Maqtal al-Husayn
Author’s Biography
In the Name of Allah, the most Gracious, the most Merciful
- Authors’ Background
The author is a defender of the Imams of Guidance who carried on the
Shari’a of the Master of Messengers (S), raised the salient features
of the creed, explained the Sunnah and promoted righteousness. The said
Imams (‘a) disseminated the Islamic teachings whenever they had the
opportunity to do so, braving numerous trials and tribulations,
persevering in every hostile environment.
Their foes envied them while those who despised and hated them harboured a great deal of grudge against them.
The intestines of some of them were cut open while the livers of others were chopped. Swords severed their joints, and they were hurled into dark dungeons. Despite all of this, the light of the truth did, indeed, dispel the darkness of misguidance. Truth always subdues falsehood. Generations have been obliterated and new ones have come as the scholars of the Infallible Household remain vigilant as guardians of the Shari’a.
They took upon themselves to study and clarify its obscurities and
comprehend its pith. The knowledge of Ahl al-Bayt (‘a) has received a
great deal of attention and awarded a great deal of concern; therefore,
major Islamic cities have been filled with many a genius and a scholar.
These set up the rules and established the branches. Their pens delved
into each and every field and wrote about every branch of knowledge and
scholarship.
I find myself at this juncture reluctant to discuss the branches of
knowledge about which they wrote or the arts they categorized according
to queries, or the precious treasures for whose safeguarding they
dedicated themselves. The libraries of the Western world, at major
cities, are filled with large numbers of such great works.
The halls of their institutes are crowded with thousands of books which their pillars have recorded, not to mention what is available at Islamic cities in the East of great books and magnificent literary works. Publishing houses and scientific institutes came to their universities and scientific institutes and took to serious work, verifying what is written and bringing out what is treasured.
They kept explaining and critiquing, clarifying, comparing, and examining. Critics' pens dived into the depths in order to take out the jewels and the treasures therein. Opportunity was seized by every publishing establishment that loves knowledge or seeks wealth, for people are bent on ambitiously seeking knowledge, desiring to quench their thirst of the fountain of various branches of knowledge.
[The Hawza at] al-Najaf al-Ashraf is a pioneer in researching, teaching and writing since it was founded by the sect's mentor, al-Tusi, in the fifth Hijri century (the 11th century A.D.). Its study circles are crowded with exemplary scholars who shone like stars in the depth of the darkness and with dazzling suns during the period that followed our Imams' time.
They never ceased their march, nor did they ever put down the pens that they unsheathed to remove the doubts, nor did they abandon the pulpit. Sacred mosques are full of glorious mentors and brilliant and inspiring intellectuals: thinkers whose fountainheads are pure. We, therefore, find al-Najaf upholding its role of leadership. It is the ultimate desire of those who seek and appreciate knowledge, the final stop of those who pursue honours.
Do you think that its teaching staff and their status at “al-Fitiyya”
would ever abandon it while the rays of the Master of the Learned, the
Imam of the pious, the Commander of the Faithful, overwhelm the Islamic
world, and the torches of his wisdom and teachings live in and fill the
hearts? These are only some of the precious boons of the Master of the
Wise, peace be upon him.
In the deluge of the waves of these scholarly floods did our master,
whose biography is here discussed, live and grow up. He felt distressed
at finding the legacy of Ahl al-Bayt (‘a) obscured in many respects, and
it hurt him to see pens unconcerned about researching their ways of life
and extracting what is hidden of their feats and merits.
Is not the Islamic library satisfied with these thousands of books and literary works that deal with Fiqh and Usul while the “struggle” of the masters of the world remains obscured and shadowed by misinformation, misrepresentation and distortion wrought by bygone antagonistic pens during periods when Ahl al-Bayt, peace be upon them, were not given any respite at all, nor were they befriended?
Horrible wars were waged against them and lies and fabrications invented
in order to distort the facts relevant to them. How could such pens be
otherwise especially since the oppressive authority and those in charge,
during their time, felt jealous of them and schemed against them? False
charges and deception were the outcome as those who flattered the rulers
spread far and wide.
Due to his extensive knowledge of these narrators and liars and his
familiarity with the names of fabricated personalities, our master whose
biography we are discussing regarded it as his obligation, one mandated
on him by the Imams, peace be upon them, to dedicate his efforts and
energy to research and study what these Imams had taught, the knowledge
which is now with us, and to clarify the reasons behind the confusion
about and the historical context of those events.
He did all of this by applying the principles of comparison and
deduction in order to deduce complex injunctions.
But he came to conclude that authorship should be restricted to
explaining the biographies of these Imams and the details of the
circumstances wherein they lived. Are we not being unfair to them, being
able to write, having the knowledge, scholarship, and the tools of
research at our disposal? Should we be too lazy to do so or feel
reluctant to unveil the facts behind whatever dubiosity was cast on what
actually befell them?
The Umayyads, the Zubayris, and the ‘Abbasides waged unrelenting wars against them in order to obscure their light and obliterate their legacy, utilizing those who followed and supported them. Is it not, then, obligatory on us to direct our energy to continue what they had started? In other words, should we not write books lauding them, so that we may thus support and assist their struggle, and so that we may show the glowing facts obscured by frivolous lies?
Did not our scholars delve enough into the questions of Fiqh, Usul,
logic, and philosophy for many centuries, leaving nothing at all for
anyone else to say or to discuss or to debate?! We have a moral
obligation towards them. We should write about them and study their
revivals and shed a light on their statements. We must refute the
charges levelled against them and the skepticism.
He, may Allah have mercy on his soul, was of the view that an author
should not exert his effort and exhaust himself in dealing with the
branches of modern or ancient knowledge without allotting a portion of
such effort or exertion to study their personalities and those of their
offspring and followers who were hanged, jailed, or exiled to distant
lands and who died while remaining firm in adhering to the lofty
principles and to the true faith.
This is what he himself had written in the Introduction to his explanation of a poem by Shaikh Hasan son of Shaikh Kaďim Sabti, may Allah have mercy on his soul, known as “al-kalim al-tayyib.”
This is how he starts it: “It is, therefore, obligatory on us, having
studied the basics of our beliefs, to look into their [Imams’] virtues,
merits, and lifestyles, so that we may carry out our responsibility
towards them on one hand, and so that we may emulate them and follow
their recommendations on the other.”
- His Lineage
He is ‘Abdul-Razzaq son of Muhammad son of ‘Abbas son of the scholar
Hasan son of the scholar Qasim son of Hassun son of Sa’id son of Hasan
son of Kamal ad-Din son of Husayn son of Sa’id son of Thabit son of
Yahya son of Duways son of ‘Asim son of Hasan son of Muhammad son of
‘Ali son of Salim son of ‘Ali son of Sabra son of Musa son of ‘Ali son
of Ja’far son of Imam Abul- Musa al-Kazim (‘a) son of Imam Ja’far
as-Sadiq (‘a).
His nickname, “al-Muqarram,” is the family name. The story behind this family name is that one of his grandfathers was sick in his feet on account of an ailment that exhausted him, causing him to be very thin, rendering him to house confinement. Before that incident, the family name used to be “al-Sa’idi,” after his grandfather Sa’id son of Thabit.
- His Birth and Upbringing
He, may Allah be merciful to him, was born in 1316 A.H. 1899 A.D.
‘Allama Shaikh ‘Ali Asghar Amadi learned from him as indicated in an
article by ‘Imad Zadah, editing manager of (Iranian) Khud magazine
which he wrote for the Tehran newspaper Nida-e-Haqq of the 29th of the
month of Ramadhan, 1370 A.H/July 4, 1951 A.D.
His father, Sayyid Muhammad son of Sayyid ‘Abbas, used to quite often
observe i’tikaf at Kufa's grand mosque, and he used to stay at Kufa
quite often.
But his grandfather on the mother's side, Sayyid Husayn, the scholar, looked after him with affectionate care and raised him Islamically just as the offspring of the people of knowledge and distinction are raised. He studied Arabic, the fiqh (Islamic jurisprudence) in its branches, and the ‘aqa'id (Islamic beliefs) and the queries relevant thereto. His grandfather's death in 1334 A.H/1916 A.D. agonized him a great deal, overburdening his general life and his efforts to make a living. He, therefore, had to withstand extreme hardships and face the cruelty of circumstances.
Yet all of that did not distract him from seeking knowledge and
attending research sessions with his mentors. He used to quite often
mention his father Sayyid Muhammad (who died in 1351 A.H/1932 A.D.)
well. His mother, a descendant of the progeny of Imam ‘Ali (‘a), was
very kind to him, and he was kind to her. She was a righteous woman who
used to recite the Holy Qur’an; she died in 1370 A.H/1951 A.D.
His uncle, Sayyid Mahdi son of Sayyid ‘Abbas, used to travel frequently
between various cities and visit his relatives, scattered throughout
Nu’maniyya, Diwaniyya, Hindiyya and elsewhere. This uncle, may Allah
have mercy on his soul, used to be a bitter opponent and a critic of the
‘Uthmanis (Ottomans), and he used to frequently criticize them for the
harm and oppression they were inflicting on the public till they
arrested him in Kuwait which he visited in 1334 A.H/1916 A.D. and hanged
him.
The ancestor of al-Muqarram's family is Sayyid Qasim who had moved from
al-Hasaka, where he had some real estate properties, to al-Najaf
al-Ashraf in order to be near the master of the awsiya. Another reason
was the fact that some of his family members were already residing at
al-Najaf as he recorded in some of his papers.
His departure took place in the second Hijri century (8th century
A.D.). Since he settled in the family's present house, he became very
much involved in seeking knowledge till he became one of Najaf's most
renowned personalities and dignitaries.
His house became the place where distinguished scholars met. He used to quite often hold commemorative ceremonies for Ahl al-Bayt (‘a) and majalis in their honour. He was a recognized genealogist, an imam of jama’a, and an author. Among his wrotings was a commentary on Al-Ansab by Abul-Hasan al-Fatuni al-’Amili who died in 1138 A.H/1726 A.D.
This commentary goes beyond tracing the names of fathers and grandfathers or stating one's family tree. Another commentary he wrote was for ‘Umdat al-Talib of Ibn ‘Anbah al-Dawudi al-Husayni who died in 828 A.H/1425 A.D. Our biographee, may Allah have mercy on him, did not discuss issues relevant to late genealogies, feeling too embarrassed to deal with their affairs.
But he was quite familiar with and fully knowledgeable of biographers
and narrators of Ahadith and those who branched out of the “origins;”
therefore, it was not hard for him to appreciate the significance of a
particular hadith or narration once he knew the false name of its
narrator, that is to say, the one who fabricated it, or his
characteristics whereby he was supposedly known.
We must not forget the fact that his grandfather on his mother's side,
Sayyid Husayn, who died in the late part of 1334 A.H/1916 A.D., was also
an imam of jama’a and one of those whose profession was teaching. His
uncle, Sayyid Ahmad son of Sayyid Husayn, who also died in 1334 A.H/1916
A.D., was a man of scholarship and distinction, and he fathered four
sons among whom Sayyid Ibrahim son of Sayyid Ahmad, who died in 1358
A.H/1939 A.D., came to be distinguished for his scholarship and virtues.
He was a far-sighted man, one whose fiqh was quite broad. Many of
those who acquired a lofty degree of scholarship were among his
students, and he studied for a lengthy period of time at the school of
Imam Shaikh Muhammad Husayn Al Shaikh ‘Ali Kashif al-Ghiťa’, may Allah
have mercy on him.
- His Mentors
- His grandfather, the pious and God-fearing scholar, Sayyid Husayn,
who died in 1334 A.H/1916 A.D. and who took care of raising and
educating him.
- The scholar/authority Shaikh Muhammad Riďa Al Shaikh Hadi Al Kashif
al-Ghiťa’ who died in 1366 A.H/1947 A.D. and who taught him Usul.
- The scholar/authority and faqih Shaikh Husayn al-Hilli al-Najafi,
may Allah expand his shade, who taught him sutuh in their respective
fiqh and Usul.
- The forgiven supreme religious authority Sayyid Muhsin Al-Hakim who
died in 1390 A.H/1970 A.D. and who taught him kharij al-fiqh
- The mujtahid authority Shaikh Agha Diya’ al-Iraqi who died in 1361
A.H/1942 A.D. and who taught him kharij al-Usul.
- The religious leader and the authority on fatawa Sayyid Abul-Hasan
al-Isfahani al-Najafi who died in 1365 A.H/1946 A.D. and who taught him
kharij al-fiqh and recorded his [progress] reports.
- The authority in fatawa Mirza Muhammad Husayn al-Naeeni al-Najafi,
who died in 1355 A.H/1936 A.D. and who taught him kharij al-fiqh and
Usul and recorded his [progress] reports.
- Ayatullah and the greatest mentor and today's authority Abul-Qasim
al-Khoei al-Najafi, may Allah expand his shade, who taught him fiqh
and Usul.
- As regarding the great mujtahid Shaikh Muhammad Jawad al-Balaghi, who died in 1352 A.H/1933 A.D., he used to hold the biographee in high esteem, quite often recognizing his status. Due to the similarity between both men's method of work and defense of the Shari’a of the Chosen One (S), the bonds between them were quite strong.
The forgiven biographee participated with the authority al-Balaghi in publishing Al-Rihla al-Madrasiyya and in co-writing Al-Huda li Din al-Mustafa. Al-Balaghi's personality filled his soul with admiration and respect with regard to many situations wherein loyalty to Ahl al-Bayt (‘a) openly manifested itself.
You can notice this from reviewing what he recorded by way of comment on
al-Balaghi's poem in the appendix to this book and on many other books
which he had bought from him, such as the biographee's editing of a copy
of Al-Rihla al-Madrasiyya and his procurement of Ahmad's Musnad,
which he indexed and marked with a statement indicative of his
admiration for al-Balaghi's personality.
As regarding the forgiven authority in fatawa Shaikh Muhammad Husayn
al-Isfahani al-Najafi, who died in 1361 A.H/1942 A.D., the biographee
cherished his company and learned from him lessons in philosophy and
‘ilm al-kalam. In response to Sayyid al-Muqarram's desire, the
forgiven Shaikh al-Isfahani wrote his monumental poem in honour of the
Infallible Ones (‘a), titled Al-Anwar al-Qudsiyya.
Despite the fact that the poet was a professor of philosophy who had filled this poem with rational philosophical terms, it came easy in its structure, pure in themes and meanings, sweet to the ear in its musical tone.
We know that philosophy, due its complex terminology, taxes any poem,
leaving it anything but poetry, yet the forgiven al-Muqarram used to
quite often recite some of it during many majalis which he used to
hold in memory of the Infallible Ones (‘a). This book, Maqtal
al-Husayn, does not overlook this poem, and in the chapter containing
eulogies, you will find some of it in praise of Imam al-Husayn, peace be
upon him.
The authority Shaikh ‘Abdul-Rasul son of Shaikh Sharif al-Jawahiri, who
died in 1389 A.H/1969 A.D., may Allah fill his grave with noor, was a
role model of piety and integrity and on the highest plains of purity of
the soul and righteousness.
The biographee kept him company, and the Shaikh was one of those who were known for their ijtihad and lofty scholarly status. Our master al-Muqarram maintained a close tie with him especially when major questions and intricate researches were discussed. I once asked my virtuous friend professor al-Hajj Yahya al-Jawahiri, who used to attend their meetings, about the nature of the researches discussed by the Shaikh [al-Jawahiri] and the Sayyid [al-Muqarram].
He answered me by saying that the forgiven al-Muqarram used to introduce
arguments known as ishtibahat (confusing issues) to the great Shaikh
relevant to the latter's book Al-Jawahir, and that the faqih Shaikh
‘Abdul-Rasul used to endorse them and attract his attention to his
observations with regard to some of the questions discussed in
Al-Jawahir.
** **
- The Status of his Scholarship
I do not find this topic permitting me to discuss the Sayyid's
scholarly status because he is my father, but if the reader wishes to
discern such a status, he will be able to do so from examining the list
of books he had written. In his manuscripts, as well as in published
works, there is a wealth for the researcher and a hamlet for the seeker,
let alone the scholarly “licenses” awarded to him by the greatest of
scholars and which are preserved besides his manuscripts. But the Sayyid
never bragged about them, and I am not sure what their effect on his
psyche was.
As regarding the Introductions which he wrote for many published books,
in addition to the researches and commentaries embedded in Al-Dirasat
by Sayyid ‘Ali al-Shahroodi, may Allah have mercy on him, which are
edicts issued by our master al-Khoei, in addition to another of his
books titled Al-Muhadarat fi al-Fiqh al-Ja’fari (lectures in the
jurisprudence of Imam Ja’far as-Sadiq[‘a]), all these indicate the
intellectual caliber and the brilliance the biographee used to enjoy,
add to that his diligence as he turned the pages of numerous references.
I am inclined to think that he assisted many contemporary researchers in
Najaf who wrote famous books, and he may have provided them with entire
chapters for their books. He did all of that as a service to knowledge
and to those who seek it. Let me provide you here with what Shaikh
Muhammad Hadi al-Amini, son of the forgiven authority al-Amini, has
said,
The authority, Sayyid al-Muqarram, was a flowing ocean not only of
fiqh and its basics, but you also find him delving into hadith,
literature, philosophy, education and divine wisdom. He was the ultimate
end of the seeker and the refuge of the one in need. His education was
broad, his knowledge abundant, and he was frank in everything he said
and did...
One single book of his suffices to provide you with a clear idea about his living education wherein his genius is manifested. Despite all his wealth of knowledge and exhaustion of research, he never let pride take control of him, nor did he permit conceit to entertain his mind. For this reason, you always find him most humble, providing you with what he has as though he is taking from you.[^1].
- His Style
Researchers' methods depend on clarity, elucidation, argumentation, and
glaring evidence. If we study the author's books, how will his writing
style appear to us?
Most likely, if you examine his books in their various topics, and the
comments that he had written for others, or the Introductions he wrote
for great scholars, you will no doubt find the mark of clarity and the
stamp of glow as basic ingredients of their structure. We do not forget
that the research whereby his books are characterized is indicative of a
study, an examination and an in-depth comparison.
This requires him to read the texts in their various connotations together with what critics and narrators have commented about them as well as a review of the personalities of their authors. Having done all of this, the text may either stand on solid grounds, or it may collapse. It is upon such a premise that his book Tanzih al-Mukhtar al-Thaqafi, and also his great book Sayyida Sukayna, in addition to his manuscript Naqd al-Tarikh fi Masa'il Sitt, are based.
The writing style of his time depended on the use of rhymed prose, decorative diction, and the charging of the structure with whatever symbols, signs, and other things that over-burden the statement, all of which are avoided by modern Arabic style. Yet his style is free of all of these things.
He, rather, relied upon deduction and good comprehension; therefore, his
books are based on the originality of thought, the detail in narrating
the facts, and on portraying the thoughts. You find him leading you to
accept the serious issue that he raises. This book, Maqtal al-Husayn,
is full of such issues. Sayyid Husayn never stops researching, studying,
analyzing, and comparing. Then he says, “We, thereupon, conclude from a
fiqh standpoint that..., etc.”
- His First Book
The intensity of his love for Ahl al-Bayt, peace be upon them,
stimulates him, when he reads a book, to pick from it the tales and
traditions which point out to something relevant to them or to their
opponents, then he incorporates such bits and pieces into a dissertation
which we can describe as “incomplete” and which researchers describe as
“research's raw material.” Often, he presents such collected material to
one who finds it to be of interest to his own research.
He once came to know that the orator and poet, the forgiven Shaikh Hasan Sabti, had composed a lengthy poem about the Infallible Ones (‘a) which he called Al-Kalim al-Tayyib or Anfa’ al-Zad li Yawm al-Ma’ad, so he explained it saying, on the onset, “This is the first of my writings after which I wrote about Zayd the martyr.”
At its conclusion, he said, “I wished to summarize it but was unable to
do so because of my very busy schedule.” He dedicated himself to
explaining and commenting on it, clarifying any part which needed to be
expounded, but he, may Allah have mercy on him, did not consider it as
one of his books because the explanation was not based on his own basic
effort; so, he was not concerned about it.
His first published book was Zayd al-Shahid (“Zayd the Martyr”) to which he appended his dissertation titled Tanzih al-Mukhtar al-Thaqafi. Zayd al-Shahid is a book that details the biography of Imam al-Sajjad, peace be upon him.
He did not indicate in the Introduction his reasons for writing it, and I think his genuine love for the revolution of Imam Husayn (‘a) motivated him to write it and to discuss how the oppressive government of the Umayyads came to an end, and also due to the abundant similarity between its stand and that of the revolution of the Father of Martyrs (‘a).
The book is full of many issues that hired pens have fabricated in order to support the government of the Umayyads. We are not concerned about this issue as much as we are about pointing out the following: The book was published in the 1930s, and at the time, it was regarded a shame that a scholar should busy himself with issues unrelated to fiqh and Usul.
His action would be regarded as self-demeaning, undermining his status and prestige. But the biographee broke the iron locks that prohibited a learned scholar from researching and actively seeking to publish and comment or critique a book written by our prominent scholars of the past generations. For this reason, those at the scholarly Hawza felt uneasy upon seeing one of their most notable scholars seeking to research issues that had no relevance to fiqh or to Usul.
Amazement intensified at the hawza to see a book by Shaikh ‘Abdul-Husayn al-Amini titled Shuhada’ al-Fadila (“Martyrs of Virtue”), so the investigative researcher, Agha Buzurg, came to publish his great encyclopedia titled Al-Thari’a, the first volume of which was printed by Najaf's presses. They were preceded in doing so by the forgiven trusted authority Shaikh ‘Abbas al-Qummi who published his precious book Al-Kuna wal Alqab.
The Publishers' Club critiqued Sayyid al-Radi's book Haqa’iq
al-Ta’wil, the valuable Introduction for which was written by the
authority scholar and poet, Shaikh ‘Abdul-Husayn al-Hilli... Thus did
the men of distinction and prestige become accustomed to this type of
writing and study.
Other works, or say studies, followed, and it was then decided that the
dust accumulated by forgetfulness and negligence should no longer cover
the author's books especially since the presses, the publishers, and the
readers welcome such books with a great deal of pleasure. It was then
that public and private libraries came to acquire it, and those who
benefit from scholars' researches abounded.
- Maqtal al-Husayn, the Book
A poet has said:
Your calamity has made us forget ours that were
And is sure to make the ones to come easy to bear.
This poet is simply referring to the Karbala’ tragedy, for it certainly
is the greatest of all tragedies, the most momentous of all catastrophes
that befell the Progeny of the Chosen One (S). The series of disasters
that accompanied the march undertaken by force by the members of the
House of Revelation from Medina to Iraq, then to Syria, could cause
anyone's heart to swell and bleed.
The glorious Imams (‘a) used to always urge their followers not to forget it and to do everything they could to keep it alive in their memory saying, “Keep our cause alive! May Allah have mercy on whoever keeps our cause alive!”
Therefore it was accompanied by chapters where the narration played an
important role, stamping it with a very sober and emotionally exciting
stamp, one that excites what the souls hide and the minds conceal. The
hearts of the Shi’as are sorely distressed and are filled with
profoundly sad thoughts filled with frightening images. The hearts are
filled with outrage at everyone who committed that heinous crime.
Prominent historians wrote down what they heard and recorded what came
to their knowledge. As a result, many things found their ways (to print)
which good taste rejects and which do not agree with what the Imams
themselves, peace be upon them, had narrated, nor do they agree with the
truth This comes from our own party.
We (Shi’as) have added a great deal to the Karbala’ events and to the events that followed. As regarding the enemies of Ahl al-Bayt (‘a), these took to falsifying and distorting the facts! Thus has the calamity passed; centuries passed by while it is still standing and will continue to be so till the Day of Judgment. Yet we have to remove the curtain from what was hidden and veiled.
We have to narrate authentic events and undermine everything that does
not agree with the foundation upon which the uprising of the Master of
Martyrs (‘a) was based in his bloody struggle to depose those who killed
the Sunnah while keeping the bid’a alive.
Does not amazement stir you to accept the narration of Hameed Ibn
Muslim who appears as a soft-hearted man on the battlefield while he was
one of those who accompanied the severed head of Abu ‘Abdullah, peace be
upon him, as it was being displayed in Kufa and Syria and, at the same
time, set aside Karbala's events and not learn them from the ones to
whom they took place and upon whom its calamities were piled up?
And who is “Abul-Faraj” anyway?! He is a supporter of the Umayyads and
one of their kinsfolk who depends in his narration on those who follow
al-Zubayr or on Umayyads who all are the enemies of Ahl al-Bayt, peace
be upon them! In his famous Tarikh, al-Tabari quotes most of his
narration from al-Suddi and Mujahid and others while learned people know
exactly who al-Suddi is. Yet he is quoted narrating the events at
Karbala'! It is for all of these reasons that the forgiven biographee
stood to write his book, Maqtal al-Husayn.
This book refers to and exposes a large number of quotations that do
not stand on any foundation. Through comparison and examination, he
nullifies the narrations transmitted by many narrators for many, many
years.
This book contains in its footnotes researches relevant to the fiqh,
language, and literature in addition to numerous researches of many
expressions related to narrations that contradict even those who
narrated them. The reader will find in it an overflow of references upon
which the biographee relies to verify and research the Karbala’ epic.
The Karbala' epic contains numerous names of men, women, and children
in which there is a great deal of confusion with regard to both the
names and the ones to whom they were attached.
The author removed such confusion. Do you know that those who refer to
Umm Kulthum are actually talking about Zainab, the wise lady?! And can
you imagine that “Umm al-Baneen” was not living during the time of the
tragedy and that the poetry recited by the thakirs has no share of the
truth?! Read, for example, this one:
Do not call upon me, O Umm al-Baneen,
You only remind me of the lions in their den.
So we narrate the event and thus side with Marwan, the wazigh,[^2]
unwittingly presenting him as a soft-hearted man with tearful eyes! And
what do you know about the one who slaughtered al-Husayn (‘a), namely
Shimr, about his lineage and nature, and about governor ‘Ubaydullah (Ibn
Ziyad)? The Sayyid derives legislative injunctions from the conduct of
Imam Abu ‘Abdullah (‘a) and from his statements in his sermons.
You find all of this in Maqtal al-Husayn, and you find many other
causes which I myself am reluctant to present to you, but your soul
pushes you, O reader, to be familiar with them, and to sift the contents
of this book just as we proudly introduced its precious topics to you.
- His Legacy
A. His Published Books
Zayd al-Shahid (biography)
Al-Mukhtar Ibn ‘Ubayd al-Thaqafi (critique and study)
Sayyida Sukayna (research)
Maqtal al-Husayn (‘a) (history book and research)
Al-Siddiqa Fatima (‘a) (biography)
Imam Zayn al-’Abidin (‘a) (biography)
Imam al-Riďa (‘a) (biography)
Imam al-Jawad (‘a) (biography)
Qamar Bani Hashim: al-’Abbas (‘a) (biography)
‘Ali al-Akbar (‘a) (biography)
Al-Shahid Muslim Ibn ‘Aqil (biography)
Sirr al-Iman fil Shahada al-Thalitha (events and study)
Yawm al-Arba’in ‘indal-Husayn (dissertation) (altruism and expressions of compliance)
Al-Muhadarat fil Fiqh al-Ja’fari (commentary and research of a book by Sayyid ‘Ali al-Shahrudi)
B. Introductions and Prefaces for Legacy Books
15. Dala'il al-Imama (by Ibn Jarir al-Tabari al-Imami)
16. Al-Amali (by Shaikh al-Mufid Muhammad Ibn Muhammad Ibn al-Nu’man
al-’Ukbari)
17. Al-Khasa’is (by al-Sayyid al-Radi)
18. Al-Malahim (by Sayyid Ahmad Ibn Tawus)
19. Farhat al-Ghari (by Sayyid ‘Abdul-Karim Ibn Tawus)
20. Ithbat al-Wasiyya (by al-Mas’udi)
21. Al-Kashkul (by Sayyid Hayder Ibn ‘Ali al-’Ubaydi al-Husayni
al-’Amili)
22. Bisharat al-Mustafa (by ‘Imad ad-Din al-Tabari al-’Amili)
(commentaries and remarks)
23. Al-Jamal (by Shaikh al-Mufid) (commentaries)
C. His Manuscripts
** **
Al-Munqith al-Akbar - a research
Al-Hasan Ibn ‘Ali (‘a) - a research
‘Ashura fil Islam - a critique and a history book
Al-A’yad fil Islam - a history book
Thikra al-Ma’soomeen (some of its volumes are in print) - a history book
Zainab al-Aqila (peace be upon her) - a biography
Maytham al-Tammar (dissertation) - a biography
Abu Tharr al-Ghifari (dissertation) - a biography
‘Ammar Ibn Yasir (dissertation) - a biography
Naql al-Amwat fil Fiqh al-Islami - a research
Naqd al-Tarikh fi Masa’il Sitt - a research and an analysis
Halq al-Lihya - a critique
Dirasat fil Fiqh wal Tarikh - a research and an analysis of traditions
Raba'ib al-Rasul - a history book and a research (detailing the Prophet’s step-daughters, i.e. Khadija’s daughters by her previous marriages)
Al-Kuna wal Alqab - biographies
Hashiya ‘alal Kifaya by Shaikh Muhammad Kaďim al-Khurasani -Usul
Hashiya ‘alal Makasib by Shaikh Murtaďa al-Ansari - fiqh
Nawadir al-Athar - sundry causes
Yawm al-Ghadir or Hijjat al-Wada’ - a history book
His Loyalty to Ahl al-Bayt (‘a)
There is no treasure greater than one's life, nor even death in loving
Ahl al-Bayt (‘a), nor is there anything more precious, when all material
possessions are lost, than acquiring their love and the security of
their intercession and, ultimately, the reward in the life hereafter of
being a resident in their neighborhood, nor more than nearness to them.
People may all grow up loving them and being loyal to them, but the
degree of such an attribute varies among them.
One may be contented with attending their majalis, whereas someone
else insists on nothing less than holding such majalis for them.
Another person may accept to be present at their shrines or to travel to
visit such shrines, whereas another is active in urging people to do so,
and he may even spend of his own wealth on facilitating the pilgrims to
visit their mausoleums, peace be upon them.
Our master, the biographee, was adorned by all of these activities
combined. He grew up and was raised to find himself in a house where
many occasions were held in honour of Ahl al-Bayt (‘a). So did he
observe his grandfather, Sayyid Husayn, doing: meeting with people to
discuss or produce a great deal of their literary production. He found
his grandfather, may Allah have mercy on him, full of loyalty to them,
so he added his zeal to that of his own.
He waited for the opportunity to hold majlis even for those who
expressed their loyalty for Ahl al-Bayt (‘a) and who followed in their
footsteps and were executed or died in exile after having persevered,
and there are many such persons. His manuscript, Nawadir al-Athar,
contains poems delivered by poets who attended their merry occasions.
Holding a majlis to bring their legacy to memory did not suffice him;
active efforts to disseminate their views and to explain their ways of
life and conduct did. He did so through the lectures that he delivered
at meetings he held in the company of his brethren and friends during
the month of Ramadan. Thus did I see the house full of them, and the
research is repeated one night after another, one month of Ramadan after
another, and so on...
As regarding his pen and how he utilized his time, his books listed
above, which he left behind him, provide sufficient testimony. We plead
to the most Exalted One to assist the efforts to circulate them among
people. The greatest of his manuscripts is Al-Munqith al-Akbar (the
greatest saviour), meaning Muhammad (S), and also Al-Imam al-Hasan
(‘a). It has been more than thirty years since he wrote both of them.
Another is Naqd al-Tarikh fil Masa’il al-Sitt, a book that he used to
mention quite often.
- His Poetry
The biographee neither composed good quality poetry, nor did he
memorize nor critique poetry. Yet he, may Allah have mercy on him,
appreciated it very much especially if it was in honour of Ahl al-Bayt,
peace be upon them.
He used quite often to cite the poetry of those who lauded Ahl al-Bayt
(‘a) and incorporate it in his works that discuss them, peace be upon
them, in order to bring such poetry to life. As far as he is concerned,
we are not aware of him composing poetry except very little such as a
few lines, for example, in praise of Abul-Fadl al-’Abbas, peace be upon
him, where he pleads to Allah through him to remove his ailment:
O father of al-Fadl! O eyesight of al-Husayn!
O caretaker of the caravan on its march!
Do you shun me, the gracious that you are,
And the refuge for whoever seeks protection?!
Among his poetry are lines that he composed in praise of the Prophet
(S) and his pure Progeny (‘a) the composition of which he did finish;
among them are the following:
We praise You, Lord, Who honoured
This whole existence with the Chosen one:
Muhammad and his good Progeny,
The path of guidance, who suffice the seeker,
Who guide whoever strays from the right way
To the path of righteousness and wilaya.
and also:
In their hadith, Ahl al-Bayt said:
Whoever praises us in a verse of poetry
Allah will assist him through His Holy Spirit
And all doubt from him will He remove;
So I liked to rhyme what the scholars
Of authentic traditions did record
Of merits of the Prophet's Purified Progeny
Those put in charge by the Lord.
- How His Life was Concluded
The author, may Allah have mercy on him, suffered a great deal from
harsh living conditions and the agonies of life. He took his stride in
life with pride and dignity. He retained a sufficient measure of
self-respect not to lower himself and do what was not becoming of him or
what would jeopardize his studies or his performance as a teacher.
I’tikaf preoccupied him a great deal, and he was satisfied from this
life with attaining wisdom.
Ayatullah Abul-Hasan al-Isfahani, the leading theologian, may Allah have mercy on him, very much desired that he should visit him and be his representative at one of the major cities of Iraq so that he would be able to earn means of a comfortable life, but such an offer did not rest well with him!
Such a role did not appeal to him, and he deep down felt satisfied with
what Allah, the most Exalted One, had allotted for him, accepting
whatever means of livelihood at his disposal. His main concern was to
acquire more and more knowledge and satisfy himself with its treasures
of minute legacies. Having worked very hard and with persistence, he
acquired a respectable status among people of distinction.
He, may Allah have mercy on him, used to talk about such wishes desired
for him by religious authorities, and he used to justify his having
rejected their offers by saying that once the means of ease and luxury
were available, one would not be able to control his worldly desires,
and he might find himself involved in other things.
Such justifications and other matters that he did not express were
behind his refusal, and he preferred to remain silent rather than
discuss them.
As regarding his physique, he was thin and straight. During his last
days, when various types of ailments assaulted him from all directions,
he used to struggle to stand straight with his head upright. It very
much pleased him to hold majlis on various occasions for the pure
Imams (‘a) and for their faithful followers.
His belief in them and in their special status with Allah often prompted
him to seek their intercession to remove his affliction. Why would he
not do so? Did not Imam Abul-Hasan ‘Ali al-Hadi (‘a) order Abu Hashim
al-Ja’fari to ask someone to pray for him at the gravesite of the Master
of Martyrs?
He, may Allah have mercy on him, maintained quiet nerves, yet he would
become agitated upon seeing something which he did not like or hear. He
was emotional and tearful whenever he heard the tragedy that befell the
progeny of the Messenger of Allah, peace be upon him and them, so he
would seek intercession with Allah, the most Exalted One, through their
status with Him to remove his hardship and repel the harm from him.
He had a firm conviction that Allah, the most Exalted One, did not
extend his life-span except through them, for even one of the ailments
that befell him was sufficient to put an end to him. Thus did he remain
till death overtook him on Muharram 17, 1391/March 15, 1971; so, may
Allah grant him His ridwan and generous rewards. One of the most
interesting eulogies written about him is a poem composed by Shaikh
Ahmad al-Wa’ili in which he recorded his year of death as follows:
Oh, ‘Abdul-Razzaq, the brilliant mind,
The spirit of Iman and of conduct!
A grave in which you reside
Is a garden where you will lodge
Till the Day of Meeting.
So when you are brought back to life,
Your good deeds shall surround you:
White, sweet in their shine
And spread like the field of the Taff
For which you recorded for Husayn
And for his family and the companions
Pages of depth and scrutiny that revile
The souls of those who aspire
To acquire every precious thing.
About Husayn you wrote, and him you shall meet
And see the over-brimming Pool and the Waiter!
These shall intercede for you for sure,
And what the Lord has for you is even more.
Hopeful of your Lord's rewards, record:
O servant of al-Razzaq you went away,
O to al-Razzaq did you go!
(1391 A.H/1971 A.D.)
[^1]: This excerpt was published in issue No. 17 of Al-’Adl Najafi magazine of Sha’ban 14, 1391/October 5, 1971
[^2]: He was called so by the Messenger of Allah (S). (N.Tr.)