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Faraz Fakhri
@FakhriFaraz
Tabdili hum se
Karachi, Pakistan
Joined December 2017
245 Following
149 Followers
2.4K Posts
ایک نہیں دو پاکستان۔۔۔
ہرجگہ غریبوں کی جیب س�� چالان نکلوانےوالے سفید چمگادڑ ایک سائیں کے لونڈے کی ون ویلنگ کو پروٹو کول دیتے ہوئے۔۔۔
سائیں تو سائیں کا کتا بھی سائیں۔۔🤔
As UN Sec-Gen @antonioguterres arrives in Pakistan, he must not ignore the ongoing human rights crisis.
Given @UN findings on Imran Khan’s arbitrary detention and solitary confinement, the SG should demand a direct meeting with him in Adiala Jail. @UN_Pakistan #FreeImranKhan
یہ لوگ مجھے زبردستی واپس بھیج رہے، پولیس اور دیگر لوگ مجھے یہاں سے واپس بھیجنا چاہتے ، مجھے وکیل کرنے کی بھی اجازت نہیں دے رہے ،شاید یہ ابھی مجھے ڈپورٹ کر دیں۔
زیادتی کا شکار لاہور میں غیر ملکی خاتون ڈیانا کی لاہور ائیرپورٹ کی ویڈیو منظر عام پر آ گئی
ہر کوئی اپنی طاقت کے مطابق ظالم ہے!
گھر میں راشن ہو نہ ہو، پولیو کے قطرے ضرور پہنچ جاتے ہیں!
ایک بزرگ نے پولیو ٹیم سے سوال کیا:
اگر میرے بچے کو کچھ ہو گیا تو اس کی ذمہ داری کون لے گا؟
بات آگے بڑھی تو ایک اور سوال سامنے آیا:
جب غریب خاندان روٹی، دوا اور علاج جیسی بنیادی ضروریات کے لیے پریشان ہیں، تو پولیو کے قطرے ہی ایسی چیز کیوں ہیں جو مفت اور بار بار ان کی دہلیز تک پہنچتی ہے؟
یہ بزرگ پولیو کے قطرے پلانے کے خلاف ہونے کی بات نہیں کر رہے، بلکہ ان کا سوال ان بنیادی سہولیات سے متعلق ہے جن کی ضرورت بھی غریب خاندانوں کو مسلسل رہتی ہے۔
شاید ایسے سوالات کو نظر انداز کرنے کے بجائے سننے اور سمجھنے کی ضرورت ہے۔
کولمبیا میں بس ڈرائیور سے بس کا دروازہ بند کرنا رہ گیا، لیکن اسے کیا معلوم تھا کہ یہی چھوٹی سی غلطی کسی کی جان بچانے کا سبب ب�� جائے گی!
ایک چوراہے پر موٹر سائیکل سوار تیز رفتاری سے جا رہا تھا کہ اچانک اس کے سامنے ایک بس آ گئی۔ اس کے بعد جو کچھ ہوا، وہ اتنا غیر متوقع تھا کہ دیکھنے والے بھی حیران رہ گئے۔
کبھی کبھی انسان کی ایک معمولی سی غلطی بھی کسی کی زندگی بچانے کا سبب بن جاتی ہے۔
Every excuse.
Every fake case.
Every tactic of tyrants.
All of it, and all of them failed to break this man
@ImranKhanPTI
On 01.08.2026, the consultant cardiologist recorded complaints of uncontrolled, fluctuating blood pressure, palpitations, headaches and restlessness. His pulse was 50 and his blood pressure 140/100.
The report records his stress from infrequent meetings with his wife and family and the non-availability of newspapers and television.
The cardiologist’s recommendation?
Steps to reduce his mental stress, including more frequent meetings with his wife and more reading material.
Nine days later, on 10.08.2026, a four-doctor medical board examined him again.
Pulse: 54.
Palpitations.
Heaviness in the head.
Anxiety: +++.
And once again, the doctors recommended an hour of walking and relaxation, access to magazines, newspapers, television and books, and more frequent interaction with his immediate family and spouse.
Most importantly, the medical board itself wrote:
“This will help control his anxiety and B.P.”
Doctors appointed by the state are saying that greater human interaction, access to his family, reading material and basic physical activity will help control his anxiety and blood pressure.
These are not political demands.
These are medical recommendations.
Is this how you treat a national hero?
By denying dignity and basic rights to a 73-year-old former Prime Minister of Pakistan whom millions in Pakistan and around the world still consider their leader?
History will remember what was done to @ImranKhanPTI
And history will remember those who did it.
"غزہ میں شہید ہونے والی ننھی بچی کے اپنے والد سے آخری الفاظ:
'ابو! میں حوضِ کوثر دیکھ رہی ہوں، اور دو محلوں جیسے بہت بڑے، عظیم گھر بھی دیکھ رہی ہوں۔'"💔
13th Muharram. 61 AH. Kufa.
Who was Burayr ibn Khudayr RA?
While the grandchildren of the Prophet ﷺ spent the next few days incarcerated, let me give you the story of another martyr of Karbala.
Not every man who stood beside Imam Hussain AS on Ashura was a warrior by trade. Burayr was a teacher.
He lived in Kufa, where he was known across the city as a Qari, a reciter of the Quran, and he taught its meaning to ordinary people inside the mosque of Kufa itself. He had been a companion of Imam Ali AS, one of the Tabi'un, a generation that had not met the Prophet ﷺ directly but had sat at the feet of those who had. By the time of Karbala he was an old man, already known for his piety long before anyone needed him to be known for his courage.
When he learned that Imam Hussain AS had left Madinah, he did not stay behind to recite verses about courage from the safety of his classroom. He left Kufa and made his way to Makkah, then accompanied the Imam the entire distance from there to Karbala, present at every station this series has told you about since the very beginning.
At Karbala, when the Imam delivered his sermon and the companions stood to renew their pledge, Burayr was among the first on his feet.
When the water was finally cut off completely, it was Burayr who walked up to Amr ibn al-Hajjaj at the riverbank and called out to him directly, asking how a man who claimed to know Allah and His Messenger could stand and watch the family of the Prophet ﷺ die of thirst. He did not flinch from saying this to a man commanding five hundred armed soldiers.
On the morning of Ashura, when two of the enemy's men, servants of the household of Ziyad, called out a challenge to single combat, the Imam would not let Burayr go to answer it himself, sending someone else instead, even though Burayr was clearly itching to go.
When the challengers heard who had been sent in his place, they refused him, calling out that they wanted Zuhair, or Habib, or Burayr himself, no one else would do. That alone tells you what kind of reputation this reciter of the Quran had built for himself among men who had never sat in his classroom.
When his own turn finally came, a man named Yazid ibn Ma'qal rode up to him and said, almost mockingly: "O Burayr, do you see what Allah has done to you?"
Burayr answered him without hesitation: "By Allah, Allah has dealt fairly with me and has brought forth evil for you."
The man said, surprised: "You used to never lie."
"Then believe me now," Burayr told him, "when I tell you that you and your companions are in the Fire, and we are in Paradise."
He fought. Burayr's blow split Yazid's helmet and the sword reached up to his brain. He fell down and died a few moments later.
Burayr was attacked from behind by a man named Razi ibn Munqidh, and in the struggle that followed, the old reciter of the Quran threw his attacker to the ground and sat upon his chest, very nearly finishing him there. Another soldier, Ka'b ibn Jabir, was called over to help. Someone in the crowd is recorded warning him first: "This is Burayr ibn Khudayr, the reciter of the Quran, the man who taught us the Quran in the mosque."
Ka'b drove his spear into him anyway.
In his final moment, Burayr threw himself forward and bit down on his killer's nose, the last act of resistance left to a dying old man with no weapon remaining in his hands. Ka'b finished him with his sword.
A teacher of the Quran, in his final seconds of life, fighting with his own teeth because there was nothing else left to fight with.
He was a man who could have spent that morning anywhere else, teaching anyone else, reciting in any mosque that would have welcomed a scholar of his standing. He chose, instead, to stand at a riverbank and confront an armed commander over the thirst of children of the family of Prophet ﷺ.
He preferred death on the battlefield biting an enemy's face because his hands had already given everything they had.
#YaHussain
#Karbala
11th Muharram. 61 AH.
The day after.
Umar ibn Sa'd remained at Karbala until noon. He gathered his own dead, the men who had fallen attacking a camp of seventy and buried every one of them with full prayers and full honor.
He left Imam Hussain AS where he had fallen. He left every single one of his companions where they had fallen.
Unwashed.
Unshrouded.
Unburied.
The grandson of the Prophet ﷺ, lying in the sand of the same earth Jibra'eel had once shown his grandfather in a vision, denied the one thing every human being, friend or enemy, has always been granted since the beginning of Islam.
Only one body was treated differently. Hurr ibn Yazid's own tribe came forward and refused to let his head be severed or his body trampled with the rest. They carried him seven kilometers away and buried him in their own village, the only act of basic human decency permitted that day, granted to the one man among the attackers who had crossed over to die beside the Imam instead.
In the afternoon, Umar ibn Sa'd ordered the camp broken and the surviving family prepared for the march to Kufa.
His men brought camels with no saddles, deliberately, to make the journey as difficult and as degrading as possible for the women of the Prophet's ﷺ own household.
When his soldiers stepped forward to help the women mount, Sayyida Zainab SA stopped them outright. She said: "May Allah darken your face in this world and the next. You ask to help us mount when we are the trusts of Muhammad ﷺ himself. Step back. We will help each other."
They stepped back.
She moved between the women and children herself, helping each one onto the bare backs of the camels, until only Imam Zayn al-Abideen AS remained, too weak with fever to stand unaided. He told her he would manage with the help of the soldiers, then asked her gently how she intended to mount her own camel, since there was no one left to help her.
Before they were taken, the women begged to be allowed to see the bodies one final time. Permission was given.
What they found broke them where they stood. They fell upon the bodies, kissing them, weeping over wounds that could not be counted.
Sayyida Zainab SA, standing over what remained of her brother, cried out the words that have been carried in this family's memory since that hour: "O Muhammad! Here is Hussain, in the desert, covered in blood, his limbs cut from his body! Here are your daughters taken captive, and your descendants slaughtered!"
Then they were made to leave him there, in the sand, and the caravan turned toward Kufa.
I want to tell you honestly what is known and unknown about what happened next to the Imam's own body. The earliest historians, the ones whose pens we have leaned on throughout this entire series, fall silent here, because they had already moved with the captives toward Kufa and were not present for what followed at Karbala itself.
What Shia tradition holds, recorded by Shaykh Abbas Qummi and later affirmed in a narration attributed to Imam al-Rida AS, is this: Imam Zayn al-Abideen AS, despite lying chained and fevered in the captive caravan, was granted by Allah the same power later attributed to Imam al-Rida AS himself when he travelled to bury his own father, to return that very night to Karbala, bury his father's body and the bodies of his family with his own hands, and return to the caravan before anyone noticed his absence.
When a doubting follower once questioned how a sick, chained captive could have done this, Imam al-Rida AS answered him directly: "the same power that let me travel from Madina to Baghdad to bury my own father is the power that let Zayn al-Abideen do the same for his."
What the tradition agrees on regardless of this account is that the people of Banu Asad, the tribe whose land the Imam had purchased weeks before any of this began, eventually came forward and buried what was left at Karbala, the bodies sorted and placed in the ground that has remained, since that day, the most visited Shrine on earth.
The sun had set. The first night of captivity had begun. The road to Kufa, and from there to Damascus, lay ahead of a family that had just buried no one, and yet would not stop carrying everyone they had lost for the rest of their lives.
1400 years later, their story is far from over.
#YaHussain
#YaZainab
27th Dhu al Hijjah. 60 AH.
The ninth station. Dhu Husam.
Three days before Muharram.
Yesterday the caravan spotted dust on the horizon and moved quickly to high ground at Dhu Husam. The hill at their backs. The open desert in front. And across that desert, one thousand horses still coming.
They arrived at noon.
His name was Hurr ibn Yazid al-Riyahi. Commander of one thousand cavalry soldiers, sent personally by Ubaydullah ibn Ziyad, the governor of Kufa, with specific orders.
Do not allow Hussain AS to return to Madinah.
Do not allow him to proceed to Kufa.
Keep him under escort until further instruction.
Hurr and his soldiers arrived at Dhu Husam having traveled without water under the desert sun. They were, as the sources record in Wikishia and Nafasul Mahmum, on the verge of dying of thirst. Their horses were exhausted. They lined up in military formation facing the Imam's camp.
And the Imam looked at them and ordered his companions to give them water.
Every soldier. Every horse. The army sent to stop him, was given water by his command, from his supplies, with Mola Hussain AS helping the most desperate among them drink with his own hands.
No condition. No negotiation. No anger. Just water, given freely to men who had come to restrict his movement on the orders of a tyrant.
This single act has no political explanation. It can only be understood through one lens.
The character of Hussain AS was not a response to circumstances. He was the son of Mola Ali ibn Abi Talib. He was the grand son of the greatest Prophetﷺ
Mola Hussain AS would never compromise on his character.
When every soldier and every horse had been watered, the time for Zohar arrived.
The Imam's companion al-Hajjaj ibn Masruq gave the adhan.
Hurr turned to the Imam and asked permission for his soldiers to pray behind him.
The Imam accepted.
One thousand soldiers sent by Ibn Ziyad to escort the grandson of the Prophet ﷺ to whatever fate the governor had decided for him, stood in rows behind that same grandson and prayed Zohar under his Imamat.
The man sent to capture him led him in prayer.
History has few moments this layered. The political reality of that afternoon said Hurr was the authority and Hussain AS was the detained. But the spiritual reality, the only reality that endures, said something completely different. When the time for prayer came, everyone knew where to stand.
After the prayer the Imam addressed Hurr and his soldiers directly. He presented the letters from Kufa, the dozens of written invitations from the people of that city asking him to come and lead them. He named the delegations. He presented the evidence of what had been asked of him and why he had answered.
Hurr listened. Then he told the Imam plainly. He knew nothing about those letters. He had not been part of whatever promises had been made in Kufa. His orders were simple and he had been given them by Ibn Ziyad. He was to escort the Imam and not let him return to Madinah or enter Kufa.
A tense exchange followed. The Imam told Hurr he had no intention of going anywhere with him. Hurr told the Imam he had no intention of letting him go. Three times they went back and forth, recorded in Nafasul Mahmum, neither man giving ground.
Then Hurr made an unexpected proposal. He said: "I have not been commanded to fight with you. Take a road that leads neither to Kufa nor to Madinah. That way we find a middle ground while I write to Ibn Ziyad and you write to Yazid, and Allah may bring forth a resolution."
The Imam turned his horse and the caravan moved, with Hurr's thousand cavalry now traveling alongside them. Neither captors nor companions. Something in between. A military escort that had just prayed behind the man it was ordered to contain.
Three days before Muharram.
The net was tightening. But the character of the man at the centre of it had not moved by a single degree.
When the enemy was thirsty, he gave them water.
When the time for prayer came, he led them.
When they blocked his path, he presented his proof calmly and moved forward.
Fourteen centuries have passed and the world has still not produced another Hussain. He did not become who he was in the desert. He arrived there already complete.
Step by step. Station by station. The caravan moves.
---
Sources: Kitab al-Irshad, Shaykh al-Mufid | Tarikh al-Tabari, al-Tabari via Abu Mikhnaf | Nafasul Mahmum, Shaykh Abbas Qummi | Wikishia, Al-Hurr b. Yazid al-Riyahi
#Karbala
#Hussain
#Water
26th Dhu al Hijjah. 60 AH.
The eighth station. Sharaf.
Four days before Muharram.
The caravan has been moving through the open desert for eighteen days. Makkah is far behind. The sacred land is far behind. Everything familiar is far behind. Ahead lies Iraq, and the road that has carried them this far shows no sign of what awaits at its end.
It was midday at Sharaf when one of the companions suddenly called out.
Allahu Akbar.
The Imam repeated it and asked him why he had said it.
The companion said he could see palm trees in the distance.
The others looked. They frowned. They said to one another, by Allah, there are no palm trees in this part of the desert. We have never seen palm trees here.
The Imam asked them what they thought they were seeing.
They said quietly: in our opinion, those are the ears of horses.
The Imam looked again at the horizon. Then he said, recorded in Kitab al-Irshad by Shaykh al-Mufid and Tarikh al-Tabari:
"By Allah. I think so too."
What had looked like palm trees against the desert sky was the dust rising from one thousand horses.
An army was coming.
The Imam did not panic. He did not order a retreat. He thought tactically, immediately and clearly. He asked his companions if there was any high ground nearby, any hill or mountain they could put at their backs so they could face whatever was coming from one direction rather than be surrounded.
A guide answered. Yes. There is a hill to the left, called Dhu Husam. If we move quickly we can reach it before they do.
The Imam turned left. The caravan followed. They reached Dhu Husam and dismounted, the hill at their backs, the open desert in front of them, and waited.
Across that desert, one thousand horses were still coming.
This is the moment the journey changes its nature entirely. From here the caravan is no longer simply moving toward a destination. It is moving under watch. Under escort. Under the shadow of an empire that has sent soldiers to ensure the grandson of the Prophet ﷺ goes nowhere it has not decided to send him.
Eighteen days of desert behind them. Four days before Muharram ahead.
And on the horizon, the first dust of what Karbala will become.
Step by step. Station by station. The caravan moves.
---
Sources: Kitab al-Irshad, Shaykh al-Mufid | Tarikh al-Tabari, al-Tabari via Abu Mikhnaf | Nafasul Mahmum, Shaykh Abbas Qummi | Route of Imam Husayn, https://t.co/lrN8E0MHCP
Shabbar Zaidi has laid out Pakistan’s debt crisis with precision. Let me add the timeline in plain numbers.
August 2018:
Imran Khan takes office, inherits Rs25 trillion in debt and a broken economy. Then Covid hit, a once in a century pandemic that brought every government on earth to its knees. Despite all of that, in 3.5 years Rs19 trillion was added to the debt, the borrowing rate was around 6%, and debt servicing was consuming 43 paisa of every revenue rupee.
April 2022:
We are removed. Total public debt stood at Rs 44 trillion. The incoming government inherited a stabilising economy, no pandemic, and an IMF programme already in place.
June 2026:
Four years later.
Total public debt: Rs82 trillion. An addition of Rs38 trillion, double what we added, in the same time, without a pandemic. Policy rate is over 11%, ie nearly double what it was under us.
As per the State Bank’s own report, 70 paisa of every rupee of tax revenue now goes to debt servicing alone.
Before one school is built.
Before one patient is treated.
We inherited a crisis and managed it even through a pandemic.
In just 4 years, PDM has doubled the debt at double the rate.
Because this is not misfortune. This is the consequence of the worst form of governance by those who sit on a stolen mandate and have run this country into the ground while its people pay the price.
My question is simple:
At what point does the nation get to ask who is responsible?
https://t.co/HG00S4EFuL
24th Dhu al Hijjah. 60 AH.
Eid al Mubahila Mubarak.
Before we speak of the caravan, we must speak of what today actually is. Because like Eid e Ghadeer, most Muslims pass this date without understanding the magnitude of what happened on it. And that forgetting is itself part of the story.
Exactly 51 years before this day, on the 24th of Dhu al Hijjah, 9 AH, one of the most extraordinary confrontations in the history of religion took place outside the city of Madinah.
A delegation of Christian scholars had traveled from Najran, a city in present-day Yemen with a population of around 40,000 Christians at the time. They were among the most learned theologians of their era. They had come to debate the Prophet Muhammad ﷺ about one specific question. Was Prophet Isa AS the son of God? Was he divine? Or was he a prophet and a servant of Allah?
The Prophet ﷺ engaged them with patience and reason over several days. He presented the Quranic position clearly:
"Verily, the likeness of Jesus with Allah is as the likeness of Adam. He created him from dust, then said to him, Be, and he was." (Surah Aali Imran 3:59)
The argument was clear. Adam was created without a father or a mother. Isa AS was created without a father. If the absence of a father makes someone divine, then Adam had a greater claim. The Christians had no answer.
But they refused to accept it.
When theological argument had been exhausted, Allah revealed a verse that has no parallel in any scripture of any religion. A direct divine challenge:
"And whoever argues with you in this matter after what has come to you of knowledge, then say: Come, let us call our sons and your sons, and our women and your women, and ourselves and yourselves, and let us beseech Allah and invoke His curse upon the liars." (Surah Aali Imran 3:61)
The Prophet ﷺ presented this verse to the delegation. He invited them to Mubahila. Both sides would bring their most beloved, their family, the people dearest to them, and together they would pray to Allah to destroy and curse whichever side was lying.
The Christians agreed and asked for a day to prepare.
Early the next morning on the 24th of Dhu al Hijjah the Prophet ﷺ emerged from his house.
He was carrying a child in his arms.
That child was Hussain ibn Ali AS.
He held the hand of another child walking beside him.
That child was Hasan ibn Ali AS.
Behind him walked a woman, veiled and luminous.
That woman was Sayyida Fatima Zahra SA.
And behind her walked a man, carrying the banner of Islam.
That man was Imam Ali ibn Abi Talib AS.
The Prophet ﷺ had been commanded to bring his sons, his women, and himself. And from all of humanity, from all of his companions, from all of those who had followed him and fought for him and believed in him, he chose these four.
These four were his proof.
When the head of the Christian delegation, Abu Haritha, saw them approaching, he stopped. He turned to his companions and said:
"O my Christian friends, I see such faces that if they pray to Allah to move a mountain from its place, the mountain will move. Do not have Mubahila with them or you will all be destroyed."
His own brother Karz ibn Alqama said: "It appears that Muhammad is the same last prophet mentioned in our sacred books. Anyone who has had Mubahila with the prophets in the past was destroyed."
The Christian delegation refused to proceed. They stepped back from the Mubahila. They asked instead for a treaty of peace, which the Prophet ﷺ granted them with full generosity.
The Mubahila never took place. Because the Christians who had come to challenge the truth saw the faces of the Ahlulbayt and understood, with the clarity that only genuine scholars possess, that they were standing before something they could not contest.
Now hold this moment and the moment we are narrating in this series together.
The child carried in the Prophet's arms as divine proof, as the living argument for the truth of Islam, as the human being whose face alone was enough to make Christian bishops step back from a challenge they had traveled hundreds of miles to make, that child is now riding through the Arabian desert.
He is 57 years old. The arms that carried him are gone. The voice that presented him as proof to the world has been silent for 49 years. The city where it happened lies far behind the caravan.
And the world that once trembled at the sight of his face has largely forgotten what it saw.
But Hussain AS has not forgotten. He knows what he carries. He knows whose son he is. He knows what the Prophet ﷺ declared at Ghadir about his father. He knows what those Christian bishops saw in his face at Mubahila. He knows that the truth does not become less true because the crowd stops believing it.
He rides forward.
Because some things are worth carrying in your arms even when no one is watching. Even when the crowd has dispersed. Even when the road ahead leads to a place called Karbala.
Eid Mubarak to all who understand what they are celebrating today.
Step by step. Station by station. The caravan moves.
#Eid_e_Mubahila
#HistoryMatters
Mabrook!!!
18th Dhu al Hijjah. 60 AH.
Eid al Ghadeer Mubarak.
Before we speak of the caravan, we must speak of what today actually is. Because most Muslims pass this date without knowing what happened on it. And that forgetting is itself part of the story.
Exactly 50 years before this day, on the 18th of Dhu al Hijjah, 10 AH, the Prophet Muhammad ﷺ had just completed his Farewell Hajj. He was returning to Madinah with a gathering of pilgrims that the sources place at 120,000 people. Every road from Makkah was full. It was the largest assembly of Muslims in the history of Islam to that point.
At a place called Ghadir Khumm, near today's al-Juhfah, the Prophet ﷺ received a divine command. The verse descended:
"O Messenger, deliver what has been sent down to you from your Lord. If you do not, you will not have delivered His message at all. And Allah will protect you from the people." (Surah al Maidah 5:67)
The Prophet ﷺ ordered the entire caravan to halt. Those who had gone ahead were called back. Those who had not yet arrived were made to wait.
Then he called upon four of his most trusted companions, Salman al-Farsi RA, Abu Dharr al-Ghifari RA, Miqdad ibn al-Aswad RA, and Ammar ibn Yasir RA, and ordered them to clear the ground, uproot the thorn bushes, stack the saddles into a pulpit, and prepare the area. He told them that what would follow was a ceremony that would last three continuous days.
Three full days. Under the midday sun of the Arabian desert. 120,000 people. Waiting.
When everyone had gathered, the Prophet ﷺ stood on that pulpit and spoke. He asked: "Do I not have more right over you than you have over yourselves?"
They answered as one: "Yes, O Messenger of Allah."
Then he raised the hand of Imam Ali AS and declared before that entire assembly:
من كنت مولاه فهذا علي مولاه
"For whomsoever I am his Master, Ali is his Master."
Then he said: "O Allah, be the supporter of whoever supports him, and be the enemy of whoever opposes him."
When he finished, Allah revealed:
"This day I have perfected your religion for you, completed My blessing upon you, and have chosen Islam as your religion." (Surah al Maidah 5:3)
Then for three days, the entire assembly came forward and gave bayat at the hands of Imam Ali AS. One by one. 120,000 people.
Among the first and most prominent who came forward to congratulate were Abu Bakr RA and Umar RA. Their words are recorded across multiple classical sources. They said to Imam Ali AS:
"Happy for you O son of Abu Talib. You have become the Wali of every believing man and woman."
The narrators of this event read like a who's who of Islamic history. Among the 110 companions who narrated it directly were Umar RA, Uthman RA, Aisha RA, Abu Hurairah RA, Abu Dharr al-Ghifari RA, Salman al-Farsi RA, Ammar ibn Yasir RA, Zubayr ibn al-Awam RA, and Jabir ibn Abdullah RA.
Among the 360 scholars across 14 centuries who recorded it were Imam al-Shafi'i, the founder of the Shafi'i school, and Imam Ahmad ibn Hanbal, the founder of the Hanbali school. Al-Tirmidhi recorded it. Al-Nasa'i recorded it. Ahmad ibn Hanbal recorded it in his Musnad.
This is what the scholars of hadith science call mutawatir. So extensively and independently narrated across so many chains that fabrication is not merely unlikely but impossible.
And yet. The Ummah forgot it. Or chose to forget it. Or found reasons across the decades and centuries to look away from what 120,000 people had witnessed, what Abu Bakr RA and Umar RA had themselves declared with their own mouths, and what the founders of their own schools of jurisprudence had recorded in their books.
Now come back to this day. 60 AH. Fifty years later.
The son of that same Ali AS. The grandson of that same Prophet ﷺ. The heir of that same Wilayat declared before 120,000 witnesses over three days.
He is riding through the desert of central Arabia. No assembly surrounds him. No verse descends to mark his passage. Only a small caravan. Only dust and heat and the long road north.
The caravan has reached a station called Zurud.
And here, on this day of all days, something extraordinary happens.
A man named Zuhair ibn Qain al-Bajali was traveling nearby, returning from Hajj toward Iraq. He was not a follower of the Ahlulbayt. He held views sympathetic to the Uthmani camp and had kept his distance from the house of Imam Ali AS his whole life. For days his caravan had been traveling parallel to the Imam's caravan and for days Zuhair had been deliberately avoiding any proximity, taking different routes, camping far away, doing everything possible not to be summoned.
One afternoon as Zuhair and his companions sat down to eat, a messenger arrived from the Imam's camp.
The companions froze. According to the narration in Nafasul Mahmum by Shaykh Abbas Qummi and Tarikh al-Tabari, they sat so still it was as if birds had perched upon their heads.
Then Zuhair's wife, Daylam binte Amr, spoke.
She said: "Glory be to Allah. The son of the Messenger of Allah has sent for you. Will you not even go to hear what he has to say?"
Zuhair went.
The classical sources record everything that happened before that meeting and everything that happened after it. But what passed between the Imam and Zuhair inside that tent, the actual words spoken, the moment the change happened, none of that was recorded by any narrator. That conversation belongs to the two of them alone.
Some transformations happen in a space no witness can enter. Between a soul and its Imam. In the quiet of a desert tent. With no one watching and no one writing.
When Zuhair returned his face had changed entirely. He ordered his tent struck and moved to the Imam's side. Then he turned to his wife and said: "I am releasing you from our marriage. Return to your family. I do not want you to face what is coming."
She wept. She bid him farewell and said: "May Allah help you in your affair. My only plea is that you remember me on the Day of Resurrection before Hussain's grandfather, the Prophet ﷺ."
And Zuhair ibn Qain al-Bajali, the man who had spent his life avoiding the Imam, turned to his companions and said: "Those of you who still hold me dear may accompany me. The rest, let this be our last meeting."
Then he joined the caravan of Hussain AS and never looked back.
On Ashura he would be among the last to fall.
Now hold these two moments together.
At Ghadir Khumm, 120,000 people heard the declaration of Wilayat over three days. They raised their hands. They pledged. They congratulated Ali AS. And then the decades that followed found them accommodating, looking the other way, choosing survival over conviction.
At Zurud, one man who had spent his whole life in the wrong camp sat with Hussain AS for a few private minutes. And could not look away anymore. We do not know what was said. We only know what it produced.
Ghadir was not just a declaration. It was a test. A test that did not end on the day it was delivered. A test that was still being administered fifty years later, station by station, in the desert between Makkah and Karbala.
A test that is still being administered today.
In every age, in every land, whenever truth stands exposed and power demands silence, the question of Ghadir is asked again. Not in a crowd under the open sky. In private. In quiet. When no one is watching and everything is at stake.
Zuhair ibn Qain answered it in a desert tent with no one recording his words.
That is what Ghadeer actually means.
Eid Mubarak to all who understand what they are celebrating today.
Step by step. Station by station. The caravan moves.
---
Sources: Kitab al-Irshad, Shaykh al-Mufid | Nafasul Mahmum, Shaykh Abbas Qummi (p.180) | Tarikh al-Tabari Vol.3 | Al-Ghadir, Allama al-Amini | Musnad Ahmad ibn Hanbal | Event of Ghadir, Wikishia | Wikishia, Zuhayr b. al-Qayn
Eid Mubarak
Today is 5th Dhu al-Hijjah, 60 AH.
The holy city of Makkah is buzzing with thousands of arriving pilgrims, completely unaware that a plot to kill Hussain AS is unfolding in the shadows. Yazid’s secret agents had breached the city walls 1/4
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