story of the hazrat imam hussain


story of the hazrat imam hussain



The period of Muharram, the principal month of the Islamic schedule, carries with it the memory of the penance of Imam Husayn the grandson of Prophet Muhammad and his honorable loved ones. This article mirrors the profound esteem towards Imam Husayn  and a knowledge into the awfulness of Karbala, its reasons, and its ramifications. It is given the expectation that it will encourage Islamic solidarity and the charitable love that the creator looks for in his prelude.


Prelude


The accompanying pages depend on a report of a location which I conveyed in London at an Ashura Majlis on Thursday the 28th May 1931 (Muharram 1350 A.H.), at the Waldorf Inn. The report was consequently amended and marginally extended. The Majlis was an outstanding get-together which met at the greeting of Mr. A. S. M. Anik. Nawab Sir Umar Hayat Khan, Tiwana, directed, and individuals from all ways of thinking in Islam, as well as non-Muslims, joined respectfully in doing distinction to the memory of the incomparable Saint of Islam. By its consideration in the Ever-evolving Islam Handouts series, it is would have liked to arrive at a bigger public than had the option to be available face to face. Maybe, additionally, it might assist with reinforcing the obligations of caring adoration, which join all who hold consecrated the beliefs of fellowship taught by the Prophet in his last Message. A. Yusuf Ali.


This article is a more limited rendition and has been excerpted from Moderate Islam Flyer No. 7, September 1931.


Imam Ḥusayn And His Suffering

At the point when we welcome outsiders or visitors and cause them to feel some portion of our family circle, that requires the best out-streaming of our souls to them. The occasions that I will depict allude to the absolute most contacting episodes of our homegrown history in their profound angle. We request our brethren from different beliefs to come and impart to us a portion of the contemplations which are called forward by this occasion. Indeed, all understudies of history know that the detestations that are associated with the incredible occasion of Kerbela accomplished other things than whatever else to join as one the different fighting groups which had sadly showed up at that beginning phase of Muslim history. You realize the old Persian expressing applied to the Prophet:


Tu barae wasl kardan amadi; - Ni barae fasl kardan amadi.

"Thou camest to the world to join together, not to isolate."


That was superbly exemplified by the distresses and sufferings and the affliction of Imam Ḥusayn.


I propose first to provide you with a thought of the geological setting and the authentic foundation. Then I will momentarily allude to the real occasions that occurred in that critical Muharram lastly to cause you to notice the extraordinary examples which we can gain from them.


Urban communities and their Social Importance

The structure of Kufa and Basra, the two extraordinary stations of the Muslim Realm, in the sixteenth year of the Hijra, was a noticeable image that Islam was pushing its solidarity and developing another human progress, from a tactical perspective as well as in moral and social thoughts and in technical disciplines and expressions. The old exhausted urban communities didn't content it anything else than the old and spent frameworks which it dislodged. Nor was it happy with the initial steps it took. It was continuously looking at, testing, disposing of, and once again designing its own workmanship. There was consistently a party that needed to remain on former ways, to take urban communities like Damascus readymade, that cherished straightforwardness and the easy way out. In any case, the more noteworthy spirits loosened up to new outskirts - of thoughts as well as geology. They felt that old seats resembled dead wood reproducing worms and rottenness that were a threat to higher types of life. The conflict between them was important for the awfulness of Kerbela. Behind the structure of new urban areas, there is many times the blossoming of novel thoughts. Let us, thusly, look at the matter somewhat more intently. It will uncover the secret springs of some extremely intriguing history.


Changes of Mecca and Medina

The incredible urban areas of Islam at its introduction to the world were Mecca and Medina. Mecca, the focal point of the old Bedouin journey, the origin of the Prophet, dismissed the Prophet's instructing and cast him off. Its worshipful admiration was spent; its ancestral eliteness was exhausted; its savagery against the Instructor of the New Light was decadent. The Prophet shook its residue off his feet and went to Medina. It was the very much watered city of Yathrib, with a significant Jewish populace. It got with energy the instructing of the Prophet; it gave refuge to him and his Friends and Assistants. He reconstituted it, and it turned into the new City of Light. Mecca, with its old divine beings and its old notions, attempted to stifle this new Light and obliterate it. The human chances were agreeable to Mecca. Be that as it may, God's motivation maintained the Light and quelled the old Mecca. Be that as it may, the Prophet came to work as well as to annihilate. He obliterated the old agnosticism and lit another guide in Mecca - the signal of Middle Easterner solidarity and human fellowship. At the point when the Prophet's life finished on this planet, his soul remained. It motivated his kin and drove them from one triumph to another. Where moral or otherworldly and material triumphs remain closely connected, the soul of man propels up and down the line. Yet, at times there is a material triumph with an otherworldly fall, and some of the time there is a profound triumph with a material fall, and afterward we have misfortune.


Soul of Damascus

Islam's most memorable expansion was towards Syria, where the power was focused in the city of Damascus. Among living urban communities, it is likely the most seasoned city on the planet. Its marketplaces are crowded with men, everything being equal, and the extravagances of all countries track down a prepared welcome there. Assuming you come to it toward the west from the Syrian desert, the differentiation is finished, both in the nation and in individuals. From the dry desert sands, you come to wellsprings and grape plantations, plantations, and the murmur of traffic. From the straightforward, solid, autonomous, blunt Bedouin, you come to the delicate, rich, complex Syrian. That differentiation was constrained on the Muslims when Damascus turned into a Muslim city. They were in an alternate moral and profound environment. Some surrendered to the conditioning impacts of desire, extravagance, abundance, pride of race, love of straightforwardness, etc. Islam generally remained as the hero of the incredible tough moral excellencies. It needed no split the difference with detestable in any shape or structure, with extravagance, with inactivity, with the enticements of this world. It was a dissent against these things. But the agents of that dissent got mellowed at Damascus. They aped the wanton sovereigns of the world as opposed to endeavoring to be heads of profound idea. Discipline was loose, and lead representatives tried to be more noteworthy than the Khalifas. This bore unpleasant organic product later.


Catch of Wealth

In the interim, Persia drew near the Muslim circle. At the point when Middle was caught in the year 16 of the Hijra, and the skirmish of Jalula broke the Persian opposition, some tactical goods was brought to Medina - jewels, pearls, rubies, precious stones, blades of gold and silver. An extraordinary festival was held to pay tribute to the marvelous triumph and the fearlessness of the Bedouin armed force. Amidst the festival, they found the Caliph of the day really sobbing. One told him, "What! a period of bliss and thou sheddest tears?" "Yes," he said, "I predict that the wealth will turn into a catch, a spring of experience and jealousy, and in the end a disaster to my kin." The Bedouins esteemed, most importantly, effortlessness of life, the transparency of character, and courage despite risk. Their ladies battled with them and shared their risks. They were not confined animals for the joys of the faculties. They showed their guts in the early battling around the top of the Persian Bay. At the point when the Muslims were frustrated, their ladies turned the scale in support of themselves. They made their cloak into banners and walked in fight cluster. The foe confused them with fortifications and deserted the field. In this way a looming rout was transformed into a triumph.


Basra and Kufa

In Mesopotamia, the Muslims didn't put together their power with respect to old and spent Persian urban areas yet fabricated new stations for themselves. The primary they fabricated was Basra at the top of the Persian Bay in the seventeenth year of the Hijra. Furthermore, what an extraordinary city it became! Not extraordinary in war and victory, not extraordinary in exchange and trade, but rather incredible in learning and culture in its greatest day - goodness! likewise extraordinary in its soul of group and decadence in the times of its decay! In any case, its circumstance and environment were not in any way shape or form fit to the Bedouin character. It was low and sodden, soggy and enervating. Around the same time, the Middle Easterners fabricated another city relatively close to the Inlet but appropriate to be a piece of the desert, as Kerbela turned out to be a while later. This was the city of Kufa, worked around the same time as Basra, yet in a really supporting environment. It was the principal explore around arranging in Islam. In the middle was a square for the chief mosque. That square was embellished with obscure roads. Another square was separate for the dealing of the market. The roads were undeniably spread out meeting, and their width was fixed. The primary lanes for such traffic as they had (we should not envision the kind of traffic we see in Charing Cross) were made 60 feet wide; the go across roads were 30 feet wide, and, surprisingly, the little paths for people on foot were managed to a width of 10.5 feet. Kufa turned into a focal point of light and learning. The Khalifa Hazrat Ali lived and passed on there.


Contention and toxic substance of Damascus

Yet, its opponent, the city of Damascus, swelled on extravagance and Byzantine wonderfulness. Its glitter brilliance drained the groundworks of dedication and soldierly excellencies. Its toxic substance spread through the Muslim world. Lead representatives needed to be rulers. Grandeur and childishness, straightforwardness and inactivity and dispersal developed as a blister; wines and spirituous mixers, doubt, skepticism, and social indecencies turned out to be widespread to the point that the fights of the godly men were suffocated in joke. Mecca, which was to have been a symbolical profound focus, was dismissed or