9th al-Muharram al-Haraam
Today, the ninth of al-Muharram al-Haraam, Tasuʿaa, is dedicated to the zikr of Maulana al-Imam al-Hasan AS and the skill that Maulana al-Minʿaam TUS correlated with him was that of siyaasat — governance and politics.
Good politics is an art, that of governing - through high moral character - oneself, one’s household, society, people or an entire nation with the intention of improving their state and circumstances. Imam Hasan AS, improved the conditions of many and resolved all manner of situations with this form of governance. To illustrate this, Syedna TUS cited the instance of ʿAbdullah bin Amir and his wife.
Muʿawiya had indulged his son Yazid with every luxury this world could offer and when he asked him if there was anything left that he still desired, he replied that the wife of ʿAbdullah bin Amir was renowned for her beauty and he wished to marry her. Muʿawiya responded that if he were to directly order for that to happen there would be uproar among the Arabs, but he would devise a plan to make it possible. He lured ʿAbdullah bin Amir with the promise of giving him a share of his empire if he were to marry his daughter, all the while instructing his daughter to demand the divorce of his wife as a precondition to marriage. Although reluctant, ʿAbdullah was coaxed by those in Muʿawiya’s coterie and he eventually relented and divorced his wife. Muʿawiya and his daughter continued with their pretence, making greater and greater demands that ʿAbdullah was unable to fulfil.
In the meantime, Yazid’s proposal of marriage to ʿAbdullah’s ex-wife was sent with Abu Huraira. As he was on his way to her he happened to meet Imam Hasan AS and was asked about his heading and intention. When told of the story, Imam Hasan AS understood what was unfolding and told Abu Huraira to convey his own proposal as well. When given the choice — which Abu Huraira characterised to her as one between this world or the hereafter — she chose the hereafter and wed Imam Hasan AS.
Later, ʿAbdullah came to Imam Hasan’s AS home to retrieve some property he had entrusted to his ex-wife before departing to Syria, and she returned it to him in full. He praised and commended her, and it was all too apparent that they both had undiminished feelings for each other. When Imam AS asked if he wished to be with her, he replied that his world was nothing without her. Imam AS divorced her and they remarried; where Muʿawiya had sought to tear a wife away from her husband, Imam AS found a way to ensure that they were reunited.
Syedna TUS noted that the governance of Awliya Allah AS reflects Plato’s characterization of politics: a pursuit dedicated to the peace and justice of a state and its people. In their efforts to give salvation to Mumineen, they promote justice and peace for all and seek to improve the circumstances of all members of society. To this end, Syedna TUS structured the entire waʿz mubarak around five types of governance listed by Imam Ahmed al-Mastoor AS in Rasaʾil Ikhwaan al-Safa; 1) Nabawiyya (of the prophets), 2) Mulukiyya (of kings), 3) ʿAammiyya (of the public), 4) Khaassiyya (familial), and 5) Zaatiyyah (self).
1. Siyaasat Nabawiyya
Siyaasat Nabawiyya, also referred to as siyaasat ilaahiyya, is undertaken by Rasul Allah SAW who established the Shariat ensuring that all those who adhere to its teachings are reformed in character, bettered in their condition, and eventually ascend to the realm of angels. To illustrate how adherence to the Shariat brings about an overall betterment in one’s condition Syedna TUS cited the example of mercy and benevolence to those less fortunate. He explained that one of Rasul Allah’s SAW objectives in instituting the Shariat, was for his followers to cultivate mercy and compassion towards the downtrodden. In order to achieve this, he made it mandatory upon Muslims to observe fasting for the entire month of Ramadan. Syedna al-Khattab RA elaborates further on this notion. He states that the extreme hunger experienced by those who observe fasting, sensitises them to the plight of the less fortunate and hungry and inspires them to provide for their needs. In the same vein, Rasul Allah SAW intended for his followers to be generous, because:
الجنة دار الأسخياء
“Jannat is the abode of the generous.”
2. Siyaasat Mulukiyya
The second siyaasat is mulukiyya — the statecraft of kings and worldly dominion — the purpose of which is to safeguard the shariat. To this end, Awliya Allah AS dedicate themselves above all to the shariat and demonstrate to Mumineen its paramount importance. On one occasion during the Battle of Siffin, as combat raged all around him, Amirul Mumineen AS paused mid-battle to check whether the time for namaaz had arrived. ʿAdi bin Hatim, one of his disciples, was astonished — how could he be thinking of namaaz while arrows fell upon him from every side? Amirul Mumineen AS declared that his very purpose in waging jihad was to ensure that namaaz, and the shariat it embodies, would endure. Syedna TUS then urged Mumineen to observe namaaz with due diligence.
In the same manner as Amirul Mumineen AS, his son and successor, Imam Hasan AS ensured that the shariat and its tenets were safeguarded at all times. To demonstrate this Syedna TUS retold the famous instance of the ʿArabi who had consumed ostrich eggs while in a state of ihraam and came seeking guidance on how to make amends. He was directed to Amirul Mumineen AS who in turn sent him to Imam Hasan AS. While initially angered at being redirected from one to another, he came to Imam Hasan AS and was told to mate camels according to the number of eggs he had consumed and then dedicate the resultant offspring as hadya (offerings) to be slaughtered.
In each age, Mawali Kiraam AS dedicate themselves to the protection of the Shariat. The zikr of Imam Husain AS has an integral role in this effort. Observing their unwavering commitment to the zikr of Imam Husain AS cultivates a profound respect and reverence in the hearts of Mumineen. Syedna TUS then asked the congregation whether they held the zikr of Imam Husain AS dear to their hearts and then graciously affirmed that they undoubtedly did.
3. Siyaasat ʿAamma
The third type of siyaasat is ʿaamma, that of public governance. This involves understanding the different categories and classes of people as well as their skills and capabilities, utilising them accordingly in order to create unity and harmony. The objective of this siyaasat is to foster an environment that empowers people to improve their condition, rectifying shortcomings and faults. It involves using public resources without harming others, in the way that the parts of a body work in unison without hurting one another.
An example of bringing people together in harmony and concord was demonstrated by Rasul Allah SAW when he was but a young child. After the Quraysh had carried out some renovations to the Bayt Allah, it came time to place the Hajar-e-Aswad back in its place. An argument broke out amongst the Quraysh as to who should have this honour. Unable to come to an agreement, they decided that the next person to enter the haram would make the decision as to how this should be done. At that moment, Rasul Allah SAW entered the masjid and together they exclaimed that ‘the Ameen’ (trustworthy) had come, and the Quraysh presented their predicament. In order to distribute the prestige and honor of the task fairly among all the clans of the Quraysh, he spread his mantle on the earth, placed the Hajar-e-Aswad in its center, and directed that a member from each tribe join in lifting it together. The placement of the sacred stone in its place, however, was reserved for Rasul Allah SAW. This example illustrates how the Nabi SAW had the ability to bring people together, and how his siyaasat led to concord.
Maulana al-Imam al-Hasan’s AS siyaasat was based on siyaasat ilahiyya, divine diplomacy. Syedna al-Dai al-Ajal TUS explained how Imam Hasan’s AS sulh with the wretched Muʿawiyya protected Islam and saved Muslim blood from being spilled. Most importantly, it preserved the few souls left who were destined to attain shahadat with Imam Husain AS in Karbala. Following the shahadat of Amirul Mumineen AS, Imam Hasan AS assumed the Imamat and remained in Kufa for six months. He then departed for al-Madaʾin, sending Qays ibn Saʿd ahead as vanguard commander with twelve thousand men.
The great companions — Ammar bin Yasir, Khuzayma bin Thabit, Malik al-Ashtar and others — had all fallen at Siffin. What remained was a force hollowed out by the loss of its ahl al-basair (the people of clear sight and firm faith). Muʿawiyya exploited this vacancy ruthlessly, bribing commanders, spreading fear and sowing nifaaq throughout the camp. When a false cry rang out that Qays bin Saʿd had been killed, the army fractured. Soldiers stormed Imam Hasan’s AS pavilion, looted it, tore the rug from beneath him, and one man stabbed him in the thigh with an arrowhead, drawing blood. The Imam AS withdrew into the enclosure at al-Madaʾin, patient in the way of Allah.
With his army in discord and his people unable to stand firm, Imam Hasan AS entered into sulh (peace treaty) with Muʿawiya. Among its purposes was the protection of those faithful souls destined, in time, to stand beside Imam Husain AS on the sands of Karbala. The treaty contained several stipulations. Muʾawiya honoured none of them.
In the aftermath of the sulh, some people doubted the actions of Imam Hasan AS. Mufaddal Maula TUS recounted how Jabir bin Abdullah al-Ansari questioned Imam Hasan’s AS actions, and how Rasul Allah SAW miraculously appeared and allayed his doubts, instructing Jabir to find conviction, and abandon conversations of ‘perhaps’ and ‘maybe’, i.e. his doubts in Imam’s course of action.
Our Awliya Kiraam AS have taught Mumineen how to harmoniously engage and interact with others. The cordial relations which Duat Mutlaqeen RA maintained with the British in India serves to illustrate this point. In the year 1009H (circa 1600CE), during the time of the 27th Dai, Syedna Dawood bin ʿAjab Shah RA, the East India Company established their trading operations based out of Surat. This was also the time of the Mughal emperors. The British Chief Factor of Surat was particularly fond of the 40th Dai Syedna Hebatullah RA and would visit him often at his residence.
Syedna Hebatulah RA was issued an official passport by the British Government in Bombay with special instructions to the officials of the East India Company to guarantee him every mark of respect and afford him safe passage throughout the British territories.
Syedna Taher Saifuddin RA notes that the genesis of the relationship between the community and the British in India was due to the efforts of Syedi Shah Malak QR. As divine reward for his efforts, he was honored to have the Duat Mutlaqeen AS in his lineage.
The 41st Dai Syedna Abduttayyib Zakiuddin RA was also well-respected and afforded special status enjoying favour with British officials. During the riots in Surat, acting on his instructions, Mumineen extended their fullest cooperation to the British authorities and to the leaders of other communities in their efforts to restore calm and quell the disturbances.
Syedna Abdeali Saifuddin RA notes that the British recognised his pre-eminence and would often seek his counsel on official matters. During the tenure of Syedna Mohammed Ezzuddin RA, the home of Bombay’s British Governor was burgled and a number of valuable government records were lost. Aware of the Dawoodi Bohra community’s ability to network and mobilise, the Governor requested Syedna Mohammed Ezzuddin’s RA representative in Bombay to aid in the recovery of the lost records.
The British government bestowed a singular distinction upon the 45th Dai, Syedna Tayyib Zainuddin RA, by granting him a seat on the Legislative Council. This relationship was further evidenced in 1240H during Syedna’s RA travels through the Mandasor region. When local adversaries incited unrest and targeted his residence with gunfire, Syedna RA was forced to seek refuge. Upon learning of his situation, the British military at the nearby Neemuch post, a garrison of three hundred troops, took action. After Syedna RA had spent two and a half months in hiding, Captain Borthwick commissioned a fifteen-soldier escort to conduct him to Indore with the dignity and respect appropriate for the Dai.
A great fire that engulfed much of Surat prompted Syedna Mohammed Badruddin RA to relocate to Pune, where he was welcomed by British officials and afforded the distinct privilege of yoking four horses to his carriage. These cordial relations endured; in 1283H/1866CE, the 47th Dai Syedna Abdulqadir Najmuddin RA noted that the British consistently facilitated him, enabling access without hindrance and offering their unfailing support. He was conferred with the title of First Class Sardar of the Deccan, exempted from the Arms Act, and spared from having to appear personally in civil court. These distinctions were not personal honours alone; they passed to successive Dais. Syedna Taher Saifuddin RA too inherited this status and was widely recognised as an eminent spiritual leader.
His successor Syedna Mohammed Burhanuddin RA visited England where he was welcomed by the late Queen. Syedna al-Mifdaal TUS noted that the photograph which captures this moment conveys the delight of Her Majesty, and speaks of the alluring personality of Burhanuddin Maula RA. On the occasion of his 90th Milaad Mubarak, a reception was held in his honour at the House of Lords where he delivered a speech in English. It was the first time a Dai had ever been afforded such a distinction.
Syedna al-Dai al-Ajal TUS then noted that it was because of such untiring efforts of the Duat Mutlaqeen RA that Ashara Mubaraka was being held in London for a second time. In acknowledging the efforts of all the people and organisations that had endeavoured to support Ashara Mubaraka, he prayed for their well being and prosperity. Anyone who offers their service to Ashara Mubaraka will always be rewarded.
4. Siyaasat Khaassa
Nurturing personal connections with family and friends by fulfilling their rights constitutes the fourth category of siyaasat, which focuses on domestic care. These personal and household bonds are anchored in muhabbat, as highlighted by the kalaam muneef: “While qarabat (kinship) relies on mawaddat (love), mawaddat itself is not restricted to qarabat.” Syedna TUS clarified that while blood relatives sustain familial affection, love is a universal force; thus, deep bonds of care can be established with anyone, regardless of whether they share blood relations.
The head of the family has to ensure the growth and development of everyone he is responsible for. He is expected to guide his family, especially his children towards good conduct and correct their mistakes. In this regard, Syedna TUS praised the conduct of a man who would not openly chide his children. Instead, he would write his counsel in a notebook which would only be read by the recipient of the intended guidance. Using this novel method of instruction, he ensured that the dignity and respect of his child would be maintained.
In a similar vein, the domestic sphere calls for a homemaker to attend to her household's requirements, where cultivating an atmosphere of peace serves as her expression of constructive siyaasat. Homemakers are encouraged to follow the noble example of Maulatona Fatema AS, whose exceptional siyaasat maintained tranquility within her home. To illustrate this, Syedna TUS recounted a riwayat concerning her wish for a pomegranate. Although Amirul Mumineen AS secured the fruit for his consort, he ultimately gave it away as sadaqa. Returning home with the concern that her request remained unmet, he was met with the embrace of Maulatona Fatema AS, who shared that her longing for the fruit had vanished the instant the sadaqa was performed. Syedna TUS observed that her refined siyaasat prevented Amirul Mumineen AS from feeling any sense of failure in honoring her wish. Building upon this, he guided couples to greet their spouses with a comforting and joyful disposition.
5. Siyaasat Zaatiyya
The fifth siyaasat is zaatiyya (governing the self). To be able to govern oneself requires one to self-assess and be aware of their own traits and failings.
Self-respect involves elevating oneself above conduct that leads to a loss of dignity or diminishes one’s own self-worth. It requires valuing oneself enough to refrain from actions that degrade and devalue the soul. When this internal standard is established, the need to modify behavior based on the presence of others disappears; the anxiety of being seen committing a shameful act to preserve outward reputation becomes irrelevant. Ultimately, when this self-respect, rooted in avoiding the base and lowly becomes innate, the respect of others follows as a natural consequence.
One who disciplines and trains his soul reaps divine favour in this world and the next. The narration of Malik bin Dinar illustrates this beautifully. Malik once encountered an ironsmith who handled scorching hot iron with his bare hands and asked him about this remarkable phenomenon. The ironsmith explained that he had once been on the verge of committing adultery in complete secrecy, yet he abstained, honouring his own soul and seeking Allah's pleasure alone. Allah in turn rewarded him with immunity from fire, such that it would never touch him.
Maulaya Najam Khan QR provided an exemplary illustration of muhasabat. In a move intended to further refine his ikhlaas (sincerity), he was relieved of his position as Mazoon. Members of the Hujumiyya sect, seeking to sow division, attempted to capitalize on this by urging Syedi Najam Khan QR to lead their faction, promising to appoint him as their Dai. However, his internal reckoning was so resolute that he remained steadfast, finding complete fulfillment in the knowledge that his Maula, Syedna Ismail Badruddin RA, had accepted him as a Mumin. Syedi Najam Khan’s QR muhasabat led him to the conviction that his Maula was the ultimate Master of both the rank that was relinquished and the status of Mumin that remained. This clarity of thought ultimately shielded him from the deceptive overtures of the Hujumiyya sect.
A parallel instance of such profound muhasabat was displayed by Syedna Ismail Badruddin RA. Upon witnessing a debt collector persistently stationed at the entrance of Syedna Qasim Khan Zainuddin's RA residence, demanding payment, Syedna Ismail Badruddin RA chose not to enter the presence of the Dai. Instead, he immediately dedicated himself to discharging the entire debt, and only after the matter was fully resolved did he proceed to Syedna Zainuddin's RA majlis. His astute introspection was that as long as the debt collector remained at Syedna’s RA doorstep, he could not just pass by oblivious, rather he should tend to the matter up to the point of its resolution so that Syedna Zainuddin RA would be relieved of the matter.
A necessary result of every act of muhasabat is reaching the realization that the bounties of Allah are countless, and despite their endless flow, they should never be taken for granted. Syedna illustrated this principle with a bayt mubarak of Syedna al-Muʾayyad al-Shirazi RA who stated:
هِبَةُ اللهِ في بُحُورِ نَداكم * لا غَريقٌ لكنّهُ عَوّامُ
“Hebatullah swims in the ocean of your bounties but does not drown in it.”
The act of drowning refers to taking Allah’s bounties for granted while swimming refers to valuing each and every one of them.
Towards the end of the waʿz mubarak, Syedna TUS tearfully urged Mumineen to remember that tomorrow would be Ashura. He turned to the Muminaat and implored them to remember the suffering of the Sayyidaat in Karbala. He thereafter addressed the children and reminded them that Imam Husain’s AS young children would be bound in ropes fashioned from leather. Such ropes are particularly cruel because when they begin to dry in the heat, they contract, causing increasingly more pain and anguish. With this heartfelt plea he then related the shahadat of Imam Husain AS and ultimately, Imam Hasan AS.
May Allah Taʿala bless Syedna al-Dai al-Ajal al-Fatimi TUS with a life filled with health and happiness until the Day of Qiyamat.