Alhassanain(p) Network for Heritage and Islamic Thought

The American Sister

FATIMA

Islam brought happiness into my life and gave me a feeling of respect to myself and the others.

Just as truth emits a light that guides those who dive deep in the darkness and those who are led astray, You, our Lord, guide whom You wish to Your straight path, those who pray for Your help in the dark night of their confusion, to be met by Your gracious guidance.

From this deep darkness, the American sister Fatima was able to escape and become a new Muslim sister who was guided by the« Light of Islam » . In this interview, she tells us (at her home in Kaifoun in Mount Lebanon) the story of how she became a Muslim.

Q: Please tell us about your environment and the circumstances that led you to Islam?

A: First, I would like to welcome you. I am an American from the city of Denver. I was born in 1951. I called myself Fatima after Fatima al-Zahra (A.S.). I have a university degree in nursing, and I am interested in the various fields of culture especially religion. I have worked as a nurse in America, but now I am a housewife. I take care of my family and my Lebanese husband whom I met after I became a Muslim. We live in this beautiful Lebanese town. And I always try to develop myself as a Muslim by learning more about Islam to serve my religion and my message.

I thank Allah, (Subhanahu wataallah ), for helping me find the truth, Islam. As He offers this path to all His creatures, and so to me, and I am so grateful. It is as if I« came home » after a long journey and finally sat before the heart of knowing that there are answers to all my questions, and I can have peace of mind in knowing that ultimate truth does exist. That is because Christianity took a sectarian detour in its origin and did not adhere to the truth as taught by Prophet Jesus (A.S.). So the present day Christianity is based on basic misconceptions. Growing up in a Christian environment, as I did, gives one, as myself, some confusing concepts such as altered literature (Bible), indirect relationship with Allah (S.W.T.), separation of church from political economic structure, forgiveness through the« crucifixion » of Jesus, doctrine of original sin, son of Allah (S.W.T.), and some left over pagan ideas such as Christmas, Easter, and the« trinity » ... These are the negative aspects, and I mention these in retrospect, not knowing they were misconceptions at the time of learning and practicing Christianity. I did wonder at the inconsistencies, and I did ask some questions which were left to ...« When you grow up you will understand » . Well I grew up and still did not understand. The positive things that Christianity gave to me were knowledge of God, respect for God, and a social structure adherent to religious laws as they knew them to be. It also gave me some knowledge base to continue my search for the truth. I am thankful to these experiences, and I am also thankful to my parents and grandparents who did the best they could to let me know about a relationship with God.

My family in the U.S.A. is German in origin and strictly Protestant Lutheran in religion. I attended Lutheran school for 13 years and lived in a fairly isolated German, Lutheran social atmosphere. I attended daily religious study classes - a« typical » American upbringing. If one can generalize, my rearing was much more« religious » and attentive than the norm.

I became an inactive member of the church in my early adult years as I became disillusioned with its inability to answer those questions I had and its inability to address social and political realities in the U.S.A., and I began to look at various philosophies and other branches of Christianity. I made an attempt to return to the Lutheran church for one year, however, I found it impossible to honestly participate as an adult in the doctrines I found to be more and more false. Bewilderment within myself was my ever present baggage as I wondered why I could not find inner peace in knowing what the truth is, as I never gave up the prospect that Allah (S.W.A.) had created all of us and this world so exquisitely with the truth contained therein. I feel within myself that there was a« Complete Truth » given to us by our God; however, for some reason I could not find it.

Q: How did you come to embrace Islam?

A: In the middle of my third decade of life (Alhamdulillah ), I more and more felt distress about looking at the world around myself, participating in the world, be holding a future, and still not having the missing puzzle piece. I feared the Day of Judgment and did not know how to face it in my then present state of incomplete knowledge. At that time I quite simply prayed. Yes, I prayed. I prayed that God would show the right path to me and lead and guide me.

Within two weeks, a doctor I was working with at that time (my profession is nursing) began to speak with me about her Islamic faith. She was from Pakistan and Shia. She did not have books about Islam in English for me; however, she shared what she knew. I was quite interested and wanted more information.

At that time, I was completing my nursing education at the university, so I looked at the university schedule to see if there was perhaps any class about Islam. I found an« Islamic Study » class and took it for one semester. It was a general survey course, historical in nature. I gleaned what information from it and from the classmates - many of whom were Muslims. Through my participation in this class I was able to meet an American sister who had become a Muslim through the teaching of her Iranian husband and the Iranian community. She helped me so much (Alhamdulillah ) in my study of Islam and in many of its aspects of daily living and worship. Through her friendship and care I was introduced to a group of believers in the local cultural Iranian and Lebanese community.

Nearly after one year of study since I had beseeched Allah (Subhanahu wataallah ) for help in showing me the right path I became a Muslim during the month ofRamadan (Alhamdulillah ). How gracious and beneficent Allah (S.W.A.) has been to me in my life to guide me to the truth!

Q: Could you tell us about the impact of your embracement of Islam on your milieu, and what are the problems, if any, that you now face?

A: Embracing Islam does mean inevitable change in one’s life. Every change adherent to the faith has been a joy in my life. Initially, I can say some have been a bit startling and difficult; however, how can I ever not be pleased to change when I waited for so long to know the truth?

Personally, my impulse became to get all the information I could, to read books, to read The Quran, and to learn from other Muslims. The reciting of prayer and contemplation is my solace. I wear women’s Islamic dress and feel a metamorphosis of subtle change by so doing. I did not know that this was essential when first studying Islam and was a bit taken aback when my sisters told me of this. I began this process slowly and realized that this mode of garmenting oneself is not only the cloth and what it covers but an inward spiritual journey as well. I truly feel my self respect. My honor for society and the Islamic« body of believers » has grown by covering appropriately. Our examples for Islamic dress come from the Household of the Prophet (P.B.U.H.) as Sayyeda Zeinab (A.S.) and Sayyeda Fatima Zahra (A.S.). Certainly their examples in behavior as wives, mothers, and members of society were intimately connected to their covering themselves, their self respect, and their honor for those around them.

The effect on my parents, children, and relatives was predictable I suppose. They adhere to Christian doctrine and see me as a lost, condemned soul. This has been the most difficult thing for me to lose the respect of my parents in this regard. I pray that they would follow the path of Islam. Of course, they still love me as their daughter and through the years have become more accepting of my change in dress, eating, etc. but the look in their eyes is not the same for me. They feel hurt by this change. I respect my parents and their commitment to their church and family.

My great happiness is the subsequent conversion of my three adult children to Islam (Alhamdulillah ). They are studying their faith and each has in his heart the desire to serve Islam in propagation and service. My sons are currently being educated to teach, (Inshallah ), and my daughter is a homemaker, mother, and wife.

Non-Muslim friends, who were truly friends, respect my decision to become a Muslim. Our relationship has become closer in some cases because we can discuss« religion » with more knowledge. They do nice, respectful things such as buy meat from the Islamic meat store to serve for me and provide a quiet room in which I can pray when I visit their home. In general, I have not lost friends and probably have gained.

In my employment at the hospital, fellow employees were quite accepting of me. They would cover my absence so I could pray, arrange their meal times so I could break my fast inRamadan , and, in general, were open and sharing with me about their lack of knowledge of Islam which elicited many discussions. I started wearing Islamic dress to my work approximately one year after becoming a Muslim and six months after wearing it at home and socially. This provoked many questions from staff, patients, etc. They were accepting and respectful. My career advancement was not affected, (Alhamdulillah ), as the hospital wanted me to take a higher position as supervisor, However, I said I would not be able to attend the parties associated with the position as there was drinking of alcohol and dancing. So they said that this party attendance was mandatory; therefore, I declined the position.

Q: On the personal level, do you feel more peaceful, secure, and relieved?

A: Yes, all of the above: more peaceful, secure, and relieved, and as I said before, it was as if I have« come home » . Islam covers in practical terms every aspect of life, and I see it as a continuing evolving process. I am ever humble before its greatness and completeness. Each day I learn new aspects of this path.

The Quran is the source of peace to me. My security comes from knowing more and more about the Prophet (P.B.U.H.) and the twelve Imams (A.S.) who provide a supreme example for living this life. There is not any problem I face which could compare to what Imam Hussein (A.S.) confronted at Karbala in his sacrifice.

The relief comes from now having a direct relationship with Allah (S.W.A.) without need of an intermediary, as Jesus (A.S.) is in Christianity. It states in the Quran [50: 16]:« We are nearer to him than the regulate vein » . This is a very direct and close relationship we have with Allah (S.W.A.).

Q: On the social relations level, do you feel the difference between your relations with Muslims now and those with non-Muslims in the past?

A: Yes, there is a code of ethics and conduct prescribed and ordained by Allah on our relations between each other. We have The Quran and traditions of our Prophet (P.B.U.H.) and Imams (A.S.) to look to for guidance. I am grateful for these sources and examples.

I feel close in my relations with other Muslims. Certainly, we are all not perfect, and we all error in our caring for each other as« one body » ; however, in general, there is a much higher level of mutual honesty, benevolence, and cooperation in the Muslim world compared to the non-Muslim world.

I did not leave Christianity because of not having benevolence, honesty, and cooperation; I left because the doctrine is incorrect. One can find many fine examples of loving, caring Christians such as in the community in which I was raised, but without the entire« truth of Islam » one is left, as a Christian, without all the rules for life and will inevitably feel lost in the social realm of life.

Q: Do you suggest any specific methods, based on you own experience, to call non-Muslims to Islam?

A: The example that we are in our everyday learning is one of the greatest ways to show that submission to Allah is part of our personality. This« personality » would hopefully be an impetus for some to examine Islam. I would encourage all who travel as Muslims to non-Muslim lands for work or study or whatever reason not to abandon their example. Their behavior with non-Muslims is important, and too often what the non-Muslim sees of their actions is taken as Islamic behavior which is a deception and misleading to the non-Muslims.

Doctrine for the Christian, as it was for myself, may be the greatest reason for conversion to Islam. I would encourage any Christian to really study well the doctrine of Christianity. I believe true study of Christianity will lead one to Islam because of the many errors in logic and reasoning found therein. There are books available to give to them regarding misconceptions in the Bible, but point to even passages in the Bible itself proclaiming Prophet Muhammad (P .B.U.H.) as the final Messenger.

I truly appreciated and continue to appreciate the many fine Islamic books which have been translated into English. In the U.S.A., the Iranian foundations were most helpful in supplying these for my children and me.

Q: What is the role you are personally assuming or the role you intend to assume in serving the Islamic Call?

A: I believe the greatest role I can serve is to be a good wife, mother, and homemaker. I have a small baby and feel great prospect in being able to raise him in Islamic surroundings. Parenting is the most valuable undertaking for the future and certainly an all-consuming mission. We are most blessed to have as our examples for parenting our Prophet (P.B.U.H.), the Imams (A.S.), and their wives. Their hard work in parenting and working for the family helped us in Islam to, still, have a solid social and family structure network.

I feel there is a great need for Islamic children’s books written in English. I am certainly not an illustrator but I have thoughts about their content.Inshallah , I can contribute my effort in this regard as well as any writing that is needed in general.

Q: What are the potentials and prospects of the Islamic Call in your country?

A: I am now living in Lebanon, but to give my view of the U.S.A. seems logical as I spent most of my life there. The potentials of the Islamic Call in the U.S.A. are great as the general population is good and accepting. They are a searching group with great disillusion with their present society.

Only Allah (S.W.A.) knows about the prospects for the Islamic Call in the U.S.A. I feel I can suppose that the prospect for the Americans present course is downfall and misery as it is not currently based on Islam, or even Christianity. It is a racial, secularist, floundering government and society.

Q: What in your view is the state of Muslim women?

A: I think we Muslim women have as our guide and example the faithful women of our Islamic history. Khadija (A.S.), Sayyeda Fatima Zahra (A.S.), Sayyeda Zeinab (A.S.), the wives of our Imams (A.S.), Hajjar (A.S.), Miriam (A.S.), the wife of Pharaoh (A.S.) etc... If we take their example as they struggled, suffered, and took their happiness and try to incorporate even a small part of their traits into our personalities, we would take more comfort and solace in the life that Allah (S.W.A.) has given to us. Does this represent the current« state of Muslim women? » Probably not, because as stated before, we become entrapped in our cultures rather than Islam. We have no excuse because Allah (S.W.A.) has elevated women to an exalted position in Islam. Her rights are protected, and her status is individual in regard to her path of faithfulness.

Q: Do you wish to address Muslims from the forum of Noor Al-Islam?

A: I would like to add my voice to others having great concern about the influx of« Hollywood Media » into developing countries around the world.« Hollywood » , I believe, has done much to destroy the limited social structure that existed in the U.S.A. maybe 30 to 40 years ago, and now is being incorporated into populations around the world, especially with the advent of the satellite dish, videos, CDs, cassettes; etc. Hollywood movies, music, and cartoons are currently the U.S.A.’s largest export, so its distribution will of course be propagated and protected worldwide by the private owners and the U.S. government. Remember when you turn on the television to any meaningless violence and inhumane behavior contained in many cartoons, movies, and T.V. programs, contrary to Islamic teachings, you are inviting a very potent and evil force into your home, and many will divert your children and your own attentions away from valuable subjects to disrupting and corrupting subjects.

Thank you for your kind consideration of my thoughts and words. I appreciate your diligent work and like to read the English section ofNoor Al-Islam .

CLEAR FACTS LEAD A BELGIAN COUPLE TO EMBRACE ISLAM

Following the Zionist invasion of Lebanon in 1982, Beirut was besieged for more than two months. The deteriorated situation motivated me to make the hard decision: Departure!

During a short cease-fire, we had the chance to leave the bunkers and cast a look on our homes and store shops. Everything was a ruin. I decided to leave the country to ease my nerves and start business abroad. The only route out was via Syria. From Damascus airport I left for Brussels, the capital of Belgium, where I was often for business or visits of relatives.

I reached the country on that Friday noon and went directly to my relative’s house. The family was getting ready to spend the weekend at the seaside, a 100 km. away.

They welcomed me, praised Allah for my safety, and asked a lot of questions about the homeland, the friends, and the relatives, since the telephone services were inoperative.

My relative Said was a surgeon working in a big hospital; he was married with two children. He was bright, intellectual, and skilled in his profession, and with high morals and good reputation. He was committed to Eastern traditions despite spending many years in the West.

His only defect that saddened me was his indifference regarding Islam. Though he was of inborn purity (Fitra ), he lacked the Islamic knowledge as a result of living in a non-Muslim country. Being fully occupied with his job, he had no time to get such religious information. Hence he led a western routine life.

I performed my prayer and sat to have some rest. My relative asked me to join them and spend the weekend at the seaside. Giving some excuses, I apologized but he was not convinced since he knew how much I loved swimming. He insisted, and I finally told him the real reason for my refusal. It was to avoid seeing women semi-naked (in their swimming suits) or in indecent situations. He then suggested spending the couple of days in his friend’s villa, Dr. Bernard, a physician who worked in the same hospital where my relative used to work. He phoned him, and we soon were on our way to his villa in Louvain, 30 km. south of Brussels. He welcomed us warmly since the Westerners suffer loneliness and hardly enjoy visits of their relatives. It was a splendid villa amid a big garden, with a swimming pool at one corner. In the small room near the pool, we put on our swimming suits and jumped into the clean water. We enjoyed swimming then got out to stretch on the green grass and enjoy the warm sun. I looked at the villa and was taken by a surprise when a beautiful woman, the doctor’s wife, in her swimming suit came in our direction to welcome the dear guest. The husband introduced her to me, and she stretched her hand to shake mine. I drew back and apologized for not shaking hand with her. She became red in the face and quickly returned to the villa. Her husband followed in anger, and my relative exploded blaming me for such backward behavior, finalism, and religious prejudice. How could I humiliate such a famous doctor and his wife - a famous psychiatrist? Could Islam be disgusting to such an extent? I tried to pacify his anger and told him of my readiness to apologize to them and explain the situation. He went inside and came with the husband who was still angry. He said:« You have humiliated us. How could you refuse shaking my wife’s hand? Are not we clean enough? » I said:« Please, do call your wife; I want to apologize to her » . He went, and she came with him, still vexed. She said:« Am I dirty? Suppose I were, is it a matter of good behavior not to shake my hand while you are my guest? Are you such a fanatic to consider us filthy or infidels? »

I said:« It is nothing to do with filth or infidelity. I shook your husband’s hand just few minutes before you came to join us » .

« What is it then? » she asked.

I thought that the best means of defense is to attack. Seeking Allah’s help, I said:« I used to think that the Europeans are objective and discuss the matters objectively. No doubt, scientific progress affects the social behavior, especially of those highly educated individuals. You could have taken the matter easy and asked about the reasons for my behavior. Instead, your reaction was quite strange vis-à-vis such simple matters. I think the concept of civilized or uncivilized has nothing to do with the educated or the uneducated, poverty or wealth, and the developing or the developed countries » .

They said nothing, and I added:« Dr. Bernard, whose beautiful villa is this? » He said,« My wife’s and mine » .

I said: «What would you say if I seized a part of it to be my own? Would you agree on no conditions? »

He said: «It is nonsense! Why should I agree? »

I said:« If it were the jungle law, I could do it at my will. Yet, there are laws that regulate the social relations » .

He asked: «What do you intend to say? »

I said:« You don’t agree at my sharing with you your property. Could you agree at sharing with you your wife?

She is beautiful; every man wants to kiss her or shake her hand. Even I would do it if my instincts were not controlled. However, I act through laws decreed by my Lord, the Creator of all. It is a matter of religious instructions and Islamic behavior.

Have you ever been to a jeweler’s shop? Have you seen precious stones thrown here and there? Can everyone touch them? Are not they kept in a safe place where no one can get them? We, Muslims, consider woman as a precious stone. Not everyone can touch or enjoy her beauty. We don’t allow one to degrade her or damage her chastity. It is not the same as in your country where woman has lost her female nature and become a commodity, a plaything for all vices and indecencies. She is no more considered a human being. All your feminist organizations are means to cover the woman’s exploitation. » They still listened attentively without interrupting me. I continued,« You see how corruption spreads at large and family relations are discarded. It is the result of the freedom of no limits. It starts with shaking hands to end in an intimate love affair. Don’t you feel it is an odd situation? You do! But you are afraid of saying your opinions, lest you may be labeled as reactionaries. You stick to such trifles which are the real backwardness. In such an atmosphere, every woman will look for a lover and thus corruption spreads as fire in dry straws. Children of unknown fathers can be seen everywhere. Your girls count the days to be 15 and leave the parents’ house and experience life by their own. Can these countless illegal children settled in special homes be considered civilization? What do statistics tell you? Thousands of the aged die in their homes while no one knows about them until bad smelling leak out of their homes » .

When I took a breath, the doctor’s wife said:« Don’t you think that Muslim men are quite tough on women? Women are locked in their homes. They cannot have jobs and should observe hijab. Is not polygamy a remnant of old ages? »

I said:« Islam forbids whatever leads to situations experienced in your communities. Hijab is woman’s shield against men’s lusty instincts. It is to spare man the instincts stirred by woman’s beauty. It is for the benefit of all humanity.

Islam does not lock woman in her house. She can have any job or social activity outside her house, but she should observe decent clothes. Our history is rich with such active women in their communities.

Moreover, man is also ordered to act decently. The reason for this dispute is my refusal to shake hands with you. It is a religious duty. Similarly, a Muslim woman is not allowed to shake hand with a foreigner.

Regarding polygamy, it is allowed under strict conditions to solve social problems suffered by communities such as yours. Your thinkers confess such a truth » . When I finally apologized, I felt a clear change in their attitude. They asked me to spend the night with them but I apologized and was about to leave when they expressed their wish to meet again and have more discussions. I was ready to do that. For more than ten days we met, and I answered all their questions regarding Islam religion. Both were convinced of the sound reasoning and asked how to become Muslims. I said,« Quite simply. There is no baptism, no confession and no sacred bread! Just you utter: There is no god but Allah, and Muhammad is His messenger » .

Both of them uttered the clause twice for an accurate pronunciation. I congratulated them and shook the husband’s hand, while the wife drew back. I taught them how to perform ablution, prayers and fasting and promised to provide them with Islamic literature. I gave the doctor’s wife an Islamic dress as a gift. Both of them today propagate Islam in America.

Antoine Ja’ja:

The Bible Calls to Islam

Ja’ja (Mustafa) is a graduate from a French University. He is from the city of Bshirry (Lebanon). He is a Christian who converted to Islam. He read the Old Testament and the new one, and after reading The Holy Quran, he became a Muslim enjoying spiritual tranquility and rest, though his kin and kith turned away from him. A local newspaper interviewed him recently.

Q: When and how did you acquire Islamic ideology?

A: I am proud of being of the people of The Book. The Bible was the first book that linked me to Islam and to The Quran. I read The Quran and pondered on the Quranic verse that reads:{ Those who follow the Apostle, the Prophet, the Ummi ( unlearned) whom they find written ( in their scriptures) with them in the Torah and the Ingil; (who) enjoins unto them ( what is) good and prevents them from evil... } [A’araf: 157].

I made a thorough investigation in the Divine Books that preceded The Holy Quran. I found that the Islamic religion is actually the religion of all prophets and apostles. Prophet Jesus (a.s.) was sent with the mission of The Lord. He says:{ For I have not spoken of myself, but of the Father ( Lord) Who sent me, He gave me commandment, what I should say and what I should speak. } . [John: 12/49].

The Bible clearly calls to Islam, the religion of Prophet Ibrahim (a.s.) who was a monotheist.

Q: When did you start such investigation?

A: I became a Muslim after profound studying of the Torah and David Psalms. In 1993 and 1994, I made a comparative study of the holy Books and The Holy Quran. I found that The Quran completes and verifies the preceding Divine Books.

Prophet Muhammad’s (P.B.U.H.) message is a perfection of the preceding religions. The Holy Quran says:{ ...This day I have perfected for you, your religion and have completed My favor on you and chosen for you Islam (to be) the religion. } [Al-Maidah :3].

Q: You are a Christian from the Maroni sect; how could you overstep the sectarian factor flourishing in Lebanon?

A: I believe in religion not in sects. I am proud of my Christian background. The Holy Quran mentions all the prophets and apostles including Prophet Muhammad (P .B.U.H.). The Quran says:{ Say ( O’ Muhammad!) O, you people, surely I am the messenger of Allah unto you all... } [Al-A’araf; 158].

I found that the message of Islam addresses all people. Hence I had the right to become a Muslim. I do not claim that I changed from one religion to another, but that I found the right path. I was on the wrong track; then, I found the right one.

I became a Muslim following Prophets Muhammad and Jesus (Peace be upon them both). I believe in Christianity as a doctrine, and I find a lot that leads to Islam in the Bible.

Q: Your major is psychology; how did you feel before embracing Islam and how do you feel now?

A: Psychologically, I have thoroughly changed. I was pessimistic, hesitant, lost, and alien to my own self. Now I am optimistic and firm in belief. Previously, I had to choose one of three: to be a heretic, to commit suicide, or to embrace Islam. I preferred the third option. Following the west scientific development one cannot be a heretic.

Science proves the existence of a creator. To commit suicide means to displease Allah. I embraced Islam.

Q: Are you influenced by famous intellectuals who embraced Islam in France such as Maurice Bucaille and Rojer Garaudy?

A: I was greatly influenced by those famous men, especially Bucaille who was stunned by the Quranic verse that reads:{ ...And say: 0’ my Lord! Increase me in knowledge } [Taha: 114].

No other religion but Islam demands one to increase one’s knowledge. Man is at the threshold of a new century; still increase in scientific knowledge is demanded.

It is logic and reasoning that led me to embrace Islam. I did not blindly follow one of the present trends, nor did I flatter Muslims for some personal interest in marriage or divorce. I found the scientific factor in The Quran. They are scientific miracles in the age of science and knowledge.

Q: What was the reaction in your own locality?

A: Naturally, they rejected my new attitude. I suffered hardship and social harassment. I became a stranger in my family and amid my friends. But I consider myself an immigrant from one religion to another. Today I live amid the Muslims.

Q: The majority of Muslims are not committed Muslims; how were you attracted to Islam?

A: I was attracted to Islam through its clear reasonable logic and concepts that can be enacted. There is nothing secret or ambiguous in Islam. Islam’s practical instructions are clear to both: the common people and intellectuals. No one is humiliated or despised in this religion. There are no complicated or ecclesiastical rituals. No one has the authority to forgive the sinners. Allah the Almighty is only the One Who forgives. Islam is religion of reason and convincing argument. The Holy Quran says:

{ But if they dispute with you ( O’ Muhammad), then say: I have submitted myself ( wholly) to Allah and so does everyone who follows me } [Al-Umran: 19].

{ And they say: ‘None shall enter Paradise except him who is a Jew or a Christian.’ Say ( O, Muhammad to them): Bring your proof if you are truthful. } [The Cow: 111].

Islam is the religion of dialogue. A Muslim feels certain of the Creator hence enjoys spiritual tranquility.

The Holy Quran says:{ And those who believe and their hearts are set at rest by God’s remembrance; certainly by God’s remembrance are the hearts set at rest. } [Al-Ra’d:28].

Islam is different from other religions in such features in addition to its demand of one to seek knowledge. Moreover, Islam does not stifle the natural instincts of the human being. We are today at the age of stirred instincts through media propaganda. Islam is moderate; it does not suppress the instincts. The Prophet (P.B.U.H.) says:« The believer who lives amid others and is patient at hardship is better than he who isolates himself and is impatient. » In Islam there is not monasticism that suppresses the instincts Allah created in men to survive the species reproduction. Tribes and nations are created to know each other. The Holy Quran says:{ O’ you people, surely We have created you of a male and female and made you in nations and tribes that you may recognize each other; surely the most honored of you to Allah is the one of you who guards ( against evil) the most, Allah is All- Knowing All-Aware } [Al-Hujurat: 13].

Q: Are you active amid Muslims or Christians?

A: Naturally amid the Muslims. I give lectures, radio interviews, and explain a lot about reasons for my conversion to Islam. I refer to the scientific miracles in The Quran and confirm its authenticity vis-à-vis the distorted Bibles.

Q: You do not address Christians, do you?

A: No, I do not, but I do call them to seek authentic information related to the Prophet (P.B.U.H.) in their Bibles. The Deuteronomy 18: 18 says:

{I will raise them up a Prophet from among their brethren like unto thee (Moses - having a father and a mother)and will put My words in his mouth and he shall speak unto them all that I shall command him. }.

Isaiah 2:12 says:

{And the Book (The Quran)is delivered to him that he is not learned saying: Read this, I pray thee, and he says: I am not learned .}.

Q: Do you consider Islam as a perfect religion encompassing all previous religions? Can it play a role at the international level?

A: Of course I do. The Quranic verse 3 chapter Al-Maidah confirms this fact. Other religions need Islam so that they may be refined of all distortion.

Islam can be a unique school for science and culture. The renowned writer George Bernard Show says:« If a man like Muhammad were to assume leadership of the modem world, he would succeed in solving its problems and bring peace and happiness. »

MRS. BERNICE HOLTON

Mrs. Bernice Holton is a British biologist who embraced Islam more than twenty years ago. She married a committed Muslim scientist and has three children. In an interview with a local magazine, Mrs. Holton speaks about her early inclination toward religion in general and Islam in particular. Following is the text of her interview.

Q: Kindly tell us how were you attracted to Islam?

A: As a child, I attended the church as is usual for Christian families to do. Then I became a teacher in the church; however, the teaching and the contents of the Bible did not convince me. Hence I left the church and turned to other religions, such as Hinduism, Buddhism... and Islam as well. The problem in the West is that one reads about Islam in books that cannot tell the true meanings in Islam. Writers play with words to distort information. I gave up thinking of religion. Then in college, I saw people from all over the world. Some were Muslims, and I asked them about Islam. At that time, the Muslims and the Arabs were ridiculed in the magazines and newspapers. They were portrayed as being silly and stupid, and it was said that one Jew could mislead a thousand Arabs.

However, when I talked with true Muslims, they furnished me with good, reasonable information which proved them to be clever and intelligent. I asked for books written in English by British Muslims. I never thought of becoming a Muslim woman, because I knew my family, friends, and co-workers would oppose me and create trouble for me. Hence I put away all the Islamic books in a place where I could not get them easily. Yet I could not tolerate the situation and hurried to get them back. I accepted Islam after I received my college degree. I got a job in Toronto... It was not easy for me to work with Jews, Christians, etc. They mocked my new belief, but I used to tolerate their behavior and talked to them sociably.

When I started to fast, I could not arrange the times for eating: Iftar and suhur (eating after sunset and before dawn). When I suffered poor health, my colleagues hurried to get me a doctor and from that time on, they were so nice to me that they even supplicate me on fasting days with chocolates or biscuits at the time of eating. They are still my good friends.

Q: What is your opinion regarding women’s freedom in the West and Muslim women in the Muslim community?

A: Women have gained some freedom in recent years. They have entered all fields of knowledge. The West talks a lot about freedom but never talks about duties and obligations. For women, it is good to study and achieve social status. Women can work as doctors, engineers, and in business. The problem is not to work or not outside the home. The problem is that she is being cheated, misled, and sexually abused. In this regard you can see the article of Dr. Frances Conley published in« Time » No. 27, July 1991.

In a capitalist society, companies compete for the highest profits for their products. Now who is to buy their products? Of course, men, women, and children. Women also take the husband’s money for their own use. Here the companies encourage women to buy even useless items. Women, in turn, try to find the latest fashions, cosmetics, furniture, luxurious cars… They think about how to spend the evening and where. The company’s profits increase. In the West, nothing is encouraged if it is not profitable. As a result, immorality and deviation spread, families break down, and children suffer psychological damage. Women also suffer. This is the result of the media campaigns which don’t differentiate between reasonable freedom and interference in one’s obligation...

In regard to a Muslim woman wherever she lives, she suffers hardships in her community. Even those who agree with her decent (Islamic) clothes (hijab ) find it difficult to have her at work. She faces difficulties in bringing up her children in an environment where the schools (usually with secularist curriculums), the T.V. programs, and the media teach them something in contrast with their belief. Hence the Muslim mother must be aware of Islamic ethics (ideology) and must know that which is forbidden and that which is not forbidden.

Q: How can a true Muslim woman play a positive role in a Muslim community?

A: Every person can play such a role. A woman can have such a role if she brings up her children according to Islamic instructions. Speaking for myself, I like reading scientific and social books as well as books about environment. I like very much to join organizations caring for the disabled. I think disabled people throughout the world are in great need of help. The work with the disabled may not seem fruitful since improvement is not always obvious... However, in Third World countries, we see few organizations caring for them. Everyone is concerned with his own affairs. In the results of the territorial wars, one can see thousands of helpless citizens.

The disabled may not suffer from a missing leg or hand. He may suffer from a mental disorder, a bullet in the liver, etc. The disabled often feel they are a burden to their families, and they may develop other sicknesses. Organizations can be of great help. We are all supposed to demonstrate sympathy, compassion, and help towards those who need it.

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.

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.