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AzadariAzadariAzadariAzadari
(Mourning and Lamentations)
A Movement by A Movement by A Movement by A Movement by
Lady Zainab (s.a)Lady Zainab (s.a)Lady Zainab (s.a)Lady Zainab (s.a)
By: Syed Jawad Naqvi
Translated by:
Syed A V Rizvi
Preface
The book in your hand is another marvel of the works of Ustad
Syed Jawad Naqvi. The event of Karbala and Ashura which is an
ocean with its pearls placed deep inside can only be explored by
those who are totally melted on the line of thoughts of Imam
Khomeini (r.a) and work towards revolutionizing the social spirit of reformation in societies that are victim of social and communal
diseases. This was the mission of Imam Hussain (a.s), the path of
Doyen of Martyrs and the true essence of the journey of the
captives from Karbala to Kufa to Damascus. This journey of the brave sister of Hussain ibn Ali (a.s) transformed it into a
movement which looked like and was aimed to be turned into a
journey of poor, weak and fatigued captives. The sermons of Lady
Zainab (s.a) painted with the blood of Hussain and his holy
companions shook the nation and the throne of Yazeed. It was the efforts of the son and daughter of Fatima and Ali (a.s) that
made Karbala an everlasting Hamasa and foiled all attempts in
different era’s to change this event into a family battle or an
event only worthy of commemorations, earning rewards and
getting expiation of sins.
This book is a translation of three articles written by Ustad Syed
Jawad Naqvi in the Mohurrum-Safar Issue of his bi-monthly
magazine Mashrabe Naab (An Immaculate vision). This book also has the last chapter which is the translation of one other lecture.
All the four chapters in this book are aimed to awaken the reader
and create a pain in his heart towards the atrocities in his era
that are a mirror of image of what has happened at the time of
Imam Hussain (a.s). Under the light of moves of Imam Hussain (a.s), his words and character this book convinces the reader that
when situations around you are same as it was during the time of
Hussain ibn Ali (a.s) and Zainab ibn Ali (a.s) then you also need
to present the same character as presented by the people of
Karbala. There is no justification or excuse that would be accepted for remaining silent and not doing anything when
tyrants rule the societies, when lakes and water streams turn red
with the blood of innocents.
The first chapter of this book which is the theme of the book
expresses and exposes the true essence of Azadari which is a
movement of justice towards eradication of injustice and
oppression. In Chapter 2, titled as the Message of Ashura this books delivers a key message of Ashura which if not understood
becomes the primary source of stagnancy and lack of movement.
The third chapter on Hamasa-e-Hussain presents the true title
and subject of the event of Karbala which has become a victim of
distortions and has turned into something else other than something related to a movement. The fourth chapter is on the
same lines as that the third chapter but with a historical analysis
of the circumstances that leads to people loosing hopes and
coming under pressure resulting into stillness.
This book is another gem and is a work not just limited to Shiite
but it is a book for entire Muslim Ummah and in fact for all those
human beings who have some values alive inside them.
I am thankful to Allah (s.w.t) for once again blessing me with this
great opportunity to become a means of conveying this message
of truth, awakening and movement to the English speaking
community.
“O Allah, whenever there is a need for service towards your
religion, give me preference and consider me as foremost as a
means to deliver.” Imam Sajjad (a.s)
Table of Contents
1. Chapter 1: Azadari – A movement by Lady Zainab (s.a) 2. Chapter 2: The Message of Ashura 3. Chapter 3: Hamasa –e- Hussain 4. Chapter 4: Perseverance (Istiqamat) – A Lesson from
Karbala 5. Appendix: The Sermon of Mina
Chapter 1
Azadari (Mourning and Lamentations)
A movement by Lady Zainab (s.a)
Allah (s) has gifted Muslims and specifically Shia Muslims several
bounties and abundant opportunities about which we lack recognition (Maarifat). Due to lack of recognition we do not
realize the value of these bounties and as a result we are not
getting benefited by the effects of these bounties on us. The
biggest of all bounties is that Allah (s) has given us the
recognition of his essence and made us believers in God, by presenting us the proofs of his oneness he has made us
monotheists, by teaching us the ways of his worship he has made
worshippers, his kindness and generosity has guided us with the
lamp of Prophethood, he has given us a pure religion like Islam,
he has descended a book like Holy Quran, he has made us followers of Holy Prophet (s.a.w.s) and has granted us love and
obedience of the progeny of Holy Prophet (s.a.w.s), and apart
from this there are thousands of other bounties given to us which
we are completely negligent about and hence we are not
appreciative and grateful of these bounties; but sill Allah (s) has not abandoned us from these bounties. Allah (s) has granted us
thousands of opportunities; the significance and value of which is
not known to us due to which we are not getting benefitted by
these opportunities given to us though some of the opportunities are such that they suffices the need for making up our hereafter.
One of the bounties amongst these is the Azadari (mourning and
lamentations gatherings) of Doyen of martyrs (a.s) which majority of Muslims are not acquainted with, some have become
victims of doubts and fabrications and with utmost grievances
there are few who out of ignorance have become enemies of
Azadari. Even those who have accepted and perform Azadari are
also not well acquainted with its reality and are unaware of it
status and esteemed position. Opportunities, spare time and
bounties are wasted due to being unappreciative and the punishment for such deeds is very severe from Allah (s) because
the losses due to wasting opportunities are very high and
specifically for those opportunities whose availability has been an
outcome of stringent efforts, sacrifices and hardships. Allah (s)
does not tolerate negligence and abandonment of such bounties for which great capital has been consumed.
The opportunity of Azadari has not come to us easily; for this the
greatest capital of universe has been spent; for this the purest of beings have suffered unimaginable calamities by the hands of
impure beings.
If the recognition (Maarifat) of Azadari is acquired than becoming an Azadar would never be considered as a shortcoming it would
be something prestigious. The Azadar will then realize the great
reality with which he is associated and he will also become aware
about his responsibilities. Any level of expression of gratefulness
would be considered less for those who have received this great opportunity of Azadari and god forbid if they become the cause of
any damage to Azadari then there won’t be a crime greater than
this. It is essential to understand that human being cannot fulfil
the rights of anything without its recognition; without recognition an action does not meets its objective and it does not gets
delivered the way it has to be delivered.
For actions without recognition (Maarifat) Ali (a.s) says
غرھمی الع������الم و بتنس��������������کہ الناس يغش فالجاھ�������ل متنسک وجاہ��ل متھتک ع���الم یظھر قص�����م بتھتکہ
“Two persons have broken my back; a Scholar without deeds and an ignorant performer of deeds.”
Ali (a.s) says that; both the scholar who has knowledge but is not
making his knowledge practical and that ignorant being who is performing actions but without knowledge and recognition have
broken my back. The meaning of breaking back of an Imam is
breaking the back of religion. The outcome of the actions of both
the Scholar without actions and actions without knowledge is same; that is both become the cause of defaming religion,
distancing people from Islam and breaking the back of the
Leader. Any action performed with recognition (Maarifat) gives
results whereas even for the entire life if something is done
without recognition (Maarifat) it gives no results. If two units of prayers are performed with recognition it will give results
whereas if prostration is done for entire life without recognition it
won’t give any results. If a person with recognition just looks at
the Holy Kaaba he will get the results whereas a person without recognition keeps on circling around the Holy Kaaba for his entire
life then also he won’t get results. Similarly if Azadari is done with
recognition (Maarifat) it will give results but if done without
recognition it won’t be effective.
Thus every act has to be performed with recognition (Maarifat);
shed tears but with recognition, beat your chest but with
recognition, recite elegies and poems of grief but with
recognition, recite the virtues of Ahlulbayt (a.s) but with recognition and organize Majalis and calamities oration but with
recognition. All these dealings have to be with recognition and if
actions are performed with right knowledge and recognition then
no one can snatch these from you but if they are done without
recognition than any one can easily snatch it away from you by creating little doubts about your action, sometimes by deceit,
sometimes by misguidance and sometimes by making you sleep.
If a person sleeps then all his goods are in danger and generally
people are robbed while they are sleeping. Those who go to sleep
on airports and railways station their goods are lost and when they wake they find that they are robbed and there are some
fools who might feel happy that now they don’t need to carry
their luggage.
Iqbal had this complaint from his community. Allama Iqbal says:
رہا جات����ا ک���ارواں مت���اع یناک������ام وائ����ے
ره جات����ا اںیز احس���اس س���ے دل ک����ے ک����ارواں ا
Woe on failures! The goods of caravan was getting lost
And the caravan kept on loosing the feelings of loss
It is a pity that the goods of the caravan are lost but more than
this it is pitiful that the caravan does not even feel that their
goods are lost.
Azadari is the custom of the great Lady Zainab (s.a.) and this
great custom has two dimensions; one dimension is that of its
benefits and second dimension is that of the purpose in it. The
benefit of Azadari is rewards (Thawaab) but the purpose of Azadari is something else. We need to come towards the purpose
of mourning and lamentations which brings us towards worship
and religion. Even if we do not intend to earn rewards still we get
rewards but a purpose cannot be acquired until we intend for it.
Purpose itself means something that is acquired with intention and cannot be acquired without intention. Rewards can be
acquired without recognition (Maarifat) but purpose cannot be
acquired without recognition.
Azadari – A movement
The custom of Azadari (mourning and lamentations) is a
movement. Azadari in its essence, existence and reality is a movement. A movement is getting something into a state of
motion. This means if something has a function of motion and it
has left its function becoming stagnant; then if something else
comes and brings it into motion then this is known as a
movement. Allah (s) has made human being such that he should be continuously in the state of movement and this movement is
towards divinity. The Holy Quran has termed human being as an
Emigrant towards Allah:
ھیفم�����2ق کدحا ربک یال ادحک انک ا-نس������ان ايھا ای
“O human being! You are going towards your Lord; you are in the
state of movement towards your creator” (Surah Inshiqaq – Ayah 6)
The life of human being is in movement; if movement stops
human being dies. If the movement of heart stops the body dies.
This is one movement which if stops human being dies but there are several other types of movements also that also results into
different types of deaths. Silence, Calmness and Stagnancy are
also deaths. This means if the movement of heart stops then it is
death and the soul of human being is also in state of movement
which also if it stops then this is death. Similarly human society is also alive due to movement and a society also dies if movement
stops. The nation (Ummat) is also alive due to movement and if
the movement stops then the nation also suffers death. Religion
and Ideologies are also alive due to movement and without
movement religion also dies. The world of existence is also surviving due to movement and without movement the entire
world would be destroyed. Stagnancy and Silence are the other
names of death itself. Water is the best example to understand
the relationship of movement with life and stagnancy with death.
Water which is the fundamental element of survival for
everything itself is alive due to movement. If movement stops
then water also dies. The life of water lies in its flow, till the time
it is moving it is alive if it stops it dies. The stagnant water is termed as a still pond or a creek in which rain water, flood water
and dirty streams of water fall but there is no exit. Since there is
no exit the accumulated water dies. In Persian there is a precise
name for this, it is called as “Murd-Aab” that is dead water. In this water there is no life or existence; in fact if this water is fed
to someone his life will also end. If dead water is served to a
living being it kills the living being as well. The signs of dead
water are the presence of two types of creation inside it; one is
frogs and second Leeches.
Leech is a pest living in still ponds and dirty creeks whose job is
to get stuck to the body of animals and other creatures and suck
their blood. It is said that this small pest is capable of sucking blood ten times its weight and it is used sometimes to suck dirty
blood out of human body. The work of frog is just to speak and
make noise. Its main occupancy is to make noise and generate
useless tones. Wherever these two creations are found in
abundance than that water is definitely dead.
The example of human society is also similar; if there is
movement it is alive, if it develops stagnancy then it dies. Dead
society is like a dirty water pond which develops leeches, frogs, harmful insects and damaging germs. Criminals are present in
abundance in dead societies, corruption and indecencies are
common, the market of evils is hot, robbing and cheating is
common, assassinations, murders and terrorism becomes something normal and above all this there are those fraudsters
who suck the blood out of dead communities thus making the
community weak and they themselves prosper. This society gives
birth to a Class system and due to which few leeches becomes
the owner of all the capital, wealth and resources. Feudalism is the inheritance of dead societies. In a feudal system the blood of
entire society is drained out and an ordinary person can’t even
get his daily necessities thereby the ability of movement comes to
an end.
The Holy Quran has specified wealth and resources as the means
of movement for a society; it carries the status of the backbone
for a society. A person whose backbone breaks is not in a
position to stand and move. Similarly if the wealth of the society is looted and gets inside the pocket of few capitalists then that
society also does not remains in a position of movement, touches
ground, becomes abased and poor. The Quran has referred to
this state as downtrodden (Miskeen) that is when a community
turns low and is not willing to get into movement. When capitalists gather wealth for their ten forthcoming generations
then the existing generation of the nation does not even gets
enough to eat and drink. The wealth that is looted out from the
fulfilment of basic necessities of the people is spent on the
luxuries and lavishness of capitalists and feudalist. The people of
that society who are not able to acquire their daily necessities loose their ability of movement and uprisings; the clouds of death
are always hovering on their heads; humiliation and poverty
becomes their fate. If this state develops in a community then
this does not ends easily in fact it passes over to its coming
generations. The children of beggars are also beggars the way the children of feudalist are also feudalist. Today majority of the
Muslim countries and people are in a downtrodden state for this
reason; they have inherited poverty from their previous
generation.
The other creations like leech and frogs are found in abundance
in a stagnant society. In a static and stagnant society people
who just talk a lot are found in abundance but they have no practical character. The politicians are contented by just issuing
statements rather than doing some practical politics. The rulers
don’t take any practical steps and just fool the people by making
promises. The religious leaders also are contented with big words
and soulless speeches. The enlightened intellectuals consider criticism as enough whereas the people only raise slogans. These
are all the traits of frogs which it acquires from its life in a pond.
There are big claims made in stagnant and non motion communities but it lacks actions. Everywhere claimants are found
but they all lack sincerity in their claims. Some claim to be
standard bearers (or leaders) of the community, some are
claimant of being most pious, some claim to possess best
abilities, some claim to be utmost sincere, some claim to be servants of community, some claim to be religious, some as
nationalist but behind these hollow and heartless claims is
nothing other than lies, deceit, fraud and hypocrisy. If the people
get deceived by these speeches and claims; and feel happy that
their circumstances are going to change by these words then apart from being illusion it is nothing. This is like a troubled
person who feels happy on listening to noises of frogs and thinks
that a big group is coming for his help. The political and religious
frogs cannot be relied upon for the survival of any community.
In stagnant and non moving water there is another dangerous
creation found which is not visible by naked eyes and it needs a
microscope to see them. These creations are the germs that
spread diseases. We should remember that germs are generally born in dirty and stagnant water. There are two types of germs;
one group of germs is known as bacteria and other as virus. Both
of these spread diseases but their method of attack are different.
A bacterium enters inside the body and brings down the energy
of the body, it prevents food from entering the body and it absorbs the food itself or wastes it. The method of attack by virus
is different; it enters inside the body and damages the system of
the body. It takes control of different functions of the body and
this is the reason that treating viruses is more difficult.
Such germs get birth inside dead communities and societies as
well. Some of them are like bacteria spreading social and
communal diseases whereas some others are like viruses who
make the society non functional. Those who take bribes act like bacteria. The thieves, usurpers and dacoits block or waste the
energy of the society but those who enter inside sensitive
community centres and important social organizations taking
control of the social system are the social viruses. They acquire political, communal, educational, religious and cultural positions
and make the entire community non functional. Dead
communities and societies are victims of these calamities.
An important question that arises over here is that if a society or a community dies and develops all these diseases due to
stagnancy and lack of movement then how to save this society?
How can they get salvation? Several individuals and groups have
answered this question. Many social thinkers have passed away and have presented different visions and formulas on giving
salvation to humanity. Everyone has thought by their own mind
and whatever they have thought in this way and their efforts are
appreciative but these visions and thoughts can never give life to
dead communities. In order to bring back dead communities to
life first we need to see why it has become dead? A society dies
when the movement inside it stops. If lack of movement is its death then in order to bring it back to life we need to develop
movement inside it; and once it gets into movement gradually it
will get life inside it. It is similar to what is done when the heart
stops beating. When the heart stops to beat or become weak
then several ways are adopted to bring it back to life; like artificial breathing, pressure is applied on the chest to pump the
heart so that it gets back into movement again. When the heart
starts to beat the signs of life become evident; and everyone gets
a smile on their face because a beating heart is a sign of life and survival. By starting the heart beat again the patient gets another
life and his existence has been returned to him. But when a
nation dies what has to be done? A nation also dies because of no
movement. Thus to bring back to life a dead nation we need to
develop movement inside it so that the stagnancy and silence of the nation can be broken. Its silence should be broken and waves
of turbulence should be developed inside it. It should turn into a
flood and a hurricane should be created inside this stagnant
water.
The way Allama Iqbal has excellently identified the disease of the
nation and had given the formula for its salvation. In Allama’s
opinion the disease of the nation is that the movement inside it
has stopped and due to which this nation has become dead and hence there is a need to bring it back to life. Allama Iqbal says in
Zarb-e-Kaleem:
دوب�����اره ک����ر زن���ده اس���ے ہ��ے ںین���ہ دل مرده دلیهی ک����ہ چاره ک����ا کہ����ن مرض ک����ے امت����وں ہ��ے
افس���������ونہےی ہ��ے س�����کوں هی ہ�ے س�����کوں پ����ر ت��������رابحر کن������اره یخراب ن���ہ طوف����اں ن���ہ ہ��ے نہن����گ ن���ہ
ہ�ے ںین���ہ آش�����نا یاب�����ھ س���ے آس��مان ریض��م ت����و س�������تاره غمزهء تجھ�����ے کرت�������ا ق���رار ب����ے ںین���ہ
A dead heart is not a heart; bring it back to life again
For this is the cure of the disease of the Ummah
Your sea is calm, is this calmness or magic?
Nor are big fishes, no storm nor is your shore disturbed
You are not acquainted with the land and sea
Neither does the delicate signs of stars makes you restless
A dead heart is not a heart at all and it should be brought back to
life because its survival lies in its movement (beats). A heart is
called heart because it is alive and beats; and the cure for the
long time sickness of the nations lies in this. The primordial disease of the nation (Ummah) is the lack of movement in it due
to which it dies and the cure for a disease like death of a
community is bringing it back to life. Allama addresses his
community and says that your sea is calm and I don’t understand whether it is calmness or some magic (because a sea can never
be calm) because it has no sea creature or big fishes, I don’t see
any storm or turbulence inside you and neither your shore and
beach is disturbed (affected by calamities).
What Allama intends to say is that a nation (Ummat) and
community is like a sea and the survival of a sea is in tides and
turbulences. A lively sea is that in which there are storms, waves,
tides, hurricanes; it should have big fishes like sharks and whales. A sea is that whose beaches and shores are disturbed
due to splashes of waves and tides. Silence and calmness is
death of a sea and the sea which has no fishes inside it is a dead
sea; the sea whose shores are untouched and relaxed is a dead
and stagnant sea. Silence in a sea is an indication of some magic because it is against the temperament of the sea.
Communities and nations are also like sea whose survival is in
movement, storms, turbulence and unrest. Silence and stagnancy
is death of communities. The sign of a dead community is that great personalities and leaders are not born in such communities
but instead leeches, frogs and germs are born. The shores of
dead communities are luxurious that is just concerned with make
ups and decorations. This physician of the nation (Ummat)
addresses them and says till date you are not acquainted with the secrets and inner side of the skies. The delicate indications of the
stars don’t make you restless. This means that today the global
incidents, circumstances and different affairs are sending delicate
signals to you but you have no sensations left inside you. The messages behind these signals are not developing the pain and
restlessness inside you.
Iqbal address the students of his nation and says:
طوف����اں س����ے آش����نا ک����ر دے یخ���دا تجھ���ے ک���س
ںیں اض���طراب ن���ہیموجوں م یرے بح����ر کیک����ہ ت
May Allah indulge you in some storm,
The tides of your sea is not having any turbulence
This means you are a sea but without waves and if some tide
rises then also it is not having turbulence and turmoil in it but
instead your waves are lifeless and soulless. You neither possess high courage, nor your missions are esteemed and you don’t
intend to take any step towards high goals and missions.
He says in Armaghane Hijaz
ں ہ��ےیوں ن���ہیں طوف����اں کیا میرے دریت
ں ہ��ےیوں ن���ہیمس����لمان ک یریت یخود
Why there is no storm in your sea
Why can’t I see your self inside you, O Muslim!
Since we are now aware that the treatment of dead nations lies in
creating movement inside them, developing storms in their calm
seas and to create turbulence in the waves of dead communities; the question that arises now is how to create this movement,
storm and turbulence? And who can do this great work? The
answer to this is the miracle that Allah (s) granted to Prophet Isa
(a.s) to blow life in dead bodies. Prophet Isa (a.s) by the
permission of Allah(s) used to bring back to life someone whose body dies and his heart beat stops. Thus we can say that Allah (s)
has made the Son of Maryam (a.s) the saviour of dead bodies;
similarly Allah (s) has also created a saviour for blowing soul
inside dead communities and lifeless nations. The miracle of this saviour is to bring back to life dead societies and to blow soul
inside dead communities. The name of this saviour is Son of
Zahra (s.a.); Hussain ibn Ali (a.s).
The Doyen of Martyrs (a.s) saw that that sea of the Muslim nation
(Ummat-e-Muslima) in which the Holy Prophet (s) has created
storms has once again become a victim of stagnancy; its
turbulent waves have become calm and its movement has
developed silence and stagnancy. He saw that it was the same nation in which brave and dignified beings were born before but
now filthy pests like Yazeed have come into existence;
indecencies and corruption has become common, the debris of
evil deed and character has spread a bad odour and plague
everywhere, the Muslim treasury (Bayt-ul-Maal) is being sucked by leeches, the ethical downfall has started, different types of
germs have entered different functions of the nation, above all
this the transgressors have acquired positions in the fortress of
the nation that is the governance and Bani Umayyad has
adulterated the entire Muslim nation (Ummah) by their filthy presence. He (a.s) considered it as a necessity to purify the
nation from all the impurities, to awaken them and to develop a
movement inside them. In order to drown Yazeediat there is a
need to create turbulence, waves and storms inside the calm sea of the nation. The Doyen of Martyrs (a.s) said:
ع����ن المنک����ر ید ان ام���ر ب���المعروف و ان���ھیار
I am leaving for the reformation of the nation of my grandfather.
Reformation is done on something which has become corrupted,
thus we can understand from this statement that the nation has
become corrupted hence the Doyen of Martyr (a.s) announced
the reformation of the nation. The Doyen of Martyrs (a.s) is saying that it was due to the corruption inside the nation that a
person like Yazeed came into power. If communities are alive,
their values are alive and they have movement inside them; then
Yazeediat can never come into existence and power. According to
the Doyen of Martyrs (a.s) the biggest corruption of a nation is that it becomes silent and stagnant; righteousness gets
stampeded in front of their eyes and they turn into spectators,
Yazeediat gets nurtured in front of them and they sit
unconcerned, the blood of oppressed is spilled unjustly in front of
them and they sit silently.
The Doyen of Martyrs (a.s) says:
When the nation raises its voice for their personal rights and of
their forefathers but refrain from protesting when the rights of
religion and limits set by Allah (s) are transgressed; then be
assured that the nation (Ummat) has become dead and such a
nation needs reformation.
The Doyen of Martyrs (a.s) states that the reformation of nation
(Ummat) is the character of the Messenger of Allah (s.a.w.s)
because the Holy Prophet (s) brought back to life the dead society before the advent of Islam (Bethat) blew soul in it and
changed them into an active nation (Ummat). The Messenger of
Allah (s.a.w.s) developed a storm inside them, he turned cattle
grazers into Abuzar, he made the desert dwellers into residents of
heavens, developed sense amongst those who were wasting their time in poetries, gossips and vain discourses, made the comfort
loving people restless. Bethat by its name is arousing, inspiring,
charging, and making someone stand, run, be painful and get
into encounters. The Holy Prophet (s) was aroused by Allah (s)
and the nation (Ummat) was aroused by the Holy Prophet (s) but
later this awakened nation (Ummat) again slept and this excited
nation went into a state of stagnancy.
The Holy Quran says:
You were dead before and Allah (s) aroused a Prophet within you
who came and brought you back to life:
يين في بعث الذي ھو نھم رسو@ ا<م يھم آياته يتلوعليھم م قبل من كانوا وإن والحكمة الكتاب ويعلمھم ويزكبين ضPل لفي م
(٢،جمع�ہ)
We aroused a Prophet within you at the time when you were in
clear ignorance and explicit misguidance. You were eating and
drinking but the society was dead. The sign of death for this dead society was that Abu Jahl’s were born in this society. This society
was giving birth to Abu Lahab, Abu Sufyan and his progeny. If the
nation is not dead then such germs are not born in them. Leech’s
and frogs are not born in living societies. Fishes are born in living
waters and if the water is highly living then big fishes like whales are born in it that reside in the sea. There are big global
personalities born in living societies and global leaders are born.
If a Khomeini is born in a nation then the reason behind this was
that the nation was possessing sense (Shaoor). If Nasrallah is born in Lebanon then the sense (Shaoor) possessed by the nation
is also effective in this.
If the Doyen of Martyrs is asked, O Hussain! Where are you heading towards? The answer will be that the nation has become
stagnant, its waves have turned calm and I am going to develop
movement in them.
ع����ن المنک����ر ید ان ام���ر ب���المعروف و ان���ھیار
Amr Bil Maroof means giving movement to nation; it is like say O
nation! Get into movement, wake up and do Amr Bil Maroof,
protest against evils, defend the position and values and
condemn the evils. Imam (a.s) said that I am going to do Amr Bil
Maroof (commanding towards good values) and Nahi Anal Munkar
(prohibiting evils). The Muslims are performing Hajj but don’t do Amr Bil Maroof, they are offering prayers and fasting but don’t do
Amr Bil Maroof, they are delivering speeches but don’t do Amr Bil
Maroof; this means their waves don’t have turbulence; it has
stopped and become stagnant. This stagnancy has to be broken
and a movement has to be developed in nations. The thing which develops movement inside nations is Hussainiat (the path of
Imam Hussain (a.s).
The movement which the Doyen of Martyrs (a.s) started for the awakening of the nation was in phases and its leadership was
also in phases. One phase was accomplished under the leadership
of the Doyen of Martyrs (a.s) and the second was accomplished
by Lady Zainab (s.a.). The Doyen of Martyrs started the uprising, sacrificed his life and the lives of his beloveds, and did the
leadership till the eve of Ashoor but after the eve of Ashoora this
leadership was taken over by Imam Sajjad (a.s) and Lady Zainab
(s.a.).
The sister of Hussain did not demand compensation for the
martyrs the way it is happening today that whenever a believer is
martyred; immediately demands for compensations are made.
Processions are arranged to demand compensation for the assassinated being and protests are done claiming that someone
else assassinated was given more compensation and we are given
less.
Allama Iqbal has brought our attention here as well:
س��ا س��ے ن��ہ مان��گیت اہ���ل ک���لید یدوں کیان ش���ہ
ں ہ��ے خ��وں ج��ن ک��ا ح��رم س��ے ب��ڑھ ک��ریمت میق���دروق
Do not ask the blood money for these martyrs from the people of church
The value and status of their blood is greater than sacred places.
The blood money of the martyrs should not be asked from the
authorities because the blood oozing out from their necks is the
candle for the nation, it is the light for the nation hence do not demand compensation for martyrs. Lady Zainab (a.s) never
demanded compensation for the blood of martyrs instead she
transformed the blood of martyrs into a movement and developed
action in a dead nation thereby awakening a dead society. This
commander of the movement of Karbala was alive for nearly one and half years after Karbala but this period was enough for this
purified lady to accomplish this mission. Zainab (s.a.) is the name
of the personality that develops movement in a dead society.
She did not say to the nation that my brother has been martyred
and now my duty is to only sit and cry on him but instead she
said:
If I cry my tears will also give birth to a movement, my pleas will
also develop movement and wherever my tears and pleas will not
bring movement I will stand and deliver sermons. Do you know
how did the daughter of Ali (a.s) developed movement in a
stagnant society like Kufa?
Kufa was a dead community that did not come out to support
Imam Hussain (a.s) due to the fear of Ubaidullah. When the
commander of the caravan reached Kufa she saw that this is a dead community and this dead society has come out as
spectators to watch us and drop their eyes on us, thus she raised
her voice:
O the people of Kufa listen; the daughter of Ali and Fatima wants
to say something to you, she wants to say that you are all dead,
you conscience is dead and your self respect is dead. This lady
has pledged that I will blow life inside this dead society and in
less than a year the same Kufi’s, the betrayers, the same cowards and the same multi faced persons formed an army of
four thousand by the name of Army of Repentant (Lashkar-e-
Tawwabeen). They pledged on their blood that they will fight in
the way of Hussain ibn Ali (a.s) till the last drop of their blood and
all these four thousand were killed. This commander of the
movement brought out from a dead city like Kufa a battalion of
four thousand living beings. Lady Zainab (a.s) developed a movement by her sermons and this is the definition of movement
whereby dead communities come into action.
On the eve of Ashoora when Hussain kept on calling “Is there anyone to support me” ناص����ر من ھل but no one came out from their
homes because there was silence and stagnancy over there. The
Lady pledged there itself that now I will accomplish such a
mission that I won’t allow anyone to stay inside their homes, I
will end their stagnancy, I will break their silence, eradicate their
comfort, I will develop waves inside them and I will develop turbulence inside them. Azadari is the name of this wave which
was developed inside the stagnant and silent society by the
daughter of Ali (a.s). It is the outcome of this wave and tide that
the entire nation (Ummat) is mourning and doing Azadari today.
Don’t think that Azadari is just a means of earning rewards.
Azadari is life and existence without which is death. One who
does not mourn and does not do Azadari is dead; and to bring
him to life he needs to come out. The tears for the sake of earning rewards can be shed inside homes also but the tears for
the sake of rewards don’t give birth to movements. Thus you
need to shed tears of protest and where are the tears of protest
shed? You should shed tears out in the field, recite elegies, recite mourning poems (Nauha) and on these poems beat your chests
thereby informing the world that we will break this silence and
stagnancy despite of enormous cruelties. This is because the
great Lady Zainab (a.s) has awakened humanity. Today no one
can stop this movement, neither these followers of Yazeed, nor the present Yazeed can stop this and neither the Yazeed of any
era can stop this. Is there any other movement that is going on
in every house? Any movement that is present inside children? Is
there any movement that exists inside old people as well, inside
women as well, inside villages, inside cities and present everywhere? Is there any other movement in which the scholars
and ordinary man both participate without being invited? This is
the movement started by the Daughter of Ali (a.s) and it carries
salvation inside it.
It is not that if we mourn we will escape from hell but instead if
we mourn then these tears will bring life to our hearts and this
message of life will be received by the world. The society will
come back to life and salvation will be from the Yazeeds of our era and also salvation in hereafter. Azadari first gives protection
in this world and then in the hereafter. Azadari is the name of life
and these youths should possess the message of life and these
youths should have movement inside them.
Where all do we need movement? Movement is required by the
heart, by the mind and in thoughts. It is essential to have
movement of thoughts and movement of sentiments. If the
sentiments do not develop movement till that time no one comes out. The great Lady gave movement to the sentiments, she save
movement to the thoughts and mind; she got movement in
hearts and soul. It is the result of this movement that whoever
heard the name of Hussain ibn Ali (a.s) did not stay inside his
home.
This Azadari is of Hussain and you should not put label of
someone else’s name like this Azadari is of certain group
(Anjuman) or certain organization, or of certain speaker or of certain orator. It is a crime to do this and a crime to apply titles
on Azadari. Don’t go to Azadari just for the sake of orators or for
the sake of pleasing the host. Don’t come to Azadari just for the
sake of groups (Anjuman); if you are attending Azadari then do it
for Lady Zainab (s.a.). Azadari is not a sovereignty of anyone personally. This is that movement which was developed by Lady
Zainab (s.a.) and how beautifully she developed it in the same
style as that of Hussain. And with what hardships she developed
this movement. Today no one can stop this and this mission should never stop by any means. Every Mohurrum how many
dead bodies fall (in Iraq and Pakistan) but still neither the
processions have stopped nor the mourning gatherings have
stopped. Weapons and bombs cannot stop this because the
enemies don’t realize from where this movement has started?
From where this movement has been brought up? This movement
has not started from the drawing room of a house, it has started from the fallen and shredded bodies of Karbala, and this started
with blood and thirst. It cannot be stopped by anyone, the more
you kill the mourners this movement develops more aggression.
You have erred in understanding this because if they would have
not brought down bodies in Karbala then maybe this movement of Lady Zainab (a.s) would not have started. Today whatever
bodies you bring down this movement will develop more
aggression only because this movement has started from dead
corpses, so how can this stop with corpses. This has started from cut necks and this will continue with shredded bodies. These
corpses are the flags of this movement and hence do not consider
them dead because these martyrs are the commanders of this
movement.
ہ�و ید کیزی یف���وج چ���اہے ک���س یں س�����کتیف���وج ح���ق ک���و کچ���ل ن���ہ ید کیش���ہ یہ���ے پھ���ر عل���م ب���ن ک���ر @ش چ���اہے ک���س ی@ش اٹھ������ت
The forces cannot crush truth, though forces would be of any
Yazeed
Corpse rises again as the flag, though the corpse would be of any Martyr
This mission is of blood and the mission of Zainab (s.a.). There is
lot to say on this topic and lot should be said. This topic has not ended because it was not started with the intention to end. You
need to change your angle of looking at Azadari. Do not do
Azadari in a way that would bring stagnancy and silence. This
Azadari is meant for a movement and to develop actions. With this develop movement inside your self and movement inside
society. If once the world gets into action then no Yazeed can
stop it; neither the Yazeed of that era could stop nor would the
Yazeed of this era be able to stop because the great Lady (s.a.)
has started a successful movement.
At times movements are started against specific individual or
specific governance but a movement is not started against
different governances of different eras; but this movement is going on since fourteen hundred years. Why are there some who
want to stop this? Why are there some enemies of Azadari? They
are not enemies of anything else but only Azadari because they
are aware that this sea has strength inside it. It is possible that
today those who possess this strength don’t feel it. Allama Iqbal has written in one of his poems that Shaitan told his pupils that
the strength of this nation is the Quran. The pupils of Shaitan
replied that this nation does not read the Quran. The Shaitan said
that the day this nation turns towards the Quran then no Shaitan or his pupils would exist on earth. Though I know this nation is
not acquainted with Quran but this Quran is present inside the
nation as a volcano. The day it erupts it will destroy everything.
This is the way the great Lady did not allow the event of Karbala
to turn into a historic event, she did not allow the day of Ashoora to turn into a day of blessings, she turned Karbala into a Volcano,
which type of volcano? That volcano in which the Lava will keep
on boiling hence you should recite the calamities of Ashoora so
that this lava keeps on boiling.
- نیالم��ومن قل�����وب یف حرارة نیالح���س لقت���������ل ان تبردابدا
Verily the assassination of Hussain develops a heat in the hearts of believers that would never subside.
The remembrance of the martyrdom of Hussain (a.s) has a
volcano that would be always flaming and will keep on heating the hearts of believers. When this lava inside the hearts of
believers will swell and blast, it will destroy the Yazeed of the
current era. If this lava rises then do not cool it down, there are
some who recite lullabies in the name of Azadari whereas Azadari
is the name of movement, it is a mission, it is not the name of stagnancy and stopping somewhere. The day you stop this you
will die. The day you stand still you will die. This is the reason
Imam Khomeini (r.a.) says: Perform Azadari in all circumstances
because if true Azadari is established Islam will survive; thereby
keep the doors for righteousness open.
Chapter 2
The Message of Ashura
In order to understand the Message of Ashura we need to understand the event and mission of Ashura and the various
causes behind it. We need to first understand why this incident of
Ashura and Karbala took place? We are all aware when and where
this incident took place. History informs us about the era, place,
land and the people involved in this incident but by just knowing these little things we cannot understand the reality behind any
event. The reality cannot be acquired unless we get inside the
background of any event and find out the people and causes
behind the event. Any event cannot be understood till the time
man reaches the real cause and reasons behind the event and without this the event becomes a puzzle. The way the event of
Ashura is still a puzzle for certain minds even after hundreds of
years of this event; and even for those who consider that the
event of Ashura is a resolved subject. According to certain Scholars the event of Ashura started on the morning of the tenth
day of the month of Mohurrum and its first phase ended on the
eve of Ashura; which means the battle ended.
In history on the domain of time the battle of Karbala is a very short battle as against long battles that are mentioned in history
like battles going on for forty, fifty years and more than half
century. But the depth, breadth and the direction of battles is not
dependent on the numbers of years it was fought for but instead the basis of its direction, depth and breadth are those causes and
reasons for which they are fought.
An incident is present in history where a courageous person from
an Arab tribe was chasing a grasshopper for hunting and during his chase this creature went inside the tent of someone from
another tribe. On this the person said that this grasshopper has
taken refuge with us and anyone who takes refuge with us we
don’t hand it over to its enemies. The hunter said that this my
prey and I have my rights over it. This argument turned into a fight and one of them killed another person with his spear on
which a battle started between the two tribes that went on for
forty years. If we assess on the domain of time then this battle
went for a very long period of forty years but if we ponder over
this battle then there is nothing more than five minutes to talk about this because there is nothing else in this battle apart from
the issue that two tribes fought with each other for a grasshopper
and this battle went on for forty years. On the other hand there is
another battle in history with the name of Karbala that started at dawn and ended in the evening; which means on the domain of
time this is the shortest of battles and maybe on the basis of
period there won’t be any other battle shorter than this which did
not even last for a complete day.
Now compare these two battles; one for forty years and other for
few hours. The forty years battle is not having matter worth five
minutes whereas this battle of few hours has so much profundity,
intensity, vastness and depth. It has so many active causes behind it that even fourteen hundred years are not enough to
ponder over it. Since fourteen hundred years human being is
trying to understand its incidental reality but still he is not in a
position to say that he has reached its depth but instead till now
human being is considered as ignorant about the battle of Karbala and knows nothing.
Karbala is an ocean and an ocean means that collection which has
no edges; this means it has an edge but by standing on one edge the edge at the other end cannot be seen. An ocean is that
collection of water whose base cannot be reached easily. Another
law of the oceans and seas is that there is nothing available on
their shores though the froth of the sea reaches its shore and
sometimes the waves of the sea throw some of the creatures inside it on the shore.
If someone is in search of jewels, diamonds and pearls then he
should not search for it on the shore and neither could he find it
by swimming on its surface because these are present in the depths of the ocean on its bed. But going down the ocean is not
the task of an ordinary man. The ocean does not grant
opportunity to an ordinary man to reach its depth because it does
not opens its chest and treasures for an ordinary person. Divers
are required to go down the ocean; those who are brave-heart, courageous and people of such senses are required who when
they return from the ocean should have precious pearls in their
hands. These precious pearls which they get from inside the
ocean should then become the capital for them and also for their nation and community.
This is the reason that those wandering on the shores of Karbala
since fourteen hundred years only remained on its shore. The only difference that happened to them was that they left
population, desserts and reached the shore of this sea but only
up to the shore. They did not enter the ocean because if they
would have jumped inside this ocean the situation of the Muslim
nation would not have been what it stands today. The type of diamonds and pearls present inside Karbala and the characters
present inside Karbala only comes in the hands of divers. It
comes in the hands of that person who can reach the depth of the
ocean. One who knows to reach its bed and is not afraid of the
darkness and dangers, Karbala opens its breast for him but not for the people of the shore. Though Karbala does not leave
anyone abandoned thus those sitting on its shore might still take
care of their bellies and fill their pockets because such things are
also found on the shore of Karbala. But we can’t say that they
have got their hands on the jewels. People have gone to the shore of Karbala but still have returned dry.
This point should be kept in mind that Karbala is not an ocean of
water but an ocean of blood. To go down the ocean of blood we don’t need a scuba diver who can go to the depths of water but
for the ocean of Karbala we need those who can swim in blood,
get soaked in their own blood, can do scuba diving in blood and
can get the pearls present in blood. If the pearls present inside
water are so precious which the entire world desires then the
pearl present inside blood are much more precious. The pearl coming out of water becomes a pride for the body of human
being but the pearl coming of blood becomes a prestige for the
soul of human being. It is possible that a person by wearing a
pearl coming out of water around his neck can give an impression
that he possesses a precious jewel. But the one who goes down the ocean of Karbala acquires the awareness, sense and
recognition which everyone is not fortunate to achieve. If a
person comes out wearing these on his existence then his entire
existence becomes a glowing sun for the entire world and the entire nation (Ummat). His bright rays light up the entire world.
Karbala is an esteemed source of sense (Shaoor), awareness and
recognition (Maarifat). This sea possesses infinite jewels inside it.
This is a divine principle that human being understands certain
things only when some ideals and examples of it are present
inside human being. As an example what is meant by ministry
and presidency? Even if a person does not become a minister or
president still he understands the meaning of ministry and presidency. But there are certain things which until unless man
tastes he cannot understand its meaning; as an example unless
man tastes bravery he cannot understand bravery. If for hundred
years also bravery is discussed in front of a coward still he does
not understands the meaning of bravery. If there is a shameless person who has not tasted self-respect he can never appreciate
the taste of self-respect. Though he might have been listening to
stories of honour and self-respect; he would rhyme his head on
discussions about bravery and valour but still he is unable to
absorb the meaning of self-respect and honour. Many communities have been raised up by constantly listening to
stories of bravery and valour but today everything other than
bravery and self-respect is seen in them. If just by listening a
person could become brave and self-respected then the one who has listened to the stories and talks about bravery and self-
respect would be the most courageous and honoured person.
The commander of faithful (a.s) delivered several sermons in
Kufa, this bravest person demonstrated the charms of bravery,
delivered valiant sermons, presented the proofs of his self-respect in Kufa, taught the people of Kufa the meaning of self-
respect but when the event of Karbala took place neither bravery
nor self-respect was seen in the people of Kufa.
The sermons in Nahjul Balagha are mostly delivered by Ali (a.s)
in Kufa. He (a.s) delivered them during Friday prayers, or at the
time of marching towards a battle, or during the battle, or at the
end of the battle, some on the occasion of Eid and some related
to certain critical events and incidents. In some sermons he taught monotheism to people, in some he taught religion, in
some Quran, in some religious laws, in some the status of
Ahlulbayt (a.s), in some made them aware about the status of
Holy Prophet (s.a.w.s), in some he tried to develop sense (Shaoor) in people, in some he taught bravery and in some
sermons he aroused the self-respect of people. All these sermons
were delivered inside Kufa but if just by listening to sermons,
lectures and discourses someone could become brave then the
people of Kufa would have been the bravest of all because the speaker of Kufa was not an ordinary preacher; in fact the most
matured of all, most eloquent of all and the bravest of all. One
Sunni Scholar has mentioned a narration in his book that the
limits and extent of Ameerul Momineen’s (a.s) maturity,
knowledge and bravery was such that when people used to witness his eloquence they used to immediately say:
" @ الہ ا@ هللا ماابلغ البشر، @ الہ ا@ هللا ماافصح ھذا البشر، @ الہ ا@ هللا مااشجع ھذاالبشر "
There is no God but Allah, this man is so mature! There is no God but Allah, this man is so eloquent! There is no God but Allah, this
man is so brave!
What he intends to narrate is that the words of astonishment used to come out from the people when they used to see Ali
(a.s). Everyone is certain and believes that no orator is greater
than Ali (a.s) has been born and will be born. No valiant greater
than Ali is born and this most eloquent and brave person
delivered sermons in Kufa, made them feel their self-respect and
courage but at the time of the event of Karbala there was everything other than bravery and self-respect seen inside these
Kufi’s. They had no material of self-respect and bravery inside
them. Why? You cannot understand religion by just becoming a
listener of religion, by listening to talks of bravery you cannot
become brave; by listening to stories of self-respect you cannot become self-respected. A person does not become honoured till
the time the material of self-respect and bravery gets inside him.
A person cannot develop bravery unless he acquires that material
of bravery and tastes bravery; thus a coward will never understand bravery. Since how long sermons are being delivered
to the community, the incident of Karbala has been narrated, in
different languages, different style and methods but when the
time of examination comes then we realize whether after listening
to these speeches whether we have understood something or not.
Allah (s.w.t) also takes examination similar to the practice of
examination we have in our academic system. We first sit, study
and listen in the classroom; the teacher teaches and we listen after which exams are conducted. Sometimes the same teacher
who taught conducts the exams and sometimes there are board
exams. The examiner in board exams is not the one who was
teaching; someone teaches and someone else takes the exams.
The one conducting exams sometimes is a very rough person and sometimes could be a soft person. Sometimes he allows the
students to copy and sometimes does not, thus there are strict
examiners as well as soft examiners. The more the examiner is
hard the exam will also be equally tough but those who pass out
by giving exams in front of hard examiners they possess more abilities and capabilities. Those who pass out by copying from
others in front of soft examiners are not accepted by anyone
because passing out by copying in exams is equivalent to failing.
The people of Kufa had listened to many sermons on bravery,
self-respect, crusade, religion, laws, Quran and Ahlulbayt. In
Nahjul Balagha only the twelfth portion of the sermons of
Ameerul Momineen (a.s) is present and there are eleven more
equivalent portions; or we can say that at present we have one
volume of the sermons of Ameerul Momineen (a.s) and eleven more such volumes are present. These sermons were delivered
by Ameerul Momineen (a.s) for the people of Kufa and then the
examination for the people of Kufa was conducted and that too
board exams. For this board exam a very hard and tough
examiner was sent to the people of Kufa. They were examined through Ubaidullah ibn Ziad.
Everyone is aware about the incident of Ubaidullah’s entry into
Kufa that he entered Kufa at night. He had a veil on his face and since the people of Kufa were waiting for Imam Hussain (a.s) as
he would arrive anytime. Hence when a veiled person entered
Kufa that too at night they mistook him for Hussain ibn Ali (a.s).
They all gathered immediately and started preparing for this reception, they started to raise slogans and slogans of Long Live
and Death Forever (zindabad, murdabad) were being raised.
Ubaidullah moved his horse around for sometime and the people
of Kufa thought that he is definitely none other than Imam
Hussain (a.s) and thus got into more excitement; and when Ubaidullah moved his horse much faster the people of Kufa
thought that Imam Hussain (a.s) has liked their slogans and
therefore they started to raise slogans more loudly. Those who
were inside their homes considering that Imam Hussain (a.s) has
arrived came out in the ground of Kufa. Everyone gathered around Ubaidullah and started saying O Imam, O Imam, O Guide,
O Guide, O Hussain ibn Ali, and O Hussain ibn Ali. The name with
which they called more was Abu Abdillah which was one of the
Kuniyah (as father of a particular child) of Imam Hussain (a.s).
They started to express to their mistaken Imam as: O Aba Abdillah we were desirous to meet you, since long we have been
waiting for you , we wrote letters to you and were calling you to
come soon, come soon (Al Ajal, Al Ajal).
The people of Kufa wrote 9,000 letters and in all these letters the
sentence which was written the most was “Al Ajal Al Ajal”, O
Imam come soon, it is late, the opportunity will be lost, we are
prepared, the crop is ripe, the field is ready and it is just waiting
for you to arrive. They all requested him to remove his veil and
make them see his face. We all want to see your bright face and some requested him to bring his hand forward so that they can
kiss it. Some requested him to come down from the horse so that
they can kiss his feet and he kept on moving his horse around
them counting the number of people and identifying them.
His purpose for being veiled was to spend some time, trick them
for sometime, circle around them and make them circle for
sometime so that it can be seen who amongst them are betrayers
and who are loyal, who are religious and for Allah whereas who are for their self only. Ubaidullah passes some time and does not
remove the veil from the face. The false claimants of faith give
him a warm welcome and say that he is our Imam and our Imam
has come. They keep on calling him and asking him to take a step we are with you. Ubaidullah kept on staring at all of them
precisely and when the entire community gathered he removed
the veil from his face. The hands that were raised for slogans and
the jaws that were open for slogans remained open and hands
remained where they were. They did not have that much strength to bring their hands down and close their mouths. Everyone was
thunder stuck and silent, their feet were trembling, fear hovering
over them, lost their colour and their souls left. He was one and
they were a big quantum; if all of them would have just slapped
him once he would have died then and there. Those who had listened to so many sermons of bravery, have prayed behind the
bravest Imam, have participated in the company of the most
valiant Imam and they were themselves big Army Generals and
commandos living in cantonment (Kufa was a cantonment type
city); and were big claimants of faith. But when Ubaidullah removed the veil from his face they were shivering and their
voice was not coming out. Someone said that why are you all
silent, why your voices are not coming out, why are you not
saying Long Live Hussain now, why your throats have choked up; he is just a man. Thus the examination of faith was conducted
because they were the big claimants of faith, boasters and
considered themselves as the most privileged ones in the world;
who have written in their letters that at present in the entire
world there are no believers better than the people of Kufa.
Therefore Allah (s) sent an examiner amongst them and it was not that Allah (s) has sent Ubaidullah towards Kufa but instead
Allah(s) has given him this opportunity. The entire case was
busted by the entry of one Ubaidullah, the wrists got open and
faith turned into rumbles, bravery was lost and self-respect was
lost. If such a big crowd would have hurled just one small pebble at him, he would have got buried under it, it was dark also and if
they would have just slapped him once he would have died there
but the community that has only heard about faith and do not
possess any bravery, self-respect and faith; for them one Ubaidullah is enough. The community would be in thousands and
millions but if just one Ubaidullah issues a statement in press
their souls leave their bodies. Ubaidullah keeps the veil on his
face for sometime, typically for one or two years in the beginning
and goes around the community to see that who comes in front and who stays behind. Till the time there is veil on the face of
Ubaidullah a Kufi considers him as a saviour and asks him to
bring his hand forward to be kissed, whereas below the veil is
Ubaidullah. The people of Kufa knew very well Ubaidullah ibn Ziad
and also knew his father Ziad ibn Abih. They knew that these are cruellest persons who have no mercy on anyone and neither has
Allah(s) kept any mercy inside him and that is the reason he has
been sent as an examiner.
Karbala is the name of Sense (Shaoor), it is the name of
Recognition (Maarifat) and it is the name of reality. In Kufa there
were seventy two thousand people whereas in Karbala there were
only seventy two bodies; but what was the difference between
these seventy two martyrs and those seventy two thousands? The difference was that those seventy two thousand have only
heard the name of bravery whereas bravery was truly present
inside these seventy two. The people of Kufa had only heard the
name of Self-respect whereas the supporters of Hussain had tasted self-respect and honour. The people of Kufa had only
heard the sermons whereas the martyrs of Karbala have heard
and acted upon the sermons. They went down the depth of
Karbala whereas the people of Kufa could not even reach the
shore; they failed in the first stage of examination itself.
Karbala is the name of an ocean of blood. Why were the people of
Kufa scared after looking at Ubaidullah? This was because they
understood this much that speaking in front of Ubaidullah is
equivalent to stepping inside the ocean of blood. On the night before Ashura Imam Hussain (a.s) turned off the lamp and gave
his companions religious justifications (to leave him) and it is
natural that people look for religious justifications to save their
skin from any difficult task. These seventy two got the religious
justification on the night before Ashura when Imam Hussain (a.s) said that I have lifted your allegiance from me, those who want to
leave can get benefited by the darkness of night and leave;
tomorrow would be the final encounter where everyone would be
killed.
This is the difference between the people of Kufa and Karbala.
Here one Ubaidullah and against him seventy two thousand are
shivering; whereas in Karbala an army of thousands, the lamp is
turned off and it is told to them that your Lord is also pleased and Hussain is also pleased with you so you can leave but when the
lamp is turned on again everyone gets up and says: O Master, we
have come to be drowned in that ocean of blood not to leave
from here. Why are you taking us away from this shore, we have come up to the shore and now let us go inside this ocean as well.
One who is not prepared to swim in his own blood cannot become
one from Karbala. One from Karbala means swimming in blood
and Kufi means shaking your heads after listening to sermons but running away when the time for demonstrating bravery and self-
respect comes. A person from Kufa is not just the one who is
born in the city of Kufa and on his identity card it is written that
his place of birth is Kufa but instead a Kufi is one who possesses the traits of the people of Kufa (of that era). This is because the
majority of those who were living in Kufa at that time were not
born in Kufa instead they were born outside Kufa but were settled
in Kufa and since these traits got developed in them they became
people of Kufa (Kufi’s). Imam Hussain (a.s) did not deceive
anyone, he did not bring anyone with him to Karbala by
misleading or misguiding them, he did not say to anyone that come with us and you will get paradise instead he said that if you
leave us then also you will get Paradise and there is no need to
live with us. Those companions also proved that they had not
come for Paradise, they have come for righteousness and they
knew to swim in their own blood and not just once even if Allah(s) gives them life thousand times and they die thousand
times; and cut into pieces thousand times and then again brought
back to life still we are prepared to sacrifice our lives at your feet.
Today is also the time of examinations, there is one night of Kufa
and one night of Ashura. What was the night of Kufa? The night
of Kufa was the one in which Ubaidullah entered Kufa whereas
the night of Ashura was the one in which Hussain ibn Ali (a.s) turned off the lamp. And now we have to prove whether we are
the believers of the night of Ashura or the night of Kufa. Whether
we want to consider those who are veiled as our Imam or we
want to stand in ranks against not just one but against thousands
of Ubaidullah. Whether we want to stand against tyrants like Shimr and Kholi who exceed one another in terms of cruelties? In
the morning we have to definitely die but what type of death?
That type of death where the bodies would be first wounded, then
heads would be separated from the bodies and then the ladies
would be made captive, they would be taken across streets and despite of being aware of all these still we have to demonstrate
resistance and perseverance till the last drop of our blood along
with our Imam in this active battle. These two nights come over
every community meaning that this type of night will come over
every community and now it is up to the community to turn this night into the night of Ashura or the night of Kufa. The claimants
of faith should think that today is the same night, same eve,
same era and decide whether to make it the night of Kufa or
night of Ashura. In the night of Ashura is salvation whereas in the night of Kufa is assassination.
In the night of Ashura a person takes bath in blood but then lives
forever whereas in the night of Kufa a person survives but dies
the death of humiliation everyday. In the night of Ashura he dies for once but comes to life forever whereas in the night of Kufa a
person lives for once but then dies forever. So now the selection
is in our hands. On the night of Ashura they were not told that
tomorrow you have to kill instead it was told that you have to be
killed. This is Ashura and this is the lesson which it gives to community. It is giving this message to the people and followers
of Ashura and Karbala. Ashura and Karbala is repeatedly calling
and saying that the community which learns to die can never be
killed by anyone and no one can destroy them. But those who try to save their skin and struggle for their salvation in the night of
Kufa assuming that they will survive no can protect them from
death. Today we have to show the difference between the night
of Ashura and night of Kufa. The mere claims for faith are not
enough instead the faith will be examined and tested. A tough examination of our faith is done through Ubaidullah; Allah(s) has
kept an Ubaidullah for every era and created a veiled person for
every era so that people could be kept under deceit for some time
but then one day he removes his veil. For some days people think
that he has come to assassinate our enemies but on the day of Ashura he removes his veils and then says for whose
assassination he has come for; he has come to assassinate the
people and followers of Ashura and Karbala.
The real enemy is not that suicide bomber or one who has
dropped the bomb; he could be a rented worker or someone who
has been deceived, he could be a terrorist but fundamentally the
one who is doing all this is Ubaidullah. The entire world is
shivering from his fear, the army camps are also shivering, cantonments are also shivering and even after making atom
bombs still they are shivering. We need Karbala and seventy two
bodies against Ubaidullah; those who have learnt to take bath in
their own blood. The message of Karbala is giving preference to death with dignity over life of humiliation. The message of
Karbala is to eradicate the fear of everyone from our heart and
keep alive the fear of only Allah(s). To live a life of fear from
others is not the basis of dignity. The forces of arrogance and
Yazeed are dominating the Muslims by making them victims of
fear and awe. Karbala is giving this message to every human being that if you are Muslim and you have faith on Allah then
never be afraid of these hollow forces.
The message of Ashura is that under any circumstances you should not remain unconcerned from your religion, ideology and
other Muslims. In order to keep you unconcerned from religion
suicide attacks are done on you, your religious gatherings and
processions are bombed but even if your heads get cut you
should not leave this ground.
Ashura gives this message to entire humanity and specifically
Muslims that even if you have to soak yourself in blood still you
should not submit to any Yazeed or a tyrant, you should never come under the pretence and deception of any Yazeed, do not
take veiled persons as your Imam and Rahber (guides) and those
beasts who by wearing the veils of sympathy, welfare, freedom
and democracy are deceiving the entire world you should never
believe in their deceptive slogans.
Karbala is also giving us this lesson that by making religion as a
place of refuge do not keep yourself protected under the shelter
of religion but instead you should become a shield for religion. Do not acquire things from religion and spend on yourself and your
children instead sacrifice your wealth, goods, children and your
life on religion.
This is the message of Ashura that when truth and righteousness
is being stampeded and falsehood and evil is being promoted
then never forego your responsibilities by taking support of
explanations and justifications. Ashura also tells us that do not
sacrifice truth and reality with pragmatism or circumstantial justifications even in stringent conditions. Karbala is not just the
name of cutting heads but instead sacrificing all your
pragmatisms (i.e. present reasons for not doing to something due
to practical difficulties).
The message of Karbala is rather then wasting your age waiting
for conditions to improve and become suitable you should come
forward and take the reins of the era in your hand; rather than getting whipped by circumstances snatch the whip from the
hands of circumstances.
Ashura is pleading to listen to Karbala from its inheritors rather than listening from dramatics and tricksters. The call of Karbala is
either to become a martyr by getting inside the caravan of
Hussain or carry the message of martyrs to the entire world by
entering the caravan of Zainab (s.a).
Chapter 3
Hamasa –e- Hussain
Hamasa-e-Hussain is the title of Karbala and the personality who
presented this event with this title and made it popular was the
great Shia Martyr, Martyr of Islam Allama Murtaza Mutttaheri (r.a). A collection of his speeches related to recognition of
Karbala, Ashura and Hussain is titled as Hamasa-e-Hussaini.
Hamasa is not a word common in Urdu, English literature and
specifically in common man’s speaking it is hardly used.
Hamasa is from the same root from where Hamas is made, that is
the Palestinian organization very common in news these days.
Hamasa is an Arabic word that is used for a specific meaning. Hamasa refers to a particular step or an act that possesses
certain specialties in it:
A. First speciality is that it is an act and a step
B. The second specialty in the meaning of Hamasa is presence of
movement in the step or act; and should not have stillness. It is
evident that whenever there is a movement all the things essential for that movement should be present.
1. For a movement there is a need for someone
who motivates or one who initiates action or the one who gets into action.
2. The second element is acquaintance with the
purpose for which the movement is done.
3. The third thing is the path that needs to be
traversed to reach the purpose.
Thus movement is the name of traversing a path to achieve a certain purpose. Therefore the second specialty of Hamasa is that
it belongs to the tribe of action and it’s a step of movement. It
should be from the family of movement and should be considered
as a movement, it should not have stillness and stagnancy
because generally stillness and stagnancy are also considered as some form of actions. Like when it is asked; what are you doing
these days? The answer is that these days we are quiet; so being
quite and not doing something is also considered as an action of
human being, but the soul and introduction of Hamas consists of
movement.
C. The third element of Hamasa is bravery. An action would be
termed as Hamasa only when it possesses the element of bravery
inside it; this means a brave act and a brave step is Hamasa.
Actions and Steps are of different types; some acts are such that
bravery gets clearly manifested in them whereas in some acts
cowardliness is clearly seen. Similarly there are some human beings who possess bravery whereas there are some others who
don’t have the element of bravery inside them. Similar are words
also; some words result into brave sentences and some are
cowardly like when you read columns in newspapers there are
some writers who write brave columns whereas some write cowardly columns. Even in ordinary conversations of two persons
if the discussion is about righteousness and rights; and if a
person has to acquire his rights from someone then he will adopt
two types of tones; he can adopt a valiant tone or a cowardly tone. He can talk with a brave accent or a cowardly accent. You
would have noticed that in general talks as well sometimes
people have brave and courageous discussions and talks,
whereas some others are indulged in cowardly and disgraceful
discussions. Hamasa is that step in which bravery, courage and valour is present.
D. The fourth element that makes an action as Hamasa is the
element of resistance (Moqawamat) and perseverance (Istiqamat). That action which has the element of resistance
inside it would be termed as Hamasa or in other words this action
has been done to stop something (or resist something). Man
performs several actions out of which some acts are to reach somewhere, some are to identify certain things, some are to
acquire something, some are performed to give something to
someone but some acts are also to resist or stop something. As
an example if a flood of water approaches; man takes some steps
to stop it from coming forward. This is the act that is termed as resistance (Moqawamat). This implies that you can create such a
barrier in front of it that would stop the water from passing
through, and this would be termed as resistance (Moqawamat)
and perseverance (Istiqamat).
When these four mentioned elements combine in an act then the
act would be termed as Hamasa. Thus summarizing, an act of
Hamasa has four elements: An Act, Movement, Bravery and
Resistance.
If these four things enter inside any act today it makes it a
Hamasa else the act won’t be Hamasa. Every action is not
Hamasa, every resistance is not Hamasa and every act of bravery is not Hamasa.
Hamasa is an Arabic word but very frequently used in Persian and
not common in Urdu and English. Since the word Hamasa cannot
be translated into a single word in Urdu and English it needs
explanation and there is a need to open this word. It is necessary
to understand the number of meanings and factors of understanding hidden inside Hamasa.
In order to acquaint your mind with the word Hamasa so that you
can understand what Hamasa is let us get inside the world of Poetry and Oratory. In poetry the word Hamasa is used very
often. Poetry and Oratory are of two types; Oration of Hamasa
and non Hamasa oration or poetry. Though there are several
types of poetries that are well known to people of literature and
poets, they know very well the different kinds of odes and poems possible. In these a specific type of poetry is known as Hamasa
Poetry; that is the poem which consists of the element of bravery
inside it, a poem that is presented to arouse someone. Such type
of poem would be termed as Poem of Hamasa which is against another form of poem which is to hide, conceal or subjugate
something. The poems that are recited at the time of battles in
order to arouse and prepare the crusaders are known as Poems
of Hamasa. In general these are also known as patriotic songs
that are presented as poems made in praises of soldiers and valiant persons. Thus a poem that has an invitation towards
taking steps and that too courageous step is a Poem of Hamasa.
In Urdu many poets have passed away whose poems had this
element of Hamas in it and in other languages also such poets
were present like in Arabic language also there had been poets whose poems had the element of Hamas in it.
Similarly the orators and speakers are also of two types, some
speakers are present whose speech and tone have Hamasa present in it. For instance if you look at Nahjul Balagha. If you
desire to see and understand a Speech of Hamasa then you
should read Nahjul Balagha; you pick any sermon and you will
find the soul of Hamas in it; and a person while reading can feel a
change inside his self and by reading this he develops an inclination towards taking some steps. This is what is meant by a
Speech of Hamasa. Thus the major portion of the speeches of
Ameerul Momineen (a.s) in Nahjul Balagha is of the type of
Hamasa.
In order to identify the title for Karbala it is essential to
understand the type of uprising of the Doyen of Martyrs. Anyone
who is interested in the event of Karbala in any regards should
first see what type of uprising this was, what type of movement was this so that he can think and ponder from the same
dimension. One who could not realize what type of uprising this
was remains confused till the end. He remains confused on the
subject of Karbala and could not understand what he is reading
and what he is listening. Sometimes he listens to one type of view and his mind goes in that direction, then he listens to
someone else the mind goes in that direction and then from third
he listens to something his mind goes in that direction. It is very
difficult for man to understand an act unless he is aware about the type of act. As an example there are different types of
gatherings organized in which some are of the type of Seminar,
Conferences or literal, intellectual type. It is necessary to first
know what type of gathering is this so that he can look at it with
that vision and should set expectations in accordance with the type of gathering. Many have attempted to identify which type of
event was the event of Karbala. We can also say that those who
attempted to recognize Karbala or its type have come out with
twenty different visions on the event of Karbala.
An indication towards these twenty visions is present in our
earlier publication by the title “Philosophy of Qayam-e-Hussain”.
In this book also only the list of these twenty different visions
with brief explanation are mentioned as to what kind of titles have been given to Karbala by people as per their thoughts and
analysis. Bani Umayyah has give one title, Bani Abbas has given
one other title, Muslim historians have given another title, some
non Muslim analysts have given one other title, Historians like
Ibne Khaldoon have given some title, some have given something else and like this the Imamia school (followers of 12 Infallible
Imams), and non Imamia everyone has said something which
comprehensively if we count comes to twenty different titles.
Amongst this one title is that the event of Karbala is a Hamasa
and this title is in accordance with Karbala and it suits this event.
For other titles also there are proofs, justifications and explanations present but the most adequate name that paints the
true picture of this event is this (Hamasa) because the name
should match the context and object. We generally keep good
names for things that are not really as good as the name. We
make a hut and write on it University. University is a big academic complex so what is this to which you have given the
title of University? Like this there are many other titles that don’t
match the subject and context. In the same way human being
also keeps good name for itself that does not suits him. We give suitable names to non suitable beings though the name and
context don’t have any association. The best and suitable name is
that which is in accordance with its context.
Hamasa is such a word that possesses the elements mentioned
before. Now we need to assess whether the sacred uprising of the
Doyen of Martyrs and Karbala is a Hamasa. But before we point
towards this relation that why this uprising is said as Hamasa and
whether it carries within it the elements of Hamas, we need to first see of which type is Islam? What type of religion is Islam?
This is because Karbala is a religious uprising, it is an Islamic
uprising hence we cannot separate Karbala from Islam and call it
an event or an accident. We need to look at the uprising of
Karbala and Doyen of Martyrs in the vision of Islam, religion and Quran. Thus before Karbala we should first see what is the title of
Islam? What type of religion is Islam?
There are several religions present in the world and there are many followers of these religions also present on earth. Today we
can find divine as well as non divine religions. Non divine religions
are those whose connections with revelations are not yet proved
as to whether some divine book or Prophet was behind this
religion. Like Hinduism and Buddhism, though in the teachings of these religions also certain things are found by which we realize
that the element of revelations is present inside them; but there
is no authentic evidence present which can prove this to be a
heavenly religion and no divine book or Prophet has mentioned
about these. For certain religions the evidences are present that
these are heavenly religion like Judaism which has heavenly foundations, Christianity is a divine religion and Islam that keeps
a divine foundation are authentically related to revelations though
it is possible that distortions have happened in them. Their
teachings have been adulterated and changed, but towards the
beginning their basis was on revelations.
In these various religions present on earth today we can find
different types of religions and we can suggest suitable titles for
these religions like Celibacy. This title of Celibacy suits some religions which according to Allama Iqbal is the religion of Sufi
courtyard or religion of Seclusion. There are certain religions and
faces of religions to which this title suits and can be given to
them. Allama Iqbal has presented different faces of religions in his works. In this one is the Foxy Religion which is the religion of
treachery. There are certain faces of religion which are of foxy
nature whereas some are as that of Lion. In the works of Allama
Iqbal there is a religion of Lion. Similarly there is a subjugated
religion or religion of slaves. Certain faces of religion are such that the best suitable title for them is Religion of Slavery. The
religion of slavery is present in the works of Allama Iqbal. He has
talked about the religion of slaves, prayers of slaves, worships of
slaves, prostrations of slaves, religious schools of slaves,
mosques of slaves, everything is of slavery. If it is a religion of Seclusion then that is also similar where there are schools of
seclusion, mosques of seclusion, education is that of seclusion.
Similarly in the teachings of Imam Khomeini (r.a) also there are
indications towards different faces of religion. The religion of
capitalists is the name of one face of religion, the religion of extravagance is the name of another face of religion; the religion
of extravagance means the religion of lavishness. One more title
that Imam (r.a) had given is the religion of people who consider
them as sacred and superior. One religion is that of the true monotheist which Allama Iqbal refers to as the religion of
crusaders (Mujahideen). As per the words of Allama Iqbal the call
for prayers (Adhaan) of a priest is different from the call for
prayer of a crusader. The words are same in both, they both start
from D اک�������بر (God is Great) and end at - There is no God) ا-D الہ but Allah) but the title that suits to the same words of Adhan is
different. Sometimes this is a call of slaves or the call of priests but sometimes the call of crusaders. According to Allama Iqbal
the Adhan (call for prayer) of a priest is not the call for prayers of
a crusader, how do we know then what type of call is this? It is
identified from the effects it leaves; from the effects and signs of
religion it can be identified what type of religion it is? What type of ideology is this?
Certain religions and ideologies can be considered as priesthood
because it has more inclination towards priesthood. The teachings of Christianity are oriented towards priesthood and the entire
religion is towards priesthood. Judaism is religion of worshipping
classes. The Holy Quran has discussed about all these religions
and informed how Jews are, how Christians are and how Muslims
and how are the Zoroastrians.
The face that the Jews have made of the religion resulted into
exit of Judaism from the state of religiousness and transformation
into community law. Today Judaism is a constitution and not a religion; and we can say that it has become a caste not a religion.
The title of community suits them well and is a suitable title for
them. The mistake which the Westerners have done in
understanding Islam is by looking at Muslims hence they could never derive the correct conclusions. Ideally by looking at
Muslims Islam should be understood but it is sad to say that
Muslims are not the authentic or reliable source of understanding
Islam. Thus you should recognize Islam from its source i.e. from
Quran, Sunnah of Holy Prophet (s), from the character and sayings of Infallible Imams because these are the authentic and
reliable sources. If we look at Islam from these, the Islam
presented by Quran or the Islam present at the time of Holy
Prophet (s) and the practical image of Islam presented by
Infallibles does not befit any other titles. The title of seclusion does not suits this true Islam, the title of celibacy also does not
suit the Islam presented by the Quran and character of
Infallibles, a title of professionalism does not suits it, title of
extravagance does not suits, system of capitalism does not fit on
it. These names are out of context.
The name for Islam which is in its origin has to come out in the
lives of Muslims. There is a vast distance between the Islam of
Quran and the Islam of Muslims. The Islam of Quran is in its source the way there are mines and natural resources like we
have gas, petroleum but it has not come out to us yet. Like in
many countries there is gas and petroleum present below the
earth but till date no effective government or engineer has come
that can bring these resources to the homes by digging the land. Similarly Islam has also not come out from Quran, traditions and
character to enter our lives. Imam Khomeini (r.a) said that
Muslims have lost Islam from their hands and it needs to be
searched. Today many other titles suits the Islam present in the hands of Muslims that have been discussed by Allama Iqbal and
are found in the sayings of Imam Khomeini (r.a); but we need to
find that adequate title which is present in Quran, Traditions and
Character. The title that is available from its source and origin of
Islam is that Islam is a religion of Hamasa and practically Islam is of the type of Hamasa. It is not the religion of celibacy, seclusion,
stagnancy and stillness; instead Islam is of the type of Hamasa
that is it has the four elements present inside it. In the same way
Shiite is also Hamas and not a sect. We consider it as a big
achievement in marking Shiite as a sect; sect means something that is separated and disconnected. As an outcome of discords
and separations one group went somewhere, other somewhere
and one group acquired the title of Shiite and other acquired
some other title.
This is a conjecture in understanding the foundations of Shiite.
Shiite is not a sect of Islam in fact it is the practical title of Islam,
Shiite is Quran, Shiite is the character of Infallibles. Sometimes
people ask when Shiite originated. It started on the same day Islam started. From the first day itself Shiite started as the face
of Islam, its not that later Shiite was formed. It was not that later
a door was opened or a window was opened which was given the
name as Shiite. The first order of Islam that came on the first day
of Islam was by the face of Shiite.
Shiite is the name of the practical aspect of Islam; that is in order
to show what type of religion Islam is; it was given the name as
Shiite so that no one should have difficulties in understanding the
Islam type. Generally the goods that are in the market have certain signs written on the packing so that the type of things
present in this packing can be known. Whether it has something
fragile or unbreakable, whether it is something that can be lifted
easily or it needs precaution. They place on it any sign or write
something that becomes its title indicating what type of thing it is so that you can behave with it accordingly.
Shiite means the practical face of adopting Islam; it is the title of
Islam that has been selected by the host of Islam, the Prophet of Islam. Thus Islam will be of two types, one Islam that is as per its
title which is the practical Islam and second would be the non
practical Islam.
The name of the practical Islam is Shiite thus wherever Islam is
not in its practical form there is no Shiite also which means the
Islam present is not the Islam of Shiite. It is non practical Islam,
Islam of thoughts only, Islam of imaginations, Islam of literature,
Islam of words and Islam of tongue which means just speaking and boasting.
There is a well known statement of the Doyen of Martyrs:
الناس عبيد الدنياوالدين لعق علی السنتھم
People are slaves of the world; and religion is just on their tongue
for taste.
Taste is only limited to tongue and apart from tongue no other
organ senses taste and it is not meant for any other organ. The
sense of feeling taste is only kept in the tongue that is if
something crosses the tongue then its taste becomes unknown.
Taste can only be felt till the time it is around the tongue and
inside the mouth.
Some have kept Islam also limited below the jaw under the
tongue and tastes keep on changing also. Sometimes for few
moments tastes becomes bitter and when this happens things of
such taste are spit out. This is what the Doyen of Martyrs intend to say that Religion has got on their tongues as taste.
نالديانو محصوابالب2ءقل اذا
When the taste of religion becomes bitter they immediately spit
it. Have you ever seen people spitting religion? You would have
seen people spitting tobacco but have you ever seen people
spitting out religion? People are spitting out religion in abundance, just open your eyes and you can see all over people
spitting religion, any bitterness that comes their way they
immediately spit it. This is what the Doyen of Martyrs is saying
that one type of religiousness is this as well where religion is just on the tip of the tongue, the moment it becomes bitter they spit
it; the way the people of Kufa did. They were sitting silently
inside their homes and did not come to Karbala; this is the
meaning of spitting religion. The spitting of religion is not like
spitting of tobacco where the reddishness could be seen all over. The meaning of spitting religion is to become quiet, to become
unconcerned , spitting religion is to become irresponsible, to
become pragmatic, to become coward, spitting religion is to close
your lips and sit quite inside your homes leaving your leader of
religion isolated. When people wearing the Hajj attire (Ihram) were going for Hajj, the Doyen of Martyrs asked them to remove
their attire (Ihram) and join him because tomorrow he is going
somewhere else. The nation (Ummat) is going for performing Hajj
whereas the Leader is leaving for protecting Hajj. He asked them
to remove their attire (Ihram) because these days were not for doing Hajj but to secure Hajj. But they refrained from joining
him, so what is the meaning of their not joining him?
They put on their Hajj attire (Ihram) and went to Arafah; they
put on their attire and went to Mina which means they spit the
religion. It is not that one who is praying, fasting, doing Hajj and Azadari is not spitting religion. If someone goes for Hajj by
showing his back to the Imam, then this means he has spit the
religion. The people of Kufa were offering their prayers after
leaving their Imam and none of their prayers had become Qadha
but still they had spit the religion. So is Islam for taste that comes on the tongue when required and when it turns bitter spit
it?
Islam’s type is that of Hamasa, Islam is Hamasa, the soul of Islam is in Hamasa but there are some talented, skilled and able
persons born who have done some wonders amongst Muslims.
One big wonder they have done is that they removed the soul of
Islam from its structure. Allama Iqbal has one ode by the title, the Command of Devil to his political children. It is a small ode
with few verses.
ںیچ میاس���ت ک���ے پی@ ک�����ر ب�����رہمنوں ک�����و س
ونک����و دہ����ر کہ����ن س����ے نک����ال دویذوالن�����ار ں ذرایوه فاق���ہ ک���ش ک���ہ م���وت س���ے ڈرت���ا ن����ہ
روح محم���د اس ک���ے ب���دن س���ے نک���ال دو
@تیت����خ یفک����ر ع����رب ک����و دے ک����ے فرن����گ
م��ن س���ے نک���ال دویاس���Pم ک���و حج���از و ں ک��ا ہ��ے ع��Pجیرت دیغ یوں کیافغ������ان
وم���P ک���و ان ک���ے ک���وه ودم���ن س���ے نک���ال د
The treatment for Muslims is to bring them in mosques and
places of worship but remove the soul of Mohammed (s) from
their hearts that is the soul of Mohammed and the spirit of Quran
should not be inside Muslims. They should not have soul of Hussain in them. The last verse of this ode he has written about
himself:
زیآگ ت یاقب����ال ک����ے نف����س س����ے ہ����ے @ل����ے ک
س��ے غ��زل س��را ک��و چم���ن س���ے نک���ال دویا
The fire of Tulip is burning with Iqbal’s self
Remove this ode reciter from the garden
Iqbal has written this verse as the ode of his martyrdom but since
Pakistan was not formed at that time he could not achieve martyrdom. If Pakistan would have been formed then this desire
of Iqbal would have been also fulfilled.
The devil is instructing to remove the soul of Islam. The big
wonder which the political children of Satan have done is that they have removed the Hamasa soul of Islam and instead of it
presented a non Hamasa Islam and told the Muslims to make
locket out of this non Hamasa Islam and hang it around your
necks (to earn rewards)
The Islam of Hamasa is the one that has these four elements:
Firs element is action and this action is the same Shiite, Shiite and action are two complementary words, if you say action or
Shiite it is the interpretation of same thing.
Second element is movement. The reason behind Islam being a Hamasa is because Islam is not a religion of stagnancy; it is a
religion and ideology of movement. It does not like stagnancy
anywhere and does not certify stagnancy and stillness. It never
preaches to stop or become stationary neither in worships, or
actions, or intentions, or in education, or in upbringing, neither in relations, it says at no place that for you to stop here is better.
Islam does not take the name of stopping; it is the name of
constant movement. It has not even little possibility of
stagnancy. There is one narration
"من استوی يوماه فھومغبون"
The one whose two days passes the same way is in loss
In some other places the world accursed is used.
"من استوی يوماه فھومغبون"
Accursed is that person whose two days passes the same way.
In movement no one’s two days passes the same way because a
moving person is in one place one day and second day
somewhere else. One who remains the same for two days is not a
Muslim. A Muslim is one who is something on one day and second day he has moved forward. This is what is meant by movement;
a moving vehicle is in one place in one minute and the other
minute it is somewhere else. Islam looks at man as whither
thither.
The third element is bravery and in all the teachings of Islam the
element of bravery is in dominance. In ordinary teachings like
ethics also there is bravery. The ethics of celibacy is different
from Islamic ethics. The ethics of celibacy or people preferring seclusion melts down the bravery of valiant beings. By presenting
the ethics of celibacy they try to make people abstinent (Zahid).
An abstinent (Zahid) of celibacy (means one who prefers to be in
seclusion) means only selfishness.
Sheikh Saadi writes that one Sufi left his secluded place of hymns
and came to a religious school. People were surprised that how
he left his secluded place of worship and came to a school. When
he was asked he replied that the people who sit in the secluded places of worship are very pious and abstinent, they don’t eat
forbidden food, they don’t do any backbiting, they don’t commit
sins, neither from their eyes, nor from their tongues, neither from
their hands; they are really angels and you can also become
angels very easily. To become Angels you don’t need to put much effort. Allama Iqbal says that it is better to become human being
rather than an Angel, thus to become an angel is easy but to
become a human being is difficult.
This Sufi said: I have left the secluded place of worship because
people there are very good and do not commit any sins but still I
did not stay there because their biggest goal is to somehow
achieve salvation for themselves, they spend forty nights worship
courses so that they can reach somewhere. And I consider this to
be selfishness. I have come to this school because a school is a
place where there is socialism and education both. The difference between a Scholar and an Abstinent is that the Abstinent only
gives salvation to himself whereas a Scholar protects himself as
well and gives salvation to the entire nation also.
Islam is not a religion of seclusion in its practical form, there is no
seclusion and celibacy in it and there is a clear saying from Holy
Prophet (s) that there is no place for celibacy in Islam.
Islam is movement and an ideology of bravery; every teaching of
Islam has valour and bravery inside it. It is not that only crusade
(Jihad) has bravery in it, in fact every action has bravery. Being
stubborn is not bravery, stubbornness is different from bravery.
Coward persons very often become stubborn. The biggest bravery is not in punching someone but the greatest act of bravery is to
accept that I have committed a mistake. Islam in reality raises
and nurtures brave people. The person who develops the courage
to condemn himself he can condemn everyone else. The problem
that Gazali had was that he had no courage to condemn himself, he could not condemn his self though he was a teacher of ethics
hence he did not got the courage to condemn even Yazeed. That
Islam is different which snatches away courage from human
beings that if I condemn Yazeed may be I might go to hell. Islam does not give birth to such cowards; it is the ideology of valour.
The title of bravery is also present in Islamic acts of worships;
there is no worship that is empty from bravery. In worships you
have to break your haughtiness and become a bond and slave;
and for this you need courage.
The fourth element is resistance and perseverance. There is a
tradition from Holy Prophet (a) narrated by many:
س��ورة ھ��ود یبت��������نیش
Surah HUD has made me old
In Surah Hud there are same things that are discussed in other
places of Holy Quran also but it is mentioned in traditions and
also the Scholars have written that there is one such verse in Surah Hud which is not present anywhere and this is the verse
which makes the Holy Prophet (s) say that Surah Hud has made
me old. This verse is:
"اس����تقم کم����ا ام����رتف"
Demonstrate perseverance in accordance with the duties imposed
on you.
It is very easy to say “there is no God but Allah” but to
demonstrate perseverance on it is very difficult. It is easy to say
that Allah is our lord but to remain firm on this is very difficult.
There is very wise statement from Imam Khomeini (r.a) that it is
easy to bring revolution but difficult to protect it. It is easy to become revolutionary but to stay as revolutionary is very difficult.
It is easy to say “there is no God but Allah” but to maintain this is
very difficult. The one who says my Lord is only Allah let him just
try to sustain this for sometime. This means that … my father is
not my Lord; he is my father but not my Lord……………do not consider your father as your Lord…………… do not make
governments as your Lord…………………….. Do not make your
clients as your Lord …………………. Do not make the oppressors as
your Lord. It is easy to say that my Lord is Allah but to
demonstrate perseverance on it is very difficult. It is easy to make a country on the name of Islam but to preserve this
country on Islam is very difficult. What they say today is that if
we act against the will of America we will die of starvation, if we
do any condemnation of America and if we raise slogans against someone we will die of starvation.
Why will you die of starvation? God forbid is the essence of Allah
not present? You are Muslim? You have trust on Allah? You have faith on Allah?
They say what will happen to Iran? Every one in the world is
worried as to what will happen to Iran? The entire world and even
those who are threatening are worried that we are giving threats
but what would be the consequences; but if you ask the Iranian
leadership on what will happen? They say “Our Lord is Allah”. If someone understands this that Lord is only Allah, and there is no
Lordship of anyone else other than Allah, and he demonstrates
perseverance on this then no one can scare him. One more verse
that Imam Khomeini (r.a) had very often said in his sermons is
that: Allah says:
مثنى وفرادى إنما أعظكم بواحدة أن تقوموا {I exhort you only to one thing, that rise up for Allah's sake in
twos and singly,
Imam Khomeini (r.a) in context of this verse says: “I (Allah) tell
you only one thing, I don’t do big talks, and that one thing is that
rise only for the sake of Allah, Rise for the sake of Allah even if you are alone, even if you are two rise for the sake of Allah, even
if ten rise for the sake of Allah, if you are one nation then also
rise for the sake of Allah, and if you are in millions then also rise
for the sake of Allah.
"قولوا @ الہ @ هللا تفلحوا"
Say � الہ and you will achieve (”There is no God but Allah“)ا��
salvation. (“There is no God but Allah”) � ا� الہ � is not something
vocal, it is something to be done and not just said. Doing � الہ
means resistance (Moqawamat) (”There is no God but Allah“) ا��
and perseverance.
There are certain things whose survival is dependent on resistance and perseverance. The survival of Islam, survival of
Muslims, the survival of the Muslim nation in reality is hidden
inside resistance (Moqawamat) and perseverance. This is the
reason that Islam is of the type of Hamasa. Resistance
(Moqawamat) is present in every vein of Islamic teachings similar to opening any vein of human being where only blood is found.
Though if you open the veins of Muslims strange and astonishing
things will be found but from the veins of Islam Resistance
(Moqawamat) and perseverance will come out. The second name
of perseverance is Islam and this is the reason that Islam is of
the type of Hamasa.
The face which Christianity has presented of Prophet Isa (a.s) is
that he was a very good person, why he was a good person? This
was because it is present in Christian teachings that when
someone slaps you on your right cheek then you should bring your left cheek forward to him yourself. This is because if one
who slaps on one cheek will have to change sides to slap you on
the other cheek and hence the person slapping will have trouble
so you should change your side yourself so that while giving the
second slap he should not have this much trouble also. But the face which Allah has presented of Prophet Isa in the Quran is
something different. The Isa of Quran is something else whereas
the Isa of Christians is someone else. The Quran has presented
the face of Isa as that of Hamasa, whereas Christianity has presented him with the face of celibacy and seclusion. There are
different types of nations (Ummat), some communities are brave
and courageous; their culture has bravery but some communities
are coward and humiliated and there is no courage in their
culture. They are as such away from religion but also cowardly in their culture. There is no Hamasa in them and Hamasa will come
out from Quran and Islam because Hamasa is present in Islam.
Thus the uprising of the Doyen of Martyrs was of Hamasa which means when silence and stagnancy was prevailing over the entire
of nation the Doyen of martyrs started the uprising. Stagnancy of
a nation is the biggest sin; silence of the nation is the biggest
disobedience. Imam Hussain says that amongst all worships the
most prestigious one is crusade (Jihad) and the most prestigious crusade (Jihad) is to speak the truth in front of a tyrant king.
The Doyen of Martyrs did not say that I have been forced out
Medina; he said I am leaving Medina. That Karbala which Hussain ibn Ali established is different from the Karbala of speakers and
orators. The Karbala of historians is different, the Karbala of
writers is different, the Karbala of professionals is different, the
Karbala of those who sell bread (for Azadari offerings) is
different, the Karbala of those taking fees is different and
everyone has his own specific Karbala, but there is one Karbala of
Hussain ibn Ali. Now we need to find the Karbala to which we belong? Today we are in which Karbala?
We will understand the Karbala of Hussain ibn Ali (a.s) from
Hussain ibn Ali (a.s) himself. The orator and speaker of this Karbala is Hussain ibn Ali (a.s) himself. The speaker of this
Karbala delivered sermons and informed people about his Karbala
and if they want to understand this Karbala then they should
understand it from his son Imam Sajjad (a.s), from his sister
Respected Zainab (s.a) because they have presented true Karbala of Hussain (a.s). The Doyen of Martyrs says:
"ا@ترون الی الحق @ يعمل بہ والی الباطل @ يتناہی عنہ"
Don’t you see that truth is not being practised and Falsehood is not prohibited?
Don’t you see that transgressors and evil beings have taken
sovereignty over the Muslim nation? Imam (a.s) introduced the meaning of Yazeediat and removed the veil from the face of
Yazeed and said that Yazeed is corrupt, transgressor and
murderer. Yazeediat is same as Liberalism of today. Yazeed is the
first liberal amongst Muslims and Islamic Liberalism is Yazeediat.
The point is that the thoughts and slogans of Yazeediat match with the ideology of Liberalism. Yazeediat was not the standard
for dictatorship; dictatorship and kingship are different from
Yazeediat. When Liberalism appears then Hussain ibn Ali (a.s)
enters the ground because Liberalism just does not subjugate
human beings it also crushes righteousness (Haqq). Kingship dominates and pressurizes Muslims but Liberalism raises the
slogan of support for human beings and suppresses humanity by
raising the slogan of Humanism. Liberalism is the supporter of
man but enemy of truth (Haqq); it is the supporter of Muslims but enemy of Islam. Today it is being said that human being
should be Muslim but without Islam, this is Liberalism. When this
corruption and transgression became apparent the Doyen of
Martyrs prohibited remaining silent. He did not say I am being
forced out, he said I am leaving. I am starting this uprising:
"وانی لم اخرج اشراو@ بطرا و@ مفسداو@ظالما..."
I am not going as an oppressor, I am not going as a corrupt, I
am not leaving to create disturbance and I am not leaving to
create any mischief; but instead I am leaving and not forced to
leave. If I wanted to stay back I could have stayed become
performing rituals in Masjid e Nabawi. If I wanted I could have taken refuge in Kaaba. I could have also sat peacefully behind the
walls of prayers. I could have also taken the support of worships
to sit quietly. I was also aware of many ways of living peacefully.
When big personalities of Mecca and Medina came out to stop
Imam Hussain (a.s) and requested him to not to go; two big personalities Abdullah ibn Zubair and Abdullah ibn Umar (the son
of second Caliph) came to him and got indulged into a discussion.
The summary and the core of this discussion was that we will
intervene in your tussle with Yazeed and we will talk about dialogues and some negotiations. The Doyen of Martyrs listened
to everything and after this said:" الک������2م لھ���ذا اف" Woe on these
things which you are talking. You are showing me this path
against Yazeed? Instead of coming to me and asking me the path
of salvation since I am your Imam (leader), on the opposite you
are teaching me what should I do? Woe on such talks of yours.
There are certain talks that are cursed by the Doyen of Martyrs;
those talks not possessing Hamasa, the cowardly talks, that
which does not has valour in it; he is saying that rather than supporting me, rather than motivating me, rather than standing
at my back, rather than becoming my arms and shoulders, rather
than strengthening me, rather than participating in my army you
are preventing me also to take courageous steps. It is astonishing
that the nation (Ummat) rather than supporting their Imam (leader) starts impeding their Imam.
Shiite is an outcome of perseverance and steadfastness and you
be assured that Shiite has reached this stage due to this
perseverance and resistance (Moqawamat). Shiite is the religion
of resistance (Moqawamat) and Istiqamat (Perseverance); and
the salvation of Islam is in steadfastness and resistance. Shiite will die if its leaves resistance (Moqawamat). The load of the roof
is on the pillar and when the pillars leave resistance and defence
the roof comes down. The meaning of resistance (Moqawamat) is
defence. Your body is alive due to defence and if this defence dies
then the body will also die. With all these viruses, germs and illness attacking us from all sides and even after eating
adulterated food why are we still alive? This is only because of
the defensive system inside the body. Sickness happens only
when the defensive system of the body becomes weak. The Doctor gives the medicine to enhance the faculty of defence
inside the body. You are alive only till the time defence is present
inside your body, the day this defence gives up you will lie flat.
The human being whose body gives up defence his grave is
ready. This is the situation for the nations (Ummat) also; those nations who don’t have defensive system their graves are also
ready.
The religion in which defence ends the graveyard is ready for it and the grave digger is sitting prepared and the funeral bath
givers are also ready. The religion whose defensive system has
ended the world is ready to bury that religion, community and the
nation. Islam is the result of Karbala today because it is alive
today due to the defensive move of the Doyen of Martyrs and the resistance of his companions. Islam is at the mercy of Hussain ibn
Ali (a.s). If you want to inquire about the message of Karbala in
one sentence, then the message is Defence, Resistance
(Moqawamat) and Perseverance.
Imam Khomeini (r.a) says that the Islamic Revolution is the
result of Karbala, Azadari and Mohurrum. It is not that we cooked
so many pots of food and ate that it resulted into a revolution.
What was present inside Mohurrum and Safar that resulted into this revolution? What was in your hands that turned over the
throne of Imperialism, what was the thing present with you that
the superpowers could get slapped on their face? This was one
thing:
"میدالش������ہداءداریم ازسیماہر چہ دار"
Whatever we have is from the Doyen of Martyrs (a.s)
"میم از مح���رم و ص���فر داریما ھر چہ دار"
Whatever we have is due to Mohurrum and Safar.
This is means from Mohurrum and Safar we have learnt
Resistance (Moqawamat), perseverance (Istiqamat) and defence. It was due to Mohurrum and Safar that
واس����������تقمنا واقمن����ا قمن�����ا
We started the uprising, we aroused others and we remained
steadfast
This is the secret code of Revolution. Rise, Arouse and be
steadfast. From where did you learn this uprising, arousing and
firmness? Imam (r.a) said from Karbala. This is what Hamasa is
to rise, arouse and to be steadfast not stepping back; for how
long? Till the time the heads remain on shoulders you should not step back, get beheaded but do not bow your head, this is the
name of Karbala. This is what is meant by defence which means
in front of Yazeed keep on defending till the time you get
beheaded. Even after getting beheaded the head should not bow
down. It is not that you get beheaded and then the family starts to beg from Yazeed. But instead you get beheaded and those who
are left behind should become the messenger of these cut necks.
They should arouse the world; they should awaken the world by
going to markets and streets. When the entire world is present in Kufa and Shaam, you should go there and inform that none of
your problems will get resolved by becoming spectators.
There was one Hamas which was created by Hussain ibn Ali and there was one more Hamasa created by Lady Zainab (s). Allah
bears witness that when someone looks at both these Hamasa it
becomes difficult to assess which Hamasa was superior. In reality
both the Hamasa complement each other towards completion. If the Hamasa of Lady Zainab would not have been there, the
Hamasa of Hussain would have perished. This Hamasa of Zainab
secured the Hamasa of Hussain. People witnessed the
perseverance and defence of the Doyen of Martyrs; he defended
Islam under the dagger, defending Islam when Shimr has sat on his back, taking the children to the place of assassination by your
own hands for defending Islam. Is this defence of Islam tougher
or to go in between strangers without veil with hands tied behind
back and deliver sermons; and telling them the one whom you are calling as rebellion is the Imam of your religion. This was the
Hamasa that protected Islam, those sitting in seclusion did not
protect Islam, stagnancy and stillness did not secure Islam; Islam
was secured by the perseverance of Zainab and the Hamasa of
Zainab (s.a)
ب����ود ن���ہ ن���بیز گ����ر مردا یم ک��������رب2 دب����و ن���ہ ن���بیپ�������ژمرداگرز یم عہیش
Karbala would have died without Zainab
Shiite would have withered without Zainab.
The religion would have withered without Zainab. What kind of
personality is Zainab? Zainab is the name of Resistance
(Moqawamat), Perseverance (Istiqamat) and Defence. Zainab is
not the name of a helpless and fatigued lady. She was tied with
ropes but did not use it as an excuse; her veil was snatched but did not declare this unveiled state as an excuse; seventy heads
were on spears in front of him but did not make this as an
excuse. She delivered a sermon that shook the court of Yazeed
and an instant reaction was that one old person got up and asked
Yazeed to compensate for this crime. The degree of bravery and courage in her sermons was such that people remembered the
sermon of Lady Zahra (s.a) because her mother was also a Lady
of Hamasa and the daughter also. We are just discussing about
Hamasa here but it was the Hamasa of Zainab that secured the
Hamasa of Hussain.
It is astonishing to see those people with what excellence they
extracted the soul of Hamasa out of Islam, they removed the
spirit of Hamasa from Karbala and from the sacred uprising of the
Doyen of Martyrs. Karbala and Ashura are Hamasa from head to toe just like Islam is; the Quran is starting to end Hamasa. In
reality if the soul of Quran was present inside Muslims they would
not have faced disgrace. These are the words of Lady Zainab
(s.a): Yazeed, You are thinking that by forcing us in ropes and
making us stand in the courtyard and by being arrogant you are giving this impression that you have disgraced us and you are
yourself sitting on the seat of dignity? She says to Yazeed: " 2مھ .wait, slow down, and don’t walk so fast (you will soon see) "مھ2
The community that has this character can never be disgraced;
even if they are tied in ropes, chains and gripped in pangs they don’t accept humiliation. What were the slogans of the Doyen of
Martyrs (a.s) in Karbala? They were not those slogans that we
typically recite today; they were such slogans that even when we
think about them we find it difficult and challenging to raise the
same slogans.
"انی @ اری الموت ا@ سعادة والحياة مع الظالمين ا@ برما"
I consider life under oppressors as humiliation and consider death and martyrdom in the way of Allah as pride and privilege.
ان الداعی ابن الداعی قد رکزنی بين اثنتين بين السلة والذلة و ھيھات من الذلة
This adulterer son of an adulterer has brought me on a crossroad of dignity and disgrace. But he is not aware that Hussain will
never walk on the path of disgrace. I will walk on the path of
swords, I will walk on the path of hardships but I will never
tolerate disgrace.
I say no to disgrace ھيھات منا الذلة
Hussain and disgrace can never gather in one place. And even if
there are big personalities whose words smell disgrace, then
Hussain ibn Ali (a.s) says:
اف لھ�����ذا الک�����Pم
Woe on such talks
Karbala is Hamasa in reality
Chapter 4
Perseverance (Istiqamat)
A Lesson from Karbala
The most important thing related to the event of Karbala where
we should be concentrating, analyzing and discussing on every
instance is the purpose of uprising of the Doyen of Martyrs (a.s).
What was the purpose for which Imam Hussain (a.s) started this
uprising and accomplished this prestigious movement? Whether this uprising was initiated by Imam Hussain (a.s) or was he
persuaded for this? At times from certain discussions and written
works we get an impression that Imam Hussain (a.s) was
undesirably forced into this tragedy. As it is generally said that if the demand for allegiance would not have been made, if they
would not have fiddled with Him (a.s) and not threatened him
with the option to give his head or submit to Yazeed then this
incident would not have taken place. Such types of cause do
come out for some incidents or movements in our times and human being gets diverted from its true cause into some other
direction. It happens now also that some incident takes place and
simultaneously some other incidents also happen and we
associate them together claiming that this incident which has
taken place is an outcome or an effect of the other incidents and occurrences.
There is no doubt that there was a demand of allegiance made
from Imam Hussain (a.s) but we should also be aware that even
if Yazeed would not have made this demand still this uprising would have taken place. Even before Imam Hussain (a.s) got the
opportunity to start the uprising with full preparation Yazeed
initiated this. Yazeed or his advisers decided to move fast on this
matter so as to disable any sort of preparations planned by Imam
Hussain (a.s) to start an uprising against Yazeed. This is because if we analyze the sermons of Imam Hussain (a.s) from Medina to
Karbala and even before Yazeed came into power we can easily
understand and this fact is clearly manifested that Imam (a.s)
had this intention of uprising and movement since long. But he was waiting for an opportunity and a right time where he can
accomplish his motives in a highest possible way. During this
period this incident of demand for allegiance took place and this
was not something astonishing or new for Imam (a.s) since he
was already prepared for this. It is written by many historians that when Waleed called Imam Hussain (a.s) to his office in
Medina, Imam (a.s) immediately said when he heard about this
invitation that Ameer-e-Shaam (Muawiya) has died and his son
has been nominated as his successor and he is calling me for
allegiance. This implies that even before someone would inform him (a.s) he himself indicated that this incident has happened
and the same thing was told to him when he went to Waleed and
asked the reason for calling him (a.s). He was told that this
incident has taken place in Damascus and an order has come to
seek your allegiance. Imam (a.s) was already prepared for this and since long he was trying to create a suitable environment for
people to easily participate when the time comes for an uprising.
The justification of this fact regarding the uprising is also available through another historical scripture narrated to us
known as the Sermon of Mina. In 59 A.H, one year before the
event of Karbala and even before Yazeed came into power Imam
(a.s) delivered this detailed sermon on the plains of Mina during the Hajj season. Imam Hussain (a.s) invited all well known
personalities of the then Islamic world, the Scholars and tribal
chiefs to address them with this sermon. Imam (a.s) drew their
attention towards several things and towards the end expressed
his intention of an uprising. Even if Imam (a.s) would not have
explicitly invited them for an uprising, then also from the prerequisites which he had set and from the sermon itself it is
evident what intentions and motives Imam Hussain (a.s) had and
the reason why he invited these personalities.
In this sermon Imam (a.s) told them as to why Allah (s) has
cursed the Jewish scholars of Bani Israel. The reason he told
them was because they were not doing Amr Bil Maroof and Nahi
Anal Munkar. They were not preventing people from getting into
corruption, they were not inviting people towards divine values, and they used to sit careless like spectators and were being paid
by the government and the courts. Hence either due to greed or
fear they used to refrain from expressing truth and
righteousness. This is the reason why Allah (s) has condemned them with harsh words in the Holy Quran. After this He (a.s)
referred to his audience and said that when violation of any of
your ancient traditions and culture takes place you make a lot of
noise but when divine limits and boundaries are stampeded you
demonstrate no reaction to this. After this sentence He (a.s) said “O my Lord! Be my witness that I am not rising for the sake of
world, power, fame or status but instead I am rising for the
defence of your religion, your name, and your set boundaries of
religion and for defending monotheism.” All this was said in the
sermon which was delivered one year before the event of Karbala.
After this there is one other evidence present in form of a letter
written by Imam (a.s) to Muawiya. In fact this was a reply written to a letter which Muawiya has sent to Imam (a.s) in which he
tried to threaten him (a.s). In this letter Muawiya first referred to
ethical problems which would arise if Imam (a.s) speaks against
him, it would create discord, dissension and disunity within the
Muslim nation. He advised Imam (a.s) in this letter that we should do everything for the sake of unity of Muslims and we
should not disturb and let the Muslim nation live peacefully. After
writing about these then in his letter he started to threaten Imam
(a.s) that if you start an uprising then you will have to face dire
consequences, and both Imam (a.s) and the nation (Ummat) will
have to face severe losses. He summarized the letter that it is not suitable for Imam (a.s) to even think about any such thing
(uprising). Imam (a.s) replied to his letter sentence by sentence,
like on the matter of Unity, he (a.s) said that it was you who first
divided the nation, when it comes to losses, he (a.s) replied that
it was you who first incurred losses upon the Muslim nation. Imam (a.s) replied to each and every point mentioned by
Muawiya in his letter. This means that even Muawiya was aware
that Imam (a.s) is possessing thoughts related to an uprising,
and this was true because he had his spies present in Medina who were reporting about everything related to Imam (a.s). They kept
a close watch on every session, gatherings, speeches, statements
and all the activities and preparations which Imam (a.s) was
doing for this uprising.
The most important thing which Imam (a.s) did was to prepare
individuals for this uprising. This was essential because the period
which had passed from the martyrdom of Ameerul Momineen
until the event of Karbala has been a very tough period for the Muslim nation, because after the holy demise of Ali (a.s) Bani
Umayyah got control of Caliphate and governance from
Damascus. That era was similar to the era of today which we are
going through. It was during this period whereby with the help of
deception and terrorism targeted active personalities were martyred. On one side well known personalities were martyred
either during travel, business or in their homes and on other side
many were deceived with lust and greed. During this period the
incident of peace treaty of Imam Hassan (a.s) took place in which
also the major cause was this lust and greed by which many of the staunch companions of Imam Hassan (a.s) were lured. Some
were lured by posts, some with wealth and some got lured with
women. Unfortunately this happened and the leading
personalities in the camp of Imam Hassan (a.s) got deceived by these three weapons.
There is a book by Late Tabrisi as “Al Ehtejaj” which is a
collection of different types and forms of political and intellectual
resistance and protests which our Imams (a.s) had gone through. This book should be read but not with the intention of earning
some rewards but in fact the incidents and movements of Imams
(a.s) should be analyzed in relevance to the current affairs and
situations of our era. In this book it is written that after the
incident of treaty of Imam Hassan (a.s) took place some of the followers of Imam Hassan (a.s) came and argued with him in an
insulting and unethical manner questioning him (a.s) about the
acceptance of peace treaty. Imam (a.s) replied differently on
different situations as per the level of understanding of the questioner. He gave one reason to someone and other to
someone else, but all the reasons given by him were part of the
cause for the acceptance of this treaty. One of the most hard and
bitter reasons mentioned by him in his own words were “they had
bought over some of the persons of my battalion and their plan was to use these sold out companions to make me captive, chain
me and hand me over to the enemies”. In other words they were
told that if they do this they will be paid off very well and they
have seen that before this many other companions had left him
(a.s) for the sake of good returns from enemies. Even the commander in chief of Imam’s (a.s) army was sold out before.
This commander in chief whose children were assassinated before
by the same enemies, his family was looted and destroyed was
from Bani Hashim and a close relative of Imam Hassan (a.s).
Ubaidullah ibn Abbas was the paternal cousin brother of Imam Hassan (a.s); he was younger brother of Abdullah ibn Abbas who
is a well known name and personality of Islam. He was made as
the commander in chief of the army of Imam Hassan (a.s) and he
was amongst foremost who got sold over to the army of Damascus. He was bribed with a big ransom of thousands of gold
dinars and dirhams. He was given half first and half promised to
be given later when he joins the army of Muawiya. He was
offered the same post which he had in Imam’s (a.s) army and
they offered him a beautiful girl of Damascus (since the people from that part of Syria and Lebanon were more handsome and
beautiful), all this if he betrays Imam Hassan (a.s) and comes
over to the army of Muawiya. He left Imam (a.s) with his entire
group and joined the army of Muawiya. Though most of the
promises were not fulfilled later but like this many others got deceived by the offers and left Imam (a.s).
Later on a time came when the enemies became more aggressive
and started to distribute money to everyone in the camp of Imam Hassan (a.s), offered promises, threatened, spread rumours and
created a crisis in the camp of Imam (a.s). The situation was
such that now most of the army men of Imam (a.s) wanted to
take as much benefits from the enemies and get closer to them.
This unfortunate incident happened and in this book “Al Ehtejaj” Imam (a.s) later said a sentence which is written in this book
since centuries but no one expressed it. It is a very bitter
statement and an elegy which aggrieves human being and his
heart bleeds after listening to this. In this book it is written that when people came and asked him about the reason for
compromise treaty with Muawiya, Imam (a.s) first specified about
what their plans were and what were their intentions about him
(a.s), and then by explicitly using the word Shia for his followers
said “I give preference to Muawiya over these Shia’s of mine”. This is because Muawiya is an enemy of mine and I am
fully aware of what he intends to do with me, whereas these
companions of mine had planned to sell me in the hands of
Muawiya. These are the words of Imam (a.s). He pointed towards
his army and companions and said that they call themselves as my Shia but their impure thinking had devised a plan to sell me
out to Muawiya.
The event of Karbala has not yet taken place but its foundations are being laid and this incident of peace treaty takes place.
People say that Muawiya forced Imam Hassan (a.s) into this
treaty, but reality is that his (a.s) own followers were the one
who forced Imam (a.s) to sign this compromise treaty with
Muawiya. This is the reason the Doyen of Martyrs (a.s) said that the kind of companions which I got neither my grandfather nor
my father Ali (a.s) and neither my brother Hassan (a.s) got.
These were the worst betrayers due to whom this incident
(compromise treaty) took place and later they themselves come
to Imam (a.s) in an insulting, unethical and shameless manner
asking him (a.s) for clarifications and declaring him (a.s) as one responsible for this treaty. Someone even acted with reprimand
and admonition resulting into physical assaults. There are big
names present in them, because when names of big personalities
come people adopt silence. This is even present with our brothers
in faith that when name of some personality comes in a negative sense they want to maintain silence and don’t want to talk
beyond these limits. But this is a fact that this one known
personality of Kufa , Salman ibne Surade Khazai who was a very
different and complex person of Kufa who used to host meetings in his house to invite Imam Hussain (a.s) to Kufa, and he himself
despatched letters to Imam (a.s) but later when the time came
he was not seen anywhere. This person approaches Imam Hassan
(a.s) and salutes with harsh words as “Salutations to you who
humiliated the Muslims (Assalamu Alaika Ya Muzallal Muslimeen)”. And this person is looked upon with respect even
today and counted amongst respected personalities.
This entire situation was present in front of Imam Hussain (a.s) and it is not possible that after the martyrdom of Imam Mujtaba
(a.s), Imam Hussain (a.s) would have come out of these thoughts
even for a day. Thus we can realize the situations at the time of
Imam Hassan (a.s). Martyr Baqirus Sadr (r.a) says regarding the
era of Imam Hassan (a.s) that the community, means the companions and army of Imam (a.s) was a victim of many crisis,
several types of crisis were present amongst them and this
community who was a victim of crisis was worthless and did the
same. They came down to the state of untrustworthiness and
betrayal. Crisis foil the intentions of community, they break down their courage and break their backs. Crisis break the convictions
of community, they interfere with their intentions and make them
lazy and lethargic. This is a beautiful synopsis which Martyr Sadr
has done regarding the psychological and social state of this community.
Imam Hussain (a.s) was aware that this is a crisis struck
community and specifically his (a.s) own followers were a victim
of this crisis, and a community victim of crisis cannot start an uprising easily and with simplicity. Hence Imam Hussain (a.s) had
to put in prolonged efforts but still we see that when he declared
with utmost preparations his plans to start the uprising very few
individuals presented their support to him. In fact some turned
back half way and it is seen that even at the last moment some left him. As an example when everyone was martyred and only
Imam Hussain (a.s) was left there were still some present and
this is an astonishing incident found of a Camel transporter from
whom Imam (a.s) had rented some camels from Mecca and was to remain with him (a.s) till the end of journey. This person was
present till the evening of the day of Ashura. When this camel
transporter saw that now everyone is martyred and time for the
martyrdom of Imam (a.s) is also near, he approached Imam (a.s)
and said that my presence with you (a.s) is of no use now and with in sometime you will also get martyred, so it would be better
if you can settle my accounts. He asked Imam (a.s) that before
Imam (a.s) gets martyred He (a.s) should pay him the rental for
his camels so that he can return back. Imam Hussain (a.s) settled
his accounts and relieved him. He took the money and went to some palm grove where he had tied up his camels beforehand to
run away. When he reached there he was attacked either by
some dacoits or could be some persons from the army of Umar
ibn Saad, he was looted and killed there itself in Karbala. This is
the adversity of human being whereby he did not render his support to Imam (a.s), did not achieve martyrdom with Imam
(a.s) but still got killed in Karbala. He left Imam (a.s) for the sake
of money, for the love of this world, for his camels but still got
assassinated by the hands of dacoits. There are many such incidents in Karbala which have taken place and they deserve
importance but unfortunately neither they are analyzed,
discussed and expressed. Such incidents consist of many lessons
and teachings.
Thus crisis destroy communities and during this era between the
martyrdom of Ameerul Momineen (a.s) and Karbala the Muslim
nation (Ummah) became a victim of severe crisis which became a
cause of their destruction and humiliation. It was necessary to
talk about these historical circumstances so that we can compare them to the situations of our current era. If you want to
understand what all happened during that period of ten years (of
Imam Hussain (a.s) Imamat), then those years situation is
similar to what is happening today in this country (Pakistan) and
also all over the Islamic world. Though the Islamic world is not the same all over, there are different situations in different
places. The situation in Iraq is completely opposite to that of
Iran, similarly in Lebanon the situation is different and then in
other parts of the Islamic world the situation is different. We cannot say that the same situation exists in all places of the
Islamic world. Every country is having its own specifics, but when
it comes to Pakistan the situation is uniquely different. The
situation is Pakistan does not match with any other Muslim
nation, if there is little proximity in circumstances than that would be with Iraq. But still the situation in Pakistan is very different
even from Iraq. If we place the current situation of Pakistan
under the mirror of history then the existing situation of Pakistan
is similar to those years between the martyrdom of Ameerul
Momineen (a.s) and the event of Karbala. That era was of crisis which took away everything from the nation (Ummah). It took
away their honour and zeal; it took away sensibility towards their
existence and took away everything. As per Martyr Sadr these
crises tore apart the intentions of this nation (Ummah) and broke
its back. It removed their courage, valour, bravery and even ability to think. At times a community becomes captivated to
such an extent that it even forgets about the possibility of
starting an uprising, they even loose the courage to think about
starting an uprising. They are even afraid and scared to think about uprising even in isolation. These situations were created by
the enemies through fraud, deception and terrorism. They
martyred well known personalities and maltreated their families.
There were many who had to face tough financial crisis, their
benefits from government treasury was stopped and many ended even below the state of surviving poverty. Many were close to
death due to poverty and in fact some even died due to poverty.
Such were situations which they created and these are situations
under which certain experts come over to break the courage of
communities. There are such expert technicians whose jobs are to suppress the courage of communities and the same thing is
happening in this country today. On one side there is a political
crisis reaching its peak in this country. Though you may call it by
some other name, it would be more appropriate to refer to this as
a political gambling played by the politicians. On one side this political gambling and on the other hand other crisis are all meant
to break the back of the nation and to break its intentions.
Psychological battles are fought when other situations are in
control, but here in Pakistan the stage has gone beyond psychological warfare. Like today you can see a psychological war
between the West and Iran. Psychological wars are nervous
battles like between West and Iran where they are both trying to
attack the nerves of each other, which is more from West and
less from Iran, and in this kind of war one who possess a strong nerve will be successful. One, who does not loose control over his
nerves, does not becomes emotional and sentimental fights in a
sensible manner. This kind of psychological warfare is tougher
than war with weapons, but the battle of crisis is even tougher
than this neural war. If we witness the war of weapons, there is heavy bombardment done, the enemies come with weapons and
shred the youths of a nation. But still such atrocities are easy for
nations to bear, and not just easy in fact these atrocities,
martyrdoms raise the communities, they bring them back to life
and restore their courage back to them. It has happened in the past whereby communities have been brutally beaten up and
suffered from martyrdom and as a consequence they developed
the sense of honour, self respect and dignity, thereby reaching a
respectable stage; as we have seen in the recent attacks on Gaza. But those communities which are indulged in crisis that
break their backs, breaks their courage and even freezes their
ability to think in the right direction; such communities never
develop and never straighten their backs.
We can read in Nahjul Balagha the sermons of Ameerul
Momineen (a.s) to estimate the efforts he (a.s) has put to return
the nation (Ummah) back to the path of Moqawamat (resistance),
to again develop perseverance in them and to once again get
them back on the same standards as the nation was during the period of the Prophet (s.a). In the end Ameerul Momineen (a.s)
said that despite of all my efforts I could not get any fruitful
results from this nation (Ummah). Ameerul Momineen (a.s)
supplicated to Allah (s) that, “O My Lord, take them away from
me and take me away from them”. An Imam, leader and a guide like Ameerul Momineen (a.s) could not get successful results to
straighten and get back the nation back on its feet because this
was a defeated nation, a nation whose back was broken, a nation
that has lost their heart and a nation that has lost all its valour and courage. And then finally He (a.s) had to plead to Allah (s) to
take such a community away from me and take me away from
them, I could not change the conditions of this crisis struck
community. This same crisis got transferred during the era of
Imam Husain (a.s) and this crisis struck community later was in front of Imam Hussain (a.s) during his period of Imamate. At
times people ask why did Imam Hussain (a.s) did not start the
uprising earlier or why did this uprising not take place during the
period of his father. Imam Hussain (a.s) tried a lot to get the
community out of this crisis but they had all become absolutely senseless and careless, and this can be easily inferred from the
sermon of Mina and also from the various other sermons and
sayings of Imam (a.s) during his journey from Medina to Karbala.
As Imam Hussain (a.s) has said:
یرغب الم��ومن فیعن���ہ ل یتن�������اهی ای الباط������ل یعم��ل ب��ہ والی الح����ق @ یا@ ت�����رون ال
لقاءرب�������ہ حقاحق�������ا
“Don’t you see that truth is not practiced, can’t you see falsehood
is not being prohibited?”
(Mausuwate Kalemate Imam Hussain (a.s) – Pg 356)
He is addressing ordinary people and telling that don’t you see
that falsehood is being openly practised. This type of sentence is
used when corruption is very open and clear, and people are
questioned whether they are blind, can they not see, and what
has happened to them. And this was a fact that in reality that
nation could not see what was happening. They had closed their
eyes and were only concerned with their own chores and work. Every one was into personal considerations and if one day would
pass nicely when they would get food and bread they used to
express gratification that today was a good day where they got
food and nothing else happened. The similar situation exists
today as well as an example on the evening of the day of Ashura our entire community expresses gratification that Alhamdulillah!
Nothing happened today. This means those who have made up
their minds that many worst things are going to happen to them,
then for them if one day passes peacefully they express thanks to Allah. This was the situation at that time also, that day when
nothing happened, that day when the dignity of their women was
not hurt or attacked they would express gratification that this day
has passed nicely. Imam Hussain (a.s) tried a lot to get them out
of this situation, in fact if the demand for allegiance would not have taken place Imam (a.s) would have spent some more time
in preparing the grounds (for an uprising). In this sense we can
say that before this journey and during the journey Imam (a.s)
gathered a quantum of companions, 72 or 100 or more, whom he
(a.s) appreciated a lot because they came out of the crisis. This means even if these many people don’t get hit by crisis and come
out of it they can achieve a lot and change history. They can
become a model for future generations, communities and ideals
for relieving crisis struck communities out of crisis. This is the
reason Imam (a.s) has appreciated a lot these companions and the Infallibles (a.s) have instructed us that whenever we send
salutations on Imam Hussain (a.s) we should always remember
these companions and all other Infallibles used to do the same
way.
These companions are very highly respected and noble but not
just because they gave their lives. If giving life is the only reason
for their noble status then the companions of the Holy Prophet (s) also gave their lives like Hamza (a.s) sacrificed his life in a
courageous way, then there are martyrs of Badr, Ohud, Khandaq
and other battles who are all esteemed and great. These martyrs
also possess great value and we should recognize and be aware
of them also since they also have that grandeur and status.
These martyrs also possess a very high status because when Islam needed them they came forward and sacrificed their lives
leaving everything behind. Even those who accompanied Ameerul
Momineen (a.s) in different battles of Siffeen and Naharwan and
got martyred, these were also great people, but still all these are
not equivalent to the status of the martyrs of Karbala. What is the reason for their unique greatness? The reason is that those
who were with the Prophet (s) did not enter the battlefields after
coming out of some crisis but they were instead part of a
prepared, awakened and sensible community. One who steps out of an awakened community is a great person but not of the same
status of that person who comes out of a crisis struck community
and delivers the same as the person who comes out of an
awakened and prepared community. When the deliverables of
both these are weighed there will be a lot of difference. You can take for instance the case of the strokes of Ameerul Momineen
(a.s) in the battle of Khandaq and in the battle of Khaibar, both
were the stokes from the same sword but the Holy Prophet (s)
appreciated a lot the stroke of sword in Khandaq and said:
نیوم الخن�����دق افض�����ل م�����ن عب�����ادة الثق�����لی یض���ربة ع���ل
“The stroke of Ali in Khandaq is more virtuous than the worships
of Thaqlain”
This is because in Khaibar the situation of crisis was not there
which was present in Khandaq. In the battle of Khaibar the
Muslims were in a dominating position since they have attacked
the Jews, but in the battle of Khandaq it was the polytheists who attacked Muslims and Medina was in a state of crisis, every thing
was at stake and everyone was under immense pressure and
there was a state of fear. God forbid if the Muslims would have
lost the battle of Khaibar Islam would not have perished or
scattered away. The Muslims were very strong since they had marched from Medina to conquer the fort of Khaibar. Even if they
would not have achieved success in conquering the fort still they
would have returned back to Medina and Medina was safe and
under their control. But if they would have suffered defeat in
Khandaq everything would have been lost, neither Medina, Islam nor Quran would have remained. This means that in the battle of
Khandaq Muslims were victim of a crisis. It was the stroke of
Ameerul Momineen (a.s) which gave them relief from this crisis
and got their backs straight again. This is the reason that the
statement delivered by the Messenger of Allah (s.a.) was not that one Mujahid (Crusader) is going against an infidel but instead said:
ا- مرض ا- ک����ل مانی لک کف��������ر
Total Faith is going against Total Infidelity
The kind of crisis present in the battle of Khandaq was not
present in other wars and not even in the battle of Badr. The
one’s who got martyred with the Messenger (s.a) and those who got martyred with Ameerul Momineen (a.s) in the battles are also
great persons and possess a high status. Even some of them got
martyred in a most brutal way, like Meesam-e-Tammar (r.a) got
martyred in a brutal manner not experienced by anyone else, but
still the status of the martyrs of Karbala when compared to other martyrs is high. In fact when we pray for the martyrs we always
say that May Allah accompany all the martyrs of Islam with the
martyrs of Karbala. This is because of the situation and the
circumstances of that era from which they came out and entered
the battlefield.
Those who were with Imam Hussain (a.s) were from the same
community; it was just a period of ten years from the martyrdom
of Ameerul Momineen (a.s). They were under all sorts of pressure and crisis from Damascus, they were victim of different types of
panics and aggression like aggression on their wealth, their
beliefs and political aggression. Muawiya used to send his men
with money bags to the tribes offering them money to support
Damascus if possible and if they can’t support Damascus then also they can take they money but just remain silent neither
supporting any of the parties (Kufa and Damascus). This was the
crisis where money was offered to even remain silent and neither
support Ali (a.s) nor support Muawiya. By offering money to sit carelessly in an unconcerned state, by threatening many and by
luring some they made the entire nation (Ummah) a victim of a
tremendous crisis. This community could not get their backs
straight from this crisis and under such situation Imam Hussain
(a.s) started this uprising and these few supported him.
It should be remembered that the intention to start this uprising
was his (a.s) own , Yazeed did a stupidity and took a step much
before it was required to be taken by him. There was a certain level of readiness in Kufa but still they were not in a position to
bear this pressure. Their readiness could be seen from the letters
which they had written to Imam (a.s) inviting him to Kufa, they
have written letters rich in literature with most them of using the words “Al Ajal Al Ajal” (Come soon) and many of these letters are
preserved by history even with the names of those who have
written these letters. The message and subject of all these letters
was one that we are ready and prepared, but we don’t have any
leader, and you (a.s) should come soon. At the end of every letter everyone used to write “Al Ajal Summal Ajal” (come very
soon). This was an evidence of their readiness, but this readiness
was not enough to bear the pressure. It is natural that if a
community rises and comes forward then it has to undergo many
forms of pressure. In the thirty three days battle of Hizbullah (2006) where a great help and a manifested victory was granted
to Hizbullah, the analysts have said that the level of pressure
which Hizbullah had gone through was a back breaking one. This
pressure made them stronger and gave them the opportunity to
present and prove their abilities and strength. This happens when you are facing a real enemy rather than proxy enemies as it gives
you a real chance to prove your abilities. Hence these thirty three
days of pressure was not a back breaking bone, but the pressure
which Hizbullah is going through now is back breaking. If you see the Islamic revolution in Iran, it required a lot of courage to bear
the pressure to eradicate Shah but still this pressure was not that
as compared to the peak pressure today. The same pressure
came on our country (Pakistan) though we have not done
anything which would become a cause of pressure. But still just
like in many other places pressure was applied on us also but neither the community, nation or the leaders could bear this
pressure even for five minutes. This is because when a
community becomes a victim of crisis and when they are
subjected to such back breaking pressure it becomes very difficult
for them to bear this.
The people of Kufa were prepared to the extent that if Imam (a.s)
comes over to them without any objections or hurdles in his way,
then they were willing to support him for one particular situation or season. But if some obstacles or hurdles like Ubaidullah Ibn
Ziad , a General comes in between and stops our way, imposes
restrictions and starts to whip and lift people, or in today’s
terminologies if agencies get after us, then what should we do? They were not prepared for these circumstances or such a
seasonal change. Hence moment Ubaidullah entered Kufa, the
season changed and pressure increased on them, and they could
not tolerate this pressure for even five minutes. If Imam (a.s)
would have reached Kufa and somehow managed to get them out to the battlefield maybe they would have tolerated the pressure
of war but they were not prepared to bear this psychological
pressure of before and after wars. Those who come out in the
field of struggle for them such kind of readiness and preparation
is a must and this does not come by birth. This readiness just does not develop by sitting inside home, it needs to be developed
on our own and this is where nurturing and training becomes a
must. The Holy Quran makes us walk on two lines; one is
education and second is training. Education only gives us
awareness and information; it does not prepare the person to bear pressure. It is not that if a person is highly educated then he
can bear more pressures, in fact many a times it happens the
other way round whereby the person who is more educated is
very delicate and could not bear even little pressure, whereas an uneducated person might end up bearing more pressure. The
reason is that to bear pressure nurturing, training, practice and
parade is required.
It is necessary to exert ourselves to pressure; this means we
should go to those places where there is pressure so that we can
get habituated to pressure. At times we should expose ourselves to severe heat and severe cold so that we can get used to bearing
the pressure of severe heat and cold. At times we should
desirably keep ourselves hungry so that we can learn to bear the
pressure of hunger. At times walk so that you can feel the
pressure of tiredness, at times start some work without having any money so that you can get habituated to the pressure of
poverty. As it is mentioned in traditions that poverty is a step
towards infidelity, this is because there is tremendous pressure
within poverty even more than that of a big rock. If the sky falls on someone he might not break but if someone gets into a period
of poverty he breaks. There were many big personalities who
could bear the pressure of swords and martyrdoms but could not
bear the pressure of poverty. For this preparation and readiness
is required; people and communities should prepare and train themselves to bear pressure. We cannot say and neither do we
have evidence that those with Imam Hassan (a.s) were of false
beliefs, but their problem was that they were not prepared and
ready to bear the pressure even for a short period. Ameerul
Momineen (a.s) was experiencing the same difficulty. The difficulty was not from the beliefs of the community as we can
see in Nahjul Balagha that He (a.s) has not condemned them on
any occasion for their misbelieves. He always condemned their
non preparation and said that you are not ready to face all the
four seasons, you are only the people of one season that of spring. There are some who are only people of spring, when
everything is good and fresh. They become Mujahid (Crusaders)
in spring when there was peace and safety all over; this is the
time they come out in the field. But when situations change and difficulties come then they say that are not made for such
difficulties. This was what Ali (a.s) used to tell them that you are
not the people who can face tough and difficult circumstances
since you are not ready and prepared.
Thus crisis breaks the back. The biggest effect which crisis leaves
on people is that it takes away their readiness. At this time the
same situation is going on over here (in Pakistan). A lawyer came
to Lahore and was complaining. As we know that it was only the
lawyers who made a front and came out in the field. This lawyer was saying that we are not astonished for not getting any support
from politicians since they have always remained the same, but
our complaints and grudges are against the people for whom we
are doing everything and they are not supporting us. They don’t
rise, come out and even do not support us. This is true but the question is why they are not supporting, what calamities have
befallen on this community. This is because the people are under
immense pressure, pressure of not getting flour, sugar, gas and
electricity. These are the pressures that break and discourage the people. They intentionally create such crisis and keep the nation
under pressure so that those can afford to leave the country they
should do so and others left should sit quietly inside their homes.
One Scholar gave a religious solution on facing this situation. He
presented this solution in a beautiful manner with reference to Quran and traditions. He says Quran has referred to two
prestigious things in Islam, one is Migration (Hijrat) and other is
Dissimulation (Taqiya). This is a speciality in some people and
specifically in scholars that they give beautiful religious titles and
names to their actions. Like in this case escaping due to fear has been given the name of Hijrat. You have been listening that some
Muslims ran away from the battle of Ohud, so we should tell them
also that they have done Migration (Hijrat). Migration (Hijrat) in
literal sense means the same that you leave one insecure location
and move to another secure one. And since the battlefield of Ohud had become insecure so they left it and went to the
mountains which was secure, hence they have also done
Migration (Hijrat), then why do we call them as those who ran
away from the battlefield. Migration (Hijrat) is something different it is not running away from problems. Running away
from problems is not a solution, the more you run away from
difficulties the more it will be behind you, it will try to encircle you
from all over. Second he said was Dissimulation (Taqiya) which
was also misinterpreted. Dissimulation (Taqiya) does not mean to sit quietly inside your homes. The outcome and the results of
both these solutions presented is cowardliness which means
incapability to bear pressure. Since we cannot bear the pressure
the solution is to either run away or sit quietly inside our homes.
At the time of Imam Hussain (a.s) also some persons used this
same method of releasing the pressure developed by Yazeed.
They used to give advises to Imam (a.s) in Medina and Mecca to
act the way they did and adopt their methods. They suggested him to either get into dialogues with Yazeed instead of doing
allegiance and come out with a solution that you do your religious
work and let Yazeed do his political work. Neither you should be
concerned with Yazeed nor should he interfere with your religious
work. This way the problems will get resolved for you and you can come to Mecca, take refuge in Kaaba and keep yourself busy
with worships and pilgrimages. These were the statements which
they made as suggestions to come out of the pressure built over
Imam (a.s). At times some of our orators recite this also that Imam (a.s) was pleading that he should be left and allowed to go
to Yemen, India or some other place. And people of India and
Pakistan feel very happy also that Imam (a.s) had a desire to
come to India. But when Imam (a.s) heard all these, he said
"اف لھ�����ذا الک�����Pم"
Woe on your words, Woe on your thoughts and intentions. You
are looking at these ways under such circumstances. At times the
enemies don’t give us that much pain as compared to the
sentimental pains we receive by listening to the thoughts of the one under pressure, as to what kind of direction and solution he
is thinking about. Imam (a.s) was highly aggrieved with those
name sake Muslims, who have presented themselves as pilgrims
(for Hajj) but as per their thoughts they were in a highly disgraced and humiliated state and hence Imam (a.s) condemned
them. Migration (Hijrat) and Dissimulation (Taqiya) both does not
mean running away or hiding, in fact both of these are two
different tactics of confrontation. These are two tactics which a
person can adopt by alternating between them at times and not tools for relieving pressure by running away or hiding
somewhere. At this time if you see the back breaking pressure on
Iran on the nuclear issue and this pressure is being increased
everyday. The government before this existing government of
President Ahmedinjad succumbed to that pressure and for three years they suspended nuclear enrichment. With this those who
were applying pressure got the hopes that if we apply some
pressure this nation will break. But the first thing which the
existing government did after coming into governance was to
restart the enrichment process. They decided that even if they don’t plan or intend to make nuclear weapons and even if they
are not successful in reaching the enrichment goals still they will
under no circumstances succumb to pressure. The hopes of
enemies always increase when they see a community coming under pressure and looking for covert ways of getting out of
pressure. The enemies then don’t leave such communities, they
go after such communities to completely overcome and dominate
them. The enemies on the other hand get despaired with that
community who does not succumb to pressure in the first stage itself.
There is an incident of a martyr of Islamic revolution who was
picked up from a religious gathering. This gathering was an ordinary gathering of believers sitting and reciting elegies, it was
not a revolutionary or a political gathering. This person was also
present in this gathering where police raided and picked him as
well. This incident is before the Islamic Revolution and this person
was also a scholar. When they picked him and interrogated him inside the cell with the first question as who was reciting the
lecture and elegies in the gathering. This respected person replied
that I don’t know who was reciting, though everyone knew since
it was an open public gathering. Even the speaker was a well
known orator who had nothing to do with politics and was only a professional, so there was no harm in giving out his name. But
still this martyr did not even tell this. They started to beat him
and he was still not telling the name of the speaker even though
the police knew the name of the speaker. This was just their first question and he was not answering them. They used to beat him
till he became unconscious, then again they used to throw water
on him, bring him to senses and again ask the same question
about who was reciting the speech there. He used to reply the
same way that I don’t know. There were some other companions
of his who were also imprisoned with him, they started to severely condemn him that why are you unnecessarily getting
beaten up by them, this is foolishness; just tell them the name of
the orator since there won’t be any harm in giving this
information. He refused by giving the justification that if I reply to
this first question of theirs they will develop hopes to ask me further questions. I want them to get despaired at the first stage
itself that they should not keep any expectations from me. With
him others were answering the name of the speaker, the name of
the organizer and like this they would reach to the important information which they wanted to extract. But this crusader
despaired them at the first instance itself that if this person is not
giving such a simple information then we should not expect that
he will give any important information.
The one who can bear pressure can do anything. One who can
bear political pressure, pressure of poverty, psychological
pressure and the greatest of all; pressure of fear, this person will
never submit to anything. Imam Khomeini (r.a) used to say that we should not give illegitimate taxes to the power goons. People
of cities like Karachi are aware of what is meant by illegitimate
taxes, whereby someone comes with a stick or a weapon and just
speaks in a loud voice in front of a shopkeeper and every week
the shopkeeper gives him money. Those who get used to giving up to such pressures and give such taxes, they end up giving a
lot later, even their women they might have to give under
unbearable pressure. Like when they come with a gun and ask for
mobile, and once you give away your mobile they don’t just leave
you they ask for the car also. That community which does not possess the ability to bear pressure they end up loosing
everything. Imam (r.a) used to say that the enemies just apply
pressure; they don’t have the strength to do anything to you.
This statement of Imam (r.a) that “America is not having that much courage and power to even take a wrong step against us”,
the only mistake they can do is to let us down by sustained
pressure on us, otherwise coming for an encounter for us is not
possible for them. This was the message which Imam Khomeini
(r.a) had given to the nation of Pakistan on the martyrdom of
Shaheed Arif Hussaini. In this message Imam (r.a) said that I have this desire that America should openly come for an
encounter with us, they are doing clandestine operations against
us through agencies. I have this desire that the way Russia has
openly come against us I want America also to come in open
confrontation with us. This nation having a desire for a confrontation and encounter with this enemy cannot come under
pressure. This mistake was done by the past government officials
whereby they adopted an apologetic way towards this issue and
as a result Iran had to suffer a lot.
The strength of Hizbullah also lies in this; it is not that the
strength of Hizbullah is due to some weapons. Hizbullah is having
ordinary weapons whereas the type of modern weapons which Israel possesses could not be even dreamed by Hizbullah, but still
Israel is afraid of Hizbullah, Why? The reason is that the Arab
nations and their leaders easily come under pressures but
Hizbullah does not succumb to any type or level of pressure. Even
if their country is devastated, their children and women are martyred; the worst of atrocities done over them but still they
don’t come under any slightest of pressure. The communities that
submit to pressure have been disgraced a lot in history because
by getting a community under pressure you can make them do
anything you desire. You can see that the Pakistani community today is under several types of pressure, pressure of insecurity,
pressure of unemployment, pressure of lack of commodities,
political crisis is another pressure and then sectarian rifts. There
is pressure from all directions on this community. If this
community breaks their back under this pressure then they can never witness dignity, hence they need to overcome this pressure
and get out of this. We will be successful that day when the world
gets convinced that this community would not submit to any form
of pressure. They call our officials and they go running to their offices, sit with these oppressors and take pictures with them,
and feel proud to visit their embassies. All this is an outcome of
pressure. Someone said that we have made all possible attempts
to save this community, we went to politicians, religious
personalities, and other places and now we have no options left
except that we go to foreign embassies and make appeals there. One group went to some western embassies requesting them to
make arrangements for security for Shia community and
according to this group they were successful also. Certain
embassies declared that they will give special protection to Shia’s
and Qadianis if they want to leave the country for sometime and come to their countries. They implemented this policy for
sometime. Is this not disgrace and humiliation to beg from
embassies?
As I mentioned before that it is essential to understand the
purpose of Karbala, and that’s what I mean to say over here that
a martyr with his blood gives this message that you should die
but do not submit to pressure. This is the difference between the slit neck and a bent neck. A slit or cut neck is the one that has
not submitted to pressure whereas a bent neck has submitted to
pressure. The neck which does not bow gets cut and its merit,
virtue, prestige and greatness lies in getting cut but not
submitting to pressure. This is the message of the people of Karbala that never succumb to pressure. Even if there is one
person left be mentally strong, keep your back firm and uplift
your courage. Even if entire world pressurizes you declare that I
am not going to come under pressure and will not bribe to come
out of pressure. This entire world is full of bribe takers, there are religious bribe takers, political bribe takers and then there are
global bribers like Pakistan who is giving bribe to West and the
humiliation as a result of this is borne by the entire nation. The
same pressure they applied on other nations and they disagreed
to offer them bribe because once you give bribe than that becomes precedence for generations. But if neck does not submit
and instead gets cut then they get the message that these necks
are not going to come under pressure. What is the crime for
which Iraq is getting punished today? Their crime is that they submitted to pressure and could not bear the crisis which has
been imposed upon them. The result was that they decided to sit,
join hands and take support from those (occupiers) which was
absolutely undesired and the consequential situations are
witnessed today whereby every day almost hundred corpses are
found. If they would have been killed for not succumbing to pressure then the number of deaths would have been less as
compared to the assassinations happening today as a result of
submission to pressure. As per the statement of a Martyr that one
who does not comes under pressure dies only once, whereas
those who succumb to pressure die hundred times a day and that too a death of disgrace and humiliation. If a person has a choice
to select the type of death than they should select the death of
Karbala, that is the death of dignity. We should not forget that we
have to die in any case and since they have also pledged to kill us then why should we accept death by running away, why should
we not take the bullets on our chest rather than taking on our
backs. Since we have to die then why should we die in negligence
instead we should die in an awakened and aware state for a
purpose.
Imam Khomeini (r.a) said a statement “If it is destined that we all
have to die then why should we not die as Martyr Mustafa
Chamran”. Thus it is confirmed that we have to die, then why should we die of diabetic, below a car in an accident, in a
diseased state rather than a prestigious and privileged death.
This is the lesson of Karbala that Karbala is not the field of killing
instead it is a field of giving life in a proper and correct way.
When the Doyen of Martyrs (a.s) witnessed in dream that this caravan is going toward death, while mounted on the back of
horse he recited “To thee we belong, to thee we have to return”.
His son Ali Akbar (a.s) came forward and questioned him the
reason for reciting this verse. Imam (a.s) said that I have seen
that a messenger from the world of unseen was telling in my dreams that this caravan is moving towards death and death is
moving towards this caravan. Ali Akbar (a.s) said:
Are we are not on righteousness?
Imam (a.s) said that of course we are on the right path. Ali Akbar
(a.s) said then it makes no difference whether death falls on us
or we fall on death. This is what happened in Karbala where
death did not fall upon them instead they fall upon death. It is a
common principle that the one falling on another kills it. In Karbala it was these personalities who assassinated death and by
falling on death they overcame it and became alive forever. Ali
Akbar (a.s) is still alive, it was death which got defeated and
died. Death could not kill the martyrs of Karbala. Any community
which has this model of Karbala does not suits its status to come under pressure and starts to look at ways of escaping and finding
other solutions to manage the pressure circumstances. At times
we see that those who don’t have Karbala, they also don’t
succumb to pressure, so how can those who possess a school, university and training centre like Karbala can come under
pressure? This is the right way, the message and philosophy of
Azadari is the same. This is the reason that the Infallible Imams
(a.s) commanded us to keep this event of Karbala alive by doing
Azadari. It was to ensure that this point of demonstrating perseverance by not succumbing to pressure even if it costs our
lives remains alive as a lesson and message from Karbala. As
mentioned earlier also that this virtue of bearing pressure is not a
virtue by birth, it needs to be developed with efforts by human
being. This attribute of not coming under pressures is termed by the Holy Quran as “Istiqamat” (perseverance) and it does not
comes into someone from the womb of mother , it needs to be
developed in fields of struggle and crusades. Education is
something desired and excellent, but just being educated does
not means that the person also has “Istiqamat”. We see in many cases of very highly educated persons, both religiously and
academically educated don’t posses “Istiqimat” (perseverance) in
them.
“Istiqamat” gets developed by parades in pressure environment.
Even if you have been gifted with comfort then also sometimes
get into places of pressure and hardships. At time despite of
having food don’t eat and this is one of the philosophies of Fasting that it enhances the ability of “Istiqamat” (perseverance).
Poverty, hunger, thirst all these are pressures which by fasting in
presence of food a person can overcome. At present we are under
many types of pressure like we say that we don’t have means
and resources to do something. Sometimes do something without
means and resources. We say we could not come because no transportation was available, at times demonstrate perseverance
by walking the distance. This is the way to prove yourself that
you are not under any sort of pressure. As you would have seen
the military men are made to walk a lot despite of vehicles being
present. This is because they are being prepared and perseverance is developed in them. These Azadari and Majalis
have this purpose in it. Though they are associated with many
rituals and etiquettes which are also fine to perform if these are
not violating the Shariah laws, but the core of these worships is the purpose which should not get lost. We wish that God willing
this community who deserves a life of dignity will one day
develop “Istiqamat” in them and come out of all these pressures
and we all will live a life of honour and dignity. And then we will
also deliver the message of honour and dignity to the world the way Hizbullah is doing it today.
Appendix
The Sermon of Mina
Imam Hussain (a.s)
O people, take lesson from the counsel God gave to His friends
when He rebuked the rabbis by saying: "Why do the scholars and
rabbis not forbid their sinful talk and consumption of what is
unlawful? Truly what they have done is evil." (5:63)
And God says: "Cursed by the tongue of David and Jesus, son of
Mary are those among the Children of Israel who disbelieved on
account of their rebellion and transgression. They did not prevent
each other from committing vile and corrupt acts; surely what they did was abominable" (5:78-79).
God reproached them because they saw with their own eyes the
oppressors committing vile and corrupt acts, but did not stop
them, out of love for the favours they received from them as well as fear of persecution and injury. However, God says: "Fear not
men, but fear Me." (5:44) And He says: "The believing men and
women are friends and protectors to each other; they enjoin the
good and forbid the evil; they perform the prayer, and pay the
alms, and obey God and His messenger. Upon them God shall have mercy; God is Almighty, All-wise." (9:71)
God mentions the duty of enjoining the good and forbidding the
evil (al- 'amr bi al-ma'ruf wa al-nahy 'an al-munkar) before all other duties, because He knows that if it is performed and is
established in the society all other duties, the easy and the
difficult, will also become established. The reason for this is that
al-'amr bi al ma'ruf wa al-nahy 'an al-munkar means summoning people to Islam, as well as resistance against injustice, opposing
and struggling against oppressors, and endeavoring to ensure
that public wealth and income derived from war are distributed in
accordance with the just laws of Islam, and that taxes are
collected, levied and expended in due and proper form.
O scholars, who are celebrated and enjoy good repute on account
of your learning! You have achieved a good name in society
because of your good will. It is on account of God that men venerate you and stand in awe of you, so that even powerful fear
you and the weak honour you, and those who are not subject to
you and over whom you hold no authority grant you favours they
deny themselves . When the people do not receive their due. they
seek your intercession, and you walk in the street with the majesty of kings and princes.
Have you not earned all this respect and prestige because of the
people's hopes that you will implement God's laws, even though in most instances you have failed to do so?
You have taken lightly your duties as leaders. You have neglected
the rights of the oppressed and the lowly, but have assiduously
pursued what you regard as your personal rights. You have not
spent your money or risked your life for the sake of the One Who
gave you life, nor have you fought against any group or tribe for the sake of God. Nevertheless, you desire - and regard it as your
due - that He should grant you paradise, the company of the
prophet, and security from chastisement in the hereafter. You
have such expectations of God, I fear that the full weight of His
wrath descend upon you, for although it is by His might and glory that you have achieved high rank, you show no respect to those
who truly know god, while you yourselves enjoy respect among
God's creatures on His account.
(I am also afraid for you for another reason:) you see the
covenant enacted with God being violated and trampled under
foot, yet you show no anxiety, when it comes to the covenants
enacted with your fathers, you become greatly disturbed and anxious if they are only violated in part, but the pledges you have
given to the most noble Messenger are a matter of complete
indifference to you.
The blind, the dumb, and chronically ill everywhere lack protection in towns and no mercy is shown them. But you neither
behave in accordance with your function and rank, nor you
support or pay any regard to those who do. You purchase your
safety from the oppressive ruling powers with flattery cajolery, and compromise.
All these activities have been forbidden you by God, and He has,
moreover, command you to forbid each other to engage in them,
but you pay no attention.
The calamity that has befallen you is greater than what has
befallen others, for true rank and degree of "Ulama" has been
taken away from you. The administration of the country and the issuing of decrees and ordinances should actually be trusted to
religious scholars who are guardians of God's ordinances
concerning what is permitted and what is forbidden. But your
position has been usurped from you, for no other reason than
that you have abandoned the truth (al-haqq), and have disagreed
about the nature of the sunnah, despite the existence of clear
proofs.
Had you the forbearance to endure adversities and hardships for
the sake of God, then all proposed regulations (God's affairs)
would be brought to you for your approval and for you to issue; authority would lie in your hands. But you allowed the oppressors
to take away your functions and God's affairs (i.e. government)
to fall into their hands, so that they administer them by resorting
to ambiguities and make arbitrariness and the satisfaction of lust
their consistent practice. What enabled them to gain control of government was your fleeing in panic from (inevitable) death and
your love of life, which shall in all certainty depart from you. As a
consequence of that mentality, you have delivered the powerless
masses into the clutches of the oppressors. While some cringe like slaves under the yoke of oppressors, and others have been
reduced to destitution in regard to their livelihood, the rulers run
the affairs of the government in accordance with their whims,
earning ignominy and disgrace for themselves with their
licentiousness, following evil counselors, and showing impudence toward God. One of their appointed spokesmen mounts the pulpit
(minbar) in each city. The country is defenseless before them,
and their hands grab freely whatever they want of it. The people
are their slaves and are powerless to defend themselves. One of
the governors is a dictator by nature, malevolent and rancorous; another represses to recognize either God or the Day of
Resurrection! It is not strange - how can one think it strange,
that society is the clutches of a cunning oppressor whose tax
collectors are oppressors and whose governers feel no
compassion or mercy towards the believers under rule.
It is God who will judge concerning what is dispute among us and
deliver a decisive verdict concerning all that occurs among us.
O God! You know that everything we did was not prompted by
rivalry for political power, nor for a search for wealth and
abundance; rather it was done to demonstrate to men the shining
principles and values of Your religion, to reform the affairs of Your
land, to protect and secure the indisputable rights of Your
oppressed servants, and to act in accordance with the duties You have established and the norms, laws, and ordinances You have
decreed.
So (O scholars of religion!) You are to help us reach this goal, win back our rights from those powers who have considered it
acceptable to wrong you and who have attempted to put out the
light kindled by your Prophet. God suffices us, upon Him do we
rely, to Him do we return, and to Him shall we return.