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Ashiqun Ka Sabr part 1 Imam Hussain AS
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Imam Hussain’s martyrdom became a source of strength and endurance for Muslims in times of suffering, persecution and oppression. He has stood with every wronged man or woman before oppressive rulers, reproaching wrongdoers and encouraging the oppressed to persist in their struggle for freedom and dignity. The following encounter between Zayd b. Arqam, a venerable companion of the Prophet, and ‘Ubayd Allah b. Ziyad is a living testimony to the struggle between illegitimate authority and the power of right. When the head of the Imam Hussain was brought before him, Ibn Ziyad began to poke its teeth and lips with a stick. • Zayd protested: ‘Take away your stick! For, by God, I saw the Apostle of God often kiss these lips.’ Saying this, Zayd began to weep. Ibn Ziyad reprimanded him, saying: ‘May God cause your eyes to weep! Had it not been that you are an old and senile man, I would have cut off your head.’ Zayd then walked away, exclaiming: ‘O men, you are slaves after this day. For you have slain the son of Fatima and set as amir over you the son of Marjana [i.e., Ibn Ziyad]. • By God, he shall kill the best of you and enslave the most wicked among you. Perish those who accept humiliation and shame.’ Zayd then said, ‘O Ibn Ziyad, I shall tell you something that will enrage you even more. I saw the Apostle of God seating Hassan on his left leg and Hussain on his right, and say, “O God, I commend them and the most righteous of the people of faith to your trust.” How have you dealt with the trust of the Prophet, O Ibn Ziyad?’ • • ‘Call together our sons and your sons, our women and your women, and ourselves and yourselves.’ (3:61) • In the view of most Qur’an commentators and traditionists, the Prophet’s sons are Hassan and Hussain, ‘his women’ refers to Fatima, and ‘his self’ refers, apart from himself, to ‘Ali. When the people of Najran saw them, they recognized their high status with God, and with great trepidation they declined the mubahala and opted instead for peace. • Tradition asserts that the Prophet sensed the hostility which his community was to show to the People of his House after him. He is said to have often declared, ‘I am at war against him who fights against you, and will show peace toward him who shows peace to you.’ This invective is strongly put in a tradition related on the authority of Abu Bakr, the Prophet’s famous Companion and the first caliph. He said: • I saw the Messenger of God pitch a tent in which he placed ‘Ali, Fatima, Hassan, and Hussain. He then declared: ‘O Muslims, I am at war against anyone who wars against the people of this tent, and am at peace with those who show peace toward them. I am a friend to those who befriend them. He who shows love toward them shall be one of a happy ancestry and good birth. Nor would anyone hate them except that he be of miserable ancestry and evil birth. 9 • Love for the Prophet’s family is enjoined by God in the Qur’an, where He says: • Say, ‘I ask no other reward of you save love of my next of kin’ (42:23). • Qur’an commentators have generally agreed that ‘the next of kin’ here intended are the Ahlul Bayt.10 • The People of the House of the Prophet Muhammad have been for the pious an example of generosity, steadfastness in the face of hardship, and a source of solace in time of trials and afflictions. After days of fasting and prayers for the health of the two sick children Hassan and Hussain, the family fed the few morsels of dry bread and dates for which ‘Ali had laboured so hard to the needy. On the first evening, we are told, a beggar came. • On the second, it was an orphan, and on the third, a captive. To each in turn, they gave the loaf of barley bread and few dates which Fatima had prepared for the family to break their fast. Thus God sent down the verse: • They give food to eat, even though they cherish it, to the needy, the orphan and the captive. (76:8)
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