Abdullah ibn al-Hasan: The Child Who Put "Far From Us Is Humiliation" into Action
Author: Hamed Sarem
In a note, Nasim analyzed the Prophet's hadith about Hasan and Husayn being the masters of the youth of Paradise, and explained the message of the martyrdom of Abdullah ibn Hasan in the scene of Ashura.
Paradise is the dwelling of true believers: those who had faith, performed righteous deeds, and endured hardships in the path of truth. Their abode and refuge will be Paradise. All divine prophets, from Adam to Noah and Abraham, are inhabitants of Paradise. After the prophets, their followers enter Paradise.
Paradise is the dwelling of true believers: those who had faith, performed righteous deeds, and endured hardships in the path of truth. Their abode and refuge will be Paradise. All divine prophets, from Adam to Noah and Abraham, are inhabitants of Paradise. After the prophets, their followers enter Paradise.
God Has Made Paradise the Price of the Lives of the Monotheists
Polytheists and unbelievers will not even smell Paradise. Paradise is the dwelling of the people of tawhid. God has made Paradise the price of the lives of the monotheists. In a gentle and beautiful expression, the Messenger of God, peace and blessings be upon him and his family, said: "Hasan and Husayn are the masters of the youth of the people of Paradise." (1) Paradise is the dwelling of the resolute prophets who called to tawhid; therefore Imam Hasan and Imam Husayn, peace be upon them both, are the masters of the people of tawhid and the monotheists. The Prophet introduced these two Imams with a delicate statement. The masters of the people of Paradise means that whatever perfections and virtues the people of Paradise possess, they possess at the highest level, such that they were called the masters and chiefs of the people of Paradise. The people of Paradise are monotheists, and they are the masters of the monotheists. The people of Paradise are people of faith, and these two Imams are the masters of the believing people of Paradise and the masters of the scholars of the world. Whoever has intellect enters Paradise, and they are the masters of the rational people of Paradise. The people of Paradise were worshippers and ascetics in this world, and they are the masters of the worshippers and ascetics of the world.
The Masters of the People of Paradise Are the Imams of the People of Paradise
Therefore, the short sentence of the Noble Messenger of Islam not only expresses the greatness and grandeur of these two Imams, but also establishes them as the standard and criterion. One who is higher than all the people of Paradise and beyond all the people of faith cannot fail to be followed and taken as a model in this world. Every sound intellect accepts that, for felicity and salvation, one must go toward the path taken by the masters of the youth of Paradise. Therefore the masters of the youth of Paradise must be Imams in all matters. If someone wants to learn tawhid as God is pleased with it, he must go to them. If someone wants to know what the Qur'an is, who the true reciter of the Qur'an is, and what the command and guidance of the Qur'an are, he must go to the masters of the youth of Paradise.
Thus, by saying that these two are the masters of the youth of Paradise, the Noble Prophet lit a lamp of guidance for his community, by which one can distinguish the path from misguidance in every dark trial.
In the various trials that arose after the Prophet, truth can be found and misguidance avoided by looking at the stance these two Imams took. These are trials that remain causes of division and misguidance until today. In trials such as Siffin, Jamal, and Nahrawan, if someone had paid attention only to this hadith of the Prophet, truth and falsehood would have become clear to him; and today too, if someone reflects on this short but meaningful hadith, he will find the path of guidance.
Thus, by saying that these two are the masters of the youth of Paradise, the Noble Prophet lit a lamp of guidance for his community, by which one can distinguish the path from misguidance in every dark trial.
In the various trials that arose after the Prophet, truth can be found and misguidance avoided by looking at the stance these two Imams took. These are trials that remain causes of division and misguidance until today. In trials such as Siffin, Jamal, and Nahrawan, if someone had paid attention only to this hadith of the Prophet, truth and falsehood would have become clear to him; and today too, if someone reflects on this short but meaningful hadith, he will find the path of guidance.
A Calamity Greater Than Ignorance and Misguidance
Alas, people's neglect of the Prophet's guidance caused the darkness of misguidance to engulf the entire Islamic community. On one side stands the master of the youth of Paradise, and on the other side Mu'awiyah, who was from the freed captives. On one side stands the master of the monotheists of the world, and on the other side someone who insisted on idolatry and shirk as much as he could. On this side are the masters of the rational and the learned, and on that side the possessor of ignorance and cunning evil.
If Mu'awiyah engages in devilry and deceives people, that is natural, for what comes out of a vessel is what is inside it. But how did the people who heard this narration repeatedly from the Prophet's tongue, and heard Amir al-Mu'minin, peace be upon him, recount it again and again, fail to take the path of guidance?
The issue is not merely that people went astray, because misguidance has meaning when someone seeks guidance, strives for it, and fails to attain it, like someone in a desert looking for the path of rescue but unable, for whatever reason, to find the right way. Such a person is called misguided. There is a great difference between those who worship idols and gods of stone and wood, and one who considers himself the god and lord of the people. Both are misguided, but the first group differs greatly from the second. The discussion here concerns a catastrophe greater than misguidance.
Careful attention to the history of early Islam shows that misguidance was not possible at all. A person in the desert becomes lost when there is darkness and he cannot recognize the signs. But when there are beacons of guidance in the dark desert, misguidance no longer has meaning. In that case, the one who remains in the desert despite signs and lights is not misguided and is not trapped in darkness; rather, he himself has become darkness. Once he himself has become darkness, one can no longer speak to him of the light of guidance, because he knows he is in darkness and does not want to be in light. One can never argue with Pharaoh or Nimrod about God Most High, because within themselves they know they are created, yet they cry: "I am your highest lord."
If Mu'awiyah engages in devilry and deceives people, that is natural, for what comes out of a vessel is what is inside it. But how did the people who heard this narration repeatedly from the Prophet's tongue, and heard Amir al-Mu'minin, peace be upon him, recount it again and again, fail to take the path of guidance?
The issue is not merely that people went astray, because misguidance has meaning when someone seeks guidance, strives for it, and fails to attain it, like someone in a desert looking for the path of rescue but unable, for whatever reason, to find the right way. Such a person is called misguided. There is a great difference between those who worship idols and gods of stone and wood, and one who considers himself the god and lord of the people. Both are misguided, but the first group differs greatly from the second. The discussion here concerns a catastrophe greater than misguidance.
Careful attention to the history of early Islam shows that misguidance was not possible at all. A person in the desert becomes lost when there is darkness and he cannot recognize the signs. But when there are beacons of guidance in the dark desert, misguidance no longer has meaning. In that case, the one who remains in the desert despite signs and lights is not misguided and is not trapped in darkness; rather, he himself has become darkness. Once he himself has become darkness, one can no longer speak to him of the light of guidance, because he knows he is in darkness and does not want to be in light. One can never argue with Pharaoh or Nimrod about God Most High, because within themselves they know they are created, yet they cry: "I am your highest lord."
Saqifah and the Cultural Transformation of Society After It
The many narrations of the Messenger of God that existed among the people blocked the path of misguidance. But Saqifah, which was the source of darkness, was able to transform society in such a way that many people became blind to seeing truth and finding reality. They loved darkness intensely with heart and soul, as though their being had become one with darkness. The signs of truth existed, but they did not love truth. Light could be found in that darkness, but their nature clashed with light, because "they were made to drink the calf into their hearts." Their hearts were filled with love for the calf. Their hearts had themselves become the Samiri's calf; they were not merely fascinated by the Samiri's trick.
Amir al-Mu'minin, peace be upon him, described this tragic catastrophe in this way: "The rulers before me performed acts in which they opposed the Messenger of God, peace be upon him and his family, deliberately violating his command, breaking his covenant, and changing his Sunnah."
What was the effect on society of the acts of those rulers who usurped the rank of the Ahl al-Bayt and deliberately committed these crimes? Amir al-Mu'minin, peace be upon him, described the society affected by the actions of the usurpers in this way: "If I were to compel the people to abandon them, and return them to their proper places and to what they were in the time of the Messenger of God, peace be upon him and his family, my army would disperse from me until I remained alone, or with only a small group of my Shi'a who knew my merit and the obligation of my Imamate from the Book of God and the Sunnah of the Messenger of God." (2)
Yes, even if Amir al-Mu'minin called them to the path of guidance, they would not accept, because their hearts had been transformed by the plots of Saqifah and placed at the disposal of Banu Umayyah. At Jamal, they abandoned Amir al-Mu'minin and followed a camel; Amir al-Mu'minin called them "followers of the beast" (3), because they abandoned God's caliph and followed another. If they had doubts about the truth of Amir al-Mu'minin, did they not see that the two grandsons of the Prophet, who are the masters of the youth of Paradise, were fighting against the rider of the camel of Jamal? Is it possible that the masters of the monotheists and the believers of the world strike the sword in error? Did they not see that Aisha's camel was hamstrung by the sword of Imam Hasan, peace be upon him, and that the trial of Jamal was thereby defeated?
Amir al-Mu'minin, peace be upon him, described this tragic catastrophe in this way: "The rulers before me performed acts in which they opposed the Messenger of God, peace be upon him and his family, deliberately violating his command, breaking his covenant, and changing his Sunnah."
What was the effect on society of the acts of those rulers who usurped the rank of the Ahl al-Bayt and deliberately committed these crimes? Amir al-Mu'minin, peace be upon him, described the society affected by the actions of the usurpers in this way: "If I were to compel the people to abandon them, and return them to their proper places and to what they were in the time of the Messenger of God, peace be upon him and his family, my army would disperse from me until I remained alone, or with only a small group of my Shi'a who knew my merit and the obligation of my Imamate from the Book of God and the Sunnah of the Messenger of God." (2)
Yes, even if Amir al-Mu'minin called them to the path of guidance, they would not accept, because their hearts had been transformed by the plots of Saqifah and placed at the disposal of Banu Umayyah. At Jamal, they abandoned Amir al-Mu'minin and followed a camel; Amir al-Mu'minin called them "followers of the beast" (3), because they abandoned God's caliph and followed another. If they had doubts about the truth of Amir al-Mu'minin, did they not see that the two grandsons of the Prophet, who are the masters of the youth of Paradise, were fighting against the rider of the camel of Jamal? Is it possible that the masters of the monotheists and the believers of the world strike the sword in error? Did they not see that Aisha's camel was hamstrung by the sword of Imam Hasan, peace be upon him, and that the trial of Jamal was thereby defeated?
The Criterion of Truth and Falsehood Among the Killers of Imam Husayn
Yes, truth is so clear and manifest that it is as though no further completion of proof is needed. They became so dark and shadowed that they did not find or see the light of the masters of Paradise. Thus the Umayyads built an Islam in which hatred of Amir al-Mu'minin became the criterion of truth, and love of Amir al-Mu'minin became the sign of falsehood.
A fundamental and important distortion occurred in religion. Even Imam Hasan and Imam Husayn, peace be upon them both, who were the masters of the youth of Paradise, were not taken as criteria for truth and falsehood. The words of Amir al-Mu'minin, peace be upon him, show that the traces of the Messenger of God and his Sunnah had advanced to the brink of complete erasure.
A fundamental and important distortion occurred in religion. Even Imam Hasan and Imam Husayn, peace be upon them both, who were the masters of the youth of Paradise, were not taken as criteria for truth and falsehood. The words of Amir al-Mu'minin, peace be upon him, show that the traces of the Messenger of God and his Sunnah had advanced to the brink of complete erasure.
Forcing Sayyid al-Shuhada to Choose Between Two Deaths
Speaking no longer cured the pain, because they had distorted the Noble Prophet and deliberately moved against him. They knowingly and deliberately refused to accept the word of truth and boldly stood against truth, to the point that they could not even tolerate the existence of an opponent, even if that opponent had no equipment or army. Therefore they wickedly turned to killing Aba Abdillah. With the utmost humiliation and baseness, they forced Aba Abdillah to choose between two deaths: either his personality would be destroyed and his light turned into darkness, or his life would be taken and the worldly life of that oppressed Imam would be stripped away.
This was like what their predecessors had done years earlier in front of the house of the mother of Aba Abdillah al-Husayn, peace be upon him, when they forced her to choose between pledging allegiance to the first usurper or burning the house and whoever was in it. The People of the House of infallibility and purity never chose the burning of the path of guidance; rather, they chose the best path, the one in which the light of guidance would shine more brightly. Whenever the light of guidance was illuminated through peace, the Ahl al-Bayt chose peace. But this time the enemy went further and demanded allegiance, an allegiance which, if given, would cause the darkness of the Umayyads and the calf-worshippers to dominate existence. That is why "Far from us is humiliation" became the slogan of Aba Abdillah, peace be upon him, and through his action he showed that he would never accept humiliation.
This was like what their predecessors had done years earlier in front of the house of the mother of Aba Abdillah al-Husayn, peace be upon him, when they forced her to choose between pledging allegiance to the first usurper or burning the house and whoever was in it. The People of the House of infallibility and purity never chose the burning of the path of guidance; rather, they chose the best path, the one in which the light of guidance would shine more brightly. Whenever the light of guidance was illuminated through peace, the Ahl al-Bayt chose peace. But this time the enemy went further and demanded allegiance, an allegiance which, if given, would cause the darkness of the Umayyads and the calf-worshippers to dominate existence. That is why "Far from us is humiliation" became the slogan of Aba Abdillah, peace be upon him, and through his action he showed that he would never accept humiliation.
Abdullah ibn Hasan Also Does Not Submit to Humiliation
When he raised the cry "Far from us is humiliation," all his companions joined their voices to his, and everyone who was a supporter of Aba Abdillah and companion of Sayyid al-Shuhada preferred martyrdom under the banner of tawhid to the polytheistic Umayyad life.
Among them, the reminders of Imam Hasan al-Mujtaba, peace be upon him, outstripped the others. When Aba Abdillah, peace be upon him, was spending the final moments of his life in this transient world, the son of Imam Hasan al-Mujtaba rushed to aid him. He, whose father was the master of the youth of Paradise, was the last person in that struggle between light and darkness to bring himself into the battlefield to aid the light of God. Abdullah ibn Hasan was only a child, but he possessed manly zeal and Alawi insight. He showed that he had inherited courage from his father, Imam Hasan al-Mujtaba, peace be upon him. He too came so that, by entering the scene of Karbala, he would expose the true face of the calf-worshippers of Banu Umayyah even more than before. When one of the soldiers of disbelief raised his sword to strike Sayyid al-Shuhada, the child of Imam Hasan al-Mujtaba rushed forward to be the last defender of the Imam of his time. He was a child and had no sword or shield in his hand. He made his small hands a shield for his uncle Sayyid al-Shuhada.
Here is one of the wonders of Karbala. When a child runs into the middle of the battlefield, they could have stopped the fighting. But a group whose essence was blended with darkness struck his hands with a sword, the same hands that had become a shield to defend Sayyid al-Shuhada. Yet they did not stop there. It was as though the hatred they had for the family of Ali was not a hatred that would end with a single sword blow. After he fell upon the body of his uncle, he was slaughtered by the arrow of Harmalah.
Yes, in Karbala, in the killing ground, Imam Husayn was martyred and the son of Imam Hasan was slaughtered. In Karbala they martyred the two masters of the youth of Paradise. Can one still defend Umayyad Islam with this disgrace? Can they be considered the righteous predecessors? Can the Companion who placed Imam Husayn, peace be upon him, under such oppression in Karbala be counted just?
Among them, the reminders of Imam Hasan al-Mujtaba, peace be upon him, outstripped the others. When Aba Abdillah, peace be upon him, was spending the final moments of his life in this transient world, the son of Imam Hasan al-Mujtaba rushed to aid him. He, whose father was the master of the youth of Paradise, was the last person in that struggle between light and darkness to bring himself into the battlefield to aid the light of God. Abdullah ibn Hasan was only a child, but he possessed manly zeal and Alawi insight. He showed that he had inherited courage from his father, Imam Hasan al-Mujtaba, peace be upon him. He too came so that, by entering the scene of Karbala, he would expose the true face of the calf-worshippers of Banu Umayyah even more than before. When one of the soldiers of disbelief raised his sword to strike Sayyid al-Shuhada, the child of Imam Hasan al-Mujtaba rushed forward to be the last defender of the Imam of his time. He was a child and had no sword or shield in his hand. He made his small hands a shield for his uncle Sayyid al-Shuhada.
Here is one of the wonders of Karbala. When a child runs into the middle of the battlefield, they could have stopped the fighting. But a group whose essence was blended with darkness struck his hands with a sword, the same hands that had become a shield to defend Sayyid al-Shuhada. Yet they did not stop there. It was as though the hatred they had for the family of Ali was not a hatred that would end with a single sword blow. After he fell upon the body of his uncle, he was slaughtered by the arrow of Harmalah.
Yes, in Karbala, in the killing ground, Imam Husayn was martyred and the son of Imam Hasan was slaughtered. In Karbala they martyred the two masters of the youth of Paradise. Can one still defend Umayyad Islam with this disgrace? Can they be considered the righteous predecessors? Can the Companion who placed Imam Husayn, peace be upon him, under such oppression in Karbala be counted just?
Notes
1- al-Amali by al-Mufid, text, p. 23
2- al-Kafi, Dar al-Hadith edition, vol. 15, p. 154
3- Bihar al-Anwar, Beirut edition, vol. 32, p. 225
2- al-Kafi, Dar al-Hadith edition, vol. 15, p. 154
3- Bihar al-Anwar, Beirut edition, vol. 32, p. 225
Author: Hamed Sarem
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