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Trembling of Hurr on the Day of Ashura

By: Ayatullah Shaheed Syed Abdul Husayn Dastaghaib Shirazi
When the worshipper saw that the cloud went with the other person he understood that it was not the result of his invocation. The thief continued to be humble and say, "I am a sinner, and my prayer is not answerable." The worshipper bowed down. Then he came to realize that it was due to the bliss of the thief who had sincerely said, Amen who had repented and returned to God. Then the worshipper asked his fellow traveler, "For Gods sake, tell me who and what you are as the shade came because of you, not me." The sinner said, "I am no more than a sinful thief." The worshipper said, "It is not possible. You have done something great. Please tell what it is?" Then he related the story of the God-fearing lady, her determination and his repentance etc.
One who comes to the most supreme court of Only One God with humility earns honor if his sins make him shiver, tremble and frighten and humiliate himself in his own eyes.
How nice has Shaykh Shustari said, "You imagine that the value of Hurr bin Yazid Riyahi on the ground of Kerbala was less than that of Habib bin Mazahir as Hurr stalled the path for Husain. But have you heard his trembling voice on the Day of Ashura?"
Hurr was a colonel having 4000 soldiers under his command. He has all the comforts, the water of Euphrates, tents, shade, food, rights and also a promise that he would be promoted in rank. Then he sees Husain coming to Ibn Saad and telling him, "O Ibn Saad! Do you intend to kill me?" (Will you kill me when you know whose son I am)? Then he gave some admonitions, which made Hurr tremble. Hurr came to Ibn Saad and said, "What do you want to do with Husain?" Ibn Saad replied, "I want to fight with him and at least, to cut his hands and severe his." Hurr asked, "Is it the final decision?" "Yes," Ibn Saad replied, "a firm and a final decision." Then Hurr said, "All right." He returned, but went aside, not to his army in such a manner that one could know his intention. Then he came back from behind the army and approached Husain. Now Hurr was ashamed. Shaykh Shustari says this shame is very precious. Let us be sacrificed for such a sinner. When his eye met Husains eye, he turned his sword upside down in such a way that it showed he had come for submission. He looked at Husains feet.
The Master said: Raise your head, O gentleman! Who are you? What do you want? What do you want to say?
Keeping his eyes at Husains feet, Hurr said, "I am that unfortunate fellow who obstructed your way. O Master! I never knew that matters would come to such a stage. I had never imagined that they would be so much harsh on you. Will my repentance be accepted?" "Yes", replied the Imam, no one returns deprived from this door.
Come back, come back, whoever and whatever you are, come back. Come back even if you are a denier, an infidel or an idol worshipper. This door of ours is not a door of despair. Come back even if you have broken repentance a hundred times. (Persian couplets)
O sinner men and women! This is the holy month of Ramadhan. This is the month of repentance. Look at some of your sins, which made you bow down in shame so that your head may be high. Remember some of your sins, which made you tremble, so that God may grant you amnesty.
I showed disrespect for a long time. Now I have awakened from my sleep. (Persian couplet)
Sins have disfigured my heart. O Lord! Now grant me repentance. O my God! From this day, make sins feel bitter to me forever.
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"and He has made hateful to you unbelief and transgression and disobedience (49:7)"
So that committing sins may become abhorring to me. Please cleanse me from my past and save me in the future.
There are numerous prayers of the holy Infallibles (Masoomeen) in this respect. In these days of Ramadhan you recite: O Lord! Today, forgive my past sins. For the sake of Your Honor and Might, kindly keep me sinless in future also. Grant me strength, grant me reasoning, grant me light (Noor). Give me abhorrence towards sins so that every sin may become hateful to my nature.
"And know that among you is Allahs Apostle; should he obey you in many a matter, you would surely fall into distress, but Allah has endeared the faith to you and has made it seemly in your hearts, and He has made hateful to you unbelief and transgression and disobedience; these it is that are the followers of a right way. By grace from Allah and as a favor; and Allah is Knowing, Wise. (49:7-8)"

Religion is dearer than life to a faithful believer
Muslim means the one who accepts the three basics, namely: Oneness of God, Prophethood and Hereafter. If he also accepts Justice of God and Vicegerency of Prophet (Imamat) he is a Shia and a perfect believer who deserves salvation, high ranks and positions as described in the Holy verse. He is higher than an ordinary Muslim. God beautifies Faith in his heart and makes it (faith) precious and dear and his condition is such that he is prepared to reduce his body into pieces to safeguard his religion just as our Master, Amirul Momineen had said, "O Messenger of Allah! Is my religion safe therein?" O Shias of Ali! This is Faith. If I am killed and my head is torn apart, what about my Faith and religion? Will it remain safe and unharmed? The Holy Prophet replied, "Yes, it is."
Ali said, "Then I am unconcerned. I do not fear." Let my religion remain intact and protected, whatever may happen to my body. After all man has to die, either in his bed in his house or in a prayer niche of a Mosque, or under a taxi. At last one has to die. This body may be scattered. May God never make our Faith weak and scattered. When one goes from this world, he should go with complete faith in his heart.

The Faithful feels disgusted due to sins
Now as regards deeds, you should know who is a believer or a true faithful person? He is the one about whom God says:
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"and He has made hateful to you unbelief and transgression and disobedience (49:7)"
His nature abhors disbelief and he is disgusted with sins.
There is difference between unbelief, transgression and disobedience. Unbelief means denial. Like one says, "O gentlemen! These things are now outdated and old. Now man has conquered space and is planning to colonize the moon." In a way you are mocking by saying, "What is this all about the first night in the grave?" Unbelief means denial of the origin and end (of man).
Transgression means sinning. It is not as adverse as disbelief. A transgressor does not deny and mock Allah and Judgment Day, accounting, heaven and hell. Rather he believes in them. Yet he becomes a bully and a ruffian. When he is asked, "Why do you not observe fast?" He replies, "My heart is not inclined to it." He turns his head and replies, "Why should God need my or your fasting?"
This is transgression. It is getting out of obedience, stepping out of God worship. He does not imagine himself to be a servant. Below this offence is disobedience. Some have said that transgression means greater sins especially falsehood, but disobedience is any type of sin, greater or smaller. Summarily, A pious believer is one who loves God, abhors disbelief, transgression and disobedience.
Not the disobedience of people, but disobedience of his own self also. He dislikes obscenity and immorality. A true believer is one who dislikes abuse from the viewpoint that it, in itself, is bad, not because he has been abused. For example, if a woman walks in a street in a disastrous condition after applying perfume, the believer feels bad even whether she were his own daughter or that of any other Muslim. It makes no difference to him, as he abhors sin in itself.
If sin becomes bitter to one, it is a sign of his piety, maturity, improvement and reform. Thereafter is said:
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"these it is that are the followers of a right way. (49:7)"
It is these who are rightly guided and perfectly faithful. He is a true and good believer who dislikes every sin, offence and indecency. Neither every believer becomes like this nor does every Muslim reach this position. Maybe there is only one in a thousand who is such.
"God, from His Grace, grants it to whomsoever is qualified for it."
Yesterday I told you that this verse is not confirming predestination; rather it is a reply to predestination:
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"By grace from Allah and as a favor; and Allah is Knowing, Wise. (49:8)"
This is a grace and a bounty from God and this rank in Faith and piety, which involves bitterness of sin in ones heart is given by God only to him whom God considers worthy of it. Wretched, vicious and rebellious people cannot reach this rank. God knows everyone better than they know themselves. He is the knower of secrets and mysteries. He is Wise. Due to His wisdom, He never puts saffron before a donkey. He does not grant this Light of Faith and truthfulness to an undeserving person.
It is indeed a wonderful and lofty stage to be reached by a man when Faith becomes the dear-most things for him, every sin tastes bitter to him and he is the Infallible one, fortunate to receive the Proof of his Lord. God is omniscient. He knows the proper place. He is Wise. So He grants only to the deserving person, not to anyone until one earns it. O People! One who cries money, money from the morning till night, how can the light of Faith be given to him? His every desire and effort is only for material advancement and multiplication of property and financial power. What has such a fellow to do with Faith? As he does not deserve it, it is not given to him.

Reach truth through practice
One who is not a seeker of Faith, who is not one of those who want to give up sinning, how can one be worth:
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"and He has made hateful to you unbelief and transgression and disobedience (49:7)"
How can a sin taste bitter to him unless he shows forbearance? There is a narration: Unless one does not donate money and wealth, how can one develop the virtue of charity? Similarly one cannot attain the virtue of patience also. Unless one has a wound, how and why should he apply ointment? The ointment of Divine Mercy has no meaning for one has no pain for religion. One whose heart has nothing like sympathy, is not worthy of Divine favor.

Relation of these two verses with preceding and succeeding ones
Commentators have discussed a great deal regarding these verses. Its summary is that, they were recited from the pulpit, while showing the relation of the one prior to them: O believers! That is, O the ones who believed apparently or verbally, those of you who call themselves believers in Islam! There is a transgressor among you and so also there is a believer. Do not think that all of them are similar? No, it is not so. It is not enough for one to say that I am a Muslim. One should reach the state of: "has endeared the faith" You, poor fellow! You give away your Faith in exchange of a hundred Tooman currency note. A Muslim who kicks his religion for getting worldly wealth and position and in whose eyes these material things are dearer than God and His Prophet, can nowhere be nearer to these Divine Gifts!
Do you know who is a good believer? A truly faithful person is he for whom telling a lie or falsehood is very distasteful, he does not indulge in slander; he does not spread rumors (disturbing tranquility).
The phrase "He has made hateful to you unbelief and transgression and disobedience" is there so that Momineen should try to be more and more pious and perfectly truthful.
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"these it is that are the followers of a right way. (49:7)"
Hereafter, they may not make any mischief by telling lies, they may not instigate uprising and turmoil unjustly. As I have said some people wanted to make instigate the Prophet to fight. What is this? Being a believer and fanning fire of mischief? God is giving a believer good advice so that he may be careful and may not again turn transgressor, may not tell lies, may not indulge in tell-tales, may not fan fires of mischief. Alas, if one in a hundred Muslims becomes a guided believer! Today there are not less than eight hundred million Muslims. Alas had there been a thousandth or even a millionth of them guided ones in such a way that every sin may become bitter to them! The inevitable result of a weak faith and absence of the spirit of faith is passion and carnal desires and the inevitable result of passion and carnal desires is disintegration and quarrelling with one another. This is a natural affair.
The angels had said on the first day of creation:
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"What! Wilt Thou place in it such as shall make mischief in it and shed blood?"
They were not saying this aimlessly but it was on the base of a balanced view. Humans, under the influence of passion and desire quarrel with one another. An inevitable result of submission to desires is, in a way, to claim Godhood. Not only me, you and he; but each and every person has an individual claim. This is because one has not become guided, has not attained greatness and therefore, even for a trifling thing, we run after every sin. What do the corpse eaters do to the property of the dead? It is because they have not reached rectitude. Otherwise why any quarrel over worldly wealth between brothers, and between spouses? Worldly wealth is not worth a quarrel between brother and brother, man and wife and vice versa. How many children have troubled their parents because of worldly wealth on corpses?
As there is weakness in Faith, there is no righteousness. There is no, "and He has made hateful to you unbelief and transgression and disobedience." Otherwise a Muslim is always for peace. A believer never indulges in mischief or corruption, he quarrels with none and has no carnal desires. Those who flare up due to one word only show that they are unaware of the great universe. They have heard about grave life but their hearts are unaware of it. Had they certainty about grave and Barzakh, they would have never given any importance to this material world:
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"The Hereafter is better and ever lasting."

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