Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

Virtue Prevails

Author(s): Amina Bint al-Huda

Translator(s): M. N. Sultan

Publisher(s): Islamic Thought Foundation

www.alhassanain.org/english

Table of Contents

Translator’s Note 3

Foreword 4

Chapter 1 5

Chapter 2 8

Chapter 3 10

Chapter 4 12

Chapter 5 16

Chapter 6 19

Chapter 7 22

Chapter 8 24

Chapter 9 25

Chapter 10 27

Chapter 11 29

Chapter 12 30

Chapter 13 31

Chapter 14 32

Chapter 15 33

Chapter 16 34

Chapter 17 35

Chapter 18 36

Chapter 19 37

Chapter 20 39

Chapter 21 41

Chapter 22 45

Translator’s Note

The ideological conflicts caused by the world's dominating cultures have produced negative effects on the Muslim community. The alien Western ideals flooding the Islamic world have tried to uproot Islamic concepts and beliefs.

This methodical foreign invasion has greatly damaged the successive Muslim generations. The slogans of freedom, equality and justice have swept the Islamic world and distorted the Islamic culture. As a result, the Muslim Ummah is suffering today from cultural chaos and deviation, which is damaging the core of the community.

Deliberate falsehoods have been perpetrated by the enemies of Islam to degrade the sublime religion of Islam. Due to such conspiracies, Muslim women and men have forgotten their religious beliefs, duty and commitments.

Hence it is necessary to take serious steps to save the society from falling into the abyss of disbelief, which could not only crush the whole community but could also destroy the religious belief still surviving.

Such a situation has compelled the Muslim intellectuals to know their duty in saving the society. It is a very difficult task to bring the deviated generation to the right path of Allah's religion.

Hence our aim is to assist such achievements and to help Islamic concepts and values to spread throughout the world, guiding the youth to the right direction. Such a motive is behind translation and publication of Bint ul-Huda's books. The famous Iraqi woman writer presents Islamic ideals in her stories within a framework of interesting and modern circumstances. Through her characters she exposes the contradictory behavior of some Muslims.

Her stories are guiding lights for the young generation currently misled by the brightness of pseudo-civilization. Bint ul-Huda, through her heroes' logical conversations, attempts to reach young men and women and awaken their awareness. She deals with topics of particular interest to Muslim women, presenting various models, which, though imaginary, have their counterparts in present-day life. In these stories Goodness and Virtue are engaged in an everlasting struggle against Evil and Vice. We hope such efforts produce the effective result that the martyred writer, Bint ul-Huda, has aimed at.

In conclusion, we must inform our readers that we have used more familiar Islamic names instead of the Arabic names in the original stories.

Moreover, a free translation of such stories is a necessity due to the different features of both Arabic and English literature. Virtue Prevails is the third book of the martyr's works to be published by our foundation.

Foreword

Dear readers,

I am not a professional storywriter. What I present herein are but a few of the many portraits of life in which Good confronts Evil and spiritual faith and belief confront an imperialist, dominating culture.

The apex of my hope is to produce a faithful image of the ideological call for virtue to prevail over vice.

Muslim men and women live contradictory existences of contemporary life as presented in the following fiction. I have tried to pave the way for the revival of one of the propagative apparatus, the story, which influences our lives at this juncture in Islamic history.

Bint Al-Huda

Chapter 1

On the spacious balcony of a home in the capital of an Islamic country, two young women sat nearby talking. Sumayah, the resident of the house, looks younger than her twenty years. She listens to her visitor with a disapproving look on her face. Fitnah, Sumayah's cousin, has recently returned from a European country, where she and her husband had lived for several years. Having heard of Sumayah's impending marriage, Fitnah hastened to visit her, with evil intentions. She spoke about European life and the advantages of western civilization. She also relates off-color jokes, but Sumayah does not join in her laughter.

Sumayah, a polite young woman, was raised in a religious family. Her future husband, Ahmad, has completed his education and is now managing a successful business. Ahmad and Sumayah are officially engaged, and he visits her home often.

Although Sumayah does not agree with her cousin's way of thinking, she doesn't want to insult her as a guest, who is saying, “The best place for your honeymoon is Europe.”

“Europe!” replied Sumayah, “We won't go to any European country. We may visit another Islamic country.”

Fitnah laughed and said, “Perhaps you intend to spend your honeymoon performing your pilgrimage in Mecca!”

Sumayah ignored her sarcasm, “No, we have decided to perform our hajj at a later time.”

“Why don't you suggest to Ahmad that you visit Paris or London? Can't he afford it?”

“Oh, he can afford it, but neither one of us like the idea of spending our honeymoon in Europe.”

Fitnah asked, “Is he afraid to travel by air? Then he can travel by car or by ship. By the way, has he a car?”

“Yes, he has. And he has never been afraid of flying! But in fact, he is a good Muslim and does not want to have his honeymoon in Europe.”

Fitnah exclaimed, “Oh, this is terrible! Is he a reactionary?”

“Absolutely not, He is a very enlightened and educated person”, Sumayah replied.

“Is he a very religious man?” Fitnah asked.

Sumayah smiled, “Thank God, he is!”

“Oh, what a pity! You do not know what it means for a modern girl to marry a religious man! You don't know of the limits, chains and strict instructions that he will impose upon you.”

Sumayah replied, “I am quite sure that you exaggerate. I am a Muslim believer and I know Islam has its own morals and value system.”

Fitnah continued, “These so-called morals are nothing other than chains and rules; an abyss in which you will be kept away from society. You are at the threshold of life; don't allow reactionary ideas to disturb your happy future!”

“You are mistaken. There is nothing reactionary in religion. Ahmad is sure to make me happy. He is everything to me and I love him very much.”

Fitnah told her, “Yet, you won't be everything to him. You will be just like any other thing in his life.”

“Oh, no, I am aware of my status in his heart.”

“Well, as long as you are engaged, he will display all his love and passion. But when you live together, you will find out what a Muslim man is really like!”

Losing patience, Sumayah asked, “Am I not a Muslim also?”

“Yes, you are a Muslim girl, but not of Ahmad's type! My point of view is that the woman should have complete freedom to enjoy all of life's pleasures. Ahmad will only control yours, as if you were his slave.”

“This is strange,” Sumayah commented. “Why do you hate and misrepresent Islam, although you are a Muslim woman? Has Europe corrupted you?”

Fitnah answered, “Oh, no. My affection for you has prompted me to speak frankly. Though I was happy when I heard the news of your engagement, I also felt sorrow, since I wished a better future for you.”

“How can you be so sure that I won't have a good life?” Sumayah asked.

Fitnah said, “If your husband is of those few who boast of Islam and its ethics, he will never make you happy.”

“What do you mean by 'few'? Can't you see there are millions of believers everywhere?”

“I mean those who have only recently adopted hollow ideals, which they use to dominate woman and control her by imposing limits and barriers on her under the cover of Islam.”

“But a Muslim man also has limits”, Sumayah replied.

“Well, they are free to do what they like. Hasn't Ahmad been to Europe several times?”

“He is going to Paris soon, as a matter of fact, in order to forward his thesis for his doctorate and to sign some business contracts.”

“Then he has the right to go, but you have not! Can't you see? He is free to go wherever he wishes. As for you, Islamic limits hold you back.”

“I don't agree with you. Ahmad and I share the same ideas. I am satisfied with Islamic limits.”

“I am afraid you will wake up suddenly one day and it will be too late!” Fitnah predicted gloomily.

“What do you mean?”

“I mean to say that marriage won't be successful unless it is founded on progressive norms. A modern girl won't have a good marriage unless she is released from family pressure and is free to choose the man she wants to marry.”

Sumayah said, “Family ties, which you call pressure, are for the benefit of the whole family. In any case, I have been free to choose Ahmad.”

Fitnah then said, “You will be faithful to him, I'm sure. But men are unlike women. They cheat their wives by various methods. They exploit women by referring to religious instructions, which imprison women in their homes.”

“Why do you consider a woman's own home to be a prison?” Sumayah asked.

Fitnah replied, “A woman cannot keep her eyes on her man unless she accompanies him on his trips and parties! A woman who sits in her house and leaves her husband free to enjoy himself cannot have a happy life.”

“Oh, you don't know what a wonderful man Ahmad is. I wish you knew him.”

Fitnah remained silent for a moment and, trying to sound normal, said, “I have never seen him.”

“When you meet him, you will change your ideas about Muslim believers.”

Fitnah suddenly stood up and said, “I must leave now. I am going to a party tonight.”

Sumayah was surprised by her cousin's abrupt departure. She walked with her to the door and then returned to her mother, who asked, “Why have you been sitting on the balcony all alone?”

“I was not alone,” Sumayah told her, “Fitnah has just left.”

“What has she told you? I am sure she speaks about nothing but Europe and western so-called civilization.”

“You are quite right, mama!”

“Woe to her! Has not it been enough for her to spoil her own nature? Can she not stop herself from pouring her poisonous words into your ears? She is afraid of talking in my presence; that is why she preferred to sit on the balcony! She is Satan himself.”

Sumayah said, “Oh, mama! She is your niece. You shouldn't talk about her like that!”

“I don't like her manners and her deviated behaviour.” Sumayah's mother told her. “She has caused her mother's death. My sister never condoned her daughter's bad behavior. Now tell me, what did she say to you?”

“Mother dear, forget it. She never has ill intentions.”

“I wish you knew her real character so that you would not be tempted to listen to her.”

“Oh mama, take it easy. I never agree with her ideas, but I do not agree with you in calling her a Satan. She is my cousin.”

Sumayah went to her own room, trying to forget Fitnah’s words. She was sure of Ahmad's love and that he was an excellent person. She knew that her cousin was unhappy, and that all she had gotten out of life was an unemployed husband who was good for nothing. Due to a substantial inheritance, he is free to spend much on his pleasures without the least consideration of Allah's bounties in regard to gratitude and good works. Her cousin thinks of nothing but money. In fact, she lives for the sake of money. Sumayah decided to ask Ahmad about woman's status in Islam and his own viewpoint. She knew that he would no doubt explain everything to her and elaborate on the differences between the roles of men and women.

Chapter 2

Fitnah got into her car and drove away quickly, as if she wanted to escape. She arrived at her house, parked the car and walked directly to her room without greeting her husband, although she knew he was at home. She sat down on a chair and murmured, 'Woe to her! How stubborn she is. Was it not enough for him to treat me so cruelly that he has proposed to my cousin and renewed my pain? He thinks Sumayah matches his ideals and morals, while she is only making a show of being virtuous. Years ago, I tried to make him love me, but he never cared for me. He said I was a fool and a deviated person. He will soon know that Sumayah is no better than I am. I know how to draw her to this corrupted life of mine.

'I married this playboy in order to get his wealth and enjoy life. I must tolerate living with him for the sake of his riches. Oh, I will deprive Sumayah of Ahmad as he deprived me of himself. I won't allow him to fulfill his dream of marrying a committed Muslim girl. I'll show him this is impossible and that Sumayah is just like me. Now Ahmad is getting his doctorate while my husband, Hamid, has not even managed to get any degree. I'll never let Sumayah get such a husband as Ahmad. I know he is bright, clever and has strong belief, yet he is also stubborn, reactionary and full of vanity.'

At that moment, the door opened and Hamid entered. A smile was on his face as he said, “I thought you were sick. May I enter?”

Fitnah tried to appear normal as she told him; “I have a headache, that is why I did not join you in the living room.”

Hamid said, “You look quite well! Does it make you sick to see me?”

“Oh, Hamid, do not make me nervous. I didn't know you were at home!” she lied.

“But didn't you see my car? You are absent-minded today.”

Fitnah said, “I told you, I have a headache! Please leave me alone now. Do not make me angry.”

“Alas I am nothing but one of your many lovers and.” he began.

“Oh, stop it. I know what you are going to say, so don't repeat it.”

Hamid said, “You don't want to hear it! You are lucky to have a husband like me, otherwise you are good for no one.”

“What about you?” Fitnah asked. “Could any other woman tolerate life with you? You talk about me, but you forget all about yourself.”

“Am I so bad?” Hamid asked her.

Fitnah replied, “You should know. Had I not been a good wife, I would not have lived one day with you. There is nothing to benefit me in living with you!”

“Then why did you marry me? Why did you attract me to yourself?”

“Oh, what a rascal you are!” Fitnah exclaimed.

Hamid said, “Never mind! I know what attracted you to me! It is my wealth, which you adore. And you have beauty, which I love. I like to live free of limits and you do also, hence we match each other.”

“Have you finished?” Fitnah sighed.

“No, I have not seen you for ages. At night you attend parties and during the day you visit friends and shops. You forget you have a house and a husband! Why don't we have a child?”

Fitnah became impatient and cried, “Please leave me alone. I am sick and tired. I must sleep!”

“Then you won't even have lunch with me?”

“No, go away”, she said.

Hamid asked, “What if I go and never return to you?”

Fitnah was about to say: Go, I don't care, but she controlled her feelings. He is her golden goose! Can she give him up? She does not love him. She despises him and thinks of him as being a worthless creature, but for his wealth; even his indecency is nothing to her. In fact, she has encouraged him to adopt her loose way of living so that she can live free of restrictions.

His great wealth, luxurious house and magnificent car are too precious for her to risk losing.

She smiled and said quietly “You know dear, life is dull without you, but I have this headache. Otherwise, I would have been happy to join you.”

“I wish you were not so beautiful. Then you would see how I could treat you and make you feel less proud! Surely, you now think, 'I wish you were not so rich'. Had I been poor, I would not have been your prey!”

“Oh, Hamid, you do me an injustice by these words. I love no one but you.”

“Thanks a lot. Yet you insist on turning me out.”

“I always love to have you near me, but now I need to rest.”

“This is your usual way,” Hamid said, leaving the room. “Sweet words but stingy deeds. I am leaving you, so be at ease.”

He left the room, displeased. Fitnah imagined for a moment that she might lose him, but she dismissed such an idea, since she was sure of her own beauty.

She said to herself, 'Oh, it is nothing important. As soon as I smile at him, he will come quickly. Now I must think about Ahmad, who never cared for my beauty and called me a foolish, deviated girl.'

She lay on her bed, thinking of only one thing: revenge on Ahmad and his belief, which blocked her way to his heart. No, she must engineer a revenge through her cousin. She is determined to do her best to spoil this marriage, and lay thinking of the best way to achieve her aim.

Chapter 3

Sumayah was anxious to meet Ahmad to ask him about women's status in Islam. He usually called on her every day on his way home from work. That afternoon, she welcomed him with a lovely smile. He felt that she had something to say, so he encouraged her to speak her mind. She asked him if he was ready to listen to her.

Ahmad told her, “By all means, I always like listening to you.”

“I would like to know the difference in rights between a male and a female in Islam.”

“There is no difference”, Ahmad replied. “They have equal rights. They are both created of the same clay.”

“Why, then, are limits imposed on women rather than on men?” Sumayah asked him.

“No limits are imposed on women except that which is necessary in regard to their nature and biological structure. Islam does not put woman under any kind of pressure.”

Sumayah persisted, “Doesn't hijab hinder her from enjoying life as she likes? Is it due to my hijab that I cannot travel with you to Europe?”

“Oh no, hijab cannot prevent woman from doing anything. I would take you with me to Europe, if it were a healthy, decent society. I oppose Muslim girls' travel to Europe for fear that they may become deviated. If it were a useful journey, I would surely take you with me.”

Sumayah asked, “Don't you think that seeing western civilization can be useful?”

Ahmad said, “This is exactly the point which is the source of much trouble. We Muslims should not think that civilization is a western phenomena. In fact, if the matter is explored deeply, you will see that it is Islamic civilization that has brought to Europe its present scientific progress. European so-called civilization is nothing but an expression of the jahillia (Pre-Islamic Age of Ignorance), with regard to European women.”

Sumayah then asked, “Well, does not the European woman have her rights in full, the same as man?”

Ahmad disagreed, “Absolutely not. Through recent European laws, the European woman has gained only a part of woman's rights that are already granted by Islamic laws. The European woman has lost her feminism. She has become a mere commodity and is a tool manipulated by men. Islam has granted woman her independent identity. She is free to handle her own financial affairs and personal life. European women have been trapped by the false, bright colours of life expoused by the so-called liberation of woman. Freedom is just a cover with which man hides his own exploitation of woman at all levels. Believe me, my dear, if Europe was a good place, I would encourage you to go.”

“I am quite aware of this. I only wanted sound evidence to answer anyone who doubts our Islamic morals and beliefs,” Sumayah replied.

Ahmad said, “You won't find a better, happier life except in Islam and when Islamic instructions are respected and applied. I wish you really knew about the great misery that engulfs families deviated from Islamic norms. A marriage based on Islamic foundations will be quite successful. Our future life will certainly be happy.”

Sumayah smiled and said, “I know you will do your best to ensure such a happy life. By the way, have you decided when you will begin your trip?”

Ahmad said, “I am on my way to settle that. It is a matter of a few days. Then we will be able to plan living together in our own home when I return.”

At this point, he said good-bye to Sumayah and left to his home. He promised to return later for further discussion.

Sumayah was sure of her Islamic belief; she just wanted to know the best answers to all the questions raised by her cousin and others.

On his way home, Ahmad thought about his fiancée. He was sad that some deviated girls were trying to confuse her thinking. He decided to explain any matters that were unclear for her. Above all, he wanted her to be in thorough harmony with him in his beliefs and ideals. What caused him to seek her hand in marriage was her good conduct and strong personality. Ahmad recalled an old incident when an unreligious girl used many tricks to try to tempt him and trap him. He wondered what had become of her. He couldn't even remember her name. He is quite happy with the choice he made in his future wife.

Chapter 4

A week passed by and Sumayah was about to forget everything her cousin Fitnah had said. She was quite happy and a bit anxious about her fiancé’s trip. One day, as Sumayah stood waiting for a bus to go to her tailor, her cousin pulled up, stopped her car and offered her a ride. She got in and sat next to her cousin, who usually drove her own car.

Fitnah said, “I thought you said Ahmad has a car!”

“Yes, he has,” Sumayah replied, “He is out of town on some business.”

“One day I will come to know him, though I do somehow fear him,” Fitnah said.

“You are mistaken. He is a kind and polite person.”

“But you say he is strict.”

Sumayah protested, “No, I never said that. He is very reasonable.”

Fitnah told her cousin, “Perhaps to you he seems to be like that. He has managed to make you agree with all of his ideas.”

“I do not agree with you! He never imposes his beliefs on me, but I do share these beliefs with him.”

“Then you are truly happy?”

“We are”, Sumayah stated.

Fitnah drove in silence for a moment and then said, “By the way, are you ever going to learn how to drive?”

“No, it's not necessary. Ahmad can take me anywhere I wish to go.”

“Of course!” Fitnah exclaimed. “He won't allow you to drive a car. This is a good way for him to know where you go. As for you, you cannot follow him, since you are a Muslim believer.”

Sumayah asked, “Why should I follow him? Do you think I should sit next to him at his office? I'm not suspicious!”

“What about his parties and trips?”

“Women have their own parties and meetings.” Sumayah answered. “In any case, Ahmad does not attend parties of either sexes or night clubs.”

Fitnah said, “You are being misled. All men are of one of two categories: some are nice and peaceful. They share all social activities with their wives. On the other hand, some are strict and prone to exploit their simple-minded wives and keep them at home.”

Sumayah disagreed, “Well, I think a good man is a man who shares his ideals and beliefs with his wife.”

“What a strange idea!” her cousin retorted.

“It is not. I have always believed this.”

Fitnah continued, “Well, this was your idea when you were a child. Now that you are at the threshold of adulthood, you should have new ideas.”

“No, I do not agree with your viewpoint.”

“I am quite surprised at your behavior. I do not know how to keep you from destroying your future with such reactionary beliefs. You are an educated girl, yet you stick to these limits on the pretext of being a Muslim. We are all Muslims. Do you think these millions are wrong and only Ahmad is right? Think of yourself. By giving in to Ahmad, you are going to lose much.”

Sumayah told her, “My submission is to Allah only. I have my own belief and I am quite happy with Ahmad and my future.”

Fitnah asked her cousin, “Can you really be satisfied with this isolated, worthless life?”

Sumayah replied, “It is neither isolated nor worthless! It is what I long for and it is filled with pleasures!”

Fitnah argued, “You still don't know what real pleasure is. You are unaware of life, although you are over twenty years old. Ahmad has managed to mislead you.”

“I am quite aware of life and of my right course in it. Anyway, I have never been interested in this corrupted social life of yours. My own girlfriends are all committed Muslims. I am neither ignorant, nor in need of your advice.”

“Oh, I am very sorry. I didn't mean to anger you. I do not know why you are upset.”

“I am not angry. But I do not like your words!”

Fitnah pretended to feel hurt, “I have alienated you. I feel like I am your older sister, and I am very concerned about your future. I am sure if I introduce you to my friends you will like them all and have great times. Now I have lost all hope. I have spoken frankly to you, and I apologize for this frankness.”

Sumayah didn't want her cousin to be hurt, so she said, “That's okay. Please stop. The tailor's shop is right here.”

“Sumayah, do you want me to wait for you?”

“No, thank you. I can manage by myself”, she replied.

“How can I let you return by bus? I'll pick you here in an hour”, Fitnah told her.

Sumayah didn't answer her. She just got out of the car, thanked her cousin for the ride and waved good-bye.

Sumayah left the shop when her work was finished, without waiting for her cousin.

That afternoon, Fitnah visited her to apologize for being unable to take her back.

Sumayah told her that she didn't wait for her. Then Fitnah told her cousin about the party of the previous night and how the singers sang until daybreak. She spoke about films and western film stars, and mentioned the hunting parties that she often attended with her friends. She did not forget to also talk about swimming and the beautiful swimming pools she frequented.

Finally Sumayah asked, “What about your husband? Why don't you mention him? Has he no place in your heart?”

Fitnah was vexed, but tried to sound calm. She thought the question was a challenge. Her husband's personality is the Achille's heel of her life.

She forced a smile and said, “I am an independent wife. My life is not mixed up with his. I accompany him only to special parties. We both believe in our rights to live free.”

“How strange it sounds to me!” Sumayah remarked. “You always say that a woman should follow her husband anywhere he goes. Now you say you are free and have the right to do as you like.”

Fitnah told her, “You misunderstand me. I mean to say that I accompany him on some occasions, but I do not allow him to follow me anywhere I go. I am sure of myself, but I doubt my husband. A smart woman should never believe her husband and should never allow him to play his own way.”

“Do you love your husband?”

Fitnah hesitated and said, “Of course I do. He is a wonderful man. I will introduce him to you. We may visit you soon.”

Sumayah shook her head, “I am sorry, but I won't meet him unless Ahmad is present.”

“Oh, Ahmad again! I see he is an obstacle in your way.”

Sumayah said, “Please be careful with what you say. He is to be my husband and I love him. I won't allow you to undermine his character.”

“Had I been here before your engagement, I would have prevented it” Fitnah declared.

Surprised, Sumayah said, “You don't have the right to deprive me of a happy life!”

Fitnah told her, “You are being silly. How could you agree to such an engagement without knowing him first?”

“It makes no difference; I came to know him soon after our engagement. I am neither silly nor was he imposed on me. I have free will and I am sure I won't regret my choice in the future. You believe a couple should enjoy close friendship before engagement. Yet a boy or a girl can deceive each other. Things usually are uncovered in the long run during marriage.”

“You are wrong. Society does not consider matters as you do. You are the only one with such old-fashioned ideas,” Fitnah said.

“By society, you mean your own friends. As for me, I do not believe you. There are many like me.”

“I have not seen any of them”, her cousin retorted.

Sumayah continued, “Of course you cannot see things my way. Your way of living has blinded you and you won't believe what you see or hear! Just like those who live in utter darkness.”

Fitnah said sarcastically, “Go on! I enjoy your fanatic ideas. You lack nothing but a sanctuary, where you can pray and recite sermons day and night!”

“You are wrong. It makes no difference to me, whatever you say!”

“What a pity! you just repeat the words of ancient times. How quickly you have lost your liveliness. I feel sorry for you. How often I have told Hamid that you are a very beautiful girl. He is eager to meet you. Alas! You speak of nothing but advice and wise sayings.”

Sumayah disagreed, “I speak of life without its false, decorative mask.”

Fitnah then said, “Ahmad is clever to have taught you all this.”

“Don't talk about him like that. I wish you knew him so you could know his real nature.”

At these words, Fitnah became pale and said weakly, “Of course, one day I will meet him, but not now.”

“Why not? I am sure that upon seeing him you will change your mind and you will admire him very much.”

“I do not like men of his type, whoever it might be.”

Sumayah pointed to a photograph on a table and said, “Here is his picture.”

Fitnah did not want to look, for fear that her feelings would betray her. She no longer loved him. Her love had changed into hatred and devilish intention. She avoided looking at the picture.

“Please look at him. Can such a man deserve your unjust attacks?”

Fitnah had no other choice but to look at the photograph. She turned her head quickly, saying, “Perhaps I have seen him once or twice at night clubs.”

Sumayah angrily said, “I do not believe you, Fitnah. I love and respect Ahmad. I am proud of him.”

“Being a wife myself, I do appreciate a happy marriage. I hope you will have everlasting happiness.”

After an awkward moment of silence, Fitnah left and Sumayah joined her parents in having dinner. She felt uneasy and longed for Ahmad's imminent return. She wished Fitnah was not her cousin, in which case she would treat her quite differently. She wished she could reform her cousin, but she was at a loss as to how to do so.

Chapter 5

Fitnah felt quite worn out as she entered her room and thought over what had passed between her and her cousin. She was afraid that Sumayah noticed her hesitation and saw the confusion on her face when she glanced at Ahmad's picture. She stretched out on her bed and released the reins of her thoughts. She realized the risk of visiting Sumayah's house. What if Ahmad had seen her there? Her designs would have been in vain.

Fitnah decided it was best to remain on friendly terms with Sumayah in order to carry out her revenge. Her aim was to spoil her cousin's future. Fitnah was well aware of her own corrupted conduct, therefore, she wanted to drag Sumayah into the same swamp. That night, she slept fitfully.

The next morning, Fitnah bathed, dressed and called Nadia, her maid. Nadia, a young, pretty girl in her twenties, entered her mistress's room and greeted her.

Fitnah cast a long look at her, then asked: “Has anyone phoned me?”

Nadia replied, “The master is at home. He answers all calls.”

Then Fitnah asked, “What about yesterday afternoon when I was out?”

“He was at home at that time as well.”

“Was he at home last night?”

Her maid answered, “Yes. He did not leave his room.”

“Is he sick?” Fitnah inquired.

Nadia told her, “I don't know.”

“Has anyone visited him?”

“Not that I know of. In any case, I am not a spy, paid to keep an eye on him!”

“Have I asked you to do such a thing? Get out, you impudent girl!”

Nadia turned to leave the room, but Fitnah told her to stop.

“Look, Nadia”, she said, “I don't like your make-up and how your hair is done. One would think you are on your way out to a party. Wear a simple hair-style and do not use heavy make-up.”

“But why, my lady? Am I not free to dress, as I like?”

Fitnah replied, “Well, have you ever seen anyone with such make-up and hair at such an early hour of the day?”

Nadia answered, “You, my lady, usually do such a thing.”

“I am a married woman and society expects me to dress so. In any case, what business is it of yours? You are only a servant, and I can dismiss you any time I please.”

Nadia replied, “Can you really?”

“Yes, I can!”

“Why don't you do it now?”

Fitnah looked sharply at her, “You make me angry. That's enough nonsense and impoliteness. Go, I cannot tolerate seeing you!”

“It makes no difference to me,” Nadia shrugged, leaving the room.

Fitnah was quite upset. She controlled the urge to slap Nadia in the face. She knew Nadia was quite aware of all her secrets, so she thought it best to control her feelings.

Fitnah told herself, 'What a poisonous serpent she is! She blackmails me with what she knows about me. I am a coward! Why should I fear her? What can she say?

Men and women have the same rights. Why should I fear a scandal? Everyone around me lives scandalous lives. Yet I do fear one thing, my husband, Hamid, who is unaware of the extent of my mischief. He is the only source I have of wealth and riches... Money dominates everything and can overcome all obstacles. Hence, I must tolerate Nadia's devilish challenge. I know what her looks mean. Hamid stays at home for her own sake! I

should have fired her long ago, before it became too late. Anyway, she is my maid and it is my own mistake. I should go to Hamid's room.'

Fitnah put on an expensive silk robe and entered her husband's room without knocking on the door, in order to catch him by surprise. She found him relaxing in a comfortable chair. Soft music was playing.

“Oh, what a surprise to see you! I thought you were ill”, Fitnah exclaimed.

Smiling.

Hamid asked, “What makes you think so? I am quite well.”

“But you have not left the house for two days. This is not like you.”

“How can you say that? You are always the first to leave and the last to come home,” Hamid told his wife.

Fitnah then asked, “Is it possible that you spend all the time in the house?”

Hamid replied, “Well, nights are enough for me!”

“Oh, Hamid, you irritate me by your indifference!”

“Do I? Anyway, lately I have found that I prefer to stay at home.”

“How do you spend your time?”

“Reading books and listening to the news.”

Fitnah laughed, “That is wonderful! Since when do you read books and listen to the news?”

“Oh, you do me a great wrong. Am I so stupid and uninformed?”

“Now, be frank and tell me why you are really staying at home more often than usual.”

“I told you, I have always done that.”

“But why?”

Hamid said, “I have some important matters to take care of here.”

Fitnah said, “Now, speak out; do not make me nervous. What are these important matters?”

Hamid asked, “Why should you be upset about them?”

Fitnah replied, “Of course, I know what you are talking about, but I want you be honest with me.”

“Have you been frank with me? “Hamid asked his wife. “When I recently asked you to come on a trip with me, did you give a good reason for declining to accompany me?”

Fitnah paced back and forth, “So, you are trying to get back at me.”

“Does your behavior call for revenge? You know me quite well, I am free to have my own way. Keep in mind, this is my house!”

Getting to the point, Fitnah said, “But Nadia is my own maid!”

“Yet I pay her salary and I am her master.”

“Well, I can send her away whenever I like”, she told him.

Hamid stated, “You won't do it!”

“What do you mean?”

Hamid, “I mean, we should not quarrel. Let us have a truce!”

“Why are you bargaining?” Fitnah asked.

“Call it whatever you like.”

Fitnah said, “Oh, you get on my nerves!”

“What about mine? Am I made of stone? Have I no feelings?”

“Your nerves are made of iron,” Fitnah told him.

“But you can crush iron”

“Really, am I such a strong person? Then we are equal.”

Hamid disagreed, “Oh, no, you are ahead of me.”

“I am proud of that!” Fitnah smiled.

Hamid said, “Then enjoy your pride. Now what good fortune has sent you to my room? I don't believe love has brought you here. You have not entered my room for ages. Surely you are in need of money.”

“You don't want to see me!” Fitnah pouted.

“Oh, no, I always long for a visit from you. Be sure of that. My love for you has taught me patience. To speak honestly, I am quite miserable with your love. But there is no way out; I do love you.”

Fitnah tried to respond to his words although she despised him and felt no love for him. She wanted to dominate him for the sake of his wealth. She even felt no humiliation knowing that her maid was her husband's mistress. The false civilization she lived in had stripped her of all dignity and female pride. All she cared for was money, so she smiled and spoke passionately to her husband.

Fitnah moved close to her husband and whispered, “Oh, Hamid, you have no idea how much I love you. But believe me, it is life's concerns that keep me away from you.” Her sweet words made Hamid forget her indecent conduct, his girl friends and his mistress, Nadia.

“I am your slave. I can’t live without you”, Hamid assured her.

Fitnah found it hard to exchange words of love with him, but for the sake of money she carried on the role of a loving wife.

Critical Juncture In The Life Of Mankind

Days Of Separation

The days of separation are distinct occasions in history that classify people into two or more groups. The place of these occasions in history is similar to that of crossroads which people come across during their journeys. Roads and highways bring together the travelers till they reach the crossroads where they split into two, three or more groups. In the same way, days of difficulty separate people who were together during days of ease and comfort.

The holy Qur'an named the day of Badr the Day of Separation1 because the people who were hitherto living together in Mecca during peace time were divided into two belligerent parties on that day.

It is not always possible for a person to live a life of civility and pleasant social intercourse with all the people, for God Most High has assigned, in the course of history and the life of mankind, days on which they have to make a resolution concerning what they say or do. They have to take a decision on war or peace; whether to continue their relationships or sever them; whether they will turn towards God or away from Him. These days are the days of separation.

Ashura Is Among The Days Of Separation

The day of Ashura was a day of separation in Islamic history. It divided the people who were living together during peace time into two different groups: one group stood with Husayn (as) and fought the Umayyads, while the other supported the Umayyads and fought Husayn (as). On that day, the people had no choice but to select and decide on which side they would fight, and, there was no other option. This is the feature which distinguishes the days of separation: it forces the people to choose the party to which they will give their loyalty and repudiate the other.

People are unequal in terms of strength and weakness, courage and timidity, faith and hypocrisy, generosity and niggardliness, and loyalty and repudiation, but these differences do not appear clearly in time of peace and comfort. They meet in the markets, the mosques and other gatherings with nothing to distinguish one from the other and without knowing one another. Sometimes one does not know even oneself! When the days of separation come the people can be distinguished as they differ from one another, for a man’s true worth is known only in a moment of crisis: thus, one's nature which was unknown before, is now revealed to others and, sometimes, even to himself.

The day of Ashura was one such day. It divided the people into three groups. One was seduced by the world so they succumbed to their vain desires and were destroyed. Another group freed themselves from the grip of their desires and managed to weather the test, albeit with great effort and suffering. All the same, they were able to land safely and meet God at the end. A third group hastened to meet their Lord unencumbered by other considerations and without any difficulty, suffering or indecision. They separated themselves from the object of trial as a hair comes out of sour milk.

These three conditions with regard to turning towards or away from God are found at all times and places, although people are not usually differentiated from one another. It is the days of separation that differentiate people.

Now let us ponder upon these three classes of people that the day of Ashura unveiled.

First class

This is the group that failed the test. On analysis we find that:

(i) This class of people did not like to be consumed by tribulation in the initial stage, nor reject the truth, nor disregard God. In fact, they loved God and pursued the truth, as this is something that is implanted by God Most High in the very nature of every human being.

(ii) They desired that God should bestow upon them the good of this world and the next, so that they may enjoy both. This desire is part of the innate nature of mankind and forms part of our psychological reality.

(iii) The drive towards this world was stronger in the minds of these people than the drive towards God, but they were not cognizant of this fact before they reached the crossroads (the point of separation). Others were also not aware of this trait that was found in this group till they also reached the point of separation. The point of separation disgraced them before others and acquainted them with their own reality.

Second class

This group reached the point of safety although with much difficulty. Analysis shows that:

(i) This group desired to enjoy the world and its pleasures and did not hold any aversion to worldly pleasures as relished by all people.

(ii)They hoped that God would give them this world and the next, and save them from any predicament in which they would have to choose one of the two. They hoped that they would always live in peace and keep both their religion and their worldly benefits, so that they might carry out their duties toward God Most High the way He wanted and also enjoy worldly pleasures to their fill.

(iii)They wished that their worldly inclination should not control or rob them of their ability to choose and take decisions. Therefore they wanted to possess a sound conscience that was free to make resolutions despite the fact that they were taking part in worldly matters like the rest of the people and enjoying the world like them.

(iv)They retained the freedom to decide by the time they reached the point of separation, where it became mandatory to select one of the two ways: God or the world. So they disassociated themselves from this world and turned towards the next world, from falsehood towards the truth, from selfish interest and the opponents of God (taghut ) towards God, although with difficulty and much effort, for they were disentangling themselves from the grip of the world.

This is the nature of taking a difficult decision in life. There are two forms of decision making: a difficult one and a simple one. The resolution taken by the people in this class at the point of separation was among the

most difficult things. Nevertheless, they finally succeed in extricating themselves from the grip of the world and move towards God, whatever the cost.

The book of God gives us a picture of this class of people. It is about the companions of the Messenger of God (S) who fought at Badr. These people are still cited as examples of faith, perseverance, loyalty and sacrifice. However, what the holy Qur'an portrays of their excruciating traumatic experience when they attacked their enemies from the polytheists of Quraysh calls for pondering. The Most High Says:"they were being driven towards death as they looked on." 2

Just as a person extricates himself from the world when he is marched to his death, seeing it before his eyes, those righteous ones from among the companions of the Messenger of God disentangled themselves from the world at Badr.

Despite this, they did not hesitate to answer the call of the Messenger of God (S). They came forward, fought and were killed, thus attaining martyrdom. May God be pleased with them and raise them to a high station in paradise with the prophets, the messengers and the righteous. Excellent indeed are those companions!

(v) These people were supported by God as a result of the effort they made in saving themselves from the control of worldly desires. God bestowed on them two important things: He gave them discernment, light and guidance so that they did not deviate from the path and go astray, and, He gave them strength and support so that they did not flag while trying to accomplish the uphill task that is associated with the difficult road.

One does not need more than these two things in his or her actions in order to make the journey towards God. God Most High has assured both to any of His servants who strive in his way. He says:"As for those who strive towards us, we shall surely guide them in our ways, and God is indeed with the virtuous". 3

First comes guidance, which is light and insight, then comes God's support for his servants. When God sees sincerity of purpose in His servant, He bestows His support on him and makes this difficult journey easy for him.

Third class

This group rushes to meet God with great ease. Its members leave the world and its attendant tribulations without difficulty as though they had never entered it, so that the need to exit from it is does not exist. Such people mingle with the people and do not live differently from them. They go along with the people in the markets and other public places but their hearts never get attached to the world.

We shall mention two examples of this group from the young men of the Hashimite clan who were present at Karbala. They are Ali al-Akbar and al-Qasim ibn Hasan (as). These two lads did not hesitate to respond to the call of God, His messenger and his friends - the Imams (as); the love for this world had never entered their hearts; they did not combine worldly gain and religion as the people did; and therefore, they did not face any difficulty at the point of separation.

These people answered the call of Husayn (as) easily and hurried towards God, the way we hurry towards a thing we long for; without hesitation, without having to think, without any difficulty.

Perhaps the period of youth is the best time to prepare for such situations as the mind is not weighed down by anything. Young minds are fresh and not attached to the world. Therefore it is easy for young people to discard worldly things. The more one deals with the world the stronger grows one’s attachment to it.

This is the stage of life in which the Qur'an quickly blends with the hearts and minds of the youth who dedicate themselves to it. It is reported on the authority of Imam Sadiq (as) that: "If a person studies the Qur'an during his youth, it blends with his flesh and blood."4

The Messenger of God (S) is reported to have said: "Seven classes of people will be admitted into the shade by God on the day when there will be no shade apart from His. [They are:] a just ruler, a young person who grows up in the worship of God…"5 He is also reported to have said: "Nothing is more loved by God than a repentant youth."6

From the above we have seen three types of people who were present on the day of Ashura. Below we shall analyse these groups and compare them. First we shall compare the first class with the second. These two people are Umar ibn Sa'ad and al-Hurr ibn Yazid al-Riyahi, may God have mercy on him. Then we will compare the second and third classes. They are al-Hurr ibn Yazid al-Riyahi and Zuhayr ibn al-Qayn, may God have mercy on them.

Comparison Between The First And Second Class

Here we shall consider Umar ibn Sa'ad, who was from the first group and al-Hur ibn Yazid may God have mercy on him, who was from the second group.Both of them were heroes of their camps. The first was from the camp of Husayn (as), while the second was from that of the Umayyads. An amazing similarity existed between the two, and it calls for study, reflection and analysis.

(i) They were both renowned and distinguished generals of the Umayyad army and chiefs of their clans so they had strong worldly tendencies; they wanted comfort, respect and position.

(ii) Each of them wanted worldly gains as well as religion. But this was before they came face to face with the point of separation, which separates religious aspirations from worldly ones, where one has to pick one option and take a decision.

(iii) Both of them were trying to escape the point of separation so that they would not have to select either the world or their religion.

Below are two episodes about how the two men tried to escape the point of separation.

The Story Of How Umar Ibn Sa'ad Tried To Escape Fighting Husayn (As)

Al-Tabari has reported the story of Umar ibn Sa'ad when ibn Ziyad ordered him to march towards Husayn (as).On that day Umar ibn Sa'ad was camping at Hammam A'yan at the head of four thousand men, in preparation

to move to Dustabi7 and Daylam. Ibn Ziyad ordered him to postpone the journey to Dastabi and Daylam and move on to fight Husayn (as).

Ibn Sa'ad requested exemption from this duty. This was the first attempt on his part to avoid the point of separation. When ibn Ziyad threatened that he would take back the document in which he had appointed Ibn Sa'ad as governor of Rayy, the latter applied for a night's respite to think over the issue.8

It should be noted that in his first attempt to avoid the point of separation, Ibn Sa'ad shied away from giving a decisive answer when Ibn Ziyad threatened to revoke his governorship. He could have returned Ibn Ziyad's commission and freed himself from this deadly sin which Ibn Ziyad wanted him to commit. He should have confronted Ibn Ziyad's threat with equal decisiveness. However, Ibn Sa'ad did nothing of that sort; what he did was request a night's respite in order to think and decide!!!

This is the first sign of irresoluteness which Ibn Ziyad promptly took note of. He saw the point of weakness in the personality of the man he intended to send against Husayn (as). In the night, Umar ibn Sa'ad consulted his friends and counselors who strongly warned him against fighting Husayn (as). His nephew Hamzah ibn al-Mughira ibn Shu'bah said to Umar ibn Sa'ad: I adjure you by God, do not set out to fight Husayn (as) lest you sever your kinship ties, and sin against your Lord. I swear by God that it is better for you to relinquish your worldly possessions, your wealth and the power over the whole earth – if it were your own – than to meet God with the guilt of Husayn (as)'s blood on you." "I will do (as you say), by the will of God", replied Ibn Sa'ad.9

The next day, Umar ibn Sa'ad went to Ibn Ziyad and said "You have commissioned me for this work (i.e the governorship of Dastabi and Daylam) and the people have already heard about it. Please implement it and dispatch to Husayn (as) someone who is abler than I am at war.' And he proposed some Kufan nobles. This was Umar ibn Sa'ad's second attempt to escape from the point of separation.

However, since Ibn Ziyad had discovered this man's point of weakness, he despised him. When Ibn Sa'ad mentioned the names of some Kufan nobles that could be sent to fight Husayn (as), Ibn Ziyad reprimanded him saying: "I am not seeking your counsel on whom to send. Either you set out with our army or relinquish our commission."10

Thus, in both attempts, Umar ibn Sa'ad failed to avoid the point of separation. Had he succeeded he would have secured both his religion and his worldly interests. Despite this futile effort, Ibn Sa'ad found himself at the crossroads. Now let us leave Umar and look at al-Hurr (may God have mercy on him) at the point of separation.

The Story Of How Al-Hurr Tried To Escape Fighting Husayn (as)

Let us glance at al-Hurr ibn Yazid al-Riyahi (may God have mercy on him) in a similar situation, and see how this noble general of the Umayyad army attempted to avoid the point of separation and tried to free himself

from the ordeal of having to fight the leader of the youths of paradise without his losing anything of the world, and failed.

The historians record that al-Hurr met Husayn (as) at the station of Dhu Husam11 and requested the latter to accompany him to Ibn Ziyad in Kufa!!

Husayn (as) answered him: " Rather you will die before achieving that". Al-Hurr said: (Then) take a median road between us which will neither lead you to Kufa nor back to Medina, till I am able to write to Ibn Ziyad. Perhaps God may bring about my exemption and save me from your affair." Then he added: "I adjure you by God for your own sake [do not fight] for I am sure that if you do you will surely be killed."12

Al-Hurr was doing all he could so that God would save him from fighting Husayn (as) and committing the most abominable of all sins. To get an outlet, Hur suggested to Husayn (as) to act in a way that would spare him any encounter with the Imam.

If al-Hurr was sincere in this effort then so far he found it difficult to forfeit his worldly position.

(iv)Despite their efforts, both Hurr and Ibn Sa'ad would have to meet the point of separation from which they were running away. It would face them when they would have no option but to choose either this world or the next, with no possibility of having both. This is the point at which one of the men would differ from the other: Umar ibn Sa'ad was irresolute and could not take the brave decision. He answered Ibn Ziyad's request and marched with the army to fight Husayn (as) thereby incurring blame in this world and a mortal sin [to be punished] in the hereafter.

On the other hand, Hurr was able to take the difficult decision at the eleventh hour, save his hereafter and attain honour in both worlds. However, Hurr lost the governorship which Umar ibn Sa'ad coveted.

Let us see how each of these two men behaved at the point of separation.

A Return To Umar Ibn Saad At The Point Of Separation

History reports that at the point of separation Umar ibn Sa'ad spent a whole night in great anxiety and that was after Ibn Ziyad had threatened to revoke his appointment as governor of Rayy. It is reported that Ibn Sa'ad repeated the following two verses all night:

‘Should I forgo the rule over Rayy, the object of my desire or return to God with the blood of Husayn on my hands?

His killing will lead me to hell for sure, but to rule over Ray is my desire.’

These two verses portray the extent of this man's anguish and how his conscience was tormented. But at the end of the day he could not take the bold decision, rather, he succumbed to the temptation of exercising authority over Rayy. So his resolve flagged and in this way he welcomed the torment of inevitable hellfire in order to get that position. His resistance crumbled and he complied with Ibn Ziyad's request.

However, Hurr's situation at the point of separation was different. He found himself in a condition in which he had to choose between paradise and Hell. He knew that if he chose paradise his worldly position would be completely lost. But he must choose! So he chose paradise, thereby

choosing God's pleasure in preference to this world; and he paid the price with his life for it and prospered.

Al-Muhajir ibn Aws said: “On the day of Ashura I saw al-Hurr affected by a sort of tremble. I said to him: Your condition is really amazing. By God, I have never seen such a thing in you before, and if I were asked who the bravest of the Kufans was, I would have said it was you. What then am I seeing in you?”

Al-Hurr replied; "I swear by God, I am selecting one of two things: paradise and hell. By God I will never prefer anything over paradise even if I am to be chopped up and burnt!"13

However, one thing remains clear; this decision of al-Hurr was indeed a very difficult one, hence the shiver, which was a sign of the great effort needed for it.

Comparison Between The Second And Third Class

Now let us compare the second class with the third. This comparison will be more difficult than the previous one. Nevertheless, it is indispensable if our study is to be complete.

(i) Both the two groups succeeded in weathering the trial at the point of separation; they moved towards God; they preferred to meet God rather than covet what the people possessed; they took this decision at the most difficult moment of the point of separation. In fact, a decision is needed when one finds himself at crossroads at difficult moments. Thus these two classes of people possessed the ingredients for taking this decision, so they eventually passed the test safely and arrived in the presence of God. Thus far, the two groups are similar to one another, and this is the most important point here.

(ii) However, the second group passes through this tough part of the process with much difficulty while the third group does so quite easily. Although the two take the same decision, they differ from one another in their way of taking it. Ali Akbar (as) heard his father say: ‘We are from God and to Him we are returning’ as he rode on his horse. Ali Akbar said to him: "May God never make you see any evil, father! Why did you pronounce the return formula?”

"My son" replied Husayn, "I dozed off and saw a rider who said: ‘The people are moving and their death is moving with them.’ So I realized that we were being informed of our imminent death."

Then Ali Akbar added: "Father! Are we not with the truth?"

"Surely, I swear by the One to whom the bondsmen return", replied Husayn (as).

Then Ali ibn Husayn (as) said calmly: "Then we should welcome death as those on the right path."14 Ali ibn Husayn did not encounter any difficulty in accepting this tough reality.

On the night before the tenth of Muharram, al-Qasim ibn al-Hasan (as) who was only an adolescent, asked his uncle, Husayn (as) about his martyrdom on the following day. The latter had informed his companions about getting martyred on the day of Ashura. Husayn said to him: "How do you consider death?" 'Sweeter than honey, Uncle!", al-Qasim replied.

On hearing that, Husayn gave him the good tidings of martyrdom on the day of Ashura.

How different the resolutions of Ali al-Akbar and al-Qasim (as) are from that of al-Hurr ibn Yazid al-Riyahi (may God have mercy on him)! Worldly matters had not entered the hearts of al-Qasim and Ali ibn Husayn at all, nor were their hearts attached to the world for them to find it difficult to extricate themselves from it. On the other hand Hurr's case was different, for he was taken by a shiver when he resolved to join Husayn in meeting God.

The two groups share the quality of moving to meet God although each in its own different way. Now which one of the two ways is better in the sight of God? I do not know. And I don't want to enter into a discussion on it. Each of them will meet God with a set of deeds different from that of the other. Hurr's deeds comprised of great effort and difficulty which he suffered and these are presentations which are loved by God Almighty…. The more the effort and difficulty a particular work involves, the more the person who carries out the work earns the love and pleasure of God Most High. It has been reported that, "The best work is that which involves the most trouble."

The two Hashimite youths, Ali ibn Husayn and al-Qasim ibn al-Hasan (as) would meet God with hearts that did not get attached to the world at all. This is another deed which is loved by God Most High. He says"The day when neither wealth nor children will avail, except him who comes to God with a sound heart." 15 Likewise, God loves that person who takes the trouble to walk along the difficult path. So, both groups meet God with deeds that are liked by Him: effort, striving with difficulty, and a pure heart that is unattached to the world.

(iii) Why does their meeting with God take different forms? Surely a believer has the right to enjoy the good things of this world and he should not forbid himself what God has made lawful to him.

These two principles are fundamental in the law of God. The first one is indicated by the following verse,‘O you who have faith! Eat of the good things we have provided you, and thank God…’ 16 and the second one the following verse:‘O you who have faith! Do not prohibit the good things that God has made lawful to you…’ 17

However a third principle obtains which is no less important than the first two. One should not take from the world, even the good part which is made lawful by God, if it distracts him from His remembrance and lures him towards worldly things, because when one is pleased with the world and takes much of it he easily gets attached to it.

It is because of this that the Messenger of God (S) and the pious servants of God used to strive not to get involved in the good things of this life. It is related that someone gave the Messenger of God (S) sweet candy as a gift but he refused to partake of it. The man said: ‘Do you consider it unlawful?' 'No, however, I would dislike craving for it’, he replied. Then he recited:"You have exhausted your good things in the life of the world" 18 19

This is a fact. When one indulges oneself in the good things of life he craves for them and it takes hold of his heart. Thus the control exercised by the world on the hearts of the righteous is commensurate with their share of worldly things.

It is related that the Commander of the Faithful (as) said: "Whatever you miss of the world is booty (for you)."

God Most High did not prohibit His servants from enjoying good provisions if they came from a lawful source. However, indulging in them leads to a gradual attachment to the world.

As far as the religion of God is concerned, one is not barred from enjoying the good things of life if he can save himself from falling at the zero hour. But how can one assure oneself of escaping the fall when the hour comes, for indeed, the world has brought down many people like him before? It is a risky game in which the player doesn't perform well sometimes and there is no guarantee that he will succeed.

Secondly, attachment to the world leaves irresistible effects on the heart that distract one from the remembrance of God. They deprive the mind of clarity and transparency and turn mental dimensions into a murky lot, even when a person is able to overcome his desires and succeed in taking the correct decision at zero hour. This is the difference between the second and third classes.

To cite an application of the comparison of the second and third classes we shall cite the stand of al-Hurr ibn Yazid al-Riyahi (may God have mercy on him) and that of al-Qasim ibn al-Hasan (as) to depict the difficulty or ease of resolution. Both of them had decided to fight alongside Husayn (as), although al-Hurr took this decision after much trouble and effort, while al-Qasim ibn al-Hasan did so quite easily without any hesitation or delay.

On being asked by his uncle on the night before the tenth of Muharram how he considered death, al-Qasim answered: 'Sweeter than honey, Uncle'. He gave this answer in a relaxed mood without having to contemplate. This reply was similar to that of his grandfather, the Commander of the Faithful (as) when he was asked by the Messenger of God, may God bless him and his family,: 'How patient will you be in the face of martyrdom?' 'O Messenger of God!', he replied, 'Martyrdom is not a situation [that requires] patience, but one worthy of rejoicing and gratitude'.20

This mood of Ali (as) draws the line between the two ways of encountering martyrdom! Extricating oneself from the world with difficulty and dragging of the feet, and instantly freeing oneself from the world. The first one needs patience while the second comes with gratitude, and both, no doubt, are meritorious. Perseverance for martyrdom is meritorious and more so if crowned with gratitude. However, a person who welcomes martyrdom with gratitude, treating it like any other blessing of God, will not find any difficulty in taking a decision. For how can one experience difficulty in deciding to receive a blessing from God? But he who considers martyrdom a trial from God needs much patience and effort in order to pass the test… Both are meritorious.

It is hard to prefer one over the other and distinguish which one is more esteemed before God, but one fact stands clear: The person who takes the second stand is more secure from the danger of falling than the one who takes the first. And, no doubt, this is a big distinction.

Another Comparison Between Al-Hurr And Zuhayr

There was great similarity between the two men. Both were chiefs of their people. Al-Hurr was a general of the Umayyad army while Zuhayr was a partisan of the Umayyads (an Uthmani), as related in historical reports.

Both of them were avoiding Husayn (as). The reason for Zuhayr's attitude towards Husayn was an opinion based on a misunderstanding and not due to worldly desires. As soon as the truth dawned on him and his mistake became clear to him he did not hesitate at all to change the course of his life. This change was surely a complete transformation.

Let us analyse Zuhayr’s transformation as related by al-Tabari from Abu Mikhnaf.

Al-Tabari relates on the authority of Abu Mikhnaf, who said: "Al-Suddi told me, on the authority of a man from the tribe of Fazarah, who said: When it was the time of al-Hajjaj ibn Yusuf, we were hiding in the house of al-Harith ibn Abi Rabi'ah … I said to the Fazari man: Tell me about your situation when you returned (from Mecca) together with Husayn ibn Ali (as). He said: When we left Mecca we were with Zuhayr ibn al-Qayn al-Bajali moving alongside Husayn (as) Nothing was more hateful to us than moving near him so when Husayn moved on Zuhayr ibn al-Qayn lagged behind, and when Husayn (as) camped Zuhayr continued his journey until we halted one day at a station where there was no other way for us but to camp near him. Husayn (as) camped on one side [of the road] and we camped on the other. As we were having our meal Husayn's messenger approached, greeted us and entered.

Then he said: 'O, Zuhayr ibn al-Qayn! Abu Abdillah Husayn ibn Ali (as) has sent me to summon you to him.' He said: Every one of us threw away what was in his hands and lost his voice as though there where birds sitting on our heads. Then Dulham bint 'Amr, the wife of Zuhayr ibn al-Qayn informed me, saying: 'I said to him: 'Did the son of the daughter of the Messenger of God send for you and you refuse to meet him? Glory be to God! Why don't you meet him and listen to what he has to say, and then come back?' So Zuhayr ibn al-Qayn went and after a short while came back his face shining with joy. Then he ordered that his tent, luggage and provisions be taken to Husayn (as), and it was done. Then he said to his wife: 'You are divorced. Rejoin your family for I don't want anything to befall you on my account except good.’ Then he said to his companions: ‘He who wants to follow me [can do so] otherwise I bid you farewell!’ ”21

In this report we find four successive situations pertaining to Zuhayr.

Aversion And Inaction

First, a strong aversion and inaction with regard to meeting Husayn (as) to the extent that he did everything not to halt at the same watering place with Husayn (as).This aversion was caused by a great misunderstanding and wrong evaluation of things, and not by deviation tendencies.

Shock And Hesitation

Then followed a strong mental shock.When Husayn's (as) messenger brought Zuhayr the message that the Imam wished to see him, Zuhayr and his companions were at a loss till his brave and pious wife Dulham (may God have mercy on her) took the initiative and diffused his terrible

hesitation by asking him to respond to the summons of the son of the Messenger of God (S).

Willingness To Meet Husayn (As)

Thirdly, indecisiveness left Zuhayr and he went with the messenger to meet Husayn (as) and speak to him.

Response And Acceptance

And lastly, a quick receptiveness followed and Zuhayr firmly resolved to respond to Husayn(as)'s call fully, without further hesitation or difficulty.

We do not know what Husayn (as) told Zuhayr, we do not know what Zuhayr heard from Husayn (as). We do not know what Husayn (as) could have told Zuhayr in such a short time, for Zuhayr did not stay long with Husayn (as). The report says 'soon he came back rejoicing…' and this shows that the meeting of Zuhayr with Husayn (as) did not take long before the former transferred his Umayyad partisanship to the Alids. It was a swift response to Husayn(as)'s invitation. He did not hesitate at all nor drag his feet before responding to Husayn (as).

This response of Zuhayr has two elements:

(i) A strong resolve which Zuhayr would never give up at any cost. He even said to his wife to whom he was indebted for this transformation: 'You are divorced' and to his companions: ‘Pull down my tent and carry my luggage to Husayn’s (as) campside.’

(ii) The speed and ease in taking his decision, with no effort or reluctance ‘After a while he came back rejoicing’.

Analysis Of Al-Hurr's Unusual Stand

(i) Al-Hurr knew the Imam's position very well and prayed behind him. When the Imam gave him the option of praying behind him or leading his companions in prayer while the Imam prayed with his own, al-Hurr said: ‘You pray and we pray behind you'. When the Imam said to him, 'May your mother grieve over your death!' it was hard for him to bear, but he only answered: ‘I swear by God that if any other man from the Arabs mentioned my mother in this way I would have mentioned his mother the same way, whoever he might have been. But there is no way I can mention your mother except in the best possible terms.’

(ii) Ibn Ziyad ordered him to bring the Imam (as) to Kufa under escort but the latter strongly refused. So Hurr tried to free himself of the responsibility he was charged with and not be involved in Husayn (as)'s affair. Hurr hoped that God would save him from getting involved in anything to do with that. He said to the Imam 'Take the road between me and you, one that will neither take you to Kufa nor back to Medina.'

(iii) However, throughout these events Hurr was trying to keep his position in the Ummayad army. He did not want to give up the command of the army that was assigned to him by Ibn Ziyad. His clinging to the world and its positions did not rob him of treating the Imam with courtesy, nor did his courtesy stamp out his love for the world.

(iv)Despite all efforts to avoid the point of separation where he would have to pick one of the two things: this world or the next, where he could

not have both, it was the will of God to take Hurr to the destined point. That was on the tenth day of Muharram when he went to Umar ibn Sa'ad in Karbala and said to him: Are you [really] fighting this man?' Yes, I swear by God. [I will engage him in] a fight, the least part of which will send heads and hands flying’, he replied.

(v) At that point Hurr realized that he had no choice but to choose either this world or the next, and he could never have both. He would either prefer this world over the next or vice versa.

(vi)It became hard for him to decide and it was then that he began trembling. This is a condition above that of anxiety and confusion. Hurr found himself in a position in which he had to resolve relinquishing all his worldly acquisitions, a fact he had tried hard to avoid. Hitherto he had held on to those acquisitions as much as possible. We do not know of a fiercer contest inside the human mind. Hurr had experienced, at the zero hour of his life, a struggle between the world and the hereafter right inside himself which he had been running away throughout that period. He had been trying to reconcile the two but the will of God was above that of Hurr. He came face to face with the point of separation!

(vii) So Hurr took the inevitable decision and galloped his horse towards Husayn (as) to the utter surprise of his companions and the whole army. The commander of the army Umar ibn Sa'ad could not believe it when he saw al-Hurr going over to Husayn's side at this critical moment.

He now came to Husayn (as) with his head bowed in shame on account of how he had treated the Imam some days before on the way to Karbala. He approached saying: ‘Is there a chance to repent?’ 'If you return to God He will accept you', the Imam replied.

Hurr galloped his horse towards Husayn (as) as if he was running away from something that pursued him, something he feared. But Hurr was a brave man undaunted by anything. Why did he speed his horse towards Husayn? Who was pursuing him?

Hurr was afraid of himself, lest his base self-prevented him from going over to Husayn’s side by enticing him with the world. He wanted to put himself into a new reality from which he could not go back again. So he galloped quickly to join Husayn and put himself in a new reality, i.e. before Husayn (as), ashamed and apologizing, seeking his pardon so that God might accept his repentance.

May God have mercy on you O Hurr! You were a free man (hur) as your mother named you; you would not incline towards the allurements of the world.

May God have mercy on you, O Hurr! Your companions testified to your bravery on the battlefield and we testify that you were more valiant and strong in the battle with your self. We bear witness that the tough decision you took on that day which perplexed the army and its general was a feat that could hardly be accomplished by a joint effort of courageous men.

Surely God loved and preferred you in the company of Husayn (as), to fight and attain martyrdom by his side, while defending him. Congratulations on this great divine gift!

Conclusion

Before we close this discussion, I would like to take a final glance at the comparison between the second and third classes.

At the end, al-Hurr and Zuhayr (may God have mercy on them) met ‘in the abode of truthfulness with an omnipotent King;’22 they supported Husayn; they fought, were killed and attained martyrdom together; and they gained nearness to the Messenger of God (S) in paradise. The bitter troubles suffered by al-Hurr might not be less in value than the swift accepteance by Zuhayr. So what is the need of comparison and analysis?

It is true that in the final analysis both men attained their goal and there is no doubt about that, but many a man has fallen while taking the leap from the world to the hereafter and from ‘I’ to God, as the world overpowered him while he was trying to extricate himself from its clutches. A great number of people have lost the battle with the self. God Almighty declared the truth when He said:"Indeed man is at a loss, except those who have faith and do righteous deeds, and enjoin one another to [follow] the truth, and enjoin one another to patience.” 23

Surely, most people are at a loss and those who prosper are only a small group. Those are the people who enjoin one another to follow the truth and enjoin one another to patience, barring exceptional cases.

To be saved from the hazards of this road, which are many and dangerous, one should not give himself up to the world. This is the first necessary condition. The second is that one should not appropriate much from the world but only take from it as much as one needs. He who takes from the world will surely be taken by it unless he limits himself to his needs with modesty, in which case worldly enticements will not overpower him.

In his sermon describing the God-fearing, the Commander of the Faithful said “You will see him (the God-fearing person) modest in hopes, contented in mind; his food inelaborate, his affairs simple, his greed dead…”24

This doesn’t mean that one should prohibit himself the good things of life, rather one should be contented with the amount he needs so that the world will not overwhelm him and strip him of his will-power.

The Commander of the Faithful is teaching us how to treat our ‘selves’ if they prove obstinate with regard to obligations we dislike, and piety. We should punish them through the pleasures of this world, which they love. This is an excellent remedy for it trains the soul to accept cumbersome and arduous tasks of obligations and piety.

“If his soul is recalcitrant in matters it dislikes he will not give it what it wants.”25

Notes

1. - In Surah Al 'Imran, Verse 166, God most High says, concerning the day of Badr: "What befell you on the day when the two hosts met…"

2. - Qur'an Ch:8 vs: 6.

3. - Qur'an Ch: 30, Vs: 69.

4. - Wasa'il al-Shi'ah 2:141.

5. - Majma' al-Bayan 2: 385.

6. - Mishkat al-Anwar 155.

7. - In those days, this place was said to lie between Hamedan and Rayy, but we could not locate it on present-day maps.

8. - Tarikh al-Tabari 6: 232.

9. - Al-Muqarram's Maqtal al-Al-Husayn (a.s) pg. 214.

10. - Ibid, pg. 214 – 215.

11. - A hill where al-Nu'man ibn al-Mundhir used to go hunting.

12. - Sayyid Abd al-Razzaq-al-Muqarram's Maqtal al-Al-Husayn (a.s) 196.

13. - Sheikh Mufid's Al-Irshad pg: 235.

14. - Abu Mikhnaf said: "Uqbah ibn Sam'an said: When we left the castle of Banu Muqatil and moved on for some time al-Al-Husayn dozed off for a moment and then woke up saying 'We are from God and to him we are returning. Praise be to God, Lord of the worlds." He repeated this twice or thrice. Then Ali ibn al-Al-Husayn approached him riding his horse and said: 'We are from God and to him we are returning. Praise be to God, Lord of the worlds! Father! May I be your ransom. Why did you praise God and recited the return formula?

Al-Husayn (as) said: My son! I dozed off for a moment and saw a rider who was saying: "The people are moving along and death is moving towards them." So I realized that we are being given the news of our death.

He said to him: Father! May God never let you see evil – are we not in the right?

Al-Husayn (as) replied: "Surely, I swear by the One to whom the bondsmen return.

He said: Father! in that case we wouldn't mind to die as those in the right.

Then al-Al-Husayn said to him: May God reward you with the best of what he rewards a son for his obedience to his father!"

Tarikh al-Tabari 7: 307, the events of the year 61 (A.H.) (European edition).

15. - Qur'an Ch: 26, Vs: 88-89.

16. - Qur'an Ch: 2, Vs. 172.

17. - Qur'an Ch: 4, Vs. 78.

18. - Qur'an Ch: 46, Vs. 20.

19. - Nur al-Thaqalan 5: 15.

20. - This is found in Nahj al-Balaghah vo.2, pg.48 speech no 156. "I said: O Messenger of God! When some of the Muslims are martyred on the day of Uhud and I was deprived of martyrdom and I felt it seriously, didn't you tell me: Rejoice, for martyrdom is waiting for you?

He said to me: This is so. Then how is your perseverance? I said: O Messenger of God! This is not a situation [that requires] perseverance but one of rejoicing and gratitude."

21. - Tarikh al-Tabari 7: 290-291 Events of 61 A.H (European edition).

22. - Qur’an Ch: 54, Vs: 55.

23. - Qur’an Ch: 103, Vs: 2-3.

24. - Nahj al-Balaghah 2: 163 sermon 193 (Muhammad Abduh’s edition)

25. - Al-Fatal al-Nisaburi’s Rawdah al-Wa’izin, pg: 439; Al-Tabarasi’s Makarim al-Akhlaq, pg 447

Critical Juncture In The Life Of Mankind

Days Of Separation

The days of separation are distinct occasions in history that classify people into two or more groups. The place of these occasions in history is similar to that of crossroads which people come across during their journeys. Roads and highways bring together the travelers till they reach the crossroads where they split into two, three or more groups. In the same way, days of difficulty separate people who were together during days of ease and comfort.

The holy Qur'an named the day of Badr the Day of Separation1 because the people who were hitherto living together in Mecca during peace time were divided into two belligerent parties on that day.

It is not always possible for a person to live a life of civility and pleasant social intercourse with all the people, for God Most High has assigned, in the course of history and the life of mankind, days on which they have to make a resolution concerning what they say or do. They have to take a decision on war or peace; whether to continue their relationships or sever them; whether they will turn towards God or away from Him. These days are the days of separation.

Ashura Is Among The Days Of Separation

The day of Ashura was a day of separation in Islamic history. It divided the people who were living together during peace time into two different groups: one group stood with Husayn (as) and fought the Umayyads, while the other supported the Umayyads and fought Husayn (as). On that day, the people had no choice but to select and decide on which side they would fight, and, there was no other option. This is the feature which distinguishes the days of separation: it forces the people to choose the party to which they will give their loyalty and repudiate the other.

People are unequal in terms of strength and weakness, courage and timidity, faith and hypocrisy, generosity and niggardliness, and loyalty and repudiation, but these differences do not appear clearly in time of peace and comfort. They meet in the markets, the mosques and other gatherings with nothing to distinguish one from the other and without knowing one another. Sometimes one does not know even oneself! When the days of separation come the people can be distinguished as they differ from one another, for a man’s true worth is known only in a moment of crisis: thus, one's nature which was unknown before, is now revealed to others and, sometimes, even to himself.

The day of Ashura was one such day. It divided the people into three groups. One was seduced by the world so they succumbed to their vain desires and were destroyed. Another group freed themselves from the grip of their desires and managed to weather the test, albeit with great effort and suffering. All the same, they were able to land safely and meet God at the end. A third group hastened to meet their Lord unencumbered by other considerations and without any difficulty, suffering or indecision. They separated themselves from the object of trial as a hair comes out of sour milk.

These three conditions with regard to turning towards or away from God are found at all times and places, although people are not usually differentiated from one another. It is the days of separation that differentiate people.

Now let us ponder upon these three classes of people that the day of Ashura unveiled.

First class

This is the group that failed the test. On analysis we find that:

(i) This class of people did not like to be consumed by tribulation in the initial stage, nor reject the truth, nor disregard God. In fact, they loved God and pursued the truth, as this is something that is implanted by God Most High in the very nature of every human being.

(ii) They desired that God should bestow upon them the good of this world and the next, so that they may enjoy both. This desire is part of the innate nature of mankind and forms part of our psychological reality.

(iii) The drive towards this world was stronger in the minds of these people than the drive towards God, but they were not cognizant of this fact before they reached the crossroads (the point of separation). Others were also not aware of this trait that was found in this group till they also reached the point of separation. The point of separation disgraced them before others and acquainted them with their own reality.

Second class

This group reached the point of safety although with much difficulty. Analysis shows that:

(i) This group desired to enjoy the world and its pleasures and did not hold any aversion to worldly pleasures as relished by all people.

(ii)They hoped that God would give them this world and the next, and save them from any predicament in which they would have to choose one of the two. They hoped that they would always live in peace and keep both their religion and their worldly benefits, so that they might carry out their duties toward God Most High the way He wanted and also enjoy worldly pleasures to their fill.

(iii)They wished that their worldly inclination should not control or rob them of their ability to choose and take decisions. Therefore they wanted to possess a sound conscience that was free to make resolutions despite the fact that they were taking part in worldly matters like the rest of the people and enjoying the world like them.

(iv)They retained the freedom to decide by the time they reached the point of separation, where it became mandatory to select one of the two ways: God or the world. So they disassociated themselves from this world and turned towards the next world, from falsehood towards the truth, from selfish interest and the opponents of God (taghut ) towards God, although with difficulty and much effort, for they were disentangling themselves from the grip of the world.

This is the nature of taking a difficult decision in life. There are two forms of decision making: a difficult one and a simple one. The resolution taken by the people in this class at the point of separation was among the

most difficult things. Nevertheless, they finally succeed in extricating themselves from the grip of the world and move towards God, whatever the cost.

The book of God gives us a picture of this class of people. It is about the companions of the Messenger of God (S) who fought at Badr. These people are still cited as examples of faith, perseverance, loyalty and sacrifice. However, what the holy Qur'an portrays of their excruciating traumatic experience when they attacked their enemies from the polytheists of Quraysh calls for pondering. The Most High Says:"they were being driven towards death as they looked on." 2

Just as a person extricates himself from the world when he is marched to his death, seeing it before his eyes, those righteous ones from among the companions of the Messenger of God disentangled themselves from the world at Badr.

Despite this, they did not hesitate to answer the call of the Messenger of God (S). They came forward, fought and were killed, thus attaining martyrdom. May God be pleased with them and raise them to a high station in paradise with the prophets, the messengers and the righteous. Excellent indeed are those companions!

(v) These people were supported by God as a result of the effort they made in saving themselves from the control of worldly desires. God bestowed on them two important things: He gave them discernment, light and guidance so that they did not deviate from the path and go astray, and, He gave them strength and support so that they did not flag while trying to accomplish the uphill task that is associated with the difficult road.

One does not need more than these two things in his or her actions in order to make the journey towards God. God Most High has assured both to any of His servants who strive in his way. He says:"As for those who strive towards us, we shall surely guide them in our ways, and God is indeed with the virtuous". 3

First comes guidance, which is light and insight, then comes God's support for his servants. When God sees sincerity of purpose in His servant, He bestows His support on him and makes this difficult journey easy for him.

Third class

This group rushes to meet God with great ease. Its members leave the world and its attendant tribulations without difficulty as though they had never entered it, so that the need to exit from it is does not exist. Such people mingle with the people and do not live differently from them. They go along with the people in the markets and other public places but their hearts never get attached to the world.

We shall mention two examples of this group from the young men of the Hashimite clan who were present at Karbala. They are Ali al-Akbar and al-Qasim ibn Hasan (as). These two lads did not hesitate to respond to the call of God, His messenger and his friends - the Imams (as); the love for this world had never entered their hearts; they did not combine worldly gain and religion as the people did; and therefore, they did not face any difficulty at the point of separation.

These people answered the call of Husayn (as) easily and hurried towards God, the way we hurry towards a thing we long for; without hesitation, without having to think, without any difficulty.

Perhaps the period of youth is the best time to prepare for such situations as the mind is not weighed down by anything. Young minds are fresh and not attached to the world. Therefore it is easy for young people to discard worldly things. The more one deals with the world the stronger grows one’s attachment to it.

This is the stage of life in which the Qur'an quickly blends with the hearts and minds of the youth who dedicate themselves to it. It is reported on the authority of Imam Sadiq (as) that: "If a person studies the Qur'an during his youth, it blends with his flesh and blood."4

The Messenger of God (S) is reported to have said: "Seven classes of people will be admitted into the shade by God on the day when there will be no shade apart from His. [They are:] a just ruler, a young person who grows up in the worship of God…"5 He is also reported to have said: "Nothing is more loved by God than a repentant youth."6

From the above we have seen three types of people who were present on the day of Ashura. Below we shall analyse these groups and compare them. First we shall compare the first class with the second. These two people are Umar ibn Sa'ad and al-Hurr ibn Yazid al-Riyahi, may God have mercy on him. Then we will compare the second and third classes. They are al-Hurr ibn Yazid al-Riyahi and Zuhayr ibn al-Qayn, may God have mercy on them.

Comparison Between The First And Second Class

Here we shall consider Umar ibn Sa'ad, who was from the first group and al-Hur ibn Yazid may God have mercy on him, who was from the second group.Both of them were heroes of their camps. The first was from the camp of Husayn (as), while the second was from that of the Umayyads. An amazing similarity existed between the two, and it calls for study, reflection and analysis.

(i) They were both renowned and distinguished generals of the Umayyad army and chiefs of their clans so they had strong worldly tendencies; they wanted comfort, respect and position.

(ii) Each of them wanted worldly gains as well as religion. But this was before they came face to face with the point of separation, which separates religious aspirations from worldly ones, where one has to pick one option and take a decision.

(iii) Both of them were trying to escape the point of separation so that they would not have to select either the world or their religion.

Below are two episodes about how the two men tried to escape the point of separation.

The Story Of How Umar Ibn Sa'ad Tried To Escape Fighting Husayn (As)

Al-Tabari has reported the story of Umar ibn Sa'ad when ibn Ziyad ordered him to march towards Husayn (as).On that day Umar ibn Sa'ad was camping at Hammam A'yan at the head of four thousand men, in preparation

to move to Dustabi7 and Daylam. Ibn Ziyad ordered him to postpone the journey to Dastabi and Daylam and move on to fight Husayn (as).

Ibn Sa'ad requested exemption from this duty. This was the first attempt on his part to avoid the point of separation. When ibn Ziyad threatened that he would take back the document in which he had appointed Ibn Sa'ad as governor of Rayy, the latter applied for a night's respite to think over the issue.8

It should be noted that in his first attempt to avoid the point of separation, Ibn Sa'ad shied away from giving a decisive answer when Ibn Ziyad threatened to revoke his governorship. He could have returned Ibn Ziyad's commission and freed himself from this deadly sin which Ibn Ziyad wanted him to commit. He should have confronted Ibn Ziyad's threat with equal decisiveness. However, Ibn Sa'ad did nothing of that sort; what he did was request a night's respite in order to think and decide!!!

This is the first sign of irresoluteness which Ibn Ziyad promptly took note of. He saw the point of weakness in the personality of the man he intended to send against Husayn (as). In the night, Umar ibn Sa'ad consulted his friends and counselors who strongly warned him against fighting Husayn (as). His nephew Hamzah ibn al-Mughira ibn Shu'bah said to Umar ibn Sa'ad: I adjure you by God, do not set out to fight Husayn (as) lest you sever your kinship ties, and sin against your Lord. I swear by God that it is better for you to relinquish your worldly possessions, your wealth and the power over the whole earth – if it were your own – than to meet God with the guilt of Husayn (as)'s blood on you." "I will do (as you say), by the will of God", replied Ibn Sa'ad.9

The next day, Umar ibn Sa'ad went to Ibn Ziyad and said "You have commissioned me for this work (i.e the governorship of Dastabi and Daylam) and the people have already heard about it. Please implement it and dispatch to Husayn (as) someone who is abler than I am at war.' And he proposed some Kufan nobles. This was Umar ibn Sa'ad's second attempt to escape from the point of separation.

However, since Ibn Ziyad had discovered this man's point of weakness, he despised him. When Ibn Sa'ad mentioned the names of some Kufan nobles that could be sent to fight Husayn (as), Ibn Ziyad reprimanded him saying: "I am not seeking your counsel on whom to send. Either you set out with our army or relinquish our commission."10

Thus, in both attempts, Umar ibn Sa'ad failed to avoid the point of separation. Had he succeeded he would have secured both his religion and his worldly interests. Despite this futile effort, Ibn Sa'ad found himself at the crossroads. Now let us leave Umar and look at al-Hurr (may God have mercy on him) at the point of separation.

The Story Of How Al-Hurr Tried To Escape Fighting Husayn (as)

Let us glance at al-Hurr ibn Yazid al-Riyahi (may God have mercy on him) in a similar situation, and see how this noble general of the Umayyad army attempted to avoid the point of separation and tried to free himself

from the ordeal of having to fight the leader of the youths of paradise without his losing anything of the world, and failed.

The historians record that al-Hurr met Husayn (as) at the station of Dhu Husam11 and requested the latter to accompany him to Ibn Ziyad in Kufa!!

Husayn (as) answered him: " Rather you will die before achieving that". Al-Hurr said: (Then) take a median road between us which will neither lead you to Kufa nor back to Medina, till I am able to write to Ibn Ziyad. Perhaps God may bring about my exemption and save me from your affair." Then he added: "I adjure you by God for your own sake [do not fight] for I am sure that if you do you will surely be killed."12

Al-Hurr was doing all he could so that God would save him from fighting Husayn (as) and committing the most abominable of all sins. To get an outlet, Hur suggested to Husayn (as) to act in a way that would spare him any encounter with the Imam.

If al-Hurr was sincere in this effort then so far he found it difficult to forfeit his worldly position.

(iv)Despite their efforts, both Hurr and Ibn Sa'ad would have to meet the point of separation from which they were running away. It would face them when they would have no option but to choose either this world or the next, with no possibility of having both. This is the point at which one of the men would differ from the other: Umar ibn Sa'ad was irresolute and could not take the brave decision. He answered Ibn Ziyad's request and marched with the army to fight Husayn (as) thereby incurring blame in this world and a mortal sin [to be punished] in the hereafter.

On the other hand, Hurr was able to take the difficult decision at the eleventh hour, save his hereafter and attain honour in both worlds. However, Hurr lost the governorship which Umar ibn Sa'ad coveted.

Let us see how each of these two men behaved at the point of separation.

A Return To Umar Ibn Saad At The Point Of Separation

History reports that at the point of separation Umar ibn Sa'ad spent a whole night in great anxiety and that was after Ibn Ziyad had threatened to revoke his appointment as governor of Rayy. It is reported that Ibn Sa'ad repeated the following two verses all night:

‘Should I forgo the rule over Rayy, the object of my desire or return to God with the blood of Husayn on my hands?

His killing will lead me to hell for sure, but to rule over Ray is my desire.’

These two verses portray the extent of this man's anguish and how his conscience was tormented. But at the end of the day he could not take the bold decision, rather, he succumbed to the temptation of exercising authority over Rayy. So his resolve flagged and in this way he welcomed the torment of inevitable hellfire in order to get that position. His resistance crumbled and he complied with Ibn Ziyad's request.

However, Hurr's situation at the point of separation was different. He found himself in a condition in which he had to choose between paradise and Hell. He knew that if he chose paradise his worldly position would be completely lost. But he must choose! So he chose paradise, thereby

choosing God's pleasure in preference to this world; and he paid the price with his life for it and prospered.

Al-Muhajir ibn Aws said: “On the day of Ashura I saw al-Hurr affected by a sort of tremble. I said to him: Your condition is really amazing. By God, I have never seen such a thing in you before, and if I were asked who the bravest of the Kufans was, I would have said it was you. What then am I seeing in you?”

Al-Hurr replied; "I swear by God, I am selecting one of two things: paradise and hell. By God I will never prefer anything over paradise even if I am to be chopped up and burnt!"13

However, one thing remains clear; this decision of al-Hurr was indeed a very difficult one, hence the shiver, which was a sign of the great effort needed for it.

Comparison Between The Second And Third Class

Now let us compare the second class with the third. This comparison will be more difficult than the previous one. Nevertheless, it is indispensable if our study is to be complete.

(i) Both the two groups succeeded in weathering the trial at the point of separation; they moved towards God; they preferred to meet God rather than covet what the people possessed; they took this decision at the most difficult moment of the point of separation. In fact, a decision is needed when one finds himself at crossroads at difficult moments. Thus these two classes of people possessed the ingredients for taking this decision, so they eventually passed the test safely and arrived in the presence of God. Thus far, the two groups are similar to one another, and this is the most important point here.

(ii) However, the second group passes through this tough part of the process with much difficulty while the third group does so quite easily. Although the two take the same decision, they differ from one another in their way of taking it. Ali Akbar (as) heard his father say: ‘We are from God and to Him we are returning’ as he rode on his horse. Ali Akbar said to him: "May God never make you see any evil, father! Why did you pronounce the return formula?”

"My son" replied Husayn, "I dozed off and saw a rider who said: ‘The people are moving and their death is moving with them.’ So I realized that we were being informed of our imminent death."

Then Ali Akbar added: "Father! Are we not with the truth?"

"Surely, I swear by the One to whom the bondsmen return", replied Husayn (as).

Then Ali ibn Husayn (as) said calmly: "Then we should welcome death as those on the right path."14 Ali ibn Husayn did not encounter any difficulty in accepting this tough reality.

On the night before the tenth of Muharram, al-Qasim ibn al-Hasan (as) who was only an adolescent, asked his uncle, Husayn (as) about his martyrdom on the following day. The latter had informed his companions about getting martyred on the day of Ashura. Husayn said to him: "How do you consider death?" 'Sweeter than honey, Uncle!", al-Qasim replied.

On hearing that, Husayn gave him the good tidings of martyrdom on the day of Ashura.

How different the resolutions of Ali al-Akbar and al-Qasim (as) are from that of al-Hurr ibn Yazid al-Riyahi (may God have mercy on him)! Worldly matters had not entered the hearts of al-Qasim and Ali ibn Husayn at all, nor were their hearts attached to the world for them to find it difficult to extricate themselves from it. On the other hand Hurr's case was different, for he was taken by a shiver when he resolved to join Husayn in meeting God.

The two groups share the quality of moving to meet God although each in its own different way. Now which one of the two ways is better in the sight of God? I do not know. And I don't want to enter into a discussion on it. Each of them will meet God with a set of deeds different from that of the other. Hurr's deeds comprised of great effort and difficulty which he suffered and these are presentations which are loved by God Almighty…. The more the effort and difficulty a particular work involves, the more the person who carries out the work earns the love and pleasure of God Most High. It has been reported that, "The best work is that which involves the most trouble."

The two Hashimite youths, Ali ibn Husayn and al-Qasim ibn al-Hasan (as) would meet God with hearts that did not get attached to the world at all. This is another deed which is loved by God Most High. He says"The day when neither wealth nor children will avail, except him who comes to God with a sound heart." 15 Likewise, God loves that person who takes the trouble to walk along the difficult path. So, both groups meet God with deeds that are liked by Him: effort, striving with difficulty, and a pure heart that is unattached to the world.

(iii) Why does their meeting with God take different forms? Surely a believer has the right to enjoy the good things of this world and he should not forbid himself what God has made lawful to him.

These two principles are fundamental in the law of God. The first one is indicated by the following verse,‘O you who have faith! Eat of the good things we have provided you, and thank God…’ 16 and the second one the following verse:‘O you who have faith! Do not prohibit the good things that God has made lawful to you…’ 17

However a third principle obtains which is no less important than the first two. One should not take from the world, even the good part which is made lawful by God, if it distracts him from His remembrance and lures him towards worldly things, because when one is pleased with the world and takes much of it he easily gets attached to it.

It is because of this that the Messenger of God (S) and the pious servants of God used to strive not to get involved in the good things of this life. It is related that someone gave the Messenger of God (S) sweet candy as a gift but he refused to partake of it. The man said: ‘Do you consider it unlawful?' 'No, however, I would dislike craving for it’, he replied. Then he recited:"You have exhausted your good things in the life of the world" 18 19

This is a fact. When one indulges oneself in the good things of life he craves for them and it takes hold of his heart. Thus the control exercised by the world on the hearts of the righteous is commensurate with their share of worldly things.

It is related that the Commander of the Faithful (as) said: "Whatever you miss of the world is booty (for you)."

God Most High did not prohibit His servants from enjoying good provisions if they came from a lawful source. However, indulging in them leads to a gradual attachment to the world.

As far as the religion of God is concerned, one is not barred from enjoying the good things of life if he can save himself from falling at the zero hour. But how can one assure oneself of escaping the fall when the hour comes, for indeed, the world has brought down many people like him before? It is a risky game in which the player doesn't perform well sometimes and there is no guarantee that he will succeed.

Secondly, attachment to the world leaves irresistible effects on the heart that distract one from the remembrance of God. They deprive the mind of clarity and transparency and turn mental dimensions into a murky lot, even when a person is able to overcome his desires and succeed in taking the correct decision at zero hour. This is the difference between the second and third classes.

To cite an application of the comparison of the second and third classes we shall cite the stand of al-Hurr ibn Yazid al-Riyahi (may God have mercy on him) and that of al-Qasim ibn al-Hasan (as) to depict the difficulty or ease of resolution. Both of them had decided to fight alongside Husayn (as), although al-Hurr took this decision after much trouble and effort, while al-Qasim ibn al-Hasan did so quite easily without any hesitation or delay.

On being asked by his uncle on the night before the tenth of Muharram how he considered death, al-Qasim answered: 'Sweeter than honey, Uncle'. He gave this answer in a relaxed mood without having to contemplate. This reply was similar to that of his grandfather, the Commander of the Faithful (as) when he was asked by the Messenger of God, may God bless him and his family,: 'How patient will you be in the face of martyrdom?' 'O Messenger of God!', he replied, 'Martyrdom is not a situation [that requires] patience, but one worthy of rejoicing and gratitude'.20

This mood of Ali (as) draws the line between the two ways of encountering martyrdom! Extricating oneself from the world with difficulty and dragging of the feet, and instantly freeing oneself from the world. The first one needs patience while the second comes with gratitude, and both, no doubt, are meritorious. Perseverance for martyrdom is meritorious and more so if crowned with gratitude. However, a person who welcomes martyrdom with gratitude, treating it like any other blessing of God, will not find any difficulty in taking a decision. For how can one experience difficulty in deciding to receive a blessing from God? But he who considers martyrdom a trial from God needs much patience and effort in order to pass the test… Both are meritorious.

It is hard to prefer one over the other and distinguish which one is more esteemed before God, but one fact stands clear: The person who takes the second stand is more secure from the danger of falling than the one who takes the first. And, no doubt, this is a big distinction.

Another Comparison Between Al-Hurr And Zuhayr

There was great similarity between the two men. Both were chiefs of their people. Al-Hurr was a general of the Umayyad army while Zuhayr was a partisan of the Umayyads (an Uthmani), as related in historical reports.

Both of them were avoiding Husayn (as). The reason for Zuhayr's attitude towards Husayn was an opinion based on a misunderstanding and not due to worldly desires. As soon as the truth dawned on him and his mistake became clear to him he did not hesitate at all to change the course of his life. This change was surely a complete transformation.

Let us analyse Zuhayr’s transformation as related by al-Tabari from Abu Mikhnaf.

Al-Tabari relates on the authority of Abu Mikhnaf, who said: "Al-Suddi told me, on the authority of a man from the tribe of Fazarah, who said: When it was the time of al-Hajjaj ibn Yusuf, we were hiding in the house of al-Harith ibn Abi Rabi'ah … I said to the Fazari man: Tell me about your situation when you returned (from Mecca) together with Husayn ibn Ali (as). He said: When we left Mecca we were with Zuhayr ibn al-Qayn al-Bajali moving alongside Husayn (as) Nothing was more hateful to us than moving near him so when Husayn moved on Zuhayr ibn al-Qayn lagged behind, and when Husayn (as) camped Zuhayr continued his journey until we halted one day at a station where there was no other way for us but to camp near him. Husayn (as) camped on one side [of the road] and we camped on the other. As we were having our meal Husayn's messenger approached, greeted us and entered.

Then he said: 'O, Zuhayr ibn al-Qayn! Abu Abdillah Husayn ibn Ali (as) has sent me to summon you to him.' He said: Every one of us threw away what was in his hands and lost his voice as though there where birds sitting on our heads. Then Dulham bint 'Amr, the wife of Zuhayr ibn al-Qayn informed me, saying: 'I said to him: 'Did the son of the daughter of the Messenger of God send for you and you refuse to meet him? Glory be to God! Why don't you meet him and listen to what he has to say, and then come back?' So Zuhayr ibn al-Qayn went and after a short while came back his face shining with joy. Then he ordered that his tent, luggage and provisions be taken to Husayn (as), and it was done. Then he said to his wife: 'You are divorced. Rejoin your family for I don't want anything to befall you on my account except good.’ Then he said to his companions: ‘He who wants to follow me [can do so] otherwise I bid you farewell!’ ”21

In this report we find four successive situations pertaining to Zuhayr.

Aversion And Inaction

First, a strong aversion and inaction with regard to meeting Husayn (as) to the extent that he did everything not to halt at the same watering place with Husayn (as).This aversion was caused by a great misunderstanding and wrong evaluation of things, and not by deviation tendencies.

Shock And Hesitation

Then followed a strong mental shock.When Husayn's (as) messenger brought Zuhayr the message that the Imam wished to see him, Zuhayr and his companions were at a loss till his brave and pious wife Dulham (may God have mercy on her) took the initiative and diffused his terrible

hesitation by asking him to respond to the summons of the son of the Messenger of God (S).

Willingness To Meet Husayn (As)

Thirdly, indecisiveness left Zuhayr and he went with the messenger to meet Husayn (as) and speak to him.

Response And Acceptance

And lastly, a quick receptiveness followed and Zuhayr firmly resolved to respond to Husayn(as)'s call fully, without further hesitation or difficulty.

We do not know what Husayn (as) told Zuhayr, we do not know what Zuhayr heard from Husayn (as). We do not know what Husayn (as) could have told Zuhayr in such a short time, for Zuhayr did not stay long with Husayn (as). The report says 'soon he came back rejoicing…' and this shows that the meeting of Zuhayr with Husayn (as) did not take long before the former transferred his Umayyad partisanship to the Alids. It was a swift response to Husayn(as)'s invitation. He did not hesitate at all nor drag his feet before responding to Husayn (as).

This response of Zuhayr has two elements:

(i) A strong resolve which Zuhayr would never give up at any cost. He even said to his wife to whom he was indebted for this transformation: 'You are divorced' and to his companions: ‘Pull down my tent and carry my luggage to Husayn’s (as) campside.’

(ii) The speed and ease in taking his decision, with no effort or reluctance ‘After a while he came back rejoicing’.

Analysis Of Al-Hurr's Unusual Stand

(i) Al-Hurr knew the Imam's position very well and prayed behind him. When the Imam gave him the option of praying behind him or leading his companions in prayer while the Imam prayed with his own, al-Hurr said: ‘You pray and we pray behind you'. When the Imam said to him, 'May your mother grieve over your death!' it was hard for him to bear, but he only answered: ‘I swear by God that if any other man from the Arabs mentioned my mother in this way I would have mentioned his mother the same way, whoever he might have been. But there is no way I can mention your mother except in the best possible terms.’

(ii) Ibn Ziyad ordered him to bring the Imam (as) to Kufa under escort but the latter strongly refused. So Hurr tried to free himself of the responsibility he was charged with and not be involved in Husayn (as)'s affair. Hurr hoped that God would save him from getting involved in anything to do with that. He said to the Imam 'Take the road between me and you, one that will neither take you to Kufa nor back to Medina.'

(iii) However, throughout these events Hurr was trying to keep his position in the Ummayad army. He did not want to give up the command of the army that was assigned to him by Ibn Ziyad. His clinging to the world and its positions did not rob him of treating the Imam with courtesy, nor did his courtesy stamp out his love for the world.

(iv)Despite all efforts to avoid the point of separation where he would have to pick one of the two things: this world or the next, where he could

not have both, it was the will of God to take Hurr to the destined point. That was on the tenth day of Muharram when he went to Umar ibn Sa'ad in Karbala and said to him: Are you [really] fighting this man?' Yes, I swear by God. [I will engage him in] a fight, the least part of which will send heads and hands flying’, he replied.

(v) At that point Hurr realized that he had no choice but to choose either this world or the next, and he could never have both. He would either prefer this world over the next or vice versa.

(vi)It became hard for him to decide and it was then that he began trembling. This is a condition above that of anxiety and confusion. Hurr found himself in a position in which he had to resolve relinquishing all his worldly acquisitions, a fact he had tried hard to avoid. Hitherto he had held on to those acquisitions as much as possible. We do not know of a fiercer contest inside the human mind. Hurr had experienced, at the zero hour of his life, a struggle between the world and the hereafter right inside himself which he had been running away throughout that period. He had been trying to reconcile the two but the will of God was above that of Hurr. He came face to face with the point of separation!

(vii) So Hurr took the inevitable decision and galloped his horse towards Husayn (as) to the utter surprise of his companions and the whole army. The commander of the army Umar ibn Sa'ad could not believe it when he saw al-Hurr going over to Husayn's side at this critical moment.

He now came to Husayn (as) with his head bowed in shame on account of how he had treated the Imam some days before on the way to Karbala. He approached saying: ‘Is there a chance to repent?’ 'If you return to God He will accept you', the Imam replied.

Hurr galloped his horse towards Husayn (as) as if he was running away from something that pursued him, something he feared. But Hurr was a brave man undaunted by anything. Why did he speed his horse towards Husayn? Who was pursuing him?

Hurr was afraid of himself, lest his base self-prevented him from going over to Husayn’s side by enticing him with the world. He wanted to put himself into a new reality from which he could not go back again. So he galloped quickly to join Husayn and put himself in a new reality, i.e. before Husayn (as), ashamed and apologizing, seeking his pardon so that God might accept his repentance.

May God have mercy on you O Hurr! You were a free man (hur) as your mother named you; you would not incline towards the allurements of the world.

May God have mercy on you, O Hurr! Your companions testified to your bravery on the battlefield and we testify that you were more valiant and strong in the battle with your self. We bear witness that the tough decision you took on that day which perplexed the army and its general was a feat that could hardly be accomplished by a joint effort of courageous men.

Surely God loved and preferred you in the company of Husayn (as), to fight and attain martyrdom by his side, while defending him. Congratulations on this great divine gift!

Conclusion

Before we close this discussion, I would like to take a final glance at the comparison between the second and third classes.

At the end, al-Hurr and Zuhayr (may God have mercy on them) met ‘in the abode of truthfulness with an omnipotent King;’22 they supported Husayn; they fought, were killed and attained martyrdom together; and they gained nearness to the Messenger of God (S) in paradise. The bitter troubles suffered by al-Hurr might not be less in value than the swift accepteance by Zuhayr. So what is the need of comparison and analysis?

It is true that in the final analysis both men attained their goal and there is no doubt about that, but many a man has fallen while taking the leap from the world to the hereafter and from ‘I’ to God, as the world overpowered him while he was trying to extricate himself from its clutches. A great number of people have lost the battle with the self. God Almighty declared the truth when He said:"Indeed man is at a loss, except those who have faith and do righteous deeds, and enjoin one another to [follow] the truth, and enjoin one another to patience.” 23

Surely, most people are at a loss and those who prosper are only a small group. Those are the people who enjoin one another to follow the truth and enjoin one another to patience, barring exceptional cases.

To be saved from the hazards of this road, which are many and dangerous, one should not give himself up to the world. This is the first necessary condition. The second is that one should not appropriate much from the world but only take from it as much as one needs. He who takes from the world will surely be taken by it unless he limits himself to his needs with modesty, in which case worldly enticements will not overpower him.

In his sermon describing the God-fearing, the Commander of the Faithful said “You will see him (the God-fearing person) modest in hopes, contented in mind; his food inelaborate, his affairs simple, his greed dead…”24

This doesn’t mean that one should prohibit himself the good things of life, rather one should be contented with the amount he needs so that the world will not overwhelm him and strip him of his will-power.

The Commander of the Faithful is teaching us how to treat our ‘selves’ if they prove obstinate with regard to obligations we dislike, and piety. We should punish them through the pleasures of this world, which they love. This is an excellent remedy for it trains the soul to accept cumbersome and arduous tasks of obligations and piety.

“If his soul is recalcitrant in matters it dislikes he will not give it what it wants.”25

Notes

1. - In Surah Al 'Imran, Verse 166, God most High says, concerning the day of Badr: "What befell you on the day when the two hosts met…"

2. - Qur'an Ch:8 vs: 6.

3. - Qur'an Ch: 30, Vs: 69.

4. - Wasa'il al-Shi'ah 2:141.

5. - Majma' al-Bayan 2: 385.

6. - Mishkat al-Anwar 155.

7. - In those days, this place was said to lie between Hamedan and Rayy, but we could not locate it on present-day maps.

8. - Tarikh al-Tabari 6: 232.

9. - Al-Muqarram's Maqtal al-Al-Husayn (a.s) pg. 214.

10. - Ibid, pg. 214 – 215.

11. - A hill where al-Nu'man ibn al-Mundhir used to go hunting.

12. - Sayyid Abd al-Razzaq-al-Muqarram's Maqtal al-Al-Husayn (a.s) 196.

13. - Sheikh Mufid's Al-Irshad pg: 235.

14. - Abu Mikhnaf said: "Uqbah ibn Sam'an said: When we left the castle of Banu Muqatil and moved on for some time al-Al-Husayn dozed off for a moment and then woke up saying 'We are from God and to him we are returning. Praise be to God, Lord of the worlds." He repeated this twice or thrice. Then Ali ibn al-Al-Husayn approached him riding his horse and said: 'We are from God and to him we are returning. Praise be to God, Lord of the worlds! Father! May I be your ransom. Why did you praise God and recited the return formula?

Al-Husayn (as) said: My son! I dozed off for a moment and saw a rider who was saying: "The people are moving along and death is moving towards them." So I realized that we are being given the news of our death.

He said to him: Father! May God never let you see evil – are we not in the right?

Al-Husayn (as) replied: "Surely, I swear by the One to whom the bondsmen return.

He said: Father! in that case we wouldn't mind to die as those in the right.

Then al-Al-Husayn said to him: May God reward you with the best of what he rewards a son for his obedience to his father!"

Tarikh al-Tabari 7: 307, the events of the year 61 (A.H.) (European edition).

15. - Qur'an Ch: 26, Vs: 88-89.

16. - Qur'an Ch: 2, Vs. 172.

17. - Qur'an Ch: 4, Vs. 78.

18. - Qur'an Ch: 46, Vs. 20.

19. - Nur al-Thaqalan 5: 15.

20. - This is found in Nahj al-Balaghah vo.2, pg.48 speech no 156. "I said: O Messenger of God! When some of the Muslims are martyred on the day of Uhud and I was deprived of martyrdom and I felt it seriously, didn't you tell me: Rejoice, for martyrdom is waiting for you?

He said to me: This is so. Then how is your perseverance? I said: O Messenger of God! This is not a situation [that requires] perseverance but one of rejoicing and gratitude."

21. - Tarikh al-Tabari 7: 290-291 Events of 61 A.H (European edition).

22. - Qur’an Ch: 54, Vs: 55.

23. - Qur’an Ch: 103, Vs: 2-3.

24. - Nahj al-Balaghah 2: 163 sermon 193 (Muhammad Abduh’s edition)

25. - Al-Fatal al-Nisaburi’s Rawdah al-Wa’izin, pg: 439; Al-Tabarasi’s Makarim al-Akhlaq, pg 447