Who Is Mohsin Ibn Ali (a.s.)?

Mohsin Ibn Ali (a.s.) is the third son of Ali (a.s.) and Fatimah (s.a.) after Hasan (a.s.) and Husain (a.s.). He is also referred to as Mushabbar which is also the name of Prophet Haroon Ibn Imran’s (a.s.) third son. He was no more than six months foetus at the time of the attack. (Al-Hidaayat al-Kubra, p. 407, Behaar al-Anwaar, vol. 53 p. 19)

Mohsin Ibn Ali (a.s.) was the least involved in the business of politics and machinations which the attack on Fatimah’s (a.s.) was all about. He was not concerned with anything that transpired on that day and no one who had any grouse with Ali (a.s.) and Fatimah (s.a.) had an argument against Mohsin Ibn Ali (a.s.). Even those who debate about the infallibility of Ali (a.s.) and Fatimah (s.a.) fall silent when the infallibility of an unborn child is raised because they have no answer.

Therefore, although the entire attack on Fatimah’s (s.a.) house was illegitimate, the attack on Mohsin Ibn Ali (a.s.) in many ways was the most illegitimate part of the attack.

Just like this vicious attack laid the foundation of another murderous attack 50 years later in Karbala, it is perhaps Mohsin Ibn Ali’s (a.s.) martyrdom to safeguard the infallibility of his parents (a.s.) that inspired his nephew Ali Ibn Husain (al-Asghar) to wage a battle against the enemies in Karbala to safeguard the infallibility of his father Imam Husain Ibn Ali (a.s.). Imam Husain (a.s.), of course, is unique among the oppressed ones as he is the only one present on the scenes of both the attacks – one on his parents and brother and the second on his children, nephews and another brother.


It is perhaps the powerful influence of Mohsin Ibn Ali’s (a.s.) martyrdom that has led some Muslims to deny his death in the attack, attributing it to other causes. This is clearly a campaign based on misinformation or lack of information that is similar to the campaign to deny the attack on Fatimah’s (s.a.) house altogether. The attack on Fatimah’s (s.a.) house has no justification whatsoever and therefore the only way out is to deny it altogether.

Of course, the biggest blow to the deniers is the martyrdom of Fatimah (s.a.) and Mohsin Ibn Ali (a.s.) in the aftermath of the attack. It is widely documented that both (a.s.) were martyred as a result of the attack; Mohsin Ibn Ali (a.s.) instantly and Fatimah (s.a.) a few days later.

Documentary evidence of Mohsin Ibn Ali’s (a.s.) Martyrdom

There are several well-documented narrations to establish Mohsin Ibn Ali’s (a.s.) martyrdom from the attack on Fatimah’s (s.a.) house. Those interested in seeking the truth of the matter should not be surprised to find scores of scholars and historians from across eras and predispositions (Shia and Sunni) record the martyrdom of Mohsin Ibn Ali (a.s.) in a manner that puts the issue beyond doubt.

A) Mohsin Ibn Ali’s (a.s.) Martyrdom in the Holy Quran

Since the first place to look for evidence of a belief or concept is in the Noble Quran, we must turn to this divine book for evidence of Mohsin Ibn Ali’s (a.s.) martyrdom. And evidence of this event appears in the 8th and 9th verses of Surah Takweer (81):

‘And when the female infant buried alive is asked, for what sin she was killed.’

Mufazzal Ibn Umar, the respected companion and special deputy of Imam Sadiq asked Imam (as) – What is your opinion about these verses?

Imam (a.s.) informed: “O Mufazzal, by Allah, ‘Maudato’ (i.e. infant) in this verse means Mohsin and surely he is from us and not others. Those who claim otherwise are lying.
Then Imam (a.s.) elaborated (on the events on the Day of Resurrection) – Fatimah, the daughter of the Allah’s Messenger will supplicate – O Allah fulfill Your Promise and Your Pledge with me with regards to those who oppressed me, usurped my rights, struck me and distressed me with regards to all my children.
On hearing this, all the angels inhabiting the seven heavens, the carriers of the Throne and all those residing in space and the inhabitants of the earth and under the layers of the earth will lament and wail in front of Allah. Then, none will remain from those who oppressed us and killed us and those who were pleased at our oppression except that he will be killed.”

(Behaar al-Anwaar, vol. 53 pp. 23-24)

B) Mohsin Ibn Ali’s (a.s.) Martyrdom in Supplications

Apart from the Holy Quran, supplications of the infallible guides (a.s.) are reliable sources of beliefs and concepts. The martyrdom of Mohsin Ibn Ali (a.s.) finds mention even in supplications. In the renowned Supplication of Sanamay-e-Quraish, we implore Allah to curse the oppressors (of Ahle Bait a.s.) for every foetus that they have destroyed.

(Misbaah al-Mutahajjiid by Shaykh Taqi Al-Deen Ibraheem al-Kaf’ami (r.a.) p. 731)

Over here, the reference to the oppressors who attacked Fatimah’s (s.a.) house resulting in Mohsin Ibn Ali’s (a.s.) martyrdom is obvious.

C) Mohsin Ibn Ali’s (a.s.) Martyrdom from Sunnah and History

1. Allamah Muhammad Baqer Majlisi (r.a.) records in Behaar al-Anwaar vol. 43 p. 171 on the authority of Abu Baseer who relates from Imam Jafar Sadiq (a.s.), ‘Fatimah’s (s.a.) death resulted from being pierced by the sword which claimed (the unborn) Mohsin’s life. The perpetrator of this crime was Qunfuz, who was acting on his master Umar’s explicit command…’
2. Ibn Shahr Aashob al-Sarvi al-Mazandarani in vol. 3 p. 132 records from Al-Maarif of Ibne Qutaybah al-Dainoori (reputed Sunni historian) – “The following were Fatimah’s children – Hasan, Husain, Zainab, Umme Kulsum and Mohsin Ibn Ali who was killed by Qunfuz Adawi (i.e. from Bani Adi, the same tribe as Umar Ibn Khattaab).”
3. Masoodi records in Isbaat al-Wilaayah p. 142 – “They attacked Fatimah’s (s.a.) house. They crushed the Chief of All Women behind the door so violently that it resulted in the miscarriage of Mohsin.”
4. Muhammad al-Shahrastaani reports in Al-Milal wa al-Nehal vol. 1 p. 57 (Beirut Edition) – “Umar struck Fatimah violently in the abdomen (on the Day of Allegiance) so much so that she fell on her abdomen (resulting in the infant’s death).”
5. Abu Abdillah Shams al-Deen al-Zahabi records in Mizaan al-Etedaal vol. 1 p. 139 – “Undoubtedly Umar kicked Fatimah so much so that it led to Mohsin’s miscarriage.”
6. Allamah Khalil Ibn Aybak al-Safadi in Al-Waafi be al-Wafiyyaat vol. 6 p. 17 records – “The Motazelah sect is of the view that on the Day of Allegiance Umar undoubtedly struck Fatimah so much so that Mohsin was killed.”
7. Abdul Qadir al-Tamimi al-Baghdadi in Al-Farq bain al-Faraaq p. 107 records on the same lines as above.
8. Sadr al-Deen Ibraheem Ibn Sa’d al-Deen Muhmmad al-Hammuee in Al-Faraaed al-Simtain vol. 2 p. 35 records on the authority of Ibne Abbas who heard the Prophet (s.a.w.a.) prophesize – ‘…it is as if I see grief and anxiety entering my daughter’s house, her respect being violated, her rights being usurped, her inheritance being denied to her, her unborn being miscarried and (in this moment of distress) she will call out – O Muhammad, but no one replies to her pleas.’

Conclusion

An unbiased view of the various references from the Majestic Quran, the Prophet’s Sunnah and history recorded by scholars and historians across eras and sects (viz. Sunni and Shia) should make it obvious to those seeking the truth that Mohsin Ibn Ali (a.s.) was martyred by the mob that attacked Fatimah’s (a.s.) house only a few days after the Prophet’s (s.a.w.a.) demise.

Accursed Killers of Imam Hussain (A.S.) in Traditions

The book "Nafasul Mahmoom" (The sigh of the aggrieved!) is a compre­hensive work authored by the eminent traditionist Shaikh Abbas Qummi (a.r.) (d.1359 A.H./1940 A.D.) who has compiled it quoting from various authorita­tive books. Nafasul Mahmoom forms the basis of reference for contemporary authors, researchers, histor­ians and orators (Zakereen) and is acclaimed by one and all.

The second section of first chapter has around 40 traditions about the merit of mourning over the afflictions of Imam Husain (as), the reward of invoking curse upon his murderers and prophesies regarding his martyrdom. We present some traditions about the accursed killers of Imam Husain (as).

Tradition 36 

Through successive chain of transmitters reaching the Noble Traditionist Mohammad bin Ali bin Shahr Ashob Sarawi (May Allah enlighten his grave), who relates from Ibne Abbas, that one day Hind (the wife of Abu Sufyan) called up Ayesha to ask the Prophet regarding the interpretation of a dream.
The Prophet told her to relate as to what she had dreamt. She said, "I saw a sun rising over my head and a moon emerging from my interior. A dark star came forth from the moon and attacked the sun. A small (bright) star which has emerged from the sun had been swallowed up by the dark star, engulfing the entire horizon into darkness. Then I saw that numerous stars have appeared in the heavens, while the earth was filled with dark stars who have engulfed the horizon entirely."

When the Prophet heard this, tears started flowing from his eyes and he ordered Hind to go away twice saying, 

"O enemy of Allah! You have renewed my sorrow and have informed me of the death of my beloved ones."

When she went away he said, "O Allah! Send your curse upon her and her progeny."

When he was asked regarding the interpretation of the dream he said,

"The sun which had risen over her head is Ali ibne Abi Talib (a.s), while the moon (which emerged from her interior) is Mu'awiyah the seditious, trans­gressor and denier of Allah. And the darkness which she refers to and the dark star which emerged from the moon and attacked the small sun (the bright star) which came forth from the sun and swallowed it, and the entire world turned dark. It's interpretation is that my son Husain will be mur­dered by the son of Mu'awiyah, because of which the sun will turn black (in grief) and the entire horizon dark. While the dark stars which have en­gulfed the entire earth are the Bani Umayyah."

Tradition 34 

Through successive chain of transmittors reaching Shaikh Mufeed, who re­lates from Abul Hakam, who says that, I have heard from my teachers and other scholars, that once Imam Ali (a.s) delivered a sermon in which he said,

"Ask from me whatever you desire before you may fall short of me. By Allah! Will you not ask me regarding the group of people who have led astray a hundred people, or who have captivated a hundred people, but I will inform you about them as to who is the instigator and who will admin­ister it until the day of Qiyamah."

A man arose and asked, "Tell me as to how many hair are there in my head and beard"? Imam Ali (a.s) replied,

"By Allah! My friend the Messenger of Allah (s.a.w.s) has related to me regarding what you have asked me. An Angel is seated on the edge of the hair of your head who curses you, and on each hair of your beard a devil is seated who instigates (and invites you towards evil and immorality). And a child in your house will be the murderer of the son of the Holy Prophet, and this sign is a truthful proof about that which I have informed you. And otherwise I would have also told you regarding what you questioned me, but proving that is difficult (to count the hair). But the proof regarding it is what I have informed you regarding the curse upon you and your accursed son."

At that time his son was small and was crawling on his feet. And when Imam Husain's situation reached thus, he became the commander for his murder and whatever Imam Ali (a.s) had predicted took place.

[ It is related by Ibne Babawayh, that the one who questioned was Sa'ad bin Abi Waqqas whose son was Umar, who commanded the forces at Karbala. While Ibne Abil Hadeed says that he was Tameem bin Usamah bin Zuhayr bin Durayd Tamimi and his son's name was Haseen, one of the commanders in the troops of Yazid at Karbala. In another tradition the name of the father of Sinan bin Anas is quoted.]

Tradition 19

Through successive chain of transmitters, the Noble Shaikh Ja'far bin Qawlawayh relates with his chain of authorities from Dawood Raqqi, who says that once I was in the presence of Imam Ja'far as Sadiq (a.s) when he asked for water to drink. When he drank it, grief overtook him and his eyes became full of tears. Then he said,

"O Dawood! May Allah's curse be upon the murderers of Imam Husain (a.s). There is no servant (of Allah) who drinks water and remembers Husain and curses his enemies, except that Allah writes one lac virtues in his record, and forgives one lac sins of his, and elevates his position one lac times. It is as if he has freed one lac slaves, and on the day of Qiyamah he shall arise satiated."

Tradition 20 

Through successive chain of transmitters, the Honourable Shaikh Abul Qasim Ja'far bin Qawlawayh relates from the Noble Shaikh, the Trustworthy (Au­thority) of Islam, Mohammad bin Ya'qoob Kulaini, who relates with his chain of authorities from Dawood bin Farqad, who says that I was seated in the house of Imam Ja'far as Sadiq (a.s) when we saw a pigeon (called Zaghabi) humming. Imam turned towards me and asked,

"O Dawood! Do you know what this bird is saying?"

I replied in the negative. Imam said, 

"It curses the murderers of Imam Husain (a.s), thus preserve such pigeons in your houses."

May Allah give us taufeeq to curse the enemies of Ahle Bait (as) in every hour of our life.

Accursed Ones In Ziarat Ashura

Introduction

Among the Ziyaraat that have reached us from authentic sources, Ziyarate Ashura enjoys a special status. Reciting this Ziyarat for forty consecutive days is very effective in having ones needs fulfilled. This Ziyarat envelopes in it treasures of recognition and blessings. Let us ponder over some of the finer aspects of this Ziyarat.

The Accursed Ones

Ziyarate Ashura is replete with invocation of curses (la'an) on and distancing oneself (bara'at) from the enemies of Islam and those who oppressed Ahlebait (a.s). We find that cursing in this Ziyarat is both general and particular in nature. In other words some of the oppressors are cursed directly by using their names like Yazid and Muawiyah whereas it also, with a blanket curse, curses every person with certain dispositions. Let us list them in detail.

Those who have been cursed directly using their names or that of their tribes.

Individuals:

These include Abu Sufyan, Muawiyah, Yazeed, Shimr, Umar ibn Saad, Son of Marjanah, the first, second and the third illegitimately chosen caliphs and Ubaidullah ibn Ziyaad.

Progenies and Tribes:

The progenies and the descendants of Marwaan, Umayyah, Abu Sufyan and Ziyaad have also been cursed in this Ziyarat.

Those who fall under the Blanket curse:

This is a detailed list and very important for us because it mentions the nature and qualities of the people who deserve divine wrath and have been cursed in this Ziyarat. This is not limited to those accursed oppressors who fought and martyred Imam Husain (a.s) in Karbala but it crosses the era of Muharram of the Sixty First Hijri and includes all those who possess such inclinations, be they from any era. Hence it is possible that a person of this era becomes deserving of the divine wrath if he possesses such thoughts and inclinations. We must pay attention to it and ensure that we distance ourselves from both these dispositions and the ones possessing them. They include:

•  Those who laid the foundation of oppression on Ahlebait (a.s)
• Those who laid the basis of taking liberties with them I.e. who gave people the courage to offend them. During the life of Holy Prophet (s.a.w.a) none dared to offend Ahlebait (a.s). This door was opened after his departure from this world.
• Those who denied them the status divinely entrusted to them.
• Those who neglected their status.
• Those who killed them.
• Those who instigated and participated in killing them.
• Those who set out to kill them.
• Those who took up arms against them..
• Those who planted the seeds of hostility against them.
• Those who rejected their followers and friends.
• Those who troubled Imam Husain (a.s), showed eagerness, agreed mutually, and joined hands to kill him.

Special attention must be given to the fact that we must not associate ourselves with the oppressors of Ahlebait (a.s) and their friends nor should we trouble, reject or disassociate from the followers of Ahlebait (a.s).

Manner of Tabarra:

The Ziyarat also teaches us the manner of invoking divine wrath on the perpetrators of injustice on Ahlebait (a.s). It teaches us that invoking divine wrath on them is necessary to attain divine proximity. The reciter seeks divine proximity through the love of Ahlebait (a.s) and distancing oneself from their enemies.

The reciter first puts forward his disapproval for them and then presents himself before Allah and Ahlebait (a.s). Hence cursing and distancing from them is a prerequisite for any spiritual advancement.

The reciter also dissociates himself from followers and the enemies of Ahlebait (a.s). He also distances himself from those who follow, love and approve the wretched actions of the enemies of Ahlebait (a.s). In other words all those who are satisfied with the actions of Bani Umayyah and their followers and do not condemn them by their hearts and actions is also enveloped by this curse.

The reciter then makes a covenant with Ahlebait (a.s) that he is at peace with those who are at peace with them and at logger heads with their enemies.

This also proves that thoughts about religious unity, dilution of relgious concepts, suppressing historical events, inclination and cooperation with the enemies (for reasons other than taqayya) of Ahlebait (a.s) or their followers will tantamount to losing one’s faith and Wilayat of Ahlebait (a.s). Invoking divine wrath on the enemies of Ahlebait is the most effective way of seeking divine proximity.

The reciter also seeks the recognition of Ahlebait(as) and their followers and also the taufeeq i.e. the divine help on cursing and distancing oneself from the enemies of Ahlebait (a.s). This brings forth a very important concept i.e. cursing and distancing oneself from the enemies of Ahlebait (a.s) is a type of sustenance that we must always ask from Allah.

This Ziyarat also brings forth the fact the calamity of oppression on Ahlebait (a.s) was such nerve-racking that it engulfed all the carriers of Allah including the heavens and the earth and all that is in them.

There are numerous traditions that state that all the creature of Allah, both animate and inanimate, including even the inhabitants of the oceans invokes divine wrath on the oppressors of Ahlebait a.s. Thus it is our responsibility to join them on their actions.

Finally, the reciter also beseeches Allah to give him the opportunity to avenge the injustices meted out to Ahlebait (a.s) by including him among the army of the promised Imam Mahdi (a.s).

May Allah grant us taufeeq to love all but the enemies of Ahle Bait (as). May Allah grant us the taufeeq to be away from the enemies of Ahle Bait (as) of all eras. May Imam Zamana (atfs) help us to protect our ethics and etiquettes to be pure from the characteristics of the enemies of the Ahle Bait (as). 

Rizq Of Tabarra

The dictionary meaning of رزق - to provide with the means of subsistence, to bestow. Terminologically it is said to be a continous endowment by Allah. Rizq could be of food, wealth, health, physical bounties as well as spiritual bounties.

This word is always referred with reference to Allah who is called as رازق‏. Allah, the Wise, has said in the Holy Quran:

وَ مَا مِنْ دَآبَّةٍ فِي الأَرْضِ إِلاَّ عَلَى اللهِ رِزْقُها

“And there is no creature on the earth but on Allah is the sustenance of it.”(Hud : 6)

The distribution of sustenance is per the wish of Allah and He gives it to whomsoever He wishes. The Almighty states in His Book :

اللّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاء وَيَقَدِرُ وَفَرِحُواْ بِالْحَيَاةِ الدُّنْيَا وَمَا الْحَيَاةُ الدُّنْيَا فِي الآخِرَةِ إِلاَّ مَتَاعٌ

“Allah grants abundant sustenance, or gives it in scant measure, unto whomever He wills; and they (who are given abundance) rejoice in the life of this world - even though, as compared with the life to come, the life of this world is naught but a fleeting pleasure.” (Ar’ Ra’d : 26)

A person is required to ask all things from Allah. This asking shows the helplessness of man. A person who realises his helplessness in front of Allah with regards to getting a particular thing turns to Allah and prays to Allah for it.

أَوَلَمْ يَعْلَمُوا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاء وَيَقْدِرُ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ

“Are they, then, not aware that it is Allah who grants abundant sustenance, or gives it in scant measure, unto whomever He wills?” (Az-Zumar : 52)

There are certain factors behind the increase and decrease of sustenance. Our deeds, good or bad become the deciding factor in the quantum of our sustenance being increased or decreased by Allah. The one of the best way to increase our sustenance is to seek forgiveness of those deeds and pray to Allah to provide us the best of sustenance.

With these things in mind let us have a glance at a typical thing which a person is asking from Allah during Ziarat Ashura. We read

فَأَسْأَلُ‏ اللَّهَ‏ الَّذِي‏ أَكْرَمَنِي‏ بِمَعْرِفَتِكُمْ‏ وَ مَعْرِفَةِ أَوْلِيَائِكُمْ، وَ رَزَقَنِي الْبَرَاءَةَ مِنْ أَعْدَائِكُم‏

“Then, I make a plea with Allah to honor me by giving me the recognition of yourself and your
friends and provide me with the sustenance of being disassociated with your enemies”
Through these words, a person is seen asking Allah, the sustenance of Tabarra. We are asking for Tabsarra ie being disassociated with the enemies of Imam Husain (as). There are seven occasions in Ziarat Ashoora where a person is expected to disassociate himself with the enemies of Allah His Prophet (s.a.w.) and AhleBayt (a.s.).

These words show not only the importance of Tabarra but it points to the fact that Tabarra is also sustenance endowed by Allah. As mentioned previously, not everybody gets equal amount of sustenance and it is as per will of Allah. It would not be wrong to conclude that not everybody gets the same amount of sustenance of Tabaara too.

Like in other sustenance, our deeds also affect the quantum of sustenance of Tabarra. A person who does not enjoy the mention of Fazael of Ahle Bait (as), is lazy with regards to programmes and events concerning the wilayat of Ahle Bait (as) etc is bestowed with less amount of Tabarra too.

Hazrat Imam Sadiq (as) reports from Holy Prophet (sawa): “What has happened to some people in my Ummah, who become cheerful and jubilant when Ibrahim and the progeny of Ibrahim are mentioned to them; but when I and my progeny are mentioned, they detest it and frown at it! By He Who sent me as a truthful Prophet, if a person dies after having performed the (good) deeds of 70 Prophets, but he has no liking for the authority of our Ahlul Bait, Allah will not accept his obligatory or voluntary acts of worship.” (Amali Shaikh Mufeed (ar) 13th Assembly, tradition no 8)

Similarly, God forbid, if a person has some kind of love for the enemies of Ahle Bait (as), for the followers of their enemies due to some business relations, family ties, friendship, has liking with regards to their concepts, books, speakers etc, he can be in deep trouble with regards to this sustenance of Tabarra.

Hazrat Ali ibne Abi Talib (as) said : “…our love can never be combined with the love of our adversaries in one heart. Allah has not assigned to any man two hearts in his chest -loving one group with this heart and loving those who are their enemies with the other.” (Amali Shaikh Mufeed (ar) 27th Assembly, tradition no 4)

Let us conclude this discussion with a pray to Allah that he forgives our sins, especially those which decrease the sustenance of Tabarra. May Allah helps us recognise things which take us away from the love of Ahle Bait (as) and towards the love of enemies of Ahle Bait (as).