In the tradition of Saqalain that has been narrated for both Ahle Bait (a.s.) and the Quran, the Holy Prophet (s.a.w.a.) as appointed for his nation a representative in both Ahle Bait (a.s.) and the Quran and has instructed us to always stay attached toʻthe two trustees and not be heedless to them for even a moment in our lives. Husain ibn Ali (a.s.) the fifth one of the people of the cloak and the noble Quran both were a trustee for this nation and are still a trustee today and shall always stay as such. This is due to the fact that Holy prophet (s.a.w.a.) had instructed the nation to stay attached to both these trusts till the meeting at the pond of kausar, and only that meeting which is in this prescribed manner shall be considered as a meeting with a successful end and a rightly guided one. And those people who shall meet the Holy Prophet (s.a.w.a.) in a manner other than this prescribed one then this meeting shall be considered a meeting of disgrace, deviation, misery and despair. Husain ibn Ali (a.s.) is the speaking Quran while the Noble Quran is a silent one, the chest of Husain ibn Ali (a.s.) is a source of realities, recognition and the secrets of the Lord in the same way as it was for the Holy prophet (s.a.w.a.). As Holy Prophet (s.a.w.a.) was an exponent for the fundamentals and the laws of Quran, in like manner, Imam Husain (a.s.) being the successor of Holy Prophet (s.a.w.a.) is also an interpreter of the Quran. These two trusts can never separate from each other neither this nation can separate from these two bonds. Let us pay attention to the manner in which the Holy Prophet (s.a.w.a.) entrusted Imam Husain (a.s.) to the nation after ascending the pulpit he (s.a.w.a.) said:
“Oh people he is Husain ibn Ali (a.s.) recognize him and give him preference and precedence over all.”
(Behaar al-Anwaar, vol. 43, p. 262; Amaali-e-Saduq, Majlis 87, p. 478; Muntakhab Turaihi vol. 1, p. 117]
Then he (s.a.w.a.) further said that “Oh Allah, I entrust them as a deposit to the good doers of my nation.”
[Behaar al-Anwaar, vol. 45, p. 118; Maseer al-Ahzaan, . p. 72; Amaali-e-Tusi, vol. 1, p. 257]
The conclusion is evident for us that Imam Husain (a.s.), who is the explainer of the Holy Quran, and the Book of Allah i.e. the Noble Quran both, are such a trust for this nation from the side of Holy Prophet (s.a.w.a.) which continuously protects the nation from error and deviation. .
Thus he (a.s.) is a trust from the side of Allah and Holy Prophet (s.a.w.a.) for the entire nation including those people who were not there during his (a.s.) time. Soon the Prophet (s.a.w.a.) shall enquire from the nation as to how they behaved with this trust? As Muslims we should ponder seriously with respect to our duties in connection to these trusts and how they were treated? Despite the fact that they were clearly introduced by the Prophet (s.a.w.a.) who was in turn introduced by Allah (s.w.t.). They were those whose remembrance had been kept by Allah in other heavenly scriptures and regarding whom Allah had warned the Prophets (a.s.) of nations of yore and regarding them people were exhorted in the Noble Quran. Apart from this his (a.s.) character and behavior was in complete harmony with the Quran, the Muslims should reflect towards these facts. Like the Noble Quran, Imam Husain (a.s.) is also noble, exalted and honored. The Quran is comprised of the conditions, the situations, the torture and the problems bore by the Prophets (a.s.) similarly the personality of Imam Husain (a.s.) comprises of the signs of Allah and His specifications and conditions. The Noble Quran has 114 chapters thus also are the number of wounds on the sanctified body of Imam Husain (a.s.).
Quran is a mercy and cure, so is the persona of Imam Husain (a:s.) a cure for the inner and hidden aliments of character and his (a.s.) pure soil a cure for the external and apparent diseases of the body. Quran is light and Imam Husain (a.s.) too is light. Quran is the soul of the Prophet (s.a.w.a.) while Imam Husain (a.s.) is his essence. Summarily there are so many similarities in the Quran and Husain (a.s.) that they would be difficult to enumerate but we present some reminders for the benefit of the readers that Allah has mentioned in Quran generally indicating the Ahle Bait (a.s.) and referring specifically to Imam Husain (a.s.).
1 – Surah Baqarah
It is narrated on account of the Holy Prophet (s.a.w.a.) that when Hazrat Adam (a.s.) left paradise due to his leaving of the preferable, Hazrat Jibraeel (a.s.) advised him to pray to Allah for accepting his repentance. “How should I pray?” asked Hazrat Adam (a.s.). Jibraeel (a.s.) replied: Beseech Allah in the name of those five holy personalities whom Allah shall bring forth from your back in the last era. Hazrat Adam (a.s.) asked: What are their names? Jibraeel (a.s.) replied thus: 0 Allah! For the sake of Muhammad and Ali, Hasan and Husain, Fatema have mercy on us and accept our repentance. Hazrat Adam (a.s.) sought intercession through these names and Allah accepted his prayers and the following verse of the Holy Quran indicates towards this incident:
“Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is Oftreturning (to mercy), the Merciful.” [Verse 37]
(Tafsir al-Furaat, pp. 13 – 24)
2- Surah Nisaa
Imam Muhammad Baqir (a.s.) says when the 59th verse “O you who believe! Obey Allah and obey the Apostle and those in authority from among you”, was revealed, –people questioned: about whom has this verse been revealed? The Holy Prophet (s.a.w.a.) replied about Ali, Hasan and Husain (a.s.). (Al-Kaafi vol. 1, p. 286, H. 1)
3 – Surah A’raaf
Ibn Abbas says about verse “and on the most elevated places there shall be men” that it refers to Holy Prophet (s.a.w.a.), Ali (a.s.), Fatema (s.a), Hasan (a.s.) and Husain (a.s.). It is inscribed on the walls of paradise and they (a.s.) will recognize their friends and their enemies through their special signs.
(Tafseer al-Furaat, p. 47)
4 – Surah Hajj
Ajali narrates a tradition from Imam Muhammad Baqir (a.s.) explaining the 78th verse “And strive hard in (the way of) Allah, (such) a striving as is due to Him; He has chosen you”, through this Allah has intended us, and we are the special servants of Allah.
(Al-Kaafi, vol. 1, p. 191, Kitaab al-Hujjah, H. 4)
5- Surah Furqaan :
It is narrated from Holy prophet (s.a.w.a.) regarding the 74th verse “And they who say:
O our Lord! Grant us in our wives and our offspring the joy of our eyes, and make us guides to those who guard (against evil).” that he (s.a.w.a.) queried Jibraeel (a.s.), who is referred to by wives? Jibraeel (a.s.) replied Khadija (s.a) and by offspring? Jibraeel (a.s.) replied Fatema (s.a) and by joy of our eyes? Jibraeel (a.s.) replied Hasan and Husain (a.s.) and by guides to those who guard (against evil)? Jibraeel (a.s.) replied Ali ibn Abi Talib (a.s.).
(Tafseer al-Furaat, p. 106)
6- Surah Shura
Imam Sadiq (a.s.) asked Abu Ja’far alAhwal about the opinion of the people of Basra concerning verse 23 “Say: I do not ask of you any reward for it but love for my near relatives”
He replied: May I be your ransom! They say that it has been reveled concerning the close relatives of the Holy Prophet (s.a.w.a.). He (a.s.) replied: They lie about it, this verse has been revealed only for us Ahle Bait (a.s.) i.e. Ali, Fatema, Hasan and Husain (a.s.) who are the people of cloak.
(Tafseer al-Burhaan, vol. 4, p. 121, H. 2)
7 – Surah Rahmaan
Yahya bin Saeed says that I heard from Imam Ja’far Sadiq (a.s.) conveying “He has made the two seas to flow freely (so that) they meet together” refers to Ameerul Momineen (a.s.) and verse 22. “There come forth from them pearls, both large and small.”. refers to Imam Hasan (a.s.) and Imam Husain (a.s.).
(Tafseer al-Burhaan, vol. 4, p. 265, H. 1)
8 – Surah Fajr
Ibn Farqad says that Imam Sadiq (a.s.). asserted that Surah Fajr be recited in wajib and mustahab prayers and he (a.s.) continued: may Allah have mercy upon you, be attentive towards this Surah with your heart and soul as surely this surah is Imam Husain’s (a.s.) surah. Abu Usama was also present in this gathering he enquired, ‘how is this surah related to Imam Husain (a.s.)?’ He (a.s.) replied: do you not recite this verse (verse 27) where Allah says “O soul that art at rest!” this refers to Husain ibn Ali (a.s.). Certainly he (a.s.) is the soul at rest and the owner of the satisfaction of Allah and his loyal companions shall on the day of judgment be satisfied with Aale Muhammad and Allah (s.w.t.), and Allah shall be satisfied with them all.
(Behaar al-Anwaar, vol. 44, p. 218, H. 8)
Shaikh Ja’far Shustari enlightens one aspect of the relationship of Imam Husain (a.s.) and Surah Fajr thus:
“I swear by the daybreak, and the ten nights, and the even and the odd, and the night when it departs.” (Verse 1-4). Imam Husain (a.s.) is the daybreak as he (a.s.) is the light of guidance, and the nights of your affliction are ten nights and the two brothers are intercessors of paradise and when you were alone restrained amongst the enemies you were called the odd, how blessed and pure is the presence of Imam (a.s.).
9 – Surah Noor and Hadeed
Saleh bin Sahl narrates from Imam Sadiq (a.s.) about verse 35 of Surah Noor “Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass…” here ‘niche refers to Hazrat Fatema Zehra (s.a) and ‘lamp refers to Hasan (a.s.) and ‘the lamp is in a glass’ refers to Imam Husain (a.s.).
(Al-Kaafi vol. 1, p. 195, H. 5)
10 – Surah Nisa
Hasan bin Ziyad narrates from Imam Sadiq (a.s.) that he (a.s.) explaining verse 77 “Withhold your hands, and keep up prayer” said that this refers to Imam Hasan (a.s.) and “but when fighting is prescribed for them” refers to Imam Husain (a.s.). Allah (swt) had destined for the people of earth that they fight on his (a.s.) side.
(Tafseer al-Burhaan, vol. 1, p. 395, H. 6)
11 – Surah Hajj
Allah (s.w.t.) states in Surah Hajj verse 40 that “Those who have been expelled from their homes without a just cause except that they say: Our Lord is Allah.” It means they were driven out of their homes due to the fact that they said Allah is their Lord. In the book Al-Kaafi it has been narrated from Imam Sadiq (a.s.) that this verse is referring to Holy prophet (s.a.w.a.), Imam Ali (a.s.), Janabe Hamza and Ja’far (a.s.) and this verse also refers to the condition of Imam Husain (a.s.).
Ali Ibn Ibrahim Qummi (r.a.) writes that this verse refers to Imam Husain ibn Ali (a.s.), when Yazid the accursed summoned Imam Husain (a.s.) so that he (a.s.) be brought to Syria. At that time, Imam Husain (a.s.) left towards Kufa and in the desert of Karbala the army of Yazid executing the accursed Yazid’s order mercilessly slew Imam Husain (a.s.) in a condition that his (a.s.) throat was parched due to thirst.
(Tafseer al-Saafi explaining the above verse) Also Moadam bin Mustaneez has narrated a tradition on the authority of Imam Muhammad Baqir (a.s.) that he (a.s.) said: This verse is revealed concerning Holy Prophet (s.a.w.a.) and Ja’far and Hamza (a.s.), this verse is also refers to Imam Husain (a.s.)
(Tafseer al-Burhaan, vol. 3, p. 93, H. 1)
The above verse describes his (a.s.) that special condition at the time of leaving Medina.
12 – Surah Fatir
Allah the Almighty declares in verse 22 that “Neither are the living and the dead alike.” Ibn Abbas narrates that here living is referring to Ali, Hamza, Jaʼfar, Hasan, Husain, · Khadija and Fatema (a.s.) while dead refers to the disbelievers of Makkah.
(Behaar al-Anwaar, vol. 24, p. 280, Chapter 65, H. 1)
13 – Surah Naze’aat
Allah (s.w.t.) states in verse 6-7 “The day on which the quaking one shall quake, what must happen afterwards shall follow it.” Imam Sadiq (a.s.) says that quaking one’ means Imam Husain (a.s.) and ‘what must happen afterwards’ refers to Ali bin Abi Talib (a.s.).
14 – Surah Balad
“We have not given him two eyes and a tongue and two lips” (verse 8-9). Imam Muhammad Baqir (a.s.) says about the above verse that: Two eyes refer to the seal of the Prophet (s.a.w.a.) and tongue meansImam Ali (a.s.) while two lips refer to Imam Hasan and Imam Husain (a.s.). Also, verse 10 “And pointed out to him the two conspicuous ways?” means the guidance of mankind towards the Imamate and mastership of the Infallible Imams (a.s.)…
(Behaar al-Anwaar, vol. 24, p. 280, chapter 65, H. 1)
Also Abu Bakr Hazrami has brought a tradition from Imam Muhammad Baqir (a.s.) that he (a.s.) has said: 0 Abu Bakr, in the statement of Allah “And the begetter and whom he begot.” (verse 3), the subject is Ali (a.s.) while ‘whom he begoť refers to Imam Hasan (a.s.) and Imam Husain (a.s.).
(Tafseer al-Burhaan, vol. 4, p. 463, H. 6)
The discussion of the Martyr of Karbala is not just limited to these chapters of Holy.. Quran but it is also found in the chapters of Shoara, A’raaf, Bani Israel, Noor, An’aam, Teen, Taghaabun, Naml, Saaffaat, Takveer, etc. also the clear verses of Mubahela, Qurbaa, Tatheer and others indicate towards the high stature, the lofty position, the infallibility and purity of Imam Husain (a.s.), after which there rests no place of any form of doubt regarding the pure personality of Imam Husain (a.s.)…
Before concluding this, we would like to make the readers attentive towards yet another reality from the verse 33 of Surah Bani Israel and conclude here from.
“And whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying”
It is narrated from Imam Baqir (a.s.) that this verse refers to Imam Husain (a.s.) who was killed with oppression and his heir is Hazrat Qaem (a.t.f.s.).
Sheikh Ja’far Shushtari was a very reliable, complete mystic and was considered as the greatest jurist and exceptionally brilliant person of his time. At the time of his death, people sensed the actual falling of stars from heavens. In his great book Khasaise Husainiyyah under the discussion of this verse he writes:
There are several meanings of Imam Husain (a.s.) being killed unjustly, all of which apply to his martyrdom.
1) General meaning that a person being oppressed and tortured, his wealth and estate is plundered and looted, his companions, close relatives, friends and children killed and finally very brutally he too is slain. If a complete application of this meaning fits best to someone, then that is the personality of the Martyr of Karbala, the oppressed of Nainawah, Hazrat Imam Husain (a.s.). This is the very reason the title of Mazloom (oppressed one) has become specific to his identity, even in our prayers when we whisper our needs to Allah, we utter “unshedoka damil mazloom” (I seek from you for the sake of the blood of the oppressed Imam Husain (a.s.))
2) Being oppressed in the manner of slaying:
Let us think about the murder of any person in however severe a manner, but it cannot be compared to the slaying of the oppressed Imam (a.s.). Islam is a blessed religion. It has laid down some rules even for a small act like sacrifice and slaughtering. Of which is first to sharpen the knife, not to severe the head completely, not to slaughter in front of a similar species, not to tie the hands and legs, not to smash the head completely, not to slaughter the animal thirsty and to give it water before the act. In the slaying of Imam Husain (a.s.) was it not the peal of oppression, that those acts prohibited even for the slaughtering of an animal were not taken care of by the so called testifiers of the Prophethood of Holy Prophet (s.a.w.a.), in the case of the grandson of the Holy Prophet (s.a.w.a.) himself?
3) Oppression in the cause of killing: That is, killing someone without him deserving it or killing without a religious permit for the action or to consider someone blood permissible without it actually being such. In Islam the permission of killing can be granted in case of revenge of blood or in case of executing the religious edicts or in case of causing great corruption etc. In case of Imam Husain (a.s.) one cannot begin to imagine the application of any of the above mentioned cases. So if for the killing there was not even a single cause applicable, then why was Imam Husain (a.s.) killed? This in itself is a big oppression upon Imam (a.s.). Most certainly Allah will question about this murder on the Day of Judgment “For what sin was she killed.” (Surah Takveer (81): Verse 9) and this is the reason Imam (a.s.) had said: “Woe be unto you, why are you killing us? What claim do you seek from us? Have I killed someone? That you seek to revenge from me? Or have I taken any wealth (of yours) or introduced a change in the religion?”
4. Mercilessly killing someone means oppression in killing, oppression in the manner of killing, and oppression before killing, a man can imagine all these oppressions, but if someone is oppressed even after being killed? So much so that even old clothes are torn away from his body? And then his body cut into pieces? The tragedy then compounded by being trampled by horses?
[Behaar al-Anwaar, vol. 45, p. 59; Al-Lohoof, p. 58-59]
Without shroud and burial, his body being left on burning desert? This great oppression is only limited to the personality of the oppressed of Karbala, the greatest martyr Husain Ibn Ali (a.s.). That even after his martyrdom the oppressors scrounged worn out clothes from parts of his body.’
(Maqtal al-Khaarazmi, vol. 2, pp. 38 – 39; Al-Lohoof, . p. 56, Behaar al-Anwaar, vol. 45, pp. 57 – 58)
Allah has appointed a successor for every oppressed one who will avenge the oppression from the oppressor, today on the face of this earth the heir of Husain ibn Ali (a.s.) is the one who is the last successor from the progeny of Holy Prophet (s.a.w.a.), the avenger of the blood of Imam Husain (a.s.), one who awaits the order of Allah, the master of the time, one who will take revenge of the blood of Husain from the oppressors it is Imam Hujjat Ibn Hasan al-Askari (a.s.) and he awaits the order from the side of Allah.
O Allah! Even today, the cries of thirst of children are raised from the desert of Nainawah, the screaming voice of Janabe Zainab (s.a.) that “O son of Saad! My brother is being killed and you are standing heedless” sends tremors in the hearts of lovers.
O Allah! From every direction, we see oppression and rebellion, mockery of religion, insult of Quran and Islam being presented. The dark clouds of oppression and tyranny that initiated from Karbala has taken the whole world in its grip. O Allah, please hasten the reappearance of the one who shall take the revenge of the unlawful blood (shed)of the martyr of Karbala, the one who shall cleanse this world of oppression and fill it with the light of Guidance (Justice and equity) ! Aameen!
