An Everlasting Instruction Imam al-Ĥusayn’s (‘a) Journey to Makka
Introduction
Events of Truth are Everlasting
The Holy Qur’ān illustrates 'the example of truth' in the following way:
هُ �� رِبُ اللَّ �� ذَلِكَ يَضْ �� ي الاَرْضِ آَ �� ثُ فِ �� اسَ فَيَمْكُ �� عُ النَّ �� ا يَنفَ �� ا مَ �� اءً وَأَمَّ �� ذْهَبُ جُفَ �� دُ فَيَ �� ا الزَّبَ �� ...فَأَمَّ
الامثَالَ
…As for the scum, it disappears like froth cast out; and as for that which
benefits mankind, it remains on the earth. This is how Allāh sets forth parables.
(13:170)
Every phenomenon of truth1 is everlasting. The verse above likens
clean water with truth and the scum over it with falsehood. Some
phenomena resemble the scum on the water which finally evaporates
and vanishes, while others resemble water which remains on earth and
is beneficial to mankind.
Phenomena of truth resemble springs of pure water that quench every
generation to come. They also benefit those who lived prior to their
existence. Therefore their effect transcends time. Narratives indicate
that the past Prophets of God after having been informed about what
will befall the grandson of the last Prophet of God (s) cursed his killers2.
Hence the matter is beyond the confines of time or place. Such is the
nature of an event of truth.
1 'ĥaqq' (lit. truth) is known to be so because it 'endures'. The verb 'ĥaqqa' means
'thabata' (to endure).
2 'Allāma Majlisī, Bihār al-Anwār, v. 44, pp. 243-244. [Readers must also understand
that 'cursing' the killers of the Imām ('a) and his loyal companions cannot be merely
reduced to personal enmity with the perpetrators of the heinous crime. If one looks at
the 'reality of the matter' he/she would come to realize that the sum total of one's
personality is one's deeds. Small wonder it is that Almighty Allāh describes the son of
Nūh as "innahu 'amalun ghayru şālihin" (Surely he is a bad deed, Holy Qur'ān, 11:46).
Therefore, our curse reflects (1) our hatred towards the deeds of the perpetrators of evil,
and (2) our stance of being against them - Author]
Those events which have Divine color always remain, but those
phenomena which concern other than Allāh never subsist. The Holy
Qur’ān says in this connection:
مَا عِنْدَآُمْ يَنفَدُ وَمَا عِنْدَ اللَّهِ بَاقٍ
What is with you vanishes and what is with Allāh will endure...(16:96)
The Holy Prophet and his infallible progeny, upon whom be peace,
were models of emulation for all times. This is because every act of
theirs was in complete obedience to Almighty Allāh and the truth. In the
radiant Ziyāra of Jāmi'a al-Kabīra we address them as follows:
وَ الْحَقُّ مَعَكُمْ وَ فِيْكُمْ وَ مِنْكُمْ وَ…
And truth is with you, in you, from you and...
Therefore every move they made was 'the truth' and everlasting and
for all places and ages to come. The nature of truth is such that it can
never perish. Therefore every move, action, and thought of truth will
never perish.
Chapter 1
Imam al-Ĥusayn’s ('a) Flight to Makka
The Holy Qur’ān says:
إِنَّ هَذَا لَهُوَ الْقَصَصُ الْحَقُّ
Surely this is an account of Truth.
Historical records tell us that after Mu'āwiya’s death, Yazīd, his invalid
issue, occupied the station of caliphate and wrote to his governor in
Madīna to force Imām al-Ĥusayn (‘a) among others to pay the oath of
allegiance to him, or else execute him.
When the Imām (‘a) is asked to pay his oath of allegiance to Yazīd, he
presents a rational exposition, worthy of consideration. He first
introduces himself and then Yazīd, and thereafter says:
مِثْلِي لاَ يُبَايعُ مِثْلَه
'My example [who it utterly submissive to Allāh] cannot give his hand to the
like of Yazīd [who is an open sinner]"
In short, he ('a) says:
Premiss 1 : I am a manifestation of truth
Premiss 2 :Yazīd is a manifestation of falsehood
Premiss3 : A manifestation of truth cannot unite with a manifestation of
falsehood
Conclusion: Hence I cannot agree to pay the oath of allegiance to him
The interesting point here is that the Imām ('a) does not merely say "I
will not pay the oath of allegiance to Yazīd". Rather he says 'anyone
like me (mithlī) does not/cannot pay3 the oath of allegiance to anyone
like Yazīd (mithlahu)".
3 Here lā yubāyi'u can be both narrative of the reality and informative as well. Thus by
this statement one can inform his addressee the reality that (1) truth never unites with
falsehood, and (2) truth will not unite with falsehood.
Therefore, this statement is not a personal issue, but a universal lesson
for all times and all places. It is a direction for every truth-seeker and
informs the wrongdoers that a truth-seeker will never yield to falsehood.
Thereafter Imām al-Ĥusayn ('a) resolves to leave Madina for Makka
with his noble family members. This forms the basic anecdote of this
short treatise. It is a move of truth towards Truth from the champion of
truth (ĥaqq) itself.
It is narrated in al-Irshād4 that:
وْمِ �� فسار الحسين ع إلى مكة و هو يقر أ ( فَخَرَجَ مِنْها خائِفاً يَتَرَقَّبُ قالَ رَبِّ نَجِّنِي مِنَ الْقَ
الظَّالِمِينَ ) و لزم الطريق الأعظ م
Then al-Ĥusayn ('a) journeyed to Makka while he recited the following verse
[of the Qur'ān]: 'And he left the place in the state of fear and apprehension; he
said: 'O Lord, save me from the oppressors' (28:21) and he [the Imām] adhered
to the main highway.
The above verse speaks of Prophet Mūsā (‘a)’s escape from Egypt
when fleeing from Fir'awn, but is also applicable for Imam al-Ĥusayn
(‘a) too. Just as Mūsā (‘a) flees from Fir’awn and his comrades, alĤusayn
(‘a) flees from the Fir’awn of his time. The 'state of fear' in the
verse however should not be mistaken for 'fear of death' for infallible
leaders are far from such states. The fear in this verse perhaps was from
any event that would hamper his path from fulfilling his mission of
awakening the slumbering folk and reviving Islam in their hearts and
minds of the Muslims. Thus he did not want to be martyred before he
fulfills his mission.
Then when Imām al-Ĥusayn ('a) reaches the outskirts and sees its
mountains, he recites5 the following verse of Qur'ān:
وَ لَمَّا تَوَجَّهَ تِلْقاءَ مَدْيَنَ قالَ عَسى رَبِّي أَنْ يَهْدِيَنِي سَواءَ السَّبِيلِ
And when he turned his face towards Midian he said: 'maybe my Lord will
show me the right way.' (28:22)
This verse also pertains to Prophet Mūsā ('a) when he enters the city
of Midian. Imam al-Ĥusayn ('a) by reciting the verse perhaps sought
4 Shaykh Mufīd, Kitāb al-Irshād, v.2, p.33
5 Ibid.
Divine help to carry out his mission of conveying his message and
stance to all the Muslims of the world in the proper way. He seeks
guidance so that he may fulfill his mission in the best possible manner.
The decision taken by Imam (‘a) to come to Makka reveals his timely
move and extreme astuteness. He would have gone to other places
suggested by his companions, as a result of which he would be safe
from the calamities and able to adopt a life of repose. However, he had
a loftier mission, and the only way to carry out the same was to go to a
place where he would get a global audience who would be able to
communicate to their people the pathetic state of the government, so
that every committed Muslim rises for the truth.
Chapter 2
Reasons Behind Imam al-Ĥusayn (‘a)’s move to Makka
If one were to carefully analyze the reason why the Imām (‘a) left for
Makka, he/she would be able to understand the sanctity of the move.
Following are reflections about the same:
1. The Importance of a Global Platform:
In one of his historic statements Imām al-Ĥusayn (‘a) clearly says that
the main reason behind his uprising (in whatever stage it may be) is to
seek reform in the Muslim nation. Then he describes the path he would
undertake to meet this aspiration6:
أُرِيْدُ أَنْ آمُرَ بِالْمَعْرُوْفِ وَ أَنْهَى عَنِ الْمُنْكَرِ
‘I would like to invite towards good and shun the evil.’
In order for him to carry out this reform immediately, the best place to
go to was Makka, where pilgrims from all over the Muslim world
would come to perform 'Umra and Ĥajj. They would listen to his
message, wake up, and relate the same to their people on their return.
Historical records tell us that while in Makka, Muslims from different
countries would come to Imām al-Ĥusayn ('a) day and night, and listen
to what he had to say.
2. Opposition Against Falsehood:
The flight of Imām al-Ĥusayn (‘a) reveals the Imam's liberated spirit.
He never allowed himself to submit to any government that does not
obey the laws of God. In fact it is a practical manifestation of ‘Islām’
(submission to the will of God). Submitting to every call of disbelief or
polytheism is to alienate from the path of utter submission to Almighty
Allāh. In Imām al-Ĥusayn (‘a)’s not surrendering to falsehood and
remaining very steadfast in his stance, he taught every future human
being 'the lesson of steadfastness' by not submitting to falsehood and
6 'Allāma Majlisī, Bihār al-Anwār, v. 44, p. 328
oppression. And this unwavering stance remained until the end of his
ephemeral life.
3. Seeking Refuge in Allah
Imam al-Ĥusayn ('a)'s move to Makka also alludes to something highly
important. His flight to the Divine sanctity of safety, perhaps
demonstrated that his only refuge is Allāh in whose house there is
always safety:
فِيهِ ءَايَت بَيِّنَتٌ مَّقَامُ إِبْرَهِيمَ وَ مَن دَخَلَهُ آانَ ءَامِناً
In it are clear signs and whosoever enters therein is safe (3:97)
Seeking refuge in the Divine sanctity, however, should transport us to
a loftier meaning: one who really seeks refuge in Allāh is safe from all
kinds of polytheism and oppression. It is not necessary for us to limit
our understanding to the physical and tangible import of the verse.
The 'amn' and safety referred to in the verse, however, is a legislative
direction (tashrī') which creates responsibilities on the Muslim nation.
In other words, Almighty Allah commands us to observe security in His
house. No one is allowed to shed blood there, no animal is to be injured,
etc. But if some like Hajjāj bin Yūsuf al-Thaqafī, out of their disbelief,
were to transgress the limits, they can endanger the lives of the like of
the selfishly motivated 'Abdullah bin Zubayr who despite having sought
asylum in the holy precincts of the Ka'ba was killed therein.
However, 'amn' (safety) can also refer to seeking the shelter of 'one's
spirit' in Almighty Allah. This meaning can also be understood by
looking at some recommended supplications to be recited near the
Ka'ba:
اللَّهُمَّ إِنَّكَ قُلْتَ وَ مَنْ دَخَلَهُ آَانَ آمِناً فَآمِنِّي مِنْ عَذَابِ النَّارِ
O Allāh, surely You said " and whosoever enters therein he/she would be safe";
therefore, save me from the punishment of Hell Fire."7
Therefore, one who seeks the protection of his spirit from Almighty
Allah would undoubtedly be safe from every calamity that would ruin
his spiritual life. If his physical life were to be sold for an exalted aim,
7 Thiqatu'l Islām al-Kulaynā, Al-Kāfī, v.4, p. 528
he would never lose. Instead he would attain a lofty station and eternal
salvation.
If the leaders who govern Muslim nations of the world today were to
understand and apply this lofty concept they would never assist terrorist
regimes like Israel and the US, whose evil nature is more apparent than
ever today. Makka is a place where such thoughts must soak our hearts
and minds, for indeed Muslims should undergo a new revolution. Every
concerned Muslim should try to understand and heed to the call of
Imām al-Ĥusayn ('a) which still echoes in the hearts and minds of the
truth-seeking human beings:
رم �� تحلا لح �� ائرا مس �� لطانا ج �� ن رأى س �� ه م �� ي حيات �� ال ف �� فقد علمتم أن رسول الله (ص) قد ق
ر �� م يغي �� م ل �� دوان ث �� الإثم و الع �� الله ناآثا لعهد الله مخالفا لسنة رسول الله يعمل في عباد الله ب
بقول و لا فعل آان حقيقا على الله أن يدخله مدخله
Indeed you know that the Messenger of Allah (s) said during his lifetime:
"Whoever observes a sovereign legalizing what God has made unlawful,
violating the covenant of God, opposing the Sunnah of the Messenger of God,
and treating the creatures of God sinfully and oppressively, and does not
oppose him with his speech and action, God has a right to bring him to the
same fate as that of the tyrant…"8
أ لا ترون أن الحق لا يعمل به و أن الباطل لا ينتهى عنه
"Don't you see that what is true and right is not acted upon and what is false
and wrong is not forbidden?..." 9
هل من ذاب يذب عن حرم رسول الله
"Is there any protector do defend the sanctuary (haram) of the Messenger of
Allāh?"10
8 'All¡ma Majlisī, Bihār al-Anwār, v. 44, p. 381
9 Ibid, v.75, p. 116
10 Ibid, v.45, p. 45
Chapter 3
An Everlasting Instruction
In coming to Makka for Ĥajj we should not think that after performing
the overt rites of Ĥajj we are absolved from our duties. Ĥajj is more
then merely an individual worship. It is an act of devotion, whose multidimensional
nature increases the responsibilities of the human being. If
Muslims were to realize this and practically respond to the problems
that they encounter today, they would surely rule the world and create
an environment that would cater for eternal human felicity.
Ĥajj is beyond doubt an opportunity which can solve so many
problems of the contemporary Muslims. To be oblivious of this
opportunity would indeed be questionable on the Judgment day.
In the manner that Imam al-Husayn ('a) came to Makka to guide the
people of the world, we too have a similar responsibility, even though it
may be limited. Muslims of the world need to be awakened from their
deep slumber and realize the great danger that they presently confront.
Living in places where there is freedom of worship and safety and being
oblivious of what is happening to other Muslim brethren throughout the
world, expels one from the Muslim nation. The Holy Prophet (s) is
reported to have said:
مَنْ أَصْبَحَ لاَ يَهْتَمُّ بِأُمُورِ الْمُسْلِمِينَ فَلَيْسَ بِمُسْلِمٍ
Whosoever wakes up in the morning and is indifferent of the affairs of
Muslims is not a Muslim.11
مْ �� لِمِينَ فَلَ �� ا لَلْمُسْ �� ادِي يَ �� لاً يُنَ �� مِعَ رَجُ �� مَنْ أَصْبَحَ لاَ يَهْتَمُّ بِأُمُورِ الْمُسْلِمِينَ فَلَيْ سَ مِنْهُمْ وَ مَنْ سَ
يُجِبْهُ فَلَيْسَ بِمُسْلِمٍ
Whosoever wakes up in the morning and is indifferent of the affairs of
Muslims is not among them, and whosoever hears a man call, 'O Muslims
[come to my rescue!], but does not respond to him is not a Muslim.'12
11 Thiqatu'l Islām al-Kulaynī, Al-Kāfī, v.2, p. 163
12 Ibid.,, v.2, p. 164
As Imām al-Ĥusayn ('a) sought refuge in the Ĥaram, we likewise
should do the same. But seeking refuge for us in the beginning would
be to cleanse our tarnished soul with the water of repentance and
seeking forgiveness from God, and resolve not to engage in any sin, so
that we can practically say that we have sought refuge in Allāh (swt).
Refuge in our case takes a different form. It depends on our
circumstance.
And in the same way that Imām Ĥusayn ('a) never submitted to the
forces of kufr, we likewise should inculcate this spirit in ourselves and
others, and firmly resolve that till the last moments of our lives we
would totally surrender to Almighty Allāh. The emphasis of barā'a
(expression of hatred against the polytheists and oppressors) which is so
explicit in the Qur'ān is very essential today and must never be
underestimated. Pathetically, however, it seems that polytheists still
dominate the hearts of so-called Muslim leaders. The entire Masjid al-
Harām should be filled with the cries of protest of the lovers of God,
and overhaul them to resolve to vanquish the advocates of oppression
and falsehood in the manner that Islām dictates. So long as the concept
of severing relationships with the oppressors is not practically realized,
the chaos in the Muslim world will always increase. The solution of
hampering the forces of kufr from harassing the Muslims directly or
indirectly worldwide is to take major steps like depriving the oppressor
regimes from black gold which is so vital to keep their technology and
perpetual oppression alive. It would literally cripple them, and it should
not be a wonder if Israel [which never was] is effaced from the map.
If Ĥajj does not contain the Ĥusaynī spirit, but is limited to its
physical and overt acts of devotion, Muslims would never prosper.
The presence of Imām al-Ĥusayn ('a), as has been the case, will
always be felt. But so long as we do not make his foundational move,
we would never prosper. The Holy Qur'ān says:
يَاأَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاآُمْ لِمَا يُحْيِيكُمْ
O believers, respond to Allāh and His Apostle, when He calls you to that which
will enliven you.
Isn't it time to respond to Allāh (swt)'s call?
Peace be upon you- O utterly obedient servant of Allah, O Doyen of Martyrs,
O Husayn, and on those who sacrificed their lives for your sake. I humbly pray
to Allah to enable us to be with you both in this world and the Hereafter. May
He unite us with your spirit in this world so that we are blessed and honored to
continue your mission, and may He resurrect us in the Hereafter in your noble
company..
All praises belong to Allah, the Lord of the Universe
Events of Truth
Are Everlasting
مَا عِنْدَآُمْ يَنفَدُ وَمَا عِنْدَ اللَّهِ بَاقٍ
What is with you vanishes and what
is with Allāh will endure.
(Holy Qur'ān, ch.16, v. 96)
Bibliography
1. The Holy Qur'ān
2. Shekufā'iye 'Aql dar partuwe Nehzate Husayni, by Āyatullāh al-'Użmā al-
'Allāma Jawādī Āmulī
3. Bihār al-Anwār, by 'Allāma Majlisī
4. Kitāb al-Irshād by Shaykh Mufīd
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