Alhassanain(p) Network for Heritage and Islamic Thought

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Life History of Ahle Bayt and their Families (AS)

Author: Cultural Rafed Foundation

www.alhassanain.org/english

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Hazrat Abbas ibn Ali (as) 6

Hazrat Ali Akber (as) 9

Imam Raza (as), A Brief Look into his Life 11

His Parents & Birth 11

His Titles 12

Life and Works 13

Hazrat Shah Qasim (as) 15

Hazrat Aun and Muhammad (as) 17

Hazrat Ali Asghar (as) 19

Imam Husayn (as) 21

The Martyrs of Karbala 24

The Companions of Husayn and those of the Holy Prophet 25

Husayn's Martyrdom was prophesised in the Old Testament 26

Brief Notes on some of those Martyred in Kufa and Karbala 27

Imam Zainul Abedeen (as) 35

Imam Hassan (as), A Brief Look into his Life 44

Imam Muhammad Baqir (as) 52

Imam Ali al-Hadi (as) 53

Hazrat Muslim ibne Akeel (as) 54

Hazrat Muhmammad and Ibrahim (as) 57

Imam Ali (as) - Our First Imam 58

Bibi Khadija (as) 59

Imam Hassan Askari - A Brief Look at his Life 60

Birth & Childhood 61

Title: Al-Askery 61

Life & Works 62

Martyrdom 63

Burial 64

Additional Notes 65

Bibi Masuma Qum (as) 66

Imam Jafeer as-Sadiq (as), A Brief Look into his Life 67

Bibi Zainab (as), A Brief Look at her Life 68

Janabe Fatema Zahra (as) 72

Bibi Sakina (as) 73

Imam Musa Kadhim (as) 75

His Parents & Birth 76

Childhood 77

His Titles 78

His Life & Works (Imamate) 79

Summary of his Life Works 81

Imam Mohammad Taqi (as) 82

Childhood 83

His titles, life & works 84

Death & Burial 86

Summary of Imam's Work 87

Additional Notes 88

Imam Al-Mahdi (as) 89

The Signs Heralding the Reappearance of Imam al-Mahdi (a.s) 90

The Last Signs Heralding the Appearance of Imam al-Mahdi (a.s) 91

Hazrat Abbas ibn Ali (as)

Hazrat Ali married Fatimah Binti Huzaam Ibne Khalid in 24 Hijrah. Fatimah gave birth to Hazrat Abbas on the 4th Shabaan, 26th Hijrah. In 27th Hijrah Ja'far was born and in 29th Hijrah Uthmaan was born. Abdullah was born in 32nd Hijrah. Because she had four sons Fatima Binti Huzaam was known as Ummul Baneen.

Ummul Baneen, from the very first day she entered Hazrat Ali's house, treated the children of Bibi Fatimah with utmost respect. She brought up her own sons to look upon Imaam Hassan, Imaam Hussain, Bibi Zainab and Bibi Kulthoom, not as brothers and sisters but as masters and mistresses.

Imaam Hussain was very attached to Hazrat Abbas. When Hazrat Abbas was born, Hazrat Ali asked Imaam Hussain to recite the adhaan and the iqamah in the ears of the child. When he was on the arms of Imaam Hussain, the infant smiled and raised his arms. There were tears in Imaam Hussain's eyes. Was it because he knew that the child was trying to say: “O Mawla I have come and will happily give these my arms and my life for you and Islam”

In early childhood Hazrat Abbas would follow Imaam Hussain like a shadow. If Imaam Hussain looked thirsty, Abbas would rush to bring him water. If Imaam Hussain seemed hot, Abbas would fan him with the hem of his cloak. At the battle of Siffeen in the 34th Hijrah, Abbas was only eight years old. Imaam Hussain was fighting in the battle field. When Hazrat Abbas saw an enemy soldier approaching Imaam Hussain from behind,

he took a sword and rushed into the battle field and killed the enemy, at the same time crying out in a loud voice, “How can any one dare attack my Mawla while I am alive.” He continued to fight maintaining his position behind Imaam Hussain. Muawiya saw this and asked, “Who is that boy?” When he was told he was Abbas ibne Ali, he said, “By God! No one can fight like that at that age except a son of Ali!”

Hazrat Abbas grew up to be a tall and handsome man. He was so tall, that when he sat on a horse his feet touched the ground. He was so handsome that he was known as Qamar-e-Bani Hashim, the Moon of the family of Hashim.

Hazrat Abbas was also a valiant warrior. It was said that Muawiya did not dare invade Madina because of five men who were with Imaam Hussain and could, together with their Imaam, conquer a whole army. These were Muhammad Hanafia, a brother of Imaam Hussain, Hazrat Muslim ibne Aqeel, Abdullah Ibne Jaffer, Hazrat Abbas and Hazrat Ali ibnal Hussain, our fourth Imaam, Zainul 'Abideen.

When Imaam Hussain decided to leave Madina in the month of Rajab 60 Hijrah, he did not encourage Muhammad Hanafia and Abdullah Ibne Jaffer to accompany him. He wanted to make sure that no one at the time or in the future would suggest that Hussain wanted to fight for the khilafah.

Just before Imaam Hussain left Madina, Ummul Baneen summoned all her four sons and said to them, “My sons you must remember that while I love you, Imaam Hussain is your Master. If Imaam or his sisters or his children get injured or hurt while you are still alive, I will never forgive you.” There were tears in Hazrat Abbas's eyes as he promised his mother that he and his brothers would lay down their lives for Imaam Hussain and his children.

The caravan reached Kerbala on 2nd Muharram. From the day the sad news of Hazrat Muslim's murder had reached the caravan of Imaam Hussain, Hazrat Abbas and his brothers increased their vigilance to protect Imaam and the others.

Hazrat Abbas was very popular with the children of Imaam Hussain especially Sakina who was only four years old. Whenever the children wanted anything they would cry out “Ya Abbas!” or “Ya Ammahu!”, and Abbas would go running. But from the seventh of Muharram Abbas was unable to respond to their cries for water.

Then came the day of Ashura, after Zuhr prayers one by one the brave companions of Imaam Hussain fell in the battle field. At last only Imaam Hussain, Ali Akber and Hazrat Abbas were left. Imaam Zainul 'Abideen lay sick in his tent.

Several times Hazrat Abbas asked Imaam Hussain for permission to go and fight. Each time Imaam Hussain would reply “Abbas, you are the captain of my army, you are my 'alamdaar - the standard bearer”. Hazrat Abbas would never argue with Imaam Hussain. His three brothers were killed in the battle fought after Zuhr.

Imaam Hussain could see the anger in Hazrat Abbas's eyes, especially when Hazrat Qasim's body was trampled upon by the enemy. Imaam Hussain knew that if he let Abbas go and fight, there would be a massacre in the enemy rank. Imaam Hussain's object was to re-awaken Islam and not to score a victory on the battle field.

Just then Bibi Sakina came out holding a dried up mask. She walked up to Hazrat Abbas and said “AL ATASH, YA AMMAHU! I am thirsty O my uncle Abbas !” Abbas went to Imaam Hussain and requested for permission to go and get water for Sakina. Imaam Hussain gave his permission. Abbas put Sakina's mashk on the 'alam, mounted his horse and rode up to Imaam Hussain.

He said “I have come to say goodbye”. Imaam Hussain said “My brother, come and embrace me”. Hazrat Abbas dismounted his horse. There were tears in Imaam's eyes. As Hazrat Abbas prepared to mount his horse, Imaam Hussain said, “My brother, I want a gift from you. I want your sword”. Hazrat Abbas, without uttering a word, gave Imaam Hussain his sword and rode into the battlefield, armed only with a spear and holding the 'alam.

There were 30,000 enemy soldiers in the battlefield. They had all heard of the valour of Hazrat Abbas. A cry arose, “Abbas is coming!” Yazeed's soldiers started hiding behind one another. A few brave ones dared go near Hazrat Abbas but were soon put to death by the spear or by a kick.

Hazrat Abbas reached the river Furaat. He filled the mashk with water. He himself was very thirsty. He took the water in his palms, looked at it and threw it away saying, “O water of Furaat, my lips can welcome you only after Sakina has quenched her thirst !?” He placed the mashk on his 'alam and started to ride back.

Umar Sa'ad cried out, “Do not let that water reach Hussain's camp, otherwise we shall all be doomed!”

A soldier climbed a tree and as Abbas was riding past the tree he struck his sword on the right shoulder The spear and the arm fell on to the ground. Just then someone crept behind Hazrat Abbas and struck him on the left shoulder. The 'alam fell. Hazrat Abbas gripped the mashk with his teeth. His one object was to get the water to Sakina. Fighting with his feet he urged the horse to get him to Imaam's camp as quickly as possible.

Alas ! an arrow was shot. It went flying across the desert and hit the mashk. The water began to pour out and with the water all the hopes of Hazrat Abbas poured on to the sands of Kerbala to be buried forever in the thirsty desert. Abbas now did not want to go back and face Sakina. With his feet, he signalled the horse to turn back. The enemy surrounded him from all sides. Abbas fell from the horse!! As he fell, he cried out “My salaams to you Ya Mawla!”

Imaam Hussain seemed to lose all his strength when he heard the voice of his dear brother Abbas.

When Hazrat Abbas left to go to fetch water, Imaam stood at the gate of the camp watching the 'alam. Sakina was standing next to Imaam Hussain, also with her eyes fixed on the 'alam. When Abbas reached the river bank and bent down to fill the mashk, the 'alam disappeared from sight. Sakina was frightened and looked at her father.

Imaam said, 'Sakina, your uncle Abbas is at the river bank'. Sakina smiled and said, 'Alhamdulillah !' and called out all the children to welcome Abbas. When Hazrat Abbas lost both arms, the 'alam fell onto the ground. Sakina could see it no longer! She looked at Imaam Hussain, but he turned his face away. Sakina began to tremble with fear and her eyes filled with tears. She raised her hands and prayed, 'Ya Allah! Do not let them kill my uncle Abbas! I will never ask for water again!' and ran inside to her mother.

Imaam Hussain reached where Hazrat Abbas was lying. It was a tragic sight. Hazrat Abbas was lying on the ground. Both arms had been severed! There was an arrow in the right eye and blood blocked the left eye. As soon as Hazrat Abbas sensed the presence of Imaam Hussain he said “Mawla, why did you take the trouble to come over? Please go back and look after Sakina.” Imaam Hussain said, “My dear brother, all your life you have served me and my children.

Is there anything I can do for you at this last moment of you life ?” Hazrat Abbas replied, “Aqaa, please, clean the blood from my eye so that I can see your beloved face before I die!” Imaam cleaned the blood. Abbas fixed his gaze on Imaam. Then he said, “Mawla please do not carry my body to the camp.

I do not wish Sakina to see me in this state!” Imaam Hussain took Hazrat Abbas in his arms, and kissed his forehead. Just then our Mawla, our Mushkil Kushaa, Abbas ibne Ali breathed his last. Imaam Hussain placed Sakina's mashk on the 'alam and carried the 'alam to the camp. He went to Bibi Zainab's tent. Imaam Hussain could not say a word. He gave the 'alam to Bibi Zainab and sat down on the floor! The brother sister performed aza-e-Abbas.

Hazrat Ali Akber (as)

Hazrat Ali Akber was the son of Imaam Hussain. He was a handsome young man of eighteen. His mothers' name was Umm-e-Laila. He was also a brave soldier. He had been taught fencing and archery by Hazrat Abbas. He so much resembled the Holy Prophet that Imaam Hussain was often heard to say that whenever I remember the Holy Prophet I look at Akber.

Ali Akber had a loud beautiful voice. It was he who always recited adhaan. On the morning of Ashura day Ali Akber recited adhaan. Every one knew that it was the last time they would hear Ali Akber's adhaan. Imaam Hussain began to weep when Ali Akber began his Adhaan. The ladies could also be heard crying in their tents.

After Zuhr prayers Ali Akber stood in front of Imaam Hussain. He said, “Father I request for permission to go and fight the enemies of Islam.” Imaam looked at his son lovingly. He said, “Akber, you have my permission. May Allah be with you! But Akber, you know how much your mother, sisters and aunts love you.

Go and say farewell to them.”Ali Akber went into the tent of his mother. Every time he wanted to come out of the tent the mother, aunts and sisters would pull his cloak and say, “O Akber, How can we live without you!” Finally Imaam Hussain had to go in and plead with all to let Ali Akber go.

Imaam helped his youthful son to mount the horse. As Akber began to the ride towards the battlefield, he heard foot steps behind. He looked back and saw his father. He said, “Father, we have said good-bye. Why are you walking behind him.” Hussain replied, “My son, had you been a father you would surely have understood !!”

Ali Akber fought very bravely. No one dared come close to him in single combat after he had killed many well known warriors. Umar Sa'ad ordered his soldiers to finish off the young man saying, “When he dies, Hussain will not want to live! Ali Akber is the life of Hussain.” While a few soldiers attacked Ali Akber another slowly crept up to him and threw a spear at his chest with such ferocity that it penetrated Akber chest and he felt faint.

As he was falling from his horse, he cried out. “O Father, my last salaams to you!” As he hit the ground the spear broke but the blade remained lodged in Akber's chest.

When our Imaam heard Akber's salaam he looked at Furaat where Abbas lay and said, 'Abbas! Now that this brother of yours needs you most, where have you gone?' With all his strength sapped by the anguish in Akber's voice, Hussain began to walk towards the battle-field.

Let us pause briefly to remind ourselves of an incident in the seventh Hijrah. The Jews of Khaiber had revolted against the Holy Prophet. The Prophet and the Muslims of Madina laid a siege on Khaiber. They surrounded the fortress in which the Jews had taken shelter. The Muslims could not get victory unless they entered the fortress.

There was a moat surrounding the fortress. Hazrat Ali had been unable to accompany the Muslims due to his illness. Three days passed and the Muslims could not find any solution. Even if they got across the moat they would face the famous gates of the fortress. These were made of steel, and it is said that at least twenty men were needed to push open or close each gate.

On the third day, after the morning prayers, the Prophet summoned Ali. Hazrat Ali immediately responded. He jumped his horse over the moat and with one hand swung open both the gates of the fortress with such force that they broke off their hinges. He carried them and put them across the moat to form a bridge. The Muslims rode into the fortress and conquered Khaiber.

Now let us go back to Kerbala. When Imaam Hussain got to where Akber lay he took him in his arms. Akber had his right hand on the chest. He placed his left arm over the shoulder of his father. Hussain said “Akber, why do you embrace me with one arm only?” Akber would not reply. Hussain tried to move Akber hand. Akber resisted. Imaam gently moved the hand. Then he saw it! He saw the blade of the spear.

Imaam Hussain laid Ali Akber on the ground and sitting on his knees he put both his hands on the blade of the spear. He then looked at Najaf, and cried out, “Father, I too have come to my Khaiber!” He pulled out the blade. Jibraeel cried out “Marhaba! Marhaba!” Akber took a deep sigh and then lay still.

Imam Raza (as), A Brief Look into his Life

Name: Ali bin Musa.

Titles: Ar-Ridha, Zamin-e-Thamin, Gharibul Ghuraba, Alim e Ale Muhammad.

Kuniyya: Abul Hasan.

Birth: 11th Zilkaad.

Mother: Bibi Suttana (or Najma or Ummulbanin).

Father: Imam Musa Al-Kadhim (a.s.)

Death: 29th Safar 203 a.h. (Poisoned by Mamun Rashid ).

Buried: Mashhad, Iran.

His Parents & Birth

Mother : She was a slave of Umme Hamida (6th Imam's wife). When the 7th Imam had gone to buy her from the slave trader he was told that when he was coming to Medina from Marrakesh a pious Christian lady had told him that Bibi Suttana was a very special slave who would bear a son who would spread the true word from the East to the West.

Umme Hamida saw the Prophet (S.A.W.) in her dream telling her to give Bibi Suttana to Imam Musa Al-Kadhim (a.s.) which she did. The 6th Imam used to tell his companions to await the birth of his grandson who he addressed as Alim e Ale Muhammad. He was one of the three Imams who did Jihad with their knowledge.

(The other two were the 5th and 6th Imams). Imam Ali Ar-Ridha (a.s.) was born one month after the martyrdom of his grandfather Imam Ja'fer As-Sadiq (a.s.) He was born during the reign of the Harun Al-Rashid who poisoned his father.

Father : Imam Musa Al-Kadhim (a.s.)

His Titles

Ar-Ridha - Angels, Prophets, Aimma, believers and even the enemies of Ahlul-Bayt accepted him. So much so that Mamun Rashid had to offer him to be the heir apparent (to be the leader after him). Imam Zamin-e-Thamin - Thamin means eight. Zamin means safety and security. One of the incidents attributed to this title is that one day Imam was going through the market place with a few followers when he saw a hunter about to kill a (struggling) female deer.

Imam told the hunter to let the deer go as she wanted to feed her two young ones who were in the forest and that she would return to the hunter who could then kill her. The hunter thought that Imam was making a fool out of him. Imam stood in surety and the hunter allowed the deer to go. A little while later the deer returned with her young ones and asked Imam to look after them. We believe that if anyone who is going on a journey goes under the security of Imam he/she will return safely.

Gharibul-Ghurabaa (One who is a stranger i.e. he is away from his hometown). Imam was far away from his home and family and he is the only Imam who is buried out of Iraq and Hejaz (Saudi Arabia). Alim e Aali Mohammed - The learned one from Aale Muhammad. This name was given to him by his grandfather (Imam Ja'fer As-Sadiq (a.s.)).

Life and Works

Imam played a significant role in the educating of Muslims. Setting examples of education through one's own conduct.

He saw a short period of the rule of Harun Rashid who had murdered his father. Harun Rashid also attempted to kill Imam Ali Ridha (a.s.) but was unsuccessful. After Harun's death, his sons, Amin and Mamun fought for power. Mamun won with Amin being killed.

Immediately after becoming the Khalifa Mamun, according to the tradition started by Muawiya, had to name a successor (heir apparent) Mamun summoned Imam to come to his capital Marw sending a messenger to Medina to bring the Imam to him and specifying a certain route and sending a security force The route he chose was not the normal route where, a lot of Shia's lived. On the way they entered a town called Nishapur. There the scholars and people requested Imam to tell them a hadith. Imam related the following hadith which is known as the hadith of the golden chain.

“My father Musa Al-Kadhim narrated to me from his father Ja'fer As-Sadiq from his father Mohammed Al-Baqir from his father Ali Zaynul Abedeen from his father , the martyr of Kerbala from his father Ali ibn Abu Talib saying :”My loved one, and the pleasure of my eyes, the Messenger of God (S.A.W.) told me once, that Jibrail told him from the Lord “The kalima of LA ILAHA ILLALLAH is my fort; whoever said it would enter my fort; and whoever entered my fort was safe from my punishment”.

Those who wrote down the hadith numbered twenty thousand. People started reciting the Kalima when Imam put his hand up and continued: “Yes, the kalima is Allah's fort. It will provide you with excellent safety but on one condition only and that is that you obey and follow us - the holy Imams in the progeny of the holy Prophet (S.A.W.). On reaching Marw Mamun forced Imam to accept the heir apparency (To be the leader after him). Imam accepted unwillingly.

Why did Mamun want Imam to be the heir apparent?

1. To please the Shia public opinion in Khurasan and the surrounding areas which would make it easier for Mamun to be accepted by the people there and a victory over his brother Amin.

2. To avoid clashes with those like the Alawids who had always threatened the Abbasids with various uprisings.

Mamun celebrated the occasion of Imam's acceptance of heir apparency. Imam only gave a short sermon saying after he had praised Allah “We have over you a right appointed by the Prophet, and you have a right over us as well; so if you fulfil your duty towards us, we will be bound to perform our duty towards you”.

Mamun ordered a new coin to be minted with Imam Ar-Ridha's name on it. Imam however knew that this would not last long.

Soon Mamun put Imam under constant watch. Imam used the position to spread the true word of Islam. Mamun's court was visited by thousands and Imam made an impact on their minds. His ahadith were widely recorded. Mamun who was fond of scholarly discussions would arrange for intellectuals from Greece, Italy , India etc. to come to his court and hold discussions with the Imam.

One day a Jewish scholar was brought by Mamun to debate with Imam. The scholar asked: “How can you accept Muhammad to be the prophet of God when he showed no miracles ? “ Imam replied : “The greatest of miracles of Allah is the human mind. It allows ideas to be thought through and reasoned out. Islam appeals to human reason. Man must accept God through reason and not through miracles “.

The scholar did not have much to say after that answer.

Imam also encouraged greatly the remembrance of Imam Husayn (a.s.)

Mamun was never sincere in his behaviour towards Imam. Seeing the Imam's popularity increase disturbed him immensely especially after the occasion when he requested Imam to lead Eid prayers as he was not well. He saw that even before Imam had reached the mosque the people had lined the streets and were reciting takbir and it seemed that even the walls of Marw were doing the same. He had to ask Imam to go back that day.

There are various accounts of how Imam Ali Ar-Ridha (a.s.) was killed by Mamun. One of them is that Imam used to like grapes and Mamun offered Imam poisoned grapes. Imam was ill and died after two days on the 29th Safar 203 a.h.

Imam Ali Ar-Ridha (a.s.) died in Toos in a village called Sanabad. He had only one son, Imam Muhammad At-Taqi (a.s.), who succeeded him as the 9th Imam.

Mamun ordered Imam's grave to be dug near his father Harun's and when it was being dug he said that Imam had told him that when his grave would be dug water and fish would appear underneath. Just as Imam had said when they finished digging a spring of water appeared with fish in it and then disappeared. Imam is buried there at what is today called Mashhad in IRAN.

Hazrat Shah Qasim (as)

Hazrat Qasim was the youngest son of Imaam Hassan (A.S.). Qasim was born in 47 A.H., three years before his father was martyred. When Imaam Hussain prepared to leave Madina in the month of Rajab 60 A.H. Qasim mother Umme-e-Farwa asked Imaam Hussain to take her and Qasim with him. Imaam Hussain agreed. Hazrat Qasim, although only 13 years old, had, like his cousins Aun and Muhammad, learnt fencing from Hazrat Abbas and Hazrat Ali Akber. Hazrat Abbas was very fond of Hazrat Qasim.

On the night before Ashura when Imaam Hussain was passing by Umm-e-Farwa's tent he heard Qasim say to his mother, “Mother, tomorrow Uncle Abbas, Ali Akber and I will defend Imaam Hussain. Mother, if I get killed please do not weep for me.” Umm-e-Farwa replied, “My son although I dearly love you, I shall not weep for you. Nothing will make me prouder than to see my son give his life for Islam”. When Imaam Hussain heard this conversation he prayed to Allah to bless Hazrat Qasim and Umm-e-Farwa.

On Ashura day after Aun and Muhammad had fallen in the battlefield, Hazrat Qasim came to Imaam Hussain and begged for permission to go and fight. Twice Imaam Hussain refused saying “Qasim you are young and your mother's only son”. Hazrat Qasim was very disappointed. He went to his mother. When she saw her son so disappointed she remembered that just before he died, Imaam Hassan had written a letter, given it to Umm-e-Farwa saying ,”If ever you find Qasim in difficulty, give him this letter.

“ She gave Hazrat Qasim the letter. In the letter it was written, “My son Qasim, a day will come when my brother Hussain will be facing an enemy army of tens of thousands. That will be the day when Islam will need to be saved by sacrifice. You must represent me on that day.”

Hazrat Qasim read the letter. He smiled. He rushed to Imaam and gave him the letter. After reading the letter Imaam Hussain said, “O my brother's son, how can I stop you from doing what your father wanted you to do. Bismillah, go. Allah be with you”.

Imaam Hussain tied Imaam Hassan's turban on the head of Hazrat Qasim and helped him mount his horse.As Qasim was riding out, Imaam Hussain said “Inna Lilla-hi Wa Inna Ilai-hi Raji'oon”. Hazrat Qasim said “O my uncle - Do not be upset. I do not fear death. Death for Islam will be sweeter for me than honey”. Hazrat Qasim came to the battle field. He was a very handsome boy. When the enemy saw him, they began to murmur, “How can we kill someone whose face is shining like moon?”

In a loud and a clear voice Hazrat Qasim introduced himself and cried out a challenge for single combat. He killed several famous warriors who came forward.

Every time he felled an enemy Hazrat Qasim would stand on his stirrups, look behind and wave to Hazrat Abbas, just as a pupil would seek approval of his teacher on any assignment, Hazrat Abbas would proudly wave back. When the enemy saw his bravery and realized that they could not possibly over power him in single combats, they came from behind and one of them hit Hazrat Qasim on the head with a sword.

Hazrat Qasim tried to go on fighting but alas he was so young and he was so very thirsty! He fell from his horse crying out, “YA AMMAHO, ACCEPT MY LAST SALAAMS.” Imaam Hussain and Hazrat Abbas rode out. The soldiers tried to stop them, when finally they came to where Hazrat Qasim had fallen they saw a dreadful sight!!

Hazrat Qasim's body had been trampled by the horses of the soldiers who had tried to stop Imaam Hussain and Hazrat Abbas. Hazrat Abbas was so angry when he saw this that he began to shake with fury. He took out his sword and wanted to attack the enemy. Imaam Hussain restrained him saying “Abbas, have patience, dear brother. Do not give them an excuse for saying that we attacked them first”.

Was Qasim body carried to the camp to his mother? This is not very clear. It is reported, however, that Imaam Hussain took off his abaa, spread it on to the ground, gathered the pieces from the ground as one gathers flowers from a garden!

Hazrat Aun and Muhammad (as)

Aun and Muhammad were the sons of Bibi Zainab. They had not accompanied Bibi Zainab when she left Madina with Imaam Hussain A.S. Just before Imaam Hussain started his journey from Mecca, Hazrat Abdullah ibne Jaffer brought his two sons to Mecca and handing them over to Imaam Hussain said, “Ya Imaam, since you have decided to go and will not allow me to come with you, please take my two sons with you. Aun will represent his maternal grandfather Hazrat Ali A.S. and the other will represent his paternal grandfather Hazrat Jaffer-e-Tayyaar”.

Aun and Muhammad were quite young. It is reported that Aun was about thirteen and Muhammad was a year or two younger. They had learnt the art of fencing from their uncle, Hazrat Abbas.

On the night before Ashura Bibi Zainab said to them, “My sons, tomorrow there will be a battle. I can not ask you to fight because you are young. But if anything happens to Imaam Hussain, while you are still alive, I will be filled with shame.” Both the boys stood up and said “Mother, we have the blood of Ali and Jaffer in our veins.

Our grand fathers were warriors whose fame will always be remembered. Do you think we can possibly shame them? More over we are the pupils of Uncle Abbas. Mother, unless you forbid us and stop us from fighting, we shall go to the battlefield and show the enemies of Islam how bravely the children of Islam can fight. All we want from you is a promise that you will never weep for us. Or souls will never rest in peace if you grieve for us after we are gone”.

Tears of joy and pride flowed down Bibi Zainab's eyes as she embraced her two boys. In the morning during the general attacks from the enemy, Aun and Muhammad fought side by side with Ali Akber, Qasim and Hazrat Abbas. Every time either of them succeeded in felling an enemy, he would look proudly at Hazrat Abbas who would smile and nod his approval. Imaam Hussain would not, however, give the two boys permission to go for single combat.

They were very disappointed. They came to their mother for help. Bibi Zainab sent someone to request Imaam Hussain to come to her tent., When the Imaam came Bibi Zainab said, “Hussain, at the battle of Siffeen Abbas was only eight years old. When he saw someone trying to attack you, he rushed into the battle field and killed the man. Do you remember how proud our father Ali was? Today I too want to be proud of my sons. I want to see them go out there and defend Islam.

Will you not allow me that privilege?” Imaam Hussain stood there in silence. He looked at his sister. He saw the disappointment on her face. He saw tears forming around her eyes.

He put his arms around the two boys and led them to their horses. He kissed them and then helped them mount. “Go,” said Imaam, “Go, and show the world how those as young as you can fight the injustice and oppression of Yezid!” Then he turned round and lifted the curtain of the tent. The boys raised their hands and said “Fi Amaani-llah, mother!” Bibi Zainab replied, “Bismillah my sons. Allah be with you!”

The two boys rode out into the battlefield. They fought bravely. At one point Umar Sa'ad asked, “Who are these two youngsters? They fight like I have seen Ali ibne Abu Taalib fight.” When he was told who they were he ordered his soldiers to give up single combats and surround and kill the boys. Aun and Muhammad were attacked from all sides.

Soon they were over-powered and brutally killed. Imaam Hussain and Hazrat Abbas carried the two young bodies to a tent and laid them on the floor. Imaam walked to Bibi Zainab's tent. He found her in sijdah praying, “Ya Allah, I thank you for accepting my sacrifice. My heart is filled with pride because my two sons have given their lives for your religion.”

Hazrat Ali Asghar (as)

Hazrat Ali Asghar was the youngest child of Imaam Hussain. He was born only a few weeks before Imaam left Madina. His mother's name was Rubaab daughter of Imra'u'l Qais who was the chief of the tribe of Kinda.

Rubaab had two children, Sakina and Ali Asghar. She and her two children accompanied Imaam to Kerbala. The fact that Imaam took with him a newly born baby further demonstrates the that his intention was never to engage in any armed rebellion.

At Kerbala Asghar was only six months old. From the seventh Muharram there was no water in Imaam's camp. Asghar was in great pain because of thirst.

On Ashura day, after Ali Akber had been killed, Imaam Hussain was standing outside the camp. He was left all alone and he was preparing to go into the battlefield. Just then he heard a child cry. It was Ali Asghar, tormented by the pangs of hunger and thirst.

Imaam walked into Bibi Rubaab's tent. He lifted the child from the cradle. “Rubaab,” he said, “I will take him to Yazeed's army. Surely they can not possibly deny this little infant a few drops of water?” Rubaab changed Ali Asghar's clothes. She even tied a small turban on his head. Like any other mother she wanted her son to look at his best in front of strangers.

Imaam Hussain carried the child to the battle field. Walking up to Yazeed's soldiers Imaam Hussain said, “This child has done you no harm. He is dying of thirst. I am begging for a few drops of water for him.”There was no response. Imaam said, “If you are afraid that when you bring Asghar any water I will drink it, look, I will put him on the ground and you can come yourself and give him water.

“ He put the child on the sands of Kerbala and moved a couple of steps back.You can imagine how hot the desert sand was. Asghar lay there not even wincing.

He turned towards the enemy and stared at them. A murmur arose among the soldiers but no one came forward to give water to the baby. Imaam took Asghar in his arms and in a clear voice said, “Asghar, my son, show them how thirsty you are!” Asghar turned his head towards the soldiers. He smiled sweetly. Opened his mouth. Brought out his dry tongue and moved it over his lips. The ultimate sword had been unsheathed !

The soldiers were so moved by this that they could be heard sobbing. Still, they were very afraid of Yazeed and none dared come forward to give water to Ali Asghar.

Umar Sa'ad was worried. It seemed that Asghar was emerging victorious in this confrontation against the might of Yezid. He looked at Hurmala, a famous archer, and said, “Silence Hussain!”

Then a terrible thing happened. Hurmala lifted his bow. Aimed an arrow at the child. The arrow flew across the hot desert. There was a hissing sound. Asghar smiled. He lifted his head and arched his neck!! No civilized mind can even imagine what happened next. The hissing sound stopped and Asghar lay still on his father's arms.

Imaam Hussain looked down at Asghar's neck, he saw the arrow, he saw the neck, he saw the smile and then he could see no more!!!

Our Imaam began to feel faint. For a moment everything went dark. He could not see! There was a total silence over Kerbala, broken only by the sound of the gentle waves of Furaat. Even the enemy appeared stunned.

Slowly Hussain turned round and now looked at the baby in his arms.

The arrow had passed through the tender neck and lodged in Imaam Hussain's chest. There was no way Imaam Hussain could dislodge the arrow. His two arms were supporting the still child. He looked at the sky, and prayed “Ya Allah, give me courage in this most difficult moment of my life. No Prophet ever was subjected to a test as severe as this.”

It is said that the Imaam was so shaken up by what had happened to the infant child, that all of a sudden his beard went all grey and he looked an old man. With his teeth he pulled his abaa over Asghar to shield the body from the scorching sun. Then he took a few deep breaths, and began to walk towards his camp.

As he got near he saw Rubaab standing at the entrance to her tent. He saw the anxiety, the hope, the fear and the restlessness in her eyes. Our Imaam seemed to lose all strength. He could not walk forward towards Bibi Rubaab. He took seven steps back saying “INNA LILLA-HI WA INNA ILAY-HI RAJEEOON”.

He stopped and thought that he must take the child to his mother. He again took seven steps forwards saying “INNA LILLA-HI WA INNA ILAY-HI RAJEEOON”. Once again his eyes met with those of Bibi Rubaab's. Again our Imaam seemed to lose his courage and walked backwards repeating “INNA LILLA-HI WA INNA ILAY-HI RAJEEOON”.

Imaam Hussain did this seven times. Forward and backward. All the time Bibi Rubaab's eyes remained transfixed on the child. Each time Imaam reciting “INNA LILLA-HI WA INNA ILAY-HI RAJEEOON”.

Finally, somehow, he got the arrow dislodged. He now took the dead infant to Bibi Rubaab. He said, “Rubaab! This is a test from Allah which no mother has ever been asked to go through. Come with me” Bibi Rubaab followed. With their own hands they dug a small grave! The father and the mother together buried Ali Asghar!!

Bearing Witness

Another issue in which the Qur’an and the Bible disagree is the issue of women bearing witness. It is true that the Qur’an has instructed the believers dealing in financial transactions to get two male witnesses or one male and two females:

“…and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other…” (2:282).

However, it is also true that the Qur’an in other situations accepts the testimony of a woman as equal to that of a man. Infact the woman's testimony can even invalidate the man's.

If a man accuses his wife ofunchastity , heis required by the Qur’an to solemnly swear five times as evidence of the wife's guilt. If the wife denies and swears similarly five times, she is not considered guilty and in eithercase the marriage is dissolved:

“And (as for) those who accuse their wives and have no witnesses except themselves, the evidence of one of these (should be taken) four times, bearing Allah to witness that he is most surely of the truthful ones.And the fifth (time) that the curse of Allah be on him if he is one of the liars. And it shall avert the chastisement from her if she testify four times, bearing Allah to witness that he is most surely one of the liars; And the fifth (time) that the wrath of Allah be on her if he is one of the truthful.And were it not for Allah's grace upon you and His mercy-- and that Allah is Oft-returning (to mercy), Wise!Surely they who concocted the lie are a party from among you. Do not regard it an evil to you; nay, it is good for you. Every man of them shall have what he has earned of sin; and (as for) him who took upon himself the main part thereof, he shall have a grievous chastisement.” (24:6-11)

On the other hand, women were not allowed to bear witness in early Jewish society.1 The Rabbis counted women's not being able to bear witness among the nine curses inflicted upon all women because of the Fall (see the “Eve's Legacy” section). Women in today's Israel are not allowed to give evidence inRabbinical courts2 . The Rabbis justify why women cannot bear witness by citing Genesis 18:9-16, where itis stated that Sara, Abraham's wife had lied.

“Where is your wife Sarah?” they asked him. “There in the tent,” he replied. One of them said, “I will surely return to you about this time next year, and Sarah will then have a son.” Sarah was listening at the entrance of the tent, just behind him. Now Abraham and Sarah were old, advanced in years, and Sarah had stopped having her womanly periods. So Sarah laughed to herself and said, “Now that I am so withered and my husband is so old, am I still to have sexual pleasure?”But the LORD said to Abraham: “Why did Sarah laugh and say, 'Shall I really bear a child, old as I am?' Is anything too marvelous for the LORD to do? At the appointed time, about this time next year, I will return to you, and Sarah will have a son.” Because she was afraid, Sarah dissembled, saying, “I didn't laugh.”But he said, “Yes you did.”“

The Rabbis use this incident as evidence that women are unqualified to bear witness. It should be noted here that this story narrated in Genesis 18:9-16 has been mentioned more than once in the Qur’an without any hint of lies by Sara :

“And certainlyOur messengers came to Ibrahim with good news. Theysaid: Peace. Peace, said he, and he made no delay in bringing a roasted calf.But when he saw that their hands were not extended towards it, he deemed them strange and conceived fear of them. Theysaid: Fear not, surely we are sent toLut's people.And his wife was standing (by), so she laughed, then We gave her the good news ofIshaq and afterIshaq of (a son's son)Yaqoub . Shesaid: O wonder!shall I bear a son when I am an extremely old woman and this my husband an extremely old man? Mostsurely this is a wonderful thing. Theysaid: Do you wonder at Allah's bidding? The mercy of Allah and His blessings are on you, O people of the house, surely He is Praised, Glorious. So when fear had gone away from Ibrahim and good news came to him, he began to plead withUs forLut's people”. (11:69-74)

“Has there come to you information about the honored guests of Ibrahim? When they entered upon him, theysaid: Peace. Peace, said he, a strange people. Then he turned aside to his family secretly and brought a fat (roasted) calf, so he brought it near them. Hesaid: What! Will you not eat?So he conceived in his mind a fear on account of them. Theysaid: Fear not.And they gave him the good news of a boy possessing knowledge. Then his wife came up in great grief, and she struck her face andsaid: An old barren woman! They said: Thus says your Lord: Surely He is the Wise, the Knowing.” (51:24-30).

In the Christian West, both ecclesiastical and civil law debarred women from giving testimony until late last century3 .

If a man accuses his wife ofunchastity , her testimonywill not be considered at all according to the Bible. The accused wife has tobe subjected to a trial by ordeal. In this trial, the wife faces a complex and humiliatingritual which was supposed to prove her guilt or innocence:

The LORD said to Moses, “Speak to the Israelites and tell them: If a man's wife goes astray and becomes unfaithful to him by having intercourse with another man, though her husband has not sufficient evidence of the fact, so that her impurity remains unproved for lack of a witness who might have caught her in the act; or if a man is overcome by a feeling of jealousy that makes him suspect his wife, whether she was actually impure or not: he shall bring his wife to the priest and shall take along as an offering for her a tenth of anephah of barley meal. However, he shall not pour oil on it nor put frankincense over it, since it is a cereal offering of jealousy, a cereal offering for an appeal in a question of guilt. “The priest shall first have the woman come forward and stand before the LORD. In an earthenvessel he shall meanwhile put some holy water, as well as some dust that he has taken from the floor of the Dwelling. Then, as the woman stands before the LORD, the priest shall uncover her head and place in her hands the cereal offering of her appeal, that is, the cereal offering of jealousy, while he himself shall hold the bitter water that brings a curse. Then he shall adjure the woman, saying to her, 'If no other man has had intercourse with you, and you have not gone astray by impurity while under the authority of your husband, be immune to the curse brought by this bitter water.But if you have gone astray while under the authority of your husband and have acted impurely by letting a man other than your husband have intercourse with you'-- so shall the priest adjure the woman with this oath of imprecation--'may the LORD make you an example of malediction and imprecation among your people by causing your thighs to waste away and your belly to swell! May this water, then, that brings a curse,enter your body to make your belly swell and your thighs waste away!'And the woman shall say, 'Amen, amen!' The priest shall put these imprecations in writing and shall then wash them off into the bitter water, which he is to have the woman drink, so that it may go into her withall its bitter curse.But first he shall take the cereal offering of jealousy from the woman's hand, and having waved this offering before the LORD, shall put it near the altar, where he shall take a handful of the cereal offering as its token offering and burn it on the altar. Only then shall he have the woman drink the water. Once she has done so, if she has been impure and unfaithful to her husband,this bitter water that brings a curse will go into her, and her belly will swell and her thighs will waste away, so that she will become an example of imprecation among her people.If, however, the woman has not defiled herself, but is still pure, she will be immune and will still be able to bear children. “This, then, is the law for jealousy: When a woman goes astray while under the authority of her husband and actsimpurely, or when such a feeling of jealousy comes over a man that he becomes suspicious of his wife, he shall have her stand before the LORD, and the priest shall apply this law in full to her. The man shall be free from guilt, but the woman shall bear such guilt as she may have.” (Num. 5:11-31)

If sheis found guilty after this ordeal, she will be sentenced to death. If sheis found not guilty, her husband will be innocent of any wrongdoing.

Besides, if a man takes a woman as a wife and then accuses her of not being a virgin, her own testimony will not count. Her parents had to bring evidence of her virginity before the elders of the town. If the parents could not prove the innocence of their daughter, she would be stoned to death on her father's doorsteps. If the parents were able to prove her innocence, the husbandwould only be fined one hundred shekels of silver and he could not divorce his wife as long as he lived:

“If a man takes a wife and, after lying with her, dislikes her and slanders her and gives her a bad name, saying, 'I married this woman, but when I approached her, I did not find proof of her virginity,' then the girl's father and mother shall bring proof that she was a virgin to the town elders at the gate. The girl's father will say to the elders, 'I gave my daughter in marriage to this man, but he dislikes her. Now he has slandered her and saidI did not find your daughter to be a virgin. But here is the proof of my daughter's virginity.' Then her parents shall display the cloth before the elders of the town, and the elders shall take the man and punish him. They shall fine him a hundred shekels of silver and give them to the girl's father, because this man has given an Israelite virgin a bad name. She shall continue to be his wife; he must not divorce her as long as he lives. If, however, the charge is true and no proof of the girl's virginitycan be found , she shall be brought to the door of her father's house and there the men of the town shall stone her to death. She has done a disgraceful thing in Israel by being promiscuous while still in her father's house. You must purge the evil from among you.” (Deuteronomy 22:13-21)

Notes

1.Swinder , op. cit., p. 115.

2. Lesley Hazelton, Israeli Women. The RealityBehind the Myths. (New York: Simon and Schuster, 1977), p. 41.

3. Matilda J. Gage, Woman,Church and State (New York: Truth Seeker Company, 1983) p. 142.

Adultery

Adulteryis considered a sin in all religions.

The Bible decrees the death sentence for both the adulterer and theadulteress :

“If a man commits adultery with hisneighbour's wife, both the adulterer and the adulteress shall be put to death.” (Lev. 20:10)

Islam also equally punishes both the adulterer and theadulteress :

“(As for) thefornicatress and the fornicator, flog each of them, (giving) a hundred stripes, and let not pity for them detain you in the matter of obedience to Allah, if you believe in Allah and the last day, and let a party of believers witness their chastisement.” (24:2)

However, theQur’anic definition of adultery is very different from the Biblical definition. Adultery, according to the Qur’an, is the involvement of a married man or a married woman in an extramarital affair. The Bible only considers the extramarital affair of a married woman as adultery.

“If a man is found sleeping with another man's wife, both the man who slept with her and the woman must die. You must purge the evil from Israel” (Deuteronomy 22:22)

“If a man commits adultery with another man's wife both the adulterer and the adulteress must be put to death.” (Leviticus 20:10)

“To keep you from yourneighbour's wife, from the smooth tongue of the adulteress. Lust not in your heart after herbeauty, let her not captivate you with her glance! For the price of a loose woman may be scarcely a loaf of bread, But if she is married, she is a trap for your precious life. Can a man take fire to his bosom, and his garments not burned?Or can a man walk on live coals, and his feet not be scorched? So with him who goes in to hisneighbour's wife-- none who touches her shall go unpunished.” (Proverbs, 6:24-:29)

According to the Biblical definition, if a married man sleeps with an unmarried woman, thisis not considered a crime at all. The married man who has extramarital affairs with unmarried women is not an adulterer and the unmarried women involved with him are notadulteresses . The crime of adultery is committed only when a man, whether married or single, sleeps with a married woman. In thiscase the man is considered adulterer, even if he is not married, and the woman is considered adulteress. In short, adultery is any illicit sexual intercourse involving a married woman. The extramarital affair of a married man is not per se a crime in the Bible.

Why is the dual moral standard? According toEncyclopaedia Judaica , the wife was consideredto be the husband's possession and adultery constituted a violation of the husband's exclusive right to her; the wife as the husband's possession had no such right to him.1

That is, if a man had sexual intercourse with a married woman, he would be violating the property of another man and, thus, heshould be punished . To the present day in Israel, if a married man indulges in an extramarital affair with an unmarried woman, his children by that womanare considered legitimate.But , if a married woman has an affair with another man, whether married or not married, her children by that man are not only illegitimate but they are considered bastards and are forbidden to marry any other Jews except converts and other bastards. This banis handed down to the children's descendants for ten generations until the taint of adultery is presumably weakened.2

The Qur’an, on the other hand, never considers any woman to be the possession of any man. The Qur’an eloquently describes the relationship between the spouses by saying:

“And among His signs is that He created for you mates from among yourselves, that you may dwell intranquillity with them and He has put love and mercy between your hearts: verily in that are signs for those who reflect.” (30:21)

This is theQur’anic conception of marriage: love, mercy, andtranquillity , not possession and double standards.

Notes

1. Jeffrey H.Togay , “Adultery”, Encyclopaedia Judaica , Vol. II, col. 313.Also see JudithLaskow , Standing Again at Sinai: Judaism from a Feminist Perspective (New York: Harper & Row Publishers, 1990) pp. 170-177.

2.Swidler , op. cit. p. 141.

Vows

According to the Bible, a man mustfulfil any vows he might make to God. He must not break his word. On the other hand, a woman's vow is not necessarily binding on her. It has tobe approved by her father, if she is living in his house, or by her husband, if she is married. If a father/husband does not endorse his daughter's/wife's vows, all pledges made by her becomenull and void :

“But if her father forbids her when he hears about it, none of her vows or the pledges by which she obligated herself willstand .... Her husband may confirm or nullify any vow she makes or any sworn pledge to deny herself.” (Num. 30:2-15)

Why is it that a woman's word is not binding per se? The answer is simple: becauseshe is owned by her father, before marriage, or by her husband after marriage. The father's control over his daughter was absolute to the extent that, should he wish, he could sell her! It is indicated in the writings of the Rabbis that: “The man may sell his daughter, but the woman may not sell her daughter; the man may betroth his daughter, but the woman may not betroth her daughter.” 1

The Rabbinic literature also indicates that marriage represents the transfer of control from the father to the husband: “betrothal, making a woman the sacrosanct possession -- the inviolable property -- of the husband...” Obviously, if the woman is consideredto be the property of someone else, she cannot make any pledges that her owner does not approve of.

It is of interest to note that this Biblical instruction concerning women's vows has had negative repercussions onJudaeo -Christian womentill early in this century. A married woman in the Western world had no legal status. No act of hers was of any legal value. Her husband could repudiate any contract, bargain, or deal she had made. Women in the West (the largest heir of theJudaeo -Christian legacy)were held unable to make a binding contract because they were practically owned by someone else. Western women had suffered for almost two thousand years because of the Biblical attitude towards women's position vis-à-vis their fathers and husbands.2

In Islam, the vow of every Muslim, male or female, is binding on him/her. No one has the power to repudiate the pledges of anyone else. Failure to keep a solemn oath, made by a man or a woman, has tobe expiated as indicated in the Qur’an:

“He [God] will call you to account for your deliberate oaths: for expiation, feed ten indigent persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means, fast for three days.That is the expiation for the oaths you have sworn. But keep your oaths.” (5:89)

Companions of the Prophet Muhammad (S), men and women, used to present their oath of allegiance to him personally. Women, as well as men, would independently come to him and pledge their oaths:

“O Prophet! When believing women come to you to make a covenant with you that they will not associate in worship anything with God, nor steal, nor fornicate, nor kill their own children, nor slander anyone, nor disobey you in any just matter, then make a covenant with them and pray to God for the forgiveness of their sins. Indeed God isForgiving and most Merciful.” (60:12)

A man could not swear the oath on behalf of his daughter or his wife. Nor could a man repudiate the oath made by any of his female relatives.

Notes

1.Swidler , op. cit. p. 141.

2. Gage, op. cit., p.141

Wife's Property

The Jewish tradition regarding the husband’s role towards his wife stems from the conception that he owns her as he owns his slave.1

This conception has been the reason behind the double standard in the laws of adultery and behind the husband’s ability to annul his wife’s vows. This conception has also been responsible for denying the wife any control over her property or her earnings. As soon as a Jewish woman got married, she completely lost any control over her property and earnings to her husband. Jewish Rabbis asserted the husband’s right to his wife’s property as a corollary of his possession of her: “Since one has come into the possession of the woman does it not follow that he should come into the possession of her property too?”, and “Since he has acquired the woman should he not acquire also her property?” 2

Thus, marriage caused the richest woman to become practically penniless. The Talmud describes the financial situation of a wife as follows:

“How can a woman have anything; whatever is hers belongs to her husband? What is his is his and what is hersis also his... Her earnings, and what she may find in the streets, are also his. The household articles, even the crumbs of bread on the table, are his. Should she invite a guest to her house and feed him, she would be stealing from her husband...”

(San. 71a,Git . 62a)

The fact of the matter is that the property of a Jewish femalewas meant to attract suitors. A Jewish family would assign their daughter a share of her father’s estate tobe used as a dowry in case of marriage.It was this dowry that made Jewish daughters an unwelcomed burden to their fathers. The father had to raise his daughter for years and then prepare for her marriage by providing a large dowry. Thus, a girl in a Jewish family was a liability and no asset.3

This liability explains why the birth of a daughterwas not celebrated with joy in the old Jewish society (see the “Shameful Daughters” section). The dowry was the wedding gift presented to the groom under terms of tenancy. The husband would act as the practical owner of the dowry but he could not sell it. The bride would lose any control over the dowryat the moment of marriage. Moreover, she was expected to work after marriage and all her earnings had to go to her husband in return for hermaintenance which was his obligation. She could regain her property only in two cases: divorce or her husband’s death. Should she die first, he would inherit her property. In the case of the husband’s death, the wife could regain her pre-marital property but she was not entitled to inherit any share in her deceased husband’s own property. It has to be added that the groom also had to present a marriage gift to hisbride, yet again he was the practical owner of this gift as long as they were married.4

Christianity, until recently, has followed the same Jewish tradition. Both religious and civil authorities in the Christian Roman Empire (after Constantine) required a property agreement as a condition for recognizing the marriage. Families offered their daughters increasing dowries and, as a result, men tended to marry earlier while families postponed their daughters’ marriages until later than had been customary.5

Under Canon law, a wife was entitled to restitution of her dowry if the marriagewas annulled unless she was guilty of adultery. In this case, she forfeited her right to thedowry which remained in her husband’s hands.6

Under Canon and civillaw a married woman in Christian Europe and America had lost her property rights until late nineteenth and early twentiethcenturies . For example, women’s rights under English lawwere compiled and published in 1632 . These ‘rights’ included: “That which the husband hath is his own. That which the wife hath is the husband’s.” 7

The wife not only lost her property upon marriage, she lost her personality as well. No act of her was of legal value. Her husband could repudiate any sale or gift made by her as being of no binding legal value. The person with whom she had any contractwas held as a criminal for participating in a fraud. Moreover, she could not sue orbe sued in her own name, nor could she sue her own husband.8

A married womanwas practically treated as an infant in the eyes of the law. The wife simply belonged to her husband and therefore she lost her property, her legal personality, and her family name.9

Islam, since the seventh century C.E., has granted married women the independentpersonality which theJudaeo -Christian West had deprived them until very recently. In Islam, the bride and her family are under no obligation whatsoever to present a gift to the groom. The girl in a Muslim family is no liability.

A womanis so dignified by Islam that she does not need to present gifts in order to attract potential husbands.It is the groom who must present the bride with a marriage gift. This giftis considered her property and neither the groom nor the bride’s family have any share in or control over it. In some Muslim societies today, a marriage gift of a hundred thousand dollars in diamonds is not unusual.10

The bride retains her marriage gifts even if she is later divorced. The husbandis not allowed any share in his wife’s property except what she offers him with her free consent.11

The Qur’an has stated its position on this issue quite clearly:

“And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, take it and enjoy it with right good cheer.” (4:4)

The wife’s property and earnings are under her full control and for her use alone since her, and the children’s, maintenance is her husband’s responsibility.12

No matter how rich the wife might be, she is not obliged to act as a co-provider for the family unless she herself voluntarily chooses to do so. Spouses do inherit from one another. Moreover, a married woman in Islam retains her independent legal personality and her family name.13

An American judge once commented on the rights of Muslim womensaying: “A Muslim girl may marry ten times, but her individuality is not absorbed by that of her various husbands. She is a solar planet with a name and legal personality of her own.” 14

The three religions share an unshakeable belief in the importance of marriage and family life. They also agree on the leadership of the husband over the family. Nevertheless, blatant differences do exist among the three religions with respect to the limits of this leadership. TheJudaeo -Christian tradition, unlike Islam, virtually extends the leadership of the husband into ownership of his wife.

Notes

1. Louis M. Epstein,The Jewish Marriage Contract (New York: Arno Press, 1973) p. 149.

2.Swidler , op. cit., p. 142.

3. Epstein, op. cit., pp. 164-165.

4. Ibid., pp. 112-113. See alsoPriesand , op. cit., p. 15.

5. James A.Brundage , Law, Sex, and Christian Society in Medieval Europe (Chicago: University of Chicago Press, 1987) p. 88.

6. Ibid., p. 480.

7. R. Thompson, Women in Stuart England and America (London:Routledge &Kegan Paul, 1974) p. 162.

8. Mary Murray,The Law of the Father (London:Routledge , 1995) p. 67.

9. Gage, op. cit., p. 143.

10. For example, see Jeffrey Lang, Struggling to Surrender, (Beltsville, MD: Amana Publications, 1994) p. 167.

11.Elsayyed Sabiq ,Fiqh alSunnah (Cairo:Darul Fatahlile’lam Al-Arabi , 11th edition, 1994), vol. 2, pp. 218-229.

12. Abdel-Haleem AbuShuqqa ,Tahreer alMar’aa fi Asr alRisala (Kuwait: Dar alQalam , 1990) pp. 109-112.

13. LeilaBadawi , “Islam”, in Jean Holm and JohnBowker , ed., Women in Religion (London: Pinter Publishers, 1994) p. 102.

14. Amir H.Siddiqi , Studies in Islamic History (Karachi:Jamiyatul Falah Publications, 3rd edition, 1967) p. 138.

Divorce

The three religions have remarkable differences in their attitudes towards divorce. Christianity abhors divorce altogether. The New Testament unequivocally advocates the indissolubility of marriage. Itis attributed to Jesus to have said,

“But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become adulteress, and anyone who marries the divorced woman commits adultery.” (Matthew 5:32)

This uncompromising ideal is, without a doubt, unrealistic. It assumes a state of moral perfection that human societies have never achieved. When a couple realizes that their married life is beyond repair, a ban on divorce will not do them any good. Forcing ill-mated couples to remain together against their wills is neither effective nor reasonable. No wonder thewhole Christian world has been obliged to sanction divorce.

Judaism, on the other hand, allows divorce even without any cause. The Old Testament gives the husband the right to divorce his wife even if he just dislikes her:

“If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house, and if after she leaves his house she becomes the wife of another man, and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies, then her first husband, who divorced her, is not allowed to marry her again after she has been defiled.”(Deut. 24:1-4)

The above verses have caused considerable debate among Jewish scholars because of their disagreement over the interpretation of the words “displeasing”, “indecency”, and “dislikes” mentioned in the verses. The Talmud records their different opinions:

“The school ofShammai held that a man should not divorce his wife unless he has found her guilty of some sexual misconduct, while the school of Hillelsay he may divorce her even if she has merely spoiled a dish for him. RabbiAkiba says he may divorce her even if he simply finds another woman more beautiful than she.” (Gittin 90 a-b)

The New Testament follows theShammaites opinion while Jewish law has followed the opinion of theHillelites and R. Akiba1 . Since theHillelites view prevailed, it became the unbroken tradition of Jewish law to give the husband freedom to divorce his wife without any cause at all. The Old Testament not only gives the husband the right to divorce his “displeasing” wife, it considers divorcing a “bad wife” an obligation:

“A bad wife brings humiliation, downcast looks, and a wounded heart. Slack of hand and weak of knee is the man whose wife fails to make him happy. Woman is the origin of sin, and it is through her that we all die. Do not leave a leaky cistern to drip or allow a bad wife to say what she likes. If she does not accept your control, divorce her and send her away.” (Ecclesiasticus 25:25)

The Talmud has recorded several specific actions bywives which obliged their husbands to divorce them:

“If she ate in the street, if she drank greedily in the street, if she suckled in the street, in every case Rabbi Meir says that she must leave her husband”(Git . 89a)

The Talmud has also made it mandatory to divorce a barren wife (who bore no children in a period of ten years):

“Our Rabbis taught: If a man took a wife and lived with her for ten years and she bore no child, he shall divorce her” (Yeb . 64a)

Wives, on the other hand, cannot initiate divorce under Jewish law. A Jewish wife, however, could claim the right to a divorce before a Jewish courtprovided that a strong reason exists. Very few groundsare provided for the wife to make a claim for a divorce. These groundsinclude: A husband with physical defects or skin disease, a husband not fulfilling his conjugal responsibilities, etc. The Court might support the wife’s claim to a divorce but it cannot dissolve the marriage.

Only the husband can dissolve the marriage by giving his wife a bill of divorce. The Court could scourge, fine, imprison, and excommunicate him to force him to deliver the necessary bill of divorce to his wife. However, if the husband is stubborn enough, he can refuse to grant his wife a divorce and keep her tied to him indefinitely. Worse still, he can desert her without granting her a divorce and leave her unmarried andundivorced . He can marry another woman or even live with any single woman out of wedlock and have children from her (these childrenare considered legitimate under Jewish law).

The deserted wife, on the other hand, cannot marry any other man since she is still legally married and she cannot live with any other man because she will be considered anadulteress and her children from this union will be illegitimate for ten generations. A woman in such a position is called anagunah (chained woman).2

In the United States today there are approximately 1000 to 1500 Jewish women who areagunot (plural foragunah ), while in Israel their number might be as high as 16000. Husbands may extort thousands of dollars from their trapped wives in exchange for a Jewish divorce.3

Islam occupies the middle ground between Christianity and Judaism with respect to divorce. Marriage in Islam is a sanctified bond that should not be broken except for compelling reasons. Couplesare instructed to pursue all possible remedies whenever their marriages are in danger. Divorce is not to be resorted to except when there is no other way out.In a nutshell , Islam recognizes divorce, yet it discourages it by all means.

Let us focus on the recognition side first. Islam does recognize the right of both partners to end their matrimonial relationship. Islam gives the husband the right forTalaq (divorce). Moreover, Islam, unlike Judaism, grants the wife the right to dissolve the marriage through what is known as Khula’.4

If the husband dissolves the marriage by divorcing his wife, he cannot retrieve any of the marriage gifts he has given her. The Qur’an explicitly prohibits the divorcing husbands from taking back their marriage gifts no matter how expensive or valuable these gifts might be:

“But if you decide to take one wife in place of another, even if you had given the latter a whole treasure for dower, take not the least bit of it back; would you take it by slander and a manifest wrong?” (4:20)

In the case of the wife choosing to end the marriage, she may return the marriage gifts to her husband. Returning the marriage gifts in this case is a fair compensation for the husband who is keen to keep his wife while she chooses to leave him. The Qur’an has instructed Muslim men not to take back any of the gifts they have given to their wives except in the case of the wife choosing to dissolve the marriage:

“It is not lawful for you (Men) to take back any of your gifts except when both parties fear that they would be unable to keep the limits ordained by Allah. There is no blame on either of them if she gives something for her freedom. These are the limits ordained by Allah so do not transgress them.” (2:229)

Let us now focus our attention on how Islam discourages divorce. The Prophet of Islam told the believers that:

“Among all the permitted acts, divorce is the most hateful to God” (AbuDawood )

A Muslim man should not divorce his wife just because he dislikes her. The Qur’an instructs Muslim men to be kind to their wives even in cases of lukewarm emotions or feelings of dislike:

“Live with them (your wives) on a footing of kindness and equity. If you dislike them it may be that you dislike something in which Allah has placed a great deal of good.” (4:19)

The Prophet has also emphasized that the best Muslims are those who are best to their wives:

“The believers who show the most perfect faith are those who have the best character and the best of you are those who are best to their wives.” (Tirmidhi )

However, Islam is a practical religion and it does recognize that there are circumstances in which a marriage comes to the verge of collapsing. In such cases, a mere advice of kindness orself restraint is no viable solution.So, what to do in order to save a marriage in these cases?

The Qur’an offers some practical advice for the spouse (husband or wife) whose partner (wife or husband) is the wrongdoer. For the husband whosewife’s ill-conduct is threatening the marriage, the Qur’an gives four types of advice as detailed in the following verses:

“As to those women on whose part you fear disloyalty and ill-conduct,

(1) Admonish them,

(2) refuse to share their beds,

(3)beat them; but if they return to obedience seek not against them means of annoyance: For Allah is Most High, Great.

(4) If you fear a break between them, appoint two arbiters, one from his family and the other from hers;If they wish for peace, Allah will cause their reconciliation.”

(4:34-35)

The first three are tobe tried first. If they fail, then the help of the families concernedshould be sought . It has tobe noted , in the light of the above verses, that beating the rebellious wife is a temporary measure that is resorted to as third in line in cases of extreme necessity in hopes that it might remedy the wrongdoing of the wife.5

If it does, the husbandis not allowed by any means to continue any annoyance to the wife as explicitly mentioned in the verse. If it does not, the husbandis still not allowed to use this measure any longer and the final avenue of the family-assisted reconciliation has to be explored.

Prophet Muhammad (S) has instructed Muslim husbands that they should not have recourse to these measures except in extreme cases such as open lewdness committed by the wife.

It has tobe noted that the Talmud sanctions wife beating as chastisement for the purpose of discipline.6

The husband is not restricted to the extreme cases such as those of open lewdness. He is allowed to beat his wife even if she just refuses to do herhouse work . Moreover, he is not limited only to the use of light punishment. Heis permitted to break his wife’s stubbornness by the lash or by starving her.7

For the wife whosehusband’s ill-conduct is the cause for the marriage’s near collapse, the Qur’an offers the following advice:

“If a wife fears cruelty or desertion on her husband’s part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best.” (4:128)

Notes

1. Epstein, op. cit., p. 196

2.Swidler , op. cit., pp. 162-163.

3. The Toronto Star, Apr. 8, 1995.

4.Sabiq , op. cit., pp. 318-329. See also Muhammad alGhazali ,Qadaya alMar’aa bin alTaqaleed alRakida wal Wafida (Cairo: Dar alShorooq , 4th edition, 1992) pp. 178-180.

5. There is a strict limit to this. Refer to books of jurisprudence for further details.

6. Epstein, op. cit., p. 219.

7. Ibid, pp 156-157.