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In honour of Sayyid al Shuhada

‫شدنی اتسنیسح شدنی انپہ اتسنیسح‬ ‫اشہ اتسنیسح اپشداشہ اتسنیسح‬

‫اّقح ہک انبےئ الاہل اتس نیسح‬ ‫رسشداشد دناشد شدتس شدر شدتس زیدی‬
Shah ast Husayn, Padshah ast Husayn, Din ast Husayn, Din e Panah ast Husayn,
Sar dad, na dad dast, dar dast e Yazid, Haqaa key binaey La ilah, ast Husayn

The ruler is Husayn, Emperor is Husayn,

Faith is Husayn, Refuge for Faith is Husayn,
Offered his head but not the hand to Yazid,
The truth is that Husayn is the essence of Faith.
(Khwaja Moinuddin Chishti t)
Introduction
The process of trials and tribulations began with the father of mankind, Adam , and will continue
throughout the ages until the Day of Judgement. Not even the prophets and messengers were
exempt from this decree. Each went through extensive trials in their lifetimes and were tested
severely with much opposition, sacrifice and suffering. But the tribulations Rasul Allah n went
through were the most intense, as he said, “No Prophet has been tested as severely as I have been.”

Rasul Allah’s n life was very difficult on all fronts. He had to bear the loss of his father before birth,
and then his mother and grandfather in childhood. Later, he suffered persecution, rejection and much
opposition from his kinfolk, who even drove him out of his home. These ordeals continued from his
birth, one after another throughout his life.

Rasul Allah n is the best and very purpose of creation, and if desired he could have asked for a life
of comfort and ease. Yet he preferred difficulties for himself and his progeny, as he prayed, “O Allah,
give my household just enough food to keep their back straight.” He asked that his noble family live
not a life of luxury and material wealth, but one of gratitude and patience when facing hardships.
Therefore, the pious explain that being from this blessed family is not something easy, as the closer
one is to Rasul Allah n the greater the expectation is for carrying the heavier burden.

As soon as the blessed name of Imam Husayn ibn Imam Ali is mentioned, the first thought that
comes to any mind is - Karbala.

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The tragedy of Karbala is certainly one of the most recognised events in Islamic history. Both
Muslims and non-Muslims, throughout the ages and across the globe, acknowledge the immense
sacrifices and martyrdom of Imam Husayn . It is such a heartbreaking event that no matter how
well-described, written or spoken about, words cannot do it justice. However, contrary to what is
commonly believed, this was not the only great struggle Imam Husayn faced in his lifetime.
Karbala was in no way the end of anything, in fact, it was the beginning of all that has happened
since, and will continue to happen till the appearance of Imam al-Mahdi and the end of days.

Childhood
“How can I not love them, Hassan and Husayn? They are my two flowers in this world.” (Hadith)

Sayyidah Umm-e Fadl d once came to Rasul Allah n and said, “Ya Rasul Allah n, I had a very
frightening dream, I saw that a piece of flesh was cut from your blessed body and fell into my lap.”
Rasul Allah n replied that this was not a dream to worry over, in fact, it was a glad tiding that
Sayyidah Fatimah al-Zahra will give birth to a son (Imam Husayn ) and that she would have
the honour of bringing him up.

Rasul Allah n loved his grandsons immensely, at each of their births he gave the adhan and recited
the iqamah in their ears, a privilege bestowed only to a select few. After chewing on a date, he
placed it into the mouths of Imam Hassan and Imam Husayn . Thus, both brothers had the
blessed saliva of their grandfather before anything else. As each birth was a joyous occasion, Rasul
Allah n sacrificed one animal, and in another narration, two animals for each grandson as aqiqah.

Allah Himself named both Imam Hassan and Imam Husayn , as He had hidden these names
only to reveal them to Rasul Allah n. Imam Ali ibn Abi Talib said that when his first son was born,
he named him Hamza a, and when his second son was born, he named him after his brother,
Ja’far ibn Abi Talib a. Rasul Allah n called for him and said that Allah Almighty had ordered him to
change their names. In another narration, Rasul Allah n renamed all three of Imam Ali ibn Abi
Talib’s sons from Harb [war], to Hassan, Husayn and Mohsin; Rasul Allah n said, “I have named
these three brothers after the sons of Prophet Harun , Shabbar, Shabbir and Mushabbar.” Very
little is mentioned about Mohsin , who passed away in infancy.

Rasul Allah’s n concern for the welfare of his grandsons was more than that of a father. Whenever
he heard them cry he would tell his beloved daughter to calm them, as it would pain him to hear them
in discomfort. It is no wonder then that when Jib’rail came and said, “Ya Rasul Allah n, you have
to choose between your grandson and your son, as only one of them can live.” Rasul Allah n chose
Imam Husayn and sacrificed his own son, Ibrahim .

As many incidents show Rasul Allah’s n love for Imam Hassan and Imam Husayn , equally
there are numerous hadith on their virtues and status in the Divine presence. He once said, “We, the
children of Abdul Mutlib are the leaders of paradise. Me, Hamza, Ali, Ja’far, Hassan, Husayn and the
Mahdi.” On another occasion, Rasul Allah n said that every prophet was given 7 supporters to assist
them in their Divine task, whereas he had been given 14, amongst who was Imam Hassan and
Imam Husayn . Hudhayfa ibn Yaman a once visited Rasul Allah n and was told, “Just now an

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angel, who has never before set foot on earth, has descended and asked permission to greet me. He
has given me the glad tidings that Fatimah is the leader of all the women and Hassan and Husayn
are the leaders of all the youth in paradise.”

Both brothers also inherited particular qualities from their grandfather. Moments before the passing of
Rasul Allah n, Sayyidah Fatimah al-Zahra brought Imam Hassan and Imam Husayn
before him and said, “O my father, please grant them something from your inheritance.” Rasul Allah
n chose awe, majesty and leadership for Imam Hassan . For Imam Husayn , he chose
courage, generosity, and rida [acceptance of Divine will]. Even in childhood such was their capacity
that Rasul Allah n transmitted from his perfection, qualities that formed the foundation of their
nobility. This complimented the upbringing of Sayyidah Fatimah al-Zahra and later strengthened
the virtues, morals and principles imparted by Imam Ali ibn Abi-Talib .

Such upbringing and noble influences supported their ability to face great loss and hardship, enabling
them to preserve and safeguard the legacy of Rasul Allah n. Along with their characteristics and
temperaments, both brothers also physically resembled their grandfather. Imam Ali ibn Abi Talib
said, “My son Hassan resembles Rasul Allah n from his head to his chest, and Husayn resembles
his grandfather from below the chest to his feet.”

Noble Lineage
“And Indeed, Allah intends to remove from you impurities, O the people of the House, and
purify you as you ought to be purified,” (Surah Al-Ahzab 33:33)

Abdullah ibn Abbas a narrated that Rasul Allah n said that the best maternal and paternal
ancestors are those of Imam Hassan and Imam Husayn . Rasul Allah n is their grandfather
and Umm ul Mu’minin Sayyidah Khadijah tul-Kubra is their blessed grandmother. Their mother is
Sayyidah Fatimah al-Zahra and father Imam Ali ibn Abi Talib . From their father’s side, their
aunts are the likes of Umm-e Hani bint Abi Talib , and from their mother side, Sayyidah Zaynab
, Sayyidah Umm-e Qulsum d, and Sayyidah Ruqayyahd. Rasul Allah n said, “Their ancestors
are in paradise, their parents will be in paradise, their uncles and aunts will be in paradise, and they
too will be in paradise.”

When discussing the paternal grandfather of Imam Husayn , Hadrat Abu Talib a, there are
differing viewpoints regarding his Iman [belief]. Some believe he did not accept Islam whilst others
say that he was a Muslim. A greatly respected scholar Sayyid Ahmad Zayni Dahlan t discusses in
detail the hadith in Bukhari, which is the strongest evidence used by people who believe Hadrat Abu
Talib a was not a Muslim. It states that Abbas a asked Rasul Allah n whether Hadrat Abu Talib
a had any share in his intercession. Rasul Allah n replied, “It is due to my intercession that he has
only been punished up to his ankles.”

From this hadith, people have taken the opinion that Hadrat Abu Talib a is being punished as a
disbeliever. However, some scholars contest that this is a weak interpretation and argue that the
Qur’an confirms that shif’at [intercession] for disbelievers is not permitted. The fact that Rasul Allah
n said that his intercession has benefitted Hadrat Abu Talib a, confirms the presence of Iman, not
lack of it. The Maliki scholar, Imam Suhayli t also gave evidence in favour of the Iman of Hadrat

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Abu Talib a in his works. He quoted another hadith also narrated by Abbas a. It stated that
Rasul Allah n was sat at the deathbed of his uncle, Hadrat Abu Talib a, and asked him to recite
the shahadah, but he did not hear a response. Abbas a saw his brother’s lips move so he placed
his ear next to the mouth of Hadrat Abu Talib a, then said, “Ya Rasul Allah n, what you wanted
your uncle to say, he has said it.” Furthermore, Hadrat Abu Talib’s a devotion and service for Rasul
Allah n and Rasul Allah’s n affection for him is so great, that if you were to utter anything
derogatory, it would inevitably pain Rasul Allah n. Shah Abd al-Haq Muhaddith Dehlawi t
explained that this matter is of the unknown. When Rasul Allah n went on Mi’raj [ascension], he had
30,000 intimate conversations which are not shared with anyone in creation. It is possible that one of
these conversations was about Hadrat Abu Talib a. There is sufficient evidence to suggest that
Hadrat Abu Talib a was a Muslim. However if one is still of the other opinion, then they are advised
by the Awliya to refrain from discussing this matter, as to not potentially displease Rasul Allah n.

Regarding Imam Ali ibn Abi Talib , many people hold significantly flawed opinions of him. During
the rule of Amir Muawiyah a, it was the official policy for the Imams at the Friday congregational
prayers to openly curse him whilst on the pulpit. This was despite everyone’s first-hand knowledge of
Rasul Allah’s n love and affection for him with sayings such as, “I am the city of knowledge, and Ali
is its gate.”

This ignorance was widely spread as a strategic campaign to distort belief for worldly motives, and
the unfortunate ones who fell into this trap corrupted their beliefs. An example of such is with Imam
Nisai t who whilst in Damascus was giving a khutba on the fadhyl of the Sahaba and the ahl ul
bayt. As he was highlighting the virtues of Imam Ali ibn Abi Talib , a few listeners queried why he
had not mentioned any virtues of Amir Muawiyah a. Imam Nisai t replied that there are no
hadith regarding any virtues for him. Upon hearing this, the people were overcome with anger and
martyred him. Even today, there are some who compare Amir Muawiyah a as an equal with Imam
Ali ibn Abi Talib . But there is absolutely no basis for such a comparison, as Imam Ali ibn Abi
Talib’s knowledge, rank, relationship and closeness to Rasul Allah n are superior in every
aspect. In fact, the Ahl as-Sunnah wal Jama’ah hold the viewpoint that in certain matters, Imam Ali
ibn Abi Talib is superior to all other Sahaba. They also firmly believe that Amir Muawiyah a was
in grave error to oppose Imam Ali ibn Abi Talib .

Regarding the blessed mother of Imam Husayn , Sayyidah Aisha d narrates that she heard from
Rasul Allah n that Sayyidah Fatimah al-Zahra is one of the four ladies who will be the leaders of
all women in paradise [the others being Maryam d, Sayyidah Khadija d and Asiya d].

Rasul Allah n and Sayyidah Khadijah d adorned Sayyidah Fatimah al- Zahra with the noblest
virtues and beautiful characteristics. The Sahaba would express their undying love for Rasul Allah n
by saying, “May my mother and father be a ransom and sacrifice for you, O Messenger of Allah n.”
In comparison, Rasul Allah’s n love for Sayyidah Fatimah al-Zahra was such that he would often
say to her, “May my mother and father be sacrificed for you, my dear daughter.” She was the last
person he met whenever leaving on a journey, and the first person he would meet upon his return.
It is no wonder then that Rasul Allah n had such affection for Sayyidah Fatimah al-Zahra’s
offspring. He said, “Indeed, Fatimah has protected her honour and purity in such a way that Allah has
protected her and her children from hellfire.”

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Only the children of Imam Ali ibn Abi Talib and Sayyidah Fatimah al-Zahra are referred to as
Bani Fatimah and are recognised as ahl ul bayt. This is because even though all children are
recognised by their father’s lineage, Rasul Allah n said the sole exception is with the children of
Sayyidah Fatimah al-Zahra , for they will inherit his lineage and he will be their guardian. Umar ibn
Khattab a heard Rasul Allah n say that every relationship will be cut on the Day of Judgment. No
one will be affiliated with anyone apart from the ones from his blessed lineage. They will rise as his
descendants and members from his family. Therefore, Rasul Allah’s n nasl continues from his
blessed daughter, a unique privilege only granted to Sayyidah Fatimah al-Zahra .

The term ‘ahl ul bayt’ means ‘People of the House’, and it originates from the ayah in surah Al-Ahzab
known as ‘Ayah-e Tathir’, the verse of purity. It was revealed after Rasul Allah n placed Imam
Hassan , Imam Husayn , Sayyidah Fatimah al-Zahra and Imam Ali ibn Abi Talib under
his cloak and prayed for them. According to Abu Saeed al-Khudri t the revelation of this verse is
the basis upon which the ummah uses laqabs such as, ‘Panjtan Pak’ ‘the five pure souls’ and ‘Ahl-e
al-Kisa’ ‘the people of the cloak.’

When Rasul Allah n passed away, Sayyidah Fatimah al-Zahra said that the death of Rasul Allah
n was such a calamity that if it fell on the day it would become night. She referred to this event as
the most tragic and painful time in her life, and within six months she too passed away. This was a
time of great calamity for the family. Imam Hassan was 7 years of age, Imam Husayn around
6 and Sayyidah Zaynab was merely an infant. For these children, enduring hardships began in
these tender ages, as they not only lost their caring and loving grandfather but also their mother soon
after.

Trials of the Ummah

Abu Umamah a reports that Rasul Allah n said that Allah Almighty tests His servants through
tribulations to refine them just as gold is refined in the fire. Those who succeed in enduring these
tests are left resembling pure gold. Such people are firm in their belief and whom Allah has saved
from evil deeds. Whereas, those that fall into some degree of doubt in their faith represent gold of
lesser quality with impurities. Lastly, those that give up the trial and fail, resemble the impure and
unrefined elements.

In the Qur’an, this concept is also covered in many ayahs. For instance, when faced by a calamity a
believer immediately reaffirms his faith by saying, ‘We belong to Allah and to Him we shall return’.
This verse is a constant reminder that everything in creation belongs to Allah Almighty and nothing
happens without His will. However, when most people face a calamity, they forget the meaning
behind these words. Rather than reaffirming their faith, they tend to pollute their Iman with the
infamous rant of, ‘why me?’ and ‘what did I do to deserve this?’ It is a fact that no one likes to face
trials, as each person wants to live an uneventful and comfortable life. However, in Surah An-Nisa
(4:19) Allah Almighty says, “It may be that you dislike something in which Allah has placed much
good for you.” In reality, no matter how painful they are, trials and tribulations are but a mercy from
Him. Rasul Allah n said, “The believer is not afflicted with illness or hardship, even if it be a worry
that troubles him or a thorn that pricks, except that his sins will be forgiven as a result of it.” In reality,
this is a great blessing because for the believers there is no loss. As they will adopt gratitude in
comfort and patience during hardship, either way, they will be rewarded regardless.

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This is why the pious consider any moment in their lives void of trials, a sign of Allah Almighty’s
displeasure. Instead, they consider a calamity to be an indication of Allah Almighty’s love and
remembrance for His servant, as He would not give opportunities to bring His enemies close to Him.
However, there should be due concern for the tribulation as to whether it is a punishment and not a
form of salvation. Someone once asked Imam Ali ibn Abi Talib that how can a calamity being
faced be distinguished between a trial and punishment. He replied that if the calamity takes you
closer to your Creator, then it is a trial. If it takes you far from Him, then know for certain that it is a
punishment. Thus, during an ordeal, if a person becomes emotionally compromised and shows
rebellion and opposition, it is a form of kufr. It is for this reason that the Awliya make a significant
point that our trials, as opposed to those of the ahl ul bayt’s, are very dangerous as we can end up in
disbelief due to losing our Iman.

Trials of the ahl ul bayt

The trials of the ahl ul bayt are only related with matters of dunya, as they are not tested on their
belief, for it is unwavering. To be able to carry a life of extreme poverty and hunger and show only
gratitude; to be forbearing during times of tyranny; to forgive the transgressors that are responsible
for the martyrdom of loved ones; and to have constant opposition, requires acceptance of the Divine
will and the highest level of Iman. When Rasul Allah n was told about the martyrdom of Imam
Husayn , there is no riwayat of him or Imam Ali ibn Abi Talib asking for it not to happen. In fact,
they saw it as the greatest honour that Allah had chosen their child to be the greatest sacrifice in all
of humanity.

As prophesised by her dream, Sayyidah Umm-e Fadl d helped in upbringing Imam Husayn as
his milk mother. On one occasion she had him in her lap, and when Rasul Allah n came, he lifted
him up and cried. She asked, “Ya Rasul Allah n, what has upset you?” Rasul Allah n replied,
“Jibra’il came and said my son Husayn will be martyred, and he has brought the red soil from that
land.” The soil was also seen by Imam Ali ibn Abi Talib , who said, “I came to Rasul Allah n and
saw him crying, when I asked what had happened he said, ‘before you came Jibra’il visited and told
me of the martyrdom of my grandson. Do you want to see the soil from that land?’ I said yes, and
after seeing it, I too started crying.”

Rasul Allah n entrusted this soil to Umm ul Mu’minin Sayyidah Salma d and told her to preserve it,
he then said, “When this soil turns to blood, know that my son Husayn has been martyred.” Sayyidah
Salma d kept the soil safe in a bottle. Regarding the prophesised calamity, she narrates, “During
my siesta, I was honoured with seeing Rasul Allah n. When I saw his blessed face covered with
dust, I asked, ‘Ya Rasul Allah n what has happened, why are you upset?’ He replied, ‘I have just
returned from the place where they martyred my son.’ I immediately woke up and looked to the bottle
with the soil, and to my dismay, it had turned to blood.” That was the day of Imam Husayn’s
martyrdom.

What the ahl ul bayt went through did not affect their level of belief in Allah. It did not make them
disobedient to Him, in fact, each calamity made them stronger. When asked why the ahl ul bayt were
tested and why did Rasul Allah n ask for his progeny to be in such trials, the Awliya explain that
Allah sends tribulations to them in order to raise their maqams and bring them closer to Him. Allah
Almighty wants his creation to know what it means to have His nearness; a life of sacrifice full of trials
and tribulations. The Awliya also say that out of His mercy, Allah Almighty wants His creation to

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reflect upon each trial and how it was carried, as no other but the ahl ul bayt could carry such
tribulations and remain firm in faith.

Role of the Imam

It is apparent that the trials of the ahl ul bayt are different to that of the Ummah. But what needs to be
realised is that the trials of certain individuals within the ahl ul bayt are even more unique, and hold a
greater maqam in Allah Almighty’s presence. These twelve individuals are known as the ‘Imams’ of
ahl ul bayt. Imam Ali ibn Abi Talib is the first and is succeeded by Imam Hassan , Imam
Husayn , Imam Ali Zayn ul Abidin , Imam Muhammad Baqir , Imam Ja’far as Sadiq ,
Imam Musa al Kadhim , Imam Ali al Ridha , Imam Muhammad Taqi , Imam Ali Naqi ,
Imam Hassan al-Askari and Imam al-Mahdi , who is the last Imam and is yet to come.

By definition ‘Imam’ is the person that leads in something, whether prayers for a congregation, a
discipline or science. However, when referring to the Imams of ahl ul bayt, the meaning is very
distinct due to their role, for they are leading something beyond anything physical. The role of this
‘Imam’ is to carry the entire creation. He is the sole physical representative of Rasul Allah n on
earth. Shaykh Muhiyuddin ibn Arabi a has described this Imam similar to the function of an eye. He
said that just like everything enters the pupil on an eye for the other faculties to make sense and
benefit from, the Imam is the recipient of Divine gifts for creation to benefit and make sense from.
Everything comes through him, sustenance, health, wealth, spirituality, and so forth. All appointments
of the Awliya and ranks require his approval and seal. This type of imamat is called ‘Imamat al-
Kubra’.

Similarly, he is also the first to carry all calamities and heaviness which may be destined to descend
upon communities. This is reflected by the occasion when Rasul Allah n suddenly awoke in the
middle of the night saying that so many calamities have descended upon creation. It is the Imam who
takes these tribulations on behalf of creation, but as onlookers, people only see what is in front of
them and cannot fathom the hidden calamities that are continuously falling.

Therefore, in this role, Imam Husayn’s sacrifice was not just Karbala; he carried the whole
universe on his shoulders. An untold level of endurance is needed, and the training required for such
a role demands acceptance and patience at the highest level during the greatest of trials and
sacrifices. Acknowledging that there have been many sacrifices given by the other Imams, but when
the topic ‘sacrifice’ or ‘martyrdom’ is mentioned, it is Imam Husayn’s name that is remembered.
Allama Iqbal t had a profound insight into the reality of Imam Husayn’s martyrdom, and so
explains this point. He defines that the sacrifice of Isma’il is only the beginning of the story, and
that actually, its conclusion is Karbala. Upon fulfilling Allah’s command to sacrifice his son, when
Ibrahim opened his eyes, he saw that it was not his son that was slaughtered, but a lamb from
Paradise. In Surah, As-Saffat Allah says, ‘And we saved him with a great sacrifice.’ Allama Iqbal t
questions that how can a lamb be a great sacrifice when compared to a Prophet? He then explains
that this great sacrifice took place generations later with Imam Husayn , who took the sacrifice
upon himself and saved his great ancestor, Isma’il .

Many have pondered about the secret for Allah Almighty putting Imam Husayn and his family
through such an ordeal, considering that he was so beloved to Him and His Messenger n. Mawlana

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Rumi t explains this by narrating an incident between Layla and Majnu: One day Layla called the
beggars to come to her home and take some charity. Whilst approaching each beggar she placed
some money and food into their begging bowls, but when coming to Majnu, she took his bowl and
smashed it into the ground. Out of sheer joy, Majnu became ecstatic. Seeing this, everyone laughed
at him calling him mad, but he only said, “You do not understand.” The people replied, “What is there
to understand? She broke your bowl and gave you nothing.” Majnu then told them the wisdom and
secret behind her actions, “She is saying to me, ‘when I am yours, then what do you need a begging
bowl for?”

Many assume that Imam Husayn’s role ended with his martyrdom in Karbala. However, Allah
Almighty’s love for Imam Husayn and his rank in the Divine presence is such that even after 1400
years, his remembrance continues to rule the hearts of billions. As a testament of this veneration,
millions of people commemorate the Urs of Imam Husayn each year, holding gatherings and
ceremonies in their communities during the month of Muharram. Furthermore, pilgrims throughout
the year travel to his blessed burial place seeking blessings, with over 14 million visiting him from
around the world on one particular day. This is an absolute indication of the people’s love and
devotion which transcends over centuries, showing that Imam Husayn’s support for the Ummah
remains ever present.

Undoubtedly, Imam Husayn’s role is of great benefit for the Ummah, the significance of which is
beyond comprehension. The Awliya acknowledge that even their spiritual progression is dependent
on Imam Husayn . No one can become an Awliya without first attaining the acceptance of Imam
Husayn , followed by Imam Hassan , Imam Ali ibn Abi Talib , Sayyidah Fatimah al-Zahra
and then Rasul Allah n. Each of the Awliya, irrespective of their rank, needs the acceptance and
blessings of the panjtan pak. Only then are they under their supervision and constant guidance. The
Awliya elaborate further that this is the case because of the secret that is hidden within the hadith,
‘Husyan is from me, and I am from Husayn’.

“And we ransomed him with a great sacrifice” (Surah Saffat 33:107)

Rasul Allah n said, “Follow my Sunnah and the Sunnah of the Khulafa Rashidun.” He also stated
that Khulafa Rashidun would rule for 30 years, after which there would be an unjust and cruel
kingdom. The first four righteous Khualafa, Abu Bakr as Siddiq a, Umar ibn Khattab a, Usman
ibn Affan a and Imam Ali ibn Abi Talib led the Ummah for a combined period of 29 years and 6
months. The last 6 months was led by Imam Hassan , who abdicated his right as khalifa so that
two opposing Muslim sides could reach a peaceful agreement. Imam Hassan united the army of
his father with the army of Amir Muawiyah a. This fulfilled the prediction of Rasul Allah n when he
said, “This son of mine, is a Sayyid, who will bring two opposing forces together.” After abdicating,
Imam Hassan returned to Madinah where he was later martyred, marking the end of the Khulafa
Rashidun.

The Khilafah ended on the 40th Hijri, and then it was the 19 years of rule of Amir Muawiyah a. This
period is not considered part of the Khilafat by any of the Ahl us-Sunnah Imams. Regarding this
kingdom, there are numerous ahadith where Rasul Allah n said that his Ummah will be destroyed by
the hands of renegades in 60th Hijri. In another hadith, Sayyidah Salma d narrates that Rasul Allah
n said, “My grandson, Husayn, son of Ali will be martyred in 60th Hijri”. This was to be such time of

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unrest and fitna that Sahaba the likes of Abu Huraira a used to ask for protection saying, “O Allah,
do not keep me alive for that time.”

The common misconception is that Imam Husayn was alone in opposing Yazid and his tyranny.
However, Abdul Rahman ibn Abu Bakr a, Abdullah ibn Zubayr a [grandson of Abu Bakr a] and
Abdullah ibn Umar a were among those that supported Imam Husayn . All four of these
prominent personalities refused to accept the idea of Yazid as Amir Muawiyah’s a successor. Imam
Hassan had specified in terms of the agreement that Amir Muawiyah a would not nominate a
successor and would leave this decision to the Ummah at the end of his position as ruler. However,
contrary to the agreement, there was now an agenda of clearing the path for Yazid to succeed his
father. Hence, Amir Muawiyah a advised his son to keep a watchful eye on these four individuals.
Before passing away, he instructed Yazid, “You must first get their allegiance, because if they refuse,
there will always be the possibility of an uprising.”

Following his father’s death, Yazid forced his authority onto the Muslims and self-proclaimed his
leadership. He was not of good character and certainly not in a position to lead the Ummah,
particularly when there was Imam Husayn and other prominent senior Sahaba still alive. Yazid
demanded from the Muslims an unconditional baiy’ah, a type of allegiance that was not given before.
Expecting the people to follow him no matter what, was not the way of the Khulafa Rashidun. Indeed,
when Abu Bakr a was made Khalifa he had made a short but very profound speech saying, “O
people, I did not want this responsibility, but you have placed it on my neck. If I follow the way of
Allah and his Prophet n then support me, and if I don’t then oppose me.” Likewise, each of the other
Khulafa Rashidun made a similar statement when they were made Khalifa.

Breaching the agreement made, being of a bad character and demanding unconditional allegiance,
were all points that went against Islam and the teachings of Rasul Allah n. These were valid
reasons as to why Imam Husayn saw it necessary to stand firm and safeguard the Din and his
grandfather’s legacy. Yazid was not concerned about the masses for he knew he could intimidate
them into submission. His primary focus was on Abdul Rahman a, Abdullah ibn Zubayr a,
Abdullah ibn Umar a and Imam Husayn . Since they were all not only from Hijaz but were
influential and revered in the Muslim lands, he considered them as the greatest threat to his cause.

Yazid and his people adopted all sorts of approaches and tactics to make life difficult for Imam
Husayn in Madinah. The constant harassment became so much that Imam Husayn decided to
migrate from Madinah to Makkah with his family, to avoid violence in the city of his grandfather. This
was a very painful process as he was indefinitely leaving his grandfather, mother, brother and the
place where he was born and raised. After a few months stay in Makkah Imam Husayn received
invitations from Kufa. The letters indicated that around 40,000 Kufans were asking for his guidance,
and in return, they promised to pledge their support and allegiance to him.

Imam Husayn’s stepbrother, Muhammad bin Hanfiyah a and Abdullah ibn Abbas a advised
him not to go to. In fact, everyone in the family gave the same advice saying, “You cannot trust these
people, they betrayed your father, then they betrayed your brother, and now surely they will betray
you.” Imam Husayn replied, “It is not about what they are saying or whether they will keep their
promise. I have an obligation, and I cannot look at the consequences. On the day of judgment, I do
not want these people to say ‘we asked for guidance and we were denied’.”

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Considering the Imam’s role and responsibility, Imam Husayn was not under any illusion of the
treacherous capability of these people. Mian Muhammad Bakhsh t writes about this point saying
that Imam Husayn understood the reality and was not powerless, he had completely surrendered
before Allah saying, ‘If this is Your will, we accept’.

The Awliya have elaborated on this point from a spiritual perspective. They explain that in the world
of spirits, the souls of all the Awliya, Imams and Prophets were told of a person who must go through
the trials and tribulations of Karbala. After each calamity was described in precise detail, the souls
were asked as to who would volunteer for this position. Every soul became silent, and it was only the
spirit of Imam Husayn which came forward and accepted the responsibility. The other souls then
met with Imam Husayn , commending his himma, courage. They admired his valour saying that he
had accepted such a responsibility, which even the Prophets did not feel comfortable to undertake.
The Ahl us-Sunnah wal Jama’ah believe that Imam Husayn was completely aware of the situation
and not oblivious to the events that were about to transpire. He was not forced into this position but
chose to accept the will of Allah.

A day before Hajj, on the 8th of Dhul Hajj Imam Husayn left Makkah to journey towards Kufa
together with his family and some companions. They stopped at several places, as various incidents
are recorded in history relating to this journey to Karbala. The Awliya illustrate how people either
saved themselves or put themselves in hellfire, depending upon how they treated the blessed family
during that time. At different stages of this journey, some people even joined Imam Husayn ,
though they were unrelated and not even from Hijaz. Whilst, others saved themselves moments
before their destinies were sealed.

One such person who chose salvation was a general named Hur a, from Yazid’s army. Although
he was sent to stop Imam Husayn , Hur a was of good nature and hoped for peace. He was in
constant contact with Imam Husayn and attempted to negotiate a resolution without any
bloodshed. However, when Yazid realised that Hur a had great respect and honour for Imam
Husayn , he sent Shimr and Ibn Ziyad, evil men to replace him. Hur a then visited Imam Husayn
and said, “I have tried my best, but now things have been taken out of my hand, and I have come
to say farewell.”

Imam Husayn sat him down and explained, “You have a choice between heaven and hell. If you
stay with us, you will surely be led to your death, but this is the path to paradise. But if you leave us
and go with them, then you will follow the path to hell.” Hur a replied, “O grandson of Rasul Allah
n, I do not want to oppose the ahl ul bayt, and I do not want to go to hellfire, I am with you.” Along
with his son, Hur a took baiy’ah from Imam Husayn and chose the side of truth and salvation.

Imam Husayn gave many khutbahs in Karbala. During one night he addressed his companions
and followers to acknowledge their efforts, sacrifices and loyalty. He then said, “The situation has
worsened. I fear for your safety, and I do not want any of you to be harmed. You are under no
obligation to stay here with me. I will not hold it against anyone if they choose to leave. I am saying
this during the night and the cover of darkness. So, go back to your places of safety.” At the break of
dawn, it became apparent that not a single person had left.

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Similarly, Imam Husayn also addressed the forces of Yazid. In his khutbah, he spoke about how
they had become blinded with desires of dunya. He advised them to repent but also acknowledged
that they would not listen, as they had left their obligations and teachings of his grandfather. He then
mentioned his name, his brother’s, father’s and mother’s names and relationship to Rasul Allah n.
However, these people were deaf, dumb and blind to all good advice. In their delusion of being
rewarded with wealth, they lost their Iman and gained nothing of dunya. From Imam Husayn’s
companions, Hur a was one of the first to be martyred. From the ahl ul bayt, Ali Akbar was the
first. One by one the companions and members of the ahl ul bayt were indiscriminately martyred,
including Imam Husayn .

Such was their hatred that even after carrying out these atrocities Yazid’s soldiers ran their horses
over the bodies of the martyrs. They decapitated all the bodies and took the heads as trophies. One
of the evil doers even went to strike the only male surviving member of Imam Husayn’s family
whilst screaming, “If he lives, Husayn lives!” Sayyidah Zaynab protected her ill nephew, Imam
Zayn ul Abidin , by standing in front of him saying that he had to strike her first, which caused the
heartless man to back off.

The atrocities did not end in Karbala, the carnage continued to spill into Madinah and Makkah where
the holy sites were attacked. The sacred ground of Masjid Nabvi sharif was closed. The mosque was
turned into stables as horses and animals were tied next to the grave of Rasul Allah n. The Sahaba
who supported the Ahl ul bayt were hunted and martyred. Anyone who stood up for Islam and the
truth was targeted without prejudice. Even Abdullah ibn Zubayr a was martyred, and his body was
hung up in the streets of Makkah for everyone to see as an example of the consequence of opposing
Yazid.

“Husayn is from me, and I am from Husayn” (Hadith)

Imam Husayn’s relationship with Rasul Allah n is truly unique. A fact that is usually overlooked is
that from childhood Imam Husayn not only suffered the loss of his grandfather and mother but
faced many struggles, standing side by side in all the difficulties and tribulations that his father and
brother undertook. As a teenager, he was even injured, fighting the enemy during the time he was
instructed by his father to guard Usman ibn Affan a. Eventually, after losing his father and brother,
he then faced the prospect of leaving Madinah. In fact, similar to Rasul Allah n, his whole life is also
a series of trials and tribulations, one after another. During each troublesome period, he did not
waver even for a moment in his role as the Imam. In this manner, his purpose as Imam is intricately
linked with the hadith, “Husayn is from me, and I am from Husayn.”

The first part of this hadith can be taken literally to mean Rasul Allah n is Imam Husayn’s ,
maternal Grandfather. Equally, it could mean something more profound, particularly when the latter
part has left many people perplexed as to how Rasul Allah n could be from Imam Husayn . In an
attempt to gain a basic understanding of this, we must first consider and recognise the relationship
between Rasul Allah n and the Din. If one were to reject Rasul Allah n, then such a person cannot
be a Muslim. This individual may repeat the creed, ‘La ilaha illAllah’ countless times and follow all the
actions of a Mu’min, but he will remain a disbeliever. It is only through the acceptance of Rasul Allah
n that one can have Iman. Therefore, in essence, Rasul Allah n is the Din.

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Now consider the fact that Imam Husayn travelled to Kufa with his family and close companions,
knowing full well that he would face betrayal and a massacre. Despite what some foolish people
believe, he did everything for the sake of Allah. He made this journey solely to protect his
grandfather’s Din, not because of fame, leadership or because of a personal conflict with Yazid.

The Awliya explain that the individual named Yazid alone is unimportant, for he is merely an insect
when compared with the whole of creation. However, what is of significance is his desire for wealth
and power for they are reflective of his relationship with dunya. Imam Husayn , on the other hand,
is of great importance, for he is representing the whole of creation on behalf of Rasul Allah n. His
desire to please only his Lord and carry out His will is reflective of his relationship with the Divine.
Consequently, the purpose and focal point of Karbala is not the atrocities themselves, though it is not
to say we should not be aware of these tragic events. Indeed they must be acknowledged, but we
need to recognise that there is a profound and everlasting principle behind this event; truth against
falsehood.

Throughout the ages, thousands of scholars and Awliya have presented their dedications through
their works in honour of Imam Husayn . The aforementioned quatrain of Khwaja Gharib Nawaz
t, astutely identifies Imam Husayn , his purpose and mission. He portrays the belief of the Ahl
as-Sunnah wal Jama’ah by saying that Imam Husayn is the one who protected and safeguarded
the Din against those who wished it harm. In doing so, he gave his life and the lives of his family for
the truth. Therefore, it is in Imam Husayn that the Din takes refuge and in reality, he is the
essence of faith itself.

Subsequently, if Rasul Allah n is Din and the events of Karbala set into place for all of creation to
recognise that Imam Husayn represents and is the protector of Din, then the hadith, ‘Husyan is
from me, and I am from Husayn’ becomes more understandable.

Imam Husayn has embedded a set of principles into the hearts of all believers; the significance of
Din and how to honour it. Whereas, Yazid and his followers, represent hypocrites who trade their
Iman for dunya. The Awliya explain that if an individual goes so far from Din that he is prepared to
butcher innocents for the desires of dunya, then no doubt his every action will hurt Rasul Allah n.
Furthermore, they elaborate that because of this relationship between Rasul Allah n and Imam
Husayn , Yazid did not just martyr Imam Husayn , but he also symbolically martyred Rasul
Allah n.

To be concluded
Once, a group of people from Kufa made the pilgrimage to Hajj and met with Abdullah ibn Umar a.
They asked for his ruling on accidentally killing a fly when in the state of ihram. Abdullah ibn Umar
a replied, “I am amazed at you people. You think nothing of butchering the grandson of Rasul Allah
n, yet you ask about killing a fly.”

Allah Almighty has announced the difference between truth and falsehood. By showing His creation
through the exemplary life and martyrdom of Imam Husayn , He has put it on record so that no
one can plead ignorance for compromising their Iman.

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Imam Husayn safeguarded his grandfather’s Din with his and his family’s blood. Allama Iqbal t
said that by giving his life, Imam Husayn wrote our salvation with his blood upon the soil of
Karbala, ‘There is no god but Allah’; safety is in following Din and not dunya; a clear concept of no
compromise.

From the time of the Khulafa Rashidun, many people have been led astray with incorrect and corrupt
beliefs. Fourteen centuries later, there are still many people, like the forces of Yazid, who consider
themselves within the fold of Islam. Yet they hold significantly flawed opinions and beliefs regarding
Rasul Allah n, his companions, relatives and the ahl ul bayt. Yazid’s followers were such munafiqs
who prayed in their salah for Allah Almighty to send His blessings upon Rasul Allah n and his
descendants, yet outside of prayer they were indiscriminately slaying the blessed family. Imam
Husayn brought this hypocrisy out of the shadows for all to see and recognise. The Awliya further
explain Imam Husayn’s message to the Ummah by saying that either you follow ‘Husayni Islam’
and have worth in front of your Creator, or compromise your Din and face destruction by taking the
‘Yazidi Islam,’ which represents falsehood and hypocrisy.

Even though it is not considered wrong to curse these people, the Awliya prefer to follow Imam
Husayn’s message instead. They say that if one bad intention against the family of Rasul Allah n
attracts Allah’s displeasure, then these people have cursed themselves enough. The Ummah should
not waste their time on any action that is of no benefit. They should understand that Imam Husayn
made a sacrifice for Din, which has been passed onto them and it is more befitting for the Ummah
to treat it with honour and respect by reciting abundant Qur’an and salawat.

Indeed, the events of Karbala revived Islam, falsehood was destroyed, and a clear distinction
between sincerity and hypocrisy was revealed. Unquestionably, each of us will face trials and
tribulations in our lifetimes, and when facing our personal Karbala how we will respond? Will we
follow ‘Husayni Islam’ and revive our Iman? Or, will we compromise our Din and take ‘Yazidi Islam’?

With the end of days approaching, Imam Husayn’s descendant Imam al-Mahdi will emerge
soon. Opposing this twelfth Imam of ahl ul Bayt will be a descendant from the line of Sufyani, the
ancestor of Yazid. History will repeat itself once more as Karbala was the beginning of what is yet to
transpire. What began 1400 years ago with the ahl ul bayt, will end with the ahl ul bayt. Since, the
conclusion remains, a poet reminds us of Imam Husayn’s advice for the Ummah:

“Do not become complacent with your Din,

For there are still many a Shimr and Yazid around.”

Al Fatiha

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