Alhassanain(p) Network for Heritage and Islamic Thought

On the Removal of Obstacles and Hindrances from the Wayfarer's Path

This chapter consists of six sections:

Section one: on repentance (tawbah ).

Section two: on abstinence (zuhd ).

Section three: on poverty (Faqr ).

Section four: on self-discipline (riyadah ).

Section five: on self-scrutiny and watchfulness (muhasabah andmuraqabah ).

Section six: onGodfearing (taqwa ).

Section One: On Repentance

God, the Blessed and the Exalted, has said:

... وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

“And repent you unto God together, O believers, in order that you may succeed.” (24:31)

The meaning oftawbah is turning away from sin. One must first know whatis sin in order to turn away from it. It should be known that the actions of people are of five kinds:

First, those which must be done and which it is not proper to omit.

Second, those which must not be done and which it is not proper to do.

Third, those are better done than omitted.

Fourth, those which are better omitted than done.

Fifth, those doing or not doing which is equal.

Sin consists of not doing acts of the first kind and committing acts of the second kind, and it is a duty of all sane people to repent on committing all acts of this kind.

And here that which is meant are not only acts of speech and those performed by bodily members but also all acts of thinking, speaking, and acting that are subject to the power and will of every sane person.

As to the omission of acts of the third kind and commission of acts of the fourth, they represent a breach of etiquette (tark -eawla ), which is reprehensible for the Infallible Ones (ma'sumun , i.e. the prophets and theirawsiya '), and their repentance is for commission oftark -eawla .

For the wayfarers, it is sin to attend to other than God, the Exalted, Who is their cherished goal, and they should repent on perpetrating it.

Hence repentance is of three kinds: the common repentance of the generality of people, the special (khass ) repentance of the infallible ones, and the exclusive (akhass ) repentance of the people of the path. The repentance of the sinners of theummah pertains to the first category.

The repentance of Adam, may peace be upon him, and otherprophets belongs to the second category. And the repentance of our Messenger, may God bless him and his Household, belongs to the third category, in regard to which he said:

وإنه ليغان على قلبه وإني لأستغفر الله في كل يوم سبعين مرة

Indeed, physical nature casts its shadow upon my heart and I seek God's forgiveness seventy times in a day.1

As to the repentance of the common people, it depends on two conditions.

The first condition is the knowledge of the various categories of action, as to which action is conducive to the attainment of perfection and which action results in deficiency and loss.

And this perfection varies with different persons; for some it is deliverance from punishment, and for some it is achievement of reward, and for some it is attainment of the Creator's good pleasure and nearness to Him.

The deficiency and loss also varies likewise; either it is liability to punishment, or deprivation from reward, or the displeasure of the Creator and farness from Him, the latter being the state of the accursed.

The second condition is awareness of the benefit that lies in attaining perfection and the good pleasure of God, the Exalted, and the harm in incurring loss and earning His displeasure.

Hence every sensible person who fulfils these two conditions would not sin and would repent should he perpetrate any.

Further, repentance consists of three things, (1) one of which relates to the past, (2) another to the present, and (3) a third to the future.

As to that which relates to the past, it consists of two things. (a) First, remorse for the sin committed by him in the past and regret for it, a regret that is as complete as possible. This kind entails the two other things and that is why it has been said that الندم توبة `Remorse is repentance`.2

(b) The second thing is to compensate for the past conduct, and this has three aspects.

(i ) One of them relates to God, the Exalted, Whom one has disobeyed.

(ii) The second relates to one's own self,which was subjected by one to harm and the displeasure of God, the Exalted.

(iii) The third relates to the other person who has been harmed by one's word or deed, and as long as the other person is not restituted his rights, repentance does not materialize. The restitution of his right can be made either by apologizing or by accepting retributive action, or by doing something which will obtain his satisfaction.

This means actually restituting his right or compensating him, or someone who represents him, for that breached right, or accepting his retributive action, or that of someone who represents him, and bearing the punishment that has been prescribed for that offense.

If the other person is one who has been killed, obtaining the satisfaction of his heirs is also part of the condition, for it is impossible to obtain the satisfaction of that man. If all the other requisites of repentance have been realized one may hope to be absolved in the Hereafter by God, the Exalted, with His all-inclusive mercy.

(ii) As to the rights of one's own self, that has to be compensated for by accepting the prescribed punishment in the world or the Hereafter.

(i ) As to theGodward aspect of the matter, its requisites can hopefully be achieved by turning to God with lamentation and tears, and by devoting oneself to worship and austerities after obtaining the satisfaction of the victim and restituting the rights of one's own self.

(2) As to the aspect of repentance that relates to the present, it consists of two things. One of them is to refrain from perpetrating the sin in which one has been engaged for the sake of attaining nearness to God. The second is to make the other victim of the sin secure from one's misconduct and to compensate him for the harm that has been inflicted upon him.

(3) As to the aspect relating to the future, that also consists of two things. One of them is to make a firm resolution not to commit it again, so much so that one would not commit a like sin, either voluntarily or under duress, even if one were to be killed or burnt.

The second is to remain steadfast in that resolve; for it happens that one who resolves on something is not secure against relapse. With the means of pledges and atonements, or some other of the various deterrents to resumption of sin, one should try to remain steadfast in one's resolution. And as long as one is hesitant and there is likelihood of resumption, steadfastness has not been realized.

And in all these matters one's intention should be the attainment of nearness to God and obedience of His commands so that one becomes one of those concerning whom it has been said:

التائب من الذنب كمن لا ذنب له

One who repents for a sin is like one who has not sinned.3

These are the requisites of the common repentance from sins, and it is about this group that it has been said:

يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ

“O you who believe! Turn unto God in sincere repentance. It may be that your Lord will remit from you your evil deeds .“ ( 66:8)

And also:

إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُولَٰئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ

“Forgiveness is only incumbent on God towards those who do evil in ignorance (and) then turn quickly (in repentance) to God. These are they toward whom God relents . .”. (4:17)

And as to the special kind of repentance, which is for commission oftark -eawla , its requisites can be understood from that which has been mentioned in this regard. In this relation it has been said:

لَّقَد تَّابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ

“God has accepted the repentance of the Prophet, and theMuhajirun and theAnsar who followed him in the hour of hardship ...” (9:117)

As to the exclusive repentance (of the wayfarers), it relates to two things. One of them is repentance for the wayfarer's paying heed to anything other than the cherished goal, and that is why it has been said:

اليمين والشمال مضلتان

Deviance it is (to turn) to the right and the left.4

the second thing relates to repentance for retreating to a previous stage from which one must have gone forward, or for halting in the present stage, or considering that stage with satisfaction with the aim of halting in .All these are sins for this group, and that is why it has been said:

حسنات الأبرار سيئات المقربين

The merits of the virtuous are vices for the saintly.

They ought to repent for this sin, seek God's forgiveness abstain from persistence, be remorseful for past lapses, and plead in the presence of the Creator, the Exalted, the Holy, and the Pure.

من تاب وأخلص سره لله فالله له

Whoever repents and purifies his soul for the sake of God, God shall be his.

إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ

“Indeed God loves the repentant and those who take care for purity.” (2:222)

Section Two: OnZuhd

God, the Exalted, says

وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ

“Stretch notthine eyes to thatWe have given pairs of them to enjoy-the flower of the present life, that We may try them therein; and thy Lord's provision is better and more enduring.” (20:131)

Zuhd is the absence of desire and thezahid is someone who is not fond of such mundane things as food and drink, dress and housing, other objects of appetite and pleasure, property and status, good name, proximity to rulers and influence, and every other thing that would depart from him at the time of death.

This absence of love for mundane matters is neither because of incapacity or ignorance about them, nor for any purpose or reward. Someone who has this quality is azahid in the above mentioned sense.

However, a realzahid is one whosezuhd , as described, is not accompanied even with the hope of deliverance from the chastisement of hell or the reward of paradise, but solely for the sake of restraining his soul after knowing the benefits and consequences of each of these things mentioned.

Hiszuhd is habitual and is without any trace of greed, hope or expectation, worldly or otherworldly. This quality becomes habitual by means of restraining the soul from seeking pleasures, and by making it accustomed to austerities so that indifference to desire becomes firmly established in it.

In one of the anecdotes of the ascetics it is related that there was a man who had been selling the stew of sheep's head andpaludah (a sweet beverage made of starch jelly) for thirty years without ever tasting any of them.

Asked the reason for this austerity, he replied, “When my soul desired these two things, I told it that it would never get any of them if it were to touch any of them. I did that so that it would not incline towards any pleasure whatsoever.”

One who adoptszuhd in the world with the hope of deliverance or reward in the Hereafter is like one who, out of his base disposition, abstains from eating food for days despite great hunger in order to eat to his fill at an expected feast. Or he is like a tradesman who does barter to make a profit out of his merchandise.

In wayfaring, the benefit ofzuhd lies in the curtailment of preoccupations, so that the wayfarer is saved from being preoccupied with anything that would keep him from reaching his goal.

Section Three: On Poverty (Faqr )

God, the Exalted, has said:

لَّيْسَ عَلَى الضُّعَفَاءِ وَلَا عَلَى الْمَرْضَىٰ وَلَا عَلَى الَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ

“Not unto the weak nor unto the sick nor unto those who can find naught to spend is any fault (if they are true to God and His Messenger) . .”. (9:91)

Thefaqir is someone without means or someone who has less than his minimum needs. However, in this context 'faqir ' is one who has no love of property and mundane things, and if he were to obtain any he is not keen to keep it.

That is not out of ignorance or incapacity or some handicap or negligence, nor for coveting some other advantage.

It is not for the sake of status, for earning a name for being good and generous, nor for fear of the tortures of hell or hope of the rewards of the Hereafter, but due to the need to be free from diversions, which is necessary for attentive wayfaring on the path of Reality and concentrating on the Divine, so that anything that is apart from God, the Exalted, does not become an obstacle in his way. And, in fact, this poverty is a branch ofzuhd .

The Prophet, may God bless him and his Household, once said (to his Companions)

ألا أخبركم عن ملوك الجنة؟

“Do you want me to tell you concerning the princes of the people of paradise?”

They replied, “Yes.” Whereupon he said,

كل ضعيف مستضعف أغبر أشعت ذي طمرين لا يؤبه له أقسم على الله لأبره

They are the weakest (of their society dusty, with disheveled hair, putting on two worn out pieces of clothing for dress, but who, nevertheless, were they to swear by God (to do something) would fulfill their oath.5

And when the Prophet himself was told, “If you wish,We shall fill the Baths andMakkah for you with gold,” he replied,

لا, بل أجوع يوما فاسألك وأشبع يوما فأشكرك

No. Rather would I prefer to pray to Thee when I am hungry and to thank Thee when I satisfy myhunger.

Section Four: On Self-Discipline (Riyadah )

God, the Exalted and the Glorious, has said:

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ

“But as for him who fears the Station of his Lord and forbids the soul its caprice, surely Paradise shall be the refuge.” (79:40-41)

'Riyadah ' literally means the breaking in of a horse or mule by restraining it from carrying out its undesirable inclinations and habituating it to obey its master and to carry out his purposes.

In the present context,riyadah means restraining the animal soul from following its instincts of Desire and Irascibility and that which is associated with them, and deterring the rational soul from obeying animal instincts and restraining it from vicious dispositions and conduct, such as greed, acquisitiveness, ambition, and their associated characteristics such as cunning, deceit, fraud, backbiting, prejudice, anger, hatred, envy, and vice, and that which takes an evil or some other form, and habituating the human soul to such conduct as would lead it to the perfection it is capable of.

That which follows the faculty of Desire is called the `bestial' (bahimi ) soul; that which follow the Irascible faculty is called `predatory' (sabu'i ), and that which is habituated to vicious dispositions is called `satanic,' and these are together referred to as the `inciting soul' in theQur'anic revelation (ammaratun bi al-su ', mentioned in 12:53), that is, a soul that incites one to evil should these vices have become permanent in it.

But if they have not become permanent, it would sometimes incline to evil and sometimes to good, and when it inclines to good it would feel remorse and blame itself. Such a soul is called the 'blaming soul' (al-nafs al-lawwamah ).

A soul that is submissive to the intellect and habituated to seeking what is good is named the 'contended soul' (al-na f s al-mutma'innah ).

The purpose of self-discipline is threefold: First, the removal of obstacles, including outward and inward preoccupations, from the way towards God.Second, the subjugation of the animal soul to the practical intellect, which motivates the quest for perfection.

And third, habituating the human soul to remaining steady in the condition that prepares it for the reception of Divine effusion, so that it may attain to the perfection that is possible for it.

Section Five: On Self-Scrutiny (Muhasabah ) and Watchfulness (Muraqabah )

God, the Exalted, has said:

... وَإِن تُبْدُوا مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّهُ

“Whether you make known what is in your souls or hide it, God will bring you to account for it.” (2:284)

Muhasabah means taking account, andmuraqabah means being watchful. In the present context it means taking account of one's acts of obedience and sinfulness to see which of themare more . If the acts of obedience are more, he should see where these remaining acts of obedience stand in relation to the bounties bestowed upon him by God, the Exalted.

In this regard, first he should consider his own existence and the numerous benefits that relate to the creation of his bodily members. The scholars of anatomy have compiled numerous books describing them to the extent of their understanding, although what they have understood is not even a drop out of an ocean.

He has placed inman's being several benefits relating to his faculties of growth and movement and fashioned numerous subtleties of creation in his soul, which is capable of knowledge and apprehends theintelligibles with its essence, perceives the perceptible, and governs the body's functions and organs.

He has ordained his sustenance from the beginning of creation and fashioned the means of his growth and development all the way from the highest to the lowest planes.

Hence, if one were to compare his extra acts of obedience with these above-mentioned bounties and other innumerable bounties besides them, concerning which He has stated:

وَإِن تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا

“.and if you count the bounty of God, you shall not be able to reckon it . .” (14:34)

he would come to realize his own nonfeasance under all circumstances.

And if his acts of obedience and sins be equal, he should know that he hasn't performed any act of service in return for these bounties and his nonfeasance is all the more evident.

And should the extent of his sins be preponderant, woe to him! Woe to him!

Hence whenever the seeker of perfection takes this account of himself, nothing except obedience will come out of him and he would consider himself at default even if he were to do nothing but obey, and this is why it has been said:

حاسبوا أنفسكم قبل أن تحاسبوا

Take any account of yourselves before you are called to give account.6

And if one does not take one's own account and continues to remain in sinfulness, he will encounter the day when he will be subjected to reckoning in accordance with (theQur'anic statement):

وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَاسِبِينَ

“(AndWe set a just balance for the Day of Resurrection so that no soul is wronged in aught). Though itbe of the weight of a grain of mustard seed, We shall bring it. AndWe suffice asreckoners ” (21:47)

and face painful chastisement and great loss when

... وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ

“. . nor will intercession be accepted from it, nor will compensation be received from it ...”( 2:48)

May God save us fromthat.

As tomuraqabah , that consists of being watchful over one's outward and inner being so that one does not perpetrate anything that would annul his good works. That is, one should constantly be watchful over one's states so that one does not fall into sin, open or secret, and so that any preoccupation, significant or trivial, does not keep him from journeying on the path of Truth. He should always keep this verse in his mind:

وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنفُسِكُمْ فَاحْذَرُوهُ

“. .know that God knows what is in your souls, so beware of Him . .” (2:235)

until he reaches his sought destination. And God grants success to any of His servants that He wishes, and Heis'All -Subtle and All-knowing.

Section Six: OnGodfearing (Taqwa )

God, the Glorious and the Almighty, has said:

إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ

“Verily, the morehonoured amongst you in God's sight is the one who is moreGodfearing amongst you.” (49:13)

Taqwa ' means refraining from sin with the fear of God's displeasure and drifting away from Him. In the same way as a sick person seeking health, in order to achieve health and cure his disease, has to refrain from what is harmful for him and would exacerbate his sickness, so also a deficient being in the quest of perfection should avoid everything that is contrary to perfection or an obstacle in its way, or which would divert its attention from wayfaring on the path of perfection, in order that that which is essential or conducive to wayfaring be beneficial and effective:

وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ

“And whosoever fears God, God will appoint a way out for him, and will provide for him from whence he has no expectation.” (65:3)

in reality,taqwa consists of three things: one is fear, the second is avoidance of sins, and the third is the desire for attaining nearness to God.

Each of these three will be fully explained in its proper place in this brief treatise. That which has been said in the (Qur'anic ) Revelation and the traditions concerningtaqwa and in the praise of themuttaqun (Godfearing ) far exceeds what can be mentioned in this brief discourse. And the end of all goals is the love of the Exalted Maker.

بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِ وَاتَّقَىٰ فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ

“Nay, but (the chosen of God) is he who fulfils his pledge and fears God; indeed, God loves the God fearing.” (3:76)

Notes

1.Sahih Muslim,iv , 2075.

2. Al-Majlisi , al-Bihar, Ixxiv,159 .

3. Al-Kulayni ,Usul al-Kafi , ii, 435.

4.Nahj al-balaghah ,khutbah 16, p. 50, ed. by Muhammad `Abduh .

5.Sunan Ibn Majah , ii, 1378;Musnad Ahmadibn Hanbal , v, 407.

6. Al-Majlisi , al-Bihar,Ixvii , 73.

Causes of Husaini Jihad

Dr. Ibrahim Ayati

I seek refuge in the Hearer and the Omniscient Allah from the accursed Satan. In the Name of Allah, the Beneficent, the Merciful.

Do not think of those slain for the cause of Allah as dead. They are alive with their Lord and receive sustenance from Him. (Surah Al Imran, 3: 169)

The subject of today's speech is the causes which obliged Imam Husayn (P) to take a stand and the events on account of which he decided that it would be a sin to sit quiet under those circumstances. I must mention at the very outset that those events did not take place all of a sudden. In other words it did not so happen that after the death of Mu'awiyyah son of Abu Sufyan in the month of Rajab in 60 A.H.

a critical state of affairs appeared in the Islamic society, and obliged Imam Husayn (P) to rise to the occasion and before that there was nothing in Islamic history , which might be considered to be the introduction and prelude to the Imam's stand. In fact this is not the position and a search for the causes of Imam Husayn's (P) decision should be made in the history of at least thirty years ago. This is as regards the direct causes. If indirect causes are also taken into account we shall have to go back even beyond that. However, it is neither intended to mention these indirect causes nor is this the .proper occasion for that.

However thirty years before 60 A.H. i.e. in 29 A.H. or 30 A.H. the causes for this sacred movement had come into existence. As is known the Umayyad Caliph, 'Uthman son of, Affan ruled the Muslims and occupied the Islamic Caliphate for about twelve years. As you have read in history the trend of the Islamic Government underwent a change during the last six years of 'Uthman's Caliphate. What should take place in the Islamic Government is that the people should enjoy full freedom in all matters except that it should be necessary for everyone to obey law. None should be under obligation to do anything except to remain within the limits of his rights and to observe law, so much so that none should be bound to act according to the Caliph's personal wish and pleasure. It was this form of government which had undergone a change.

The Muslims became free from obeying law and instead of that it became necessary for them to respect the desires and policies of the Caliph. In other words the trend of the Islamic Government had become such that it became necessary for every person to act according to the policies and wishes of the Court of the Caliphate even though this might result in violating the law.

Whoever took a step against the wishes of the Court of the Caliph was taken to task and considered to be a culprit, although he might be innocent and obedient to law. As you are aware ' Ammar Yasir (a renowned companion) was punished during the Caliphate of Uthman and Abuzar Ghifari (another renowned companion) was justice but protected religion and took care about lawful and unlawful things were imprisoned and tortured because they did not act according to the wishes and interests of the Caliph and his Court and did not care even for the displeasure of the Caliph in the matter of truth and justice. Contrary to this there were those who supported the policies and wishes of the court. As regards those people not only that their interests remained safe but the rights and interests of others also went into their pockets. It is evident from the history of Islam that during the last six years of the Caliphate of 'Uthman bin' Affan those who were 'People of Paradise' in the eyes of the common man had, by usurping the property of the widows and orphans, accumulated so much wealth that one wonders at it.

When the activities of those who were called the 'People of Paradise' were such, it is evident as to what must have been done by those who were the 'People of Hell'. As is well-known the non-Shi'ah sources have quoted a tradition (Hadith) from the Holy Prophet. On the basis of decisive proof the Shi'ah consider this tradition to be wrong and forged and deny its authenticity. In this tradition it has been insinuated that the Holy Prophet conveyed the good news to ten of his companions that they were the 'People of Paradise'. It can very well be seen what calamities these 'People of Paradise' let loose during the last six years of the Caliphate of 'Uthman. They usurped the rights of the helpless Muslims and misappropriated the assets of Baytul Mal (Public treasury).

It was the same wealth on which Imam' Ali bad exercised strict control during the period of his Caliphate and the two Caliphs preceding 'Uthman as well as Uthman himself during the early days of his Caliphate had also considered it necessary to spend it carefully. As an example I have noted from an authentic source of the history of Islam some facts about these so-called 'People of Paradise' during the period of 'Uthman. I shall relate these facts to you so that you should also know that what I am saying is not on account of prejudice or personal fanaticism but my object is that you should study the events which took place gradually after 29- 30 A.H. You may know the reason which made: lmam Husayn's (P) action necessary and why he came to the conclusion that there was no remedy to counteract the tendency of deviation from truth which had been looming large in the minds of the people except by sacrificing his and his companions lives. God-willing my speech will make this matter sufficiently clear.

Those persons who are. acquainted with the history of Islam and its primary sources know Mas'udl very well. ' All bin al-Husayn al-Mas'udi .is a notable Islamic historian and geographer, who is relied upon by all the five-Islamic schools of thought. His book entitled 'Murujuz Zahab' is interesting, exquisite and reliable.

Writing about the Caliphate of 'Uthman, Mas'udi says: When the Caliph 'Uthman bin' Affan was murdered he left behind 150 gold dinars and 1,000,000 dirhams in cash. After 'Uthman Imam Ali (P) became the Caliph. When he was martyred Imam Hasan (P) declared from the pulpit: 'My father has not left behind any gold or silver coin as legacy except 700 dirhams.

This amount was also saved by him out of his stipend to make payment to a servant for household work'. (Murujuz Zahab (Vol. 11, p. 426; Printed in Egypt, 1948). According to a tradition Imam' Ali (P) left 250 dirhams, the Holy Qur'an and a sword as inheritance for his family.) On the other hand besides lakhs of dirhams and dinars mentioned above 'Uthman owned property in Wadi'ul-Qara, Hunayn etc. which was worth one lakh gold dinars. Moreover, he possessed innumerable horses and camels. (Murujuz Zahab, Vol. 11, p. 341.)

According to the tradition of 'Ashra-e-Mubashshira, (the ten who were given the good news) 'Uthman was a 'Man of Paradise'. As the head of the Islamic state the Holy Prophet could not collect even ten dirhams. Imam Ali (P) and Abu Bakr and 'Umar did not also make any material gain from the Office of the Caliph. However, 'Uthman gained a good deal from it.

Mas'udi also writes: Zubair bin al-' Awwam got constructed a famous palace in Basra. Besides this he also possessed many houses in Basra, Kufa and Alexandria (Egypt). According to the said tradition and in my words this Zubair was also a 'Man of Paradise'. Zubair"s legacy consisted of 50,000 gold dinars, 1000 horses, 1000 slaves and slave-girls and a large quantity of immovable property in different cities. It is 'an indisputable fact that so much wealth could not be accumulated by lawful means. A large part of it was the right of those deprived persons who were not in the good books of the government. Hence, these people appropriated their share as well.

Mas'udi also writes that Talha bin Ubaydullah Taymi who was another 'man of Paradise' got constructed a well-known palace in Kufa.

Mas'udi says: The income of Talha bin Ubaydullah Taymi from his property in only Iraq was 1000 gold dinars and according to a narration it was even more than that. Talha got his house constructed in Madina with baked bricks, lime, and costly timber.

Mas'udi says further: Abdur Rahman bin' Awl Zuhari who was another 'Man of Paradise' got a spacious house built. There were 100 horses in his stable and he also owned 1000 camels and 10,000 goats and sheep. Moreover, he had four wives at the time of his death. When a person who dies has children the eighth part of the property left by him goes to his wife or wives (i.e. whether the number of wives be one, two, three or four) She or they get only the eighth part. As Abdur Rahman bin ' Awf had f our wives each wife got 1/32 of his property and this 1/32 amounted to 84,000 gold dinars. He, too, was a man of Paradise.

Sa'd bin Abi Waqqas was also a 'Man of Paradise'. Mas'udi writes that he got a lofty and splendid palace built. Of course, Zayd bin Thabit is not included in the ten 'People of Paradise'. However, he also left so much gold at the time of his death that it had to be broken with hammers for being distributed among his successors. His movable and immovable property was worth 100,000 dinars.

Mas'udi writes further: Ya'la bin Umayyah who is also called Ya'la bin Munayyah (Munayyah was his mother's name and Uinayyah was his father) held important political and administrative offices during the period of the Caliphate of 'Uthman. In our terminology he was the Finance Minister. Mas'udi says: Ya'ala bin Umayyah left 500,000 gold dinars at the time of his death. Moreover, the people owed him a large amount of debt. His property and other legacy valued 300,000 dinars. Thereafter, Mas'udi says: "This was not the state of affairs during the period of 'Umar bin Khattii.b and the policy at that time was straightforward and clear'.

of Uthman that in the event of one being faithful to government one could violate the law to any extent. When a person won the favor of the court. he had nothing to fear if he infringed the law. Anyhow Mas'udi says that this was not the position during the Caliphate of 'Umar i.e. the system of government and the method of collection and distribution of wealth was such that Talha, Zubair, Sa'd bin Abi 'Waqas and others could not pick up courage to appropriate the property of the Muslims and accumulate such a large quantity of wealth. (Murujuz Zahab vol. II p. 342 - 343.)

As you are aware the Commander of the Faithful, Imam Ali (P) became Caliph after the murder of 'Uthman. The difficulty which Imam Ali (P) had to face was as to how he could eradicate greed and other bad habits which had taken root in the society. During the four years and six months' period of his Caliphate he continued to campaign against this difficulty. His confrontation was with those very people who wished to accumulate wealth during the Caliphate of Imam Ali (P) as well. Imam Ali (P) did not accept this position and said: "This is not possible. On the other hand I shall take back from you the wealth which you have acquired by unlawful means and shall deposit it in Baytul Mal (Public Treasury). It was this tussle which eventually cost Imam Ali (P) his life.

As you are aware, after Imam Ali (P) the Caliphate was transferred to Imam Hasan (P) and he became his father's successor. You must be knowing that during the time of Imam Hasan (P) the social and political conditions of the Muslims had assumed a special shape. If Imam Hasan (P) had continued fighting against Mu'awiyyah bin Abu Sufyan at that time none of the two parties could achieve easy success, because the strength of the Muslims was almost equally divided in the two armies.

In the circumstances no alternative was left for Imam Hasan (P) but to abandon fighting in order to avoid futile blood- shed. This futile bloodshed could only benefit the Eastern Roman Empire or internally the Khawaraj. If as a result of fighting four or five lakh Muslims had lost their lives only Allah knows what the fate of the Muslims would have been if they had fought against the Romans, what shape the danger from Khawaraj would have assumed and what course the Islamic history would have adopted. This is my explanation of the situation. You should also ponder over it. This is not the subject of our discussion at present and I do not, therefore, wish to go into detail. Anyhow, Imam Hasan (P) secluded himself from Caliphate. However, it does not mean that he submitted to Mu'awiyyah and accepted him as Caliph and Commander of the Faithful. One of the terms of the peace pact which was concluded between Imam Hasan (P) and Mu'awiyya was this:

"Imam Hasan (P) hereby makes peace with Mu'awiyya and retires on the condition that he will never address Mu'awiyya as Commander of the Faithful i.e. he does not acknowledge Mu'awiyya to be the Caliph of the Muslims and Commander of the Faithful." I conclude this discussion here. In my view this matter is a decisive proof against those who think that Imam Hasan (P) had submitted to Mu'awiyyah, acknowledged him Caliph of the Muslims and became one of his obedient subjects. This did not happen at all. I have noted an extract about this matter from Kamilut Tawarikh of Ibne Athir which I would like to narrate before you. Ibne Athir is the author of Kamilut Tawarikh and Usudul Ghabah Ma'rifatis Sahabah. Both of these books are valuable Islamic writings.

Ibne Athir writes that when Imam Hasan (P) retired and Mu'awiyya assumed the reins of the office of Caliph, the Kharijite Farwah bin Naufal Shuja'ie, who had previously separated and gone to Sehrzur along with five hundred men said: "There is no doubt about it that it is now necessary to fight against the government of the time, and after Mu'awiyyah's coming to power and becoming Caliph, war has become obligatory for us.

" Then these people proceeded to Iraq and reached the palm-grove of Kufa. By that time Imam Hasan (P) had left Iraq and was on his way to Madina. When Mu'awiyyah came to know that the Khaijite Farwah, along with , his five hundred men, was ready to revolt, he, in order to strengthen the peace made with Imam Hasan ( as thought by him) sent a message to Imam Hasan (P). This letter was written when Imam Hasan was on his way to the Hijaz. Mu'awiyyah said: "The Kharijite Farwah bin Naufal is proceeding to Kufa along with five hundred companions. You are directed to go there and fight against him and save Kufa. Thereafter, you will be free to proceed to Madina."

When Mu'awiyyah's letter was delivered to Imam Hasan(P) he was in Qadisiyyah. In his reply the Holy Imam wrote the following bold letter to Mu'awiyyah: "If I had wished to fight against one of the people of Qibla I would first of all have fought against you. I have left you only for the sake of the welfare of the Ummah and to save it from bloodshed.

"O Mu'awiyyah! You wish that Hasan bin Ali (P) should quell the revolt of a Kharijite in the capacity of one of your officers. I have renounced the Caliphate in the interest of the Muslims. If I had wished to fight against the people of the Qibla or against one who is apparently a Muslim, I would first of all have fought against you (i.e. you are worst amongst the Muslims)."

Ponder on the word 'taraktuk' (1 have left you). The Imam says: "I have left you and have not fought against you." The meaning is the same which I have stated and in my view it is the best meaning here i.e. '1 abdicated and left you in the interest of the Ummah and to save it from bloodshed.' As I have already stated the reason of the Holy Imam's action was that it was useless to fight, because the armies of the two sides were almost equally strong and if they had weakened each other by fighting and shedding blood, both of them would have been annihibilated. Only the enemy could benefit from this state of affairs and that was what Imam Hasan (P) had written to Mu'awiyyah. [ Tarikh al Kamil, Vol. III, p. 205 (Printed at Muniriyah Press, Egypt) ]

It should not be thought that after the martyrdom of Imam Hasan (P), Imam Husayn (P) sat calm and quiet during the period of ten years when Mu'awiyyah was still alive (i.e. from 50 A.H. to 60 A.H.). It is true that during this period he did not consider it necessary to draw his sword against Mu'awiyyah as he considered it necessary to draw it against Yazid. However, he continued to point out the mistakes of Mu'awiyyah and to criticize him. His brother Imam Hasan (P) had also rejected the validity of the Caliphate of Mu' awiyyah in the sentences which you have just heard and Imam Husayn (P) also did the same thing.

Now I would like to narrate one or two sentences of Ibn-e-Qutaibah Dinori. Ibn Qutaibah is one of the distinguished ulema of Islam and definitely a Sunni and not a Shi'ah. In his famous book' AI-Imamah wal Siyasah' he writes: "This is the letter which Imam Husayn (P) wrote to Mu'awiyyah."I mention a few sentences of this letter "so that it may become clear as to what attitude Imam Husayn (P) had adopted towards Mu'awiyyah and whether he acknowledged him to be a Caliph and an honourable head of the State. During the said period of ten years had he really acknowledged the Caliphate, government and leadership of Mu'awiyyah? Or is it correct what Ibn Qutaibah writes? Now I reproduce a few sentences of this letter. Imam Husayn (P) writes to Mu'awiyyah:

"Did you not murder Hujr bin Adi and his companions although they were devout and pious? They hated heresies and ordered the people to do good and restrained them from doing bad deeds. You murdered them cruelly and broke' promises while earlier you had granted them security. This was boldness against the Command of Allah and infringement of your promises. Did you not murder' Amr bin alHumuq who was a distinguished companion of the Holy Prophet? Amr bin al.

Humuq was the man whose body was melted by worship. You murdered him after granting him security and making such promises that if those promises had been made to the deer of the desert they too would have come down from the mountains. Did you not declare the pretender Ziyad to be the son of Abu Sufyan although the Holy Prophet had declared that the child belonged to the person in whose house it is born and the adulterer should be stoned to death. Then you set Ziyad over the followers of Islam so that he might kill them, amputate their hands and feet and hang them on palm trees. Praise be to Allah! O Mu'awiyyah! It appears that neither you have any connection with this Ummah nor this Ummah has any connection with you. O Mu'awiyyah! fear Allah and understand that Allah has a Record Book in which everything, whether big or small, is recorded.

O Muawiyyah! Know it for certain that Allah cannot ignore the fact that you accuse the people merely because they resent that you have nominated an ignorant and inexperienced boy ruler, who drinks wine and plays with the dogs. I think you have destroyed yourself, lost your faith and twined the subjects. Peace be upon you." (AI-Imamah wal Siyasah, Vol. I, p. 190, written by Ibn-e-Qutaibah Abdullah bin Muslim (died 287 A.H.) Printed in Egypt 1356 A.H).

This was the manner in which Imam Hasan (P) and Imam Husayn (P) addressed Mu'awiyyah and criticized his policies and government. Ali bin al- Husayn Mas'udi has written some sentences which explain the last sentences of Imam Husayn (P) about Yazid and have a great effect on Islam and the history of Islam. He says: "Yazid was a pleasure-seeking man. He had with him hunting animals, dogs, monkeys and leopards. He arranged parties in which wine was served. One day after the murder of Imam Husayn (P) wine was being drunk. Ibn-e-Ziyad was sitting on the right hand side of Yazid. Addressing the cup-bearer Yazid said: "O Cup-bearer! Give me a cup of wine which should quench my thirst thoroughly. Then give another cup like that to Ibn-e-Ziyad who is my confidant and who strengthens my successes and efforts."

Thereafter, mentioning the cruelty and injustice of Yazid Mas'udi writes (Maroon al Sahib, Val. III, p. 77-78.): "For his subjects Yazid was like Pharaoh," Then he says: "Rather Pharaoh treated his subjects more equitably and, as compared with Yazid, was more just with the upper classes as well as the common people. In other words he was better thanYazid." Then Mas'udi says: "The common Muslims also began to be affected by the extravagance, shameless intrepidity and irreligiousness of Yazid. It means that according to the proverb "The people follow the religion of the rulers" the sins which were committed by Yazid were also committed by the dignitaries of the State. It was during his time that music became prevalent in Makkah and Madina.

When the dignitaries of the State and the Caliph himself followed the path of sin, the common people also went the same way. In Makkah and Madina the people became habituated to singing and hearing songs. The instruments of amusement began to be used. As the Caliph himself was a drunkard the people also began to drink wine openly." Mas'udi says that Yazid, i.e. the man who called himself the Caliph of the Muslims, had a monkey whose "Kunyah" (Patronymic appellation) was Abu Qays. This monkey was brought in the parties in which wine was drunk and wine was put for it in a basin. This monkey was very wicked. It was made to ride a trained wild she-ass which took part in horse race.

The she-ass was saddled and the rein was given in the hand of the monkey and thus the she-ass of Abu Qays took part in the race. At times the monkey won the race. Abu Qays was made to wear a red and yellow silken garment and the lap of the garment was tied to its waist. A coloured silken cap was placed on its head. The she-ass was also adorned with multicoloured clothes. This is referred to in the sentence which Imam Husayn (P) wrote in his letter to Mu'3wiyyah about Yazid.

Muawiyyah died in Rajab 60 A.H. and as you are aware Yazid succeeded him. I saw a strange sentence in a book. It was written in it: "The correct answer to the question as to why Imam Husayn (P) accepted martyrdom and did not swear allegiance to Yazid is that he realized that whether he swore allegiance to Yazid or not he would be murdered. And when he saw that his death was certain in either case he decided to die honourably in the path of Allah." This curious remark is absolutely baseless.

The martyrdom of the Doyen of the Martyrs is something much higher than this that, when he felt that he was sure to be killed, he thought of dying respectably and to acquire the honour of martyrdom for the sake of Islam. After studying the circumstances and events, which had taken place during at last thirty preceding years, Imam Husayn (P) came to the conclusion that the deviation of the government and the Muslims from the path of religion had become so acute that it could not be remedied by sermons and speeches or by writing books and treatises. This acute deviation could not be corrected by these methods.

An ordinary deviation and especially of an individual can be remedied by means of a brief movement and a brief action and effort and the misguided person can be brought to the right path. However, if the deviation is acute and unusual and concerns the basic problems of the Islamic society and especially if it expands and becomes common, no result can be achieved from an ordinary movement or usual writing and speech.

Imam Husayn (P) had realized it fully that in order to make fruitful the steps taken by Imam Ali (P), the Commander of the Faithful and Imam Hasan (P) it was necessary that a pungent rising and an unusual bloody movement should be resorted to, because without it, it was not possible to combat the activities of Mu'3wiyyah and others like him. Evidently none can narrate the causes of the rising of Imam Husayn (P) in the manner in which they can be narrated by the Imam himself. From the writings and speeches of Imam Husayn (P) collectively and especially from their arrangement I have come to the conclusion that from the very beginning of his movement Imam Husayn (P) had started acquainting the people with the causes of the step taken by him and the spirit of his movement.

I have noted some extracts from certain writings and speeches of Imam Husayn (P) which I shall narrate. Beginning with the will which he wrote in Madina for his brother Muhammad bin Hanafiyah up to the last and clear and unambiguous sermon which he delivered at the halting-place called 'Baiza' before Hur bin Yazid Riyahi and his companions (which, God willing, I shall mansions later) Imam Husayn (P) had made it clear to the Muslims that the perverseness resorted to by the Islamic Government and the breach which had appeared in all the social affairs the province gets so little rains that cultivation is not possible not self-sacrifice and unique rising. In the third volume of Bihourly An war Allama Majlisi has quoted a tradition from the "Maqtal" of Muhammad bin Abi Talib Moosvi, who is one of the Imamiyyah Ulema. It is possible that this tradition may have been quoted in other books as well.

It has been said in that tradition that when the governor of Madina pressed Imam Husayn (P) to swear allegiance to Yazid he (Imam Husayn) visited the grave of the Holy Prophet a number of times that night, offered prayers there, made supplication and perhaps slept there. During the next night also he went there and offered prayers and then uttered the sentences wherein he pointed to the reasons for his rising. He said: "O Lord, this is the grave of your Prophet and and I am the grandson of Your Prophet.

The situation with which I am faced is known to You." The last sentence is in the book whose name I have not mentioned and it is also not necessary to mention it. Evidently this sentence means: 'O Lord, these people want to kill me and I have no alternative left but to get ready for being killed although personally I am not willing to be killed.' However, I would not like that some Muslim may take this sentence to mean that feeling the danger of martyrdom in the path of Allah Imam Husayn (P) was complaining and crying and was betraying despair and weakness by the grave of the Holy Prophet.

O Muslims! Amr bin Jamuh was a Muslim who was previously an idol- worshipper and the custodian of one of the idol temples in Madina. He spent a large part of his life as an idol worshipper and embraced Islam in his old age. When he became a Muslim he advanced spiritually so much that when he came out to. Participate in the battle of Uhud he raised his hands in prayer and said: 'O Lord! Grant me martyrdom. O Lord! Grant me martyrdom. O Lord!

Let it not be that I may return from this journey alive without achieving my object.' (Seerate Rasullah, al Istiab, Usudul Ghibah, al-lsibah.) When the spirit of a Muslim who had spent most of his life in worshipping idols is elevated by Islam to such an extent that he considers returning alive to his family from the battle-field to be a failure and privation how is it possible that Imam Husayn (P). should complain to his grandfather and say: 'O Prophet of Allah, save me. These people are going to kill me!' It does not mean this. Standing by the side of the grave of the Holy Prophet the Holy Imam said: "O Lord, You are aware of the situation with which I am faced.

" That situation was the same which Imam Husayn (P) had assessed. That situation was the deplorable deviation in which the Muslim society was plunged. After making a deep study of this deviation and carefully examining the government and all aspects of its system Imam Husayn (P) arrived at the conclusion that the Islamic society could not be delivered from this danger and acute deviation without sacrifice and martyrdom.

Then the Imam said: "O Lord! You know that I like good deeds and hate bad deeds. " In this sentence the Imam comes nearer to the subject matter, but, in spite of this, the common people cannot understand what he means to say. The Imam added: "O Almighty Allah! I request you to make, for the sake of this sacred grave and the master of this grave, the circumstances which You have chosen for me, the means of Your pleasure as well as that of Your Prophet."

So far the Imam has indicated only that the object of his rising was 'to order the people to do good and to restrain them from evil.' What did he mean by ordering to do good and restraining from evil? Perhaps after reading his 'will' or hearing these sentences some persons may think that Imam Husayn (P) wanted to go to Kufa and to ask the traders and the bakers of that city not to weigh less and direct the merchants not to charge interest (restraining from evil) and to tell the young men of Kufa not to be careless about their prayers (ordering to do good). In fact the matter is much more important than this. Such 'ordering to do good' and 'restraining from evil' could be done even by the preachers of Kufa. In the tenth volume of "Behar" it has been quoted from the "Maqtal" of Muhammad bin Abi Talib Moosvi that at the time of his departure from Madina Imam Husayn (P) wrote this will to his brother Muhammad bin Hanafiyyah: In the name of Allah, the Beneficent, the Merciful. This is the will of Husayn (P) son of Ali (P) son of Abi Talib (P) to his brother Muhammad, known as Ibne Hanafiyyah.

"Husayn (P) son of Ali (P) testifies that Allah is One and has no partner and there is no god other than Him and that Muhammad (P) is His servant and Messenger who has brought the true religion from the True Lord. Paradise is True and Hell is also True and there is no doubt about it that the Day of Judgment will come. On that Day Allah will raise the dead from their graves and will bring them to life once again and accounting of their deeds will take place."

Then the Imam speaks about the real matter and says: "My rising is not an ordinary one. My movement is not based on worldly desires, nor do I intend to oppress anyone, " He says further: "I am going to reform the Ummah of my grandfather". In this sentence the Imam made it clear that a dangerous deterioration had taken place and it could not be corrected without rising and making sacrifice. The deterioration was such that none other than Husayn (P) could reform it. The deviation had become so acute that it could not be remedied by only speeches, writings, sermons and preaching. However, it was still not clear as to what the Imam meant to say.

He adds: "During this rising I intend to call the people to do good and to restrain themselves from evil and follow the ways of my grandfather, the Holy Prophet of Allah and my father Ali ibne Abi Talib (P). Hence, if any person accepts truth nothing can be better than this because Allah likes truth. However, if none accepts truth even then I shall have patience, but it does not mean that I shall sit idle i.e. if need be I shall cover this path alone till Allah decides between me and these people according to truth. He is the Greatest of all judges. This is my will to you and success is in the hands of Allah. I rely on Him and I have to return to Him."

I have been speaking to you for an hour. I have also to keep the time in view. I shall, therefore, speak on the remaining points of this subject in some other meeting.

In the book entitled 'Kashf-al-Ghummah' of Ali bin Isa Arbali it has been narrated by Muhammad bin Talha and similarly Syed Ibne Tawoos has quoted in his book 'Lahuf' that Imam Husayn (P) arrived in Mecca on the third of the month of Sh'aban and stayed there till the eighth of Zil-Haj. None could imagine that the son of the Holy Prophet would suddenly leave Mecca on the eighth of Zil-Haj and would come out of the state of 'ehram' after performing Umra and without performing the ceremonies of Haj. When he decided to proceed to Iraq he delivered a sermon. Here I would request you to be attentive. It is possible that many persons may be able to understand the object of the Holy Imam from the sentences which he uttered on this occasion. After praising Allah and sending greetings to the Holy Prophet, Imam Husayn (P) said:

"Death has marked the children of Adam (P) just as a necklace marks the neck of a young woman." It appears that in Mecca the Holy Imam said the real thing more openly and told the people what the state of affairs was and what was going to happen in future. He talked about death and martyrdom which clearly shows that the Islamic society had deteriorated so much that it could not be reformed by spending money or by writing treatises or holding religious meetings or delivering religious speeches. Even Imam Husayn (P) could not perhaps bring about reformation by such means. Now the only means of reformation was martyrdom and that too of a person like Husayn (P) son of Ali (P).

In this sermon the entire talk is about martyrdom. It is about death and joining the Holy Prophet (P) and falling a prey to the wolves of Karbala and the journey which would culminate in martyrdom, although we are aware that Imam Husayn (P) most probably delivered this sermon on the seventh of Zil Haj in Masjid-al-Haram before a public gathering, when the conditions were apparently favourable for him. Many people thought that Yazid bin Muawiyyah would soon abdicate and the Caliphate would be transferred to Imam Husayn (P). The Imam's special representative Muslim bin Aqueel had informed him from Kufa that all the people were with him and did not consider anyone other than him (the Holy Imam) to be deserving of Imamate and Caliphate. He, therefore, asked Imam Husayn (P) to reach Kufa as early as possible. This situation was apparently agreeable and the conditions were favourable and satisfactory. In spite of this Imam Husayn (P) was talking about death, martyrdom and the wolves of Iraq. What it means is that he had arrived at the conclusion that in the circumstances nothing except martyrdom could produce the desired result.

Today I conclude my submissions with this address. The necklace puts a mark on the neck of a young girl." That is to say man is destined to die.

At present I do not wish to comment on the beauty of this sentence, nor do I want to mention the. euphemism present in the word 'Khut'. This sentence means that death is the "necklace" (ornament) of man. The Holy Imam says further: "How fond I am of meeting my ancestors. " He means to say 'according to my assessment the present social perverseness cannot be remedied unless I adopt the way which was adopted by my father Ali (P) and my grandfather the Holy Prophet and join them.' He says further: "I am as fond of martyrdom as Prophet Yaqub (P) was fond of his son Yusuf (P). The site of my martyrdom has been selected by Allah and I am now going there. "

From this sentence we conclude that his entire plan was arranged by the Almighty Allah and Husayn (P) bin Ali (P) had no 'hand in it. For the reformation of the dangerous social perverseness Allah had chosen Husayn (P) from eternity for martyrdom and self-sacrifice. The said sentence may be taken to mean that Allah had predestined martyrdom for Imam Husayn (P) or that, keeping the exigencies of time in view, the Holy Imam had himself embraced martyrdom. It can be said that both the meanings are correct.

Thereafter, the Holy Imam mentions the matter in clearer terms and says: "It seems that I see the wild wolves of Iraq tearing my body into pieces between Nawawis and Karbala and filling their hungry bellies and empty baskets. Their task is to fill their bellies and my task is to campaign against this acute social perverseness." Again the purport is the same. It is the same plan which the Almighty Allah had chalked out to remedy the dangerous social perverse- ness of the Muslims in the shape of the martyrdom of Imam Husayn (P). Then the Holy Imam says: "There is no escape from that which is predestined. We Ahl-al-Bayt are pleased with that which Allah wills. We like that which He likes for us. We bear with patience whatever calamity comes upon us from Allah and He gives us good reward fot it."

Now I omit a few sentences. However, the last sentence also deserves special attention. The Holy Imam says: "Whoever is prepared to sacrifice his life for us and to meet Allah should come with us. Allah willing I am leaving tomorrow morning. "

This sentence means that the problems regarding the religion of Allah and human rights and defence of the Islamic society are different in different periods. At times it is necessary to spend money in the path of Allah. At other time preaching and admonitions are required. And still at another time it becomes necessary to write articles in newspapers, magazines and books so that the Muslims may read those articles and become aware of the necessities of religion. In this sentence Imam Husayn (P) made it clear that that was not the occasion when Islam might be helped with money, Jihad with the pen or verbal admonition and advice.

At times social perverseness reaches a stage at which it is not possible to remedy it except by means of martyrdom and self-sacrifice. By saying: "Whoever is prepared to sacrifice his life for us:' the Holy Imam made it clear that none should think that as Imam Husayn (P) was going to rise in the path of Allah he, too, would give a subscription of fifty dirhams or Obaidullah bin Hur Ja'afi should say that he would present a strong horse or someone else might say that he would give five swords, seven coats of mail and four spears. Imam Husayn (P) did not need swords or coats of mail or spears. The deterioration of the Islamic society had become so acute that the conditions could not improve by these means. He wanted only life and, therefore, said: "Whoever is prepared to sacrifice his life and to shed his blood in this path and to meet Allah should accompany us. I am leaving tomorrow morning."

It is the eighth night of Muharram today. The speech has perhaps become more lengthy than you expected. Give me another five minutes so that I may mention the sufferings of Ahl-al-Bayt.

"...... Hisham bin Muhammad bin Saib Kalbi (Tad Kara tool Khawas, Sibt ibn-e-Jauzi) who was one of the companions of Imam Jafar al Sadiq (P) quotes in his Maqtal that when Imam Husayn (P) realized on the day of Ashura that the people of Kufa were determined to kill him he opened the Qur'an, placed it on his head and said with a loud voice: "O people! The Book of Allah is here to decide between you and me. My grandfather is Muhammad (P), the Prophet of Allah. O people! for what offence do you consider killing me lawful? Study the verse of 'Purification', the verse of 'Mubahila' and the verse of 'Hal Ata' in the Qur'an and look into the Sunnah of the Holy Prophet. Thereafter, if you think that it is lawful to kill me you may kill me, but if you realize that it is unlwful to kill me you should refrain from this heinous act. "

What a unique and inspiring act it was that Imam Husayn (P) was stirring the religious sentiments of the people of Kufa! However, when he saw that they were devoid of religious sentiments, he decided to rely on their human sentiments. Meter all even if the people of Kufa were not interested in religion and did not fear the Hereafter they were at least human beings and a human being, too, has sentiments which can be stirred up. The Holy Imam saw that a child was crying owing to extrme thirst. I do not know who this child was -whether it was a boy or a girl and whether it was a suckling who had been brought out of the tent by some slave or slave-girl or a young one who had walked out of the tent himself.

However, it is known that it was a child of Imam Husayn (P) himself. When Imam Husayn (P) saw that the religious sentiments of the people of Kufa could not be aroused and in the meantime he saw that one of his children had been brought out of the tent by some one or had come out himself and was crying on account of acute thirst he, in my words, relied on the human sentiments and said: "O people of Iraq! If you do not take pity on me, at least take pity on this innocent child.' However, their response was very strange. They proved that they were devoid of the human sentiments also as they lacked religious sentiments. The proof of this was the arrow which left the bow and settled in the throat of the child and the child met martyrdom.

Causes of Husaini Jihad

Dr. Ibrahim Ayati

I seek refuge in the Hearer and the Omniscient Allah from the accursed Satan. In the Name of Allah, the Beneficent, the Merciful.

Do not think of those slain for the cause of Allah as dead. They are alive with their Lord and receive sustenance from Him. (Surah Al Imran, 3: 169)

The subject of today's speech is the causes which obliged Imam Husayn (P) to take a stand and the events on account of which he decided that it would be a sin to sit quiet under those circumstances. I must mention at the very outset that those events did not take place all of a sudden. In other words it did not so happen that after the death of Mu'awiyyah son of Abu Sufyan in the month of Rajab in 60 A.H.

a critical state of affairs appeared in the Islamic society, and obliged Imam Husayn (P) to rise to the occasion and before that there was nothing in Islamic history , which might be considered to be the introduction and prelude to the Imam's stand. In fact this is not the position and a search for the causes of Imam Husayn's (P) decision should be made in the history of at least thirty years ago. This is as regards the direct causes. If indirect causes are also taken into account we shall have to go back even beyond that. However, it is neither intended to mention these indirect causes nor is this the .proper occasion for that.

However thirty years before 60 A.H. i.e. in 29 A.H. or 30 A.H. the causes for this sacred movement had come into existence. As is known the Umayyad Caliph, 'Uthman son of, Affan ruled the Muslims and occupied the Islamic Caliphate for about twelve years. As you have read in history the trend of the Islamic Government underwent a change during the last six years of 'Uthman's Caliphate. What should take place in the Islamic Government is that the people should enjoy full freedom in all matters except that it should be necessary for everyone to obey law. None should be under obligation to do anything except to remain within the limits of his rights and to observe law, so much so that none should be bound to act according to the Caliph's personal wish and pleasure. It was this form of government which had undergone a change.

The Muslims became free from obeying law and instead of that it became necessary for them to respect the desires and policies of the Caliph. In other words the trend of the Islamic Government had become such that it became necessary for every person to act according to the policies and wishes of the Court of the Caliphate even though this might result in violating the law.

Whoever took a step against the wishes of the Court of the Caliph was taken to task and considered to be a culprit, although he might be innocent and obedient to law. As you are aware ' Ammar Yasir (a renowned companion) was punished during the Caliphate of Uthman and Abuzar Ghifari (another renowned companion) was justice but protected religion and took care about lawful and unlawful things were imprisoned and tortured because they did not act according to the wishes and interests of the Caliph and his Court and did not care even for the displeasure of the Caliph in the matter of truth and justice. Contrary to this there were those who supported the policies and wishes of the court. As regards those people not only that their interests remained safe but the rights and interests of others also went into their pockets. It is evident from the history of Islam that during the last six years of the Caliphate of 'Uthman bin' Affan those who were 'People of Paradise' in the eyes of the common man had, by usurping the property of the widows and orphans, accumulated so much wealth that one wonders at it.

When the activities of those who were called the 'People of Paradise' were such, it is evident as to what must have been done by those who were the 'People of Hell'. As is well-known the non-Shi'ah sources have quoted a tradition (Hadith) from the Holy Prophet. On the basis of decisive proof the Shi'ah consider this tradition to be wrong and forged and deny its authenticity. In this tradition it has been insinuated that the Holy Prophet conveyed the good news to ten of his companions that they were the 'People of Paradise'. It can very well be seen what calamities these 'People of Paradise' let loose during the last six years of the Caliphate of 'Uthman. They usurped the rights of the helpless Muslims and misappropriated the assets of Baytul Mal (Public treasury).

It was the same wealth on which Imam' Ali bad exercised strict control during the period of his Caliphate and the two Caliphs preceding 'Uthman as well as Uthman himself during the early days of his Caliphate had also considered it necessary to spend it carefully. As an example I have noted from an authentic source of the history of Islam some facts about these so-called 'People of Paradise' during the period of 'Uthman. I shall relate these facts to you so that you should also know that what I am saying is not on account of prejudice or personal fanaticism but my object is that you should study the events which took place gradually after 29- 30 A.H. You may know the reason which made: lmam Husayn's (P) action necessary and why he came to the conclusion that there was no remedy to counteract the tendency of deviation from truth which had been looming large in the minds of the people except by sacrificing his and his companions lives. God-willing my speech will make this matter sufficiently clear.

Those persons who are. acquainted with the history of Islam and its primary sources know Mas'udl very well. ' All bin al-Husayn al-Mas'udi .is a notable Islamic historian and geographer, who is relied upon by all the five-Islamic schools of thought. His book entitled 'Murujuz Zahab' is interesting, exquisite and reliable.

Writing about the Caliphate of 'Uthman, Mas'udi says: When the Caliph 'Uthman bin' Affan was murdered he left behind 150 gold dinars and 1,000,000 dirhams in cash. After 'Uthman Imam Ali (P) became the Caliph. When he was martyred Imam Hasan (P) declared from the pulpit: 'My father has not left behind any gold or silver coin as legacy except 700 dirhams.

This amount was also saved by him out of his stipend to make payment to a servant for household work'. (Murujuz Zahab (Vol. 11, p. 426; Printed in Egypt, 1948). According to a tradition Imam' Ali (P) left 250 dirhams, the Holy Qur'an and a sword as inheritance for his family.) On the other hand besides lakhs of dirhams and dinars mentioned above 'Uthman owned property in Wadi'ul-Qara, Hunayn etc. which was worth one lakh gold dinars. Moreover, he possessed innumerable horses and camels. (Murujuz Zahab, Vol. 11, p. 341.)

According to the tradition of 'Ashra-e-Mubashshira, (the ten who were given the good news) 'Uthman was a 'Man of Paradise'. As the head of the Islamic state the Holy Prophet could not collect even ten dirhams. Imam Ali (P) and Abu Bakr and 'Umar did not also make any material gain from the Office of the Caliph. However, 'Uthman gained a good deal from it.

Mas'udi also writes: Zubair bin al-' Awwam got constructed a famous palace in Basra. Besides this he also possessed many houses in Basra, Kufa and Alexandria (Egypt). According to the said tradition and in my words this Zubair was also a 'Man of Paradise'. Zubair"s legacy consisted of 50,000 gold dinars, 1000 horses, 1000 slaves and slave-girls and a large quantity of immovable property in different cities. It is 'an indisputable fact that so much wealth could not be accumulated by lawful means. A large part of it was the right of those deprived persons who were not in the good books of the government. Hence, these people appropriated their share as well.

Mas'udi also writes that Talha bin Ubaydullah Taymi who was another 'man of Paradise' got constructed a well-known palace in Kufa.

Mas'udi says: The income of Talha bin Ubaydullah Taymi from his property in only Iraq was 1000 gold dinars and according to a narration it was even more than that. Talha got his house constructed in Madina with baked bricks, lime, and costly timber.

Mas'udi says further: Abdur Rahman bin' Awl Zuhari who was another 'Man of Paradise' got a spacious house built. There were 100 horses in his stable and he also owned 1000 camels and 10,000 goats and sheep. Moreover, he had four wives at the time of his death. When a person who dies has children the eighth part of the property left by him goes to his wife or wives (i.e. whether the number of wives be one, two, three or four) She or they get only the eighth part. As Abdur Rahman bin ' Awf had f our wives each wife got 1/32 of his property and this 1/32 amounted to 84,000 gold dinars. He, too, was a man of Paradise.

Sa'd bin Abi Waqqas was also a 'Man of Paradise'. Mas'udi writes that he got a lofty and splendid palace built. Of course, Zayd bin Thabit is not included in the ten 'People of Paradise'. However, he also left so much gold at the time of his death that it had to be broken with hammers for being distributed among his successors. His movable and immovable property was worth 100,000 dinars.

Mas'udi writes further: Ya'la bin Umayyah who is also called Ya'la bin Munayyah (Munayyah was his mother's name and Uinayyah was his father) held important political and administrative offices during the period of the Caliphate of 'Uthman. In our terminology he was the Finance Minister. Mas'udi says: Ya'ala bin Umayyah left 500,000 gold dinars at the time of his death. Moreover, the people owed him a large amount of debt. His property and other legacy valued 300,000 dinars. Thereafter, Mas'udi says: "This was not the state of affairs during the period of 'Umar bin Khattii.b and the policy at that time was straightforward and clear'.

of Uthman that in the event of one being faithful to government one could violate the law to any extent. When a person won the favor of the court. he had nothing to fear if he infringed the law. Anyhow Mas'udi says that this was not the position during the Caliphate of 'Umar i.e. the system of government and the method of collection and distribution of wealth was such that Talha, Zubair, Sa'd bin Abi 'Waqas and others could not pick up courage to appropriate the property of the Muslims and accumulate such a large quantity of wealth. (Murujuz Zahab vol. II p. 342 - 343.)

As you are aware the Commander of the Faithful, Imam Ali (P) became Caliph after the murder of 'Uthman. The difficulty which Imam Ali (P) had to face was as to how he could eradicate greed and other bad habits which had taken root in the society. During the four years and six months' period of his Caliphate he continued to campaign against this difficulty. His confrontation was with those very people who wished to accumulate wealth during the Caliphate of Imam Ali (P) as well. Imam Ali (P) did not accept this position and said: "This is not possible. On the other hand I shall take back from you the wealth which you have acquired by unlawful means and shall deposit it in Baytul Mal (Public Treasury). It was this tussle which eventually cost Imam Ali (P) his life.

As you are aware, after Imam Ali (P) the Caliphate was transferred to Imam Hasan (P) and he became his father's successor. You must be knowing that during the time of Imam Hasan (P) the social and political conditions of the Muslims had assumed a special shape. If Imam Hasan (P) had continued fighting against Mu'awiyyah bin Abu Sufyan at that time none of the two parties could achieve easy success, because the strength of the Muslims was almost equally divided in the two armies.

In the circumstances no alternative was left for Imam Hasan (P) but to abandon fighting in order to avoid futile blood- shed. This futile bloodshed could only benefit the Eastern Roman Empire or internally the Khawaraj. If as a result of fighting four or five lakh Muslims had lost their lives only Allah knows what the fate of the Muslims would have been if they had fought against the Romans, what shape the danger from Khawaraj would have assumed and what course the Islamic history would have adopted. This is my explanation of the situation. You should also ponder over it. This is not the subject of our discussion at present and I do not, therefore, wish to go into detail. Anyhow, Imam Hasan (P) secluded himself from Caliphate. However, it does not mean that he submitted to Mu'awiyyah and accepted him as Caliph and Commander of the Faithful. One of the terms of the peace pact which was concluded between Imam Hasan (P) and Mu'awiyya was this:

"Imam Hasan (P) hereby makes peace with Mu'awiyya and retires on the condition that he will never address Mu'awiyya as Commander of the Faithful i.e. he does not acknowledge Mu'awiyya to be the Caliph of the Muslims and Commander of the Faithful." I conclude this discussion here. In my view this matter is a decisive proof against those who think that Imam Hasan (P) had submitted to Mu'awiyyah, acknowledged him Caliph of the Muslims and became one of his obedient subjects. This did not happen at all. I have noted an extract about this matter from Kamilut Tawarikh of Ibne Athir which I would like to narrate before you. Ibne Athir is the author of Kamilut Tawarikh and Usudul Ghabah Ma'rifatis Sahabah. Both of these books are valuable Islamic writings.

Ibne Athir writes that when Imam Hasan (P) retired and Mu'awiyya assumed the reins of the office of Caliph, the Kharijite Farwah bin Naufal Shuja'ie, who had previously separated and gone to Sehrzur along with five hundred men said: "There is no doubt about it that it is now necessary to fight against the government of the time, and after Mu'awiyyah's coming to power and becoming Caliph, war has become obligatory for us.

" Then these people proceeded to Iraq and reached the palm-grove of Kufa. By that time Imam Hasan (P) had left Iraq and was on his way to Madina. When Mu'awiyyah came to know that the Khaijite Farwah, along with , his five hundred men, was ready to revolt, he, in order to strengthen the peace made with Imam Hasan ( as thought by him) sent a message to Imam Hasan (P). This letter was written when Imam Hasan was on his way to the Hijaz. Mu'awiyyah said: "The Kharijite Farwah bin Naufal is proceeding to Kufa along with five hundred companions. You are directed to go there and fight against him and save Kufa. Thereafter, you will be free to proceed to Madina."

When Mu'awiyyah's letter was delivered to Imam Hasan(P) he was in Qadisiyyah. In his reply the Holy Imam wrote the following bold letter to Mu'awiyyah: "If I had wished to fight against one of the people of Qibla I would first of all have fought against you. I have left you only for the sake of the welfare of the Ummah and to save it from bloodshed.

"O Mu'awiyyah! You wish that Hasan bin Ali (P) should quell the revolt of a Kharijite in the capacity of one of your officers. I have renounced the Caliphate in the interest of the Muslims. If I had wished to fight against the people of the Qibla or against one who is apparently a Muslim, I would first of all have fought against you (i.e. you are worst amongst the Muslims)."

Ponder on the word 'taraktuk' (1 have left you). The Imam says: "I have left you and have not fought against you." The meaning is the same which I have stated and in my view it is the best meaning here i.e. '1 abdicated and left you in the interest of the Ummah and to save it from bloodshed.' As I have already stated the reason of the Holy Imam's action was that it was useless to fight, because the armies of the two sides were almost equally strong and if they had weakened each other by fighting and shedding blood, both of them would have been annihibilated. Only the enemy could benefit from this state of affairs and that was what Imam Hasan (P) had written to Mu'awiyyah. [ Tarikh al Kamil, Vol. III, p. 205 (Printed at Muniriyah Press, Egypt) ]

It should not be thought that after the martyrdom of Imam Hasan (P), Imam Husayn (P) sat calm and quiet during the period of ten years when Mu'awiyyah was still alive (i.e. from 50 A.H. to 60 A.H.). It is true that during this period he did not consider it necessary to draw his sword against Mu'awiyyah as he considered it necessary to draw it against Yazid. However, he continued to point out the mistakes of Mu'awiyyah and to criticize him. His brother Imam Hasan (P) had also rejected the validity of the Caliphate of Mu' awiyyah in the sentences which you have just heard and Imam Husayn (P) also did the same thing.

Now I would like to narrate one or two sentences of Ibn-e-Qutaibah Dinori. Ibn Qutaibah is one of the distinguished ulema of Islam and definitely a Sunni and not a Shi'ah. In his famous book' AI-Imamah wal Siyasah' he writes: "This is the letter which Imam Husayn (P) wrote to Mu'awiyyah."I mention a few sentences of this letter "so that it may become clear as to what attitude Imam Husayn (P) had adopted towards Mu'awiyyah and whether he acknowledged him to be a Caliph and an honourable head of the State. During the said period of ten years had he really acknowledged the Caliphate, government and leadership of Mu'awiyyah? Or is it correct what Ibn Qutaibah writes? Now I reproduce a few sentences of this letter. Imam Husayn (P) writes to Mu'awiyyah:

"Did you not murder Hujr bin Adi and his companions although they were devout and pious? They hated heresies and ordered the people to do good and restrained them from doing bad deeds. You murdered them cruelly and broke' promises while earlier you had granted them security. This was boldness against the Command of Allah and infringement of your promises. Did you not murder' Amr bin alHumuq who was a distinguished companion of the Holy Prophet? Amr bin al.

Humuq was the man whose body was melted by worship. You murdered him after granting him security and making such promises that if those promises had been made to the deer of the desert they too would have come down from the mountains. Did you not declare the pretender Ziyad to be the son of Abu Sufyan although the Holy Prophet had declared that the child belonged to the person in whose house it is born and the adulterer should be stoned to death. Then you set Ziyad over the followers of Islam so that he might kill them, amputate their hands and feet and hang them on palm trees. Praise be to Allah! O Mu'awiyyah! It appears that neither you have any connection with this Ummah nor this Ummah has any connection with you. O Mu'awiyyah! fear Allah and understand that Allah has a Record Book in which everything, whether big or small, is recorded.

O Muawiyyah! Know it for certain that Allah cannot ignore the fact that you accuse the people merely because they resent that you have nominated an ignorant and inexperienced boy ruler, who drinks wine and plays with the dogs. I think you have destroyed yourself, lost your faith and twined the subjects. Peace be upon you." (AI-Imamah wal Siyasah, Vol. I, p. 190, written by Ibn-e-Qutaibah Abdullah bin Muslim (died 287 A.H.) Printed in Egypt 1356 A.H).

This was the manner in which Imam Hasan (P) and Imam Husayn (P) addressed Mu'awiyyah and criticized his policies and government. Ali bin al- Husayn Mas'udi has written some sentences which explain the last sentences of Imam Husayn (P) about Yazid and have a great effect on Islam and the history of Islam. He says: "Yazid was a pleasure-seeking man. He had with him hunting animals, dogs, monkeys and leopards. He arranged parties in which wine was served. One day after the murder of Imam Husayn (P) wine was being drunk. Ibn-e-Ziyad was sitting on the right hand side of Yazid. Addressing the cup-bearer Yazid said: "O Cup-bearer! Give me a cup of wine which should quench my thirst thoroughly. Then give another cup like that to Ibn-e-Ziyad who is my confidant and who strengthens my successes and efforts."

Thereafter, mentioning the cruelty and injustice of Yazid Mas'udi writes (Maroon al Sahib, Val. III, p. 77-78.): "For his subjects Yazid was like Pharaoh," Then he says: "Rather Pharaoh treated his subjects more equitably and, as compared with Yazid, was more just with the upper classes as well as the common people. In other words he was better thanYazid." Then Mas'udi says: "The common Muslims also began to be affected by the extravagance, shameless intrepidity and irreligiousness of Yazid. It means that according to the proverb "The people follow the religion of the rulers" the sins which were committed by Yazid were also committed by the dignitaries of the State. It was during his time that music became prevalent in Makkah and Madina.

When the dignitaries of the State and the Caliph himself followed the path of sin, the common people also went the same way. In Makkah and Madina the people became habituated to singing and hearing songs. The instruments of amusement began to be used. As the Caliph himself was a drunkard the people also began to drink wine openly." Mas'udi says that Yazid, i.e. the man who called himself the Caliph of the Muslims, had a monkey whose "Kunyah" (Patronymic appellation) was Abu Qays. This monkey was brought in the parties in which wine was drunk and wine was put for it in a basin. This monkey was very wicked. It was made to ride a trained wild she-ass which took part in horse race.

The she-ass was saddled and the rein was given in the hand of the monkey and thus the she-ass of Abu Qays took part in the race. At times the monkey won the race. Abu Qays was made to wear a red and yellow silken garment and the lap of the garment was tied to its waist. A coloured silken cap was placed on its head. The she-ass was also adorned with multicoloured clothes. This is referred to in the sentence which Imam Husayn (P) wrote in his letter to Mu'3wiyyah about Yazid.

Muawiyyah died in Rajab 60 A.H. and as you are aware Yazid succeeded him. I saw a strange sentence in a book. It was written in it: "The correct answer to the question as to why Imam Husayn (P) accepted martyrdom and did not swear allegiance to Yazid is that he realized that whether he swore allegiance to Yazid or not he would be murdered. And when he saw that his death was certain in either case he decided to die honourably in the path of Allah." This curious remark is absolutely baseless.

The martyrdom of the Doyen of the Martyrs is something much higher than this that, when he felt that he was sure to be killed, he thought of dying respectably and to acquire the honour of martyrdom for the sake of Islam. After studying the circumstances and events, which had taken place during at last thirty preceding years, Imam Husayn (P) came to the conclusion that the deviation of the government and the Muslims from the path of religion had become so acute that it could not be remedied by sermons and speeches or by writing books and treatises. This acute deviation could not be corrected by these methods.

An ordinary deviation and especially of an individual can be remedied by means of a brief movement and a brief action and effort and the misguided person can be brought to the right path. However, if the deviation is acute and unusual and concerns the basic problems of the Islamic society and especially if it expands and becomes common, no result can be achieved from an ordinary movement or usual writing and speech.

Imam Husayn (P) had realized it fully that in order to make fruitful the steps taken by Imam Ali (P), the Commander of the Faithful and Imam Hasan (P) it was necessary that a pungent rising and an unusual bloody movement should be resorted to, because without it, it was not possible to combat the activities of Mu'3wiyyah and others like him. Evidently none can narrate the causes of the rising of Imam Husayn (P) in the manner in which they can be narrated by the Imam himself. From the writings and speeches of Imam Husayn (P) collectively and especially from their arrangement I have come to the conclusion that from the very beginning of his movement Imam Husayn (P) had started acquainting the people with the causes of the step taken by him and the spirit of his movement.

I have noted some extracts from certain writings and speeches of Imam Husayn (P) which I shall narrate. Beginning with the will which he wrote in Madina for his brother Muhammad bin Hanafiyah up to the last and clear and unambiguous sermon which he delivered at the halting-place called 'Baiza' before Hur bin Yazid Riyahi and his companions (which, God willing, I shall mansions later) Imam Husayn (P) had made it clear to the Muslims that the perverseness resorted to by the Islamic Government and the breach which had appeared in all the social affairs the province gets so little rains that cultivation is not possible not self-sacrifice and unique rising. In the third volume of Bihourly An war Allama Majlisi has quoted a tradition from the "Maqtal" of Muhammad bin Abi Talib Moosvi, who is one of the Imamiyyah Ulema. It is possible that this tradition may have been quoted in other books as well.

It has been said in that tradition that when the governor of Madina pressed Imam Husayn (P) to swear allegiance to Yazid he (Imam Husayn) visited the grave of the Holy Prophet a number of times that night, offered prayers there, made supplication and perhaps slept there. During the next night also he went there and offered prayers and then uttered the sentences wherein he pointed to the reasons for his rising. He said: "O Lord, this is the grave of your Prophet and and I am the grandson of Your Prophet.

The situation with which I am faced is known to You." The last sentence is in the book whose name I have not mentioned and it is also not necessary to mention it. Evidently this sentence means: 'O Lord, these people want to kill me and I have no alternative left but to get ready for being killed although personally I am not willing to be killed.' However, I would not like that some Muslim may take this sentence to mean that feeling the danger of martyrdom in the path of Allah Imam Husayn (P) was complaining and crying and was betraying despair and weakness by the grave of the Holy Prophet.

O Muslims! Amr bin Jamuh was a Muslim who was previously an idol- worshipper and the custodian of one of the idol temples in Madina. He spent a large part of his life as an idol worshipper and embraced Islam in his old age. When he became a Muslim he advanced spiritually so much that when he came out to. Participate in the battle of Uhud he raised his hands in prayer and said: 'O Lord! Grant me martyrdom. O Lord! Grant me martyrdom. O Lord!

Let it not be that I may return from this journey alive without achieving my object.' (Seerate Rasullah, al Istiab, Usudul Ghibah, al-lsibah.) When the spirit of a Muslim who had spent most of his life in worshipping idols is elevated by Islam to such an extent that he considers returning alive to his family from the battle-field to be a failure and privation how is it possible that Imam Husayn (P). should complain to his grandfather and say: 'O Prophet of Allah, save me. These people are going to kill me!' It does not mean this. Standing by the side of the grave of the Holy Prophet the Holy Imam said: "O Lord, You are aware of the situation with which I am faced.

" That situation was the same which Imam Husayn (P) had assessed. That situation was the deplorable deviation in which the Muslim society was plunged. After making a deep study of this deviation and carefully examining the government and all aspects of its system Imam Husayn (P) arrived at the conclusion that the Islamic society could not be delivered from this danger and acute deviation without sacrifice and martyrdom.

Then the Imam said: "O Lord! You know that I like good deeds and hate bad deeds. " In this sentence the Imam comes nearer to the subject matter, but, in spite of this, the common people cannot understand what he means to say. The Imam added: "O Almighty Allah! I request you to make, for the sake of this sacred grave and the master of this grave, the circumstances which You have chosen for me, the means of Your pleasure as well as that of Your Prophet."

So far the Imam has indicated only that the object of his rising was 'to order the people to do good and to restrain them from evil.' What did he mean by ordering to do good and restraining from evil? Perhaps after reading his 'will' or hearing these sentences some persons may think that Imam Husayn (P) wanted to go to Kufa and to ask the traders and the bakers of that city not to weigh less and direct the merchants not to charge interest (restraining from evil) and to tell the young men of Kufa not to be careless about their prayers (ordering to do good). In fact the matter is much more important than this. Such 'ordering to do good' and 'restraining from evil' could be done even by the preachers of Kufa. In the tenth volume of "Behar" it has been quoted from the "Maqtal" of Muhammad bin Abi Talib Moosvi that at the time of his departure from Madina Imam Husayn (P) wrote this will to his brother Muhammad bin Hanafiyyah: In the name of Allah, the Beneficent, the Merciful. This is the will of Husayn (P) son of Ali (P) son of Abi Talib (P) to his brother Muhammad, known as Ibne Hanafiyyah.

"Husayn (P) son of Ali (P) testifies that Allah is One and has no partner and there is no god other than Him and that Muhammad (P) is His servant and Messenger who has brought the true religion from the True Lord. Paradise is True and Hell is also True and there is no doubt about it that the Day of Judgment will come. On that Day Allah will raise the dead from their graves and will bring them to life once again and accounting of their deeds will take place."

Then the Imam speaks about the real matter and says: "My rising is not an ordinary one. My movement is not based on worldly desires, nor do I intend to oppress anyone, " He says further: "I am going to reform the Ummah of my grandfather". In this sentence the Imam made it clear that a dangerous deterioration had taken place and it could not be corrected without rising and making sacrifice. The deterioration was such that none other than Husayn (P) could reform it. The deviation had become so acute that it could not be remedied by only speeches, writings, sermons and preaching. However, it was still not clear as to what the Imam meant to say.

He adds: "During this rising I intend to call the people to do good and to restrain themselves from evil and follow the ways of my grandfather, the Holy Prophet of Allah and my father Ali ibne Abi Talib (P). Hence, if any person accepts truth nothing can be better than this because Allah likes truth. However, if none accepts truth even then I shall have patience, but it does not mean that I shall sit idle i.e. if need be I shall cover this path alone till Allah decides between me and these people according to truth. He is the Greatest of all judges. This is my will to you and success is in the hands of Allah. I rely on Him and I have to return to Him."

I have been speaking to you for an hour. I have also to keep the time in view. I shall, therefore, speak on the remaining points of this subject in some other meeting.

In the book entitled 'Kashf-al-Ghummah' of Ali bin Isa Arbali it has been narrated by Muhammad bin Talha and similarly Syed Ibne Tawoos has quoted in his book 'Lahuf' that Imam Husayn (P) arrived in Mecca on the third of the month of Sh'aban and stayed there till the eighth of Zil-Haj. None could imagine that the son of the Holy Prophet would suddenly leave Mecca on the eighth of Zil-Haj and would come out of the state of 'ehram' after performing Umra and without performing the ceremonies of Haj. When he decided to proceed to Iraq he delivered a sermon. Here I would request you to be attentive. It is possible that many persons may be able to understand the object of the Holy Imam from the sentences which he uttered on this occasion. After praising Allah and sending greetings to the Holy Prophet, Imam Husayn (P) said:

"Death has marked the children of Adam (P) just as a necklace marks the neck of a young woman." It appears that in Mecca the Holy Imam said the real thing more openly and told the people what the state of affairs was and what was going to happen in future. He talked about death and martyrdom which clearly shows that the Islamic society had deteriorated so much that it could not be reformed by spending money or by writing treatises or holding religious meetings or delivering religious speeches. Even Imam Husayn (P) could not perhaps bring about reformation by such means. Now the only means of reformation was martyrdom and that too of a person like Husayn (P) son of Ali (P).

In this sermon the entire talk is about martyrdom. It is about death and joining the Holy Prophet (P) and falling a prey to the wolves of Karbala and the journey which would culminate in martyrdom, although we are aware that Imam Husayn (P) most probably delivered this sermon on the seventh of Zil Haj in Masjid-al-Haram before a public gathering, when the conditions were apparently favourable for him. Many people thought that Yazid bin Muawiyyah would soon abdicate and the Caliphate would be transferred to Imam Husayn (P). The Imam's special representative Muslim bin Aqueel had informed him from Kufa that all the people were with him and did not consider anyone other than him (the Holy Imam) to be deserving of Imamate and Caliphate. He, therefore, asked Imam Husayn (P) to reach Kufa as early as possible. This situation was apparently agreeable and the conditions were favourable and satisfactory. In spite of this Imam Husayn (P) was talking about death, martyrdom and the wolves of Iraq. What it means is that he had arrived at the conclusion that in the circumstances nothing except martyrdom could produce the desired result.

Today I conclude my submissions with this address. The necklace puts a mark on the neck of a young girl." That is to say man is destined to die.

At present I do not wish to comment on the beauty of this sentence, nor do I want to mention the. euphemism present in the word 'Khut'. This sentence means that death is the "necklace" (ornament) of man. The Holy Imam says further: "How fond I am of meeting my ancestors. " He means to say 'according to my assessment the present social perverseness cannot be remedied unless I adopt the way which was adopted by my father Ali (P) and my grandfather the Holy Prophet and join them.' He says further: "I am as fond of martyrdom as Prophet Yaqub (P) was fond of his son Yusuf (P). The site of my martyrdom has been selected by Allah and I am now going there. "

From this sentence we conclude that his entire plan was arranged by the Almighty Allah and Husayn (P) bin Ali (P) had no 'hand in it. For the reformation of the dangerous social perverseness Allah had chosen Husayn (P) from eternity for martyrdom and self-sacrifice. The said sentence may be taken to mean that Allah had predestined martyrdom for Imam Husayn (P) or that, keeping the exigencies of time in view, the Holy Imam had himself embraced martyrdom. It can be said that both the meanings are correct.

Thereafter, the Holy Imam mentions the matter in clearer terms and says: "It seems that I see the wild wolves of Iraq tearing my body into pieces between Nawawis and Karbala and filling their hungry bellies and empty baskets. Their task is to fill their bellies and my task is to campaign against this acute social perverseness." Again the purport is the same. It is the same plan which the Almighty Allah had chalked out to remedy the dangerous social perverse- ness of the Muslims in the shape of the martyrdom of Imam Husayn (P). Then the Holy Imam says: "There is no escape from that which is predestined. We Ahl-al-Bayt are pleased with that which Allah wills. We like that which He likes for us. We bear with patience whatever calamity comes upon us from Allah and He gives us good reward fot it."

Now I omit a few sentences. However, the last sentence also deserves special attention. The Holy Imam says: "Whoever is prepared to sacrifice his life for us and to meet Allah should come with us. Allah willing I am leaving tomorrow morning. "

This sentence means that the problems regarding the religion of Allah and human rights and defence of the Islamic society are different in different periods. At times it is necessary to spend money in the path of Allah. At other time preaching and admonitions are required. And still at another time it becomes necessary to write articles in newspapers, magazines and books so that the Muslims may read those articles and become aware of the necessities of religion. In this sentence Imam Husayn (P) made it clear that that was not the occasion when Islam might be helped with money, Jihad with the pen or verbal admonition and advice.

At times social perverseness reaches a stage at which it is not possible to remedy it except by means of martyrdom and self-sacrifice. By saying: "Whoever is prepared to sacrifice his life for us:' the Holy Imam made it clear that none should think that as Imam Husayn (P) was going to rise in the path of Allah he, too, would give a subscription of fifty dirhams or Obaidullah bin Hur Ja'afi should say that he would present a strong horse or someone else might say that he would give five swords, seven coats of mail and four spears. Imam Husayn (P) did not need swords or coats of mail or spears. The deterioration of the Islamic society had become so acute that the conditions could not improve by these means. He wanted only life and, therefore, said: "Whoever is prepared to sacrifice his life and to shed his blood in this path and to meet Allah should accompany us. I am leaving tomorrow morning."

It is the eighth night of Muharram today. The speech has perhaps become more lengthy than you expected. Give me another five minutes so that I may mention the sufferings of Ahl-al-Bayt.

"...... Hisham bin Muhammad bin Saib Kalbi (Tad Kara tool Khawas, Sibt ibn-e-Jauzi) who was one of the companions of Imam Jafar al Sadiq (P) quotes in his Maqtal that when Imam Husayn (P) realized on the day of Ashura that the people of Kufa were determined to kill him he opened the Qur'an, placed it on his head and said with a loud voice: "O people! The Book of Allah is here to decide between you and me. My grandfather is Muhammad (P), the Prophet of Allah. O people! for what offence do you consider killing me lawful? Study the verse of 'Purification', the verse of 'Mubahila' and the verse of 'Hal Ata' in the Qur'an and look into the Sunnah of the Holy Prophet. Thereafter, if you think that it is lawful to kill me you may kill me, but if you realize that it is unlwful to kill me you should refrain from this heinous act. "

What a unique and inspiring act it was that Imam Husayn (P) was stirring the religious sentiments of the people of Kufa! However, when he saw that they were devoid of religious sentiments, he decided to rely on their human sentiments. Meter all even if the people of Kufa were not interested in religion and did not fear the Hereafter they were at least human beings and a human being, too, has sentiments which can be stirred up. The Holy Imam saw that a child was crying owing to extrme thirst. I do not know who this child was -whether it was a boy or a girl and whether it was a suckling who had been brought out of the tent by some slave or slave-girl or a young one who had walked out of the tent himself.

However, it is known that it was a child of Imam Husayn (P) himself. When Imam Husayn (P) saw that the religious sentiments of the people of Kufa could not be aroused and in the meantime he saw that one of his children had been brought out of the tent by some one or had come out himself and was crying on account of acute thirst he, in my words, relied on the human sentiments and said: "O people of Iraq! If you do not take pity on me, at least take pity on this innocent child.' However, their response was very strange. They proved that they were devoid of the human sentiments also as they lacked religious sentiments. The proof of this was the arrow which left the bow and settled in the throat of the child and the child met martyrdom.