एक साहब ऐतराज कर रहे थे की ख्वाजा़ मोईनुद्दीन चिश्ती रहमातुल्लाह आलेह का हज़रत हुसैन को दीन कहना गलत है ।
मैंने कहा मेरे भाई दो छोटे से वाक्ये सुनो
एक दफा़ हज़रत अली को एक तीर लग गया , दर्द इतना था की वो तीर किसी को छूने भी नहीं देते थे , अगर निकालने की कोशिश करो तो बेहद दर्द होता था ।
किसी इल्म वाले ने कहा जब ये नमाज़ पढ़ रहे हों तो दौरान ए सज्दा , तीर निकाल लेना ।
ठीक ऐसा ही किया गया और अली को एहसास तक ना हुआ ।
अली सजदे में जाते तो दुनिया तो दूर , खुद को भी भुला देते और इबादत होती भी एक खुदा के लिए है , दुनिया का ख्या़ल नहीं आना चाहिए ।
दूसरा वाक्या ये की एक दफा़ नबी सल्लललाहु अलैहे वसल्लम सजदे की हालत में थे की हज़रत हुसैन , आका़ की पुश्त ए मुबारक पर सवार हो गए ।
आका़ ने सज्दे को लंबा कर दिया जब हुसैन खुद से उतर गए तब आपने सज्दे से सर उठाया
अब हमारा अकीदा तो कहता है
नबी सल्लललाहु अलैहे वसल्लम आका़ हैं , अली गुलाम
अली की नमाज़ के आलम से कई बुलंद है नबी सल्लललाहु अलैहे वसल्लम की नमाज़
अब जब अली सजदे में दुनिया नहीं सोचते तो मेरे आका़ सल्लललाहु अलैहे वसल्लम कैसे सोच सकते हैं ????
अब हज़रत हुसैन का ख़्याल आया ये भी हक़ है , दुनिया का ख़्याल नहीं आया ये भी हक़ है
चार किताब पढ़कर , ख्वाजा़ साहब के अश्शार को गलत कह दिया । ऊँगली कहाँ उठा रहे हो , पहुँच कहाँ रही है , समझा तो करो ।
यूँ ही नहीं कहा मेरे ख़्वाजा़ ने
According to Wathila b. al-Asqa رَوَاهُ مُسْلِمٌ وَالتػّْرْمِذِيُّ، وَقَالَ التػّْرْمِذِيُّ: ىَذَا حَدِیْثٌ حَسَنٌ. مِنْ قُػرَیْشٍ بَنِي ىَاشِ مٍ، وَاصْطَفَانِي مِنْ بَنِي ىَاشِ مٍ. لَ، وَاصْطَفٰی قُػرَیْشًا مِنْ کِنَانَةَ، وَاصْطَفٰی ي کِنَانَةَ مِنْ وَلَدِ إِسْمَاعِ اصْطَفٰی هللَ وسلم یَػقُوْلُ: إِنَّ “I heard Allah’s Messenger صلى الله عليه وسلم say: ‘Allah 9 has chosen the tribe of Kinana from the offspring of Ismael. He has chosen Quraysh from Kinana. He has chosen Banu Hashim from Quraysh, and chosen me from Banu Hashim.’” Reported by Muslim and al-Tirmidhi. According to al-Thirmidhi: 2 رَوَاهُ الطَّبػَرَانِيُّ وَالالَّلْکَائِيُّ. ا أَفْضَلَ مِنْ بػَيْتِ بَنِي ىَاشِ مٍ. عليو وآلو وسلم، وَلَمْ أَرَ بَػيْتً السالم قَالَ : قَػلَّبْتُ مَشَارِؽَ االْاَرْضِ وَمَغَارِبَػهَا فَػلَمْ أَجِ دْ رَجُػالً أَفْضَلَ مِنْ مُحَمَّدٍ صلی اهلل صلی اهلل عليو وآلو وسلم عَنْ جِ بْرِیْلَ عليو هللِ عنها عَنْ رَسُوْلِ هلل عَنْ عَائِشَةَ رضي ا .This is a fine Tradition’. ۲/ ۲’
1Set forth by al-Muslim in al-Sahih, Bk.: al-Manaqib [The Virtues], Ch.: Virtues of Prophet, 4/1782, $ 2276. al-Tirmidhi in al-Sunan, Bk.: al-Fada’il alRasool [The Virtues of Messenger of Allah], Ch.: The virtues of Prophet صلى الله عليه وسلم, 5/583, $ 3605. Ibn Hibban in al-Sahih, 14/145, $ 6242. Ahmed b. Hanbal in alMusnad , 4/107. Ibn Abi Shayba in al-Musannaf, 6/317, $ 31831. Abu Ya’la in al-Musnad, 13/469 $ 7485. al-Bayhaqi in al-Sunan al-Kubra, 6/365, $ 12852, 3542 and in Shu’ab al-Iman, 2/139, $ 1391, and in Dala’il al-Nubuwa, 1/165. al-Tabarani in al-Mu’jam al-Kabir, 22/66 $ 161, al-Lalaka’i in I’tiqad Ahl alSunna, 4/751 $ 1400, al-Qazi Ayaz in al-Shifa, 1/126.Set forth by al-Tabarani in al-Mu’jam al-Awsat, 6/237 $ 6285. al-Lalaka’i in I’tiqad Ahl al-Sunna, 4/752, $ 1402. al- Haythami in Majma al-Zawa’id, 8/217.
According to Aysha : “Allah’s Messenger صلى الله عليه وسلم said that Gabriel said: ‘I have searched and scrutinized the eastern and the western regions of the earth, and I have not discovered any man more excellent than Muhammad, nor have I seen any home more excellent than the household of Banu Hashim.’” Reported by al-Tabarani and al-Lalakai. 3 قَالَ الْهَيْثَمِيُّ: رِجَالُوُ وُثّْػقُوْا. رَوَاهُ الطَّبػَرَانِيُّ وَالْبػَيػْهَقِيُّ وَابْنُ عَسَاکِرَ، وَ وَلَدَنِي مِنْ سِفَاحِ أَىْلِ الْجَاىِلِيَّةِ شَيئٌ، وَمَا وَلَدَنِي إِالَّ نِکَاحٌ کَنِکَاحِ اإلِسْالَ مِ. صلی اهلل عليو وآلو وسلم: مَا هللِ عنهما قَالَ : قَالَ رَسُوْلُ هلل عَنِ ابْنِ عَبَّاسٍ رضي ۳/ .۳
. According to Ibn Abbas : “The Allah’s Messenger صلى الله عليه وسلم said: ‘I have not emanated from any fornication of the era of ignorance; I have not born except by a marriage as same as marriage in Islam (the sanctity of my linage has remained intact).” Reported by al-Tabarani, al-Bayhaqi and Ibn Asakir. alBayhaqi said: ‘The narrators are authentic.’ 4 رَوَاهُ الطَّبػَرَانِيُّ وَابْنُ أَبِي شَيْبَةَ وَالْبػَيػْهَقِيُّ. مِنْ سِ فَاحٍ، مِنْ لَدُنْ آدَمَ إِلٰی أَنْ وَلَدَنِي أَبِي وَااُمّْي. وَلَمْ أَخْرُجْعَنْ عَلِيٍّ رضی اهلل عنو أَنَّ النَّبِيَّ صلی اهلل عليو وآلو وسلم قَالَ : خَرَجْتُ مِنْ نِکَاحٍ .۴/ ۴
Set forth by al-Tabarani in al-Mu’jam al-Kabir, 10/329 $ 10812. al-Bayhaqi in al-Sunan al-Kubra, 7/190, $ 13854. Ibn Asakir in Tarikh al-Medina alDamishq, Ch.: The purity of his birth, 3/400. al-Suyuti in Khas’is al-Kubra, 1/63, Ibn Kathir in al-Bidayah wa al-Nihayah, 2/206, and in Tafseer al-Quran al-Azeem, 2/257. al- Haythami in Majma al-Zawa’id, 8/214, and said the narrators are authentic. al-Zayla’yi in Nasab al-Raya, 3/213. al-Alsqalani in al-Diraya 2/65. Set forth by Ibn Abi Shayba in al-Musannaf, 2/303, $ 31641. al-Bayhaqi in al-Sunan al-Kubra, 7/190. Abu Nu’aym in Dala’il al-Nubuwa, 1/24. al- Tabarani in al-Mu’jam al-Awsat, 5/80 $ 5728. al- Haythami in Majma alZawa’id, 8/214. al-Daylami in Musnad al-Firdus, 2/190, $ 2949. al-Husyani in al-Bayan al-Ta’reef, 1/294, $ 784. al-Hindi in Kanz al-U’maal 11/402, $ 31870.
“The Prophet صلى الله عليه وسلم said: ‘I have emanated from a marriage and I have not emanated from fornication; from the time of Adam until my father (Abd Allah ) and my mother (Amina ) gave birth to me (the sanctity of my linage has remained intact).” Reported by al-Tabarani, al-Bayhaqi and Ibn Abi Shayba. هللِ صلی اهلل رَسُوْلُ قَالَ : قَال ۔ َ ، قَالَ : لَمْ یُصِبْوُ شَيئٌ مِنَ وِالَ دَةِ الْجَاىِلِيَّةِ [ 9 : 821 التوبة، ] { لَقَدْ جَائَکُمْ رَسُوْلٌ مِنْ ااَنػْفُسِ کُمْ } عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ ااَبِيْوِ فِي قَػوْلِوِ تَػعَالَی: .۵ ۵/ 5 رَوَاهُ الْبػَيػْهَقِيُّ وَالطَّبَرِيُّ وَالْبػَغَوِيُّ وَابْنُ عَسَاکِرَ. خْرُجْ مِنْ سِ فَاحٍ. ااَ وَلَمْ نِکَاحٍ مِنْ خَرَجْتُ إِنّْي : وسلم وآلو عليو
Jafar b. Muhammad reported from his father in the commentary of: {Surely, a (Glorious) Messenger from amongst yourselves has come to you. At-Taubah-128}, “He said: ‘Nothing from the era of ignorance (means fornication) is involved in His صلى الله عليه وسلم birth.’ he said: Allah’s Messenger صلى الله عليه وسلم said: ‘I have emanated from a marriage and I have not emanated from fornication.’” Reported by al-Bayhaqi, al-Tabari, al-Baghawi and Ibn Asakir. 6 رَوَاهُ الْحَاکِمُ. قَدْرًا. ، یَػعْنِي مِن ااَعْظَمِکُمْ { ]التوبة، 821 :9[ لَقَدْ جَائَکُمْ رَسُوْلٌ مِنْ ااَنػْفُسِ کُمْ } وسلم: قَػرَااَ: عنهما یَػرْفَػعُوُ إِلٰی النَّبِيّْ صلی اهلل عليو وآلو هلل عَنْ طَاوُوْسٍ عَنِ ابْنِ عَبَّاسٍ رضي ا ۶/۶.
Tawoos reported that Ibn Abbas narrated from the :صلى الله عليه وسلم Prophet Set forth by al-Bayhaqi in al-Sunan al-Kubra, 7/190, $ 13855. al-Tabari in Jame’ al-Bayan 11/56. Ibn Kathir in Tafseer al-Quran al-Azeem, 2/404. Ibn Asakir in Tarikh al-Medina al-Damishq, 3/227, al-Suyuti in al-Durr alManthur, 4/327, Ibn Kathir in al-Bidayah wa al-Nihayah, 2/206. al-Bhaghawi in Ma’lym al-Tanzeel, 2/341. al-Shoukani in Fath al-Qadeer 2/419. Set forth by al-Hakim in al-Mustadrak, 2/262 $ 2945. al-Shoukani in Fath al-Qadeer 2/420. “He recited {Surely, a (Glorious) Messenger from amongst yourselves has come to you. At-Taubah-128}, and said, ‘it means the exalted and noble among you.’” Reported by al-Hakim. 7 رَوَاهُ ااَحْمَدُ وَالطَّبػَرَانِيُّ. ااَنػْفُسِ کُمْ{ إِلٰی آخِرِ اآلیَةِ. صلی اهلل عليو وآلو وسلم وَفِي لَفْظِ إِنَّ آخِرَ مَا نَػزَلَ مِنَ الْقُرْآنِ }لَقَدْ جَائَکُمْ رَسُوْلٌ مِنْ عنهما قَالَ : آخِرُ آیَةٍ أُنْزِلَتْ عَلَی النَّبِيّْ هلل عَنِ ابْنِ عَبَّاسٍ عَنِ ااُبَيّْ بْنِ کَعْبٍ رضي .۷/
According to Ibn Abbas , Ubay b. Ka’ab said : “The final verse of the Quran that was revealed to Prophet صلى الله عليه وسلم was {Surely, a (Glorious) Messenger from amongst yourselves has come to you. al-Taubah-128} till the end.” Reported by Ahmad and al-Tabarani. هللِ صلی اهلل عليو وآلو وسلم: عَنِ ابْنِ عَبَّاسٍ رضی اهلل عنو قَالَ : قَالَ رَسُوْلُ .۸/ ۸ 8 رَوَاهُ ابْنُ سَعْدٍ وَابْنُ عَسَاکِرَ. أُخْرِجْتُ مِنْ لَدُنْ آدَمَ مِنْ نِکَاحٍ غَيػْرَ سِفَاحٍ.
. According to Ibn Abbas : “Allah’s Messenger صلى الله عليه وسلم said: ‘I have emanated from the time of Adam by means of a marriage and not from fornication.” Reported by Ibn Sa’d and Ibn Asakir. نِکَاحٌ. مِنْ ااَنػْفُسِ کُمْ؟ قَالَ : نَسَبًا وَ صَهْرًا وَحَسَبًا لَيْسَ فِيَّ وَالَ فِي آبَائِي مِنْ لَدُنْ آدَمَ سِفَاحٌ کُلُّنَا ، مَا مَعْنَی هللِ ، فػَقَالَ عَلِيُّ بْنُ ااَبِي طَالِبٍ : یَا رَسُوْلَ [ 9 : 821 التوبة، ]{ رَسُوْلٌ مِنْ ااَنػْفُسِ کُمْ جَائَکُمْ لَقَدْ هللِ صلی اهلل عليو وآلو وسلم: } عَنْ ااَنَسٍ رضی اهلل عنو قَالَ : قَػرَااَ رَسُوْلُ .۹/ ۹ Set forth by al-Tabarani in al-Mu’jam al-Kabir, 1/199 $ 533, Ahmed b. Hanbal in al-Musnad , 5/117 $ 21151. al-Suyuti in al-Durr al-Manthur, 4/330,331. Set forth Ibn Sa’d in al-Tabaqaat al-Kubra, 1/61. Ibn Asakir in Tarikh alDamishq al-Kabir, 3/400.al-Suyuti in al-Durr al-Manthur, 4/327.
According to Anas : “Allah’s Messenger صلى الله عليه وسلم recited: {Surely, a (Glorious) Messenger from amongst yourselves has come to you. AtTaubah-128}. Ali b. Abu Talib asked; ‘ O Allah’s Messenger صلى الله عليه وسلم! What is the meaning of amongst you?’ He replied; ‘all from my family linage, in-laws and my fore fathers from the time of Adam are emanated with marriage and no one is born from fornication.’” Reported by al-Suyuti and al-Shoukaani. هللِ صلی اهلل عليو وآلو وسلم: عنها قَالَتْ : قَالَ رَسُوْلُ هلل عَنْ عَائِشَةَ رضي ا ..۱./ ۱ رَوَاهُ ابْنُ سَعْدٍ وَابْنُ عَسَاکِرَ. خَرَجْتُ مِنْ نِکَاحٍ غَيػْرَ سِفَاحٍ .
According to Aysha : “Allah’s Messenger صلى الله عليه وسلم said: ‘I have emanated from marriage and not from fornication.” Reported by Ibn Sa’d and Ibn Asakir. رَوَاهُ ابْنُ سَعْدٍ وَابْنُ أَبِي شَيْبَةَ وَالسُّيػُوْطِيُّ. الْجَاىِلِيَّةِ شَيْئٌ لَمْ ااَخْرُجْ إِالَّ مِنْ طُهْرَةٍ. بْنِي مِنْ سِ فَاحِ ااَىْلِ قَالَ : إِنَّمَا خَرَجْتُ مِنْ نِکَاحٍ وَلَمْ ااَخْرُجْ مِنْ سِفَاحٍ مِنْ لَدُنْ آدَمَ لَمْ یُصِ عَنْ مُحَمَّدِ بْنِ عَلِيّْ بْنِ حُسَيْنٍ رضی اهلل عنو ااَنَّ النَّبِيَّ صلی اهلل عليو وآلو وسلم . ۱۱ / ۱۱
According to Muhammad b. Ali b. Husayn : “The Prophet صلى الله عليه وسلم said: ‘Indeed I have emanated from a marriage and not from any fornication from the time of Adam . Set forth al-Suyuti in Khas’is al-Kubra, 1/66, al-Shoukaani in Fath alQadeer 2/420. 10 Set forth by Ibn Sa’d in al-Tabaqaat al-Kubra, 1/61. Ibn Asakir in Tarikh alDamishq al-Kabir, 3/401. al-Suyuti in al-Durr al-Manthur, 4/327. 11 Set forth by Ibn Sa’d in al-Tabaqaat al-Kubra, 1/61. al-Suyuti in al-Durr alManthur, 4/328. Ibn Abi Shayba in al-Musannaf, 2/303, $ 31641. Nothing [fornications] from the era of ignorance was involved except the purity (sanctity of my linage has remained intact).” Reported by Ibn Sa’d, Ibn Abi Shayba and al-Suyuti. هللِ صلی اهلل عليو وآلو وسلم: عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ ااَبِيْوِ قَالَ : قَالَ رَسُوْلُ ۱۲/۱۲. مِذِيُّ وَالسُّيػُوْطِيُّ. رَوَاهُ الْحَکِيْمُ التػّْرْ بَنِي ىَاشِ مٍ، ثُمَّ ااَمَرَنِي ااَنْ ااَخْتَارَ مِنْ ااَنػْفُسِهِمْ فَػلَمْ ااَجِ دْ فِيْهِمْ نَػفْسًا خَيػْرًا مِنْ نَػفْسِکَ. حَيِّا خَيػْرًا مِنْ قُػرَیْشٍ ، ثُمَّ ااَمَرَنِي فَطُفْتُ فِي قػُرَیْشٍ فَػلَمْ ااَجِ دْ حَيِّا خَيػْرًا مِنْ فِيکِنَانَةَ فػَلَمْ ااَجِ دْ فْتُ خَيْراً مِنْ مُضَرَ، ثُمَّ ااَمَرَنِي فَطُفْتُ فِي مُضَرَ فَػلَمْ ااَجِ دْ حَيِّا خَيػْرًا مِنْ کِنَانَةَ، ثُمَّ ااَمَرَنِي فَطُ ااَجِ دْ حَيِّا خَيػْرًا مِنَ الْعَرَبِ ، ثُمَّ أَمَرَنِي فُطُفْتُ فِي الْعَرَبِ فَػلَمْ أَجِ دْ حَيِّا وَسَهْلَهَا وَجَبػَلَهَا فَػلَمْ بَػعَثَنِي فَطُفْتُ شَرْؽَ االْاَرْضِ وَغَرْبَػهَا هللَ ااَتَانِي جِ بْرِیْلُ عليو السالم فػَقَالَ : یَا مُحَمَّدُ، إِنَّ
. Jafar b. Muhammad reported from his father: “Allah’s Messenger صلى الله عليه وسلم said: ‘Gabriel came to me and said; ‘O Muhammad صلى الله عليه وسلم ! Indeed Allah 9 ordered me, so I searched the east and the west, the hills and the plains, and I have not found any tribe more excellent than Arabs. He further ordered me and I searched within the Arabs and didn’t found any tribe more excellent than Muzar. He again ordered me, I have not found more excellent than Kinana among Muzar. He again ordered me, I have not found more excellent than Quraysh among Kinana. He again ordered me, I have not found more excellent than Banu Hashim among Quraysh. He then ordered me to choose any one among them, So, I have not chosen anyone among them except you.’” Reported by Hakeem al-Tirmidhi and al-Suyuti. Set forth by al-Hakim al-Tirmidhi in Nawadir al-Usool 1/332. al-Suyuti in al-Durr al-Manthur, 4/298 and in Jame’ al-Ahadith, 1/76, $ 366. al-Hindi in Kanz al-U’maal 1/2409, $ 34101. al-Halabi in al-Seerath, 1/43.
After Imam Hasan’s Shahdat came Hazrat Imam Husain’s period, who took over the charge of Imamate. Hazrat Zainab dedicated herself to the service of her brother. Hussain observed that the Caliphate was shifting from the family of the Prophet to the family of The Ummaya in the shape of dynastic monarchy. Within six years of martyrdom of Imam Hasan, Moavia started openly inviting people to pay allegiance to Yazeed. People inevitably accepted his decree.
Only five people were against this order. Amongst all the five persons opposing this allegiance, the most worthy and imposing was Hazrat Imam Husain who was Hazrat Ali’s and Hazrat Zehra’s son and grandson of Apostle Mohammad PBUH. Moavia survived for four years after getting the oath of allegiance for his son Yazeed. Imam Husain throughout this period remained constantly against his succession, because Yazeed did not believe in the tenets of Islam. Yazeed’s only interest was in pursuing unholy actions and acquiring an ever expanding empire and amassing more and more wealth. If Imam Husain would have remained quiet, the empire of which his grandfather was the founder and the religion of Islam would have been obliterated from the earth
Yazeed is the grandson of Hind. His father Moavia wanted to convert Islamic Caliphate into the likes of the empire of Rome, where if one Harqal died another Hargal would succeed him (Title of The King). Moavia wanted to convert it into dynastic rule. There, at that time, were a large number of companions of the Prophet, the most excellent and prominent amongst them being Hazrat Zehra’s son and
grandson of Hazrat Khadeeja, Imam Husain. They all found this proposal highly improper. Neither Islam could tolerate such a deliberation nor Imam Husain.
Moavia had thorough knowledge of Yazeed’s character. As per this understanding, in his last will he addressed Yazeed thus
“I have subdued the disobedient persons who could confront you. I have put down your enemies. I have made the mission of Caliphate easy for you in every respect. But I fear, for you three persons: Husain Ibne Ali, Abdullah Ibne Umar and Abdullah Ibne Zubair.”
However, after assessing amongst the three, he considered the danger from Imam Husain to be greatest because he was the closest relative of the Messenger of God. In consequence, he deserved highest dignity. That is why he told his son.
“Let Abdullah Ibne Umar be busy in meditation. And pursue Abdullah Ibne Zubair with fury and displeasure, because he is very deceitful and cunning.
Then Ameer Moavia expresses his longing and yearning in the form of a prayer, “May God impose these persons on Husain, on your behalf, those who murdered his father and abstained from helping his brother and I think these people will not stop chasing him until they bring him to confront you.”
Zainab and Bani Hashim had to face the Caliphate of this Yazeed in Rajab of 60 Hijri.
On the second day after the death of Moavia he wrote a letter to the Governor of Medina, Waleed bin Utba bin Abi Sufyan ordering him to deal with Husain, Abdullah bin Umar and Abdullah bin Zubair with fury and hate. Unless they paid allegiance, they would not be allowed to remain alive.
Waleed realized the importance of this task and he consulted Marwan Ibne Hakam. Hakam advised that before the news Moavia’s death becomes public, people should be called for allegiance. If they accepted the allegiance, that development would welcome, if not they would be slaughtered.
Husain along with some of his relatives and friends went to meet Waleed. After leaving the relatives at the entrance, he went inside and saw that Waleed was sitting with Marwan. As expected, the Governor of Medina asked Husain to pay fealty to Yazeed. Husain replied, “A person like me will not pay allegiance in a concealed place. I am of the opinion that you would also not appreciate fealty in privacy but would like to obtain it in public.” Waleed said, “Yes, of course.”
Imam Husain commanded then, “When you call the people for public allegiance, you can call me also.”
After listening to this, Waleed fell silent and Husain got up to go. But Marwan tried to frighten Waleed and said, “By God! If he goes away without allegiance you will not be able to control him and many people amongst yours and his will be killed. Arrest him immediately, force him to pay allegiance. If he doesn’t accept it then get him murdered.”
Imam Husain turned towards Marwan and said, “O son of Zarga! Will you murder me or him (Waleed)? By God,
told a lie and you are guilty of a sin.” saying that he went you out.
Marwan again addressed Waleed, “You did not obey me. By God, he will never obey your order.” Waleed said, “You advise me to commit a sin so that my faith is destroyed. By God, I will not like such a job that I become the master of the world and be the murderer of Husain. Glory be to God! Because he refuses to pay allegiance to Yazeed, I should murder him? On the Day of Judgments, the conduct of the murderer of Husain will be very low in the scale in front of God.”
Imam Husain went to his house from Waleed’s quarters and he narrated these events to his relatives. He then asked them to prepare for a journey.
The following night, Hazrat Fatima’s son gathered his relatives and before the spread of moonlight and before people of Medina could discern their movement, taking advantage of the darkness, they cautiously moved out of the town. Amongst his relatives, he left only Mohammed bin Hanafia in Medina. Before they left, Mohammed Bin Hanafia addressed Imam Husain, “Brother, in my observation you are the most exalted elder and the rightful recipient of my regards and veneration. As far as possible, maintain a safe distance from Yazeed and townships and send your messengers towards people. If they pay allegiance to you it is well and good and thanks God for that. If they pay allegiance to a person other than you, even then it does not reflect any stain on your religion and wisdom. Nor does it highlight any blemish on your nobility and venerable lineage. I am afraid that you are going to a city where half of the population is with you and half is against you. There is an apprehension that they may fight amongst each other and battle may erupt. In such circumstances the
first person who will be targeted by the sword, will be you. May your blood not be shed and your family, ladies and children bear the indignity of being imprisoned fruitlessly. My heart bleeds that inspite of the fact that you are the most honored person and your parents are the noblest and most distinguished and you may suffer such a fate.”
Imam Husain inquired, “Brother where should I go?” Mohammed Hanafia said, “First of all you should go to Mecca and if possible, stay there, if it is not possible then turn towards wilderness and valleys. And keep on moving from one city to another and wait for the culmination of events.”
Imam Husain took leave of him and said in a grief stricken voice. “O my brother! You have been very generous in your love and in your advice to me. I hope that your advice will be correct and perfect, God willing.
On the way to Mecca, the Ahl Bait passed through those places from where their grandfather had traversed sixty years ago at the time of migration. The absence of the light enveloped them in the curtain of darkness. There was no sound except that of the steps of camels. No one even uttered a word to spur the camels to move on fast. In the loneliness, Imam Husain was murmuring softly.
“O my Sustainer, give me freedom from tyrants.” Para 20 Surah Alqasas Ayat 21, the Quran
When the caravan reached a spot from where they could see nothing except the lofty hills of Mecca and the top shoot of a date palm tree, the dejected, grief stricken passengers threw a last glance at the consecrated city of Medina, where they had spent their wondrous childhood and the golden period of youth. With grief, they looked back again and yet again, bidding farewell forever.
If the exalted pardanasheen ladies had an inkling of the soul tormenting misfortunes, that were to soon befell them, it is certain that they would have wailed and sobbed in the dark night
After a few hours of further travel, the caravan was proceeding still towards its destination in the dark and stillness of the night. The rays of the moon light bathed them, revealing Husain, his brothers, nephews, sisters, and sister’s children. The entire family was with him.
Aqeela Bani Hashim Zainab was waiting eagerly for the spread of moonshine so that the loneliness and grief which had so engulfed them and their caravan may be erased. The Caravan traversed for many days and nights. At last, Mecca was visible Husain recited a verse from the book of God. When he diverted his attention towards Medina, he said, “Surely? My Lord will tell me the straight path.” Para 20 Sura Alqasas Ayat 22.
They had stayed in Mecca for just a few days that a spate of letters of Kufis started coming. They had written, “We don’t recite Namaze Juma behind the Hakim and we are eager to pay fealty to you. Please make haste and come here.”
The Ahl-Bait started planning for the second journey.
एक साहब ऐतराज कर रहे थे की ख्वाजा़ मोईनुद्दीन चिश्ती रहमातुल्लाह आलेह का हज़रत हुसैन को दीन कहना गलत है ।
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 