Understanding Karbala

(C) IT IS THE PRACTICE OF THE HOLY IMAMS

Let us see how, before the martyrdom, His Eminence, Amir al-Mu'minin (a.s) wept for Imam Husain (a.s).

(Biharul Anwar, Vol. 10, Chapter of What the Holy Prophet (s.a.w), Amir al-Mu'minin (a.s) and Imam Hasan (a.s) informed about the martyrdom)

(Shia Tradition): Ibn Abbas is reported to have said that he was with Amir al-Mu'minin (a.s) when he was departing for the Battle of Siffeen. "When we reached Nainawa and descended to the banks of the Euphrates, the Imam asked aloud: '0 Ibn Abbas, do you recognize this place?' `No, 0, Amir al-Mu'minin (a.s),' I replied. So he told me that, 'If you had been familiar with it like me you would not have passed through here without weeping as I weep.' Ibn Abbas says, `After saying thus Amir al-Mu'minin (a.s) wept for a long time and his beard became wet with tears and tears began to fall upon his chest and we also wept with him. And the following words were on the tongue of Amir al-Mu'minin (a.s):

Aah! Aah! What is the connection between me and the progeny of Abu Sufyan? What is the connection between me and the progeny of Harb? The group of Satan! The friends of the infidels! 0 Husain! Be patient as it befits to be; as your father has received the same difficulties from these people as you shall receive...until the end.

The report of the weeping of Lady Fatima (s.a.) has already been mentioned above. We can mention the accounts of other Imams also here, but I refrain from it for the sake of brevity.

A STRANGE VIEW

A concocted view has been inculcated into Ahl al-Sunnah that weeping causes the departed soul to receive divine punishment. That is why Abdullah Ibn Umar has quoted a

tradition:

"The weeping of the living for the dead causes the dead one to be punished." First of all it is against divine justice that if the living weep the dead should be punished. And it is clearly against the Quranic verse:

...and no bearer of burden shall bear the burden of another ...¹

Secondly, Ayesha has clearly refuted this tradition of Ibn Umar and she says that the Messenger of Allah (s.a.w) has definitely not said thus.²

(Sunni Tradition): The grand daughter of Abu Bakr, Umrah says that she heard her paternal aunt, Ayesha say, when she was told that Abdullah Ibn Umar says that the weeping of the living on the dead causes punishment to the dead. Ayesha said, "May Allah forgive (Ibn Umar) as he has not lied intentionally. He has forgotten or he has misunderstood. The fact is that the Messenger of Allah (s.a.w) passed by from a place where some Jews were weeping for a dead Jewess. So he said that these people are weeping for her although she is being punished in her grave (it means that weeping on a dead infidel does not decrease his or her punishment). This narration is accepted by all.

A similar type of tradition is mentioned in this chapter from Abdullah bin Abi Malika at the end of which it is stated that Umar had also mentioned this report about the punishment. When Abdullah Ibn Abbas told Ayesha about it she said:

(Sunni Tradition): May Allah have mercy on Umar. By Allah! The Messenger of Allah (s.a.w) never said that due to the
________________________
1 Surah Anam 6:164
2 Mishkatul Masabih, Chapter of Weeping for the Dead

weeping of the living ones, the dead are punished. Rather he said that Almighty Allah increases the punishment of the disbelievers when the survivors weep upon them.¹ Then Ayesha said: The Quran is sufficient for you. Remember this verse:

... and no bearer of burden shall bear the burden of another ...²

Now after the unveiling of truth even if we don't discuss the authenticity of the reports of Umar and Abdullah Ibn Umar we would have to agree that all this is nothing but a case of misunderstanding.

Although the Holy Prophet (s.a.w) had scolded Umar many times when he restrained people from weeping. But to be true to his nature he did not give up this habit. Mishkat has many traditions on this subject. But we shall mention only a brief report here:

(Sunni Tradition): Someone died from the family of the Messenger of Allah (s.a.w). So women gathered and began to weep on the death. Umar stood up and restrained them and began to chase them away. The Messenger of Allah (s.a.w) said, "Umar, leave them alone! Because the eye weeps and the heart is sorrowful and the covenant is near."³

This report has been quoted by Ahmad bin Hanbal and Nasai.

These traditions show that weeping is from the practice of the Prophet and to restrain people from weeping is from the practice of Umar. Now it is upto you to leave the practices of the Prophet and follow the practice of Umar.
________________________
1 Mishkatul Masabih, Chapter of Weeping for the
2 Dead Surah Anam 6:164
3 Mishkatul Masabih, Chapter of Weeping for the Dead

3. TA'ZIYAH, ZULJANA AND REPLICAS (MOCK—UPS)

A. How TO DETECT POLYTHEISM?

Before I present traditions about Ta'ziyah and other representations I feel it is necessary for me to clarify a misunderstanding of AM al-Sunnah. These people often say that Ta'ziyah is polytheism and idol-worship and one who respects a Ta'ziyah is a polytheist and idol-worshipper. Therefore here we must understand what polytheism denotes.

Most of the people have misunderstood the definition of idol and think that it is replica of a living thing. Let us examine this view.

Are replicas of only living things idols? Definitely not. Otherwise those Lings¹ etc. that are kept in Hindu temples would not have been called idols.

Is idol only a replica? Definitely not! If it had been so, those rounded natural stones that they place in temples would not qualify.

Is idol among the things constructed by man? Definitely not! If it had been so, the cow that is worshipped, that Peepal and Banyan tree that is revered, and the river and the mountain that are considered deities would not have been considered idols.

Then what, after all, is an idol? Is every replica made by human hands, every river and mountain is an idol? When any limitation is not possible in this way how can we define what an idol is? For this it is necessary to find out what is the common point in them. You shall know the reason why all the above things are called idols. You shall realize that all the above things are referred to as idols because they are worshipped either as equals to God or as media for reaching

God. Thus this deification is the only thing that makes the revered object an idol. That is why until the round stone is kept as paperweight on my table it is not an idol and from the day this stone begins to be worshipped, this same harmless stone would become an idol.

Now let us examine the Ta'ziyah on this criterion. It is obvious that we neither worship the Ta'ziyah nor any thought of deifying it has ever entered the mind of any Shia person so far, because our monotheism is firm and strong. That upto there even the doubt of those who consider you neo-Muslims as leaders cannot reach because your leaders have even legalized worship of their footwear as Abu Hanifah has said:

"If a person worships these slippers with the intention of gaining proximity to God, there is no harm in it according to me.¹

While our Imams, leave alone dirty objects like slippers, they have prohibited us to even consider a great personality like the Holy Prophet (s.a.w) to be having divinity and they emphasized upon believing him to be a servant of Allah. Anyway we thus come to know that Ta'ziyah is not an idol.

Another objection that is leveled is that it is a replica and making a replica is unlawful. Although, those who make such objections are not familiar with Islam, neither are they aware of their own school of thought. No sect of Islam has made it absolutely unlawful to make a replica or a picture. Only making a replica of a living thing is made unlawful. Now who would tell us what living thing a Ta'ziyah represents? It is only a replica of a structure and making a replica of a structure or building is not unlawful in any Shariat.
________________________
1 Tarikh Baghdad, Khatib

And if God forbid, even if it had been a replica of a living thing, only we Shias would have been qualified to make it unlawful. Such prohibitions from your side seem funny when your own school of thought has made lawful making pictures and idols of living things. You people report that such things existed even at the home of the Messenger of Allah (s.a.w). See the following narrational report in Mishkatul Masabih, Baab Ashratun Nisa:

(Sunni Tradition): Ayesha is reported to have said that she continued to play with dolls even after entering the house of Allah's Messenger (after marriage). She says, "I had some friends who used to play with me. When the Messenger of Allah (s.a.w) arrived my friends hid themselves. So the Messenger of Allah (s.a.w) used to send them back to me and they used to continue playing with me." (A well-known tradition)

This report is also present in Jame Bain as-Sahihain and Jameul Usool. Muhaddith Dehlavi, explaining this report says, "It is allowed to make dolls."

How funny it is that those who allow worship of sandals and consider making dolls lawful, they should be so much against making harmless replicas of buildings, that Taziyahs are.

We have also proved that it is lawful to make Taziyahs and other replicas. Let us now move a step forward and see how it could be a recommended and meritorious deed.

(B) THE PROPHET^'S SUNNAH IS PRACTICAL

The narrational report of Musnad Ahmad Hanbal that we quoted in the beginning has proved that the Holy Prophet (s.a.w) placed the soil of Karbala before himself and wept.This action of his justifies all symbols associated with Azadari.

(Sunni Tradition): After the mention about the arrival of the soil of Karbala, Umme Salma says: Then the Messenger of Allah (s.a.w) smelled the soil and said that it smelt of pain and calamities. Then he told Umme Salma that when that soil turned into blood she must know that his son has been martyred. So Umme Salma placed it in a bottle and observed it everyday and said: The day you become blood shall be a day of great tragedy. And it is reported that when Husain was martyred, for seven days the sky remained as if it were a mass of blood.¹

Before the martyrdom, only the soil of Karbala could be obtained for Azadari and it was stored safely in the Prophet's house. Therefore, today when we are fully informed about the details of the actual event we establish separate memory for each incident. Is it not a perfect example for following the Prophet's Sunnah?

(C) THE PROPHET^'S PRACTICE IS VERBAL

However, if you are still doubtful whether it justifies the making of replica of a grave, and think that making it is unlawful, please read on the following traditional report for further reassurance:

A companion told the Messenger of Allah (s.a.w) that he has vowed to kiss the threshold of Paradise and the Hurul Ein. The Holy Prophet (s.a.w) told him: Go and kiss the feet of your mother and the forehead of your father. He asked what he should do if his parents were not alive anymore? He was told to kiss their grave. Again he asked what he should do if he didn't know where their grave was? The Messenger of Allah (s.a.w) told him to, "Draw two lines and consider one as the grave of the mother and the other as the grave of the father and kiss them, and do not break your vow."
________________________
1 'Marginal notes of Mishkatul Masabih, Matba Farooqi, Delhi, 564

The above report is present in Imam Shafei's Kifayah. In addition to this it is also mentioned in the following books:

(2) Kanzul Ibaad (3) Khazina Riwayat (4) Matalibul Momineen (5) Fatawa Alamgiri

This report also justifies kissing of graves. Praise be to Allah for this.

(D) IT IS THE SUNNAH OF IMAMS

Now, as per my promise let me also inform you that Amir al­Mu'minin (a.s) had also made replicas of graves and we emulate him in this matter too. As we all know, when Lady Fatima (s.a.) passed away from the world she was infuriated with Abu Bakr and Umar. Hence she had made a bequest that these two must not be allowed to come near her bier, and that is why Amir al-Mu'minin (a.s) had her buried in the dead of the night. Moreover, there was a strong possibility, as later events showed, that the two Shaykhs may dig up her grave to recite the burial prayers on her again, therefore Amir al­Mu'minin (a.s) made seven mock-up graves in different spots so none could tell which was the actual resting place of Lady Fatima. Please read the following reports:

Asbagh bin Nubata asked Amir al-Mu'minin (a.s) the wisdom behind conducting the burial of Fatima (s.a.) in the dead of the night. He told him that Lady Fatima (s.a.) was angry with a group of people and she didn't want them to attend her funeral...And people have narrated that Amir al­Mu'minin (a.s) made seven duplicate graves around the actual grave of Fatima so that no one could know which was her real grave. Another report says that he sprinkled water on forty graves, so that her real grave could not be distinguished...(Until the end of the report).¹
________________________
1 Biharul Anwar, Vol. 10

Due to this, difference of opinion arose as to the location of the grave of Fatima (s.a.). It is mentioned in Manaqib Ibn Shahre Aashob and Biharul Anwar (ibid) that:

"The grave of Lady Fatima (s.a.) is in the Baqi cemetery while some people say that she was buried at her own house, while yet others are of the opinion that her grave is between the grave of the Messenger and his pulpit."

Anyway, we have proved that His Eminence, Ali (a.s) had also constructed replicas of graves. It would not be of any use if you say that he made replicas of graves for one purpose and we make it for some other aim. Hence how it could be emulation? Because the actual purpose was to prove that if making replicas of graves had itself been an unlawful act why the Holy Imam (a.s) had performed it? So when this act was lawful and the Imam acted upon it also, what doubt remains in it being the practice (Sunnah) of Imam? After this, justification of other symbols of Azadari like the Alam, the Mashk and the cradle etc. is not even needed because it is the Ta'ziyah which is mostly criticized since it is the replica of grave. While other things are not even replicas of grave!

The public display (taking out in procession) of Zuljana can be justified as follows:

That neither is it our creation, that it may be called a replica of a living thing and thus considered unlawful and nor does anyone worships it, that it could be called an idol. Although if someone were to make a replica of a horse, it is unlawful and if someone worships it, it is indeekl–a-)prohibited act. But if it is not so, it is only a representation of Imam Husain's horse and there is no unlawful aspect to this representation. Rather it is a recommended and preferable deed, which is also rewardable. Because it assists in intensifying the mourning for Husain (a.s) and the famous Sunni book, Hasanut

Tawassul Fi Aadaab Ziyarat Afzalur Rosol, that anything that assists in a recommended deed is also recommended.¹

Therefore since Zuljana is a part of Azadari, it is also recommended.

4. MAJLIS (MOURNING ASSEMBLY)

(A) THE PROPHET^'S SUNNAH IS PRACTICAL

Thus when the Messenger of Allah (s.a.w) returned from the battle of Uhad, and did not hear any wailing from the house of the Chief of the Martyrs, Hamzah, while wails were audible from the houses of other martyrs, he (s.a.w) said: "Are there no women to weep on Hamzah?"

When Saad bin Maaz, Usaid bin Hazeer and other Ansars (Helpers) heard this, they went to their houses and told their ladies that first they should go to Hamzah's house and weep and then come back to mourn their own martyrs. The ladies of Ansar, went to Hamzah's place between the Evening and the Night Prayer time and continued to weep and wail until midnight. During this time the Messenger of Allah (s.a.w) awoke and asked what that wailing was. When he learnt the facts he was pleased and he blessed the ladies who had performed this mourning for Hamzah saying: May Allah be pleased with you. May He be pleased with your children.

The above incident is recorded in all books of Islamic history. Inspite of this you may look up in Rauzatus Safa, Vol. 2 (Events following the battle of Uhad). Also refer to Madarijun Nubuwwah and Maartjun Nubuwwah.

In the incident quoted above, some women of different families gathered to mourn a martyr who was not having any family relations with them.
________________________
1 Refer the above book on the margins of al-Ittibaf, Pg. 91, Egypt

And this assembly and this weeping was according to the will of the Holy Prophet (s.a.w) and he had desired it. Majlis is also held for the same type of mourning. It is also a gathering of people belonging to different families. The noteworthy point here is that when the Messenger of Allah (s.a.w) made such elaborate arrangements for the mourning for His Eminence, Hamzah, what he would have done had he been present after the tragedy of Karbala. The devotees of the Prophet should think upon it and in accordance with his wishes make arrangements for holding Majalis of Husain (a.s).

(B) THE PROPHET^'S SUNNAH IS VERBAL

"But for Hamzah, there is none to weep on him!"

And after that his praying for those who wept on Hamzah shows that it is the verbal Sunnah of the Prophet.

(C) SUNNAH OF THE IMAMS

Numerous incidents could be cited under the topic but I shall be content to quote only two or three narrational reports. Though before the martyrdom the prophets' had held many mourning programs for Imam Husain (a.s), the first Majlis held after the martyrdom, that is recorded in all histories was the one that was held when Yazid felt that the Syrian people were becoming agitated due to the martyrdom of Husain (a.s) and the condition of the captivity of Ahl al-Bayt (a.s). Therefore he summoned the people in the Jame Mosque and first his preacher narrated the supposed defects of the Chief of the Martyrs and his ancestors. When he concluded his speech, Imam Ali Ibn Husain (a.s) sought permission from Yazid to deliver an address and after due praise and exaltation of the Almighty, began to introduce himself. He mentioned his merits then began to describe his afflictions. It is written

that at that time the people of Syria began to wail in incontrollable grief. I am omitting the details for the sake of brevity. What I would like to explain is that our preachers today, following the footsteps of the first Zakir of Imam Husain (a.s) first speak about the merits and praiseworthy qualities of Allah and Ahl al-Bayt (a.s) and then they describe their sorrowful afflictions and tragedies. The Ahl al-Sunnah Imam, Awzai has quoted this complete sermon of Imam Ali Ibn Husain (a.s). We abstain from quoting it in whole to maintain brevity. However, you may refer to the complete text of this sermon in books like Lohoof Ibtijaj of Tabarsi, Biharul Anwar Vol. 10, Manaqib Ibn Shabr Aashob and other innumerable books.

The second Majlis was held when Yazid freed the Ahl al-Bayt (a.s) and asked them whether they would like to proceed to Medina or prefer to stay there in Damascus for sometime.

The Ahl al-Bayt (a.s) said: "We would like to first mourn for Husain (a.s) and weep upon him." Yazid told them that they were free to do so. Then a number of houses were vacated in Damascus for Ahl al-Bayt (a.s) and there was no Hashemite and Quraishi lady who did not don a black dress in the grief of Imam Husain (a.s) and the Ahl al-Bayt (a.s) held mourning rituals for Imam Husain (a.s) for seven days.¹

The third Majlis was held at the time of their return to Medina. It was when they arrived at the outskirts of Medina and the whole populace of Medina gathered around their camp. On that juncture, Imam Ali Ibn Husain (a.s) came out wiping his tears with a handkerchief. An attendant placed a chair for the Holy Imam (a.s). Such a clamor and wailing arose that the ears of the sky had never heard. The Imam (a.s) motioned the people to silence and seating himself in the

chair narrated his tragedies their severity and significance. In this Majlis too, the reciter was the Holy Imam (a.s). It is in emulation of these assemblies that we place a pulpit or a chair for the reciter of Majlis (Zakir). This complete episode with the text of the address of the Holy Imam (a.s) is quoted by Sayyid Ibn Tawus in his book, Lohoof. Our discussion is getting prolonged otherwise I would also have described the assemblies organized and held by Imam Ja'far Sadiq (a.s) and Imam Ali Reza (a.s) in which the ladies also assembled behind the curtains to participate in the morning rituals and on which elegies were also recited. However, it is sufficient to say that a word is enough for the wise.