Karbala and Beyond 3



Such motives were numerous. Some of them stemmed from the
grievances of the general public, while others were ideological in
nature and noble in objective. They may be summed up as follows:
1) The most urgent need was to stop the attempts to distort the Islamic
concepts and code of conduct, particularly the falsification of hadith as
discussed above. This was of the utmost significance; it preoccupied
the minds of responsible Muslims at the time. Such fabrication was
quite rampant, epidemic in nature, festered by the funds available for
those who rushed to please the Umayyads with their pens, those who
did not hesitate to sell their religion for a trifling. Such fabrication was
poisonous in effect, and it affected the lives of all Muslims, and it still
does. It was giving the Umayyads a free hand to do whatever they
desired of unfair and unethical policies in dealing with their subjects.
The mask of religion with which they used to hide their un-Islamic
conduct was quite dangerous. In the long run, such danger would
eventually change the pristine concepts introduced by Islam and
substitute them with anything but Islam. Stripping such a mask and
exposing the true picture of the Umayyads was the most urgent task of
a revolutionary like Imam al-Husain (ع).
2) The State’s structure was built on un-Islamic premises. Quraish was
born to rule; non-Arabs were second-class citizens who formed the
base of the society’s pyramid. That was the general social picture of the
Islamic world under the Umayyad’s rule. Anyone who dared to express
an opinion which did not agree with that of the Umayyads had to be
placed under house arrest if not altogether eliminated. His property
would then be confiscated and his life would be at stake. He would live
in fear for the rest of his miserable life. Nowadays, there are millions of
Muslims who live under such conditions. You see, the Umayyads are
not dead; they are very much alive and well…
3) The Umayyads considered the Islamic world as their own real estate
property. The zakat and other Islamic taxes were levied, but nobody
knew where the funds went. Large gifts were doled out from the state
treasury (called in Islam bayt al-mal) to governors, government
officials, tribal chiefs, army commanders, and officers who surpassed
others in their cruelty and oppression… Large sums of money were
spent on activities which Islam prohibits: racing, gambling, wines,
slave women to entertain the high class and the people in power, etc.
The majority of Muslims were left on the brink of starvation while the
ruling clique enjoyed the social and material privileges. It very much is
like what one sees happening nowadays in many Muslim countries. Let
us face it; most Muslims are nowadays the laughing stocks of the
world; راجعلون اليله انلا و لل انا Inna Lillah wa Inna Ilayhi Rajioon (We
belong to Allah, and to Him shall we return).
4) The Muslims had apparently become accustomed to the un-Islamic
rule of the Umayyads as time passed by. Their resistance gradually
slackened, and some people began adjusting to the new realities. The
revolutionary spirit of Islam began to disappear little by little from the
Muslims’ lives and thoughts. A new stimulant to their souls was
necessary in order to bring life back to their misled souls and to restore
the Islamic conduct and way of life to the society.

ना हक़ माल लुटने और ना हक़ क़त्ल करने का हुक्म

अब्दुल रहमान बीन अब्दे रब्बे काबा ने अब्दुल्लाह बीन उमरो बीन आस से कहा

“तुम्हारे चाचा का बेटा मुआविया हमें ना हक़ माल लुटने और ना हक़ क़त्ल करने का हुक्म देता है जब की अल्लाह ने तो ये फ़रमाया है की ऐ इमान वालो एक दूसरे का माल ना हक़ तरीके से ना खाओ”

– सही मुस्लिम जिल्द 3, हदीस नं 4776, सफा नं 713 से 715

क़ुरान ऐ करीम में अल्लाह ने ना हक़ क़त्ल करने वालो की सजा जहन्नम फरमायी हैं।जिसे अल्लाह जहन्नमी केहता हैं, मुल्ला उसे सहाबी और जन्नती केहता हैं।आप फैसला करे की अल्लाह का कलाम सही है, या मुल्ला का फ़तवा।




Instructions to Judges

1. Oath and Evidence
The plaintiff should be first put on oath and should accept personal
responsibility of the proof. This brings the case fully to light and makes the
judgments easy.
2. Presentation of Evidence
Anyone who desires to present evidence in a case before you should be
given opportunity and allowed sufficient time for presenting the witnesses
in due course of time. If he fails to do it during the time scheduled, you are
free to deal with the case according to your own power of judgement.
However, the benefit of doubt and full facilities of defence should be
allowed to the accused.
3. Conditions of Witnesses
May it be known to you that all the Muslims are supposed to be just.
Therefore, they should be accepted as witnesses except those who are
already convicted in a previous case and have not offered penitence or are
accused of mischief-making and plunderism.
4. Anxiety when in the Court of Law
You should not feel pressure of anxiety under any circumstances in
delivering just judgements according to your power of decision-making.
Your judgements should, in all cases be the righteous one, which is a must
in view of your high office and for which there is a good reward from Allah.
5. How to go to the Court of Law
You should not go to your Court when you are hungry. You must first
satisfy your hunger and then take up the hearing of cases brought to your
Court therefore.
6. Undue Haste in Decisions
Judges should not make haste in delivering the judgement in any case.
When a case is taken up for judgement, it should never be left incomplete
and should not, be delayed as according to a general saying “Justice delayed
is justice denied.” If there is a delay in some case, it should not be insisted
upon and in case it is quite evident, no weakness should be shown in
delivering the judgement according to the provision of law. Everything
should be decided according to the schedule and should be kept in its proper
7. Judgement without emotions
You should keep control over your anger, fury and your tongue. No case
should in any condition be decided under the influence of fury or anger.
When you feel no iota of anger or strong emotion in your heart of hearts,
you are free to decide the case according to the provision of law. This only
is possible when you are sure of your return to Allah.
8. Judgement without bias
When your judgement is righteous, you should not be afraid of delivering
it even against your near relatives. In such a case you should only keep the
pleasure of Allah before you and should exercise your complete will power.
If it goes against your relations or your companions, you shall have to bear
with it. Although it would be heavy on you, but you shall have to keep only
the final result in view, which will certainly be good after all.9. Sentence to death and other deterrent punishments
Sentences to death should not be executed and other examplary
punishments should not be awarded until all such sentences are referred to
and are confirmed by me.
10. The Jury
Your jury should not consist of those who are greedy, coward and
paupers because such persons are not expected to arrive at a correct decision
in any case or deliver a righteous judgement without being impartial.
11. Disposal of Work Without Delay
The work of a particular day should be disposed of according to the
schedule at the proper time without any delay, because pressure of daily
work demands it.
12. Watch and Check on the Lower Courts by Chief Justice
To keep a proper watch and checking of the work of the lower courts is
one of your main responsibilities. The Qazis sitting there should be allowed
freedom of decision but should in no case be allowed to remain needy so
that nobody should have the courage to make them accept unlawful
gratification and put any kind of pressure on them.
13. Appointment of Judges
For the propagation and maintenance of justice in the country it is
imperative and essential that due care should be taken with regard to the
appointment of the Judges. For this office only top class people and who are
the best in your eyes should be selected. They should be only such people
who may not be afraid of pressure of work, should not insist on their wrong
decisions and should not stick to them after manifestation and revelation of
facts in a case. They should neither be greedy and should be in the habit of
pondering over all cases without any exception. They should also stop at
doubtful cases and should give due consideration and attach importance to
only clear proof. They should not as well feel tired of any long examinations
of the plaintiffs and the defendants of going to the depth of each case and
should be courageous enough to deliver the righteous judgements after
coming of the facts to light. They should be only such persons who may not
be swayed with flattery, although such people are rare in the society and are
difficult to be found.
14. Mistakes in Judgements
In case someone is put to death as a result of a mistake in judgement
which is beyond the control of the judge such as on the basis of witnesses,
the compensation money would be paid from the Government Exchequer
(Baitul Mal).
15. Justice and Generosity
Mercy is a good. thing, but justice is, however, better and should never
be given up, that is, justice should not be sacrificed for mercy.
16. The Holy Quran and the Traditions
The Quranic commandments must be followed in each case but where
explanation is required, traditions of the Holy Prophet (S) should invariably
be referred to, because without referring to the traditions it is at times
impossible to arrive at a correct decision. Besides, the carrying out of
religious obligations without referring to traditions would not be possible through the Holy Quran only, which lays down only principles for the Holy
Prophet (S). As for example, there is no mention of the number of Raka’at of
the Namaz and the detailed Masails (Rules) of the performance of Haj etc.
in the Holy Quran.
17. In Case of a Zindiq
The case of a Zindiq (one who argues against the Quranic
commandments and the religious law) should be decided on the statements
of two male prosecution witnesses who are pious and of proved good
character notwithstanding a thousand defence witnesses of his class
18. If a Judge Himself is an Eye-witness
Even if a judge himself is an eye-witness in a case of adultery his witness
is not acceptable, because in such cases at least four witnesses are required
according to the provisions of law.
19. Discretion
In case of the use of discretion (in some case) the path to be adopted
should be the one which is most truthful and most just and satisfying to the
general policy.
20. Orders of Punishment Should not be Executed on the Lands of the
Orders of punishment should not be executed within the boundaries of
lands possessed by an enemy, lest the accused should run to the enemy’s
camp for shelter and then fight on his behalf against our country in any way.



He (Ibn Sa`d) said: Muhammad Ibn ‘Umar Ibn Waqid al-Aslami informed us: Musa Ibn `Ubaydah al-Rabadhi informed us on the authority of Muhammad Ibn Ka’b); (second chain) he (Ibn Sa’d) said: Ibn Abi Zayd related to us on the authority of Ayyub Ibn `Abd al-Rahmŕn Ibn Abi Sa`sa`ah; they said:

‘Abd Allah Ibn al-Muttalib accompanied a caravan of the Quraysh that was going Ghazzah in Syria for trade. When they had finished their business they returned, passing by al-Madinah on their way home Since `Abd Allah Ibn ‘Abd al-Muttalib was ill, he said: I shall stay behind with my maternal uncles in Banu ‘Adi Ibn al-Najja: Consequently he stayed there for a month in his ailment and his companions departed and reached Makkah. There ‘Abd al-Muttalib inquired about `Abd Allah and they informed him: We left him behind with his maternal uncles in Banu `Adi Ibn al-Najjar, because he was ill. Thereupon `Abd al-Muttalib sent his eldest son al-Harith who found him dead and buried in the house of al-Nabighah, a member of Banu `Adi Ibn al-Najjar; the house is a small building which would be to your left when you enter the habitation (of Banu ‘Adi). Then his uncles furnished him with information regarding (the nature of) his ailment, his stay there and his treatment, and that they had interred him. So he returned to his father and informed him (about the circumstances). ‘Abd al-Muttalib mourned for him; his (`Abd Allah’s) brothers and sisters also felt extremely grieved. The Prophet was still in the womb of his mother; at the time of his (father’s) death. `Abd Allah was twenty-five years (25) of age (at the time of his death).

Muhammad Ibn `Umar al-Waqidi said: This is the most trustworty of the statements and narrations with us relating to the death of ‘Abd Allah Ibn `Abd al-Muttalib.

He (Ibn Sa`d) said: Muhammad Ibn `Umar informed us: Ma’mar related to me on the authority of al-Zuhri; he said:
`Abd al-Muttalib sent `Abd Allah to al-Madinah to procure dry dates for him, but he died.

Muhammad Ibn `Umar said: The first version is more trustworthy.
Abu ‘Abd Allah Muhammad Ibn Sa’d said: Another story has been related to us about his death.

He (Ibn Sa`d) said: Hisham [P. 62] Ibn Muhammad Ibn al-Sa’ib al-Kalbi informed us on the authority of his father and ‘Awánah Ibn al-Hakam; they said:
`Abd Allah Ibn ‘Abd al-Muttalib expired when the Prophet was of twenty-eight months; and it is also said, of seven months. Muhammad Ibn Sa`d said: The first version namely that he died when the Prophet was stil in the womb of his mother is established.

He (Ihn Sa`d) said: Muhammad Ibn `Umar Ibn Wŕqid al-Aslŕmi informed us, he said:
‘Abd Allah left behind Umm Ayman, (slave-maid) five camels living on arák (a thorny tree) and a flock of sheep, which the Prophet inherited. Umm Ayman whose name was Barkah nursed him. ‘Aminah bint Wahb recited the following elegy in mourning for her husband ‘Abd Allah Ibn `Abd al-Muttalib:

“(With the death of) a child of Hashim (it appears as if) the edge of Batha is effaced; and it was laid into the grave far from this place amidst mourning.The death invited him which invitation he accepted and it (death) has not left in mankind a child like that of Háshim.By night when they were carrying his bier, the people, in large numbers, changed it from hand to hand.No matter, if he is dead; because his noble deeds have survived him, as he was very generous and compassionate.”

Hadith Aag ke Chabuko se dhutkaar diya jayega.

Imam Hasan Alaihissalam riwayat karte hain ke Unhone Muawiya bin Khudaij se kaha:

“Aye Muawiya bin Khudaij! Hamare (Ahle Baith ke) bugz se bacho kyunke beshaq Rasoolullah SallAllahu ta’ala wa’ala aale hi Wasallam ne farmaya ke:
Hum (Ahle Baith) se koi bugz nahi rakhta aur koi hasad nahi karta magar ye ke Qayamat ke Din use Aag ke Chabuko se Hauz-e-Kausar se dhutkaar diya jayega!”
(yaani Ahle Baith-e-Athar se bugz rakhne wala ek shakhs bhi aisa nahi hoga jisko Dozakh ki aag ke chabuko se mara nahi jayega!!)

Tabrani, Mujam al Awsat, 3/39, #2405
Haysami, Majma uz Zawaid, 9/172

Tibrani mentions that Al-Hasan ibne Sayyidinaa ‘Ali (Karam
Allahu wajhahu) told Muawiya ibne Khudij: “I warn you against
hating us, for surely the Messenger of Allah (Sallallahu ta’ala wa’ala aale hi Wasallam) has said: “None hates us and none envies us except that on Yawmul Qiyaamah he will be chased away from the
Haudh (Pool) by maces of fire.”

اللَّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِ سَيِّدِنَا مُحَمَّد