The text is notable not only for providing an important Andalusi perspective on the reign of Yazīd b. Mu‘āwiyah (r. 680–683) and the martyrdom of al-Ḥusayn ibn ‘Alī, but also for the details it gives about the commemoration of ‘Ashūrā’ in al-Andalus, especially in Sharq al-Andalus (corresponding to the modern-day regions of Murcia and Valencia in Spain) during the thirteenth and fourteenth centuries. Ibn al-Khaṭīb claims that among Andalusi Muslims in the Valencia and Murcia regions of eastern Spain, there existed a well-established custom of mourning the martyrdom of al-Ḥusayn on the tenth of Muḥarram (‘Ashūrā’) with specific rituals such as lighting candles, distributing food, and by reciting marāthī husaynīyya (lament poems commemorating the martyrdom of al-Husayn). He even preserves two such poems in their entirety to give the reader an idea about the themes involved in these ‘Ashūrā’ commemorations.
I denna artikel tar man upp att man under medeltiden mindes al Husseins (a.s) offer, i form av uppläsning av klagopesi, man tände ljus och skänkte mat, liknande saker gör man än idag i länder som Irak och Iran. Det man ska betänka i sammanhanget är att Al Andalus var ett Ommayydiskt rike, alltså samma familj som mördade al Hussein (a.s). Även detta tas upp att man vid flera tillfällen förbjöd shia ritualer och att man spred anti shia propaganda och anti Ahlul Bayt (a.s) slogans.
Detta här stycket visar sanningen, där man anklagar Yazid för att ha varit bakom mordet och at than inte var muslim, pga hans mord, vidare säger man klart och tydligt att tesen att Kerbala och Husseins (a.s) död, enbart var en tragisk händelse, utan större påverkan, är fel, utan det var en katastrof:
The poems he preserves date from the late 12th century and were composed by Abū Baḥr Ṣafwān ibn Idrīs (ca. 1185), an eminent scholar from Murcia. They lament the martyrdom of al-Ḥusayn, praise the Family of the Prophet as “the house of true religious guidance,” and condemn in the strongest terms Yazīd, the Umayyad ruler responsible for ordering the massacre at Karbala. The poems also critique the Muslim community at large for failing to sufficiently commemorate and mourn the tragedy. Ibn al-Khaṭīb ends his chapter by endorsing the commemoration of the martyrdom of al-Ḥusayn (upon whom he bestows abundant blessings) and rejecting the perspectives which seek to limit the importance of Karbala to a minor, albeit tragic, historical incident or which attempt to downplay the gravity of the oppression wrought by Yazīd, who—according to Ibn al-Khaṭīb—could not reasonably be considered a true believer (let alone a legitimate caliph) due to his role in the murder of the grandson of the Prophet Muhammad.
Författaren tar upp fler, som visade sin fientliga åsikt mot Yazid och mot hans mord av al Hussein (a.s), även sådana som var starkt pro Ommayyidska:
Even the ostensibly pro-Umayyad polymath Abū Muḥammad ibn Hazm (d. 1064), in his historical account of the caliphate, strongly condemns Yazīd as a tyrannical ruler while affirming that the killing of al-Ḥusayn b. ‘Alī was “among the worst tragedies [in Islamic history]” (https://ballandalus.wordpress.com/2014/11/02/ibn-hazm-d-1064-on-yazid-b-muawiya-d-683/).
Här tar man upp vad Yazid tyckte och gjorde när folk i medina gjorde motstånd, och denna person anser folk idag, var en muslim?
His honorific was Abū Khālid and he was an oppressive tyrant. The people of Medina had risen up against him and overthrown his authority, and placed themselves under the leadership of ‘Abd Allāh b. Hanḍala. As a result, [Yazīd] sent an army led by Muslim b. ‘Uqba al-Murrī against the people of Medina. [Muslim b. Uqba] descended upon al-Ḥarra and surrounded the city of Medina before conquering it after a fierce battle. Over 1700 people from among the Quraysh, the Emigrants (Muhājirūn), and the Helpers (Anṣār) were killed during this battle and, putting aside the women and children slaughtered, 10,000 were killed from amongst the city folk. The city was subjected to pillaging for three days and daily prayers in the Mosque of the Prophet ceased, nor was the one who sought refuge in its vicinity safe. ‘Abd Allāh b. Ḥanḍala was also killed. Al-‘Utbī mentioned that over 80 Companions of the Prophet were killed in the city. This all occurred in 63 A.H. [683 A.D.]. And when the news of all this reached Yazīd, he was elated and recited the poetic verses from the time of jahilīyya: “If only my ancestors at Badr were here to witness the fear of Khazraj [one of the preeminent tribes of Medina] from the striking of the swords.” This shows the degree of his hypocrisy and the hatred that he harbored for the Companions of the Prophet of God as a result of their killing his ancestors [during the various battles between the Muslims and the Quraysh in the 620s].
Detta citat från den sidan säger allt:
Some of our companions said: If the legal ruling for the one who purposely desecrates a mosque or even a pulpit is severe under the rules of the sacred law, then what punishment should the murderer of the Prophet’s grandson deserve, especially when he disrespected his decapitated head, poked his teeth with his staff, mistreated his children and openly celebrated their misfortune?! Praise be to God that our own era is free from such disgrace and we ask God, in his mercy, for protection in both life and death.
Så hur kan man gråta över moskéer och hus, men man har inga problem med att Profetens (saw) älskade barnbarn, mördades?