The marriage of al-Qassim (AS) in Karbala

This short article covers the topic of the alleged marriage of al-Qasim (AS) the son of Imam Hasan (AS) who was martyred in Karbala along with Imam Husain (AS), where some folks claim that al-Qasim married in Karbala, while others deny this. The purpose of writing this is not proving a certain point of view rather providing general awareness of this topic and presenting the opinions of those who believe in this incident and those who deny it. However this historical event is not an essential belief; therefore I have respect for both sides, although I myself believe that this marriage really took place.

1- Mulla Ḥusain Kāshifi (d. 1504):

Apparently the earliest source that mentioned this incident was the book Roze-tush-Shohadāʼ by Mulla Ḥusain Kāshifi. This book was written in Persian in the pre-Safavid era, and it is said to be the first Maqtal (A Maqtal is a book that present the events of Karbala or the life events of Ahlul-Bayt in general) to be appeared among the Persian-speaking public, thenceforth the Iranian preachers were called Rozeh-Khoon (i.e. the reciter of the Roze-tush-Shohadāʼ) and this term is still used in Persian language.

Late sources which mentioned this incident include:

·        Madīnat al-Maʼājiz, by Sayed Hāshim al-Baḥrāni. The complier is also the Tafsīr al-Borhān.

·        Al-Muntakhab, by Sheikh Fakhr al-Dīn al-Turayḥi al-Najafi.

2- Mulla Āgha Darbandi (d. 1870):

Mulla Āgha Darbandi commonly known as al-Fādhil al-Darbandi was a great renowned Shiʼi scholar who was noted to be a great lover of Imam Husain (AS). All late scholars appreciate this scholar and praised him. For instance I quote what Shaykh ʼAbbās Qommi (d. 1940) the compiler of Mafātih al-Jinān said about him:

”الدربندي، ملا آقا بن عابد بن رمضان علي بن زاهد الشرواني الحائري، شيخ فقيه متكلم محقق مدقق، جامع المعقول والمنقول، عارف بالفقه والأصول، كان من تلامذة شريف العلماء، وكان له في حب أهل البيت عليهم السلام سيما سيد الشهداء عليه السلام مقام رفيع وتغير أحواله من اللطم والبكاء وغير ذلك من شدة مصيبته على الحسين المظلوم " عليه السلام " في أيام عاشوراء مشهور“.

”al-Darbandi, Āgha bin ʼĀbid bin Ramadhān Ali bin Zāhid al-Sherwāni al-Ḥāʼeri. He was a Sheikh, Faqih (i.e. jurist), Motakallim (theologian), investigator and researcher, well-versed in logical and narrative sciences both as well as he was knowledgeable in Fiqh and Usool. He was among the students of Sharīf al-Ulamāʼ. He had a great position in loving Ahlul-Bayt (AS) especially the master of the martyrs (AS), and it is very known that his mood used to change harshly by weeping violently and hitting himself due to the effect of the tragedy of Imam Husain (AS) during Ashura“.

Al-Kuna wal-Alqāb, volume 2, page 228.

This is also documented in western scholarly works such as Encyclopædia Iranica and Arthur de Gobineau's Les religions et philosophies dans l'Asie central, and here I quote this from Encyclopædia Iranica:

”In his way, however, Darbandī was devoted to the cult centered on the martyrdom at Karbalāʾ. When he preached on those tragic events he would weep violently, lacerate his face, throw off his turban, and sometimes even throw himself from the minbar to the ground“.

Encyclopædia Iranica

This scholar composed a comprehensive book about the events and tragedies of Karbala. His book's title is Iksīr al-ʿIbādāt fī Asrār al-Shahādāt and it is commonly known as Asrār al-Shahādāt which means the secrets behind martyrdom. In this book he talks about this incident wherein he stated his opinion about it, and I'm here translating what he said:

”Not many compilers of Maqtals had narrated the tale of the marriage and wedding of al-Qassim (AS), and some folks who are well-versed in narrations and traditions said: I did not found a reliable source for this incident. But I say: The supposition proves this incident which cannot be denied by those who have hard studying and deep and precise thinking. This is to be explained with few points (…):

1- Reciters and preachers before and know, among the people of every places (...) do mention this incident on puplits [while preaching on those tragedies] in many places of mourning with the presence of a group of devout scholars and pious and virtuous folks who do not oppose them and prevent thim from mentioning it and they do not accuse them of lying.

2- The poetry of mourning poets from Arabs, Persians, Turks, Indians, Kurds and Lurs include this incident, and after looking well. This thing [believing in this incident] is not special for people of a place and not for another, or for a certain era and not for another.

3- A vast majority of late scholars of Maqtals and his historians declared this incident, and in addition some well studying people, namely the author of the book Ansab Al Abi Talib stated that his marriage really took place“.

Iksīr al-ʿIbādāt fī Asrār al-Shahādāt, volume 2, page 387.

3- Mīrza Ḥusain Noori Ṭabrasi (d. 1902):

The high position of Mīrza Ḥusain Noori Ṭabrasi – who is known as Muḥaddith Noori – is above than to be explained, and this is known within Islamic seminaries. This scholar has numerous writings, among which is his magnum opus Mustadrak al-Wasāʼil which is considered as one of the most important Ḥadīth collection among Shiʼas.

Among his works is a book called LoʼLoʼ va Marjān written in Persian, and it actually includes his recommendations to preachers.

In this book, Muḥaddith Noori advices preachers to rely on reliable books and sources, and he also warned them from some inaccurate references.

He criticized the book Roze-tush-Shohadāʼ by Mulla Ḥusain Kāshifi as well as the writings of Mulla Āgha Darbandi. According to Noori, those books lack accuracy and are full of weak and not reliable narrations. He also denied the incident of the marriage of al-Qassim (AS). Although I read the book before but it is not between my hands not, thus I apologize for not providing the exact text, but I'm summarizing what I remember now.

Actually Darbandi had an old manuscript of a Maqtal attributed to Shihāb al-Dīn al-ʿĀmili, and he presented the contents of this manuscript in the seventh Majlis/chapter of his book. This manuscript includes very strange and inaccurate account of the events of Karbala. Therefore, Muḥaddith Noori criticized Darbani's book and graded it as a non reliable source and state that Shihāb al-Dīn al-ʿĀmili had not written any Maqtal, and then this manuscript was falsely attributed to him.

Nevertheless, with all due respect for this great scholar, but I have to say that his criticism was not accurate, because Darbandi already stated after this that he doubts the manuscript to be truly attributed to al-ʿĀmili, and he would question its contents. He actually presented those contents to analyze and discuss scientifically, and I find it my duty to present Darbandi's statement here:

”The strangeness and eccentricity of what it [this manuscript] includes regarding the martyrdom of the master of the martyrs and his companions is more apparent to be explained. How not and he mentioned in it that a vast majority of those supportes and relatives [of Imam Hussain] whom their names were mentioned that they had killed so and so, meaning from 50-60, 100-200, 300-400, 500-600, till 1000-2000 [of enemies]. And this [statement] as you can see has the sign of being fabricated and faked, and also proves the inaccuracy in attributing this manuscript for the one who is it attributed for, namely Shihāb al-Dīn al-ʿĀmili“.

Iksīr al-ʿIbādāt fī Asrār al-Shahādāt, volume 2, page 305.

Later, Mutahhari followed the steps of Muḥaddith Noori, imitated him and repeated his words in some of his lectures which were later transliterated into the form of book and translated to English (It's available for reading in English here).

The reason which Mutahhari provided for not relying on Kāshifi's narratives is that it is not confirmed if he was Shiʼi or Sunni, therefore he is not reliable!

This is really a strange reason and a weak proof. Firstly, because it was proved that Kāshifi was Shiʼa as he stated the belief in the infallibility of Ahlul-Bayt (AS) in his poetry, and the vast majority of Shiʼa scholars declared him as Shiʼa.

But let us suppose that he was Sunni. Why do not we take his narratives as we do with Tabari and other Sunnis?! Why we cannot when it comes to Kāshifi?

4- Final word by me:

Those who believe in this incident rely on narrations, although it is said to be weak narrations, but on the other hand the deniers don't rely on a narration of Ahlul-Bayt (AS) denying it, which makes inclined to the first group not to the latter.

Also, we believe that Ahlul-Bayt (AS) were perfect people, and they did not commit any forbidden deeds, let alone disliked ones. Being unmarried is highly disliked according to Ahlul-Bayt (AS) and we have numerous narrations disparage celibacy. For instance, the Prophet (SAWA) says: The worst of your deceased people are those who are unmarried. This is also can be a supporting argument since Imam Husain (AS) was not ready to let his nephew die unmarried.

I apologize for my friends who are reading this as I did not provide enough information as I am busy with my work and my studies, but it is hoped that I update it and add more information in the future.