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Volume 4, Issue 5
Muharram-Safar 1420 May-June 1999
[And united their hearts; had you spent all that is in the earth, you could not have united
their hearts, but Allah united them, surely He is Mighty, Wise] (8:63)
Karbala..Karbala..the garden of words, blood and inspiration for innumerable pens. Karbala is the word of right..the land of bloodshed. Karbala is a poem..a rhyme of anguish and pain. Karbala never passes away. Its sun never sets in the horizon of history. At Karbala clouds of blood rained and generations of martyrs and revolutionaries took root and stood against the conspiracy of tyrants. The sound of Imam Hussain (AS) still echoes: “By Allah, I will never give you my hand like a man who has been humiliated, nor will I flee like a slave.� It is a volcano of blood, awakening free conscience and stirring within man the spirit of revolution and jihad. The story of Karbala still lives on today. All over the world, and in every remote corner, the voice of the oppressed against the oppressors can be heard. Imam Hussain (AS), this unique and exceptional person, rose up against the tyrants and kufr to give every generation the encouragement to make every land Karbala, as in the saying of Imam Jaffar As-Sadiq (AS).
Its importance and relevance PAGES 4-6
Imam Hussain will remain forever a slogan for all revolutionaries and a source for struggle, liberation and justice. Peace be on him, his sons, his companions and all his followers until the
The complete story
The great worship
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Editorial
Assalamu alaykum brothers and sisters and welcome to your May/June 99 issue of Voice of Unity. Time has flown by and it is exam time yet again for many students. A stressful time for many young people (except for those forever lucky professionals; yes I know I’ve heard about what a tough life it is and how all of you would love to be students again!) Yet student or professional, no matter how young or old we are, we never stop learning; education is a life long process. At learning institutions we are taught a certain type of education, whilst in the world of work this education is built upon in the form of professional skills in many occupations. Thus considered in a different manner, life is essentially a learning experience. What is important to remember though, is the fact
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that education and knowledge form an important and essential foundation of Islam. A din that is based on wisdom, intellectual perception and enlightenment, informs us constantly of the advantages of knowledge and ilm. So important is education in an Islamic viewpoint that all Muslims are categorically obliged to attain knowledge. The Quranic verses, prophetic traditions and Imams’ sayings on this issue are numerous; a great source of personal inspiration are the words of Ameer al Mu’mineen, Imam Ali (AS) who has told us in his Nahjul Balagha that ‘there is no greater wealth than wisdom nor greater poverty than ignorance.’ Thus it is incumbent on us all as Muslims to attain knowledge and wisdom, however what is required is not mere literacy, but insight. We must work towards
A du’a recited by Ameer Al-Mu’meneen Ali (AS): “Praise be to Allah Who made me such that I have not died nor am I sick, nor have my veins been infected with disease, nor have I been hauled up for my evil acts, nor am I without progeny, nor have I forsaken my religion, nor do I disbelieve in my lord, nor do I feel strangeness in my life, nor is my intelligence effected, nor have I been punished with the punishment of people before me. I am a slave in Thy possession, I have been guilty of excesses over myself...I have no power to take except what
equipping ourselves with that knowledge which is necessary and beneficial to ourselves and fellow humanity in both worlds. The acquirement of knowledge is to be undertaken with the intention of pleasing the Almighty (SWT) rather than for that of personal gain. Knowledge is a double edged sword, it can be used for the benefit or destruction of mankind, as such knowledge can even be used to further that which is haram. Let us as Muslims instead grasp on to our Islamic teachings by enriching ourselves with that knowledge which is of value to ourselves and other members of the human community; with the intention of doing so to please the Almighty (SWT) and in effect working to advance ourselves as a united, educated and well prepared Ummah. Sr. Duha Al-Wakeel, Editor.
Thou givest me, and I cannot evade except what Thou savest me from. O my Allah! I seek Thy protection from becoming destitute despite Thy riches, from being misguided despite Thy guidance, from being molested in Thy realm and from being humiliated while authority rests with Thee. O my Allah! we seek protection from turning away Thy command or revolting against Thy religion, or being away by our desires instead of by guidance that comes from Thee.” Nahjul-Balagha, Sermon 214
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Sr. Manar Mansour
When I first applied to do dentistry my friends at school couldn’t understand why; they could not imagine a career to do with dealing with peoples’ mouths. However this is a major oversimplification of the course, yes we do spend most of our time looking in patients’ mouths but more importantly we are dealing with individuals. Dentistry is not about getting caught up in a ‘time is money’ situation where drilling and filling teeth wins priority over patients’ health and wellbeing. In addition to examining teeth, it is now required of dentists to diagnose clothed patients i.e. notice abnormalities in the head and neck and hand regions. Many diseases manifest themselves first in the mouth such as Leukaemia (an acute form) and AIDS (in the form of oral candidasis) It is therefore the duty of the dentist to discover this and subsequently refer this to the appropriate person and follow the progress of the patient. Dentistry is forever advancing and has come a long way over the centuries. Dental practice can be traced back to 5,000 years ago. In fact it is acknowledged that Islam played an important role in the improvement of oral hygiene in the 7th century AD by introducing compulsory ablution between prayers, as well as the use of the ‘miswak’ as a means of cleaning ones teeth. Even now the dentistry I practice is different from the technique my demonstrator was taught who graduated twenty years go. When he was studying latex gloves were only worn during surgery, otherwise no gloves were worn during normal procedures; whereas now all dentists wear gloves when examining patients. This is just an indication of how the risk of contracting blood borne viruses has increased. Not only that, but the quality of material has improved allowing a more conservative approach to dentistry. In
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order to get to the root of the problem it is important to make the patient feel relaxed and as such I sometimes feel that I am not only a dentist but a counsellor in a ‘ tell me your problems’ scenario. With both theoretical and clinical aspects to come to terms with, dentistry is far from effortless. Moreover, the assumption that it is an easy way of entering the medical field is completely inaccurate. I’ve never worked so hard in my life! As such dentistry is definitely not for everyone. If you don’t enjoy it, it is a nightmare but if you do then the pressure is bearable and the end result is deeply rewarding. During my three years of study I have had my ups and downs (of which my family and friends are well aware of because they are on the receiving end!) and there have been times where I have asked myself ‘why?’ yet at the end of the day it is something I greatly enjoy and I am inspired by the fact that there is nothing else I’d rather do.
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Imamat
Sayyid Hassan Askari Bokhari
In Surah Rum verse 43, Allah (SWT) tells “Then set your face upright towards the established religion before that day comes from God, when there will be no escape”. We are told to turn to deen before the Day of Judgement when people will be separated. The verse tells mankind to search for that perfect deen. If we look at the world around us, we commonly see objects whose recognition comes through their individual characteristics, if you remove these characteristics, the object will loose its identity, it will become unrecognisable. There exist some things in nature whose recognition requires no identification, for example the sun coming out, its very presence serves as its identification, it requires no further verification. In some cases, something has no identity, it does not present itself, rather it depends upon others to present it, for example adalat (worship), ibadat (justice) are concepts which on their own have no identification, they have no physical presence, you can not just point at something and conclude this is adalat. The identification of concepts such as worship and justice are dependent upon implementation through people. It is our duty to identify those individuals who are living examples of ibadat , adalat etc, whose actions stand as practical definitions of these concepts. Returning to the verse under scrutiny, Allah (SWT) tells us to focus on perfect deen. It is not until we are able to identify perfect deen that we will be able to turn to it. What is the perfect Deen, we know that it is Islam. What is deen? deen is a way of life made up of rules / regulations, it does not present itself, it is identified through those persons whose actions define all aspects of deen, whose deeds act as practical commentaries to the Quran. The famous Sunni scholar Syed Maudoodi writing on the deen states “with Allah deen is only that creed which makes man recognise Allah” 1 . Deen is therefore the means through which Allah (SWT) can be recognised. At the same time Allah (SWT) did not
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physically appear and teach us about deen, he used the Seal of all Prophets’ Hadhrat Mohammad (SAW) to explain deen to his followers. At a glance we know that the perfect example of deen was Hadhrat Mohammad (SAW), deen can be recognised through his Sirah (life). Rasulullah (SAW) was the walking deen; everything that deen dictates was in him. When Allah (SWT) tells us to turn to the perfect deen we are in fact being told to turn to Hadhrat Mohammad (SAW), learn from his Sirah, from his Sunnah and follow him as an example in our every day lives. The question one must now ask is: With the departure of Mohammad (SAW) from the earth did deen come to an end? Certainly not, Alhamdolillah deen will remain until the Day of Judgement, but it still requires recognition through individuals whose actions are practical definitions of deen, who follow the Prophet (SAW) step by step. If such persons do not exist then deen will not be perfect, because we have no examples to turn to. As Muslims we fast, perform Salat etc, but yet when we look at ourselves we know that we have deficiencies, we make mistakes, as such we are Muslims but we cannot be defined as deen. deen can only be recognised through individuals who are 100% practical reflections of deen, which is why Allah (SWT) says in his Glorious Book “Verily in the Prophet you have a perfect example”. After the Prophet (SAW) we argue that Allah (SWT) continued to provide the Ummah with perfect examples, if we deny this then Allah (SWT) is not just-having bestowed an example to the Sahaba and ignored all generations that followed. During his lifetime Islam was recognised through the Prophet (SAW) after him Islam is recognised through his Imam, this is clear from the fact that the Prophet (SAW) told his followers ‘He who dies without giving bayah his Imam of the time dies the death of one belonging to the days of jahiliyya’ 2. The identification / recognition of the Imam of your time is therefore inexorably linked to deen. It is incumbent on us to attain guidance from
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only be through a fellow human being, we have no contact with jinns’ and therefore they cannot act as a wasila. Angels likewise cannot act as a wasila to Allah (SWT) as they have no contact with us until the time of death. The wasila will have to be a human being like ourselves, because the earth is I will illustrate an example ‘I have booked a holiday inhabited by humans and as Allah (SWT) says when abroad with British Airways. When I arrive at the checking out point and see a person sitting at the explaining the appointment of Prophets “If there position the first thing that I will check is the name were angels on the earth I would send them an and credentials of angel as a Prophet that individual. Has from heaven (Surat he been appointed al Isra verse 95). It is on this premise that we a s a B A argue that the guide for representative or has society following the he just occupied this departure of the Seal seat having found it of all Prophets must be unoccupied. I will human. At the same check to determine time we are fully he possess any ID aware that men which confirms that possess defects and he is indeed the weaknesses and are a p p o i n t e d capable to err. The representative of wasila we need for true BA. Once this has been p r o v e n , “Keep us on the right path, the path of those upon whom Thou hast guidance will therefore verified a n d bestowed favours. Not (the path) of those upon whom Thy wrath is have to be the ‘perfect individual’ who will clarified and I am brought down, not of those who go astrary.” not err, who we can convinced ‘Yes this put our faith in, who will act as source of guidance person has been appointed by BA to do this job’ then in everything that you do. I have your complete faith in that person. He will become your means of approach, if that person tells We know that there is a wasila, and that there is a you to board the following flight at the following duty to recognise our Imam of our time. Clearly, check point you will do as he says. I will follow his these two must be interlinked, the Imam is the guidance / instructions; I have faith in that authorised guide who will act as the wasila to Allah representative’. (SWT), but ‘do we have any clear signposts which will help us to recognise these Imams’? Well what Allah (SWT) tells us in the Quran, that the sole better guide is there that the hadith of the Prophet reason for creating Man and Jinn is so that they worship Him. We are here to worship Allah (SWT), (SAW): “The religion will continue to be established till the hour comes as there are twelve who also says in the Quran “Fear Allah and find a Caliphs over them, everyone of them coming wasila to him (5:38)”. The definition of wasila is ‘a means of approach’, so worship is not direct it is from the Quraish”3 . (Continued on the next page) attained via a means of approach, a guide. Remember Allah (SWT) is not telling us to create a Now just ponder over the hadith The Islamic wasila, he is telling us to find it, so it exists and it is religion will continue - the Muslims can suffer oppression go through hardships etc. but Islam will down to us to find it. For mankind that wasila can those Imams who are the absolute embodiment of deen they are perfection par excellence they are the authorised guides and it is through them that we can seek guidance on all aspects of deen.
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Imamat
remain intact, with all its conditions, qualities and virtues as long as there exist these twelve Khalifa’s. Think carefully, deen is attached to the ruling of twelve Khalifa’s. The number twelve is of significance here, it can not apply to political leadership, Jalaladeen Suyuti in Tarikh ul Khulufa recounts that there were 4 Rightly guides khalifas’, 14 khalifas’ from Banu Ummayah and 49 Khalifas’ from the Banu Abbasides. The number twelve does not fit anywhere here, because the Prophet (SAW) was not talking about leaders appointed by men. The Prophet (SAW) was referring to absolute religious leadership, through which deen can be identified, it started at Ghadhir Khumm when the Prophet (SAW) declared before a gathering of 124,000 Sahaba “Of whomsoever I am Maula (Master) Ali is his Maula”. It was here that the succession to Prophethood, twelve was declared. What is crucial is the verse which descended following the sermon declaring Ali (as)’s Wilayat. “Today, I have perfected your religion and completed my bounty upon you, and I was satisfied that you religion be Islam” (Quran 5:3). This verse makes it clear Allah (SWT) did not declare the perfection of religion, the completion of his bounties and his satisfaction until Hadhrat Ali (AS)’s twelve was formally declared at the end of the Prophetic mission.. Recognition of Islam is through these twelve Khalifa’s. Khalifa means, “to follow” they are the Prophet (SAW)’s khalifas but they are our Imams for they lead us. These are the twelve Imams the Prophet (SAW)’s authorised representatives. If I want to travel abroad the best means is to make contact with an authorised representative. I went to get to a specific place and you want to follow the route, which will get you to that point. There may well be four routes to a specific destination, but I am unable to travel all four so how can I say that all four are okay? I will need to decide which of these paths is the clear, straight chosen path…the path which will take I to your desired destination…the path which will ensure I arrive there safely…the path chosen by Allah (SWT). Let’s assume that I finally reach my destination point. Even then to get out of the airport, I’ll first of all need to convince the authorised representative that I have the correct documentation, only when I have convinced him will I be given authorised entry. Remember this, because authorised representatives exist in this world and the next, for Hadhrat Abu Bakr said that “No one will be able to cross the Sirat (Path) leading to Heaven on the Day of Judgement unless he gets
the stamp of Ali” 4. It is incumbent that we search for that wasila through which deen can be recognised. Allah (SWT) tells us in his glorious book “Guide us to the right path, the path of those you have favoured’ and your priority should be to seek those persons on the right path who will likewise guide you to it. This point can not be ignored; particularly when Rasulullah (SAW) warned that the Ummah would be divided in to 73 sects and that only one would be saved. At the same time the Prophet (SAW) told us which party would be saved, when he said “I am leaving amongst you two things the Quran and my Ahlul Bayt, if you follow them you will never go astray”. The Prophet recounted this tradition to his Sahaba, which proves the Sahaba could go astray if they turned away from these two sources of guidance. When the Christians of Najran came to debate with the Prophet (SAW) he first presented Islam as a theory via verses from the Quran, when the challenge of mubahila was made to prove which deen is correct, the Prophet (SAW) took with him those who presented Islam on a complete practical level, he took his Ahlul Bayt and no one else. Muslims are dependent on Islam while Islam is dependent on the Ahlul Bayt, that is why when a prominent sahaba advised Imam Hussain (AS) to pledge allegiance to Yazid the reply from the Imam was “by my doing so do you think Islam will remain on the earth?”. It is the party which has taken hold of both the Quran the Ahlul-Bayt who are on the right path, for they have grasped the Quran which sets out deen and the Imams from Ahlul Bayt who are walking commentaries of deen, through which Islam can be recognised. *
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Illustration by Sr Shanaz Iqbal ————————————————————— 1 Fundamentals of Islam by Syed Abul A’la Maudoodi 2 Munsub e Imamat; (Position of the Imam) by Shah Ismail Shaheed 3 Mishkat al Masabih: (Vol 4 p 576), Hadith 5 4 Al Sawaiqh al Muhriqah by Ahmad ibn Hajar al Makki p126
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Sr. Oola Ajina
Du’a or supplication is our own personal means of communication with our Creator. Unique in that it gives us the freedom to pray for others and ourselves, Du’a also gives us the opportunity to ask for forgiveness, success, prosperity and whatever else we may desire. It is unlike the obligatory pillars of Islam such as prayer and fasting which have a rigid standard of regulations, because through du’a we are able to use our very own individual styles of expression. Importance of Du’a We have all undoubtedly been through some testing moments in our life, and in such situations may have turned to close family and friends for help. Although they can provide us with valuable reassurance and comfort, they probably can do very little in helping to resolve the problem. Therefore it is necessary to confide in He who is The All-Listening and Most Wise, since it is only Allah (SWT) who has the power to really make a difference. Verily Allah (SWT) says in the holy Quran, “When My servants ask you concerning Me, I am indeed close (to them): I listen to the prayer of every supplicant when he calls on Me” (Suratul Baqarah 2:186) However, it is important that we do not get into the habit of making du’a as a last resort and only after all else has failed. Surely if we remember Allah at times of well-being, then He will remember us at times of difficulty. Therefore Supplication should be a regular part of our lives, especially since it strengthens our relationship with Allah (SWT). The Severity Of Neglecting Du’a The consequence of not making du’a is explicitly summarised in a single ayah of the holy Quran, “And your Lord says: “Call on Me I will answer your (prayer)”: But those who are too arrogant to serve Me will surely find themselves in hell in humiliation” (Surat Ghafir 40:60) Conditions Necessary For Du’a To Be Accepted Sincerity- When Asking Allah (SWT) for
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forgiveness for example, we must really mean it and be truly sorry for our past mistakes. After all, there is little hope in our du’a being accepted if the supplication is only half- hearted. Lawful Earnings- Another of the prerequisites for the acceptance of du’a is that the source of income should be lawful, e.g. not obtained by gambling or selling alcohol. Likewise the food consumed should be halal. Knowledge of Allah- Before we can call upon Allah (SWT) for help, we need to have some understanding of The Creator and His religion. A group of people once came complaining to Imam Sadiq (AS) saying that they call upon Allah (SWT) in supplication but He does no answer them. The Imam replied to this “Because indeed you supplicate to whom you do not know”. Recommended Etiquette of du’a As with all actions it is commendable that we start with Bismillah (In the name of Allah), it is also recommended that we refer to our Creator and His glory through mentioning His Names and Attributes. Next, it is beneficial to invoke blessings on the Prophet Muhammad (SAW) and his holy progeny. It is also strongly advised that before praying for ourselves we pray for others first, especially for those who have died. This is because when a person’s life draws to a close, the opportunity for repentance and doing good ceases, and the deceased is held at a transitional phase which lies between death and the day of judgement - this is the Barzakh. During this very vulnerable time the person is subject to a lot of questioning, therefore it is the supplication of the living for the dead that can help them at this most crucial point. In remembering the dead in our prayers we can only hope that when the time comes for our own souls to return to their Maker, that there will be Muslims praying for us throughout this duration of difficulty. In addition to this, mentioning our Muslim brothers/sisters in du’a not only teaches us to be more compassionate, but also means that the du’a is more likely to be accepted. (continued on page 14)
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Karbala
Dr. Farhan Husain Zaidi
The tragedy of the Day of Ashura was by no means the end of the suffering of the family of the Holy Prophet. In many ways this suffering multiplied after the King of Martyrs had been beheaded. However the suffering of Imam Zain ulAbedin (AS), together with the womenfolk and children of Imam Hussain (AS) had its own purpose. It was part of the sacrifice of Imam Hussain (AS) who knew that which would befall his family. It was also the medium whereby the Muslim people saw at first hand the manner in which the Umayyad authorities treated the blood of the Prophet and it was in their plight that the news of the Imam's martyrdom was conveyed to the Ummah where it would blossom into the fire of fundamentalism that would renew the stagnant faith that lay in the Muslims hearts. It was part of the Revolution of Imam Hussain (AS). After the Imams' beheading Shimr bin Dhi alJawshan led the pillage of the womenfolk of the Imam. His men looted the remaining tents of their provisions. The ladies had their clothes torn off their backs while 'Umar bin Sa'ad looked on doing nothing to prevent this obscene act. My respect for the Prophet of Islam binds me from recounting the worst of these atrocities. The ailing Imam Zain ul-Abedin (AS) had scarce time to ponder what had befallen his father and brothers before the khalifa's soldiers entered his tent and threw him off his mattress. In the midst of all this emerged the powerful figure of Lady Zainab who gathered the survivors together and organised them, shedding not a tear for her own fallen sons and nephews. This group, made up of the Holy Prophet's very closest blood relatives, was assembled into the form of a caravan by the khalifa's men, with the heads of the fallen mounted on horses and lances going before them. The caravan departed thus from Karbala. As the eldest daughter of Imam Ali (AS) passed the
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beheaded, mutilated and pillaged body of Imam Hussain (AS) she wept, crying out "O Mohammad! O Mohammad! Your daughters are prisoners, your progeny are killed, and the east wind blows dust over them." Every soldier of Yazid wept on hearing these words. The caravan moved on to Kufa. As the city neared, people started flocking around the procession. It was here that the Muslims were first told of whose severed head it was that they were gazing at. It was here that Lady Zainab exposed to these people their own treachery and told them of the maliciousness of Yazid. Imam Zain ul-Abedin, recovering from his illness and with his neck in shackles, rebuked the Kufans similarly and told them of the ignominy they had earned for themselves by their cowardice. Finally the court of Y a z i d ' s governor Ibn Ziyad was reached. It was the same city where Lady Zainab and Lady Umm K u l t h u m together with the other daughters of Imam Ali (AS) who were now gathered there had been treated as princesses in their youth. Now they watched on, powerless, as the illegitimate grandson of Abu Sofyan poked the head of Imam Hussain (AS) with a stick and probed his mouth with it. Seeing this repulsive sight an aged companion of the Prophet, Zaid bin Arqam, cautioned Ibn Ziyad saying that he had seen the Holy Prophet kiss those lips that he now struck. Zaid was forcibly turned out of the gathering, but as he left he was heard condemning the establishment for their acts. He was a respected companion of the Prophet and his words left some impact on the citizens gathered there. Then Ibn Ziyad turned his attention to the surviving family of the Imam. The ladies gathered around Lady Zainab so that none may gaze at her face. Ibn Ziyad had no hesitation though in exposing her face in his court. He had her singled out and scorned her over her misfortune. Yet she
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replied with words that he could not reply to. Ibn Ziyad threatened to have her whipped. It was then that Ibn Ziyad turned to the one man amongst the survivors and asked his name. Ali bin Al-Hussain (AS) replied the young man. Ibn Ziyad said he thought that Ali ibn-Hussain (AS) had been killed, but the young man replied that that was his brother. Now Ibn Ziyad realised he had the surviving heir to Imam Hussain (AS) before him and he ordered his soldiers to kill the Imam. It is Allah's Will that the Imamat continue such that even though there be only two men left on Earth, one will be the Imam. The continued existence of this eldest son and heir to Imam Hussain (AS) whose head was the most coveted after the Imam's himself cannot be explained otherwise. Lady Zainab rushed out and clung to her nephew saying that if he was killed she would be killed with him. Then the Imam reminded Ibn Ziyad of the governor's distant kinship to the ladies who were there, and cautioned him that it would be unchivalrous by the tradition of the tribes to let them continue their journey without a male escort from their family. Before this gathering, Ibn Ziyad could now only lose face if he killed the young man, and so he let him live. Later, in the mosque as the people gathered for prayer, Ibn Ziyad called out to the people of Kufa "Praise be to Allah, Who has revealed the truth and the followers of truth. He has given victory to the Commander of the Faithful, Yazid bin Mo'awiya, and his party. He has killed the liar who is the son of a liar, al-Hussain (AS) bin Ali, and his Shi'ah." It is evident from this declaration that the Kufans who slayed the Imam were members of the majority party who gave its support and had sworn allegiance to the khalifa Yazid, while most of the loyal Shi'a had met their end by the side of the Imam. It is indeed appropriate for this party to call Yazid their Ameer ul-Mumineen or Commander of the Faithful, since it was they who gave him bayat and they were the same majority who had been gathered together by Mo'awiya as the people of the Union or the Jama'a. One must also ask who it is who gave the Umayyads this power in the first place by appointing Mu'awiya to the governorship of Syria. However, on hearing Ibn Ziyad' speech, an old blind companion of Imam Ali called Abdullah ibn Afeef stood up and cried out to Ibn Ziyad that the real truth was with Imam Hussain (AS), and falsehood was with Yazid and Mo'awiya. Ibn Ziyad's troops jumped the old blind man, but to his defence came 700 young men of his tribe who took him outside. By now Ibn Ziyad was
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running scared. Eventually his soldiers fought and defeated the old man's tribesmen, and brought him before Ibn Ziyad. Realising that killing an old, blind war veteran did little for the image of strength that Ibn Ziyad now craved for, he tried to reason with Abdullah Ibn Afeef. But the old man refused to be cowed and Ibn Ziyad had him executed. The Revolution of Imam Hussain (AS) was being realised with every step that the survivors of Karbala were taking. The procession made a huge journey, travelling from Kufa which lies in the south of Iraq to Mosul in the north. From Mosul the caravan passed through northern Syria. It reached Halab and it was here that a son of Imam Hussain (AS) miscarried in his mother's womb, surely in his way part of the sacrifice of the Imam. Calamities befell the family of the Holy Prophet at each stage of their long journey. Finally it reached the Umayyad capital of Damascus, and it was here that the worst of the humiliation took place. The khalifa Yazid had given instructions for an elaborate celebration to take place within the city to coincide with the arrival of the prisoners. As he saw the head of Imam Hussain (AS) from his palace's roof Yazid boasted of how he had completed his family's revenge on Mohammad (SAW). Meanwhile in the streets below him the family of the Prophet were paraded through the crowded streets of the city's bazaar as stones rained down upon the uncovered heads of the ladies. From time to time Imam Zain ul-Abedin would be taken aside and assaulted. Many hours later they reached the gates of Yazid's palace, but their ordeal was far from over. The evil Umayyad kept them waiting outside the palace of Yazid while he played chess inside. Finally, the prisoners were led into Yazid's court. The head of Imam Hussain (AS) was brought before the khalifa on a gold tray. Yazid brought out a cane and started striking the head and ridiculing it. The grandson of Abu Sofyan stood before the Muslim world and poked a stick into the mouth of the beheaded grandson of Mohammad (SAW). The irony of the scene is complete when one realises that in the same palace, now the Umayyad Mosque, is buried the head of the Prophet Yahya or John the Baptist of the Bible. Abu Barzah al-Aslami, a companion of the Holy Prophet, cried out that Yazid should remove his cane from Imam Hussain (AS)'s head, for he had seen the Holy Prophet kiss Imam Hussain (AS). (Continued on the next page)
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Karbala
Even in Yazid's court, anger was growing at what had transpired, at who it was that had been slain, and with it concern at the fate of the religion that now lay in the hands of the monstrosity. Yet Yazid could not be restrained. He was a poet and he recited these verses, "Would that my elders from the Battle of Badr had been alive to witness how the supporters of Mohammad's faith were thrown into confusion by blows dealt with spears. For then they would have happily greeted me with blessings and would have said, 'May Yazid never become weary.' The Banu Hashim played a trick in order to win power. In reality no intimation came to them nor was there any Revelation." Then Yazid turned his attention to the prisoners. He mocked Lady Zainab and Imam Zain ul-Abedin but they would not be awed by him. They reprimanded him for his conduct, using the Quran against Yazid, and just as Yazid was about to have the heir to Imam Hussain (AS) executed Lady Zainab intervened with powerful words of condemnation of Yazid that made him back off. In any case, he was half-drunk during this engagement. He even considered allowing a Syrian to forcibly take as his wife a daughter of Imam Ali till Lady Zainab intervened. Flitting in and out of a fury at the challenges to his authority from a woman, he eventually capitulated to the power of their arguments against him and to the increasing dissatisfaction of his own court with his attitude. His own wife had come out weeping for Imam Hussain (AS). In a long and forceful speech, Lady Zainab humiliated Yazid before all. Eventually he let them leave his loathsome presence. He imprisoned the family of the Holy Prophet in his dungeons for several months. Here mental and physical torture was meted out to them such that Imam Zain ulAbedin (AS) would in later years cry out with pain when the memory of his family's suffering in Syria were mentioned before him. In the dungeons of Damascus the children of Imam Hussain (AS) cried for their lost fathers and brothers. The corrupt khalifa had the Imam's head displayed as a trophy in his court. When the children cried he had the head of their father placed in the dungeons before the Imam's orphaned children. This was Yazid, the grandson of the man who had been spared his life and his family left with what honour they had intact when Imam Hussain (AS)'s grandfather had defeated him. It was here that Sakina, the four year old daughter of Imam Hussain (AS), perished on account of her suffering. It is here that her grave lies to this day. Eventually, Yazid was forced to let the prisoners go. News of what had befallen the family of the Prophet had spread across the Ummah and it was met with unprecedented anger. The people blamed Yazid for
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what had befallen the grandson of the Prophet. Yazid now tried to lay the blame on Ibn Ziyad, though Ibn Ziyad maintained that Yazid had made it clear to him that he would have Ibn Ziyad's head if he failed to deliver the head of Imam Hussain (AS). Pleased with Ibn Ziyad's conduct, Yazid allowed him to continue as governor of Kufa. While as a gesture of goodwill to the Ummah he let the survivors go free. They left for Madina. Yazid was now so scared of an uprising against him that he even let them take the head of Imam Hussain (AS) with them. They stopped at Karbala and buried it there with the Imam's body. Eventually they reached Madina. Abdullah bin Jafar-e-Tayar did not even recognise his wife Lady Zainab when he saw her. Her face had withered so much with her torture. A lady of Banu Abdul Mutalib recited the following, "What answer will you make to God's Prophet when he asks you on the Day of Judgement, 'How did you behave with my descendants after me?' They have now been reduced to such a state that some of them are captives, and some of them have had their blood spilled, and are covered with dust. Was this the reward for my services that you should treat my progeny in this fashion?" However it was a different Madina that received them to that which they had left. These were the same Madinans who had let the grandson of the Holy Prophet undertake his perilous journey to Mecca and thence to Iraq virtually alone save his family. Now they cried for revenge for the blood of the Imam. As the blood of Imam Hussain (AS) dried it had stirred the City of the Prophet on the other side of the Arabian peninsula to where his body lay. It had lit a fire of revolution, of awakening in men's hearts. Like a row of dominoes falling, soon the entire Ummah would be awakened. First to rise with the call for avenging the blood of Imam Hussain (AS) was Abdullah bin Zubayr, a political opportunist, in Makkah. Madina also rebelled. The
Voice Of Unity challenge by the oldest Muslim cities to the authority of Yazid was met by a massive army sent by the khalifa to put down the revolt in the Hejaz. Many battles were fought. Eventually the City of the Prophet was retaken by the Umayyads. They made the mosque of the Prophet a stable for their horses, while dogs defiled on his minbar and the courtyard was stained red with the blood of the last companions. Yazid's men committed so many atrocities that 1,000 illegitimate children were born from their actions. Yazid then turned his attention to Makka. The Umayyads sent burning arrows and stones down on the Ka'aba, setting fire to its cloth and demolishing much of its structure. In the first year of his rule Yazid martyred the noble embodiment of truth Imam Hussain (AS). In the second year of his rule he plundered the City of the Prophet. In the final year of his rule he burned the House of God. The Holy Prophet said that any one of these three acts would condemn the perpetrator to Hellfire. Allah left no doubt as to the truth that Imam Hussain (AS) embodied and the falsehood his enemy espoused. Finally, after the Ka'aba had been burned, news was received that Yazid had died in Syria. The Umayyad army withdrew, only to return later to finish the job they had set out to accomplish. They left the House of Allah charred and burned. Built on land consecrated by the Prophet Adam, constructed by Ibrahim Khalilullah, renewed by the Prophet Mohammad (PBUH) it had been watered by his own blood Imam Hussain (AS). Those who worship One Supreme God bow their heads before His House. The Creed of La Ilalaha Ilalah was the truth that distinguished Imam Hussain (AS) from Yazid. He had embodied the true spirit of submission to this Creed and it was a truth for which he had given his own life and those of his kin rather than capitulate to falsehood. He and his family had shown the Ummah that the way forward lay in resisting falsehood. Al Fakhri writes that so profound was the effect of the martyrdom of Imam Hussain (AS) on the conscience of the Ummah that even those who were otherwise content to acquiesce under the House of Umayya became galvanised against them. Thus was Imam Hussain (AS)'s Revolution fought in the hearts of the believers. Their revolts were a sign of the transformation that had taken place within their hearts. This transformation rescued them from the fate that befell the peoples of all past prophets. The Imam had halted the decline in the religion instigated by 20 years of a systematic Umayyad campaign to destroy the religion of Mohammad (SAW) in retaliation for his destruction of them. This had been a religion in which there had not been a trace of the religion of the Prophet save the call to
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prayer. Mohammad (saws) became the Seal of all Prophets on the day of Ashura. There would be no need for further Revelation. The path of truth could never be extinguished. In the true context of the Revolution of Imam Hussain (AS) it is irrelevant that these early revolts against the Umayyads failed to topple them. His Revolution was one fought, ultimately, in the heart. Yet even then their days were numbered from the moment of Imam Hussain (AS)'s martyrdom. Next to rise would be Iraq under Al Mukhtar who took revenge against Ibn Ziyad, Shimr and others, and in fact briefly held Iraq as a whole. There would be the movement of the penitents from Kufa. The noble Revolution of Zaid Shaheed, followed later by that of his son, all aimed to take revenge against the Umayyads for the martyrdom of Imam Hussain (AS). Eventually it was a movement comprising the Abbasides, the mawalis and some Shi'a that toppled the Umayyads forever. That revolution's rallying cry was revenge for the blood of Imam Hussain (AS). The final revenge for the precious blood of Imam Hussain (AS) shall come in this earthly sphere from the sword of Imam Mahdi (ATF). But from the moment of the first revolt in Madina, the centre of Islam, it was impossible for any Muslim leader to corrupt the beliefs of the Muslim people he held sway over. This had been the grim eventuality of the policies of Mo'awiya and Yazid had Imam Hussain (AS) given his bayat to Yazid. The absolute corruption of the faith was a reality in the early days of Islam, in 61 AH when Imam Hussain (AS) rose. It is now an impossibility, owing to the revival of the Creed of One God that Imam Hussain (AS) strove to preserve on the Day of Ashura. We are paused to ponder the fact that Imam Hussain (AS) gave this world everything, but what did this world give him? There are deeper significances to the sacrifice of Ashura, but undoubtedly one of them was the preservation of the religion of his grandfather by Imam Hussain (AS). “Hussain is from me and I am from Hussain� - The Holy Prophet. References: The History of Tabari, the events of the years 60-63 AH - Baladhuri, Ansab al-Ashraf Jalaluddin Suyuti, Tarikh ul-Khulafa - Sahih Bukhari, Vol.V, Hadith 91 in Chapter on the Merits of Al-Hasan and Al-Hussain (AS) - Sahih Tirmidhi, Vol 2, page 793 Karachi edition - Misqad Sharif, Hadith 5907 - Al Fakhri ibnul Tiktika - Allama Ali Naqi Naqvi, Shahid-e-Insaniyat
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Poem
Extract from a poem forwarded by a member I dreamed I was in heaven Where an angel kept God's book. He was writing so intently I just had to take a look. It was not, at first, his writing That made me stop and think But the fluid in the bottle That was marked eternal ink. The angel kept on writing, But as quickly as a wink The words were disappearing With that strange eternal ink. The angel took no notice, But kept writing on and on. He turned each page and filled it Till all its space was gone. I thought he wrote to no avail, His efforts were so in vain For he wrote a thousand pages That he'd never read again. And as I watched and wondered that This awesome sight was mine, I actually saw a word stay black As it dried upon the line. The angel wrote and I thought I saw A look of satisfaction. At last he had some print to show For all his earnest action. The book was getting fuller, The angel's records true, But most of it was blank, with Just a few words coming through. I knew there was some reason, But as hard as I could think, I couldn't grasp the significance Of that eternal ink. The mystery burned within me,
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And I finally dared to ask The angel to explain to me Of his amazing task. And what I heard was frightful As the angel turned his head. He looked directly at me, And this is what he said... I know you stand and wonder At what my writing's worth But God has told me to record The lives of those on earth. The book that I am filling Is an accurate account Of every word and action And to what they do amount. And since you have been watching I must tell you what is true; The details of my journal Are the strict accounts of YOU. The Lord asked me to watch you As each day you worked and played. I saw you as you went to the masjid, I saw you as you prayed. But I was told to document Your life through all the week. I wrote when you were proud and bold, I wrote when you were meek. I recorded all your attitudes Whether they were good or bad. I was sorry that I had to write The things that make God sad. So now I'll tell the wonder Of this eternal ink, For the reason for its mystery Should make you stop and think. (CONTINUED IN THE NEXT ISSUE)
Voice Of Unity
Sr. Duha Al-Wakeel
The twentieth century is regarded as a century in which a great deal has been done to protect humankind from its own evil. The western world rejoices in the fact that the latter half of this century has seen the embrace of the language of human rights. An important part of this is the recognition given to the most vulnerable in society, namely children. While it is without doubt that children do have important human rights, it is important to recognise that in Islam these rights are not dependent on the generosity of governments or international assemblies and as such they cannot be taken away; they are God given rights. Children constitute the subject matter of the 1989 UN sponsored Convention on the Rights of the Child which recognises the need to distinguish between children and adults in the sphere of human rights. Islam has always, since its revelation, recognised the need for this distinction. Consequently, Islamic teachings on many occasions do refer specifically to the rights of the child as a valuable yet vulnerable member of society requiring protection. Viewed from the perspective of all cultures: children are the seeds of the future. In spite of this it is also children who have had to bear so much pain and suffering over the centuries. C h i l d r e n w e r e c o m m o n l y considered as insignificant and invisible within society, within many societies infanticide (sometimes in the form of child sacrifice), sexual abuse and the sale of children formed common social practices. Thousands of children died labouring away in atrocious factory conditions in ‘modern’ industrialised countries. Even now child exploitation and abuse is not unheard of. Deplorable is the fact that today abortion is an accepted social norm and only too often do we hear of children who are abandoned by their parents. Islam has set special guidelines for the correct treatment of children, amongst which the killing of children is completely outlawed (haram).
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fact is re emphasised as it is mentioned five different times in the Holy Quran, with Allah (SWT) telling us on one occasion that ‘Lost are those who slay their children’ (6:140). In addition to this right of life, children have many other rights, which in consequence means that parents have many Islamic obligations in respect of their children. These include the duty to give all children good, pleasant names as well as the duty to bring up that child. Bringing up a child as according to Islamic teachings encompasses many different aspects. Inherent in this is the duty to provide and look after that child in both material and spiritual terms; therefore implicit in this is the prohibition of abuse, cruelty and exploitation. Bringing up a child also entails the right to education, for it is undoubtedly wrong for parents to leave a child in ignorance. Good conduct and wisdom as well as Islamic practices must be taught. The truth remains that there is only so much a parent can do and that inevitably children are also influenced by society and can grow up to be their own individuals with sometimes conflicting beliefs, though what matters is that the parents have fulfilled heir Islamic obligations with regards providing that child with education. Childrens’ rights can also be witnessed in daily Islamic practices. Islam recognises the difference between the capabilities of adults and children and as such young children are not expected to pray, fast, pay alms etc. The treatment of juveniles in Islamic Sharia Law also differs. Many Islamic Scholars have compared parents’ duties with respect to children to that of an oath, in that parents have pledged a responsibility to Allah (SWT) and the rest of the Muslim Ummah to nurture and care for their young, effectively giving society well balanced educated youth ready to fulfil their own Islamic obligations. It remains without doubt therefore, that children globally do deserve different treatment and protection and these were guaranteed with the advent of Islam over 1400 years ago.
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Voice Of Unity
Brain Teasers
What number should replace the question mark?
56 27
All five circles have the same diameter. Draw a line through point A in such a way that it divides the five circles into two equal areas.
88
79
23
27
56 16 ?
A
Answers to last issues Competition Congratulations to Br Madad Ali Shah and Sr Farheen Naqvi who correctly answered the competition as: Mudassar is 9 years old and Kamal is 27. They both win any book of their choice from the IUS library/bookshop.
(Du’a....Continued) Reasons Why Some Du’a Are Not Accepted Allah (SWT) in His wisdom may choose not to fulfil everything that we ask for in du’a. The reason for this being that He has knowledge of the unseen, and although we may think that a particular matter would be beneficial for us, it might in fact have detrimental effects on our life. Allah (SWT) mentions this in the holy Quran “And it may be that you dislike a thing which is good for you, and that you like a thing which is bad for you, Allah knows but you do not know” (Suratul Baqarah 2:216) In such a case, the supplication of the believer can be “saved” and Allah may decide on answering the du’a at a more befitting time when its fulfilment will not have any negative affect on the Muslim. Alternatively Allah (SWT) may favour the
removal of a particular affliction that was to befall the Muslim at a later point in his/ her lifetime. In either case, we will Insha’Allah be rewarded for our efforts. Best Times For Du’a: • During the last portion of the night (before dawn). • After the obligatory (fardh) acts of worship e.g. after performing salah or breaking the fast. • After rainfall. • During the month of Ramadhan, especially on Laylatul Qadr. Finally I ask you to make Du’a for all the Muslims world- wide, including all marhumeen, asking the Almighty (SWT) for forgiveness and salvation.
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What’s TripsOn
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Alhamdolillah, the IUS is arranging a 2 week intensive course in various Islamic sciences to take place in August in Birmingham, a number of well known and respected Ulema will be teaching in English for the duration of the course. ♦ ♦ ♦ ♦ ♦
• • •
Aqaid Quran History Fiqh Akhlaq
Separate accommodation for brothers and sisters 3 meals a day provided Allocated periods for relaxation and visiting local sites of interest For further information concerning the course or to reserve a place on the course please contact the IUS Committee
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Voice Of Unity
Ius News
*Volunteers: The IUS is looking to recruit more volunteers to help assist the society in its day to day running; examples of which include helping organise and plan events such as conferences and trips. For further details please contact the IUS Executive Committee. Contact details at the bottom of this page. *IUS Events: Preparations for the IUS Conference 99 are going smoothly. This will take the form of an academic conference in September debating ‘Global Economic Trends and their Impact on Muslim Countries.’ More details to follow soon. *General Meetings: The last general meeting for this IUS year was held on Wednesday 17th March 99, stopping in time for exams. Inshallah these will be resumed in October, watch this space for more details. *Exams: We ask you to pray to Allah (SWT) for the success of all Muslim students sitting exams this summer. Inshallah all will be rewarded with success and triumph for hard efforts undertaken.
IUS Muharram Day You are invited to attend the special Arbaeen Commemoration Day organised by the IUS. The programme includes a speech, nuha and dinner. To take place in early June - further details will be sent soon. Place: Dar Al-Hikma, Euston, London
Shahadat Z. Abideen (AS) 25 Muharram Shahadat Imam Hasan (AS) Arbaeen Wafat Prophet (PBUH) Shahadat Imam Reza (AS) Wafat Masoma Qom (AS) Shahadat Imam Askari (AS)
Imam Wed 12th May 7 Safar 20 Safar 28 Safar 29 Safar 4 Rabi-ul-Awwal 8 Rabi-ul-Awwal
Sun 23 May Sat 5th June Sun 13th June Mon 14th June Fri 18th June Tue 22nd June
Subject to the sighting of the moon
Islamic Unity Society
Registered Charity No. 1066910
Mail Address: c/o IUS Box 145 37 Store Street London WC1E 7BS
Telephone: 0171 436 4786 Email: M.Al-Rashed@ucl.ac.uk ius@ius.org.uk Internet: http:/www.ius.org.uk