Cheating in Marriage A man had two daughters, one of them was from an Arab wife and the other from another wife who hailed from some country other than Arabia. A young man contracted to marry the gjrl who was the daughter of the man’s Arab wife. The marriage performed, he brought her to his house and paid her the dower. The day after the night they had passed as husband and wife, he came to know that he was decieved by the father of his wife, who had married to him his other daughter instead of the one who was from his Arab wife and whom he had contracted to give to him (the young man) in wedlock. When the case regarding this deceitful marriage was taken to Moawiya, he was unable to decide the case and, therefore referred it to Hazrat Ali (A) who was then at Kufa. When the case was presented before Ali (A) he ordered the father of the gjrl to give his second daughter to the young man in marriage together with a dower equal to the dower the young man had paid to his first daughter. He also ordered the young man to divorce his first wife and live separate from her till the expiry of her probation period and then remarry her, if he liked. Besides, the father of the two girls was also ordered to pay the penalty for cheating the young man. (Mustadrik, vol. 2, p. 603, Manaqib, vol. 2, p. 197; Nasikhut Tawarikh, vol. 3, p. 738 through Abu Turab (Urdu) vol. 2, p. 155).
Hazrat MUSLIM MEETS IBN ZIYAD Muslim ibn Aqeel was brought to Ibn Ziyad. At the entrance of the mansion he saw an urn containing cooled water. He asked to drink of it. Muslim ibn Amr al-Bahili said to him, “You shall not taste one drop of it till you taste of the hameem in the fire of hell.” Muslim asked him, “Who are you?” He said, “I am one who knew the truth which you rejected, and who remained faithful to his imam as you betrayed him.” Muslim ibn Aqeel said to him, “May your mother lose you! How hardhearted and rude you are! You, son of Bahilah, are more worthy of tasting of the hameem.” Having said so, he sat down, supporting his back on the mansion’s wall. Imarah ibn Uqbah ibn Abu [son of] Mueet sent a slave named Qays to give him water. Whenever Muslim was about to drink of it, the cup became full of his blood. In his third attempt to drink, the cup became full of his blood and both his front teeth fell in it, so he abandoned it saying, “Had it been prescribed in destiny for me to drink it, I would
have drunk it.” Ibn Ziyad’s guard came out to escort Muslim. Having entered Ibn Ziyad’s room, Muslim did not greet him. The guard asked Muslim, “Why did you not greet the ameer?” “Shut your mouth,” said Muslim, “he is not my ameer.” It is also said that he said to Ibn Ziyad, “Peace be upon whoever followed the right guidance, feared the consequences in the hereafter, and obeyed the Exalted King,” so Ibn Ziyad laughed and said, “Whether you greet or not, you shall be killed.” Muslim said, “If you kill me, someone worse than you had already killed someone much better than me. Besides, you shall never abandon committing murders, setting a bad example, thinking ill of others, or being mean; having the upper hand will be the doing of anyone else but you.” Ibn Ziyad said, “You disobeyed your imam, divided the Muslims, and sowed the seeds of dissension.” Muslim said, “You have uttered falsehood. Rather, those who divided the Muslims are Mu’awiyah and his son Yazid. The seeds of dissension were sown by your father, and I wish Allah will grant me to be martyred at the hand of the worst of His creation.” Then Muslim asked permission to convey his will to some of his people. He was granted permission, so he looked at those present there and saw Omer ibn Sa’d. “There is kinship between me and you,” said he to him, “and I need a favour of you which you should oblige, and it is a secret between us.” But he refused to listen to it, whereupon Ibn Ziyad said to him, “Do not hesitate to tend to your cousin’s need.” Omer stood with Muslim in a way that enabled Ibn Ziyad to see them both. Muslim conveyed his desire to him to sell his sword and shield and pay a debt in the amount of six hundred dirhams which he had borrowed since entering Kufa, to ask Ibn Ziyad to give him his corpse to bury it, and to write al-Husain to tell him what had happened to him. Omer ibn Sa’d stood up and walked to Ibn Ziyad to reveal the secret with which he had just been entrusted by Muslim! Ibn Ziyad said to Muslim, “A trustworthy person never betrays you, but you have placed your trust in a treacherous person.” Then Ibn Ziyad turned again to Muslim and said, “O son of Aqeel! You came to a united people and disunited them.” Muslim said, “No, indeed, I did not come to do that, but the people of this country claimed that your father killed their best men, shed their blood, and did what Kisra and Caesar do, so we came to them in order to enjoin justice, and to invite all to accept the judgment of the Book [of Allah].” Ibn Ziyad said, “What do you have to do with all of that? Have we not been dealing with them with equity?” Muslim said, “Allah knows that you are not telling the truth. You, in fact, kill when angry, out of enmity, and for mere suspicion.” Ibn Ziyad then verbally abused him and abused Ali, Aqeel, and al-Husain, whereupon Muslim said, “You and your father are more worthy of being thus abused; so, issue whatever decree you wish, you enemy of Allah!” It was then that Ibn Ziyad ordered a Syrian to go to the top of the mansion and to behead Muslim and throw both the head and the body to the ground. The Syrian took Muslim to the flat rooftop of the mansion as the latter kept repeating, “Subhan-Allah! La ilaha illaAllah! Allahu Akbar!” He also kept repeating, “O Allah! Judge between us and the people who decevied, betrayed and lied to us,” then he faced Medina and saluted Imam al-Husain (ع). The Syrian struck Muslim’s neck with his sword and threw his head and body to the ground and hurried down; he was very, very much startled. Ibn Ziyad asked him what was wrong with him. “The moment I killed him,” said he, “I saw a black man with an extremely ugly face standing beside me biting his finger, so I was frightened.” “Perhaps you lost your mind for a moment,” said Ibn Ziyad. Hani was taken to an area of the market place where sheep are sold; his arms were tied. He kept saying, “O Mathhaj! Any man from Mathhaj to help me this day?! O Mathhaj! Where has Mathhaj gone away from me?!” Having seen that there was none to respond to him, he somehow managed to get one of his arms out of the ropes and said, “Is there anyone who would hand me a stick, a knife, a rock, or even a bone so that a man may be able to defend himself?” Guards attacked him and tied him again. He was ordered to stretch his neck so that they might strike it with their swords. “I am not going to give it away to you so generously. I shall not assist you at the cost of my own life.” A Turkish slave named Rasheed owned by Ubaydullah ibn Ziyad struck him with his sword, but he missed. Hani said, “To Allah is my return! O Allah! To Your Mercy do I come and to Your Pleasure!” Rasheed hit him again and killed him. This same slave was killed by Abdul-Rahman ibn al-Haseen al-Muradi after having seen him at the Khazar (Caspian Sea, also the Basque Sea, Tabaristan Sea, and Baku Sea, bahr baku in Arabic, an area where Islam reached in the early 9th century A.D.) in the company of Ubaydullah. Ibn Ziyad ordered the corpses of both Muslim and Hani to be tied with ropes from their feet and dragged in the market places. Then he crucified them upside-down at the garbage collection site then sent their severed heads to Yazid who displayed them at one of the streets of Damascus. He, Ubaydullah Ibn Ziyad, wrote Yazid saying, “Praise to Allah Who affected justice on behalf of the commander of the faithful and sufficed him for having to deal with his foes. I would like to inform the commander of the faithful, may Allah bless him, that Muslim ibn Aqeel had sought refuge at the house of Hani ibn Urwah alMuradi, that I assigned spies for them and let men infiltrate their assemblies and plotted against them till I forced them out. Allah gave me the upper hand over them, so I killed them and sent you both of their heads with Hani ibn Abu Hayya al-Wadii al-Hamadani and azZubair ibn al-Arwah al-Tameemi who both are from among those who listen to and obey us; so, let the commander of the faithful ask them whatever he pleases, for there is knowledge with them, and there is truth, understanding, and piety. And peace be with you.” Yazid wrote Ibn Ziyad saying, “You do not cease to be the source of my delight. You have behaved with strictness and assaulted with courage, maintaining your composure. You have done very well and testified to the correctness of my good impression of you. I invited your messengers and asked them and confided in them, and I found their views and merits just as you indicated; so, take good care of them. It has also come to my knowledge that al-Husain ibn Ali has marched towards Iraq. You should, therefore, set up observation posts, prepare with arms, be cautious for mere suspicion. Kill anyone whom you suspect (of dissent). Your tenure is put to the test by this al-Husain rather than by anyone else, so is your country and your own self as governor. The outcome will determine whether you will be freed or whether you will return to slavery; so, you have to either fight him or arrest and transport him to me.” Let us now leave Kufa and its Kufian men of treachery and to alHusain in Mecca where he was performing the rites of the pilgrimage. As he was thus engaged, Yazid dispatched thirty men disguised as pilgrims with strict instructions to assassinate him. Commenting on this attempt to assassinate him, al-Husain said, “Even if I were to bury myself in some hideout, they are sure to hunt me out and to try to force me to swear the oath of allegiance to Yazid. And if I refused, they would kill me and would not spare me without inflicting upon me the same torture as the Jews had done to Jesus.” There were unsuccessful attempts to prevent him from leaving Mecca. Imam al-Husain (ع) did not mask his intentions and determination to fight the Umayyad regime of corruption. The speeches he delivered at Mecca were consistent with those he made elsewhere. So does his will which he wrote and entrusted to his brother Muhammed ibn alHanafiyya who stayed in Medina when al-Husain (ع) left it first for Mecca then for Kerbala’, Iraq. This said will was, in fact, a formal declaration of his holy revolution. He, peace be with him and upon his Ahl al-Bayt, wrote saying, “I am not campaigning because I am unwilling to accept righteousness, nor do I intend to do mischief or suppress people. Indeed, I have decided to seek to reform my grandfather’s nation. I want to enjoin what is right and to forbid what is wrong. If people accept my call for righteousness, Allah is the Master of the righteous people. Those who reject my call, I shall remain steadfast till Allah passes His judgment; surely Allah is the best of judges.” Imam al-Husain’s statements were aiming directly at stripping the “religious” mask behind which the Umayyads were hiding as they ruled the Muslim masses. He was introducing himself to people and explaining his message to the nation. In fact, the very personality of Imam al-Husain (ع) and his religious devotion and impeccable character were all beyond question or doubt. No wonder, then, that he shouldered such a tremendous task, one which many distinguished personalities were not able to shoulder or even to raise a finger and point at the oppressors. Let us now follow the Imam on his journey to martyrdom and eternal bliss. Imam al-Husain (ع) left Mecca on Thul-Hijja 8, 60 A.H./September 12, 680 A.D. accompanied by his family members, slaves and Shi’as from among the people of Hijaz, Basra, and Kufa who joined him when he was in Mecca. According to p. 91 of Nafas al-Mahmum by Shaikh Abbas al-Qummi, he gave each one of them ten dinars and a camel to carry his luggage. The places (including water places and caravans’ temporary tent lodges), cities and towns by which Imam al-Husain (ع) passed on his way to Taff area, where the famous Taff Battle took place, were: alSifah, That Irq, al-Hajir, al-Khuzaymiyya, Zarood, al-Thalabiyya, alShuqooq, Zubala, al-Aqaba, Sharif, al-Bayda, al-Ruhayma, alQadisiyya, al-Uthayb, and Qasr Muqatil. At al-Sifah, Imam al-Husain ( ع) met the famous poet al-Farazdaq ibn Ghalib and asked him about the people whom he had left behind, since al-Farazdaq had come from the opposite direction and had been in Kufa. Al-Farazdaq, as we are told on p. 218, Vol. 6, of at-Tabari’s Tarikh, said, “Their hearts are with you; the swords are with Banu Umayyah, and Destiny descends from the heavens.
Oh Allah, keep me your devotee in the name of Saiyed Sajad, Give me the real wisdom (Ilm) in the name of Baqar Ilm-e-Huda.
The Holy Birth
Hazrat Imam Zainul A’abedin was born on 5th Sha’aban-ul-Mo’azzam, Hijri 38 in Medina Munavvara. (Masalikul Sa’alikin)
Due to respect and faith towards his forefathers, Hazrat Imam Husain used to keep his children’s names on the holy names of his ancestors. It is only because of this that most of his sons’ names are Ali. Of course, to distinguish the younger ones from the older, Akbar and Asghar, Sugrah and Kubrah were prefixed. Because of this, he was named Ali.
Dynasty-Names and Nicknames
His dynasty names are Abu Muhammad, Abulhasan, Abul Kasim and Abubakr. And, the titles are Sajad, Zainul Abedin, Saiyed ul Abedin, Zaki and Amir.
Training and Bringing up
For two years, under the observation of Hazrat Imam Husain AlahisSalam, he acquired education and training from his holy grandfather Saiyedna Ali Murtuza Sher-e-Khuda Hazrat Ali AlahisSalam During this period, he also was being trained for spiritual practices. After that, for ten years he stayed with his holy uncle, Hazrat Imam Hasan AlahisSalam and eleven years, with his holy father Hazrat Imam Husain AlahisSalam for training of Sufism (Islamic Mysticism) ways and practices. This training enabled him to achieve the stages and destinations in spiritual upliftment.
His mother was the daughter of Yazdegerd, to the last Sassanian king of Persia Shaheryar bin Shervia – ibne – Parvez – bin Hamza ibne Kisra Navashers. Her holy name is Salafah, commonly called Ghazala and her title was Shahzaman or Shehrbano. (Is’halu Ta’arikh) –
His face resembled that of his holy grandfather, Sher-e-Khuda, Mushkil Kusha Hazrat Ali. His complexion was wheaty, the body was well built, and the beard was always coloured with henna.
The Good news about his Birth
Imam Ibnul Madyani quotes Hazrat Jabir that he said, “I was present in the service of Nabi-e-Karim when Hazrat Imam Husain AlahisSalam was in his lap and Huzur was amusing him.” Huzur Nabi Pakﷺ said, “O’ Jabir! A son will be born to his wife, whose name will be Ali. When there is a call on the Day of Judgement, the caller will address him with this name. He will be asked to stand up, and with him, that son will stand up. Then in his family, a son will be born, whose name will be Muhammad (Imam Baqar). If you happen to see them, offer my greetings (Salam) to them.
अज़ल और कारह के चंद मुनाफिक हुजूर सल्लल्लाहु अलैहि वसल्लम की खिदमत में हाज़िर हुए। कहने लगे कि हमारे साथ चंद मुबल्लिग ( तबलीग करने वाले) रवाना कर दीजिये जो हम लोगों को दीन की बातें सिखाया करें। हम लोग शरीअत के अहकाम सीख लें। हुजूर सल्लल्लाहु अलैहि वसल्लम ने अपने दस असहाब, जिनके सरदार हज़रत आसिम बिन साबित रज़ियल्लाहु तआला अन्हु थे, उनके हमराह रवाना कर दिये । यह लोग जब मकामे रजीअ पर पहुंचे तो मुनाफ़िक़ीन ने बद- अहदी करके क़बीलए बन लहयान के दो सौ आदमियों को साथ मिलकर उन दस सहाबा पर हमला किया। हज़रत आसिम रज़ियल्लाहु तआला अन्हु म अपने सात साथिय के शहीद हो गये और हज़रत आसिम ने शहादत से पहले यह दुआ पढ़ीयानी “ऐ अल्लाह मैंने तेरे दीन की हिमायत में जान दी । अब तू इन काफिरों के हाथ से मेरे बदन को बचा।”
यानी मेरी लाश उनके हाथ न लगे। चुनांचे मुनाफ़िक़ीन हज़रत आसिम का सिर काटने के इरादे से आगे बढ़ने लगे तो अल्लाह तआला ने फ़ौरन शहद की मक्खियों का एक लश्कर भेज दिया। जिन्होंने हज़रत आसिम रज़ियल्लाहु तआला अन्हु की लाश मुबारक पर पर्दा डाल दिया और किसी काफिर को पास फटकने न दिया। जब रात हुई तो खुदा तआला ने एक ऐसा सैलाब भेजा कि हज़रत के बदन मुबारक को बहा ले गया और काफ़िर ख़ाइफ व ख़ासिर फिरे (तारीखे इस्लाम सफा ११८ व मिस्लिही फी हुज्जतुल्लाह अलल-आलमीन सफा ८६६)
सबक सहाबए किराम दीन की ख़ातिर ज़िन्दा रहे और दीन ही की हिमायत में वह जान भी देते रहे। यह भी मालूम हुआ कि रसूलुल्लह सल्लल्लाहु अलैहि वसल्लम के यारों से दुशमनी व अदावत मुनाफ़िक़ीन का काम है।