بسم الله الرحمن الرحيم

Monday, 21st August 2017


Arrival in Karbala

His arrival at Karbala’ took place on Muharram 2, 61 A.H/October 5, 680 A.D. [64] He gathered his children, sisters, and other family members. He cast a look at them then burst in tears. He supplicated saying, “O Allah! We are the progeny of Your Prophet Muhammad! We have been expelled and estranged from our grandfather's sanctuary, and Banu Umayyah oppressed us. O Allah! Seek revenge on them on our behalf, and grant us victory over the oppressing people.

He approached his companions saying, “People are the worshippers of this life, giving religion their lip-service; they uphold it as long as their livelihood is profitable. Once they are afflicted with a trial, few, indeed, will be those who uphold religion.” [65]

Then he praised Allah and glorified Him, blessing Muhammad and his Progeny, adding,

 “Our affair has reached the point which you can see. Life has changed and turned against us. Its goodness has abandoned us, leaving nothing but a trickle like a pot dripping and a life of hardship like an afflicted pasture. Do you not see how righteousness is not upheld and how falsehood is not shunned? Let every believer desire the meeting with Allah I see death as nothing but a source of happiness while living with the oppressors as sure displeasure”. [66]

Zuhayr stood up and said, “We have heard your statement, O son of the Messenger of Allah! Had life been secured for us forever, we would still have preferred to rise with you rather than remain therein.”

Burayr stood up and said, “O son of the Messenger of Allah! Allah has blessed us with your company so that we may fight defending you till our parts are cut off for your sake, then your grandfather will intercede on our behalf on the Day of Judgment.” [67]

Nafi’ Ibn Hilal said, “You know that your grandfather the Messenger of Allah (S), could not instill his love in the heart of people nor make them obey him and do what he liked them to do, and there were many hypocrites among them who promised to support him while hiding their treacherous intentions against him. They would meet him and speak to him words sweeter than honey then depart from him with those more bitter than colocynth till Allah took his soul away. Your father ‘Ali underwent the same. There were folks who were unanimous in supporting and fighting with him against those who broke their promises, who regarded themselves as more fair than him, and who abandoned the creed altogether, till he met his fate. He went to a mercy from Allah and pleasure. Today, you are with us in the same situation: there are those who reneged from their promise of support and who abandoned their oath of loyalty. These shall not harm except their own selves, and Allah shall suffice you for them; so, march with us, being rightly guided and in good health, be it to the east of the earth or to the west. By Allah, we are not too scared to meet Allah's destiny, nor do we hate to meet our Lord. We are determined to befriend whoever befriends you and be the enemy of whoever antagonizes you.” [68]

Al-Husain (A) bought the lots where his grave now stands from the residents of Nineva and al-Ghadiriyya for sixty thousand dirhams. He then turned and gave it back to them as charity on one condition: they lead people to his gravesite and host whoever visited it for three days. Al-Husain's sanctuary, which he bought, was four miles long by four miles wide. It is lawful for his offspring and those loyal to him and is prohibited from those who oppose them. It is full of bliss. Imam as-Sadiq (A) has said that those people did not fulfill that condition. [69]

When al-Husain (‘a) camped at Karbala’, he wrote Ibn al-Hanafiyya and a group from Banu Hashim saying, “It is as if this life has never been, and as if the hereafter has always been, and peace be with you.” [70]

To be continued...


Maqtal al-Husain: Martrydom Epic of Imam al-Husain (A) by 'Abd al Razzaq al-Muqarram
Published by: Al-Kharsan Foundation for Publications, Beirut, Lebanon, 1426 AH/2005 AD


[64] This date is provided by al-Tabari on p. 233, Vol. 6, of his Tarikh, by Ibn al-Athir on p. 20, Vol. 4, of his book Al-Kamil, and by al-Mufid in his book Al-Irshad.

[65] al-Majlisi, Bihar al-Anwar, Vol. 10, p. 198. Al-Khawarizmi, Maqtal al-Husain, Vol. 1, p. 237.

[66] This text is recorded in Al-Luhuf by Ibn Tawus. Al-al-Tabari, on p. 229, Vol. 6, of his Tarikh, says that al-Husain (‘a) had delivered this speech at Thu Hasm.

[67] Ibn Tawus, Al-Luhuf, p. 44.

[68] al-Bahrani, Maqtal al-’Awalim, p. 76.

[69] Shaikh al-Baha'i, Kashkool, Vol. 2, p. 91 (Egyptian edition), quoting Kitab al-Ziyarat by Muhammad Ibn Ahmad Ibn Dawud al-Qummi.

[70] Ibn Qawlawayh, Kamil al-Ziyarat, p. 75, Chapter 23. Abul-Faraj al-Ishfahani, on p. 151, Vol. 8, of his book Al-Aghani (Sasi edition), says that al-Hasan al-Basri wrote ‘Umar Ibn ‘Abd al-’Aziz about that when the latter became caliph. According to Muruj al-Thahab, ‘Umar Ibn ‘Abd al-’Aziz wrote Abu Hazim al-Madani al-A’raj saying, “Admonish me, and be brief,” so he wrote him back stating the above.


Imam Hussain's [as] Journey to Iraq

As we approach the month of Muharram, we will attempt to cover the journey of Imam al-Hussain (A) from Mecca to Kerbala.

When it came to Husain's knowledge that Yazid had appointed ‘Amr Ibn Sa’id Ibn al-’As as the head of an army, ordering him to take charge of the pilgrimage caravans and to kill al-Husain (A) wherever he could find him [1], he decided to leave Mecca before finishing the pilgrimage and be satisfied with performing only the ‘umra because he hated that the sanctity of the House might otherwise be violated.[2]

Mecca: Al-Husain (A) delivers a Sermon

Before departing, al-Husain (A) stood up to deliver a sermon. He said:

All praise is due to Allah The Will of Allah be done. There is no might except in Allah Allah has blessed His Messenger. Death is inscribed on Adam's children like a necklace on a girl's neck. My passion to be reunited with my ancestors is like that of Jacob for Joseph, and the demise I shall soon meet is better for me. I see my limbs being torn by speeding steeds in the desert between al-Nawawis and Karbala’, so they shall fill, through my death, hollow bellies and starved pouches. There is no avoiding a day recorded by the Pen. Whatever pleases Allah also pleases us, we Ahl al-Bayt. We shall be patient as we face His trial, and He shall give us in full the rewards due to those who persevere. The Prophet's offspring shall not deviate from His path Rather, they shall be gathered before him in the presence of the most Holy One. His eyes shall be cooled upon seeing them assembled, and he shall fulfill his promise. Anyone among us who is ready to sacrifice himself and is determined to meet Allah should join our departing party, for I shall depart in the morning if Allah Almighty so wills”. [3]

His departure took place on the 8th of Thul-Hijjah, 60 AH / September 12, 680 AD. He was accompanied by his family, slaves, and Shi’as from the people of Hijaz, Bara and Kufa who joined him during his sojourn in Mecca. He gave each one of them ten dinars and a camel to carry his luggage. [4]

Attempts to Dissuade Him From Departing

A group of his family members, in addition to others, asked him to postpone his trip till he could get to know the condition of the public. They feared the treachery of the Kufians and were apprehensive of a possible reversal in the situation. But the “Father of the Oppressed” was unable to reveal the knowledge with him about his fate to everyone he met. The facts, as they stand, are not to be revealed to just anyone who seeks them due to the different levels of people's comprehension and the differences in their ability to absorb. He, peace be upon him, had to answer each person according to his own condition and ability to comprehend.

He, for example, said to [‘Abdullah] Ibn al-Zubayr, “My father told me once that there is a ram in Mecca through which its sanctity would be violated, and I do not like to be it. Should I be killed outside Mecca even the distance of a span, it is better for me than being killed inside it.[5] By Allah! Had I been inside one of these holes, they would have taken me out of it and done what they wish to do. By Allah! They shall oppress me and transgress just as the Jews oppressed and transgressed the sanctity of the Sabbath”

As soon as Ibn al-Zubayr had left, al-Husain (A) said to those in his company, “There is nothing in this world this man loves more than seeing me depart from Hijaz. He knows very well that people do not equate him with me, so he wished to see me leave so that the space will be all his.” [6]

During the same night following which al-Husain (A) left for Iraq, Muhammad Ibn al-Hanafiyya came to him and said, “You know very well how the Kufians betrayed your father and brother, and I fear lest your case should be like theirs. Stay here, then, for you are the most respected one in the Haram, and the most secure.” Al-Husain (A) said to him, “I fear lest Yazid son of Mu’awiyah should assassinate me inside the Haram, thus becoming the one on whose account the sanctity of this House is violated.” Ibn al-Hanafiyya suggested to him to go to Yemen or to other parts of the peninsula, so Abu ‘Abdullah (A) promised him to think about it.

During the early hours of the morning, al-Husain (A) started the preparations for his departure. Ibn al-Hanafiyya again came to him and held the reins of the she-camel upon which al-Husain (A) had already mounted, saying, “Did you not promise me to think about my suggestion?” “Yes,” al-Husain (A) answered, “But after your departure, the Messenger of Allah (S) came to me in a vision and said, ‘O Husain! Get out! Allah Almighty has decreed to see you slain.'” Muhammad Ibn al-Hanafiyya said, “Inna lillahi wa inna ilayhi rajia’un” (We are Allah's, and to Him is our return). He asked him about the reason for letting his family accompany him. Al-Husain (A) said, “It is the Will of Allah to see them taken captives.” [7]

‘Abdullah son of Ja’far at-Tayyar, and also his sons ‘Awn and Muhammad, wrote him saying, “I plead to you in the Name of Allah to go home once you read this letter, for I fear lest you should be killed and your Ahl al-Bayt (‘a) be eradicated. If you get killed, the light on earth will be put out, for you are the standard of guidance and the hope of the faithful. Do not hurry in marching, for I shall see you shortly after you read this letter, and peace be with you.”

‘Abdullah took a letter from Yazid's governor over Mecca, ‘Amr Ibn Sa’id Ibn al-’As, granting al-Husain (A) security. He brought it to al-Husain (A) who was then accompanied by Yaya Ibn Sa’id Ibn al-’As, and he tried very hard to dissuade al-Husain (A) from marching to his destination, but Abu ‘Abdullah (A) refused. He informed ‘Abdullah that he had seen the Messenger of Allah (SAW) in a vision giving him an order which he had to carry out. He asked him what he had seen. “I have not narrated this vision to anyone,” said Imam Husain (A), “and I shall not narrate it till I meet my Lord, the most Exalted One, the most Great.” [8]

Ibn ‘Abbas said to him, “O cousin! I seek solace, but you are not solacing me, and I fear for you if you do it lest you should perish and be eliminated. The people of Iraq are treacherous; so, do not go near them. Stay in this land, for you are the master of the people of Hijaz. If the people of Iraq want you, as they claim, then let them unseat their governor and enemy, then you should go to them. If you insist on going out, go to Yemen, for it has fortresses and valleys, and it is a wide and spacious land, and your father has many supporters there. You will be insulated from [the evil] people. You will then be able to write people, dispatch your messengers and disseminate your message, for you will then realize your objective in good health” Al-Husain (A) said to him, “O cousin! By Allah! I know that you are an advisor with compassion, yet I have already decided to go.” Ibn ‘Abbas then said, “If you insist on going, do not take your women and children, for I fear lest you should be killed as they look on.” Al-Husain (A) said, “By Allah! They [the Umayyads] shall not leave me alone till I am dead. Should they do so, Allah will appoint over them those who will humiliate them till they become more degraded than a woman's rag.” [9]

Why did the Imam Leave?

This is the ultimate end of anyone seeking to know why al-Husain (A) did not tarry before going to Iraq. The father of ‘Abdullah [Imam al-Husain, peace be upon him] was not unfamiliar with the nature of the Kufians or with their treachery and hypocrisy. But what could he do after they had expressed their loyalty, obedience and submission to his orders? Can the Imam of a nation be excused for not providing guidance when he is solicited, or from redeeming them from the claws of misguidance and guiding them to what best pleases the Lord of the World, especially since their dissension and disunity had not yet become manifest?

The reason he gave for marching to meet them, despite their treacherous nature, which manifested itself in the way they treated him, his father and brother (A), would prompt those who look at the exterior appearance of matters to blame him. The Imam chosen for the guidance of the public is greater than doing anything that would be used as an argument against him. The country to which Ibn ‘Abbas and others referred has no security, and what happened between Bishr Ibn Arta'ah and the people of Yemen underscores the latter’s weakness of resistance and inability to face an oppressor.

Such is the view expressed by al-Shaikh al-Shushtari, may Allah elevate his status. He has said, “Al-Husain (A) had two obligations: a real one, and an evident one: a) As for the real one that caused him to face death and to expose his family to captivity and his children to slaughter, despite his knowledge [of such an imminent fate], it is due to the fact that the tyrants from among Banu Umayyah had convinced themselves that they were right and that ‘Ali and his offspring and supporters were wrong, so much so that they made cursing him part of their Friday congregational prayers... One of them forgot once to curse ‘Ali (A) in his Friday sermon, so they had to remind him of it. Since he was travelling, he had to repeat his prayers as qaza! Had al-Husain (A) surrendered and sworn the oath of allegiance to Yazid, there would have been no trace of the truth left.

This is so because there were many who thought that entering into a covenant with the Umayyads was indicative of their legitimacy and good conduct. But after al-Husain (A) had fought them, exposing his sacred life and those of his family and children to the atrocities that befell them, it became quite clear to the people of his time, and to succeeding generations, that right was on his side and that those who oppressed him were the misguided ones. b) As regarding the superficially evident cause, he (A) sought to safeguard himself and his family by all possible means, but he could not do so. They prohibited him from going anywhere.

Yazid wrote his governor over Medina to kill him. He, therefore, had to get out of it fearing for his life, then he sought refuge with Allah's Sacred House, the safe haven of anyone in apprehension. But they sought him even there to either arrest or to kill him even if he had been found clinging to the curtains of the Ka’ba. He had no choice except to perform a singular ‘umra rather than a complete Hajj. Then he went to Kufa because its people had written him and sworn the oath of allegiance to him, stressing the importance of his going to meet with them in order to save them from the evil of the Umayyads. He evidently was, therefore, morally obligated to go along with what they had suggested in order to bring his argument against them home, and so that they would not argue on the Day of Judgment saying that they sought refuge with him and solicited his help against the oppression of the oppressors, but he accused them of dissension and did not help them. Had he not gone to them, where else would he have gone especially since the earth suddenly became straitened before him despite its vastness? This is the meaning of his saying to Ibn al-Hanafiyya, ‘Had I entered inside one of these land cracks, they would have taken me out of it and killed me!'”

The Imam (A) had likewise said to Abu Harrah al-Asadi once, “Banu Umayyah confiscated my wealth, yet I remained patient. And they defamed my honour, and I again remained patient. Then they sought to kill me, so I fled.” [10]

Everyone in Mecca was grieved to see him leave. When they persisted in their attempts to dissuade him from leaving, he quoted poetic verses composed by a poet from the Aws tribe who had been warned by one of his cousins against participating in the jihad in support of the Messenger of Allah (SAW):

I shall proceed, for there is no shame
In death to a man who set his mind
To follow the truth
And to perform jihad as a Muslim.
He consoled the righteous men in person,
Leaving behind the depraved,
Opposing the criminals.
Then he cited the verse saying, “And Allah's Command is a decree already passed.”(33:38) [11]
He loathed peace in humiliation,
Honour loathes a free man being subdued,
So he said: O soul! Refrain from shame:
At the time of death, what is bitter tastes good!
Surrounded he became by his family's best youth
A family to which sublime honour and prominence belong
If it marches in the darkness of the night it shines:
Its shiny faces over-shining the brightest of the stars
By brave knights on wading steeds
In whose walk there is pride and grace.
Swift in the desert, dignified in stature,
Might in his help, subdued for him the conveyance.
Slapping the earth's face, red in hue
Not by slapping reddened but by the enemy's blood.
These are the folks from ‘Ali the conqueror
The darkness through them dissipates
And harm at bay is kept.
Thousands do they meet, courageous and bold
If and when their banners unfold
On a day when the face of death frowned,
When sharp swords did smile,
When the day of death is in black and in woe,
Their faces with delight become bright and mellow
As the faces of startled brave men turn yellow.
They stood on the battlefield only to cross
To death: the bridge is awaiting everyone who walks.
They assault, while heroes out of fear hesitate
And lions are accustomed to assault.
Till they were spent under the clouds of dust
On a battle resembling the Assembly Day!
Nay! Less terrifying is the Assembling Day!
They died in dignity, for them the war testifies
That they were men of honour when faced by what terrifies.
White bandages decorated their every head,
Blood outfitted them with outfits of crimson red.
Again and again the Oppressed One went back to his foes
With his sword and mare helping him to give them blows.
On the day of struggle with dust he covered every face
Of his troops as horizons grew pale shrouding the place.
If his lance composes poetry in one's heart,
His sword writes prose on his foes' necks on its part.
So one is not one when the swords clamour,
Nor two are two when lance clashes with the armour:
Had he wished to finish his foes at hand
He would have shaken existence itself at his command.
But decree had already passed, so he opted to march
To death patiently, for patient are the oppressed.
On the hot desert sands he dawned
A corpse that fell a prey
To every sword and lance in every way.
Between the ends of the lances he was spent
Thirsty, his corpse trampled upon by trained steeds
O son of Hasan! I complain to you for these are
Agonies crowding my heart
Do you know how much trial and tribulation
Your revered offspring faced at the Taff?
Let me console you in their regard,
For they approached death with heart.
Not a drop wetted their thirst,
Buried under the heat, in the desert,
Wind burying them with the dust...
What will you, O bereaved one, assault and be
Turning the blood of your foes into a sea?
Will you close your eyes when revenge can you take
From seeing the blood which, though on the right guidance
Dawned having none to console?
Near the Taff are the youths of Hashim
Buried under the lances' tips, their blood is sought
By everyone! No respite there shall be till you
Raise it so nothing can stand in its way.
A fire you shall light, a war no mighty host can subdue
How many times did Umayyah stir your wounds
No healing of the wound till the Meeting Day,
No healing to babes whom Umayyah nursed with death
Instead of breasts' milk, blood was given instead.
Here they lie dead, here the arrows embrace them,
Here the sands make their every bed.
A free lady who used to be confined
Dawned on the plains hot like timber lit by the heat
And a pure woman not used to mourning
Is now with whips driven, rebuked.
And a startled youth whose heartbeat almost
Sparks with fright... And another confused,
By the sight of steeds not at all amused,
Welcomed the night without a haven, without resort
Her veil, in enemy hands,
Is being passed from this to that,
So with her hands she seeks to hide
What with her veil she used to shield
Walked unveiled before the enemy eyes.
From one country to another she cries...
They grew up confined, they never knew
What slavery was, what’s the plain or the terrain.
Now they were insulted and dismayed,
By their enemy were they now displayed
For all to jeer at and to see:
A war trophy they now came to be...
Taken from land to distant land,
Handled by a filthy hand. [12]

To be continued....


Maqtal al-Husain: Martrydom Epic of Imam al-Husain (A) by 'Abd al Razzaq al-Muqarram 
Published by: Al-Kharsan Foundation for Publications, Beirut, Lebanon, 1426 AH/2005 AD


[1] Shaikh Lufallah al-Gulpaygani, Muntakhab al-Athar fi Akhbar al-Imam al-Thani ‘Ashar, Raiyy ad-Din al-Qazwini, p. 304, 10th night.

[2] Ibn Nama, Muthir al-Azan, p. 89. Al-Tabari, Tarikh, Vol. 6, p. 177.

[3] Ibn Tawus, Al-Luhuf, p. 33. Ibn Nama, p. 20.

[4] Shaikh ‘Abbas al-Qummi, Nafs al-Mahmum, p. 91.

[5] On p. 150, Vol. 2, of al-Azraqi's Tarikh Mecca, it is stated that Imam Husain (A) made this statement to Ibn ‘Abbas.

[6] Ibn al-Athir, Al-Kamil, Vol. 4, p. 16.

[7] al-Majlisi, Bihar al-Anwar, Vol. 10, p. 184.

[8] al-Tabari, Tarikh, Vol. 6, p. 219. Ibn al-Athir, Al-Kamil, Vol. 4, p. 17. Ibn Kathir, Al-Bidaya, Vol. 6, p. 163.

[9] Ibn al-Athir, Al-Kamil, Vol. 4, p. 16. The rag Imam al-Husain (A) is referring to is one used by a woman to absorb the blood during her menstruation.

[10]Al-Khasa’is al-Husainiyya, p. 32 (Tabriz edition).

[11] On p. 137 of Tathkirat al-Khawaof Ibn al-Jawzi, the grandson, al-Husain (A) cited these verses when al-Hurr warned him against disputing with Banu Umayyah.

[12] Excerpted from a poem by the Hujjah Sayyid Muhammad Husain al-Kayshwan published in ‘Allama Shaikh Sharif al-Jawahiri's Muthir al-Azan.

SOURCE: www.hujjat.org

Eid - e - Ghadeer

The 18th of Dhul Hijjah marks the symbolic occasion of Eid-ul-Ghadeer on the Islamic calendar. To this day, we recognise the date as being a day of change and progression on the path towards the further spread of Islam. The events that took their course on that day led to Imam Ali (A) becoming the successor to Prophet Muhammad (SAW) as the leader of the Muslim believers of the time. Below is a brief summary of the events that unfolded on that one significant day.

The Holy Prophet alongside around a 100,000 of his followers arrived at a place by the name of Ghadir Khum, halfway between Mecca and Medina. They were on route to Medina after completing the Hajj pilgrimage for that year of 10 AH. The group were brought to a standstill whilst Allah revealed a verse to the Holy Prophet. It read, in Al  Ma-idah 5:67, “O our Messenger! Deliver what has been sent down unto you and from your Lord; and if you do not, then you have not delivered his message…” In this strong verse of authority, Allah was referring to the Holy Prophet declaring Imam Ali as his successor. Showing no signs of questioning, the Holy Prophet followed up by instantly mounting his pulpit.

He started his sermon off by asking his followers, “Have I conveyed the commands of Allah to you?” They replied as a sole unit, “Yes.” Following on, the Holy Prophet asked, “Do I wield authority over your souls more than you do?” Once again, as a group, his followers replied, “Certainly it is so, O messenger of Allah.” With no doubt in his mind, the Holy Prophet asked Imam Ali to come up. He held his hands high above the rest, and brought him high enough for all to see, and declared, “O men and women! Allah is my mawla. I am the mawla of the faithfuls. I have a clear authority over their souls, and of whomsoever I am the mawla, Ali is his mawla. O Allah! Love him who loves Ali, hate him who hates Ali.

This great declaration on the Holy Prophet’s part was greeted with an honourable vow of allegiance from all who were observing. Male followers shook hands, whilst women placed their palms in water to show their own respective allegiance towards the man who they now knew would be their next leader. Even the likes of Umar, a man who later on became the khaliph, admitted, “Congratulations to you O the son of Abu Talib. You have become the Mawla of all the faithful men and women.” This declaration resulted in another verse being revealed in the Holy Qur’an. It was revealed in Ma-idah, 5:3, “This day I have perfected for you, your religion, and have completed my favour on you, and have chosen for you Islam, as religion.”

As firm as this declaration was, there are still, to this day, some who yet question the authenticity of the declaration of Ali becoming the future leader of the Muslims. The word mawla that was mentioned on a number of occasions by the Holy Prophet has become a means of critics attempting to question the Holy Prophet’s true meaning. The word mawla literally means master, lord or guardian. One who is deserving of superior authority.

With this announcement, The Holy Prophet officially declared Imam Ali as his successor. But to this very day, all these years on, there are still Muslims who deny Imam Ali as the leader of the Muslims, either through stubbornness or simple ignorance. It would have been unimaginable for someone in the league of the Holy Prophet to have passed away leaving no future successor to follow in his footsteps. Even in this modern day and age, every institution has a process in place to groom and appoint a successor after the exit of their current leader. Whether it be the head of a bank, or a manager of a football club, it has always been prevalent in society for a successor to be appointed in due course, to further build on the firm foundations that already exist. Likewise, it is more than obvious to see how the Holy Prophet would have known that his time was to come to an end, and therefore appointing Ali would not only have been a result of the order of Allah, but also through his own choosing. Being the wisest amongst all humans, such an act for him would most probably have been a matter of when rather than why.

In conclusion, it is clear to see how the events of Eid-ul-Ghadeer were enormous for the future of Islam, and how everything lied in the hands of the Holy Prophet’s appointment. Choosing Imam Ali as the leader was undoubtedly the correct choice, that led to the further spread of Islam, in a world where many were still unaware of the true word that was to be expressed through Islam and it’s teachings.

Written by Zain Gulamali, SI Madressa Class 11B

Source: www.hujjat.org

Eid - e - Mubahila

"And unto him who disputeth with thee therein after the knowledge hath come unto thee, Say ! ( O' Our Apostle Muhammad ! ) ( Unto them ) come ye, let us summon our sons, and ( ye summon ) your sons, and ( we summon ) our women and ( ye ) your women, and ( we summon ) ourselves and then let us invoke the curse of God on the liars!" (3:61)

This verse refers to the famous event of ' al-Mubahalah ' which took place in the year 10 AH against the Christians of Najran. A deputation of 60 Christians of Najran headed by Abdul Masih their chief monkpriest came and discussed with the Holy Prophet (saw) the personality of Hazrat Isa (A). The Holy Prophet (saw) told them not to deify Jesus for he was only a mortal created by God, and not God Himself. Then they asked who the father of Jesus was. By this, they thought that since he was born without a father the Holy Prophet (saw) would helplessly accept Jesus' father being God himself. In reply to this question was revealed the verse:"Verily, similitude of Jesus with God is as the similitude of Adam; He created him out of dust then said He unto him BE, and he became."

When the Christians did not agree to this line of reasoning, then this verse was revealed enjoining upon the Prophet (saw) to call the Christians to Mubahalah. To this the Christians agreed and they wanted to return to their place and would have the Mubahalah the next day.

Early next morning the Holy Prophet (saw) sent Salman al Farsi to the open place, fixed outside the city for the historic event, to erect a small shelter for himself and those he intended to take along with him for the contest. On the opposite side appeared the Christian prists, while at the appointed hour the Christians witnessed the Holy Prophet (saw) entering the field with Imam Hussain (A) in his lap, Imam Hasan (A) holding his finger, and walking beside him, Lady Fatima (A) and followed by Imam Ali al Murtaza (A). The Prophet (A) on reaching the appointed spot stationed himself with his daughter, her two sons and her husband, raising his hands towards the heaven said :

Lord these are the People of my House

The Chief Monk on knowing that the baby in the lap of the Prophet (saw) was his young grandson, Imam Hussain (A), the child walking holding the Prophet's (saw) hand was his first grandson, Imam Hasan (A), the Lady behind him was daughter, his only surviving issue was Fatima (A) the mother of the two children and the one who followed the Lady was his son in law, the husband of Fatima (A), addressed the huge crowd of the people who had gathered on the spot, and addressed them saying

By God, I see the faces which, if they pray to God for mountains to move from their places, the mountains will immediately move !

O believers in the Jesus of Nazareth, I will tell you the truth that should ye fail to enter into some agreement with Muhammad and if these souls whom Muhammad has brought with him, curse you, ye will be wiped out of existence to the last day of the life of the earth !

The people readily agreed to the advice counseled by their Leader. They beseeched the Holy Prophet (saw) to give up the idea of the agreed Mubahalah and requested for themselves to be allowed to continue their faith, offering to pay ' Jizya '.

This historic event of a unique triumph of Islam is taken by the Shias as a religious thanksgiving festival of the triumph against falsehood. Some of the significance of this event are as follows :

* this event un-questionably establishes the truth about the spiritual purity of the Ahl al Bayt
* it proves beyond any doubt as to who are the members of the house of the Prophet (saw)
* the seriousness and the solemnity of the occasion demands absolute purity, spiritual as well as physical in the individuals to serve in the fateful  occasion for the Holy Prophet to present them to God as the best one of His creation to be heard in the prayers of Truth!
Source: www.hujjat.org

Hilal Statement - Eid ul Fitr 1437

In the name of the Almighty

HE Ayatullah Sistani (long may he live) is convinced that tomorrow, Wednesday, is the day of Eid ul Fitr in Iraq, Iran, in neighbouring Arab nations, India, Pakistan, Afghanistan, Indonesia, Australia and Africa. As for northern Asian countries and European States, they will celebrate Eid on Thursday.

May the Almighty make this occasion one full of mercy for all believers.



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