Iqbal’s Love of Hazrat Hussain (RA)

By Dr.Syed Taqi Abdi
Translated by Ayub Khan

 

Allamah Iqbal loved Hazrat Hussain immensely and considered his life and sacrifice to be a lesson in freedom for humanity. To him Hazrat Hussain’s life was a model for Muslims to emulate and offered a solution to all their problems. Iqbal considered both the arrogant pride of the royalty and the excessive poverty of the hospices to be harmful for Muslims. Therefore a couplet in “Armughan-e-Hijaz” he exhorts Muslim to adopt the example of Hazrat Hussain:
Nikal Kar Khankhahon Sey Ada Kar Rasm-e-Shabbiri
Key Fakhr-e-Khankhahi Hai Faqat Andooh was Dilgiri

(Get out of the hospices and fulfill the obligations of Hussain/For the poverty of the hospice delivers only woe and misery)
In “Masnavi-e-Faqr” Iqbal writes:

Fakhr Uryan Garmi-e-Badr was Hunayn
Faqr Uryan Bang-e- Takbeer-e-Hussain

(The genuine poverty in Islam is that of Badr and Hunayn and the war-cry of Hussain)

Iqbal despised those strains of tasawwuf which distanced Muslims from bravery, action, and struggle and which pushed them towards monasticism and renouncement of the world. He exhorted the Muslims to shun seclusion and urged them to follow in the foot-steps of Hazrat Hussain by adopting sacrifice.
In “Payam-e-Mashriq” he writes:

Teer wa Sanan wa Khanjar was Shamsheeram Arzoo Ast
Baman Miya Key Maslake-e-Shabbirem Arzoo Ast

(I long for arrow, lance, dagger and sword/ Oh so-called (Muslim) don’t walk with me because I long to emulate Hussain’s sacrifice).

Iqbal says that following in the foot-steps of Hussain is not an easy task as it if full of sacrifice and genuine love:
Zinda Haqq Az Quwwat-e-Shabbiri Ast
Batil Akhir Dagh-e-Hasrat Meri Ast
Bahr-e-Haq Dar Khak wa Khoon Ghaltida Ast
Pas Banae La Ilah Garweeda Ast

(Message of truth and justice is alive due to the sacrifice of Hussain who defeated injustice forever. It was to save justice and truth that Hussain and his companions bathed in their own blood. By following this path they renewed the foundations of Islam.) These same sentiments were penned seven hundred years ago by Hazrat Moinuddin Chishti:
Shah hast Hussain, padshah hast hussain
deen hast hussain deen panaah hast hussain
sar daad na daad dast dar dast-e-yazeed
haqqa ke binaye laa ilaa hast hussain

(Husayn is lord and the lord of lords.
Husayn himself is Islam and the shield of Islam.
Though he gave his head (for Islam) but never paid allegiance to Yazeed.
Truly Husayn is the founder of "There is no Deity except Allah).

In “Ramooz-e-Bekhudi” Iqbal has penned a long nazm (of 39 verses) in praise of Hazrat Hussain:
Aan Imam-e-Ashiqaan poor-e-Rasool
Saroo Azad-e-Zabistan-e-Rasool

Allah Allah Baey Bismillah pidr
Maani zabh-e-azeem Amad-e-pisr

(Hussain is the leader of the lovers and the son of Hazrat Fatima (RA). He is the cypress tree of the Prophet’s garden. In the second couplet Allamah Iqbal is indicating towards a Shiah tradition where Hazrat Ali (RA) reportedly said that the “nuqta” of the letter “Ba” in Bismillah, which is the essence of the Holy Qur’an, is him (Ali). Therefore it points to the glory of Hussain whose father is the “Baey Bismillah” and who himself is the exposition of the ultimate sacrifice.

In Baal-e-Jibraeel Iqbal writes:
Ghareeb was Saada, Rangeen Hai Dastan-e-Haram
Nihayat is ki Hussain, Ibteda Hai Ismaeel

(The story of Kaaba inspite of being plain and interesting sounds strange. Its foundation was laid by Hazrat Ibraheem (AS), in its early days Hazrat Ismaeel (AS) rubbed his feet out of thirst. It was cleansed of idols by Prophet Muhammad (SAW). Its sanctity was protected until the day of judgment through the ultimate sacrifice of Imam Hussain).

Hazrat Hussain was an apostle of love of God and displayed his passionate love like other lovers of God:
Sidq-e-Khaleel Bhi Hai Ishq, Sabr-e-Hussain Bhi Hai Ishq
Maarkey Wujood Mein Badr was Hunain Bhi Hain Ishq

(The friendship of Ibraheem (AS) is also love and so is the patience of Hussain/ In the struggle of existence Badr and Hunain are also examples of love).

In Ramooz-e-Bekhudi Iqbal expounds on the battle of Karbala :
Kyon Khilafat rishta as Qur’an gikht
Hurriyat-e-Raaz har andar kaam reekht
Khast aan sar jalwa khairul umam
Choon sahabe qibla baraan dar khadam
Bar zameene Karbala bareed wa raft
Lala dar weerana ha kareed wa raft
Ta qiyamat qata istabdad kard
Mauje khoon o chaman ijad karad

(When Khilafat strained its relationship with the Qur’an and abandoned Islamic and Qur’anic ideals by transforming it into a kingship and when freedom was poisoned, the grandson of Prophet Muhammad (SAW) did not tolerate its injustices. Like a blessed cloud he marched forwarded and through his rain of blood transformed the desert into a garden of martyrs. By doing so he ended the reign of injustice and breathed new life into the garden of freedom.

In another couplet Iqbal says:
Dushmanan-e-choon reege shera la ta’ad
Doostan aw ba yazdaan hum adad

(Hussain’s enemies were innumerable like grains of the desert sands/ Whereas his companions equaled ‘Yazdaan’ (Lovers). The numerical value of the word ‘yazdaan’ comes out to be seventy two which was the number of Hussain’s companions).

The battle between truth and and falsehood will continue until the end. Expounding on this Iqbal writes:
Moosa wa Fir’aun wa Shabbir was Yazeed
Aen do quwwat az hayat amad padeed
Sateeza kaar raha hai azal sey ta imroz
Chiragh-e-Mustafwi sey sharer-e-bu lahbi

(Moses and Pharaoh and Hussain and Yazeed. These forces have been in struggle from the beginning. The lamp of Prophet Muhammad (SAW) has always faced off with the spark of Abu Lahab.)

Qur’an is the key to success for a Muslim and its secrets too can be learned from the example of Hussain. Iqbal says:
Ramze-e-Qur’an az Hussain Amokhtam
Za Aatish-e-ao Shola ha Andokhtam

(I have learned the secrets of Qur’an from Hussain. I have inflamed my lamps through Hussain’s candle).

Dr Iqbal on Imam Husayn

Dr Muhammad Iqbal (1877- 1938) known to the world as the Poet-Philosopher of the East, devoted his life to awaken the Muslim Ummah and to make it pursue the path of spirituality, knowledge, jihad, sacrifice and martyrdom.

Dr Iqbal had an abiding faith in Ahlul Bayt (the Chosen Descendants of the Holy Prophet). He was intensely moved by the tragic events of Karbala so much so that in many of his couplets he carried a universal message to the mankind for emulating Imam Husayn who sacrificed his life at the altar of Truth. His elegies on the martyrdom of Imam Husayn stand unmatched and are an eye-opener to all those who are giving a mere lip-service to Islam.

In the following couplets Dr Iqbal gives vent to his sentiments and feelings on Imam Husayn:

Jis tarah mujhko shahid-e-Karbala say piyar hay

Haq ta'ala ko yatimon ki dua say piyar hay

Dr Iqbal expresses his extreme love for Imam Husayn. Just as Almighty Allah loves to listen to the invocation of the orphans, he also has the same kind of love for the martyr of Karbala.

Roney wala hoon shahid-e-Karbala kay gham may mayn

Kya durrey maqsūd na daingay Saqi-e-Kauthar mujhey

Dr Iqbal has a sincere and genuine faith in Imam Husayn. The hero of this episode Imam Husayn, the brave son of the bravest of the brave Ali and grandson of the Holy Prophet, took up a firm stand not to acknowledge Yazid as the Caliph of Islam. It is a fight for the preservation of the principles and tenets of Islam.

Imam Husayn arrived in Karbala on the 2nd of Muharram 61 A.H. along with his small children, women, and some comrades numbering 72 only. On the l0th of Muharram he was brutally killed. This was the tragedy over which Iqbal sheds tears. He believes that mourning and wailing over him would lead to his (Iqbal's) salvation. He also believes that Suqi-e-Kauthar Lord of Kauthar (Cistern in Paradise) Le. Imam Ali loves those, who weep for Imam Husayn. He hopes and prays that since he sheds tears out of grief for Husayn, Imam Ali would give him all the help he needs.

Gharib-o-sada-o-rangi'n hay dastan-e-Haram

Nihayat iski Husayn ibtida hay Ismail

Dr Iqbal says that the event of the construction of Ka'ba is very simple and interesting. Prophet Ismail suffered great pains in its construction. The Holy Prophet purged it from the idols that were in it, and so raised its glory. The first stone was laid by Ismail indeed. He offered for sacrifice his own life but the sacrifice was not completed as he was replaced by a ram and according to the Holy Qur'an the great sacrifice or Zibh-e 'Azim was to come later and completed by one of his descendants, Husayn. So in fact culmination of the spirit of love for Allah was manifest when Imam Husayn sacrificed his life and preserved the dignity of the Holy Kaba.

Haqiqat-e-abadi hay maqam-e-Shabbiri

Badaltay rahay hain andaze Kufio-Shami

Dr Iqbal here compares two things Shabbiri or Husayniyat, i.e. principles enunciated and adhered to by Imam Husayn, and Yazidiyat, i.e. worldly power and authority. Husayn was the symbol of devotion to and love for Allah, i.e. submission to none except Allah.

The spirit as shown by the rulers of Kufa and Syria is always changing since it tries to gain strength through fraud, dishonesty, and political expediency and maneuvering as against this truth never changes. So .the place Imam Husayn has achieved is a reality which shall be hailed and acknowledged for all times to come.

Qafilay Hijaz may ek Husayn bhi nahin

Garche hai tabdar abhi wadi ey Dajlao Furat

Dr Iqbal was distressed to note that Iraq was under the yoke of the British. He was disappointed that the Muslims had lost courage and were suffering humiliation. The land of Tigres and Eupharates called some staunch devotee of Islam who could relieve them of their serfdom. Iqbal only wished a man, a follower of Imam Husayn might come up to help the Muslims of Iraq!

Sidq-e-Khalil Bhi hay ishqe sabr-e-Husayn bhi hay ishq

Marika-e-wujud maiyn Badr-o-Hunayn bhi hay ishq

Dr Iqbal says that love of Allah manifests itself in many ways. Prophet Ibrahim had to suffer many difficulties in the cause of Allah. He accepted being thrown into the fire, and the fire was turned into a blooming garden.

It showed his intense love for Allah. Our Holy Prophet conquered the Battles of Badr and Hunayn through his ardent love for Allah. Similarly Imam Husayn showed his patience in the battlefield of Karbala where he, with his family and comrades, not only suffered the pangs of three days' thirst, but willingly sacrificed his life for the cause of Truth and love for Allah. Love for Allah is a quality, a force, an impetus, which creates in us extraordinary patience and forbearance.

Ek faqr hay Shabbiri es faqr mayn hay meri

Miras- e-Musalmani, samaya-i-Shabbiri

Dr Iqbal says that the life of a dervish is a very noble way of living but it is different from the life of a mendicant or friar who lives on begging or in seclusion. We should learn from Imam Husayn who while passing the life of a dervish had no other consideration except love of Allah and submission to His will.

Our treading the path practised by Imam Husayn will bestow on us the title of Chief among the people. A Muslim has inherited this wealth from Imam Husayn, and we should make the best use of it. Imam Husayn has given us the lesson of self-sacrifice, patience, and forebearance and submission to none except Allah.

An Imam-e-ashiqan pooray Batool

Sarvay azadi ze bustan-e-Rasul

Now Dr Iqbal opens his praises for the son of Lady Fatima. He was the chief of the lovers of Allah, and an evergreen tree from the garden of the Prophet. Imam Husayn who stood against the forces of evil, refused to acknowledge Yazid as theCaliph of Islam, and upholding the dignity of Islamic principles sacrificed his life along with a small band of 72 of his followers, at the battlefield of Karbala.

Allah Allah Baey Bismillah pidar

Ma'niye zibh-e-azim amad pisar

In a state of supreme bliss Dr Iqbal says, "O' Allah, what an exalted position Imam Husayn possessed, as his illustrious father (Imam Ali) was the first letter of the Qur'an! A tradition says that Imam Ali said, "What is in the Holy Qur'an is in the first chapter (Surah Fatiha); what is in this surah (chapter) is in the first verse (Bismillah); what is in Bismillah is in its first letter (Ba) and I am the dot below ba. Doubtless Imam Ali was acknowledged to be the best expounder of the Holy Qur'an.

The Holy Prophet had himself declared: "Ali is with Qur'an, and Qur'an is with Ali". Imam Husayn was the son of such an eminent personality. It is Imam Husayn's Martyrdom which is referred to as Zibhe Azim the greatest sacrifice in the Holy Qur'an. Imam Husayn was the direct descendant of Prophet Ismail and had offered himself for sacrifice at Karbala to save Islamic principles from annihilation.

The Holy Qur'an says that Zibhe Azim, the great sacrifice of Prophet Ismail was left over for the coming generation. Dr Iqbal alludes to this and says that Zibhe Azim in the Holy Qur'an means the sacrifice of Imam Husayn.

Bahray an shahzadaey Khayrul milal

Dosh-e-Khatmul mursalin ne'mul Jamal

Dr Iqbal here alludes to an event stated by Tirmizi and others. Once Imam Husayn mounted the shoulders of his grandfather, the Holy Prophet, and somebody said, "What a good carriage it is!" The Prophet said, "And what a good rider it is!" Dr Iqbal mentions this event to show what affectionate feelings the Holy Prophet had towards his grandson.

Surkh roo ishq-e-ghayoor az Khoon-e-oo

Surkhiye in misra az mazmoon-e-oo

Dr Iqbal says that it is because of Imam Husayn's blood that the modest love has gained honor and dignity. This couplet can well serve a title for the episode of the Tragedy of Karbala which shows how piously and valiantly Imam Husayn defended the tenets of Islam, sacrificed his own life along with his kith and kin, sincere followers, and comrades, and raised the honor of love to its acme.

Darmiyan-e-Ummat an Keywan janab,

Hamchu harf-e-Qul Huwallah dar Kitab

Dr Iqbal shows here the position of Imam Husayn. He says that among the followers of the Holy Prophet Imam Husayn is like the Divine phrase Qul huwallah (Say He is Allah) meaning that Allah is One, in the Holy Qur'an. Since the entire Holy Qur'an turns to this verse -QuI Huwallaho Ahad (Say that He is One) similarly the whole Islamic world turns towards Imam Husayn who is the source of our guidance. Dr Iqbal knows the tradition of our Prophet: "Husayn is from me and I am from Husayn" i.e. Husayn is his grandson and that he (the Prophet) would be made known by him, and his mission would be fulfilled by Imam Husayn who sacrificed his life to immortalize Islam and its tenets.

Musa o Firaun-o-Shabbir or Yazid

In do quwwat az Hayat amad padid.

Ever since the creation of life two opposing forces have been at war with each other- virtue and vice, Right and wrong. Musa (Moses) rose against Firaun (Pharoah) and Shabbir (Imam Husayn) rose against Yazid. These struggles were between the Right and the wrong. Consequently the Right prevailed upon the wrong and it was proved that Right is might.

Zindah haq az quwwat-e-Shabbiri ast

Batil akhir dagh-e-hasrat miri ast

Dr Iqbal says that Truth or Islam exists today because of the strength shown and the spiritual power exercised by Imam Husayn. In other words Imam Husayn made Islam immortal. The wrong was crushed to annihilation in spite of its apparent success. Yazidism or the principle enunciated by Yazid is looked down upon by all, but Husayn's blood spilled at Karbala still enlivens our hearts and makes us feel that his sacrifice to support the Right against the wrong was unparalleled in the history of mankind.

Choon Khitlafat rishtah az Qur'an gusikht

Hurriyat ra Zahr under Kam rikht

Khast an sar Jatwaey Khairut Umam

Choon Sahabe Qibtah Baran dar qadam

Bar zamin-e-Karbala Barid o raft

Lalah dar wiranaha Karid o raft

Ta qayamat qat'ay istibdad kard

Mauje Khoone oo chaman ijad kard

Dr Iqbal says that when the Islamic Government severed its relation with the injunctions of the Holy Qur'an the Muslims suffered moral degradation. It marred their freedom. When the rulers indulged in all sorts of vicious habits and satisfied their carnal desires against the clear-cut injunctions of the Holy Qur'an the whole social structure was impaired. Nobody could utter a word against the tyrant ruler and his associates.

Then rose the chief of the Muslims (Husayn), blessed cloud with rain of mercy under his foot. It rained blessings on the sands of Karbala and turned that desert into a garden. It is the place where Imam Husayn with his kith and kin, children and comrades, numbering 72 only, faced a huge army and courted martyrdom after three days starvation and thirst on the l0th of Muharram 61 A.H. Husayn was undoubtedly the savior of freedom and Karbala has become the symbol of struggle against tyranny.

Husayn's role at Karbala was So magnificent that it eradicated for ever the savage idea of cruelty and cold-bloodedness. The wave of his blood has created a garden which is symbolic of his sacrifice for the preservation of freedom and Truth.

Bahre haq dar Khak-o-khoon ghaltida ast

Pas bina ey la illah gardida ast

Dr Iqbal says that Imam Husayn voluntarily gave his life at Karbala for the sake of Allah or Truth. So it goes without saying that Husayn laid the foundation of the cardinal Principle of Islam -the belief that there is no god except Allah. Since Islamic principles were being twisted, distorted and exterminated it was Husayn's blood which gave it a new life.

Mudda a yash saltanat boody agar

Khud na hardy ba chunin sammane safar

That Imam Husayn's only aim in refusing to accept Yazid as Caliph of Islam was to preserve Islam, can be borne out from the fact that while he left Madina for his journey towards Kufa he had a small band of his relations and followers, including women, and children. Had he the intention of fighting a political battle he would not have gone there with such people as he took with him.

Those Who accompanied Imam Husayn included his sisters, wives, children (even a six month old child was with him) and some followers, some of whom were more than eighty years of age.

Dushmanan chun rig-e-sahra la tu'ad

Dostan-e-oo ba yazdan ham 'adad

In the Battle of Karbala the number of the enemy was as countless as the particles of sand, but the number of Imam Husayn's friends was only 72.

Tigh-e-la choon az miyan buroon kashid

Az rag-e-arbabe batil khoon kashid

Naqsh-e-Illallah bar Sahra nawisht

Satre-unwan-e-najat-e ma nawisht

Ramz-e-Qur'an az Husayn amokhteem

Za Atishe-oo Shoalaha andokhteem

Imam Husayn took up his sword of 'La' or 'No' that is, there is no deity (except Allah) and crushed infidelity. He imprinted the mark of Illallah (Tawhid), or monotheism in the wilderness of Karbala. It was a title for our salvation. In fact we have learnt the lesson of Tawhid or monotheism from Imam Husayn, who taught us in a practical way the secret of Qur'an by sacrificing his life for the sake of Allah and for completing the mission of his grandfather, the Prophet.

We have gathered warmth from the fire of love for Allah that Imam Husayn possessed. Dr Iqbal means that the love for Allah shown and the sacrifice made by Imam Husayn at Karbala should serve as the best lesson for all the people of the world.

Shawkat-e-Sham-o farray Baghdad raft,

Satwat-e-Ghamata ham az yad raft

Tar-e-ma az zakhma ash larzan hanooz,

Tazah az takbir-e-oo Iman hanooz

Dr Iqbal says that kingly grandeur gained through political battles never survives. The pomp and vanity of the thrones of Syria and Baghdad which were once seats of great kings is no more present. Nobody remembers the splendor of Gharnata i which was the seat of Spanish Kings. But the reverential call of Husayn at Karbala -his call of La Illaha Illallah is still echoing in our ears and thrilling our hearts.

Ay saba ay payk-e-dūr uftadagan,

Ashk-e-ma bar khak-e-pak-e-oo rasan

Iqbal's intense love for and faith in Imam Husayn is apparent from this couplet. Fondly addressing himself to the breeze, which proverbially carries the message of the lover to the beloved, who is at a remote place. Iqbal asks her to carry his tears to the sacred tomb of Imam Husayn. Dr Iqbal weeps in sad and blessed memory of Imam Husayn and wishes to place his tears over his Imam's grave.

Exracted from:

A PROBE INTO THE HISTORY OF ASHURA'

A jahili Hajj

By Abu Dharr

Makkah and al-Madinah were always open to all Muslims but under the Saudis, these have become off-limits. If the Prophet (saws) or Prophets Ibrahim and Ismail (as) wanted to perform Hajj today, the Saudis would insist they obtain a visa before coming!

The Hajj (the annual journey to sanctified Makkah) is in progress as these words are being written. Alas, the Hajj this year, as has been the case for many, many years, is a non-Hajj. Why? Simply because it is a fact, and a recurring one at that. Hajj was meant to have meaning(s).

In Hajj we have the tears of Hajar (Isma‘il’s loving mother); we have the survival of Isma‘il, the dying baby. We have the desperate but hopeful mother Hajar running between al-Safa and al-Marwah to save the life of her infant son who was dying of natural and social causes on the hot Arabian sands of that desolate area in Hijaz. Hajj was meant to relay to humanity the physical and behavioral construction of Allah’s (swt) sanctuary and asylum for the homeless and the stateless.

Makkah itself came into existence to lodge and accommodate Prophet Ibrahim (a) who was expelled by his own people from his original society and its culture. Prophet Ibrahim (a) lived humanity’s first dispersion and homelessness. Thus came a time and place where Ibrahim and his son Isma‘il (a) would (re)construct Allah’s (swt) sanctuary — the inviolable Ka‘bah — as a haven for the world’s displaced and destitute. One of the meanings of circling around the Ka‘bah is to establish the fact that we (the displaced, the marginalized, the oppressed, the victims) do exist — in the manner that neutrons (elementary particles with zero charge and mass about equal to a proton) enter into the structure of the atomic nucleus, eventually becoming a mass — crowds of people, critical mass with meaningful and life-sustaining movement.

The Hajj is meant to motivate us to take issue with Satan in a physical way. The pelting of stones (ramyu al-jamarat) at the symbol of Satan demonstrates our willingness to do battle with the forces of evil, and not be satisfied with words of condemnation alone. These are the forces of evil that have rendered us the forlorn Rohingya, the rootless African-American Muslims, the exiled Islamic movement members, the landless Palestinian populations of the world and the tens of millions of refugees who have been scattered all over the world.

One of the meanings of Makkah, alienated from our conscience, is to offer meat and food to the starving, the poor, the hungry, and the malnourished. When Prophet Ibrahim was ordered to sacrifice his eldest and begotten son Isma‘il (a), the very fiber of human nature said “no.” How can a father (Ibrahim) sacrifice his own son Isma‘il (a) who together with Hajar are the genesis of Makkah, their newly and only home and homeland? How can an alienation of a lifetime suffered by Ibrahim be permitted to revisit him again as a consequence of Isma‘il (a) being sacrificed? But Allah’s will had to be done. And when the father began to actualize the putting to death of his beloved Isma‘il (a), Allah’s (swt) mercy, His sole prerogative, intervened and overturned His command to Ibrahim (a). Allah (swt) did not want human sacrifice; it was a test of Ibrahim (a).

Thus we have, at a minimum, a meaning and a lesson: (a) obeying Allah (swt) eventually leads to feeding the hungry, the thirsty, and the dying; and (b) the intention to sacrifice the most precious thing one has in life becomes reclamation of life itself.

This inclusive and hospitable Makkah lost its meaning and identity, the first time around, when its rulers forced our beloved Prophet (pbuh) to leave under the threat of assassination — when he went to Yathrib (Madinah). Nowadays, Makkah has again lost its meaning and identity when its rulers forbid the Hajj and the ‘Umrah to anyone who recaptures and assimilates the character of Prophets Ibrahim, Isma‘il, and Muhammad (a).

The Hajj was meant to break down all barriers and to fulfill the objective of unity and uniformity among all those who attend. Muslims shed their worldly positions and their social status when they don the ihram. You can’t tell by looking at a person whether he/she is upper class or lower class, military or civilian, from the elite or from the working class, etc.

All of these meanings and much more are absent from the Saudi-ized Hajj. Initially, their British masters and now their American overlords have managed to macro-manage the Hajj through the Saudi petro-family. And due to the absence of the thinking Muslim Ummah the Yahudi-Saudi Hajj has become meaningless ceremonial customs and ossified observances and programmed practices.

Who said that Muslims are only allowed two or three weeks in the land of the Prophet (pbuh) and the Qur’an? With current Saudi rules and regulations Prophets Ibrahim, Isma‘il, and Muhammad (a) would have to apply for visas to go to Makkah and Madinah, and then have to endure security checks once they arrive.

Makkah, Madinah, and the Hijaz have always been open to all the Muslims of the world, until, that is, the advent of the Anglo-Yahudi Saudis. Makkah was the melting pot of the Muslims of the world. Any Muslim from anywhere in the world — from Sumatra to Timbuktu — had he/she so intended and was able to do so, could go to Makkah for the Hajj and/or the ‘Umrah and stay there for the love of Allah (swt) and His Prophet (pbuh). Not any more. Now the Saudi regime sees to it that all Muslims who come to perform the Hajj and ‘Umrah must leave the land of Muhammad (pbuh)… and stay away. The security setup is going electronic and the Saudis with coaching from Washington and Tel Aviv will have files on Muslims coming for Hajj!

Poor Muslims! Under these imposed conditions, they do not have it within their larger selves to take these hydrocarbon Saudis to the cleaners. O Muslims! Where is the ‘Umar and ‘Ali in you? Don’t you know you have all the Allah-given rights to go and be in the vicinity of the Prophet (pbuh) and be there as long as you can support yourselves without the Saudi bid‘ahs of imprimaturs, visas, and other secular endorsements that beg the permission of royals to obey Allah (swt)?

At a time when Palestine is occupied in the bloody manner that breaks out in wars every few years, resulting in thousands of people killed, tens of thousands wounded, and hundreds of thousands becoming homeless, why can’t you the Muslims demand to go to Khaybar? Is Khaybar off-limits to the hujjaj (pilgrims)? Is Khaybar occupied territory? At a time when the Saudis are meeting incessantly with the Yahudis to do war against Islamic self-determination, at a time when their intelligence chiefs are frantically exchanging notes and ideas on how to defeat an awakening of Muslims in Asia and Africa, at a time when Wahhabi Arabia finds common purpose with Talmudic Zionism, at a time when Riyadh receives its orders to classify activist Muslims as “terrorists,” with all the accompanying legal and penal consequences, isn’t it high time that we the Muslims who are going to a purposeful Hajj also go to Khaybar to recollect our thoughts and inspire our generation with our Prophet’s (pbuh) defeat of Yahud in Arabia the first time around?

You heard it here first. Hajj has to become meaningful — it has to have a meaning and a purpose. Al-Hijaz has to be accessible to all Muslims every day of the year. And every place the Prophet (pbuh) went in Arabia should be approachable by any Muslim who so intends to walk the footsteps of the Prophet (pbuh) That obviously and boldly includes Khaybar, the stronghold of Yahud, that was liberated by the Prophet (pbuh) and his committed generation of combat-ready Muslims.

Have you ever taken a few minutes to think about the fact that we don’t have even a picture of Khaybar today? Even the Muslims, who are Saudi citizens and who — it would appear — do not have the same restrictions and restraints placed upon them as other Muslims have — even they do not trek up to Khaybar and have programs there about Zionism and its evil nexus of clients who all cooperate to reduce Palestinians, Arabs, and Muslims to what we have become in today’s world.

Why can’t we, the Muslims of the world, think about holding an international and global conference about Palestine in Khaybar itself? Is there any sacred or secular law that says we can’t or shouldn’t? Why aren’t all programs pertaining to Palestine — political, humanitarian, social, educational, academic, etc. — convened in Khaybar?

The simple answer is that Yahud have reoccupied Khaybar through their Saudi soulmates. Just like Palestine no longer belongs to the Muslims, Khaybar, too, no longer belongs to the Muslims. Palestine is under Hebrew occupation and Khaybar is under Arabian occupation.

The Saudi regime is wasting our precious time on their imperialist and Zionist sponsored Hajj. They are wasting our holy places by physically and morally demolishing them in Makkah and Madinah. They are wasting our wealth by financing the imperialist-Zionist military industrial banking complex. They are wasting our din by their Wahhabi nihilist outfits.

And what is due to Allah is for people to journey to the Inviolable House — whoever is able to trek that path… (3:97).