AhlulBayt Islamic Mission: Ashura Awareness Week

Books and Articles > An Everlasting Instruction

Presentation

I humbly present this short treatise to the Leader of Martyrs- Imam al-Ĥusayn ('a), who sacrificed his noble life, family, and possessions entirely to save the 'truth', and thereby practically demonstrated a timeless model for emulation.

فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَاء وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الأَرْضِ كَذَلِكَ يَضْرِبُ اللّهُ الأَمْثَالَ

…As for the scum, it disappears like froth cast out; and as for that which benefits mankind, it remains on the earth. This is how Allāh sets forth parables.                                                     

(Sura Al-Ra'd, 13: Verse 17)

Every phenomenon of truth ^[1] is everlasting. The verse above likens clean water with truth and the scum over it with falsehood. Some phenomena resemble the scum on the water which finally evaporates and vanishes, while others resemble water which remains on earth and is beneficial to mankind.

Phenomena of truth resemble springs of pure water that quench every generation to come. They also benefit those who lived prior to their existence. Therefore their effect transcends time. Narratives indicate that the past Prophets of God after having been informed about what will befall the grandson of the last Prophet of God (s) cursed his killers.^[2] Hence the matter is beyond the confines of time or place. Such is the nature of an event of truth.

Those events which have Divine color always remain, but those phenomena which concern other than Allāh never subsist. The Holy

مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللّهِ بَاقٍ وَلَنَجْزِيَنَّ الَّذِينَ صَبَرُواْ أَجْرَهُم بِأَحْسَنِ مَا كَانُواْ يَعْمَلُونَ

What is with you vanishes and what is with Allāh will endure...

(Sura Al-Naml, 16, Verse 96)

َؤالحق معكم وفيكم ومنكم و

وَلَمَّا تَوَجَّهَ تِلْقَاء مَدْيَنَ قَالَ عَسَى رَبِّي أَن يَهْدِيَنِي سَوَاء السَّبِيلِ

And when he turned his face towards Midian he said: 'maybe my Lord will show me the right way.' (28:22)

This verse also pertains to Prophet Mūsā ('a) when he enters the city of Midian. Imam al-Ĥusayn ('a) by reciting the verse perhaps sought Divine help to carry out his mission of conveying his message and stance to all the Muslims of the world in the proper way. He seeks guidance so that he may fulfill his mission in the best possible manner. The decision taken by Imam (‘a) to come to Makka reveals his timely move and extreme astuteness. He would have gone to other places suggested by his companions, as a result of which he would be safe from the calamities and able to adopt a life of repose. However, he had a loftier mission, and the only way to carry out the same was to go to a place where he would get a global audience who would be able to communicate to their people the pathetic state of the government, so that every committed Muslim rises for the truth.

Chapter 2

Reasons Behind Imam al-Ĥusayn (‘a)’s move to Makka

In one of his historic statements Imām al-Ĥusayn (‘a) clearly says that the main reason behind his uprising (in whatever stage it may be) is to seek reform in the Muslim nation. Then he describes the path he would undertake to meet this aspiration^[6]:

أريد أن آمر بالمعروف وأنهى عن المنكر

‘I would like to invite towards good and shun the evil.’

In order for him to carry out this reform immediately, the best place to go to was Makka, where pilgrims from all over the Muslim world would come to perform 'Umra and Ĥajj. They would listen to his message, wake up, and relate the same to their people on their return. Historical records tell us that while in Makka, Muslims from different countries would come to Imām al-Ĥusayn ('a) day and night, and listen to what he had to say.

2. Opposition Against Falsehood:

The flight of Imām al-Ĥusayn (‘a) reveals the Imam's liberated spirit. He never allowed himself to submit to any government that does not obey the laws of God. In fact it is a practical manifestation of ‘ Islām’ (submission to the will of God). Submitting to every call of disbelief or polytheism is to alienate from the path of utter submission to Almighty Allāh. In Imām al-Ĥusayn (‘a)’s not surrendering to falsehood and remaining very steadfast in his stance, he taught every future human being 'the lesson of steadfastness' by not submitting to falsehood and oppression. And this unwavering stance remained until the end of his ephemeral life.

3. Seeking Refuge in Allah

Imam al-Ĥusayn ('a)'s move to Makka also alludes to something highly important. His flight to the Divine sanctity of safety, perhaps demonstrated that his only refuge is Allāh in whose house there is always safety:

فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ وَمَن دَخَلَهُ كَانَ آمِنًا

In it are clear signs and whosoever enters therein is safe

(Sura Aal-Imran, 3: Verse 97)

Seeking refuge in the Divine sanctity, however, should transport us to a loftier meaning: one who really seeks refuge in Allāh is safe from all kinds of polytheism and oppression. It is not necessary for us to limit our understanding to the physical and tangible import of the verse.

The ' amn' and safety referred to in the verse, however, is a legislative direction (tashrī') which creates responsibilities on the Muslim nation. In other words, Almighty Allah commands us to observe security in His house. No one is allowed to shed blood there, no animal is to be injured, etc. But if some like Hajjāj bin Yūsuf al-Thaqafī, out of their disbelief, were to transgress the limits, they can endanger the lives of the like of the selfishly motivated 'Abdullah bin Zubayr who despite having sought asylum in the holy precincts of the Ka'ba was killed therein.

However, ' amn' (safety) can also refer to seeking the shelter of 'one's spirit' in Almighty Allah. This meaning can also be understood by looking at some recommended supplications to be recited near the Ka'ba:

اللهم إنك قلت ومن دخله كان آمنا فآمني من عذاب النار

O Allāh, surely You said " and whosoever enters therein he/she would be safe"; therefore, save me from the punishment of Hell Fire."^[7]

Therefore, one who seeks the protection of his spirit from Almighty Allah would undoubtedly be safe from every calamity that would ruin his spiritual life. If his physical life were to be sold for an exalted aim, he would never lose. Instead he would attain a lofty station and eternal salvation.

If the leaders who govern Muslim nations of the world today were to understand and apply this lofty concept they would never assist terrorist regimes, whose evil nature is more apparent than ever today. Makka is a place where such thoughts must soak our hearts and minds, for indeed Muslims should undergo a new revolution. Every concerned Muslim should try to understand and heed to the call of Imām al-Ĥusayn ('a) which still echoes in the hearts and minds of the truth-seeking human beings:

فقد علمتم أن رسولله (ص) قد قل في حيته من رأى سلطانا جائرا مستحلا لحرم لله نا كثا لعهد لله مجالفا لسنة رسولله يعمل في عبد لله بالإثم والعدوان ثم لم يغير بقول و لا فعل كان حقيقا على لله أن يدخله مدخاله

Indeed you know that the Messenger of Allah (s) said during his lifetime: "Whoever observes a sovereign legalizing what God has made unlawful, violating the covenant of God, opposing the Sunnah of the Messenger of God, and treating the creatures of God sinfully and oppressively, and does not oppose him with his speech and action, God has a right to bring him to the same fate as that of the tyrant…"^[8]

ألا ترون أن الحق لا يعمل به و أن الباطل لا ينتهي عنه

"Don't you see that what is true and right is not acted upon and what is false and wrong is not forbidden?..." ^[9]

هل من ذاب يذب عن حرم رسولله

"Is there any protector do defend the sanctuary (haram) of the Messenger of Allāh?" ^[10]

Chapter 3

In coming to Makka for Ĥajj we should not think that after performing the overt rites of Ĥajj we are absolved from our duties. Ĥajj is more then merely an individual worship. It is an act of devotion, whose multidimensional nature increases the responsibilities of the human being. If Muslims were to realize this and practically respond to the problems that they encounter today, they would surely rule the world and create an environment that would cater for eternal human felicity.

Ĥajj is beyond doubt an opportunity which can solve so many problems of the contemporary Muslims. To be oblivious of this opportunity would indeed be questionable on the Judgment day.

In the manner that Imam al-Hussain ('a) came to Makka to guide the

people of the world, we too have a similar responsibility, even though it may be limited. Muslims of the world need to be awakened from their deep slumber and realize the great danger that they presently confront. Living in places where there is freedom of worship and safety and being oblivious of what is happening to other Muslim brethren throughout the world, expels one from the Muslim nation. The Holy Prophet (s) is reported to have said:

من أصبح لا يهتم بامور المسلمين فليس بمسلم

Whosoever wakes up in the morning and is indifferent of the affairs of Muslims is not a Muslim. ^[11]

من أصبح لا يهتم بامور المسلمين فليس منهم و من سمع رجلا ينادي يا المسلمين فلم يجبه فليس بمسلم

Whosoever wakes up in the morning and is indifferent of the affairs of Muslims is not among them, and whosoever hears a man call, 'O Muslims [come to my rescue!], but does not respond to him is not a Muslim.' ^[12]

As Imām al-Ĥusayn ('a) sought refuge in the Ĥaram, we likewise should do the same. But seeking refuge for us in the beginning would be to cleanse our tarnished soul with the water of repentance and seeking forgiveness from God, and resolve not to engage in any sin, so that we can practically say that we have sought refuge in Allāh (swt). Refuge in our case takes a different form. It depends on our circumstance.

And in the same way that Imām Ĥusayn ('a) never submitted to the forces of kufr, we likewise should inculcate this spirit in ourselves and others, and firmly resolve that till the last moments of our lives we would totally surrender to Almighty Allāh.

If Ĥajj does not contain the Ĥusaynī spirit, but is limited to its physical and overt acts of devotion, Muslims would never prosper. The presence of Imām al-Ĥusayn ('a), as has been the case, will always be felt. But so long as we do not make his foundational move, we would never prosper. The Holy Qur'ān says:

يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَجِيبُواْ لِلّهِ وَلِلرَّسُولِ إِذَا دَعَاكُم لِمَا يُحْيِيكُمْ

O believers, respond to Allāh and His Apostle, when He calls you to that which will enliven you.

(Sura Al-Anfal, 8: Verse 24)

Isn't it time to respond to Allāh (swt)'s call?

Peace be upon you- O utterly obedient servant of Allah, O Doyen of Martyrs,