Alhassanain(p) Network for Heritage and Islamic Thought

Piety Of His Eminence, Ali

Muhammad bin Qays narrates from Imam Ja’far Sadiq (a.s.) that Ali (a.s.) used to partake simple food like the slaves. His Eminence, Ali (a.s.) used to buy two shirts and ask his slave to choose one he liked and only after that, did His Eminence, Ali (a.s.) put on the shirt. He fed the poor, mutton and leavened bread and himself he subsisted on barely bread, olive oil and vinegar.

He never chose prosperity and comforts for himself and was always diligent in the way of Allah. He emancipated several slaves that he had obtained through the strength of his arms and had brought them up for the sake of Allah. No deed of any human could supercede his actions. He used to pray 1000 units of prayers everyday.

Allamah Qaushiji writes in Sharh Tajrid1 that he was the most pious after the Prophet. Despite having the means, he used to lead a life of recluse and he used to say: “O world! You try to lure me and want to cheat me. I don’t need any of your pleasures. I have divorced you thrice. Your pleasure is short-lived and danger is great and your dominion is ungrateful. By Allah, the world in my sight is like perspiration in the hand of leprous man.” He used to wear coarse garments and ate very simple food.

Ibn Rafe says: “One day I came to His Eminence, Ali (a.s.) and saw a bag containing dry pieces of bread. I asked, ‘O Amirul Mo-mineen! Why have you kept the mouth of the bag sealed?’ His Eminence, Ali (a.s.) said: ‘So that my children do not mix butter or olive oil in it.’” These clothes and food were especially for His Eminence, Ali (a.s.) and none should share them. He used to mend his clothes and shoes from the rind of dates. He ate meat in very small quantity and used to say: “O people! Do not make your stomach, a graveyard of animals.”

He was such a worshipper that due to prostration, he had a mark (callus) on his forehead like the knee of camels. He used to recite many supererogatory prayers. People pulled out arrows from his body at the time of prayer and he did not feel the pain due to his concentration and the same thing happened during his supplications. He was so tolerant that he knew about Ibn Muljim but did not deprive him from his stipend and other acts of generosity. In spite of severe enmity, he did not take revenge from Marwan in the Battle of Jamal and left him alive. In the same way, he did not take revenge from Saad bin Aas who was his deadly enemy.

In the Battle of Siffeen, Muawiyah’s forces cut off the water supply from the army of His Eminence, Ali (a.s.). The people were thirsty. Ali (a.s.) launched a severe attack and regained control on the river. The army of His Eminence, Ali (a.s.) wanted to stop water supply in retaliation, but His Eminence, Ali (a.s.) prevented them. Such was the generosity of His Eminence, Ali (a.s.).

It is learnt from Izalatul Khifa2 that Muawiyah asked Zarar to say something about the qualities of Ali (a.s.). Zarar said: “By Allah, His Eminence, Ali (a.s.) was brave, just, learned, clever and wise. He was horrified of the world, was friendly to the loneliness of the night and looked at divine working to obtain lessons from it. He dressed like paupers, but despite that commanded terrific awe. He respected the people of religion, loved the poor and did not like unlawful matters. He did not disappoint the weak and helpless. He used to cry in a sad voice in darkness. He gave up worldly pleasures and said that provisions of journey are scarce and journey is very long.

Muawiyah cried hearing this and said: “May Allah have mercy on Abul Hasan, he was doubtlessly, a venerable and a holy man.” The writer feels highly regretful on Muawiyah that knowing all this, he still made war against him? O, world! How you have destroyed people! And as long as it is all right, it will do the same.

Abu Huzail says that he saw His Eminence, Ali (a.s.) wearing an old coarse shirt and when he pulled the sleeves down, they reached to his fingertips, but when he left them, they covered only half of his arms. He did not leave anything pending in distribution of booty and public treasury and when he started distributing the booty the whole day passed. He did not keep anything in the house. He gave authority to the honest and when he found any official guilty of breach of trust, he guided him through verses of Quran and beseeched to the Almighty that he has not commanded him injustice.

Abu Umar narrates from Majmaul Samin that: “I saw that when His Eminence, Ali (a.s.) had distributed war booty, Zakat or Khums, he swept the ground so that not single grain can stand up to testify against him on Judgment Day.” It means that he maintained account of each and everything. Abu Umar narrates that during his Caliphate, His Eminence, Ali (a.s.) asked: “Is there anyone who would buy this sword of mine? If I had anything cash in my hand, I would not have sold it.” A man stood up and said: “I can give you an equivalent loan.”

Ahmad reports that when the Holy Prophet (S) gave his daughter in marriage to His Eminence, Ali (a.s.) he gave a veil, a carpet, a pillow of date barks, a grinding stone, a water skin and a pair of socks in her dowry. Those who spend excessively in marriages must take lesson from the Prophet’s practice. The Holy Prophet (S) and his family members had not the slightest concern with worldly pleasures. His Eminence, Ali (a.s.) drew water from the well and Lady Fatima (s.a.) grinded the corn everyday.

Ahmad narrates another report from Mujahid that Imam Ali (a.s.) stated: “One day, when all of us were struck with hunger in Medina, I came out of the house to look for work. I saw that a woman had collected soil clods and was searching for water to wet the clods. So we settled on labor of sixteen dates and drew water from the well for her, but I got blisters on my hands due to this. After that, I presented the dates to the Prophet and told him everything. The Holy Prophet (S) partook the dates with me.”

Lastly, is narrated the report of Muhammad bin Kaab Qarati in which it is mentioned that Ali (a.s.) said: “I was the standard bearer of the Prophet and due to hunger my heart was sinking. In such a condition, I caught hold of my stomach and began to fight. The fact is that if I get 40000 days of such good fortune, I would remain as steadfast.”

Now the people of justice may compare Imam Ali (a.s.) to the fugitives of Uhud, Khaybar and Hunayn and see the difference between the brave one and others. Our Master has not earned the titles of ‘the Sword of Allah’, ‘the Lion of Allah’ and ‘the King of Men’ for nothing. Without any doubt, there is no warrior like Ali (a.s.) and no sword like Zulfiqar.

Notes

1. Pg. 388

2. Pg. 266

Excellence Of Shias

We should know that Shia sect is a group that obeys and follows the path of His Eminence, Ali (a.s.) and is convinced of the Imamate of His Eminence, Ali (a.s.) and his sons. This sect believes in the Imamate of Ali (a.s.) as based on religious text (Nass), whether it may be hidden or public. This sect believes that the Imamate of His Eminence, Ali (a.s.) or of his sons cannot go to others, whether by oppression of unjust or through dissimulation. Initially, all the Shias followed the practice of their Imams, but after a passage of a long period of time, there appeared many sub-sects.1

The writer says: The progeny of His Eminence, Ali (a.s.) continued on the practice of the Infallible Imams of their family for a long time and then dissension arose among them and they divided into various groups. They also became susceptible to the influence of Sunni rule and many Shia sects became Sunnis. As still seen in the Indian state of Bihar today, where a large number of Sunni Sayyids are found, who, due to ignorance think that their grandfather was Ali (a.s.) and the religion of the successors of Ali (a.s.) was same as theirs.

Ibn Athir writes that the reformer of Shia religion of the second century Hijrah is Imam Ali Ibn Moosa ar-Reza (a.s.). Followers, companions and their groups are called Shia and this word may used as a singular, plural, masculine or feminine. Shias are basically loyal to Ali (a.s.) and his family members.2

Ibn Abbas reports that the Holy Prophet (S) stated: “Seventy thousand followers of mine would enter Paradise without rendering an account.” His Eminence, Ali (a.s.) asked: “Who are these people?” The Prophet replied: “They are your Shias and you are their Imam.”3 A report mentioned by Tibrani from His Eminence, Ali (a.s.) is that the Holy Prophet (S) said: “O Ali (a.s.)! You and your Shias would soon come to Allah pleased and satisfied.”4

If Allah wills, this writer also would reach the court of Allah with his Imam, His Eminence, Ali (a.s.), happy and satisfied and there is no doubt that it would be like this, as the statement of the Prophet cannot be false. Imam Manawi has mentioned in his Khairul Khalaik that the Holy Prophet (S) said: “O Ali (a.s.)! You and your Shias will reach the heavenly fountain of Kauthar.”

The writer says: If Allah, the High wills, that day is not far off. It is also mentioned in the same book of Khairul Khalaik that the Holy Prophet (S) said: “Ali (a.s.) and his Shias would get deliverance on Judgment Day.”

The writer says that it cannot be contrary to this, because the words of the Prophet cannot be wrong. We should know that Allah says in the Holy Quran:

“And most surely Ibrahim followed his (Prophet Muhammad’s) way.”5

That is Prophet Ibrahim (a.s.) was on the religion of Muhammad (S). Allah says, they are the followers of Prophet Ibrahim (a.s.)6 . In the same way, the Holy Quran mentions in Surah Qasas about the followers of Prophet Moosa (a.s.):

“And he went into the city at a time of unvigilance on the part of its people, so he found therein two men fighting, one being of his party and the other of his foes.”7

Qadi Baidhawi interprets it in the way that one of them were believers of Prophet Moosa (a.s.) and one from Bani Israel who opposed Moosa (a.s.) and was from the Copts. Baidhawi writes that the Quran points to the Holy Prophet (S) and the gloss writer of Baidhawi says that this incident was included in the Quran for the Prophet only.

The writer humbly says that since according to Allah, Prophet Ibrahim (a.s.) was called Shia of Muhammad and the followers of Prophet Moosa (a.s.) means Bani Israel and who were also called Shia of Moosa (a.s.), it means that the word of Shia is agreeable to Allah, so why do we take it to be disgusting.

Ahlul Sunnat hate this word but their disgust is in opposition to Allah. Now the writer asks that when according to the above words of Allah, Bani Israel are Shia of Prophet Moosa (a.s.) and according to the Relation (Manzilah) tradition8 , the Prophet and His Eminence, Ali (a.s.) are like Prophet Moosa (a.s.) and Prophet Haroon (a.s.), then a question arises that like Shia of Moosa (a.s.), Shia of Muhammad (S) and Ali (a.s.) are all the followers of Islam.

Now are these people Ahlul Sunnat or Shia? Ahlul Sunnat may themselves decide this, as the writer does not want to say anything more in this regard.

Lastly, the writer says when the merits of Shia people are proved from the above sources and according to the Prophet, Shias of Ali (a.s.) is such a group that it would arrive at the Pool of Kauthar along with His Eminence, Ali (a.s.) on Judgment Day and get deliverance, in such circumstances, it does not befit Ahlul Sunnat to believe in the infidelity of the Shia sect and to justify cursing them.

According to the religion of Ahlul Sunnat, it is not permissible to curse Yazeed, because he was from the Muslim community, whereas Ahlul Sunnat have no qualms in cursing Shia people who are Muslims, as proved from the statements of Sawaiqul Mohreqa, Sharh Baghawi, Mulla Ali Qari, Qadi Ayaz and Qastalani etc.9

The reason for not cursing Yazeed was mostly due to the fact that in addition of being a Muslim, the religion of Ahlul Sunnat is very much close to the faith of Yazeed. Yazeed also considered the Caliphate of the three Caliphs as rightful and was convinced of their excellence, just as Ahlul Sunnat seem to be. Besides the three Caliphs, Yazeed also considered his own father, Amir Muawiyah, as owner of excellence and a rightful Caliph.

Obviously, when Yazeed seems to be so much similar to Ahlul Sunnat, how can they justify cursing him? Besides, Yazeed is the Caliph and Imam of Ahlul Sunnat, complying with all the terms and condition of Caliphate. Therefore, how can Ahlul Sunnat curse him? Well, if Yazeed is not deserving of curse according to Ahlul Sunnat, let it be so, but Ahlul Sunnat should be very careful about cursing Shias, because they are also Muslims and as shown above; and it is a sect which will get salvation on Judgment Day.

Notes

1. Ref. Sharhe Mawaqif, Pg. 624.

2. Ref. Qamoos, Vol. 2, Pg. 524.

3. Mojam of Tibrani and Isafur Raghebeen.

4. Isafur Raghebeen, Pg. 156.

5. Surah Saffat 37:83

6. Ref. Shafa, Qazi Ayaz, Vol. 1.

7. Surah Qasas 28:15

8. You are to me like Haroon was to Moosa (a.s.).

9. Refer to the discussion of justification of cursing the Imamiyah sect in the previous pages of this book.

Dissimulation (Taqayyah)

The dictionary meaning of Taqayyah (dissimulation) is to save oneself from

some harmful matter. Terminologically, it denotes those things that Shias consider lawful for the safety of their life and property; whereas their opponents, Ahlul Sunnat consider them unlawful. Although in all their practical actions, Ahlul Sunnat are not less guilty of it than the Shias. Their daily actions prove that dissimulation is a natural matter, and no person or group in any period of time had been able to dispense with it and neither will it be possible for them to dispense with it in future.

Since it is a natural thing, not only the rulers and monarchs were bound to it, even prophets could not avoid it. According to Taurat when Prophet Ibrahim (a.s.) traveled to Egypt, in order to escape the king’s harm, he had to call his wife, sister. In the same way, Prophet Yusuf (a.s.) recognized his brothers in Egypt but concealed this matter from them and was bound to the procedures that all readers of Quran are aware of. Similarly, Prophet Isa (a.s.) knew about the evil nature of Yahuda, but in his friendship, had made him as the treasurer.

The Holy Prophet’s migration from Mecca and hiding in the cave and instructing His Eminence, Ali (a.s.) to sleep in his bed; if all these actions are not dissimulation, what are they? I can quote hundreds of such examples from the life histories of the prophets, which can prove that dissimulation is not only having a natural and religious sanction; it is also acceptable from the aspect of society and civilization. The following statement of Almighty Allah:

“And cast not yourselves to perdition with your own hands…”1

…shows the legality of dissimulation and why it should not be so, when it is needed in every time and in every situation? It was on the basis of this demand of Nature that the Holy Prophet (S) has said according to the report of Miqdad that, “If a believer hides his faith with infidelity, this deed of his is the best part of his faith. Remember that you were also concealing your faith (Islam) at Mecca before.”

This traditional report is present in Sahih Bukhari and it proves that dissimulation is a perfectly valid act. Ahlul Sunnat use the word ‘Toriya’ (concealment of real feelings) instead of dissimulation and consider it lawful. The fact is that dissimulation and concealment of real feelings are not two different things. The thing is same and the only difference is that Toriya is restricted to spoken words and Taqayyah is concerned with both, words and actions. But since Taqayyah is a Shia word, propagated by Shias, Ahlul Sunnat find it despicable.

Generally, Ahlul Sunnat consider Taqayyah to mean lying, although practically, dissimulation has no connection with lying and both are different. If they were same (Allah forbid) all prophets would be called liars. Prophet Ibrahim (a.s.) introduced his wife as his own sister. This action was of dissimulation and not falsehood.

Not only the Imams of the family of the Holy Prophet (S) have resorted to dissimulation, on the contrary, Sunni leaders have also used it. Here I give you an example of Abu Hanifah’s use of dissimulation, although it is not good example, but the necessity of dissimulation is proved through it.

Ibn Jauzi writes in Al Zakia that a man came to Abu Hanifah and said: “I have fallen in love with a beautiful woman, but since I am very poor, her relatives will not allow her to marry me, so please do something so that I can marry her.” Abu Hanifah said: “Would you sell a particular thing of yours in 12000 dirhams to me?” He said: “No.” Then Abu Hanifah said: “Go to the relatives of that woman and tell them: ‘Abu Hanifah knows my condition very well, you can ask him.’” So he did as Abu Hanifah had said. Her relatives came to Abu Hanifah to learn the facts. Abu Hanifah said: “That man had come to sell a particular thing to me for his marriage purpose and I was giving him 12000 dirhams, but he was not prepared to sell it in that price.”

The relatives were satisfied with this explanation and married the girl to that man. It is clear that Abu Hanifah’s action constitutes practical dissimulation. Though his dissimulation, due to its uncommendable style, lowers his status to a great degree and was not suitable for an imam.

Moreover there was hardly any need of it. It was such a dissimulation that next time it proved very harmful for Abu Hanifah and that is why people do not respect Abu Hanifah’s dissimulation till today. The consequences of his dissimulation are full of regret. The case of that woman was that when she came to know that the man she had married was a pauper and that her marriage was arranged by Abu Hanifah’s plan, she adorned herself with ornaments etc. and came to Abu Hanifah and said: “My father does not allow anyone to marry me and those who come with proposals are told: ‘My daughter is blind and cripple. Do not marry her.’” She knew that Abu Hanifah had not seen her before, so she also added that she was the daughter of so and so green grocer. She requested Abu Hanifah to marry her and also exposed her face, head, hands and legs for him. Since beauty is luring, it was enough for Abu Hanifah.

After she left, Abu Hanifah called the green grocer and stated his intention. He said: “My daughter is blind and cripple. She is not suitable for you.” But Abu Hanifah said: “It is none of your concern, I will marry her.” So Abu Hanifah married the green grocer’s daughter that same day.

In the evening, the green grocer placed his daughter in a big basket and with the help of servants, carried her to Abu Hanifah. When Abu Hanifah saw his bride, he at once recited the divorce thrice and became free.

A month later, that first woman came to Abu Hanifah. Abu Hanifah asked her what she has done? She replied: “Tit for tat! You married me to a pauper and I compelled you to marry a blind and cripple.” It is clear that the woman cheated Abu Hanifah but her dissimulation was not good. Such dissimulation is unlawful in the religion of Imamiyah.

Dissimulation is sanctioned only if it concerns security of life, property and honor. It is not lawful without any reason. At present, there is no reign of Bani Umayyah or Bani Abbas and there is no fear of life, property or respect. Therefore, generally the Imamites are not in need of dissimulation.

Note

1. Surah Baqarah 2:195

Causes That Compelled the Imamiyah Sect to Adopt Dissimulation

Although dissimulation is such a natural thing that both Shia and Sunni and all human beings are needful of it, it was all the more necessary for the Imamiyah sect, and that is why it became a part of their religion. If Imamiyah had not resorted to dissimulation, their existence would not have been possible in the world, due to Bani Umayyah and Bani Abbas.

On the contrary, the situation of Ahlul Sunnat was such that due to Caliphate being in their favor, they had no need to resort to dissimulation and hence it did not become customary among them. The condition of the Imams of Ahlul Bayt (a.s.) and their followers during the time of Bani Umayyah and Bani Abbas was so perilous that they had to very strictly follow dissimulation.

If they had not resorted to dissimulation, they would have been destroyed. How funny that the opponents of Imamiyah regard dissimulation as hypocrisy and do not pay attention to its necessity, although dissimulation is such a natural matter that in moral and civilization matters, no human being has ever been exempt from it. When Shah Abdul Aziz published his book, Tohfa, in the beginning he mentioned his name as Ghulam Haleem and that of his father as Qutubuddin Ahmad.

Actually, there was no need of dissimulation and the Shah had no fear of his life, property and honor. Then also he liked to use the power of dissimulation. What was the need for the Shah to resort to dissimulation in such peaceful times? Thus, if Muhammad’s Progeny resorted to dissimulation during the time of Bani Umayyah and Bani Abbas, what was wrong in it? If they had not acted in that way, it would have been unjust to both, religion and wisdom.

We should know that the Imamiyah resorted to it not without any reason as mentioned above. But it had no connection to injustice and falsehood. If dissimulation is compared to the Ahlul Sunnat theory of validity of consensus of non-Bani Hashim persons and invalidity of consensus of Bani Hashim persons, the difference would be obvious. Indeed, this matter was established to murder the truth, as is proved to all.

Value Of Dissimulation

The value of dissimulation is that on many occasions, it is a great self-guard for safety; besides affairs of the world depend on it. If dissimulation disappears from the world, all the kingdoms would decline and all relationships would scatter and all kinds of factories would be abandoned; cities become enclosures and lanes and streets look like flowing rivers of blood; relationships would be break off and in the end, human beings would be destroyed from the face of the earth in a very short time.

We should know that dissimulation is based on a great exigency. It has full authority in the matter of the world and religion. It has no concern with any falsehood and it is not based on selfishness. For example, if anyone says: “You kill so and so person, otherwise, I would kill you,” In such a situation, one would prefer getting killed than to kill someone else. According to Shariah, it is not an occasion of dissimulation and if a person resorts to dissimulation in such a case, he would become eligible for Hell. In the following discussion, we shall prove that dissimulation is as lawful in Ahlul Sunnat as it is in Shia religion.

Allah says:

“Let not the believers take the unbelievers for friends rather than believers; and whoever does this, he shall have nothing of (the guardianship of) Allah, but you should guard yourselves against them, guarding carefully.”1

It means that it is not lawful for true believers to have friendship with infidels, except in the condition of dissimulation. Baidhawi writes that Yaqoob Qari has recited it as Taqayyah and in times of fear, friendship with infidels is lawful.2

Allah says:

“And a believing man of Firon’s people who hid his faith said…”3

He was Hizqeel, a cousin of Firon and he concealed his faith from Firon and his community for a hundred years.4 In Seerate Muhammad5 , in the incident of Abu Jindal, it is mentioned that Allah has made dissimulation lawful for Muslims, if they are in danger and the sentence after that says: The Messenger of Allah (S) allowed one to keep faith in the heart and lie from the tongue, just like in the incident of Abu Jindal. In the same way, in this book on page 448, it is mentioned that the Holy Prophet (S) asked: “O Abu Dharr, what would you do when people banish you from Medina?”

Abu Dharr replied: “I would fight with my sword.” The Prophet said: “Don’t do that. It would be better for you to listen to them and obey them even if they be cruel slaves of Abyssinia.”

In Seerate Nabawiya of Sayyid Ahmad Dahlan6 , it is mentioned that when the Quraish infidels of Mecca asked His Eminence, Ali (a.s.), “Where is Muhammad?” He replied: “I don’t know.” Although he knew that the Holy Prophet (S) was hiding in the cave. What was it, if not dissimulation? Let Ahlul Sunnat say it was lying, but the poor Shia can never attribute falsehood to His Eminence, Ali (a.s.).

Similar situation is described in Tarikh Khamis7 when the infidels asked Abu Bakr about the Prophet, Abu Bakr said: “He is a guide, leading the way.” No doubt that in this situation, Abu Bakr had also adopted dissimulation.

In Seeratul Halabiyah8 , Halabi says that wherever the infidels are dominant and Muslims are weak they should not curse the idols of infidels and this order continues till now. According to Seerate Muhammadiya9 and Sahih Bukhari10 the Holy Prophet (S) stayed in Mecca for fifteen years and preached for only four or five years secretly and in fear, because the infidels rejected the Holy Quran, the Prophet and Allah the Almighty. That is why, Allah revealed to pray softly, so that polytheists may not hear, but it was not necessary to hide from companions, ‘but you must not pray so loudly that infidels snatch the Quran from you.’

We come to know from the report of Isafur Raghebeen11 that when the Holy Prophet (S) prayed, he prayed in a secluded corner. One day, a disbeliever found Saad bin Abi Waqqas praying and he condemned and cursed him. Saad and the polytheist had a fight in which Saad beat up that disbeliever. Obviously, if they had been cautious as ordered by the Prophet, this would not have happened.

According to Tirmidhi12 , people would first come to Prophet Ibrahim (a.s.) for intercession on Judgment Day but Ibrahim (a.s.) would say: “I can’t do anything for you, because I have lied three times in my life.” The fact was that he had to resort to this because of dissimulation. That is why the Holy Prophet (S) stated that such lies were lawful for Prophet Ibrahim (a.s.) by Shariat.

In Sahih Bukhari13 , it is quoted from Ibn Abbas that the Holy Prophet (S) told Miqdad that to hide belief from infidels was the best action of faith. Such as he was doing in Mecca. It shows that when you feel danger from infidels you should conceal your faith. Undoubtedly, it is the proper occasion for dissimulation.

It is related by Huzaifah in Sahih Muslim14 that “once I was with the Prophet when he said: ‘Conceal our Islam.’ I asked: ‘Why do you fear? There are six or seven hundred people in my tribe.’ The Prophet said: ‘You don’t know, perhaps you may encounter the enemies of Islam alone, and if such an occasion comes for anyone, it becomes necessary to pray in a low voice.’”

Qastalani writes that the companions of the Messenger of Allah (S) did not openly declare Islam and that they prayed secretly, so that they would not create any trouble. Baidhawi15 writes that according to the verse of Surah Shuara, Prophet Moosa (a.s.) was in dissimulation for thirty years. Qastalani says in Sharh Bukhari16 that lying is justified to save ones life from unjust people and enemies of religion.

According to Baidhawi17 , the following verse permits dissimulation:

“And cast not yourselves to perdition with your own hands…”18

Tafseer Maalimut Tanzeel also supports Tafseer Baidhawi. But it should be known that dissimulation was permissible in Islam in the beginning as it was weak and that now there is no more need for it. Although according to Imam Sadiq (a.s.): “It (dissimulation) is our religion, till Judgment Day.” According to Tafseer Jalalain, Tafseer Ibn Abbas, Tafseer Nishapuri and Tafseer Kabir Razi, dissimulation is permitted only in times of need. Thus, Shia and Sunni, both consider it necessary, but it is very regretful that Ahlul Sunnat use it as a means to vilify the Shias.

Notes

1. Surah Aale Imran 3:28

2. Ref. Baidhawi, Pg. 134

3. Surah Momin 40:28

4. Ref. Tafseer Baidhawi and Tafseer Ibn Abbas.

5. Pg. 294

6. Vol. 1, Pg. 384

7. Vol. 1, Pg. 335

8. Vol. 1, Pg. 466

9. Pg. 191

10. Vol. 1, Pg. 351

11. Pg. 15

12. Vol. 2, Pg. 16

13. Vol. 10, Pg. 35

14. Vol. 1, Pg. 84

15. Vol. 2, Pg. 106

16. Vol. 5, Pg. 279

17. Vol. 1, Pg. 99

18. Surah Baqarah 2:195

Tabarra

The dictionary meaning of Tabarra means ‘to be aloof’. That is to be aloof from a group or party, but generally it has taken up the meaning of cursing. Although it has no concern with such affairs, and it was Muawiyah Ibn Abi Sufyan who started cursing of His Eminence, Ali (a.s.) and thus all sorts of abusive language and taunting began to be called as Tabarra. We should know that Shias have no concern with such meaning.

The writer is entirely against the practice initiated by Amir Muawiyah and such a thing was only necessary for Muawiyah and those desirous of the religion of Ali Murtadha’ (a.s.) should think about it.

According to Sayyid Ali Muhammad, cursing is abominable. In my view, whatever the style of curse maybe, it has spoilt the Shiite religion and followers of Shiite faith should try to reform themselves. Muawiyah initiated cursing on His Eminence, Ali (a.s.) on some purpose; and that purpose is not valid for Shias, therefore they should be aloof from it. The reason of cursing His Eminence, Ali (a.s.) was that Muawiyah became a Caliph after making Imam Hasan (a.s.) abdicate Caliphate.

Muawiyah knew that he had no right to Caliphate. Therefore, if this cursing would continue, all Muslims of that time would abuse the sons of His Eminence, Ali (a.s.) also and due to this, his Caliphate would gain strength. It happened in the same way. Due to curse and abusive language, Muslims of that time forgot about the progeny of Prophet Muhammad (S) in a very short time and thought that Muawiyah and Bani Umayyah were the nearest relatives of the Prophet and not anyone else.

Cursing was made a part of the Friday sermon and as stated previously, everyone gradually forgot Muhammad’s Progeny. Within 50 years of the death of Muawiyah, many Muslims forgot His Eminence, Ali (a.s.) and Lady Fatima (s.a.) completely. Hence a man from them asked a friend: “Who is this Ali, whom we all curse in the Friday sermons?” His friend replied: “He was an infidel and deadly enemy of Islam, that is why everyone curses him.”

In the same way, a person asked another: “Who was Fatima?” The reply was: “She was a wife of the Prophet.” This was when not much time had passed after the Messenger of Allah (S) and Muslims of Bani Umayyah period became unaware of Ali and Fatima; and this was the aim of Muawiyah. It is clear that the mention of the family of Prophet (S) was regarded as a crime and using abusive language became customary. As a result, Muslims of that time considered Bani Umayyah as relatives of Prophet (S) and those who were really related to the Prophet were forgotten. It is clear that this political need is not necessary for the Shias of this time.

Mourning For Imam Husain

Azadari means mourning for Imam Husayn (a.s.) and his relatives and companions who were martyred in the desert of Karbala’. Mourning is a precept as well as a practice. An example of practice is to wear black or green clothes, to construct sarcophagus (Tazia) like Imam Husayn’s tomb, to construct Husainiyyahs, to install banners, hold meetings to commemorate Imam Husayn’s martyrdom, feed mourners, distribute food among poor people, serve the poor and rich with eatables and drinks.

All these are different methods of commemorating the martyrdom of Imam Husayn (a.s.). For example, standards (Alam) are installed in Iran and in India people make sarcophagus (Tazia). In China, there is no such thing; there the people go to the forest, make a fire and walk on it. Mourning for Imam Husayn (a.s.) is such a deed that his believers can never give it up and enemies of Muhammad’s Progeny can never bear it.

All important religious and secular events are commemorated annually like the 12th Rabi Awwal etc. Ghazzali prohibited narrating the tragedy of Husayn (a.s.), because it cast aspersion on Abu Bakr, Umar and Muawiyah. Abu Hanifah also prohibited celebrating Eid Ghadeer for this very purpose. But the followers of Muhammad’s Progeny can never give up the remembrance of the tragedy of Imam Husayn (a.s.) and can never neglect mourning for him.

Remembrance of a beloved is a natural thing. The demand of friendship is not forgetfulness. Now the writer would like to write about the custom of mourning, lamentation and dirge recitation among Ahlul Sunnat.

The book Ashatal Maat1 states that when the Holy Prophet (S) passed away, angels came to express condolence and Allah also did not abstain from expressing sorrow. That is, Allah also gave condolence to Himself. We come to know that condolence is a natural thing and it is not out of Allah’s will. Everyone knows that Prophet Adam (a.s.) also mourned for his son, Habil’s death and why should he had not have done so, when mourning is a natural thing?

Hence, if followers of Husayn (a.s.) and other family members of the Prophet mourn for Imam Husayn (a.s.), it is a necessary thing, and it is true and appropriate. Lamentation and dirges are included in mourning and to consider it prohibited is entirely senseless.

In Mishkat2 and Sunan Nasai3 , Abu Huraira states that when anyone from the family of the Holy Prophet (S) expired, women gathered and cried bitterly. One day, Umar prevented those women from crying and drove them out. The Holy Prophet (S) said: “O Umar! Leave them, let them cry, because the eyes become full of tears in mourning and it also troubles their hearts and the calamity is also fresh.” Thus, we come to know that mourning is lawful and why it should not be, when it is entirely natural?

Umar action shows his temperament, due to which he prevented the ladies from crying and drove them out. If such a thing had not been according to nature, why the Prophet allowed it? We should know that weeping in trouble is not a sin according to the Holy Prophet (S).

Waqidi’s Maghazi Futuh Sham4 shows that all those martyred in the Battle of Uhud were mourned by their women relatives, in a special gathering arranged by them. When the Holy Prophet (S) knew about it, he became angry and advised them against it. This shows that mourning for Imam Husayn (a.s.) is not allowed.

According to Tarikh Khamis5 , Lady Fatima (s.a.) also sat near the grave of her father and wept and recited dirges; smelt the dust of grave and recited the following verse:

“I am overtaken by such a misery. That if this trouble falls on the day, it would turn into a dark night.”

‘A’ysha also was crying and saying: “Ah! He is dead. He never ate barley bread to satiation. He sat on palm-leaf mat, instead of a throne. He did not sleep at night for fear of hell.” Now people of justice should decide whether lamentation for the tragedy of Imam Husayn (a.s.) and Ahlul Bayt is lawful or not?

In Mishkat, in the chapter of eulogy of Ahlul Bayt6 , Salmi reports that Umme Salma says that she saw the Prophet in her dream and that his head and beard were covered with dust. She asked: “O Messenger of Allah (S), what has happened to you?” The Prophet replied: “I had gone to the place of the martyrdom of Husayn (a.s.).”

Another tradition of Mishkat related by Umme Fazl says: “One day, I came to the Prophet and gave his daughter’s son, Husayn (a.s.) in his arms. All of a sudden the Prophet’s eyes were filled with tears. I asked the reason and the Prophet said: ‘Jibraeel has informed me that my son would be martyred and Jibraeel has given me red dust of his grave.’”

According to the tradition of Seerate Muhammad7 , when Imam Husayn (a.s.) was martyred, blood rained from the sky and vessels became full of blood, the sky became so dark that stars were visible and blood oozed from beneath the stones. It is also mentioned in this book that blood rained on every house of Khorasan and Syria.

This shows that the sky and other things were all mourning for Imam Husayn (a.s.). Shame on such Muslims, who refuse to mourn for Imam Husayn (a.s.). How amusing that Pir Dastagir writes in Ghaniyatu Talibeen that “Ashura (10th Mohurrum) is a day of feast and celebration. We should not mourn this day, because it is of cheerfulness and we should be happy on this day; Ahlul Sunnat will be rewarded if they do so.” Ahlul Sunnat should decide whether we should be aggrieved or happy on the day of Ashura? But since their leader, Ghausul Aazam advises them to be happy, it is better for them to do so!

Enough in justification of lamentation and elegy is that dirges are found even in the Sunni book of Madaraj Nubuwwah and also Shah Abdul Aziz Dehalvi has written them in Sirre Shahadatain. What else can it be except that lamentation and reciting of dirges is absolutely lawful for Shias, because when the caravan of the captives of the family of the Prophet returned to Medina from Syria, Imam Zainul Aabideen (a.s.) asked Bashir to recite a dirge for the martyrs of Karbala’ and inform the people of Medina of the return of the family of the Prophet.

Bashir says: “I mounted my horse and was reciting couplets of the dirge about the martyrdom of Imam Husayn (a.s.) in a loud voice.” Thus, he arrived at the mosque of the Messenger of Allah (S) and saw some women in veils who came out of their houses weeping. All men and women were wailing and reciting dirges. Why followers of the Imam should not weep and lament? People will cry in future as people lamented before. But since Ahlul Sunnat follow Pir Dastagir, they cannot join the mourning of Imam Husayn (a.s.). Poor people, they are quite helpless. What can they do?

Notes

1. Vol. 4, Pg. 611

2. Pg. 144

3. Vol. 1, Pg. 168

4. Pg. 108

5. Pg. 406

6. Pg. 562

7. Pg. 474