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Imam Husain (A.S.) Who Unveiled “Munafiqat”
Prof. T Bano Kazim from UK
Preface
Before writing anything about munafiqat I felt necessary to point out the importance of the code where it came from, what sort of personalities communicated it to humanity so that the severity of munafiqat and the need of its eradication may be felt more deeply.
The code of life for humanity set by the Creator was communicated to the humanity through His messengers. He created the messengers with special qualities and powers. They were the “chosen” ones and further tests and trials enhanced their statues, position and capabilities.
After the finalisation of the code on Prophet Muhammad (SAW), its protection in its original form till the end of the world, Qiyamat, was necessary for the guidance of humanity. The enemies were always there to destroy the code through open enmity and when this hope was frustrated, and effort to mutilate it through hypocrisy, Munafiqat, started. The enemies entered the fold of Islam and tried to change its substance.
For the protection of the code again the services of the “chosen” ones, the Imams (AS), who would sacrifice anything and everything, were needed. Like the messengers, Almighty God created the Imams (AS) with special qualities, and further tests strengthened them to shoulder the responsibilities of protecting the code of Allah (SWT) against the machinations of the Munafiqin, hypocrites. Therefore before historically tracing the activities of the Munafiqin after the departure of the last Prophet (SAW) from this world, we have tried to find out the specific qualities of the people who brought God’s message and communicated it to the human beings and those who protected His code for future generations. Then we have traced the early history of Islam to find out who were the people whose loyalty, courage, spirit of sacrifice placed them at the position of the protectors of the code.
The Blood of Imam Hussain (AS) Unveiled “Munafiqat”
We have no words to thank our Lord for His mercy who sent his messengers, Prophets (AS) and Imams (AS) to guide us and show us the righteous path and giving tidings: “Surely, the most honorable of you with Allah (SWT) is the one among you most careful (of his duty).” 1
The righteousness of human beings, their love and devotion to God is tested. Their implicit faith in God and their submission to the Will of God raised their rank and status in the sight of God: “And when his Lord tried Ibrahim with certain words, he fulfilled them, He said: Surely I will make you an Imam of me. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.” 2
Excluding evil doers from this status Prophet Ibrahim’s (AS) prayer was accepted. “And we gave to him Ishaq and Yaqoob; each did We guide, and Nuh did We guide before, and of his descendants, Dawood and Sulaiman and Ayyub and Yusuf and Haroon; and thus do We reward those who do good (to others).” 3
It is also clearly declared in the Holy Qur’an that Allah (SWT) gives superiority to some over other- of course - on the basis of righteousness: “Surely Allah (SWT) chose Adam and Nuh and the descendants of Ibrahim and the descendants of Imran above the nations. Off-spring, one of other; and Allah (SWT) is Hearing, Knowing.” 4
From the above Verses we infer the following:
1. God is All-Hearing and Knowing. He knows what is in one’s heart - love and faith of human beings for Himself.
2. Then He further tests His faithful servants to enable them to deserve His increased favors.
3. As a reward the faithful servants become the chosen servants of God and are positioned above the nations.
4. The Prophet’s (SAW) prayers are accepted and they are strengthened to spread the message of God to the humanity often by their near relatives and their progeny.
The Last Prophet Muhammad (SAW) and his cousin Imam Ali (AS) and his progeny are no exception to gain the preference of God. The religion of God was to be finalized on Muhammad (SAW). No other Prophet was to come after him. It is to be the responsibility of his progeny to retain the message of God unmutilated till the Day of Judgment - for the guidance of future generations. The Last Prophet (SAW), therefore, needed a greater support than the earlier Prophets (AS). The Prophet (SAW) is inspired by God to set a plan for the propagation during his lifetime and to direct the nation, millat, where to turn to for guidance after his departure from this world.
As I have mentioned earlier, the Last Prophet (SAW) was duty-bound to plan to retain Islam unmutilated till the Day of Judgment, so he had not to appoint one successor after him, but successors one after another. He didn’t only name Imam Ali (AS) as his successor but he meant that the Ahlul-Bait (AS) who will never separate from the Holy Qur’an, were to lead the nation (millat).
Islam doesn’t aim to create a powerful state. It aims to create a righteous society - a nation that should obey the order of God in every aspect of their life. Such guidance can be received only from those who can never separate from the Qur’an. Therefore, it is a conviction beyond doubt that no one other than Ahlul-Bait (AS) could and did succeed the Prophet (SAW) and carried out his mission.
To realize the status of Hazrat Fatima (SA), the daughter of the Prophet (SAW), we don’t need to go into the details of her services to Islam. Only the comments of the Prophet (SAW) about her and his expression of respect for her are more than sufficient to prove her dedication to the Almighty God. The Prophet (SAW) says: “Fatima is a portion of me, whoever exasperates her exasperates me.” 5 How confident the Prophet (SAW) was that exasperation of his daughter could be only against some wrong.
Again the Prophet (SAW) says: “Fatima is the leader of the women of paradise, or the leader of the women of believers.” 6 Therefore, we are convinced that she was righteousness personified.
It is also reported that whenever she came to him, he used to welcome her, stand for her, kiss her, take her hand and seat her in his place. 7
Fatima’s (SA) sublime status becomes all the more prominent when God announces to his angels that He created the whole universe for the love of the five under the ‘kisa’ which puts her as a central figure in the event of Kisa. God introduced them to His angels: “They are the people of the House of Prophecy and Treasurers of my Messengership, they are: Fatima, her father, her husband and her two sons (Hassan and Hussain).” Our salutations, not congratulations, O daughter of our Prophet! This is a time when God has introduced even His Messenger (SAW) through you. What a position your God has bestowed upon you.
With the greetings of God, the prayer of the Prophet (SAW) has been answered in a revelation, “Allah (SWT) only desires to keep away the uncleanness from you, O People of the House! and to purify you with a (through) purifying.” 8 The Tradition (Hadith) doesn’t end even here. When Imam Ali (AS) asked the Prophet (SAW) of the importance of their gathering under the ‘Kisa’, the Prophet (SAW) emphatically declares: “O Ali, by Allah (SWT) Who has chosen me to be His Messenger and favored me by making me His Prophet! Whoever this event is narrated in any assemblage of the people of the earth, which shall be attended by our followers and devotees, Allah (SWT) shall bestow His mercy upon them and the angels shall descend and pray for their forgiveness until the assembly dissolves. The main aim behind this declaration of the Prophet (SAW) in the end seems to be that this Tradition should remain in permanent circulation among the Muslims so that the generations may remain attached to the members of the Ahul-Bait for guidance.
The grandsons of the Prophet (SAW)- are once seen on his back during his prostration. The Prophet (SAW) prolonged his Sijda till they came down on their own; and stating their exalted position expressed his dislike to the efforts of his companions to bring them down.
After Imam Ali (AS), his two sons were to protect Islam from munafiqeen. Muawiyah was wrong to think that he could stop the holy war (jihad) of the Imams (AS) against hypocrites (Munafiqat) by getting them murdered and alleging fictitious private causes to those murders. The struggle against hypocrites was now to be shouldered by our third Imam (AS). To evade fictitious causes to the martyrdom of the earlier Imams, Imam Hussain (AS) had only to change the course of his struggle to fight against hypocrites to the code of Islam. He aimed to make it more prominent so that the Umayyad Munafiqin may not be able to elude fictitious reasons to his own martyrdom. He took necessary precautions that his Jihad should clearly appear as a blow to Munafiqat.
The records reveal that Imam Hussain (AS) had a very clear idea of the situation and a clear plan to follow in that situation. He seems to have discussed in detail about his plan with his relatives and devoted friends; well considered their advice based on sincerity and love; and then finally chalked out a decisive plan and convinced his relatives and friends as well. It also seems that all those sincere relatives who stayed behind were left in Medina according to a well thought off plan of Imam Hussain (AS).
Umm-e Salama, the wife of the Prophet, who has been very affectionate to the family of the daughter of the Prophet (SAW) and whom the Prophet (SAW) is said to have given the sand of Karbala, which would turn red on the day of martyrdom of Imam Hussain (AS), stays behind. Imam Hussain (AS) leaves his ailing daughter with her - and apparent excuse for her stay in Medina. Desecration of the ‘Mother of the Believers’ (Umm-ul Muminin) may be another excuse for her stay in Medina
Another example, Imam Hussain’s sister Hazrat Zainab (SA) accompanies him, but her husband, Abdullah, the son of Ja’far-e Tayyar, stays behind. When the Imam (AS) left Medina for Mecca, illness of Abdullah is said to be an apparent excuse. But he is reported to have met the Imam (AS) again at the halt of Tahim, when he had left Mecca for Iraq. There he entrusted two of his sons to the Imam (AS), had a long discussion with him and went back to Medina. His coming from Medina to Mecca and sending his sons with the Imam (AS) show that neither his illness nor his disloyalty could be a reason for his staying behind.
Muhammad Hanafiya a brother of Imam Hussain (AS) also stayed behind. The Imam listens to his advice very carefully and patiently and then tells him that he saw the Prophet (SAW) who asked him to hurry up with the existing plan. 9 Muhammad Hanafiya’s sincerity is doubted on the ground that he contested to Imamate with Imam Zain-ul-Abedin (AS). But the way the contest took place creates a feeling that such a show was put up to divert the Umayyad attention from the activities of Imam Zain-ul-Abedin (AS). Of course, research study is needed on this issue.
The apparent excuses are there for the above-mentioned personalities to stay behind in Medina. Imam Hussain (AS) on Rajab 28 (soon after Muawiyah’s death), moved from Medina to stay in Mecca. He knew the unrest of the people specially the righteous ones of the nation (millat) at the succession of Yazid. In times of such troubles people turn to Ahul-Bait (AS) for help. He started receiving letters from the people of Iraq requesting for help and guidance, pledging loyalty to him and promising to defend him, his family, and friends, like their own families. On Ramadan 14, Imam Hussain (AS) sent Muslim ibn Aqil as his emissary to Iraq, assuring the people that he will also follow in due course at the report of Muslim ibn Aqil.
To save the Ka’ba from desecration, Imam Hussain (AS) decided to leave Mecca for Iraq one day before pilgrimage (Hajj). He addressed the people one day before he left Mecca. He started his speech (Khutba) with the praise of God and his Prophet (SAW) as usual and then he said:
“O people! death for the descendants of Prophet Adam (AS) is like a necklace in the neck of a beautiful girl. I am longing to meet my ancestors as Prophet Yaqub (AS) was longing to meet Prophet Yusuf (AS). The place of my murder has been fixed where I shall shortly reach. I am seeing the wolves are cutting my body into pieces between Nawadis and Karbala. They are filling their empty stomachs with my body. No change is possible in appointed day of death. God’s Will is our will - the will of the Ahlul-Bait (AS) will not be separated from him.... O people whoever desires to sacrifice his life for us and wants to meet his God may accompany us. Insha-Allah (SWT) I will leave for Iraq tomorrow morning.” 10
Poet Farazdaq informs the Imam (AS) at the next halt that “the hearts of Iraqis are with the Imam (AS) but their swords are against you.” 11
A large number of the Arabs started gathering around Imam Hussain’s (AS) caravan in the hope of spoils of war. At the halt of Zabala, a place on the way to Kufa, the Imam (AS) receives the news of the martyrdom of Muslim ibn Aqil. Now he communicated this news to the people and repeated the same aim that those who wanted Jihad (Holy War) and have patience should accompany him and the rest should return.12 All the newly-gathered people obviously went away and only Imam’s (AS) choicest personalities remained with him.
Imam Hussain (AS) delivered his next significant address at the half of Baize to Hour and his contingent. I am quoting extracts from it:
“O People of the Messenger of God said whoever sees and does not by words or deeds oppose a king who inflicts cruelties, considers the things lawful which are forbidden by God, breaks his covenant with God, opposes the Sunnah of the Prophet (AS), rules the People of God with sinfulness and headstrongness, God will send him also where he should to (Hell). Look these people (Umayyads) have follow the Satan and have declined to obey God, have spread dissension and disturbance, limits set by God are being transgressed or ignored, they have got hold of state revenues, declared the haram of God as Halal and the lawful of God as unlawful. I being a close relation of the Prophet (SAW) have a greater right to ask you to do good and avoid evil... I have received your messengers and innumerable letters to invite me to guide you promising that you will not leave me unprotected and will not be faithless or treacherous to me.” 13
The following points regarding munafiqat are to be noted in his Khutba.
1. Imam Hussain (AS) very distinctly described God’s given Islamic code regarding the ruler.
2. He clearly expressed that Umayyad practices are contrary to the Islamic code.
3. He related Prophet’s (SAW) Tradition that it is the duty of every Muslim to oppose by word or deed, a ruler who is acting against God’s given code.
4. That he hadn’t come on his own but was requested to come and guide them; and now their treachery is an un-Islamic deed.
5. He mentioned his approaching death and his satisfaction to accept it.
He then addressed his companions and emphasized that Truth isn’t being practiced and falsehood isn’t being avoided. In such conditions a believer must desire to meet his God. Under these conditions death is a blessing and life is a torture. The words of Imam Hussain (AS) must have further strengthened the convictions of his companions.
The blood of Imam Hussain (AS) publicized by Zainab (SA) started showing expected results. Ibn-e Ziad had to dispatch the captive caravan hastily to Damascus. In spite of this quickness and taking lesser-known routes, the Umayyad armies had to face taunts, oppositions, and even revolts in Kufa itself, on their way to Damascus. I feel it necessary to mention some of them:
Afif Azdi the blind with the help of his daughter revolted in Kufa. The people of Yazid who were taking the captives and the heads of the martyrs weren’t allowed to enter the town by the people of Takrit. The people of Labina cried, “O murderers of the descendants of the Prophet! get out of our city.” The people of Moosal decided to fight the forces of Yazid and snatch the heads of the martyrs from them to bury with due respect. Hearing the news, the forces of Yazid changed its route. People of the fort of Tab refused to give water to Khuli and his companions and killed 600 Yazidis in the clash. The people of the town of Sebur also put up an opposition. People of Hama closed their city gates. People of Hyms also challenged and decided to snatch the heads of the martyrs. So much so that Yazid didn’t dare to disclose the identity of the captives in Damascus. But Zainab (SA) and Umm-e-Kulsoom introduced themselves to the people of Damascus in the bazaar and in the court of Yazid to publicize the massacre of Karbala to uncover the un-Islamic actions of the so-called Muslim rulers.
Arrangements were made for their return journey to Medina. He had to allow them to choose their own route. They went to Karbala first to allay totally the terror of the rulers and to show the people of the victory of Truth against Zulm (Injustice) and then proceeded to Medina.
While concluding my article I would like to emphasize a very important point here that the blood of Imam Hussain (AS) proved to be so effective that the hypocrites declared their hypocrisy themselves. In Kufa Ibn Ziad said: “We have take revenge of Badr.” In Medina the Governor throws the letter containing the news of the death of Imam Hussain (AS), on the grave of the Holy Prophet (SAW), and says: “We have taken the revenge of Badr.” In Damascus Yazid says: “I wish my ancestors killed in Badr could see how I have taken the revenge.”
In short, the hypocrites themselves are announcing their association with their elders who were unbelievers and their dissociation from the Prophet (SAW) and consequently from Islam. The blood of Imam Hussain (AS) made the unbelievers themselves announce their hypocrisy to the code of Islam and its publicity by Zainab (SA) made the distinction between pagan and Islamic values to last forever.
Footnotes:
1- Holy Qur’an, 49:13.
2- Ibid. 2:124.
3- Ibid. 6: 84.
4- Ibid. 3:33-34.
5- Sahih Bukhari, Chapter- Virtues of Relatives of the Messenger (AS) and Virtues of Fatima (SA): also see Al-Hakim, Al-Mustadrak, Part 2, p.156; Madaraj al-Nabuwwat, part 2, p. 460; Savaiq-l-Muharriqa, p. 173.
6- Sahih Bukhari, evidences of the Prophethood, part 5, p. 25.
7- Al- Hakim, Al-Mustadrak, part 3, p. 154.
8- Holy Qur’an, 33:33.
10- La-Houff, p. 27.
11- Ibid. p. 26 & 37; Bihar ul-Anwar Vol. 10, p. 184.
12- Bihar ul-Anwar Vol. 10, p. 145.
13- Abu Mukhnuff, p. 43.
14- Bihar ul-Anwar Vol. 10, p. 188.
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