its end and except for some moments nothing else remained.
[1] Al Bidayah wan Nihayah 5/231
[2] Biharul Anwar Vol. 22/508-509
The Prophet gave his Personal wealth in Charity
Before his illness the Holy Prophet (s) was having seven or six dinars and he was worried about it that he may pass away from the world while the money remained with him. So he instructed his family members to give it away in Sadaqah but since they were occupied with His Eminence they completely forgot about this matter. However, His Eminence was thoughtful about it and he asked them about it and they replied that the money was yet with them. So His Eminence told them to bring the money. When they brought the money to him he kept the dinars on his palm and said, “Muhammad, what do you think about your Lord that when you meet Him while these are with you?”
After that he gave those dinars in Sadaqah and no worldly belonging remained with him,[1] while during his life His Eminence had been deprived of worldly pleasures and on the basis of traditionists he died not even satiated with barley bread[2] and when he departed from the world, his coat of mail was pawned with a Jew in exchange of three measures of barely.[3] The pillow of the Prophet was of leather. It was filled with fiber[4] and he used to sit on a mat. So much so that its marks appeared on his body so the companions told him, “If you allow we can arrange a carpet for you.”
He told them, “What I have to do with the world. I am not in the world except like a man who stands under the shade of the tree and then goes away leaving it.”[5]
One day Fatima brought a piece of bread for the Prophet. He asked, “O Fatima! What piece of bread is it?” She replied, “It is a piece of bread and I could not resist bringing it for you.”
His Eminence said, “This is the first meal that is entering the stomach of your father after three days.”[6]
His Eminence used to remain hungry for days on end and there was nothing to eat at his home and his family did not have any food.[7] Ayesha has narrated about the abstinence of the Prophet, saying, “The Messenger of Allah (s) was fasting and then be continued his hunger and then fasted and then again remained hungry and then fasted again. Then he said, “The world shall not be worthy for the Holy Prophet (s) and the Progeny of Muhammad. O Ayesha! Allah, the glorified and the High was not satisfied with the Ulul Azm Prophets except that they be patient in unfavorable circumstances and favorable circumstances and He has made me responsible for the same things for which they were responsible. And He was not
[1] Ahmad, Musnad 6/104
[2] Bukhari 7/97, Sahih, Kitab At-ama
[3] Ahmad, Musnad 6/105
[4] Muslim. Sahih 3/1650, Kitab Libas wa Zeenat
[5] Tirmidhi 4/588, Sahih 6/60
[6] Ibne Saad, Tabaqat 1/400
[7] Tirmidhi 4/588, Sahih 4/580
satisfied except that He made me responsible like He had made them responsible. Thus I was patient for Allah as they had been patient. I try and there is no power except from the Almighty Allah.”[1]
In the same way the Messenger of Allah (s) remained oblivious to worldly pleasures and comforts till the Almighty Allah took him up to Himself.
Thursday Tragedy
The Messenger of Allah (s) learnt of various political intrigues of senior companions that they had undertaken to subject the Holy Ahle Bayt (‘a) to difficulties after the Prophet passes away. They were just waiting for the Prophet to leave the transient world so that they may put these plans into action. So His Eminence decided to protect his followers from deviation and help them against mischiefs and thus he said, “Bring for me the scapula and ink so that I may write for you a document so that you may never go astray after that.”[2]
Now, was there a greater bounty for the Muslims? It is a security from the chief of the Prophets, that he did not say anything of his own so that his followers are not led astray from their path and that they may support the truth and recognize the true path.
This security was for the balance of the community and for their strength and it was a guarantee of their peace and prosperity in their lives.
This covenant was from the Prophet so that the community is not mired in difficulties in political and economic domains.
Indeed, it was a great and unique opportunity in history for this community but that community did not get benefit from it because they knew the intention of the Messenger of Allah (s) that His Eminence wanted to put in writing the appointment of the gate of the city of knowledge and the father of his grandsons and in this way their desires and plans shall be destroyed. Therefore one of them replied to the Prophet, “The Book of Allah is sufficient for us…”
If the one who said this had considered that the Prophet was requesting help in his illness or wanted cooperation in religious matters he would not have replied with such audacity. Because he understood that the aim of the Prophet was the appointment of Amirul Momineen (‘a) to Caliphate.
Arguments arose between the people. Some wanted the commands of the Prophet to be obeyed and some of them opposed it. So that it should not be that their interest is destroyed. Women spoke up from behind the screens against this audacity towards the Prophet while He has in his last moments. They said, “Do you not hear what the Prophet is saying?”
Umar stood up and fearing that the matter may go out of his hands he told the
[1] Suyuti, Durre Manthur 4/454 under the exegesis of the verse 46:35
[2] This tradition is narrated by Tibrani in Awsat and also 6/11 Bukhari and Muslim 3/1259 and others.
ladies, “You are like the women of Yusuf. When he is sick you weep and when he is all right you mount upon his neck.”
The Prophet chastised him saying, “Leave them! They are better than you.”
At that time a horrible conflict began in the community and a group wanted the orders of the Prophet be obeyed and that they may become successful. One of them shot an arrow at the aim of the Prophet and wanted to destroy it and so he said, “The Prophet is talking nonsense…”[1]
Political greed of these people made them forget the position of the Prophet that the Almighty had purified His Eminence and had kept him safe from taking nonsense and other defects that are found in human beings. He had made him infallible.
Were they not aware of the words of Almighty that are intoned day and night and that announce the perfection of the Prophet and the balance of the personality of His Eminence? So much so that Almighty Allah says,
“Your companion does not err, nor does he go astray; Nor does he speak out of desire. It is naught but revelation that is revealed. The Lord of Mighty Power has taught him.”[2]
And the Almighty Allah says:
“Most surely it is the Word of an honored messenger, the processor of strength, having an honorable place with the Lord of the Dominion, One (to be) obeyed, and faithful in trust. And your companion is not gone mad.”[3]
That nation had understood the verse of the Book of Allah regarding their Prophet and none had any doubt in the infallibility and perfection of the personality of His Eminence. But political intrigue had pushed them towards this attitude which hurt the feelings of every Muslim. And whenever Ibn Abbas recalled this terrible tragedy he used to lament and tears fell on the checks like pearls and he used to say, “The Thursday! What a Thursday it was! The Messenger of Allah (s) said, ‘Get me scapula and ink so that I may write a document for you so that you may never go astray.’ But they said, ‘The Messenger of Allah (s) is talking nonsense…’”[4]
Indeed this was a great calamity in Islam that prevented Muslims from their success and establishment of truth and justice among them.
[1] All historians of Islam have recorded this tragic incident and Bukhari has mentioned it in many places in his Sahih in 4/68, 69, 6/8 but he has refrained from naming the person. In the same way it has come at the end of Gharib al-Hadith and in Sharh Nahjul Balagha, 2/296, Tadkiratul Khawaas Pg. 62 quoted from Sirrul A’lameen in clear language.
[2] Surah Najm 53:2-5
[3] Surah Takwir 81:19-22
[4] Ahmad, Musnad 1/355 etc.
The Great Grief of Her Eminence, Zahra (‘a)
A great sorrow fell on the heart of the Prophet’s beloved daughter and the pain made her restless and grief overtook her when she learnt that her father has about to say farewell to the world. She came to His Eminence while he was trashing his legs in the throes of pain. She stood besides her father and glanced at his face and heard him say, “How sad I am!”
The pure heart of Zahra was filled with pain and sorrow and she immediately told His Eminence, “O Father! I am also aggrieved due to your sorrow.”
The Prophet looked at his beloved daughter to find her face a lifeless picture and she was in a shock that could not be described. In order to reassure her he said, “After this, your father shall not have any sorrow.”[1]
These words had a shocking effect on the heart because she understood that her father was saying farewell to her. The Prophet saw that Zahra was sad, shocked and worried. The color of her face had faded and she was caught in horrible waves of sorrow; so in order to comfort her he called her near and spoke to her privately and her eyes were filled with tears. At that time he told her a secret, and a smile appeared on her lips. Ayesha was astonished at this and she asked, “Today I have not seen a joy so close to sorrow.”
Ayesha asked Her Eminence, Zahra about the secret that the Prophet had told her but she turned her face away and declined to inform her about it. When some days had passed and Her Eminence spoke about it she said that the Prophet had informed her, “Jibraeel used to revise the Quran with me once a year and this year he did it twice. And I do not interpret it in any other way except that my end is near…”
This caused her to become aggrieved. And as far as the cause of her joy and happiness was concerned it was because the Prophet told her, “You are the first person from Ahle Bayt (‘a) who shall meet me and I shall be the best of those who go…And I am the best of the former ones. Do you not like that you should remain the chief of the ladies of this community?”[2]
The reason for the silencing of the flame of her grief was that he informed her that she would be the first to join him from Ahle Bayt (‘a). After that the Prophet reduced the weight of her sorrow and told her, “O daughter! Do not weep when I have passed away. And say: Indeed we belong to Allah and to Him we shall return.” And this statement carries a reward if recited at every death.
Her Eminence, in a painful and aggrieved tone told her father, “And even you? O The Messenger of Allah (s)?”
The Messenger of Allah (s) replied, “Yes! I too.”[3]
[1] Ibid
[2] Hayatul Imam Hasan (a.s.) 1/134
[3] Ansab al-Ashraaf 1/552
At that time the pain intensified for the Prophet and Zahra began to weep and said to her father: “By Allah! You are just as it is said.”
“The bright faced one! Whose face water is demanded from the clouds. He is the guardian of the orphans and the refuge of the widows.”
The Messenger of Allah (s) opened his eyes and told her, “These are the words of your uncle, Abu Talib.” At that time His Eminence recited the following words of Almighty Allah:
“And Muhammad is no more than an apostle; the apostles have already passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least; and Allah will reward the grateful.”([1])([2])
Anas bin Malik has narrated that: Fatima came to the Prophet during his illness with Hasan and Husain and she threw herself at him and kept her chest upon his chest and wept severely. The Prophet restrained her from this and she returned to her house while there were tears in the eyes of the Prophet and he was saying. “O Allah, Protect my Ahle Bayt (‘a) and I have kept them as a trust with every believer…”
He repeated these words thrice where he was very much aggrieved because he knew what calamities were to befall them.
The Prophet’s Heritage for his two grandsons
When the chief of the ladies realized that the meeting of her father with the Lord was near she hastened to her house and brought her two sons, Hasan and Husain while the two of them were weeping. She requested His Eminence to bequeath them something from his great virtues with which he had spread fragrance in the world. Then she said, “Dear father! These are your two sons. So bequeath something for them…”
The Prophet gifted them with some of his personal characteristics due to which he had attained superiority over all other Prophets and said, “For Hasan shall be my awe and nobility and for Husain is my valor and forgiveness.”[3]
[1] Ansab al-Ashraaf Vol. 1, Pg. 552-553
[2] Surah Aale Imran 3:144
[3] Ibne Shahre Aashob, Manaqib 3/396 Nazm Durarus Simtain, Pg. 212 say that Her Eminence, Fatima (s.a.) said, “O Messenger of Allah (s.a.w.s.)! Please bestow a thing to my sons, Hasan and Husain. Then she said, “To Hasan he gave awe and forbearance and to Husain he gave forgiveness and mercy.” And in another tradition, “I give awe and forbearance to the elder of them and love and satisfaction to the younger of them.” And it has come in Rabi al-Abraar, Pg. 315 that Fatima brought her two sons to the Holy Prophet (s.a.w.s.) and said, “O Messenger of Allah (s.a.w.s.), bestow something to them. He said, “May your father be sacrificed on you. Your father does does not have anything that he could give them.” Then he held Hasan and kissed him and made him sit on his right thigh and said, “My gifts to this son are my good manners and awe.” And he took Husain and seated him on his left thigh and said, “My gifts for him are valor and kindness.”
Hasan and Husain stood up from their grandfather while they had obtained awe, nobility, valor and forgiveness from His Eminence in inheritance. Does it not show that could there be greater inheritance than these qualities, as it is having no connection with the material aspects of the world? Rather all perfections and qualities of prophethood were also included in him.
The Prophet’s Bequest regarding his Grandsons
The Prophet made a bequest to Ali (‘a) regarding his grandsons and this was made three days before his demise when he said, “O father of my two beloved ones. I implore you from the world regarding my two beloved ones that very soon you shall lose two supports and Allah is your guardian after me…”
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.”
When Her Eminence, Zahra passed away Ali (‘a) said, “This was the second of the two supports that the Messenger of Allah (s) had mentioned.” [1]
The Prophet’s Sorrow for Husain (‘a)
During the time when the Holy Prophet (s) was in severe pain of his illness, His Eminence, Husain rushed to his grandfather and when the Holy Prophet (s) saw him, he hugged and became oblivious of the pain of his illness and said, “What do I have against Yazid? O Allah, do not bless him, O Allah! Do not bless Yazid…”
After that he became unconscious for a long time and when he regained consciousness, he kissed Husain excessively while tears were flowing from his eyes and he said, “I shall be face to face with your killer in the presence of Allah.”[2]
The tragedy of Husain became certain for his grandfather in the last moments of his life and it increased his sorrow.
Towards Paradise
The Great soul, like whom the Almighty Allah had not created anyone either in the past or the future, finally reached the time when he was to separate from this life so that he may enter into the neighborhood of the Lord and be the recipient of His unlimited mercy and bounties. The Angel of death arrived and sought permission from the Holy Prophet (s) to enter and Her Eminence, Lady Zahra informed him that the Prophet was busy with himself and he went away. He returned after some time and sought the permission to enter. The Messenger of Allah (s) regained consciousness and asked his daughter, “Did you recognize him?”
“No, O Messenger of Allah (s)!” replied Lady Fatima Zahra.
The Messenger of Allah (s) said, “He is the same one who makes the graves inhabited and who destroys the houses and separates communities from each other.”
[1] Saduq, Amali, Pg. 119
[2] Shaykh Abbas Qummi, Nafasul Mahmoom, Pg. 29-30 quoted from Ibne Numa Hilli, Matheer al-Ahzaan, Pg. 22
Lady Zahra’s heart sank and she remembered the past and the calamity sealed her tongue. At that time she said, “Woe on me from the passing away of the Last of the Prophets! What a tragedy is the demise of the greatest pious one and the separation of the chief of the selected ones. Pity the discontinuation heavenly revelation. Today I have become deprived of your words...”
The heart of the Prophet broke and he became kind at his beloved daughter and said, “Do not weep as you are the first of my Ahle Bayt (‘a) who would join me.”[1]
The Prophet gave permission for the Angel of Death to enter and when he came near the Holy Prophet (s) he said, “O Messenger of Allah (s)! The Almighty Allah has sent me to you and has commanded me to obey you in whatever you may command me. If you say that I may take your life, I will take it and if you ask me to leave it, I would leave it…”
The Holy Prophet (s) was astonished and he asked, “O Angel of Death! Would you do thus?”
The Angel of Death replied to him, “I have been commanded that I should obey you on whatever you may command me.”
Then Jibraeel descended on the Holy Prophet (s) and told him, “O Ahmad! The Almighty Allah is desirous of meeting you.”[2]
The Prophet chose to meet his Lord and allowed the Angel of Death to take up his great soul. And when the Ahle Bayt (‘a) realized that the Prophet would separate from them in these moments, they hastened to him and the grandsons arrived and threw themselves upon the Prophet while they were weeping and the Prophet kissed them in excess. Then Amirul Momineen (‘a) tried to take them away from the Holy Prophet (s) but the Prophet prevented him saying, “Leave them alone so that they may benefit from me and I may benefit from them as after me a sorrow shall descend upon them…”
After that he turned towards those who had come to visit him and he told them, “I leave among you the Book of Allah and my Progeny, my Ahle Bayt (‘a). Then to destroy the Book of Allah is same as destroying my practice (Sunnah) and one who destroys my practice is same as he has destroyed my Progeny because the two shall not separate from each other till they arrive to me at the edge of the Pool…”[3]
He told his successor and the gate of the city of the knowledge, Amirul Momineen Ali (‘a), “Put my head in your lap as the divine command has arrived. When my soul leaves my body, you take it in your hand and rub it on your face. At that time, make me face the Prayer Direction (Qiblah) and obey my command and you be the first to recite my funeral prayer and do not leave me till you have entrusted me to the dust and seek help from the Almighty Allah, the Mighty and Sublime.”
[1] Durratun Naasiheen, Pg. 66
[2] Ibne Saad, Tabaqat 2/259, Tibrani, Al-Mojam al-Kabir 3/139-140
[3] Khwarizmi, Maqtal al-Husain 1/114
Amirul Momineen (‘a) took up the head of the Prophet and placed it in his lap and placed his hand under the chin of His Eminence and the Angel of Death began to capture the purified soul and the Prophet became restless in throes of death and severity of trepidation of final moments till his purified life departed and the Imam rubbed it on his face.[1]
The earth shook and the effulgence of justice and truth was extinguished and the one whose life was effulgence and mercy for all, finally departed from the world. And the humanity had never been struck with such a calamity because he was a leader who bestowed freedom; a teacher who taught had passed away. And the light that had illuminated the path for humanity and guided them to the right path was now extinguished.
Muslims fell into sorrow and grief, they had lost their composure; restlessness and worry surrounded them.
Muslim ladies rushed to the residence of the Messenger of Allah (s) where wives of the Prophet had a sheet over their heads. The Prophet’s wives used to remove their head coverings and beat their chests. And they were beating their chests and the Ansar ladies were thrashing their own faces in the burning grief till their throats were injured due to their lamentation and moanings.[2]
Among the Ahle Bayt (‘a) the Prophet’s beloved daughter, Lady Fatima was the one most devastated by the tragedy and she was the one most aggrieved. She was lamenting the passing away of her father in the following words: “O my dear father! O Messenger of Allah (s)! O Messenger of mercy! Now there would no arrival of heavenly revelation and Jibraeel would be separated from us. O Allah! Join my soul with his soul and intercede for me so that I can see his face and do not deprive me on the Day of Judgment from his rewards and intercession.”[3]
She moved around that purified corpse and said, “O dear father! I shall mention the grief to Jibraeel… O dear father! The Garden of Paradise is his repose… O dear father! It was God who called him and he accepted the call…”[4]
Muslims arrived confused and shocked while they were drowned in sorrow and lamenting the tragedy and the earth shook below their feet and they were in such a turmoil that they had completely lost their composure and they were all in a state of restlessness.
[1] Al-Manaqib 237. Numerous traditions are recorded based on the fact that the head of the Messenger of Allah (s.a.w.s.) rested in the lap of Imam Ali (a.s.). Kanzul Ummal 4/55, Ibne Saad, Tabaqat 2/262-263 etc.
[2] Ansab al-Ashraaf Vol. 1, Pg. 574
[3] Tarikh al-Khamis 2/173
[4] Seer A’laamun Nubla 2/120 Ibne Majah, Sunan 1/522 and it is mentioned therein that Hammad bin Zaid said that I saw that when Thabit narrated this tradition he was weeping and his ribs were moving up and down
Funeral Ceremony of the Holy Prophet (s)
His Eminence performed the funeral rituals of the Prophet and no one shared this job with him. After that he gave the ritual funeral bath saying all the time, “May my parents be sacrificed on you! By your passing away it is discontinued that which is not discontinued by the passing away of anyone other than you, that is Prophethood, the news and the divine revelation. It was your specialty till finally others have come to give condolence for you and you became so mixed up with the people till all of them became equal to you. If you had not commanded patience and prohibited excessive lamentation the tears would have flowed till they are exhausted. But we shall observe your grief and mourn for you and fulfill our covenant…”[1]
Abbas, uncle of the Prophet and Usamah passed water to His Eminence from behind the curtain[2] and a fragrance spread from the body of the Messenger of Allah (s) and the Imam said, “May my parents be sacrificed on you, O Messenger of Allah (s)! Alive and dead of you both are fragrant.”[3] And the water with which the funeral bath was given was from a well called “Ghars” and His Eminence used to drink its water.[4] Thus after the funeral bath, His Eminence was shrouded and kept on a wooden plank.
Funeral Prayer of the Holy Prophet (s)
The first one to recite the funeral prayer was the Almighty Allah from the height of the Arsh (throne). After that was Jibraeel, then Mikaeel and then Angels prayed in groups.[5]
After that Amirul Momineen Ali (‘a) recited the funeral prayer of the Holy Prophet (s). At that time Muslims arrived to recite the funeral prayer of their Prophet. Imam Amirul Momineen (‘a) told them, “None of you should recite his funeral prayer as an Imam because whether dead or alive, he is your Imam.
After that Muslims arrived in groups and recited prayer on the Prophet without an Imam while Amirul Momineen (‘a) stood at the side of the bier and said, “Peace be on you, O Prophet and Mercy of Allah and His blessings? O Allah! We testify that he conveyed all that was revealed to him and he intended good for his followers and always remained concerned for their well-being. And he performed Jihad in
[1] Muhammad Abduh, Sharh Nahjul Balagha 2/255
[2] Wafa al-Wafa 1/319. Al-Bidayah wan Nihayah 5/263. And in Kanzul Ummal 7/250 it is mentioned that Ali (a.s.) gave the ritual funeral bath to the Holy Prophet (s.a.w.s.) and Fadl bin Abbas and Usamah passed the water to Ali (a.s.). And it is mentioned in Al-Bidayah wan Nihayah 5/260 that Aws bin Khuli, a Badr veteran called out, “O Ali, I implore you in the name of Allah to allow me.” Ali (a.s.) told him to enter and he was present when bath was being given to the Prophet but he did not take part in any of the rituals.
[3] Ibne Saad, Tabaqat, Part 2, Pg. 281
[4] Al-Bidayah wan Nihayah 5/261
[5] Hilyatul Awliya 4/78
the way of Allah till the Almighty Allah bestowed honor to His religion and He completed His word. O Allah! Make us of those who follow that which was revealed on him and after that keep us steadfast and keep us with him.” And the people charted ‘Aameen’ in response.[1]
People passed by the Prophet’s purified corpse with their hearts broken and sunken eyes and they were absolutely devastated by the tragedy because the one who had guided them to truth was no more and who had established for them such kingdom that was based on the invitation for justice to the oppressed and to take the right from every usurper.
He was the one who had lighted the effulgence of guidance and bestowed light in every sphere of life in all parts of the world.
The Prophet’s Burial
After the Muslims had finished praying on that great bier and after they had said farewell to him for the last time, His Eminence Amirul Momineen (‘a) laid him to rest in his final repose and stood at the edge of the grave in such a way that tears flowed from his eyes in torrents and he spoke in a soft voice, “Patience, except regarding you is beautiful and sorrow except regarding you is bad. Your calamity is great and before you and after you also it would remain a great…”[2]
Flags of justice were rolled up into each other and pillars of truth began to tremble and that divine bounty was raised up from the midst that had transformed the flow of life by an illuminated reality, and wails of the afflicted and oppressed have destroyed them that there is no more scope for deprivation and affliction, and man with all his aspirations that he can obtain, like good remembrance, peace and steadfastness.
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