Karbala The Tragic Martyrdom of Imaam Husain
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[email protected] www.islamiclifestylesolutions.co.za Printed in South Africa. First Edition. October 2015 - 1100 Copies Original Work Shaam-e-Karbala 1976 Author Hadhrath Moulana Muhammad Shafee Okarvi Translation Islamic lifestyle Solutions Typing Hedaya Publications Typestting & Layout Shaykh Faheem
ﻠ ﻗ ﻦ ﲢ ﺴ و ﺮزﻗ ن ﲠﻢ ﻋﻨﺪ ء ﺎ ﺣ ﺑ ﻞ ﻣ ﻞ ﺳ َ “Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision” (Surah Aal-Imraan, 3:169)
Contents .................................................. .............................. ............. 1 About the Author ................................. ................................................. ................................ ................4 Publisher’s Note ................................. Introduction Introductio n................................ ................................................. ................................. ..................... .....5 ................................................ ................................ ................9 Martyrdom ( ) ﺷﻬﺎ ................................ ................................. ................................. .................10 Categories of Martyrdom................. ................................ ......................... ........11 The Definition of a Martyr (ﺪﻴﻬ)ﺷ ............... The Holy Prophet was poisoned............................. .............................13 .......... 25 Cause and Background leading to the Martyrdom ............ ............................ ...........29 Advice of Muhammad ibn Hanafiya ................. An Objection Answered................ ................................. ................................. ................... ...30 Departure from Madinah Madinah ............................... ............................................. ..............32
Delegations and Letters from the People of Kufa .............34 ............................... .................39 Hadhrath Muslim ibn Aqīl in Kufa .............. ............................... ................................. ............................ ...........39 Yazeed is informed ............... ................................. .............................. ..............42 Ibn Ziyad’s Arrival in Kufa ................. ................................. ................................. .............................. ..............44 Sharīk ibn A’war ................
Search for Hadhrath Muslim and the Intelligence of ................................ ................................. ................................. ................................. .................47 Spies................ ...................................... ......64 Imaam Muslim and Ibn Ziyad ................................
............................... .................65 The Martyrdom of Imaam Muslim .............. ................................ .............................. ..............66 The Martyrdom of Haani ................ .......................................... ........... 67 The Sons of Imaam Muslim ...............................
The Departure of the Exalted Imaam Husain ibn Ali ....76 ................................. ...................... ......86 Martyrdom of Hadhrath Qais ................. ....................... ........87 Meeting Hadhrath Abdullah ibn Mutee ............... ................................ ................................. ................... ...88 Zuhair ibn Qain Bajali ............... ......................... ........89 News of Imaam Muslim’s Martyrdom ................. ............................... ................................. .................91 Imaam Husain’s Speech ...............
Advice from Tirmāh ibn Adi ................................. .......................................... ......... 10 1000 The Land of Karbala ................................ ................................................. ....................... ......104 ............................... ................................. ................................. .................. 106 Amr ibn Sa’ad ............... ............................... ................................. ....................... ......109 An Important Lesson ............... ................................................ ....................... ...... 120 Respite of One Night ............................... .............12 1222 Imaam Husain’s Sermon to his Companions ............... ............................................... ...............123 Reply of the Companions ................................ ....................................... ...... 1127 27 The 10th of Muharram, 61 A.H. ................................. ............................................... .................... .... 129 The Insolence of Shimr ............................... ............................... ................................. ....................... ......135 An Important Lesson ............... ................................ ................................. ..................136 Hurr Enters the Battle ...............
................................. .................. 138 Hurr’s Address to the Yazeedis .................
................................................ ............................ ............139 The Battle Begins ................................ .......................................... ......... 141 Abdullah ibn Umair Kalbi ................................. ............................... ...............142 Miracle on the Battlefield of Karbala ................ ........................ .........158 The Massacre of the Prophet’s Family ............... ............................. ...............160 The Children of Aqīl are martyred ..............
The Martyrdom of Hadhrath Ali’s Children ...............162 ...................... ......164 The Martyrdom of Imaam Hasan’s Son ................ ........................... ............164 The Martyrdom of Hadhrath Qasim ...............
The Martyrdom of Muhammad and Aun ................ ..............16 1699 The Martyrdom of the Flag-bearer, Hadhrath Abbas Alamdār ................. ................................. ................................. ................................. .................... ....171 ................................ ....................... ......175 The Martyrdom of Ali Akbar ............... ...................................... ...... 181 The Martyrdom of Ali Asgar ................................ .............................. ...............184 The Martyrdom of Imaam Husain ............... .......................... ......... 1187 87 The Final Address of Imaam Husain ................. ................................. ................................. ....................... ......195 Events Post-Karbala ................. ................................ ................................. ....................... ......214 Burial of the Martyrs ................ 14 Noor and Bright Birds Converge at the Blessed Head .... 2214
The Prophet’s Family before Ibn Ziyad. ......................217
The Musjid of Kufa, the Announcement of Victory and the ............................................... ...............22 2200 Testimony of Ibn Afeef ................................
................................ ................................. ....................... ......225 The Court of Yazeed ................ ............................... .................... ....239 Mourning in the Home of Yazeed ............... ................................. ............................... ...............239 Yazeed’s Kind Behaviour ................. .................. 2240 40 The Prophet’s Family Returns to Madinah ................
Number of Martyrs from the Prophet’s Family and their ............................... ................................. ................................. .................... ....246 Companions............... Number of Captives................. ................................. ................................. ....................... ......247 Number of Yazeedi Soldiers Killed ................ ................................ .................. 249 The Resting Place of the Blessed Head of Imaam Husain ................................ ................ ................................. ................................. ................................. ....................... ......250
Miracles Demonstrated by the Blessed Head. .................252 Yazeed’s Conduct after the Incident of Karbala ..............254 Attack on the City of Makkah ............... ................................ .......................... .........262 ................................................ .................... .... 266 Muawiyah the Second ................................ ............................... ............................... ...............266 The Ruin of the Murderers............... ............................... ................................. ................................. .................. 279 Amr ibn Sa’ad ............... ................................. ................................. .......................... .........281 Khauli ibn Yazeed ................. ................................ ................................. ............................... ...............281 Shimr Zil-Joshn ............... ................................. .......................... .........284 Hakeem ibn Tufail At-Taa’ee ................
............................... ................................. ............................... ...............286 Zaid ibn Raqaad.............. ............................... ................................. ................................. .................. 287 Amr ibn Sabīh ............... ................................... ....291 Mukhtar’s Claim of Prophethood ...............................
................................................. ....................... ...... 295 The Merit of Ashura ................................ ............................ ............ 29 2966 Virtuous Deeds on the Day of Ashura ................ ............................304 Crying in Memory of the Martyrdom ..............................
Customary Gatherings and Practices of Muharram and Isaal’e-Thawaab .............. ............................... ................................. ............................... ...............307 ................................ ................................. .......................... .........313 Patience and Panic ................
Benefits of Remembering the Martyrdom. ......................315
About the Author
Born February 2nd 1930, Hadhrath Moulana Muhammad Shafee Okarvi was indeed one of the most prolific orators of of hhis is generation. He was born in Khem Karan,
East Punjab, India and was the eldest son of seven siblings. Hadhrath Moulana Shafee Okarvi married at a young age and fathered eleven children, (five sons and six daughters). In 1952, however, his two eldest sons, threeyear-old Muneer Ahmad and 14-month-old Tanveer Ahmad, passed away within a week of each other. His eldest son, Hadhrath Moulana Kaukab Noorani Okarvi, continues to be torchbearer of his father's religious work and is considered amongst the leading scholars of Pakistan. In 1947, after migrating from India, he and his father built Masjid Ghausiyah in Okara. In 1950, he began leading Friday prayers and teaching the congregation at Jaame Masjid Muhaajireen in Sahiwal and became the head of the Department of Religion at Birla High School (renamed Sutlej Cotton Mills High School) in Okara. From 1952 to 1953 he contributed to the Tahreek-eTahaffuz-e-Khatm-e-Nubuwwat (Protection of the Finality of Prophethood Movement). In 1954 he also established the Jaami'ah Jaami' ah Hanafiy Hanafiyah ah Ashra Ashraf-ul-Mad f-ul-Madaaris aaris on Grand Trunk Road in Okara and remained one of its mentors and sponsors. 1
In 1955 he visited Karachi for the first time when he lectured at the Jaame Masjid Aaram Bagh on the first Laylat al-Qadr. The following year he became the lecturer and Imam of Memon Masjid and he founded Jamaat Ahle Sunnat and became its first chairman. c hairman. Hadhrath Moulana Shafee Okarvi preached in the Far
East, India, and Palestine, Africa, United [10] He Arab Middle Emirites,East, Mauritius many South other countries. sold 100,000 cassettes of his speeches in South Africa before 1980. In 1962, he travelled to Baghdad, Syria, Karbala, Beirut, Jeddah, Makkah and Madin Madinahh. ahh. In 1976, he established in South Africa, Anjuman Ahl-e-Sunnat Wa Jamaa'at Jamaa'a t. In 1974, he formed the Jama'at-e-Ahle Sunnat in Durban, South Africa, which attracted up to 10,000 members. He made the journey to Mecca for Hajj, Ziyaarat Ziyaar at and Umrah sixtee sixteenn times. Hadhrath Moulana Shafee Okarvi was arrested for his participation against the Qadiani Movement. He remained in Montgomery prison for 10 months. During this period of imprisonment, his first two sons, Muneer Ahmad (3 years old) and Tanveer Ahmad (1 1/4 years old), passed away within a week of each other. Several influential people met the Deputy Commissioner of Montgomery and made recommendations for him. The Deputy Commissioner visited the prison and privately told Okarvi: Ok arvi: "Due to the sudden death of your children, the conditions of your family are not good. I have received many recommendations for
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you. You sign the letter of apology. Your apology letter will be kept hidden from the public. And just today you will be released."
Hadhrath Moulana Shafee Okarvi replied: "I have worked for the respect and honour of the Holy Prophet and it is my belief that the holy Prophet Saiyyidinaa Muhammad is the Last Prophet of Allaah therefore; the question of
asking for apology does not even arise. The children have passed away; even if my life is also taken away I will still remain steadfast on my belief and will not ask for any apology” [12] After several failed assassination attempts, Hadhrath Moulana Shafee Okarvi forgave the culrpits publicly. On 20 April 1984, he delivered his last speech at the congregation of Jum'ah Salaah at Jaame Masjid Gulzar-e-
Habeeb. That evening, he had suffered his third heart attack and was admitted to the National Institute of Cardiovascular Disease. After three days, on 24 April 1984 this giant of Ahlus Sunnah passed away at the age of 55yrs.[21] On 23 March 1985, President Zia-ul-Haqq awarded the Sitaara-e-Imtiaaz to Okarvi due to his contributions to religious services. He is believed to have presented over 18000 lectures on various subject matters during his illustrious life. May Allah shower His choicest blessings upon Hadhrath Moulana Shafee Okarvi for his sincere efforts in the service of the deen of Islam. 3
Publisher’s Note
The book ‘Karbala – The Tragic Martrydom of Imaam Husain ’ is a translation translation of th thee famous book authored by by the late Hadhrath Hadhrat h Moulana Moulan a Muhammad Muham mad Shafee Okarvi known as Shaam-e-Karbala, and was first published in November 1978 in Urdu. This translation is the property of the Islamic Lifestyle
Solutions and no part of this publication may be reproduced in any manner whatsoever without written permission of the publisher except in the case of brief quotations. This translation consists of the majority of the original work and certain sections / paragraphs have been truncated at the discretion of the publisher. In the case of any queries arising from the translation, readers are requested to kindly contact the Islamic Lifestyle Solutions for clarity. Publications Department Islamic Lifestyle Solutions Durban, South Africa
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Introduction
Allah in whose name we begin, choicest of salutations upon all his chosen Messengers , particularly partic ularly upon the final Messenger, the Beloved of Allah, the Mercy unto the entire universe, Nabi Muhammad , his Noble househ household old and upon his illustrious Companions . Historically, the Day of Aashura has been indicative of a day hearling great favour for the Prophets of Allah . Even for this Ummah, Rasoolullah indicated to us that
the reason for our fasting is based on a celebratory event in the form of the freedom of Nabi Moosa and the Banu Israel from the tyranny of Pharaoh. To this day, our fasting on Aashura is based on the irrefutable fact that Rasoolullah fasted on Aashura, as the following narration explains; : The Narrated came by Hadhrath Abdullah Prophet to Madinah and sawIbn the Abbas Jews fasting on the day of Aashura. He asked them about that (fast). They replied, "This is a good day, the day on which Allah rescued Bani Israel from their enemy. So, Moses fasted this day." The Prophet said, "We have more claim over Moses than you." So, the Prophet fasted on that day and ordered (the Muslims) to fast (on that day Aashura). – Sahih Bukhari
Once the command for the fast of Ramadhaan was revealed, the fast of Aashurah was no longer obligatory and was deemed optional as the hadith records explain; 5
Narrated by Sayyidah A’ishah : “(The tribe of) Quraish used to fast on the day of Aashura' in the Pre-lslamic period, and then Allah's Apostle ordered (Muslims) to fast on it till the fasting in the month of Ramadhaan was prescribed; whereupon the Prophet said, "He who wants to fast (on 'Aashura') may fast, and he who does not want to fast may not fast." – Sahih Bukhari The above two ahaadeeth are indicative of why the Ummah of Rasoolullah fast on Aashura. . Since that request of the the Prophet for his Ummah to fast on Aashura, (regarding the freedom of Nabi Moosa and
the isrealites, which remains intact as the reason for fasting to this day in 1436 AH) we, the Ummah continue to do so based upon his action and request. reques t. For the fifty or so odd years leading upto the incidents at Karbala, this was the very reason why all the Sahabas and Ahlul Bayt fasted on the 10th of Muharram. After the demise of the Beloved Messenger (11 A.H), there is no event more tragic than the Martyrdom of Imaam Husain at Karbala. It is indeed a stain in the history of this Ummah, and a reminder of how swiftly we can turn against our own brethren. The incidents which occurred at Karbala however, are even more horrific when we realize that the grandson of the Noble Messenger , was w as martyre m artyredd by the very people who recit recited ed the same kalimah broug brought ht to them by his grandfather. The manner in which he and his family were oppressed, cut-off from their water supply in that desolate land, and martyred, is undoubtedly an 6
event which causes tears to flow from the eyes. The tragic events at Karbala involving Imaam Husain , his family famil y and friends occurred in the month of Muharram around 60/61 AH. His actual martyrdom occurred on the 10th of Muharram, which was already identified by Muslims as the Day of Aashura. The Sunni-Shia divide is indeed at the vanguard of discussions in relation to the crisis of the Ummah in the 21st century. The Ahlus Sunnah Wal Jama’ah has been accused by the Shia S hia counterp co unterparts arts of forsaking forsaki ng the Ahlul Bayt. Ba yt. TThis his is a false claim and one which reeks with bias. The Ahlus Sunnah Wal Jama’ah undoubteldly love the Ahlul Bayt of
the Prophet immensely. We do acknowledge certain groups who distance themselves from the Ahlul Bayt to the point of declairing the events of Karbala as ‘insignificant’. Quelling an extremist view by adopting another extremist view is illogical in the fight against extremism. We must never let ourselves become distant from the Ahlul Bayt just because some other sect claims the Ahlul bayt for themselves. At the same juncture, in our love for them, we must never become blind to the principles princi ples of Shariah Shariah,, nor allow ourselves to become haters of the illustrious companions of Rasoolullah . The book, albeit written decades ago, acts as proof of the love of the Ahlul Bayt from the the Ahlus Sunnah. Hadhrath Moulana Shafee Okarvi left no stone unturned 7
in illustrating the tragic events at Karbala and conclusively proved that the Ahlul Bayt were indeed oppressed during those days. From the definition of Martyrdom, to the events pre and post-Karbala, Hadhrath Moulana Shafee Okarvi has referenced all of this with much detail, allowing the reader the ability to envisage the events to great effect. It is necessary for the reader to be well versed with the socio-historic terminology during that era, and in particular, the usage of the word ‘Shia’. In some instances, Hadhrath Moulana Shafee Okarvi utilized the word in reference to the current sect of the same name, and in other instances he utilized it to match the context of the narrative
to mean, ‘Supporters or Lovers of Sayyiduna Ali ’. The hope this and work desireisofto the Islamic Lifestyle in publishing revive the love for theSolutions Ahlul Bayt of Rasoolullah and to recognize the martyrdom of Imaam Husain for the tragic event which it was, and for it to be etched in the hearts of the approaching generations of the Ahlus Sunnah Wal Jama’ah. Shaykh Faheem Head of Publication & Education Depts Islamic Lifestyle Solutions Durban South Africa
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اﻟﺮﺣﻴﻢ اﻟﺮﲪﻦ اﷲ ﺑ ﺴﻢ Martyrdom (
)ﺷ ﻬﺎ
Allah states in the Holy Qur’an, ، ﲔﺤﻠﺼﻟاو ءاﺪﻬﺸﻟاو ﲔﻘﻳﺪﺼﻟاو ﲔﻴﺒﻨﻟ ا ﻣﻦ ﻢﻬﻴﻠﻋ اﷲ ﻢﻌﻧا ﻦﻳﺬﻟا ﻣﻊ ﻚﺌﻟوﺄﻓ لﻮﺳﺮﻟوا اﷲ ﻳ ﻄﻊ وﻣﻦ ﺎﻘﻴﻓر ﻚﺌﻟوأ ﺖﻨﺴﺣو and His Messenger will get the “And he who obeys Allah company of those who’ve been blessed by Allah , such as the Prophets , the truthful, the martyrs mar tyrs and the righteous, aand nd what good companions they are!” – Surah Nisā (4), Verse 69
Two points are emergent:
1. Those who are obedient and follow Allah and His Messenger will attain(ﲔthe the Prophets ,the truthful ﻘﻳﺪ)ﺻ,) ,companionship the martyrs (ءاﺪﻬof )ﺷ,) , and the pious (ﲔﳊ ﺎ)ﺻ.) . 2. The qualities of the above four groups, i.e.: prophethood, righteousness, martyrdom and piety are favors of Allah Almighty . The Holy Prophet’s being, comprehensively possessed supremacy every favorattained and excellence granted to any creation. In in fact, whoever any favor or excellence was endowed only through his means. Whatever amount 9
of excellence and splendor found amongst the Prophets , the truthful, the martyrs and the saints ( اﷲ ءﺎﻴﻟو)ا is a reflection of Rasoolullah’s excellence and splendor. This is because Muhammad Mustapha is the means (ﺔﻠﻴﺳ)و of all blessings and benedictions for every existence of creation. Just as how the root is the reason for an entire tree (including its branches and fruits) having existence and attractiveness, so too is the Holy Prophet’s being is the means of every category of favor for the entire creation. The favor of martyrdom too was encompassed exceptionally by Rasoolullah’s blessed self. Categories of Martyrdom
There are two types of martyrdom, 1. Open martyrdom (ىﺮﻬﺟ ) 2. Concealed martyrdom () ﺳﺮى Open martyrdom is when a Muslim acquiescently gives his life or is martyred while fighting the enemies of Allah and His Messenger . It occurs when a Muslim fights in the path of Allah and for the upliftment of His deen.
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Concealed martyrdom is the sudden occurrence of death through poisoning, a plague, being burnt, a woman passing away due to childbirth, etc. The Definition of a Martyr ( ﺪﻴﻬ)ﺷ
Imaam Fakhruddin Raazi states, “ ﻒﻴﺴﻟﺎﺑ ىﺮﺧوا واﻟﺒﻴﺎن ﺔﺠﳊﺎﺑ ﺗﺎر اﷲ ﻦﻳ ﺔﺤﺼﺑ ﺪﻬﺸﻳ ىﺬﻟا وﻫﻮ ﻞﻋﺎﻔﻟا ﲟ ﻌﲎ ﻞﻴﻌﻓ ﺪﻴﻬﺸﻟا ﻪﻧﺎﺑ ﻟﻪ ﺎﻬﺷو اﷲ ﻦ ﻳ ﺮ ﺼ ﻧ ﰱ ﻪﺴﻔﻧ ﺑ ﺬل اﻧﻪ ﺣﻴ ﺚ ﻣﻦ ﺪﻴﻬﺷ اﷲ ﻞﻴﺒﺳ ﰱ لﻮﺘﻘﻤﻠﻟ لﺎﻘﻳو ، نﺎﻨﺴﻟاو ا ﳊﻖ ﻫﻮ The word ‘martyr’ (ﺪﻴﻬ)ﺷ on the scale of fu’ail has the meaning of an active participant. A martyr is a person who attests to the truthfulness of Allah’s deen either by speech and proof or by martyrdom by the sword. The person who’s martyred fighting in the path of Allah is called a ‘shaheed’ (witness) because in sacrificing his life,
he bears a testimony to the truth of Allah’s deen.” – Tafseer Kabeer By this definition, we have to accept that the favour of martyrdom which was possessed by the Holy Prophet’s being. Has there ever been anyone who provid provided ed proofs and miracles testifying to the truthfulness of Islam more than Rasoolullah ? Who does not know that for the upliftment and testimony of this true deen, the Holy Messenger endured 13 continuous years of intolerable oppression in Makkah? He was verbally abused and pelted 11
with stones in the streets of Makkah and Taif (to name just one form of oppression). It was for this reason that he said, “No prophet ever experienced such difficulties and troubles that I endured in the path of Allah.” The Prophet even left his home and birth-city; and in Madinah, by participating in several battles, he even testified to the truthfulness of Islam by the sword! Rasoolullah sustained injuries in these battles and his blessed was also martyr martyred ed in one of them. InThe all aspects, tooth he encompassed the quality of martyrdom. only difference is that the extraction of his blessed soul ( )روح did not in the battlefield because Allah All ah promised him, ﺎﻨﻟا ﻣﻦ ﻚ ﻤ ﺼ ﻌ ﻳ واﷲ ‘And Allah will save your life from the people.’ – Surah Māida (5), Verse 67 been martyred in battle had theimHoly byHence, a non-Musl non-Muslim andProphet his soul taken away, the non-
Muslims would’ve gained a chance to belie the promise of Allah and the Holy Qur’an. Thus it ascertained that the Prophet’s being; encompassed open martyrdom.
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The Holy Prophet was poisoned
In the Battle of Khaibar, a Jewish woman named Zainub bint Hārith Hārit h sent a poisoned poiso ned piece of fried meat as a gift to the Prophet . He ate a little of it before the meat itself informed him that it was poisoned. Immediately, the Holy Messenger stopped eating it, while his Companion, Hadhrath Bishr ibn Barā (who also partook in it), met his demise almost instantly. Rasoolullah summoned the woman and asked her what incited her to do this. She replied,
ﻣﻨ سﺎﻨﻟا ﺖﺣرا ﺎﻜﻠﻣ ﻛﻨ ﺖ وان كﺮﻀﻳ ﱂ ﺎﻴﺒﻧ ﻛﻨ ﺖ ان ﻢﻠﻋا ان ت ار
“
I wanted to test you to see whether you were a prophet or someone desiring kingship. If You are a prophet, you will not be harmed, but if you desire kingship, I’d save people from you.” – Tabqaat Ibn Sa’ad The woman was executed, however, in the castigation ( ص ﺎ ﺼ)ﻗ of Hadhrath Bishr’s martyrdom.
Allaamah Zarqaani states,
ﻼﺗﺎﻗ ﲰﺎ ﺔﻣﻮﻤﺴﻣ ﺷﺎ ﻣﻦ ﺧﻴﱪ ﻳﻮم ﻻﻛﻠﺔ اﺪﻴﻬﺷ ﻣ ﺎت ﻢﻠﺳو ﻪﻴﻠﻋ اﷲ ان اﻟﻨ ﺻ ﻠﻰ ﺛﺒ ﺖ وﻗﺪ نﺎﻜﻓ ﺰﺠﻌﻣ ﻢﻠﺳو ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ ﻩؤﺎﻘﺑ وﺻﺎر روﺮﻌﻣ ﺑﻦ اﻟﱪاء اﺑﻦ ﺑ ﺸﺮ ﻣﻨﻪ ﻣﺎ ت ﺣﱴ ﺔﻋﺎﺳ ﻣﻦ ﺑ ﻣ ﺎت ان اﱃ ﺎﻧﺎﻴﺣا ﺪﻫﺎﻌﺘﻳ ﻢﺴﻟا اﱂ ﺑﻪ
“
And indeed it’s established that our Beloved Prophet attained a demise of martyrdom. This is because, on the day of Khaibar, he ate such a poisonous piece of meat that it could cause death almost immediately. Effectively, Bishr 13
ibn Barā was martyred instantly due to the effect of the poison, but Rasoolullah remainined alive was a Prophetic miracle ( ﺰﺠ ﻌ)ﻣ. The poison used to be a discomfort to him and his demise occurred due to its i ts effect.” – Zarqaani alal-Mawaahib Imaam Jalaaluddin Suyuti writes,
ىﺬﻟا ﻪﺿﺮﻣ ﰱ ﻳﻘﻮل ﻢﻠﺳو ﻪﻴﻠﻋ ﺻﻠ اﷲ ﱮﻨﻟا ﻛﺎن ﺖﻟﺎﻗ ﺔﺸﺋﺎﻋ ﻋﻦ واﻟﺒﻴﻬﻘﻰ اﻟﺒﺨﺎرى جﺮﺧوا ﻢﺴﻟا ذ ﻟﻚ ﻣﻦ ﺮىا ﻊﻄﻘﻧا ناوا اﺬﻬﻓ ﲞﻴﱪ ﺖﻠﻛا ىﺬﻟا مﺎﻌﻄﻟ ا اﱂ ا ﺟﺪ ازل ﱂ ﻓﻴﻪ ﺗﻮﰱ
“
: She Bukhari andtheBaihaqi report from Sayyidah used states that Holy Prophet to say A’ishah in the sickness of his demise, “I ate poisonous meat on the day of Khaibar and always felt its harm. Now the time has come for life to leave my veins due to the effect of that very poison.” – Anbāul-Azkiya bi Hayātil-Ambiya
We may conclude that just as how open martyrdom was encompassed by Rasoolullah’s being, so was concealed martyrdom an attribute of his as well. The Prophet was given deadly poison but it too did not martyr him because of Allah’s promise. The ineffectiveness of poison is also from amongst his miracles.
It is evidential that the reality of both the types of martyrdom were possessed by the Holy Prophet . What remains is to see where their manifestations occurred… The Prophet said in a Hadith,
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“ ﻴﻧﺪﻟا ﻣﻦ رﳛﺎ ﺎى ﳘﺎ ﲔﺴﳊاو ﻦﺴﳊا ان
Indeed Hasan and Husain are two flowers of mine in the world.” – Mishkaat The merit and beauty of a flower is actually directly related to its source. Subsequently, the excellence and splendour of these two flowers (Imaam Hasan and Imaam Husain ) has been attained by them from their source—Muhammad Mustapha . It’s for this reason that Hadhrath Ali said,
ﻪﺒﺷا ﲔﺴﳊاو اﻟﺮأس اﱃ رﺪﺼﻟا ﺑﲔ ﻣﺎ ﻢﻠﺳو ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ ا ﷲ لﻮﺳﺮﺑ ﻪﺒﺷا ﻦﺴﳊ ا ذﻟ ﻣﻦ ﻞ ﻔﺳا ﻛ ﺎن ﻣﺎ ﻢﻠﺳو ﻪﻴﻠﻋ اﷲ ﺻ ﻠﻰ اﷲ لﻮﺳﺮﺑ Hasan is is the resemblance of the Holy Prophet between the chest to the head, and Husain is is the resemblance of the Holy Prophet from from the chest to the lowest part i.e Feet.” – Tirmizhi
Just as how these two princes prince s are the reflections reflec tions of the prophetic splendour and beauty, so too are their reflections of the prophetic excellence. In other words, just as how the prophetic beauty was distributed between them, so was the prophetic grandeur distributed between them as well. Therefore, the elder prince, Imaam Hasan , attained attaine d concealed martyrdom while the younger prince, Imaam
Husain , attained attai ned open martyrdom. martyr dom. It’s now established that the Hasnain (Imaam Hasan and Husain ) are the manifestation of both the Holy Messenger’s beauty and excellence. The elder prince was blessed with concealed conce aled ( ) ﺳﺮىmartyrdom—which is why the 15
Prophet did not inform anybody of it (and Imaam Hasan himself did“Inot disclose who who poisoned him).meImaam Hasan said, leave the person poisoned in the
hands of Allah , the One Who metes out vengeance vengea nce (ﻢﻘﺘﻨﳌ)ا.” ) .” The younger prince attained open (ىﺮﻬﺟ , declar declarative) ative) martyrdom, which is why Rasoolullah said [regarding him],
وﺟﺎءﱏ ﻒﻄﻟا ضرﺎﺑ ىﺪﻌﺑ ﻞﺘﻘﻳ ﲔ ﺴ ﳊ ا ا ﺑﲎ ان ﺟﱪﻳﻞ ﱏﱪﺧا
“
ﺔ ﻌﺠ ﻀﻣ ﺎﻬﻴﻓ ان ﱏﱪﺧﺎﻓ اﻟﱰﺑﺔ ﺬا
I’ve been informed by Jibraeel that this son of mine, Husain , will be martyred after me in the land of Taff. Jibraeel even brought this sand (of that land) to me and told me that it’s where he’ll be buried.” – Sawāiqul-Muhriqa,Sirru-al-Shahaadatain and Khasāisul-Kubra
Hadhrath Ummul-Fadl bint Hārith narrates, “One day, I came to the Holy Prophet with Husain and placed the child in his lap. I saw tears fall from the Holy Prophet’s eyes, and he said,
ءﺮاﲪ ﺔﺑﺮﺗ ﻣﻦ ﺔﺑﱰﺑ ﱏﺎﺗاو ﻫﺬا اﺑﲎ ﻞﺘﻘﺘﺳ ا ﻣﱴ ان ﱏﱪﺧﺎﻓ ﺟﱪﻳﻞ ﱏﺎﺗا
Jibraeel came and told me that soon my Ummah will martyr this son of mine, and he even brought me some sand of that piece
of earth. – Khasāisul-Kubra, Sawāiqul-Muhriqa and Al Mustadrak
Sayyidah Umme Salamah reports that Rasoolullah said, 16
ﺷﺌ ﺖ وان ﻣﻘﺘﻮل ﺣ ﺴﲔ ﻫﺬا ﻚﻨﺑا ان ﱃ لﺎﻘﻓ ﺎﻬﻠﺒﻗ ﻞﺧﺪﻳ ﱂ ﻣﻠ ﻚ ﺖﻴﺒﻟا ﻞ ﻋﻠﻰﺧ ﺪﻘﻟ
“
ﺮﲪ ﺔﺑﺮﺗ جﺮpreviously ﺧﺎﻓ ﻞ ﺎﺘﻘﻳ ﻟﱴcame ض ارﻻاtoﺔﺑﺮﺗ me, ﻚ ﻣﻦcame ارﻳﺘto my home An angel, whoاء hadn’t and said, ‘This son of yours, Husain , will be killed. If you wish, I can show you the soil of the land where he’ll be martyred?’ The angel then took out some red sand.” – AlBidaayah wan-Nihaayah, Khasāisul-Kubra and Sawāiqul Muhriqa Hadhrath Anas states, “The angel appointed over permission rainfall Allah’s court to of the Holysought Prophet and was grantedtoit.attend When the he came see the Messenger , he saw that Husain Husai n was also there. The child climbed the blessed shoulders and Rasoolullah embraced him.
ﻓﻀﺮب ﻓﻴﻪ ﻞﺘﻘﻳ ىﺬﻟا نﺎﻜﳌا ارﻳﺘﻚ ﺷﺌ ﺖ وان ﻪﻠﺘﻘﺗ ﻚﺘﻣا ان ﻗ ﺎل ، ﻧ ﻌﻢ ﻗ ﺎل ، ﻪﺒﲢا ﻚﻠﳌا لﺎﻘﻓ ﺑﻜﺮﺑﻼ ﻞﺘﻘﻳ اﻧﻪ ﻊﻤﺴﻧ ﺎﻨﻜﻓ ﻗ ﺎل ﺎﺛﻮ ف ﰱ ﻪﺗﺮﺼﻓ ﺔﻤﻠﺳ ام ﻪﺗﺬﺧﺎﻓ ﺎ ا ﲪﺮﺑاﺮﺗ ﻩراﺎﻓ ﻩﺪﻴﺑ
The angel asked Rasoolullah , ‘Do you love this child?’ and he answered, ‘Yes, I do.’ The angel then said, ‘Indeed your Ummah will kill him, and if you wish, I can show you the place where he’ll be martyred.’ The angel then clapped his hand and showed the Holy Prophet red red sand. Umme Salma took took the sand and tied it in a section within her clothes.” The narrator of this Hadith continues, “We used to hear that Husain will be martyred at Karbala.” – Khasāisul-Kubra,Al-Bidaayah wanNihaayah and Sawāiqul-Muhriqa
Sayyidah Umme Salamah also states,
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ءﺮاﲪ ﻳ ﺪﻩ ﺗﺮﺑ وﰱ ﺮﺛﺎﺟ وﻫﻮ ﻆﻘﻴﺘﺳﺎﻓ ﻳﻮم ذ ات ﻊ ﺠ ﻄ ﺿ اﻢﻠﺳو ﻪﻴﻠﻋ اﷲ ﺻ ﻠﻰ اﷲ لﻮﺳر ان اﻟﻌﺮاق ضرﺎﺑ ﻞﺘﻘﻳ ﲔ ﺴ ﳊ ا ﻳ ﻌﲎ ﻫﺬا ان ﺟﱪﻳﻞ ﱏﱪﺧا ﻗ ﺎل اﷲ لﻮﺳر اﻟﱰﺑﺔ ﻳﺎ ﻫ ﺬﻩ ﻣﺎ ﻗﻠ ﺖ ﺎﻬﻠﺒﻘﻳ ﺎﻬﺘﺑﺮﺗ ﻩﺬﻫو “
One day, the Holy Prophet was was reclining and sleeping when he suddenly awoke looking troubled and grieved. He had in his hands red sand. I submitted, “O Rasoolullah , what sand is this?” He explained, “Jibraeel told me that this Husain will be martyred in the land of Iraq, and this is the sand of that earth.” – Khasāisul-Kubra and Sirrush-Shahaadatain
She also said,in“One day, both Hasan andof Husain were playing my home in the presence the Holy Prophet . Jibraeel descended and said,
رﻳﺢ وﻗﺎل ﺎﻬﻤﺸﻓ ﺔﺑﱰﺑ ﻩﺎﺗاو ﲔ ﺴ ﳊ ا اﱃ ﻩﺪﻴﺑ ﻰﻣووا كﺪ ﻌﺑ ﻣﻦ ﻫﺬا ﻚﻨﺑا ﻞﺘﻘﺗ ﻚﺘﻣا ان ﳏ ﻤﺪ “ﻳﺎ ﻰﻜﺒﻓ وﺑﻼء ﻛﺮب ﺖﻟﻮﲢ اذا ﺔ ﻤ ﻠ ﺳ ام ﻳﺎ ﻗ ﺎل ﰒ ﻩرﺪﺻ اﱃ ﻪﻤﺿو ﻢﻠﺳو ﻪ ﻴ ﻠ ﻋ اﷲ ﺻ ﻠﻰ اﷲ لﻮرﺳ ﻳﻮم ﻞ اﻟ ﻬﺎ ﺮﻈﻨﺗ ﺖﻠﻌﺟ ﰒ رورﺎﻗ ﰱ ﺔﻤﻠﺳ ام ﺎﻬﺘﻠﻌﺠﻓ ﻗﺘﻞ ﻗﺪ ا ﺑﲎ ان ﻰﻤﻠﻋﺎﻓ ﻣﺎ اﻟﱰﺑﺔ ﻫ ﺬﻩ ﻋﻈﻴ مﻮﻴﻟ ﻣﺎ ﲢﻮﻟﲔ ﺎﻣﻮﻳ ان لﻮﻘﺗو
O Muhammad , indeed your Ummah will martyr this son of yours, Husain , after your demise.” Jibraeel also gave him a little sand of that earth. The Prophet smelled smelled the sand and said, “It has the scent of grief and misery.” He then brought Husain to his chest, cried and said, “O Umme Salma ! When this sand turns red, know that this son of mine has been martyred.” Sayyidah Umme Salma kept kept that sand in a bottle and used to examine it daily. She’d also say, “The day this sand turns into
blood will be a severe day.” – Tahzeebut-Tahzeeb,KhasāisulKubra, Sawāiqul-Muhriqa and Sirru-al-Shahaadatain 18
Hadhrath Anas ibn Hārith states, “I heard the Holy Messenger ﻓﻠﻴﻨ ﻢﻜﻨﻣ ذ ﻟﻚ ﺷﻬﺪ ﻓ ﻤﻦ ﻛﺮﺑﻼء ﳍﺎ لﺎﻘﻳ ضرﺎﺑ ﻞﺘﻘﻳ ﲔ ﺴ ﳊ ا ﻳ ﻌﲎ ﻫﺬا ا ﺑﲎ ان “ ﺑﻦ اﻧ ﺲ جﺮﺨﻓ ﺼﺮﻩ say, ﲔ ﺴ ﳊ ا ﻣﻊ ﺎ ﻞﺘﻘﻓ ﻛﺮﺑﻼء اﱃ ثرﺎﳊا Indeed this son of mine, Husain , will be kille killedd in the land called Karbala. Whoever from amongst you will be present at that time and place should help him.” So, Hadhrath Anas went to Karbala and was martyred with Husain .” – Khasāisul-Kubra, Al-Bidaayah wan-Nihaayah, Dalaailun-Nubuwwah and Sirrush-Shahaadatain
Hadhrath Abdullah ibn Abbas states, “ ﻒﻄﻟ ﺎﺑ ﻞﺘﻘﻳ ﻋﻠﻰ ﺑﻦ ﲔ ﺴ ﳊ ا ان نوﺮﻓﻮاﺘﻣ ﺖﻴﺒﻟا واﻫﻞ ﻧ ﺸﻚ ﻛﻨﺎ ﻣﺎ The majority of the Ahle-Bayt (family of the Holy Prophet ) and us had no doubt that Husain would be martyred in the land of Taff (Karbala).” – Al-Mustadrak,KhasāisulKubra and Sirrush-Shahaadatain Hadhrath Yahya Hadrami narrates, “In the journey of Siffeen, I accompanied Ali . ﻗﺎل وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ ﱮﻨﻟا ان ﻗ ﺎل اذﺎﻣ ﻗ ﻠﺖ تاﺮﻔﻟا ﺑ ﺸﻂ ﷲاﺪﺒﻋ اﺑﺎ ﺻﱪا ى ﻧﺎ ﻧﻴﻨﻮى ﺣﺎ ذى ﺎﻤﻠﻓ ﺗﺮﺑ ﻣﻦ ﺔﻀﺒﻗ ﱏراوا اﻟﻔﺮات ﺑ ﺸﻂ ﻞﺘﻘﻳ ﲔ ﺴ ﳊ ا ان ﺟﱪﻳﻞ ﲎﺛﺪﺣ When he reached a place called Nainwā, he proclaimed, “O Abu Abdullah ! Have patience on the banks of the Euphrates.” I asked him, “What’s this proclamation?” and he answered, “Rasoolullah said that he was told by Jibraeel that Husain will be martyred on the banks of
the Euphrates, and he (Jibraeel ) showed him a handful 19
of sand from that place.” – Khasāisul-Kubra, Al-Bidaayah wan-Nihaayah, Sawāiqul-Muhriqa, Sirrush-Shahaadatain and Tahzeebut-Tahzeeb Hadhrath Asbagh ibn Baghā states, ﺔﻴﺘﻓ ﻢﻬﺋﺎﻣ قاﺮﻬﻣ وﻫﻬﻨﺎ ﻢﳍﺎﺣر وﻣﻮﺿﻊ ﻢ ﻛﺎ ﻣﻨﺎخ ﺎﻨﻬﻫ لﺎﻘﻓ ﲔ ﺴ ﳊ ا ﻗﱪ ﻊﺿﻮﻣ ﻋﻠﻰ ﻋﻠﻰ ﻣﻊ ﺎﻨﻴﺗ“ا واﻻرض ءﺎﻤﺴﻟ ا ﻢﻬﻴﻠﻋ ﻰ ﻜ ﺒ ﺗ ﺔﺻﺮﻌﻟا ﺬﻩ نﻮﻠﺘﻘﻳ وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ ﳏﻤﺪ ال ﻣﻦ In the company of Ali , we came to the area that would be the burial place of Husain . Looking at the land, Ali pointed [to it] and said, “This is where his camels will rest, this is where his camels will be offloaded, and this is where his blood will flow. Manyin this young of will Muhammad be slain opendescendants field, and the Heavens and the Earth will cry for them.” – Khasāisul-Kubra and Sirrush-Shahaadatain Abu Abdullah Dabībi narrates, “When Ali ibn Hurthum returned from Siffeen, we went to meet him. He said to us, “While we were returning with AmīrulMu’mineen Ali , we perfor performed med Fajr Salaah with him in the land of Karbala. ﺣ ﺴﺎ ﺑ ﻐﲑ ﺔﻨﳉا نﻮﻠﺧﺪﻳ ﻗﻮم ﻂﺋﺎﻐﻟا ﺬا ﻞﺘﻘﻳ اوﻩ اوﻩ ﻗ ﺎل ﰒ ﻪﻤﺸﻓ اﻟﻐﺰﻻن ﺑﻌﺪ ﻣﻦ ا ﺧﺬ ﻛﻔﺎ ﰒ
He took a handful of sand from this place, smelled it and said, “Ah, ah! A group of people will be martyred on this earth. They’ll enter Jannah without any reckoning.” – Tahzeebut-Tahzeeb and Al-Bidaayah wan-Nihaayah
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These narrations establish that the Holy Prophet proclaimed the martyrdom of Imaam Husain , and that many of the Sahaabah and Ahle-Bayt (family members of the Holy Prophet ) knew that he’d be martyred. They also knew that Karbala would be the place it would occur in. However, no narration supports anyone making dua for this sad incident not to take place. The Holy Prophet , Hadhrath Ali , Sayyidah Sayyi dah Faathimah Faathi mah , Imaam Hasan and even [the martyr himself] Imaam Husain did not supplicate for this. They were perfect individuals (ﲔﻠﻣﺎ))ﻛ, , and the supplication of such people changes even inescapable fate (ﻣﱪم ﺮﻳﺪﻘ)ﺗ. The Holy Prophet said in a Hadith, “اﳌﱪم ءﺎﻀﻘﻟ ا ﻳﺮ ﺎﻋﺪﻟا ﻓ ﺎن ءﺎﻋ ﻦﻣ اﻛﺜﺮ Make dua excessively. Indeed Indee d dua removes inescapable fate.” So, why did not anyone make dua for this? Simple! They were content with the fate appointed and knew that this incident is a test from Allah . Allah tests His servants as one of His practices, اﷲ ﻦﻤﻠﻌﻴﻠﻓ ، ﻢﻬﻠﺒﻗ ﻦ ﻣﻦﻳﺬﻟا ﺎﻨﺘﻓ ﺪﻘﻟو ، نﻮﻨﺘﻔﻳ ﻻ وﻫﻢ ﺎﻨﻣآ اﻮﻟﻮﻘﻳ أن اﻮﻛﱰﻳ أن سﺎﻨﻟا ﺐ ﺴ ﺣ أ ، اﱂ ﲔﺑﺬﻜﻟا ﻦﻤﻠﻌﻴﻟو ﺻﺪﻗﻮا ﻦﻳﺬﻟا ‘Alif, Laam, Meem. Are the people proud of this, thinking that they’ll be left alone for saying, “We believe,” and will not be tested? And undoubtedly We tested those before them. So, Allah will certainly know those who are true from those who are false.’ – Surah Ankabūt (29), Verses 1-3 21
ﺣﱴ اﻮﺰﻟزﻟو ءﺮاﻀﻟوا ءﺎﺳﺄﺒﻟا ﻢﻬﺘﺴﻣ ، ﻢﻜﻠﺒﻗ ﻣﻦ اﻮﻠﺧ ﻦﻳﺬﻟا ﻣ ﺜﻞ ﻢﻜﺗﺄﻳ وﳌﺎ ﺔﻨﳉا اﻮﻠﺧﺪﺗ أن ﻢﺘﺒﺴﺣ أم ﻗﺮﻳﺐ اﷲ ﻧ ﺼﺮ إن أﻻ ، اﷲ ﻧ ﺼﺮ ﻣﱴ ﻣﻌﻪ آﻣﻨﻮا واﻟﺬﻳﻦ لﻮﺳﺮﻟا ﻳﻘﻮل
‘Do you imagine that you will enter Paradise while the incidents like that of your forerunners did not come unto you? Affliction and adversity reached them, and they were badly shaken (as with an earthquake) until the messenger and the believers with him said, “When will come the help of Allah ?” Now surely Allah’s help is close.’ – Surah Baqarah (2), Verse 214 ا ﻟﺼ ﺑﺮﻳ وﻳﻌﻠﻢ ﻢﻜﻨﻣ ﺟﻬﺪوا ﻦﻳﺬﻟا اﷲ ﻢﻠﻌﻳ وﳌﺎ ﺔﻨﳉا اﻮﻠﺧﺪﺗ أن ﻢﺘﺒﺴﺣ أم
‘Do you suppose that you will enter Paradise yet Allah has not tested your warriors or the steadfast?’ – Surah Ale-Imran (3), Verse 142 إذا ﻦﻳﺬﻟا ، ﻳﻦ ﺑﺮ اﻟ ﺼ ﺮﺸﺑو ، تﺮﻤﺜﻟوا ﺲﻔﻧﻷاو لﻮﻣﻷا ﻣﻦ ﺺﻘﻧو عﻮﳉوا فﻮﳋا ﻣﻦ ءﻰﺸﺑ وﻟﻨﺒﻠﻮﻧﻜﻢ ﻫﻢ ﺌﻚ ﻟوأو ، ﺔﲪرو ﻢر ﻣﻦ ﺻﻠ ت ﻢﻬﻴﻠﻋ ﻚﺌﻟوأ ، نﻮﻌﺟ ﻪﻴﻟإ وإﻧﺎ ﷲ إﻧﺎ اﻮﺎﻟ ﻗ ﺔﺒﻴﺼﻣ ﻢﻬﺘﺑ اﺻ ، نوﺪﺘﻬﳌا ‘And surely We will test you with something of fear, hunger, loss of wealth, lives and crops; but give glad-tidings to the steadfast. Those who say when a misfortune strikes them, “We are belongings of Allah and we are to return to Him alone.” These are the people on whom are blessings from their Lord and mercy, such are the rightly guided.’ – Surah Baqarah (2), Verses 155-7
These verses prove that mere lip-service of claiming faith (Imaan) and of being a Muslim aren’t sufficient means of 22
salvation. Rather, a person will be tested and measured by various trials and tribulations. Indeed theis truthful and false toarehisboth measured, everybody tested according or her intensityand of deen and faith. The more steadfast a person’s Imaan, the more difficult his test. This is why the Holy Prophet said, “The Prophets undergo the most severe testing, after whom are the virtuous (ﲔﳊ ﺎ)ﺻ,) , then stage-by-stage those who have a likeness with them.” The beloved servants of Allah ( اﷲ )ا ﻫﻞare in fact mesmerised lovers (ق ﺎﺸ)ﻋ.) . What can be said of them?! Their physical existence is unique, as they experience great relish in undergoing difficulties in their Beloved’s path. The more they are debased in Allah’s path, the more greatness they acquire in His sight. This is extracted from the following Hadith, “The odour from a fasting person’s mouth is more beloved to Allah than the fragrance of musk.” The odour seems foul, yet in reality it’s exalted! So, those undergo and for Allah’s path attainwho much honourdegradation in His sight.in Hadhrath Anas narrates that on the day of Uhud, Rasoolullah passed by his uncle, Hadhrath Hamza , and saw that he was mutilated. ﻏﺮ ﰱ ﻪﻨﻔﻜﻓ عﺎﺒﺴﻟوا ﲑﻄﻟا نﻮﻄﺑ ﻣﻦ اﷲ ﻩﺮﺸﳛ ﺘ ﺣﱴﻛﱰﻟ ﲡ ﻩ ﺔﻴﻔﺻ ان ﻟﻮﻻ لﺎﻘﻓ So he said, “If it was not for the grief of Safiya j, I’d leave him in this condition for the animals and birds to consume 23
him, so that Allah resurrects him on the Day of Judgmentt from their bellies.” Judgmen bellie s.” He then wrapped wrapp ed Hadhr Hadhrath ath Hamza in a sheet and buried him.” – Al-Mustadrak The Holy Messenger desired to leave his beloved uncle to be eaten by birds and animals (i.e. undergo this form of degradation) so that he’d reach the station of grandeur in the sight of Allah , yet he forsook this desire due to the grief of Sayyidah Safiya j. With regards to Imaam Husain , the Holy Prophet and his family (Ahle-Bayt) were content with Allah’s decree and planning—wishing for this test to occur with all its difficulties. The Ahle-Bayt desired to face every adversity of this test, which is why, when Zahr ibn Qais (a soldier of Yazeed’s army in the battle of Karbala) came to Yazeed with the glad-tidings of victory, he also said the following, ﻢﻫرواز اﻟﺮﻳﺢ ﻢﻬﻴﻠﻋ ﻰﻔﺴﺗو ﺲ ﻤ ﺸ ﻟ ا ﻢﻫﺮﻬﺼﺗ ﺮﻤﺘﻌﻣ ﻢﻫ وﺪﺧو ﺔﻠﻣﺮﻣ ﻢﺎﻴﺛو ﳎﺮ ﺎ ﺴ ﺟ ا ﻚﺘﻳﺎﻬ“ﻓ ﺖ ﺴ ﺒ ﺳ عﺎﻘﺑ ﻢﺧﺮﻟوا نﺎﺒﻘﻌﻟا Their bodies are naked, their clothes drenched in i n blood and
their faces stained withonto dirt. them. The heat theirwho bodies and winds throw dust Birdsmelts of prey eat corpses are their visitors, and they are strewn over a course, strong field.” – Ibn-Atheer The family of Rasoolullah seemingly underwent dishonour, but in the sight of Allah , in i n undergoin und ergoingg thes thesee hardships, they attained lofty ranks of excellence. 24
Cause and Background leading to the Martyrdom
Whenever something is inevitable, cause and reason for its occurrence is created. The cause and background behind the martyrdom of Imaam Husain is as follows. In Rajab 60 A.H, Hadhrath Ameer Muawiyah passed away, and Yazeed—on whom allegiance ( ﺔﻌﻴ)ﺑ was taken in his lifetime—became his successor. After ascending the throne of succession, Yazeed’s biggest issue was the allegiance of Imaam Husain , Hadhrath Hadhrat h Abdull Abdullah ah ibn Zubair and Hadhrath Abdullah ibn Umar , since they did not accept him to be the rightful successor. Yazeed also feared of them making a claim for the Caliphate. IfSaudi any of themonedid, the entire area of Hijāz (present-day Arabia) would rebel against him, and should Imaam Husain specifically make a claim for the Caliphate, there was a major concern of rebellion from Iraq. Based on this, the biggest concern of Yazeed was the retention and safeguarding of his rule and governance. So, he deemed it necessary for these personalities to pledge allegiance to him and sent to Waleed ibn Aqba (the governor of Madinah) news of hisoffather’s demise and him to attain pledges allegiance fromcommanded the abovementioned personalities, saying, ﻮﻌﻳﺎﺒﻳ ﺣﱴ ﺔﺼﺧر ﻓﻴﻪ ﻟ ﻴﺲ اﺬﺧا ﺔﻌﻴﺒﻟﺎﺑ اﻟﺰﺑﲑ ﻦﺑوا ﻋ ﻤﺮ ﺑﻦ اﷲ وﻋﺒﺪ ﺎﻨﻴﺴﺣ “ﻓ ﺨﺬ Secure allegiance from Husain , Abdullah Abdull ah ibn Umar and Abdullah ibn Zubair , and do not no t release rel ease them uunder nder
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any circumstances if they do not give their hands.” – Ibn Atheer The people of Madinah did not know yet of Hadhrath demise. Waleed was unnerved by Ameer Muawiyah’s this command of Yazeed because he knew he couldn’t fulfil it and knew what would be its outcome if he tried. So, he called his deputy, Marwaan ibn Hikm, and sought his counsel in this matter.
Marwaan was a heartless man and said, “My advice is to immediately summon all three and order them to pledge allegiance. If they do so, it’s good, but if they do not, slay their necks! If you do not do this, then after learning of Ameer Muawiyah’s death, each of them will go to a separate area and claim the Caliphate and then controlling them will be difficult. However, I know Ibn Umar and I do not expect him to do so. He would not want bloodshed and fighting, but would take the Caliphate if it was handed to him.” After receiving this advice, Waleed called the three personalities, but this was during a time when he would never meet with people or have any public audience. At that time, Imaam Husain and Hadhrath Abdullah ibn Zubair were both in Musjidun-Nabawi. The messenger arrived and delivered the governor’s message to them. They replied, “You may return. We’re coming.”
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Ibn Zubair then asked Imaam Husain , “Why do you think the governor called us at a time when he does not meet anyone?” He replied, “I think Ameer Muawiyah has passed away and before he announces his demise, he wants to take our allegiance to Yazeed.” “I think the same. What do you want to do now?” asked Ibn Zubair “I will go with a few young men of my family, because in the case of refusal, things may turn bad.” replied Imaam Husain . Hence, accompanied by the young men, Imaam Husain proceeded to the house of Waleed and stationed them outside, requesting them to come in if they are called, or rush in if his voice becomes raised. Otherwise, they were not to leave guard until he came out. The Prophet’s grandson then entered the house, made salaam and sat down. Waleed informed him of Hadhrath Ameer Muawiyah’s passing and requested him to pledge allegiance to Yazeed. After offering his condolences ()ﺗﻌﺰﻳﺔ, Imaam Husain said, “A person like me cannot pledge allegiance in secret. That would be inappropriate, but if you publicly publicl y announc announcee to the general masses to pledge allegiance, myself included, it would be a different matter.” Waleed was a peace-loving person and replied, “Okay, you may leave.” Imaam Husain then stood up, but an enrage enragedd Marwaan Marwa an said to the governor, governo r, “If you let him go now without getting his allegiance, you will not be 27
able to control him except after much bloodshed. Imprison him, and if he pledges, that’s good, otherwise, kill him!” Hearing this, Imaam Husain replied, “Ibn Zarqa! Will you kill me or do this to me?! By Allah , You are a liar and a corrupt person.” He then left. Marwaan then said to Waleed, “You did not listen to me By Allah , you will not be able to control contr ol him now. This was a good opportunity for you to kill him!” Waleed said “How unfortunate are you?! You are advising me to ruin my Deen! Must I kill the grandson of the Holy Prophet just because he refused pledging allegiance to Yazeed?! Even if the wealth and riches of the entire world was presented to me, I would not stain my hands with his pure blood. Oath on Allah ! On the Day of Qiyaamah, the person who shall be questioned about Husain’s blood (i.e. murder) will definitely be lacking in goodness in the sight of Allah .” Hearing this, Marwaan surrendered, “You have said the truth,” though he meant this only outwardly, truly disliking the statements of Waleed. After from governor, Husain was cast in returning a dilemma. Hetheabhorred at Imaam heart allegiance with Yazeed because he was unworthy of being the Khalifa. Even his appointment to the position was against the method chosen by the Four Righteous Khalifas and occurred contrary to Islamic Law. Rather, his appointment was understood by Imaam Husain to be the first 28
individualistic governance (in the style of CaIsar of Rome
or Kisra of Persia). So, he strongly opposed it, but on the other hand, the circumstances of the time did not allow him to publicly speak out against it. evaded the Elsewhere, Hadhrath Abdullah ibn Zubair messengers of Waleed through various deviations and did not go to him. He left Madinah for Makkah the next day. The soldiers of Waleed searched for him the entire day but couldn’t find him. In the evening, Waleed sent messengers to Imaam Husain , but he said that he couldn’ couldn’tt go with them (the messengers) back to the governor and that they should wait until morning. Waleed accepted this, and on that very night, Imaam Husain , with wi th hi hiss family, fam ily, relative relativess
and close friends, prepared to leave Madinah. – Ibn-Atheer and Tabri Advice of Muhammad ibn Hanafiya
Hadhrath Muhammad ibn Hanafiya said to Imaam Husain , “Brother “Brother,, there is no-one more beloved belove d to me than you, and You are the most worthy in the entire creation of my good conduct and supplications. So, my advice to you is to be distant from Yazeed’s allegiance and keep away from any particular city. Remain in the rural desert areas, and by sending your messengers to people, invite them to pledge allegiance to you. If they accept, be thankful to Allah , if they agree upon another person, person , it still will not cause Allah to diminish your virtue, qualities and excellence. I fear in these circumstances that if 29
you go to a particular city or group of people, disparity will be create createdd amongst amongs t them. One group will be with you and
another against you, this disagreement will turn into fighting and you will be the first target of their spears. In this case, the blood of a revered person who’s the most excellent of the Ummah in lineage and honour will become worthless, and his family will be disregarded.” Imaam Husain asked, “Dear brother, where should I go?” Hadhrath Muhammad advised, “Go to Makkah. If you gain satisfaction there, a way forward will definitely be found, and if you do not, head towards the mountains and desert areas and move from one place to another. Keep an eye on the condition of people and you will reach a result, because an opinion reaches reache s correctness correc tness when condit conditions ions are seen.” The Imaam finally said, “You’ve shown kindness and goodness to me, and I have hope that your advice will be correct and beneficial, Insha-Allah .”– Ibn-Atheer and Tabri An Objection Answered
The author of The Khilāfat of Muawiyah and Yazeed [ ﺖ ﻓﻼﺧ ﻳﺪ ﻳﺰ و ﻪﻳوﺎﻌ]ﻣ writes that according to Hadhrath Muhammad ibn Hanafiya , the dissension dissen sion (جوﺮﺧ ) of Imaam Husain for the attainment of power and the Caliphate was a political
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issue not permissible according to Islamic Law and unwarranted in the circumstances. – Pg. 79 In response to this, if the dissension of Imaam Husain
was not permissible according to Hadhrath Muhammad ibn Hanafiya , why wh y ddid id he advise ad vise him to distanc d istancee himself hi mself from Yazeed and invite people to pledge allegiance to him? He should have rather said in clear words, “According to Islamic Law, this dissension is not permissible for you under any circumstance, and you do not have the right of rebellion against a just and righteous Khalifa.” Hadhrath Muhammad ibn Hanafiya’s advice to Imaam Husain mentioned above (i.e. remain far from Yazeed, stay in the deserts and mountains, etc.) is clear proof that according to him, Imaam Husain’s stance against Yazeed was not impermissible according to Islamic Law. Rather, in his opinion, the method Imaam Husain elected was contrary to advantage and was unbeneficial. With regards as to why Hadhrath Muhammad ibn Hanafiya himself pledged allegiance to Yazeed, this was to be saved from mischief (ﺔﻨﺘ)ﻓ,) , the way other Sahaabah did. It was not because of the “Khalifa” “Khalifa ” being correc correctt or because becaus e he deemed the character of Yazeed to be admirable. This proves that, like some of the Sahaabah, Hadhrath Muhammad ibn Hanafiya did not truly regard dissension against Yazeed to be impermissible or bad. Rather, based on external circumstances, he deemed it ineffective and disadvantageous. So the claim of the writer 31
of The Khilāfat of Muawiyah and Yazeed (that Muhammad ibn Hanafiya deemed the dissension of Imaam Husain to be impermi im permissible ssible accor according ding to Islamic Islami c Law Law)) is iincorrec ncorrectt and contrary to historical facts.
There is no doubt that the advice of Hadhrath Muhammad ibn Hanfiya was based on wisdom, foresightedness and prudence. The people of intelligence act upon such wisdom and admonish others to also act upon it. Acting on this kind of prudence on certain occasions is also not incorrect. Departure from Madinah
Can anyone understand the emotion Imaam Husain must have undergone when he presented himself before the Raudhah of his beloved grandfather, Muhammad Mustapha , at the time of leaving leavi ng Madinah Madinah?? Which Husain ? The light and coolness of Ali’s and Faathimah’s eyes, the brother of Hasan , and whom w hom the t he Beloved Prophet of Allah used to carry on his blessed shoulders, embrace lovingly, and for whom he would prolong his sajda in the court of Allah . Today, this very Husain sought his grandfather’s permission to leave Madinah forever. Such a sorrowful sight it must have been! Together with his family and friends, Imaam Husain left Madinah for Makkah in the month of Sha’baan, 60 A.H. He recited this verse of the Holy Qur’an while leaving, 32
ﲔ ﻤ ﻠ ﻈ ﻟ امﻮﻘﻟا ﻣﻦ ﳒﲎ رب ﻗﺎل ، ﺐﻗﱰﻳ ﺎﻔﺋﺎﺧ ﺎﻬﻨﻣ جﺮﺨﻓ ‘Then he left the city, fearing and in wait of what will happen now. He said, “My Lord! Grant me deliverance from the group of oppressors.”’ – Surah Qasas (28), Verse 21
Meeting Abdullah ibn Mutee
While leaving, Imaam Husain met Hadhrath Abdullah ibn Mutee . Seeing the Imaam leaving with his family, Hadhrath Abdullah asked him, “May I be sacrificed on you! Where are you going?” Imaam Husain replied, “Right now I am going to Makkah. When I get there, I will perform istikhārah to Allah to know where to go afterwards.”
“May you Allahreach keep you indosafety us to on Kufa you. When Makkah, not and thinksacrifice of going because it is an unfortunate unfort unate city. It’s the very city in which your father was martyred, and where your brother Hasan was deserted, made the target of spears and was close to losing his life. You should stay in Makkah and not leave it. You are the leader of the Arabs, and the people of Hijāz do not regard anyone equal to you. People will come to you from everywhere. May my uncles be sacrificed on you! You must never leave the Haram of the Ka’ba. Oath on Allah ! If You are killed, then after you we will be made slaves.” When Imaam Husain entered Makkah, he recited the following verse, 33
ﻴﺒﺴﻟا ﺳ ء ﲎﻳﺪﻬﻳ أن رﰉ ﻋ ﺴﻰ ﻗﺎل ﻦﻳﺪﻣ ءﺎﻘﻠﺗ ﻪﺟﻮﺗ وﳌﺎ ‘And when he turned towards the Midian, he said, “There is hope that my Lord will make me tread the straight path.’ – Surah Qasas (28), Verse 22 When news of Imaam Husain reaching Makkah spread, droves of people arrived to meet and visit him. Hadhrath Abdullah ibn Zubair was already in Makkah at this time, and he too arrived to meet the Prophet’s grandson. The
people were elated with his arrival and that of the AhleBayt (household of the Holy Messenger ). Once again, they were granted the opportunity to set their eyes on the individual who resembled Rasoolullah and gain from his rays of Noor. Delegations and Letters from the People of Kufa
The city of Kufa was the centre and hub of Hadhrath Ali’s shias (supporters) and lovers, since during his Caliphate, he transferred the Principal Governing City (ﺔﻓﻼﳋارا ) from Madinah to Kufa. So, all of his supporters and lovers settled there. In the time of Hadhrath Ameer Muawiyah , people of Kufa had already written letters to Imaam Husain requesting him to come and stay there as well. When they learnt of Hadhrath Ameer Muawiyah’s , ibn demise and refusal of Hadhrath Imaam Husain Hadhrath Hadhr ath and Abdullah ibnthe Zubair Abdullah Umar to pledge allegiance to Yazeed, they gathered in the home of Sulaiman ibn Sard Khaza’ī.
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Muhammad ibn Bishr narrates, ﺑﻦ نﺎﻤﻴﻠﺳ ﻟﻨﺎ لﺎﻘﻓ ﻪﻴﻠﻋ اﷲ ﺎﻧﺪﻤﺤﻓ ﺔﻳوﺎﻌﻣ ﻫ ﻼك ﺎﻧﺮﻛﺬﻓ ﺻﺮ ﺑﻦ نﺎﻤﻴﻠﺳ لﺰﻨﻣ ﰱ ﺔﻌﻴﺸﻟا ﻊﻤﺘﺟ“ا ﺔﻌﻴﺷو ﺘﻌﻴﺷ واﻧﺘﻢ ﻣ ﻜﺔ اﱃ ﺧﺮج وﻗﺪ ﻪﺘﻌﻴﺑﺒ مﻮﻘﻟا ﻋﻠﻰ ﺾ ﺒ ﻘ ﺗ ﻗﺪ ﺎﻨﻴﺴﺣ وان ﻫ ﻠﻚ ﻗﺪ ﺔﻳوﺎﻌﻣ ان ﺻﺮ وا ﻪﻴﻟا اﻮﺒﺘﻛﺎﻓ و ﻋﺪوﻩ ﺪﻫﺎﳎو ﻩوﺮﺻﺎﻧ ﻢﻜﻧا نﻮﻤﻠﻌﺗ ﻢﺘﻨﻛ ﻓﺎن ﻪﻴﺑا ﻪﻴﻟا اﺒﻮ ﺘ ﻛﺎﻓ ﻗ ﺎل ﻪﻧو ﺎﻨﺴﻔﻧا ﻞﺘﻘﻧو ﻩوﺪﻋ ﻞﺗﺎﻘﻧ ﺑﻞ ﻻ اﻮﻟﺎﻗ ﻪﺴﻔﻧ اﻟﺮﺟﻞ ﻣﻦ اوﺮﻐﺗ ﻓﻼ ﻞﺸﻔﻟاو اﻟﻮﻫﻞ ﻢﺘﻔﺧ ﻪﻴﻟا ﻓﻜﺘﺒﻮا ) assembled All th thee shias (s (supporters upporters of H Hadhrath adhrath Alimentioning in theofhome of Sulaiman ibn Sard, and after the
demise of Muawiyah , all offered thanks to Allah Alla h . Thereafter, Sulaiman ibn Sard addressed them, saying, “Muawiyah is over. Husain has refused to pledge allegiance to Yazeed and has gone to Makkah. You are Husain’s and his father’s supporters. So, if you can help him and fight against his enemies, write to him; but if you fear your cowardice and weakness, do not deceive him.” All said, “No, we will not deceive him, but will fight against his enemies and sacrifice our lives for him.” Sulaiman then directed them to write letters, and they did so.” –Tabri A famous Shia (the current Shia sect) book, Jilā’ul-Uyūn by Mulla Bāqir Majlisi Asfahāni, states, “When these reports reached the people of Kufa, the shias [supporters of Hadhrath Ali ] in that city congregated in the home of Sulaiman ibn Sard Khaza’ī. They praised Allah and began to speak about the passing passi ng of Muawi Muawiyah yah and the allegiance of Yazeed. Sulaiman said, “Now that Muawiyah has died and Husain has rejected pledging allegiance to Yazeed and has gone to Makkah, if you, who are the 35
supporters of Husain and his father, know that you will be able to help him with wealth and life, write to him and request him to come here; but if You are lazy in helping him and know that you will not be able to fulfil your promise to him, do not deceive him and cast him into ruin.” The shias said, “When he brightens this city with Noor [with his arrival], we’ll go to him and sincerely pledge allegiance to him.him We’ll help him to the best of our ability and try to protect from enemies.”
This proves that those who called Imaam Husain to Kufa were actually shias. So, the sending of letters commenced, and according to Mulla Bāqir Majlisi, 12,000 letters of Shia “believers” reached Imaam Husain . The summary of these letters was, “You (Imaam Husain ) should come to Kufa as soon as possible. The seat of the Caliphate in wait supporters for you. So ready too arefortheyou. wealth and lives is of empty the believing We anxiously await your arrival and wish to see you. Besides you, we have no leader and Imaam. There is an army for your help here. Nu’man ibn Bashīr sits as the governor of Kufa in the governor’s house. We do not go there to perform Jumua or the two Eid Salaahs. When you arrive, we will remove him from the city.” – Jilā’ul-Uyūn After the last letter arrived, Imaam Husain wrote back to them, saying, “Allah in whose name we being, the Most Compassionate, the Most Merciful. This letter is from Husain ibn Ali to the people of Kufa, the shia, mu’min Muslims. Many messengers and letters of yours have 36
reached me, including those you sent with Haani and Sa’eed. All of your letters reached me, and I have been told of their content. You have all written to me saying, “You must come as soon as possible to us. We have no Imaam. Allah should guide us towards truth through your blessings.” blessi ngs.” Know that I am person personally ally sending sendin g my trustworthy cousin, Muslim ibn Aqīl to you. If Muslim writes to me what you have written, I will quickly come, Insha-Allah . I swear on my life that an Imaam is he who justly enforces enforce s the command comma nd of Allah amongst people, does not transgress Islamic Law, and keeps people firm on the deen of truth.” – Jilā’ul-Uyūn
When Imaam Husain received these letters, messages, requests, delegations, outpourings of love, promises of sacrifice and wishes for him to go to Kufa from the people of that city, he decided to first send his cousin, Hadhrath Muslim ibn Aqīl , there to verify and judge the situation situa tion beforehand. beforeh and. So, he handed him a letter, saying, saying , “Go to Kufa, see for yourself what the true condition is, and inform me of it. If they are favourable, I will also come, but if they t hey are not, you should return re turn from there.” there. ” Khalifa’e-AlaHadhrath Sadrul-Afaadil Hadhrath Maulana Sayed Muhammad Na’eemuddin Muradabādi , states, “Even though news of Imaam Husain’s martyrdom was common and the treachery of the people of Kufa was already experienced, when Yazeed became the king, his kingship and rule was a danger for the deen. It is for this reason that pledging allegiance to him was not permissible, 37
yet through various strategies, Yazeed desired their pledges. Based on these circumstances, then, the rejection of allegiance to Yazeed by the people of Kufa and their request for Imaam Husain to take theirs necessitated the Prophet’s grandson to accept their request. When a nation is not content with pledging allegiance to a sinner (ﻖﺳﺎ)ﻓ and tyrant ( )ﻇ ﺎﱂand requests a worthy individual to accept their pledges, if he does not accept their request, it would mean that he wishes to hand over the deen of Islam to such a person. At that time, if Imaam Husain did not accept the request of the people of Kufa, what answer would he have given in the court of Allah
if the people of Kufa protested, “O Allah , we tireles tirelessly sly requested Husain but he did not accede our request for allegiance. So, out of helplessness from Yazeed’s oppression, we pledged allegiance to him instead. Had Husain extended his hand towards us for allegiance, we would have sacrificed our lives for him.” This T his was the issue which compelled Imaam Husain to answer their call, even though some senior Sahaabah (Hadhrath Ibn Abbas , Ibn Umar , Jabir, Abu Sa’eed, Abu Wāqid Wāqi d Laithi , etc.) did not agree with this stance of the Prophet’s grandson. On the one hand was the apprehension of the Sahaabah, and on the other were the requests of the people of Kufa. So, Hadhrath Muslim was sent first to judge the situation in Kufa and report back. If they displayed treachery, a valid, lawfully-Islamic reason not to go would become eviden evident,t, and if they showed loyalty, loyal ty, the concern concer n of the Sahaabah would be eased.” – Sawāneh Karbala 38
Hadhrath Muslim ibn Aqīl in Kufa
Hadhrath Muslim ibn Aqīl went to Kufa with his two minor sons, Muhammad and Ibrahim . The people of the city anxiously awaited his arrival and demonstrated much love and enthusiasm when he did arrive. He stayed at the home of Mukhtar ibn Abu Ubaida Thaqafi and, according to some, the home of Ibn Ausajā. The supporters household (Ahle-Bayt) very passionately of the Prophet’s pledged allegiance with Hadhrath Muslim and made major promises to sacrifice wealth and life and not forsake the Imaam. Seeing the exuberance and love of the people of Kufa, Hadhrath Muslim sent a message to Imaam Husain informing him of the situation and saying that 18,000 people already pledged allegiance with him. He
advised Imaam Husain to definitely come to Kufa so that the Muslims become safe from the scourge of Yazeed’s takeover and pledge allegiance to a worthy and just leader—all for the deen of truth to be aided. Yazeed is informed
Seeing the arrival of Hadhrath Muslim ibn Aqīl , the passion of the people pledging allegiance to him, and the daily increase of their enthusiasm, the supporters of Yazeed (Abdullah ibn Muslim and Ammarah ibn Waleed) sent a message to him, saying,and “Muslim ibn Aqīl come to Kufa on behalf of Husain, thousands havehas already pledged allegiance to him. The governor of Kufa, Nu’man ibn Bashīr, has not done anything specific against them or 39
emplaced any plan of action to stop them. So, if you wish for your rule to remain, attend to this development immediately and take a forceful stance. Otherwise, Iraq will be lost.” When Yazeed received this information, he became enraged and consulted with his close friends about it. They suggested that a harsh person who has no care for anyone be immediatel immed iately appointe d, puttin putting g forward forwar d theHadhrath name of Ubaidullah ibny appointed, Ziyad. So, Yazeed removed Nu’man ibn Bashīr as governor and replaced him with Ibn Ziyad, who was the governor of Basra at the time. He ordered him to immediately proceed to Kufa, arrest Hadhrath Muslim and banish him. Should Hadhrath Muslim show insolence, he was to be killed. Ibn Ziyad was also ordered to threaten and scare the people who
pledged allegiance (in this way stopping their support of Hadhrath Muslim ) and kill them too if they disobeyed. Lastly, should Imaam Husain arrive in Kufa, he was to be ordered orde red to pl pledge edge allegian all egiance ce to Ya Yazeed. zeed. If I f he did, di d, then so be it, but bu t if he refused, r efused, he too should s hould be killed! kille d! Ibn Ziyad received this command while he was in Basra. Incidentally, on that very day, a messenger from Imaam Husain arrived with a letter of his to the people of Basra (since they were also inclined towards him). In it, Imaam Husain wrote,
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“ ﺔﻨﺴﻟا ﻓ ﺎن وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ ﻪﻴﺒﻧ وﺳﻨﺔ اﷲ بﺎﺘﻛ اﱃ ﻢﻛﻮﻋ ا ﺎﻧوا بﺎﺘﻜﻟا ﺬا ﻢﻜﻴﻟا ﱃﻮﺳر ﺖﺜﻌﺑ ﻗﺪ ﻢﻜﻴﻠﻋ مﻼﺴﻟاو اﻟﺮﺷﺎ ﻞﻴﺒﺳ اﻫﺪﻛﻢ ىﺮﻣا اﻮﻌﻴﻄﺗو ﻗﻮﱃ اﻮﻌﻤﺴﺗ وان ﺖﻴﻴاﺣ ﻗﺪ ﺔﻋﺪﺒﻟا وان ﺖﻴﺘﻣا ﻗﺪ ا ﷲ ﺔﲪرو “I’ve sent my messenger with this letter to you. I invite you towards the Book of Allah and and the Sunnah of His Beloved , because the Sunnah has been erased with the [evil] innovations raised. If you people listen to to what I say and acc accept ept it, I will lead you on the path of o f salvation. Was-Salaamu Alaikum wa Rahmatullah.” The nobles and eminent of Basra ( فاﺮﺷ)أ read this letter and concealed it. However, Munzir ibn Jārūd became fearful and thought that this messenger may be a spy of Ibn Ziyad sent to them as a test, so he took the messenger to Ibn Ziyad and showed him the letter. At once, Ibn Ziyad arrested and killed the messenger of Imaam Husain and
proceeded to the centre of Basra, delivering a fierce warning, “The leader the faithful (Yazeed) granted me governance of bothofKufa and Basra. This ishaswhy I am going to Kufa, and in my absence, my brother, Uthman ibn Ziyad, will be my deputy. You people must refrain from rebellion or, by Allah , I will not spare the person or his friends and supporters who involve themselves in such a thing. I will apprehend him for even the slightest involvement in treason and send all to the valley of death until you people stop and return to the correct path and the opposition ends. Remember, I am the son of Ziyad and I am just like my father.” – Ibn Atheer and Tabri
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Ibn Ziyad’s Arrival in Kufa
Ibn Ziyad then took 500 people (besides his family members) and headed to Kufa. Some of them rested along the way, but the governor continuously moved onward. When he reached Qādisiyah, he left his soldiers there and deceitfully wore Hijāzi clothes, thereafter proceeding to Kufa on camel with just 20 of his men between Maghrib and Esha. Through this deception, he intended to enter Kufa discreetly its residents both incited and confident against(since Yazeed) and makewere the people think that Imaam Husain had arrived. In this manner, Ibn Ziyad could accomplish three things: enter Kufa in safety, ascertain the emotions of the people, and see who is at the forefront of things. Meanwhile, the people of Kufa were waiting anxiously for Imaam Husain’s arrival. Seeing some individuals
coming them on Hijāzi wearing clothing towards (and coming at the night), theyroad were fooledHijāzi and thought that the Prophet’s grandson was finally with them. Proclamations of Takbeer and welcome resounded, and they began to follow the rider and camel until a large procession of people was formed. Ibn Ziyad was fuming at this time yet he nevertheless continued quietly, clearly seeing that the people were in favour of Imaam Husain . When the procession passed by the governor’s house, hearing the proclamations and seeing the vast crowd, Hadhrath Nu’man ibn Bashīr (the governor himself) 42
understood that Imaam Husain had arrived. So, he closed the door of his house, ascended the roof and proclaimed, “O son of Rasoolullah , leave this place! place ! By Allah , I wi willll neither relinquish relinq uish my trust to you nor will I fight you.” Hearing this, Ibn Ziyad neared the house and shouted, “Open the door! May you be cut off from goodness!” There was a man behind Ibn Ziyad who recognized his voice. He moved back and(Ibn saidZiyad).” to the crowd, “by Allah this is the the son of Marjāna The governor then ,opened door for Ibn Ziyad and he proceeded within (while the crowd that had formed dispersed despondently). In the morning, Ibn Ziyad delivered the following speech before a crowd he had gathered, saying, “The leader of the faithful, Yazeed, has appointed me as the governor of Kufa. He ordered me to be just to the oppressed, kind to the obedient but severe on the disobedient. disobe dient. I will ensure that I follow this command of his by being kind to the compliant, but my whip and sword is reserved for dissenters. You should
celebrate your goodness and have mercy on yourselves.” After this, Ibn Ziyad apprehended the nobles of Kufa and said to them, “Give me written guarantees that neither you nor your tribesmen will grant protection to any rebel or take part in any rebel movement. If anyone has given protection to any dissident, he will present him. The one who gives this in writing and strictly acts upon it will be released, but for the person who does not, his wealth and 43
lifehis willdoor, be aaand fair target us.e We kills.”him, hang him by nd not even ev enforspare spar his relative rwill elatives.” This coming of Ibn Ziyad and his threats now plunged the people of Kufa into fear, and their thoughts began to change. Under these circumstances, Hadhrath Muslim did not deem it suitable for him to stay with Mukhtar. So at night, he left the residence and proceeded to the home of Haani ibn Urwah Muzjahi, a celebrated citizen amongst the supporters of the Ahle-Bayt. Haani became awkward with the coming of Hadhrath Muslim and said to him, “It would have been better if you did not come here.” Hadhrath Muslim replied, “I am a traveller from the family of the Holy Prophet . Grant me protection.” “Had you not already entered my home, I would have told you to go away, but it is against my sense of honour now to do this.” He then hid Hadhrath Muslim in a private apartment in his house. Sharīk ibn A’war
Sharīk ibn A’war Salami, a noted lover of the Prophet’s household and an eminent, respected and wealthy chief of Basra, was also the guest of Haani in his house. He had come to Kufa from Basra with Ibn Ziyad and was held in high esteem by him and other leaders. While staying in the home of Haani, Sharīk became ill and was therefore sent a message by Ibn Ziyad that the governor would come to visit him in the evening. Sharīk asked Hadhrath Muslim , “If I create a situation for you to kill Ibn Ziyad, would you 44
do it?” He said that he would. Sharīk then said, “That wretch is coming to visit me in the evening. You should take a sword and sit quietly, waiting for my signal. When I say, “Bring me water,” take the governor by surprise and kill him. In this way, you will gain control over the governing of Kufa, and if I recover from my sickness, I will go to Basra and make all arrangements for you.” In the evening, Ibn Ziyad came to the house of Haani with his closest bodyguard. He went to the bed of Sharīk and enquired about his health while the bodyguard stood next to him. Sharīk said in a loud voice, “Bring me water, bring me water.” On the third cry, he said, “It’s sad that people keep me away from water. Give me water to drink—even if it means me losing my life.” Hadhrath Muslim , however, howe ver, did not come out, and Sharīk was regretful that he let such a golden opportunity go, so he began to recite the couplet, “ ﻰﺴ ﻔﻧ ﺎﻬﻴﻓ ﺖﻧﺎﻛ وان ﺎﻬﻴﻨﻘﺳ ا، ﲢﻴﻮﻫﺎ ان ﻰﻤﻠﺴﺑ ﺗﻨﻈﺮون ﻣﺎ What keeps you in making salaam to Salma? Give me to drink, even if it means me losing my life.” The bodyguard became suspicious and gestured Ibn
Ziyad to leave. When the governor got up, Sharīk said to him, “Leader, I want to offer you my advice.” Ibn Ziyad replied, “I will come another time.” The bodyguard then rushed Ibn Ziyad out of the house and said, “by Allah , this was a plot to kill you!” “How can it be? I respect Sharīk and this was the home of Haani, who’s indebted to my father for his benevolence.” 45
“Whatever I am saying is the complete truth. Soon you will know.” After Ibn Ziyad left, Hadhrath Muslim ibn Aqīl emerged and was asked by Sharīk, “What stopped you from killing him?” He replied, “Firstly, my host Haani did not want Ibn Ziyad to be killed in his home, and secondly, the Holy Prophet said that it does not befit the status of a believer to kill anyone by b y deception.” decep tion.” Allahu Akbar! to Marvel at these purethe personalities’ justness and obedience Islamic Law and Sunnah! They did not conduct themselves contrary to the Sunnah even before their hardened enemies! Otherwise, this would have been a good opportunity to terminate a sworn enemy. In some books, the fol followi lowing ng appe appears, ars, “[At that t hat juncture ju ncture,],] Hadhrath Ha dhrath Muslim explained, “I heard someone say, ا ﺟﻠ ا ﻟﻜ ب ﻎﻠﺒﻳ ﺣﱴ ﲣﺮج ﻻ ﻢﻠﺴﻣ ﻳﺎ O Muslim ! Do not emerge until the decree of predestination reaches its time.” Three days later, Sharīk passed away and Ibn Ziyad performed his Janaazah Salaah. When he came to know afterwards that it was Sharīk who told Hadhrath Muslim
ibn Aqīl to kill him, he exclaimed, “By Allah ! Now I will never perform the Janaazah of any Iraqi, and had my father’s grave not been there, I would even dig up the grave of Sharīk.”
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Search for Hadhrath Muslim and the Intelligence of Spies
While Hadhrath Muslim continued hiding in the house of Haani, his supporters would secretly come to meet with him. Even at this time, the pledges of allegiance persisted (with some narrations saying that as much as 40,000 people had by now promised to side with Imaam Husain ). Ibn Ziyad was greatly perplexed in trying to find out who was providing shelter to Hadhrath Muslim (surprisingly, he never once suspected that it was Haani). So, he appointed a slave of his by the name of Ma’qal to gain information on the matter and said that he should start asking around in the musjids (since many different people attended them). He also gave him 3,000 dirhams. This slave immediately proceeded to the central musjid and sat down. There he saw a man who continuously performed Salaah (Muslim ibn Ausajā Asadi). When Muslim ibn Ausajā completed his Salaah, the slave of Ibn Ziyad approached him and said, “I am a Syrian slave who’s a lover of the Prophet’s family, and I have with me 3,000 dirhams. I heard that someone some one from the Ahle-Bayt has come here and is taking pledges of allegiance for
Imaam Husain from the people. So, I want to present him with this amount of money so that he may use it for good work, but I do not know where he is.” Hadhrath Muslim ibn Ausajā asked him, “There are other people in the musjid. Why are you telling me this?” 47
“The radiance of your face tells me that you are from his friends. That is why I asked you. For the sake of the Almighty, do not let me lose this honour. Give me his address.” In short, Muslim ibn Ausajā fell for this deceptive speech and concluded that this slave was truly the supporter of the Ahle-Bayt. The next day, he took Ma’qal to where Hadhrath Muslim ibn Aqīl was staying and himself certified the slave’s admiration for the Prophet’s family. The slave presented the 3,000 dirhams to Hadhrath Muslim and pledged allegiance to him. After this encounter, he would be the first to arrive every day and the last to leave, displaying much respect to him—though he was actually informing Ibn Ziyad of whatever he saw or heard there. One of the bits of information was that Hadhrath Muslim gave the 3,000 dirhams to Abu Thamāmah to purchase arms with it. Haani ibn Urwah was a distinguished and respected citizen of Kufa and he had interaction with Ibn Ziyad prior to this. Before the coming of Hadhrath Muslim ibn Aqīl , he used to visit the governor, but since Hadhrath Muslim began staying with him, he stopped going to Ibn Ziyad and feigned having a sickness as an excuse.
In the governor s house, however, Ibn Ziyad was aware of the entire situation. On day, Muhammad ibn Ash’ath and Asma ibn Khārijah came to Ibn Ziyad and were asked about the condition of Haani. They replied that he was sick. 48
Ibn Ziyad said, “I have come to know that he is well and spends the entire day at the door of his home. Go to him and say, “Obedience and meeting are both necessary. Do not forsake them.” The two then proceeded to Haani and said, “Ibn Ziyad has been informed that you are well, that you spend the entire day at the door of your home, and that you do not leave to meet with him. Due to this, some ill-feeling has been create createdd about you, so you should come with us immediately so that the air is cleared and the doubt removed.” Haani went into his house, informed Hadhrath Muslim about this development, got ready and left with the two of them. When he entered the governor’s house, he greeted Ibn Ziyad but received no reply. This unusual conduct surprised Haani, who then felt fear in his heart and stood there in this condition for some time. Ibn Ziyad asked, “Haani, how is it that you have hidden Muslim ibn Aqīl in your home, and plots against the leader of the are faithful Yazeed hatched it daily? How istaken?” it that arms bought andare pledges forinwar are being Haani replied that all of this was totally wrong. Ibn Ziyad immediately summoned his slave Ma’qal, and when he arrived, the governor asked Haani, “Do you recognize him?” Seeing Ma’qal, Haani was shocked and now understood that, under the pretence of love and respect, this wretch was spying! Due to this eyewitness, there was
now no possibility of denying anything, so Haani
confirmed and explained, “by Allah , neither did I call 49
Muslim nor did he inform me that he was coming to my home. When he suddenly pitched up at my door and asked me for my protection, ashamed to chase member of the Prophet’sI was family from my home. away Now, aI sincerely promise—and you can ask for any guarantee you wish to grant me respite—that I may go to my home, remove him from it and allow him to go to wherever he wishes. After that, I will return to you.” Ibn Ziyad shouted, “By Allah ! You will not move from where you are without promising me that you will hand over Muslim to me!” “Oath on Allah , I will never hand over a guest who I have granted protection to for you to kill!” The governor insisted that he would have to hand over Hadhrath Muslim to him yet Haani kept on refusing. When the matter became heated, Muslim ibn Amr Bāhili stood up and said, “May Allah grant the governor goodness. Allow me to speak to Haani.” When Ibn Ziyad permitted this, Muslim ibn Amr took Haani aside (where they both weren’t visible to the governor). He explained to Haani, “Hand over Muslim ibn Aqīl to Ibn Ziyad and do not cast yourself and your tribesmen into destruction by refusing to do so. The governor will not kill or harm him.” Haani replied that doing so is a severe disgrace for him, but Bāhili said that there was no dishonour dishono ur for him if he
did. Haani then said, “I myself am strong and spirited, and 50
my supporters and helpers are plentiful by Allah , if I was weak and none were my helpers, I would not hand over my guest, who I’ve granted protection to, to the enemy.” Bāhili continuously forced him and promised many things but Haani refused outrigh outright.t. Ibn Ziyad saw this, became anxious and requested Bāhili to bring Haani to him. When Haani returned before the governor, Ibn Ziyad commanded, “Hand over Muslim to me or I will slay your head!” Nevertheless, Haani replied, “In that case, sharp swords will confront you.” (Haani had certainty that his tribesmen would come in his aid). Hearing this, Ibn Ziyad began to repeatedly strike the face of Haani (breaking his nose and the bone beneath his eyebrows). Haani, whose clothes were now drenched in blood, place placedd his hand on a nearby soldier soldier’s ’s scabbard (intending to take his sword) but the soldier quickly pulled it away. Seeing this, Ibn Ziyad remarked, “You’ve now made even your blood permissible for us,” and he ordered for Haani to be locked in a room with a guard posted at it. Asma ibn Khārijah stood up and shouted to Ibn Ziyad, “Deceiver! Leave him! You ordered us to bring him to you, and when we did, you broke his face, spilled his blood, and even talk of killing him.” Ibn Ziyad commanded, “Catch and hit him too!” The soldiers then proceeded to severely injure Asma and incarcerated him too. In reply to this, Muhammad ibn Ash’ath submitted, “I am content and happy with whatever the governor does.”
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A rumour then began to spread in the city that Haani was killed. Hearing this, thousands of Haani’s tribesmen shouting, “Revenge! Revenge!” proceeded to the governor’s house. There, the leader of the tribe, Umar ibn Hajjāj, proclaimed, “I am Umar ibn Hajjāj and these are the riders of the Muzjah tribe. We have never deviated from obedience or strayed away from the association. In spite of this, our leader has been killed. We will avenge his killing.” All of the tribesmen then began proclaiming ‘Revenge!’ again. Seeing this delicate situation, Ibn Ziyad became afraid and said to Qaadi Shuraih , “Go and see Haani for yourself, then announce to the tribesmen that he is alive and that the rumour is false.” Qaadi Shuraih went in to see Haani (who was at that time listening to the uproar and riot of his people). Haani said to him, “This is the disturbance of my tribesmen. Tell them of my condition by saying, “I could be freed if only ten men came in. My blood flows even until now.” When Qaadi Shuraih emerged from the cell, Ibn Ziyad assigned a close spy of his (Hameed ibn Bakr Ahmari) to stay behind him. He also told Qaadi Shuraih to only mention that Haani was alive. Qaadi Shuraih states, “by Allah , if the spy was not with me, I would have relay relayed ed Haani’s message to his people.” Anyway, he approached the riot and announced that Haani was alive and that the rumour they heard was wrong. Hearing this, the tribesmen replied, “Thanks to Allah that he was not killed,” and then dispersed. 52
Meanwhile, Hadhrath Muslim ibn Aqīl sent Abdullah ibn Haazim to the governor’s house to see what had happened with Haani. Abdullah bin Haazim left and, after gaining some information, returned to inform Hadhrath Muslim that Ibn Ziyad severely injured Haani after repeatedly striking him, and that he is now imprisoned. The womenfolk of Haani’s tribe began to wail and lament. Hadhrath Muslim then instructed Abdullah, “O Helper of the Ummah” gather your helpers.” As soon as Abdullah ibn Haazim made the proclamation, 4000 people in the homes nearby (the lovers of the Prophet’s family) immediately emerged. Within moments, resounded throughout city of Kufa, this and proclamation all those who pledged allegiancethewith Hadhrath Muslim gathered together. With a group of 18,000 people, Hadhrath Muslim then proceeded to blockade the governor’s house. Others also joined, and the number of people suppor supporting ting this eventually reached 40,000! All began to defame and verbally abuse Ibn Ziyad and his father. At this time, Ibn Ziyad had only 50 people with him: 30 police officials and 20 noblemen of Kufa—with no other source of strength or defence besides them. So, a nervous Ibn Ziyad closed the doors to his house. Had Hadhrath Muslim ordered an attack at this point, the governor’s house would have surely and easily been taken, there would have been no way out for Ibn Ziyad Ziya d and 53
his cronies to save their lives, and this very strong army of people could have proceeded onwards and eradicated the control of Yazeed. Hadhrath Muslim , however, howeve r, did not order such an attack. Even though the malice, hatred and enmity of Yazeed and Ibn Ziyad was completely apparent [in him], Hadhrath Muslim refused to forego caution and rather chose to await a harmonious solution and truce to this matter and avoid any bloodshed amongst Muslims. However, his caution and waiting proved very beneficial for the enemy. Ibn Ziyad took advantage of this opportunity and said to the noblemen of Kufa who were with him, “You should go up to the roof of this house and speak to your tribesmen. Exploit their greed with gifts and place fear in them with regards to rebellion. Tell them that armies have left Shaam (Syria, then the capital of Yazeed) and will be arriving soon. Also, tell them that they can decide their fate from this. Separate them from Muslim by any means.” So, Katheer ibn Shihaab Haarithi, Muhammad ibn Ash’ath, Qa’qaa ibn Shour Az-Zahli, Shabath ibn Rabī Tameemi, Hajaar ibn Jubr Al-Ajli Al-Ajli,, Shimr ibn Zil-Joshn Zil-Jos hn Dabaabi Dabaabi,, etc. stood on the governor’s house and cried out, “People! Return to your homes. Do not spread mischief or cast yourselves into destruction. The armies of the leader of the faithful Yazeed has left. How will you be able to challenge them? The governor Ibn Ziyad made a promise with Allah to punish you severely and be harsh if you do not leave 54
immediately and do not forsake readiness for war. He will kill your children, seize your wealth and confiscate your properties. If you show obedience (to him), however, he will shower you with honour and gifts. So, have mercy on yourselves and on us too by returning to your homes.” This speech of the nobles worked, and the crowd promptly deserted the area. People even called their family and friends and told them to abandon the support of Hadhrath Muslim . This occurred so swiftly that, by Maghrib Salaah, only 30 supporters of Hadhrath Muslim remained! When Hadhrath Muslim saw this treachery, he was deeply saddened. After the Salaah, he proceeded to the Kunda area, and by the time he reached it, even the 30 who stood with him was lessened to zero. Hadhrath Muslim was now alone. Can you imagine his helplessness when every door was being slammed in his face? In such a populous city, there was nowhere he could safely spend the night. Ah, but there were many people who claimed to be lovers of the Prophet’s family (Ahle-Bayt) and supporters (Shias) of Hadhrath Ali , who had sent thousands thousa nds of letters and delegations and demonstrated much love and enthusiasm in calling for Imaam Husain . Major promises of sacrificing wealth and life were made by them when they made their pledges. They pledged not to leave the Prophet’s grandson, but on this day they abandoned him after hearing a threatening tone and in the greed of this
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world’s wealth. They even closed the doors on the deputy and brother of Imaam Husain , Hadhrath Hadhr ath Musli Muslim m . Where could Hadhrath Muslim go now? This anxiety of his was coupled with the fact that he had already written to Imaam Husain and adamantly requested him to come to Kufa. Hadhrath Muslim knew that the Prophet’s grandson trusted him and would not decline his request. He would surely come to Kufa with his family and friends—but what adversities would they experience under the treachery of the Kufīs? Grieved and lost in these thoughts, Hadhrath Muslim asked for water from a woman called Tau’aa who was sitting at the doorstep of her home, waiting for her son. She brought some water and gave him to drink. When she emerged out of her house again after leaving the vessel, she saw Hadhrath Muslim still there sitting by her door and asked him, “Servant of Allah , have you not drunk the water?” He replied that he did. “So, go to your home now.” Hadhrath Muslim remained silent while the woman repeated thrice. She then said, I“It’s for you toherself sit by my doorstep at night. beg not youappropriate to go.” “I have no home or accommodation in this city. I am a traveller and in much affliction. Can you help me in this condition of mine? I could repay your kindness one day, or else Allah and His Messenger will reward you for it.” 56
She asked about the kind of help he needed and was told, “I am Muslim ibn Aqīl. The people of Kufa have been treacherous to me. They’ve deceived and forsaken me. You are now witnessing the state I am in. There isn’t a place where I can see the night out.” Tau’aa asked in surprise, “Are you Muslim ibn Aqīl ?!” Hadhrath Muslim confirmed that he was. This virtuous woman then called him into the house and spread a mat in a room for him to sit on. She also brought food for him, but he did not eat it. Hadhrath Muslim then supplicated for her. while, the son Tau’aa was arrived. heAfter sawahis mother going in and outawaiting of the room, he When asked about this but she did not disclose anything. When the son persisted, Tau’aa informed him on condition that he kept it a secret. Unfortunately, this young man was an alcoholic and an unscrupulous person. When Ibn Ziyad learnt that all the people of Kufa had deserted Hadhrath Muslim and that no-one stood with him now, he announced, “There is no safety for the person who has given shelter to Muslim, and whoever apprehends him and brings him to me will be rewarded.” After this, he ordered Haseen ibn Nameer, the chief of the police, to blockade blocka de the city, put up picket picketss on the streets and search every home, warning that Hadhrath Muslim must not leave Kufa by any road. Should he do so and Haseen fails 57
to apprehend and bring him to the governor, he would not be spared. spare d. The public proclamation of Ibn Ziyad made the old woman’s son happy, and the greed of acquiring a reward became so set in his heart that the night seemed like years to him. On the break of dawn, he left home and proceeded to Abdur-Rahman ibn Muhammad ibn Ash’ath. As previously mentioned, his father (Muhammad ibn Ash’ath) was in the governor’s house, and so his son took him to a corner and told him everything. The father then informed Ibn Ziyad of Hadhrath Muslim’s whereabouts. Immediately, Ibn Ziyad ordered Muhammad ibn Ash’ath to go and arrest Hadhrath Muslim and bring him to his court. He also sent Amr ibn Ubaidullah ibn Abbas Salami with him, and gave in his command 70 or 80 tribesmen of the Banu Qais. When this group arrived at the old lady’s house and surrounded it, some proceeded inside with swords to arrest Hadhrath Muslim . He confronted them and managed to remove them from the house. The soldiers again stormed the residence, attacking severely, yet Hadhrath Muslim continued fighting and moving them out until many were injured by him. While this occurred, Bakseer ibn Hamrān Ahmari struck the face of Hadhrath Muslim so severely that his upper and lower lips were cut and his two front teeth broke. Hadhrath Muslim then struck and cut the head of Bakseer in reply. The second strike was aimed at his shoulder, and it was executed so powerfully that it reached Bakseer’s chest! 58
When the army saw the intensity of Hadhrath Muslim’s courage and bravery, some ran out of the house to be saved from his bloody sword while others ascended the roof and began to throw stones and lit-sti lit-sticks cks at him. Seeing this cowardice in their attacks, Hadhrath Muslim emerged from the house and, with his sword in hand, began fighting them outside. Muhammad ibn Ash’ath noticed the bravery of Hadhrath Muslim and the weakness of his supporters, so he stepped forward and deceived him by saying, “For how long will you defend yourself? Do not unnecessarily throw yourself into ruin. There is safety for you. Neither have we come to fight you nor do we want swords to shed blood. The only reason we came is to take you to Ibn Ziyad so that this problem is resolved through discussion.” Hadhrath Muslim , however, howeve r, continued contin ued his advance while reciting the following couplets, اﺮﻜﻧ ﺎﺌﻴﺷ تﻮﳌا ﺖﻳرا وان ، ﺣﺮا اﻻ ﻞﺘﻗا ﻻ ﺖ ﻤ ﺴ ﻗ ا ‘I have sworn not to kill anyone except the free,
Even though I find death to be undesired. ﻣﺮا ﺎﻨﺨﺳ رﺎﺒﻟا وﳜﻠﻂ ، ﺳﺮا ﻣ ﻼق ﺎﻣﻮﻳ ىﺮﻣا ﻛﻞ ‘One day, every person will have to face hardship and affliction, And be mixed with heat and coolness, coolness , sweetness and bitterness.
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اﺮﻏا او بﺬﻛا ان ف ﺎ ﺧ ا ، ﻓﺎﺳﺘﻘﺮا ﺲ ﻤ ﺸ ﻟ ا عﺎﻌﺷ ر
‘When the bright rays of the sun have been rejected, how can there be steadfastness? I fear that I will be told lies and deceived.’
Ibn Ash’ath insisted, “You will not be lied to or deceived! No-one will attack or kill you! These are all your brothers.” By now, Hadhrath Muslim had sustained many injuries and did not have the strength to fight any further. So, he stood leaning on the wall of the house and said, “My intention is also not to fight. I did not even fight when I had 40,000 people on my side surrounding the governor’s house. I waited for a resolution through talks so that there is no bloodshed.” Muhammad ibn Ash’ath then came close to him and said, “There is safety for you.” A surprised Hadhrath Muslim asked, “Is there?” Muhammad ibn Ash’ath and all of his cronies answered, “There is safety for you,” except Amr ibn Ubaidullah Salami, who did not agree. In this state, Hadhrath Muslim was put on a mule. His sword was also taken away from him, and when this happened, he tears became pessimistic and remarked with in his eyes, “Thisabout is thehis firstlife deceit.” Muhammad ibn Ash’ath again assured Hadhrath Muslim that there was safety for him and that there was no cause for concern. Hadhrath Muslim , however however,, replied replied,, “What safety is there now? Hope and only hope remains. By 60
taking my sword away, you have made me powerless.” He also cried and recited,
راﺟﻌﻮن ﻪﻴﻟا ﺎﻧوا ﷲ اﻧﺎ Indeed to Allah do we belong and indeed to Him we will return.”
Seeing him crying, Amr ibn Ubaidullah taunted, “Those who confront their enemy in claiming power and succession should not cry after facing adversity.” Hadhrath Muslim explained, “I am not crying for myself. I am crying for my family—Husain and his children—who are coming here. What hardship will they face?!” He also said to Muhammad ibn Ash’ath, “I see that you will soon be powerless to fulfil your guarantee of safety. Still, at least extend me the courtesy of sending news of my condition and my message to Husain . Say to him, “The people of Kufa have been treacherous and deceptive to me. These are the very people your respected father desired deliverance from. They are liars. Do not ever come to them. Return with your family instead.” Ibn Ash’ath swore an oath on Allah to definitely do so. (He did keep his word. This will be discussed later.) He then brought Hadhrath Muslim to the governor’s house and left him at the door. After proceeding inside, Muhammad ibn Ash’ath informed Ibn Ziyad of all that transpired and said, “I have given security to Muslim .” Ibn Ziyad retorted, “Who are you to give security?! I only 61
sent you to arrest him, not to promise that!” An astonished Muhammad ibn Ash’ath looked on. Outside, Hadhrath Muslim was very thirsty. Seeing a
jug of water by the door, he said, “Give me m e wa water ter to drink.” Muslim ibn Amr Bāhili remarked, “See how sweet and cool the water is, but oath on Allah , we will not give you even a drop of it. The boiling liquid of Jahannam is now your fate.” Hadhrath Muslim asked him who he was, and the man replied, “I am the one who recognized the right whereas you have abandoned the truth, the one who demonstrated goodness to the Muslim Ummah and the leader while you have been disobedient and rebellious (Allah forbid!). I am Muslim ibn Amr Bāhili.” Hearing this, Hadhrath Muslim replied, “May Allah cause your mother to cry. What a tyrant and hard-hearted person you are. Son of Bāhili! You are more worthy of the fire of Jahannam Jahanna m and iits ts boili boiling ng liquid!” liqui d!” Ammarah ibn Aqbā, however, took pity on Hadhrath Muslim’s condition and sent his slave Qais to give him water. When the slave gave Hadhrath Muslim a bowl of water and he brought it close to him to drink, blood from his mouth fell into it, and within seconds the bowl was filled with it. When Qais brought a second bowl to him, the same thing occurred. On the third time, before Hadhrath Muslim could even drink out of it, two loose teeth of his fell into the bowl, after which he said, “Alhamdulillah, now the water of the world is not destined for me.” 62
In this condition of thirst and with his clothes drenched in blood, Hadhrat Hadhrathh Muslim was then brought before the governor. Contrary to the law, he did not greet Ibn Ziyad when he saw him. A soldier asked, “Do not you greet the governor?” Hadhrath Muslim replied, “My greeting of
peace is not for the governor if he intends to kill me, but if he does not have such an intention, there will be many greetings of peace on him.” A furious Ibn Ziyad exclaimed, “I will definitely kill you!” Imaam Muslim asked him to confirm what he just said, and Ibn Ziyad did. Imaam Muslim then said, “If that is the case, give me a chance to speak my final words ( )وﺻﻴﺔto a member of my family.” The governor allowed this, and, addressing Amr ibn Sa’ad, Imaam Muslim said, “There is closeness in family ties between us (ﺔﺑﺮاﻗ),), so I wish to speak to you in private,” yet Ibn Sa’ad refused. Nevertheless, Ibn Ziyad said to Ibn Sa’ad, “You should not have refused listening to the son of your uncle.” So, Ibn Sa’ad woke up and went with Imaam Muslim to a corner of the room. There, Imaam Muslim said to him, “I borrowed 700 dirhams from a certain person of Kufa and spent it on my needs. Return this amount to him and bury me after my killing. Also, send someone to Husain to stop him from coming here.” Ibn Sa’ad later informed the governor about these wishes. He replied, “Regarding the advice about the loan, you have the choice to do as you please. With regards to Husain, if he does not come here, we will not go after him, but if he 63
does, we will not spare him. Regarding the corpse, however, your view will not be entertained. The corpse of a person who has shown us so much disobedience is unworthy of any rebate.” Another narration states that it was said, “After the killing, we have no business with the corpse. You can do whatever you want with it.”
Imaam Muslim and Ibn Ziyad
Thereafter, Ibn Ziyad addressed Imaam Muslim , saying, “People were united. You came and caused sedition. You propelled them to rebel against us.” “This is absolutely not the case! I did not come here for whatever you said. The people here say that your father killed their elders and virtuous people, caused bloodshed and ruled them like CaIsar and Kisra. So, they called us here…and we came to deliver justice and fairness and invite towards practicing on the Book of Allah and the Sunnah of Rasoolullah .” Hearing this, Ibn Ziyad became enraged and shouted, “O Sinner! [Allah forbid!] How can you claim such a thing?! While you were busy drinking alcohol in Madinah, you did not think then to deliver justice to people?” “I used to drink?! By Allah , He knows well— well—and and even you know forI certain—that accusations. am definitelyyou notare likelying whatand youmaking claim.false The person who sheds the blood of sinless Muslims is more worthy of being called a drunkard. He kills those people whose killing Allah has prohibited merely out of 64
personal enmity and malice, and regards this oppression as amusement.” The governor replied, “May Allah strike me down if I do not set your killing as a precedent of execution in Islam!” To this, Imaam Muslim answered, “Indeed there is no one more sinister than you to initiate such innovations
and evil in Islam. Yes, you must kill me in a harsh manner, mutilate me severely and spare no wickedness, because this will cause you to be more worthy of punishment!” This candour of Imaam Muslim caused the governor to be beside himsel himself.f. He began to swear and abuse Imaam Muslim and even his father Hadhrath Aqīl , Hadhr Hadhrath ath Ali and Imaam Husain ! Imaam Muslim , on the other hand, remained silent and did not speak to him after this. The Martyrdom of Imaam Muslim
Ibn Ziyad then ordered the executioners to take Imaam Muslim to the roof of the mansion and kill him in a horrific manner. He also ordered his head and body to be thrown to the ground so severely that it would cause his bones to t o bre break. ak. When Wh en Ibn Ash’ath Ash’at h was asked to ta take ke part in the he remained While executioners to the wereexecution, taking Imaam Muslim silent. top the of the mansion, his lips were moist with the remembrance ( )ذﻛﺮof Allah and Durood on Rasoolullah . He was also saying, “O Allah , indeed only You are the judge betwee betweenn these 65
people and us—these people who lied, deceived, forsook and killed us.” Imaam Muslim then turned in the direction towards Makkah Sharif. With continuous strikes of the sword, the executioner martyred Imaam Muslim and threw his severed head and body to the ground. ﻮﻌﺟار ﻪﻴﻟا ﺎﻧوا ﷲ اﻧﺎ
The Martyrdom of Haani
Following the execution of Imaam Muslim , Ibn I bn A Ash’ath sh’ath spoke to Ibn Ziyad about Hadhrath Haani and said, “You know the standing of Haani in this city, along with his tribe who are aware that two of my friends and I broughtt him to you. I beg you to forgive brough forgiv e him, for the sake . Otherwise, of Allahfrom fearZiyad enmity and revenge being sought his tribe.” IIbn promised forgiveness initially, but after the incident of Imaam Muslim , his intention changed and he ordered for Haani to be decapitated. This was carried out by his Turkish slave. ﷲ اﻧﺎ راﺟﻌﻮن ﻪﻴﻟا ﻧﺎ وا
The governor then sent the severed heads of Imaam Muslim and Hadhrath Haani to Yazeed and informed him all that occurred. 60 TheA.H. martyrdom of Imaam Muslim took of place in Zul-Hijjah,
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The Sons of Imaam Muslim
During the blockade of the governor’s house and, according to some, while he was sheltered in the house of Tau’aa, Imaam Muslim sent his two sons to Qaadi Shuraih and instructed him, “Send them by any safe method to Madinah.” After Imaam Muslim was
martyred, called with the two and passed his Qaadi hands Shuraih over their heads tearschildren in his eyes. Seeing this, they asked, “Uncle, have we become orphans?”
Qaadi Shuraih gathered himself and said, Beloved children, your respected father has been martyred.” Hearing this, the children also began to cry profusely. These flowers of the Prophet’s family faced two hardships at this time, separation from their father and fear for their lives. Qaadi Shuraih now focused his attention on saving the lives of these two children. So, he called his son Asad and said to him, “I heard that a caravan is leaving for Madinah from the Iraqi gate today. Take these two children there and place them in the care of a sympathetic (i.e. faithful) lover of the Ahle-Bayt. Inform him of their plight and stress that he safely return them to Madinah.” Asad took the two boys to the Iraqi gate and enquired enquire d about the caravan. carava n. He was told that it had already left. He then rode with the children to catch up with it. After a while, when the dust of the caravan could be seen in the distance, Asad said to them, “That is the dust of the caravan. You must now move 67
quickly and join them. I am going back.” He then returned to Kufa while the two children quickly moved forward. A short while later, both the dust and the caravan were nowhere to be seen. In this state of utter helplessness, the two children hugged each other and took the names of their parents, crying excessively. Ibn Ziyad came to know that Imaam Muslim had come to Kufa with his two sons (Muhammad and Ibrahim )
and that they were in someone s house in the city. So, he announced, “Whoever brings the two children of Muslim to me will be generously rewarded, and those who hide them or help them leave Kufa will be worthy of severe retribution.” Following this announcement, a few soldiers who possessed the greed of wealth went out in search of the boys. After some tracking, they managed to find them and handed them over to the chief police officer. He took them to Ibn Ziyad, who ordered that they be kept in jail until a decision from Yazeed regarding them was received. Mashkūr, the warden of the jail, was a pious man and lover of the Ahle-Bayt. When he saw the predicament and helplessness of these oppressed orphans, his passion of Imaan was stirred. He wholeheartedly intended to save their lives even if it meant him staking his own. So, in the darkness of the night, he took the two children to his house, fed them, and led them to the road leading to Qādsiyyah, giving his ring to them as a sign and saying, 68
“This road leads straight to Qādsiyyah. When you reach it, ask for the address of the police officer, who is my brother. Show him this ring, tell him about your situation and ask him to help you reach Madinah. He will safely return you to the city.” The two afflicted children proceeded, but alas, the orders of destiny which are already emplaced cannot be changed so easily by the planning of servants. They travelled the entire night yet Qādsiyyah did not come. In the light of the next day, while walking, they came across a well and a tree, so they decided to sit in its shade, all the while terrified that someone may apprehend and take them to
Ibn Ziyad. At this time, a slave-girl approached the well for water. Seeing the boys sitting the way they were and noticing the splendour and beauty of nobility they possessed, she neared them and asked why they were sitting there, hiding. They replied, “What can we tell you about who we are? We are oppressed, lost and destitute who also happen to be travellers.” She then asked who their father was, and when the boys heard the word ‘father’, their eyes began to turn moist. From this, the girl concluded, “I think you are the children of Muslim ibn Aqīl .” As soon as they heard their father’s name, tears flowed down the boys’ cheeks. Reassuring them, the girl said, “Do not worry. I am the slave of a woman who shows true love and support for the Ahle-Bayt. Have no concern and come with me. I will take you to her.” 69
The boys proceeded with the girl, who brought them to the woman she spoke of. After she was informed of the entire situation by her slave-girl, the woman became overjoyed and, in this happiness, freed her. She also showered the boys with much love and shed tears after hearing their plight, consoling them and saying to the girl, “Do not disclose this to my husband, Haarith.” At the governor’s house, Ibn Ziyad was informed that Mashkūr had freed the two children. Still, he called for him and asked him what he had done with them. Mashkūr replied, “I freed them to attain the pleasure of Allah .” Hearing this, Ibn Ziyad asked, “Did not you fear me?” “He who fears Allah fears no one else.”
The governor then wished to know what Mashkūr had attained for freeing them. He replied, “Tyrant! By making their father a martyr, you will attain nothing! But by freeing who areI orphans afflicted those by theinnocent hardship children of imprisonment, have hopeand of intercession (ﺔﻋﺎﻔ)ﺷ.) . I have hope that Rasoolullah , the Intercessor of Sinners, will intercede for me while you will be bereft beref t of this thi s blessing.” blessi ng.” The governor angrily replied, “I will punish you for this shortly,” yet Mashkūr maintained, “Even if I had thousands of lives, each one would be sacrificed for them!” Ibn Ziyad then ordered the executioner to whip Mashkūr until he passed away from it and to thereafter sever his head from his body. On the executioner’s first strike, 70
Mashkūr said, “Bismillahir-Rahman’ir-Raheem,” on the second, “O Allah , grant me patience,” patienc e,” on the third, “O Allah , forgive me,” on the fourth, “O Allah , I am receiving this punishment in the love of the Holy Prophet’s children,” and on the fifth, “O Allah , take me to Rasoolullah and his Ahle-Bayt.” Thereafter he became silent and the executioner completed his task. راﺟﻌﻮ ﻪﻴﻟا ﺎﻧوا ﷲ اﻧﺎ Elsewhere, the virtuous woman wasday. in theAtservice the children wholeheartedly the entire night,ofafter making them sleep in a separate room, her husband Haarith arrived. He looked very tired and was asked by his wife where he had been the entire day to return so late. Haarith replied, “In the morning I went to the governor of Kufa, Ibn Ziyad. There I learnt that Mashkūr, the warden of
the prison, freed the children of Muslim ibn Aqīl . The governor announced that he who captures the children or provides information about them to him willmyself—began be rewarded handsomely. So, many people—including to search for them. I searched everywhere until even the horse could not bear the travelling—hence my exhaustion.” The woman said to him, “Servant of the Almighty , fear f ear Allah ! What do you want with the children of the Holy Prophet ?!” “Be quiet! What do you know?! Ibn Ziyad promised much wealth and riches to the person who brings the children to him or provides information about them.”
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“How unfortunate are those who search for these orphans to hand them over to enemies, all to attain the wealth of the world. They are exchanging their deen for the dunya.” “What do you have to do with all this? Just bring me food.” His wife then brought him his supper, after which he ate and fell off to sleep. After half the night had passed, the elder brother (Muhammad ) had a dream which made him wake up and say to his younger brother, ‘Brother, now is not the time to sleep. Wake up and get ready, as our time is also near. I just saw a dream in which our father, the Holy Prophet , Hadhrath Hadhra th Ali and Sayyidah Faathimah were walking in Jannah together with Imaam Hasan . Suddenly, looking towards us, Rasoolullah said to our father, “Muslim , come and leave these two children chil dren
amongst the oppressors.” Our father looked towards us and submitted, “O Rasoolullah , they too will arrive soon.”’ Hearing this, Ibrahim embraced his elder brother and began to cry. At this point, the patience of Muhammad was also tested, and he too began crying. The sound of this woke up Haarith. He asked his wife, “Who is in the house crying like that?” The woman became afraid and did not reply. So, Haarith himself woke up, lit a lamp and proceeded to the room where the sound of crying was coming from. Entering it, he saw two children hugging each other, crying and saying, “Father, father.” Haarith asked them who they 72
were. Thinking that the house was solely occupied by supporters of the Prophet’s family, they clearly answered, “We are the sons of Muslim ibn Aqīl .” Haarith remarked, “How extraordinary! I spent the entire day in search of you two while you were right here in my house!” Hearing this and seeing the expression on the face of this tyrant, the children grew anxious and terrified. The woman fell to the feet of her husband and humbly requested, “Have pity for these orphans!” Haarith threatened, “Beware! If you desire your lifes goodness, stay quiet!” The poor woman could do nothing else and remained silent. In the morning, with his sword in hand, the wretched Haarith took the two children with him and went away. When his wife saw this, she couldn’t contain herself and ran after him barefoot, sincerely appealing, “Fear Allah and have mercy on these orphans!”
This tyrant was unaffected by her submissions and rushed to beat her. The poor woman had no other option but to stop in her tracks. A house-slave of Haarith, who was also the foster brother of his son, came to know of this development and ran to join his master. Haarith said to him, “There is a possibility of someone snatching these children away from us on the way to the governor’s house and effectively taking our reward. So, take this sword and kill two children.” slave asked,insisted “How can kill thesethese innocent children?”The After Haarith but Iwas still answered in the negative, he said, “I do not have the 73
strength to kill them. How will I show my face to the Holy Prophet on the Day of Qiyaamah if I killed innocent children of his family?” He then threatened, “If you do not kill them, I will kill you!” The slave daringly challenged, “I will kill you before you kill me!” Haarith was a skilled soldier. So, he suddenly leapt forward and pulled the slave’s hair. The slave grasped his beard in retaliation, and both began to fight intensely inte nsely until the slave was seve severely rely injured. At this time, Haarith’s wife and son reached the area. His son said to him, “Father! This slave is my foster brother! Do not you have any shame hitting him?” Haarith did not reply. Instead, he delivered a swift and severe blow and martyred the slave. The son continued, “Father! I have not seen anyone more cruel and unjust than you!” “Control your tongue. Take this sword and kill these children.”
“By Allah , neither will I do this nor will I allow you to
do it! Haarith’s wife requested, “Do not take the burden b urden of these orphans’ killing. If you do not want to free them, at least spare their lives. Take them alive to Ibn Ziyad. Your motive will bear fruit through this.” Haarith replied, “I fear that when the people of Kufa see them, they will snatch them away from me by making a commotion and all of my effort will be wasted.” Haarith eventually took the sword in his hand and stepped forward to slay the heads of the boys. Having lost 74
no hopeand in told him him untiltoeven wife ran in front of him fearnow, AllahHaarith’s and the punishment of the Hereafter, yet he merely struck her and brought her to the ground, injured. Seeing his bruised mother on the ground and in pain, the son then rushed and grabbed his father’s hand, saying, “Come to your senses! What has happened to you?!” Haarith struck him too and caused him to die from it. Seeing her son losing his life before her, the woman could bear no more and also passed away. Haarith finally turned towards the two children. They said to him, “If you fear us being snatched away from you on the way to Ibn Ziyad and losing your reward, why do not you cut our hair and sell us as slaves?” He replied, “I will not spare you now,” and lifted his sword. Seeing this, the smaller brother stepped in front and said, “Kill me first.” Haarith eventually martyred these two innocent children of the Ahle-Bayt, decapitated them and threw their bodies into the river. After this, he placed their heads in a nose-
bag and procee proceeded ded to Ibn Ziyad, enteri entering ng the governor’s gover nor’s house at midday. When Ibn Ziyad was shown the bag, he asked, “What is this?” Haarith proudly explained, “In the hope of reward, I have brought the slain heads of your enemies.” “Who are these enemies?” “The sons of Muslim ibn Aqīl.” An infuriated Ibn Ziyad shouted, “On whose order did you kill them?! Wretch! I wrote to Yazeed explaining that if 75
he commands, I will send Muslim’s sons to him alive! If he gives that order, what will I do now?! Why did you not bring them th em alive ali ve to me first?! first ?! After hearing Haarith’s explanation, the governor continued, “If your fear was that they would be snatched from you, why did not you keep them in a safe place and inform me? I would have made arrangements to have them broughtt here. Why did you kill them without brough withou t my order? order?!” !” He then looked towards the court and ordered a person named Maqaatil to slay Haarith’s neck. This was swiftly done—and Haarith lost both the world and the Hereafter. – Raudhahtush-Shuhadā The Departure of the Exalted Imaam Husain ibn Ali
In the previous pages, it was mentioned that after the letters and delegations of the people of Kufa reached Imaam Husain , he sent Imaam Muslim Musli m to ascertain the condition and situation of the area. Seeing the love and support of the Kufis, Imaam Muslim wrote back to Imaam Husain explaining that thousands of people pledged their allegiance on his hand and that all of the
residents of the city anxiously awaited his arrival. So, he should come to Kufa immediately. After receiving this information, Imaam Husain firmly intended leaving for Kufa, having not heard of the loss of support for the Ahle-Bayt that was now occurring in the region. When the people of Makkah came to know of his departure, they showed their dislike for this since they 76
knew the treachery and deceit of the Kufis and their previous treatment towards Hadhrath Ali and Imaam Hasan . So, they tried to stop the Imaam from going. Hadhrath Umar ibn Abdur-Rahman Makhzumi was the first to approach him. He said, “I learnt that you are going to Kufa, so I came to you merely for goodness. With your permission, may I say something?” Imaam Husain replied, “Definitely. You are a sincere and loyal supporter.” Hadhrath Umar submitted, “You intend going to a city whose leaders and servants are present within and who have control over its treasury (لﺎﳌا )ﺑ ﻴﺖ. You know that the public are slaves to dirhams and dinars. So, I fear that the very people who called you and promised to help you will end up fighting you and leaving your side, all in the greed of wealth. So, you should not go there.” Imaam Husain thanked Hadhrath Umar ibn Abdur-Rahman for his sincere counsel and supplicated for him.” – Ibn Atheer and Tabri After him, Hadhrath Abdullah ibn Abbas came and asked, “Brother, people are saying that you are going to Kufa. Is this true?”
Insha-Allah , I will leave iinn a day or two. “For the sake of Allah , do not do so. If the people of Kufa executed their present governor, drove their enemies out of the city and had complete control of their situation, your going would be correct, but if they have called you while theirandgovernor’s while histax, roleyou is enforced while hisamongst officers them, are collecting 77
should know that they have called you merely for fight. I fear thatyou those will you deceive you, forsake andwho evencalled fightyou against withand the belie power of the time—proving to be your biggest enemy.” نﻮﻜﻳ ﻣﺎ واﻧﻈﺮ اﷲ ﲑﺨﺘﺳا ﻓ ﺎﱏ ﲔ ﺴ ﳊ ا لﺎﻘﻓ Imaam Husain replied, “I wish for goodness from Allah and will see what happens.” – Ibn Atheer and Tabri , Hadhrath Following Abdullah Abbas Hadhr ath Abdullah ibnHadhrath Zubair came and ibn asked Imaam Husain what he intended doing. Imaam Husain explained, “I am thinking of going to Kufa because the nobles of that city and my supporters (shias) have called me there, and I wish for goodness from Allah .” For Imaam Husain not to doubt or think negatively about him, Ibn Zubair replied, “If you remain in Hijaz and try to attain caliphate, we will all pledge allegiance with you, support you completely and be loyal loy al to you you.” .”
“I heard my father say that there will be a ram in Makkah who will let the sanctity of the city be desecrated. I do not want to be that ram.” In short, Ibn Zubair insisted that the Imaam remain in Makkah while he (Ibn Zubair )
completed the Imaam’s tasks, but Imaam Husain explained, “I want to be killed out of the Haram rather than within it.” He refused to stay under all persuasion. After Hadhrath Ibn Zubair left, Imaam Husain said, “There 78
is nothing more desirable for Ibn Zubair in the world than me leaving Hijaz and clearing the path for him.” – Ibid On that evening or at dawn the next day, Hadhrath Ibn Abbas approached Imaam Husain and said, “I wish to be patient patien t but I can not because I fear your destruction destruc tion in this journey. The people of Iraq are treacherous. Do not go near them. Instead, stay in this city. You are the leader of the people of Hijaz. If the Iraqis are sincere in their claim of support and love, and truly wish you to go there, you should write to them instructing them to first chase their governor and enemies away from the city, then go to them. But if you do not want to remain here and feel that it is necessary for you to leave, go to Yemen. It is a wide and expansive land with many mountains and forts. Supporters of your father are there too. While there in solitude, keep sending your messages to people. I hope that you wiill attain success in your intention with peace and security in this manner.” Imaam Husain replied, “by Allah , I am certai certainn that you are a well-wisher and one who cares for me, but I have already made a strong intention of leaving.” “If going is unavoidable, do not take women and children with you. I do not wish for you to be martyred in front of
them the way Hadhrath Uthman was.” Hadhrath Ibn Abbas also said, “You have made Ibn Zubair happy by clearing clear ing the path for him. With your presence, presenc e, no one turns towards him. Oath on Allah the Autonomous, if I 79
thought you would listen to me if I held you back by grabbing your collar until the people gathered to watch this, I would do so.” The attempts of Ibn Abbas too were not successful because the predestinatio predes tinationn of Allah was set, and whatever He desired would be what would occur. So, Ibn Abbas left the Imaam after this attempt. After him, Hadhrath Abu Bakr ibn Haarith came to Imaam Husain and said, “Your father [Hadhrath Ali ] was the Khalifa. Muslims had a general acceptance for him and used to accept his verdicts. Besides Syria, all Islamic states supported him, yet in spite of this power and control, c ontrol, when he went against Muawiyah , people pe ople forsoo forsookk him in greed of the world. They did not just forsake him—they became his severe opponents, oppone nts, and the decree of Allah came to pass. After your father, the conduct of the Iraqis with your brother is also not unknown to you. With all of this experience, You are going to the enemies of your father and withIraq aspiration that you theytoo willinsupport you? Knowbrother well that will forsake the greed of wealth. These material dogs will almost immediately leave your side and join your enemies. These people who claim to be your supporters and lovers will prove to be your enemies.” – Marūj’uz-Zahab by Mas’ūdi
This forceful conversation of Abu Bakr ibn Haarith still could not deter the resolve of Imaam Husain . He replied,
“Yes, the desire of Allah
will be done.” Other close 80
friends too tried to stop him, but all proved to be unsuccessful. So, the caravan of the Prophet’s family left Makkah in Zul-Hijjah of 60 A.H. ﺣﱴ ﺑ ﻜﻰ ﻓﻴﻪ ءﺎﺿﻮﺘﻳ ﻃ ﺴﺖ ﻪﻳﺪﻳ ﺑﲔ نﻛﺎو ﻒ ﻄ ﻟ ا اﱃ ﺎﻤﻬﻨﻋ اﷲ رﺿﻰ ﲔ ﺴ ﳊ ا ﻪﻴﺧا ﻣ ﺴﲑ اﺪﻤﳏ ﺑﻠﻎ وﳌﺎ ﻪﻋﻮﻣ ﻦﻣ ﻣ ﻼء ‘When Muhammad (ibn Hanafiyah) was informed of his brother Husain’s leaving towards Karbala, he cried so much that the wudhu bowl in front of him became full of tears.’ – Noorul-Absaar
Amr ibn Saeed ibn ‘As, the governor of Makkah emplaced by Yazeed, sent his brother brothe r Yahya ibn Saeed with a few riders to stop and retain the caravan of Imaam Husain . When Yahya tried to block it, the two parties broke out into a fight. Yahya said to Imaam Husain , “Do not you fear Allah ?! You are separating yourself from the congregation and causing division in the Ummah!” Imaam Husain replied, ﻮﻠﻤﻌﺗ ﳑﺎ ﺑﺮئ ﺎﻧوا ﻞﻤﻋا ﳑﺎ نﻮﺌﻳﺮﺑ ﻢﺘﻧا ﻋﻤﻠ ﻜﻢ وﻟﻜﻢ ﻰﻠﻤﻋ ﱃ ‘To me are my actions and to you yours. I am independent of your action and you are ar e of mine.”
At a place called Safah, Imaam Husain met the celebrated Arab poet, Farzūq. He asked him about the condition of Iraq, and the poet replied, “You asked an informed person about its condition. O Shaikh! Their hearts
are with you, but their swords are with the Banu Umayya. 81
The Divine decree has been revealed from the Heavens, and Allah does whatever He wishes.”
Imaam Husain said, “You’ve spoken the truth. وﻫﻮ ﻪﺋﺎﻤﻌﻧ ﻋﻠﻰ اﷲ ﻩﺪﻤﺤﻨﻓ ﳓﺐ ﲟﺎ ءﺎﻀﻘﻟ ا ﻧﺰل ان ﺷﺎن ﰱ ﺎﻨﺑر ﻳﻮم وﻛﻞ ءﺎﺸﻳ ﻣﺎ ﻞﻌﻔﻳو ﺮﻣﻻا ﷲ ﺗﺮﻳﺮﺳ ىﻮﺘﻘ ﻟوا ﻪﺘﻴﻧ ا ﳊﻖ ﻛﺎن ﻣﻦ ﺪﺘﻌﻳ ﻓﻠﻢ اﻟﺮﺟﺎء نو ءﺎﻀﻘﻟا ﺣﺎل وان ﺮ ﻜ ﺸ ﻟ ا اء ا ﻋ ﻠﻰ نﺎﻌﺘﺴﳌا Decree is in Allah’s control. He does whatever He wishes, and every day of Our Lord is a new glory. If the Heavenly decree is according to our preference, we will be thankful to Him for His blessings, and it is He Who will be the Helper in offering thanks. the decree to our preference, thenthis perhaps theIfsecret of the is onecontrary whose object is truth and piety be extended.” – Ibn Atheer, Tabri and Al-Bidaayah After conversing with Farzūq, the caravan of the Imaam moved onwards. While proceeding, Imaam Husain’s nephews, Hadhrath Aun and Hadhrath Muhammad , who were bringing the letter of their father, Hadhrath Abdullah ibn Jafar , to him, saw the Imaam on the road and gave it to him. The letter said, “For the sake of Allah , I request reques t you to immediately return as soon as you read this because I fear for your destruction and the ruin of your family at the place you are going. Allah forbid, if you are killed, the Noor of Islam will be extinguished and darkness will engulf the world. You are the guide for the people of salvation and the hope of the people of Imaan. Do not
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hasten your departure. I am also on my way behind this letter.” – Tabri After he had sent this letter with his sons, Hadhrath Abdullah ibn Jafar went to the governor of Makkah, Amr ibn Saeed, and instructed, “Write a letter to Husain in which you promise to give him safety and that you will be good and kind to him. Write it and tell him to come back.” The governor gover nor replied, replie d, “You write the letter and I will endorse it with my seal.” So, Hadhrath Abdullah wrote the letter on behalf of Amr. It read, “From Amr ibn Saeed to Husain ibn Ali . I supplicate to Allah that He keeps you away from this intention [i.e. leaving] in which you will have to face destruction. May Allah show you the path on which lies your goodness. I came to know that you are going to Iraq and I pray that Allah saves you from dissension and discord—since I fear for your destruction in dissension. I am sending Abdullah ibn Jafar and my brother Yahya ibn Saeed to you. Please return with them. I assure you protection and will be kind and considerate towards you. Allah is a witness to this.” The governor then stamped the letter, after which Hadhrath Abdullah and Yahya proceeded with it to Imaam Husain . Still, when the Imaam read it, he refused to go back. Hadhrath Abdullah enquired, “What is the matter? Why do you insist on going there?” 83
He replied, “ ﻻﺎﻘﻓ اوﱃ ﻛﺎن ﻋﻠﻰ ﻟﻪ ﻣﺎ ض ﺎﻧوا ﺮﻣﺎﺑ ﺎﻬﻴﻓ ﱏﺮﻣا وﻗﺪ مﺎﻨﳌا ﰱ وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ اﷲ لﻮﺳر ﺖﻳرا اﱏ رﰉ ﻰﻘﻟا ﺣﱴ ﺎ ﳏ ﺪث اﻧﺎ وﻣﺎ اﺪﺣا ﺎ ﺖﺛﺪﺣ ﻣﺎ ﻗﺎل ﺎﻳؤﺮﻟا ﺗ ﻠﻚ وﻣﺎ Indeed I saw the Holy Prophet in a dream instructing me. I will definitely fulfil his command whether it is for or against my favour.” When he was asked what the dream was about, he said, “I have not told anyone about the dream nor will I relate it ever until I meet my Lord.” – Tabri,Ibn Atheer and Al-Bidaayah Imaam Husain then wrote the following to Amr ibn Saeed, “ ﻋﻮت وﻗﺪ ﲔ ﻤ ﻠﺴﳌ ا ﻣﻦ ا ﻧﲎ ﺎﳊﺎﺻ وﻋﻤﻞ وﺟﻞ ﻋﺰ اﷲ اﱃ ﺎﻋ ﻦﻣ ﻪﻮﻟﺳرو اﷲ ﻖﻗﺎﺸﻳ ﱂ ﻪﻧﺎﻓ ﺑ ﻌﺪ اﻣﺎ اﷲ ل ﺎ ﺴ ﻨ ﻓ ﺎﻴﻧﺪﻟا ﰱ ﳜﻔﻪ ﱂ ﻣﻦ ﺔﻣﺎﻴﻘﻟا ﻳﻮم اﷲ ﻳﺆﻣﻦ وﻟﻦ اﷲ ن ﺎ ﻣ ا ن ﺎ ﻣ ﻻ ا ﻓ ﺨﲑ ﺔﻠﺼﻟاو ﱪﻟوا ن ﺎ ﻣ ﻻ ا اﱃ ﺎﻴﻧﺪﻟا ﰱ ﺧﲑا ﺖﻳﺰﺠﻓ ىﺮﺑو ﺻﻠ ﱴ بﺎﺘﻜﻟﺎﺑ ﺖﻳﻮﻧ ﻛﻨ ﺖ ﻓﺎن ﺔﻣﺎﻴﻘﻟا ﻳﻮم ﺔﻧﺎﻣا ﻟﻨﺎ ﺗﻮﺟﺐ ﺎﻴﻧﺪﻟا ﰱ ﺔﻓﺎﳐ مﻼﺴﻟاو ﺮﺧﻻاو How can he who invites towards Allah and does good be from those who oppose Allah and His Messenger ? Indeed I am a Muslim and you called me towards protection and goodness. Listen closely, the best protection is Allah’s , and on tthe he Day Da y of Judgmen Judgment,t, Allah will not grant protection to he who did not fear Him in this world. We pray to Allah that He bestow upon us His fear in this world so that we are worthy of His protection on the Day of Judgment. If by this letter you truly intended goodness and kindness, may Allah grant you its reward in this world and in the Hereafter. Was-Salaam.” – Tabri
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The friends of Imaam Husain lovingly appealed to him to not go to Kufa since the people there were treacherous and their claim of love and support had no practical weight. ofFrom this counsel, can be understood that these friends the Imaam did notit disagree with the mission and objective. Rather, they feared the treachery of the people of Kufa. Allah forbid, if the Imaam was martyred through their betrayal, the Noor of Islam would dim and darkness would engulf the world. O Muslims! Indeed Imaam Husain H usain was a true lover of the Holy Prophet . He deemed it his duty to carry out the command of his beloved grandfather, Muhammad Mustapha , irrespective irresp ective of what happened. happen ed. How unfortunate is it that today, the foolish who are bereft of the th e secrets se crets of love l ove level accus accusations ations and objecti objections ons against Imaam Āli-Maqaam Husain ibn Ali out of their wickedness and misfortune?! What do they know about the esteemed, honourable station and example of Imaam Husain ? Look at his teachings, steadfastness, truth and sincerity! Indeed, he set an example for his future generations to stand up against falsehood and admonish truth before even tyrants and opponents. Imaam Husain practically demonstrated how to keep the flag of truth high even if it meant encountering calamities and hardships. He taught us that sacrificing for the truth of Allah is a great quality. Whatever is encountered in this sacrifice (e.g. loss of life, thirst, etc.) is not dishonour but in reality a great distinction and virtue of the highest degree. It brings respect in both worlds. This is why we see the 85
names of Imaam Husain and the martyrs of Karbala revered both in this world and in the Hereafter. By now, Ibn Ziyad had received information that the caravan of Imaam Husain had left for Kufa and was quickly approaching it. He made arrangements to intercept them by dispatching the chief of police, Haseen ibn Numair Tameemi, with a legion of soldiers. When Haseen reached Qādsiyyah, he spread his army out, blockaded the roads and sent ahead a few riders to spy and inform him of the Imaam’s movements—doing this so that there would be no further communication between Imaam Husain and the people of Kufa. Martyrdom of Hadhrath Qais
When Imaam Husain reached Hājir, he gave a letter to his trusted companion, Qais ibn Mushir Saidāwi , and sent him to Kufa. In the letter, he informed the Kufis of his coming and admonished them to strive in fulfilling their objective. However, by this time, the roads had already been block blockaded, aded, so when Qais neared Qādsiyyah, he was arrested and sent to Ibn Ziyad by Haseen. Ibn Ziyad ordered him to go to the roof of the governor’s house and swear Husain ibn Ali by saying, “[The Imaam is] a liar and the son of a liar,” (Allah forbid!). Qais accepted going to the roof, and when he was finally on top, he praised Allah and said, “People, Husain ibn Ali is the beloved of Faathimah Faathi mah , who is the daughter daughte r of the Messenger , who is the most excellent excelle nt of Allah’s Allah’ s 86
creation. I am Husain’s messenger, and he has reached Hājir. Accept his invitation.” Qais then began to swear Ibn Ziyad and his father and supplicated for blessings for Hadhrath Ali . This enraged the governor, so he commanded that Qais be dropped from a high building (which would cause his body to be broken into pieces). The command was seen to and Hadhrath Qais was dropped. When he hit the floor, he still had some life in him. Seeing this, Abdul-Malik ibn Umair stepped forward and slew his neck. Alas, a true lover of Imaam Husain sacrificed his life on him. A similar incident occurred when Hadhrath Abdullah ibn Baqtar was sent too with a letter by Imaam Husain to Imaam Muslim. Meeting Hadhrath Abdullah ibn Mutee
Imaam Husain continued moving forward with his caravan until, after passing Batn’e-Zir-Rumma, they reached a well where they met Hadhrath Abdullah ibn Mutee . When he saw the Imaam, he quickly advanced to meet him, made salaam and asked him what made him come there. Imaam Husain related the situation to him and told him why he had come to the region. Hearing this, Abdullah ibn Mutee said, “O son of Rasoolullah , I offer offe r you the comfort of the sanctity of Islam, the holiness of the Quraish and the sacredness of the Arabs! Do not go to Kufa! You will definitely be martyred there.” Imaam Husain replied, 87
ﻟﻨ ﻛ ﺘﺐ اﷲ ﻣﺎ اﻻ ﺎﻨﺒﻴﺼﻳ ﻟﻦ ‘No hardship will come except that which Allah ordained for us.” – Akhbar’ut-Tiwaal and Ibn Atheer Zuhair ibn Qain Bajali
After meeting Abdullah ibn Mutee , Imaam Husai Husainn stopped at a place called Zarūd. A tent was seen nearby, and when he enquired as to who it belonged to, he was told, “Zuhair ibn Qain Bajali , who was going to Kufa after performing Hajj.” Imaam Husain called for Zuhair , and even though he thought that the summoning summ oning was distasteful, Zuhair left to see him nonetheless. After meeting the Imaam and seeing the procession of the AhleBayt, Zuhair recalled something which changed his mind and caused his face to shine with radiance. At once, he dismantled his tent and put it up next to the Imaam’s camp. He even divorced his wife, told her to return to her brother, then addressed his companions, saying, “Whoever wants to return may do so, and whoever wants to join me may do so.” All were surprised with this statement and asked him what the matter was. Zuhair explained, “Listen, after we fought at Baltajar, we were pleased with the amount of war booty we gained. At that time, Hadhrath Salmaan Farsi was with us and he said, اﻧﺎ ﺎﻣﺎﻓ ﻢﺋﺎﻨﻐﻟا ﻣﻦ اﻟﻴﻮم ﻢﺘﺒﺻا ﲟﺎ ﻣﻌﻪ ﻢﻜﻟﺎﺘﻘﺑ ﺎﺣﺮﻓ ا ﺷﺪ اﻮﻧﻮﻜﻓ ﳏﻤﺪ ا ﻫﻞ ب ﺎ ﺒ ﺷ ﺳ ﺪ ﻢ ﺘ ﻛ ا اذا اﷲ ﻓﺎﺳﺘﻮرﻋﻜﻢ 88
“(A day will come) when you will find the leader of the young from Muhammad’s household (i.e. Imaam Husain ) and you will fight with him (against his enemies). You will attain immense joy in doing so, more than the happiness you are experiencing from this war booty. So, I hand you in the control of Allah .” – Ibn Atheer, Vol. 4, Pg. 17 and Tabri, Vol. 6, Pg. 225
Zuhair effectively remained with Imaam Husain and, after being martyred at Karbala, truly did receive everlasting happiness (through martyrdom). News of Imaam Muslim’s Martyrdom
Until now, Imaam Husain was still unaware of the condition of Kufa, but when he reached Th’alabiyyah, he was told of the martyrdoms of Imaam Muslim and Haani ibn Urwah . Abdullah ibn Sulaim and Muzri ibn Mash’amal Asadi narrate, “Both of us had gone for Hajj, and after completing it, we wished more than anything to quickly see what had happened regarding Imaam Husain . So, we rode fast and met with his caravan in Zarūd. When we came to him, we saw a man from the people of Kufa approach him. Imaam Husain too saw the man and stopped (leading the man to change his direction). We decided amongst ourselves to go to this man and ask about the people of Kufa. When we reached him, he returned our greeting, and we asked him who he was and what his name was. He answered that he was from the 89
Asad tribe and his name was Bukhair ibn Math’abā. We let him know that we were also Asadi. After the introduction, we asked him about the situation in Kufa and he replied, “I had not left Kufa when Muslim and Haani were killed. I saw that they were bound by their legs and dragged in the marketplace.” After hearing this, we both returned to Imaam Husain’s caravan. In the evening, when the Imaam pitched camp at Thalabiyyah, we related to him what had occurred, and upon hearing this sorrowful development, he continuously recited, “ ﻮ ﻌﺟا ﻪﻴﻟا ﺎﻧوا ﷲ اﻧﺎ Indeed to Allah do we belong and indeed to Him we will return.” We said to him, “For the sake of Allah ! Please return, because there is no supporter and helper for you in Kufa. We fear the very people who called you becoming becomi ng your enemies.” enemi es.” The Banu Aqīl then passionately passio nately remarked, “by Allah ! We will not leave the land of Kufa without taking revenge for the blood of our brother, Muslim , or be kille killedd like him.” Hearing this, Imaam Husain replied, ءﻻﺆﻫ ﺑﻌﺪ ﺶﻴﻌﻟا ﰱ ﺧﲑ ﻻ “There is no joy in being alive after them.”
Some companions of the Imaam also said, “By Allah , you are not like Muslim ibn Aqīl . Where is Muslim and where is your esteem? After seeing you in Kufa, people will join you.” – Tabri The caravan then proceeded from this area. Whichever rural village it passed, crowds of people came out to meet 90
and join Imaam Husain , and it was in Zubāla that he
was told of Abdullah ibn Baqtar’s martyrdom. Imaam Husain’s Speech
After Imaam Husain received all of this distressing news, he gathered his companions and said, “We received news of the killing of Muslim ibn Aqeel , Haani ibn Urwah and Abdullah ibn Baqtar . Our “supporters” (shias) have deserted us. So, whoever from amongst you wishes to return, he is welcome to do so, and there is no grievance on our part for doing so.” Imaam Husain said this so that those who joined him for other reasons would not misunderstand the situation or think that they were forced to accompany him. On the contrary, they were free to go wherever and whenever they wished. The Imaam also said this so that those who were completely in agreement with his intentions and were ready to sacrifice their lives in the path of truth remain with him. After his speech, those who joined Imaam Husain while travelling dispersed (because they did not join with the intention intenti on of fighting fighti ng but instead inste ad thought though t that he had gained control over Kufa). After leaving Zubāla, the caravan reached Batn’e-Aqba. Here, a member of the Banu Ikramah met Imaam Husain and asked him where he was headed. After the Imaam told him, the tribesman submitted, “For the sake of Allah , please return! Oath on Allah , you will have to face 91
spears and swords. If those who called you had cleared the path for you and were prepared to fight at your side and
sacrifice their lives, then your going there would be correct. But, based on your account of the situation, you going there is not appropriate at all.” Imaam Husain replied, ا ﻣﺮ ﻋﻠﻰ ﺐﻠﻐﻳ ﻻ اﷲ وﻟﻜﻦ ﺖﻳرا ﻣﺎ اﻟﺮأى ﻋﻠﻰ ﻟ ﻴﺲ ﳜ ﻔﻰ اﻧﻪ اﷲ ﻋﺒﺪ ﻳﺎ “O servant of Allah , what you are saying is not no t obscured to me, but no command of Allah can ever be subdued.” – Tabri and Ibn Atheer After Batn’e-Aqba, the group reached Sharāf, then ZiHashm in the morning (where they pitched camp at the foot of the mountain). Hurr ibn Yazeed Tameemi, who was sent by the administration of Yazeed with 1,000 armed riders to arrest Imaam Husain , arrived arri ved iinn thi thiss region regi on and also pitched camp facing the Imaam’s caravan. At the time of Zuhr Salaah, Imaam Husain ordered the Azhaan to be given, and after it, he stood before Hurr’s legion, praised Allah and said the following, “O people, I seek pardon from Allah and and you. I have not come to you by myself. Rather, your messages and deputations came to me saying, “We have no leader. Come to us, and it is possible Allah will place us on the path of salvation through your blessings.” So, I came. Being steadfast on your promise and statements, pledge an agreement with me through which I gain complete satisfaction. If you do this, I will proceed to your city, 92
and if not and my coming is distasteful for you, I will return to where I came from.”
After these words, there was silence and no one answered. Imaam Husain then instructed the muazzhin to give the iqāmah and asked Hurr, “Will you perform the Salaah with me or separately?” He answered, “Why separately? We will all perform Salaah behind you.” Imaam Husain then led the Salaah and went to his camp afterwards. Hurr too proceeded to it. At Asr time, Imaam Husain again instructed the camp to get ready and gestured for the Azhaan to be given. All again performed Salaah behind him. After the Salaah, he delivered the following speech, “ ﺮﻣﻻا ﻳ ﻫﺬاﻻﻮﺑ ﱃ او ﺖﻴﺒﻟا ا ﻫﻞ ﷲ وﳓﻦ ارﺿﻰ ﻳ ﻜﻦ ﻪﻠﻫﻻ ا ﳊﻖ اﻮﻓﺮﻌﺗو اﷲ ﺗﺘﻘﻮا ان ﻢﻜﻧﺎﻓ سﺎﻨﻟا ﺎﻬﻳا نﻛﺎو ﺎﻨﻘﺣ وﺟﻬﻠﺘﻢ ﻧﺎ ﻮﻤﺘﻫﺮﻛ ﻢﺘﻧا ﻓ ﺎن واﻟﻌﺪوان رﻮﳉﺎﺑ ﻢ ﻜ ﻴ ﻓ واﻟﺴﺎﺋﺮﻳﻦ ﳍﻢ ﻟ ﻴﺲ ﻣﺎ ﲔ ﻋ ﺪ ﳌ ا ءﻻﺆﻫ ﻣﻦ ﻢﻜﻨﻋ ﺖﻓﺮﺼﻧا ﻢﻜﻠﺳرو ﻢﻜﺒﺘﻛ ﻪ ﺑ ﲎﺘﺗا ﻣﺎ ﻏﲑ ﻢﻜﻳرا People, if you fear Allah and recognize the right of the people of truth, this will be a means of Allah’s pleasure. We, the Ahle-Bayt of prophethood, are more worthy ooff the Caliphate than those who claim it and rule over you with oppression and tyranny whereas they have no right to rule at all. If you dislike us, do not recognize our right, and if (today) your opinion is contrary to what your letters and delegations have conveyed to me, I will leave you.” Hurr exclaimed, “By Allah ! We have no knowledge of the letters and delegations you speak of.” Imaam Husain then ordered Aqba ibn Sam’ān to bring the two bags of letters sent to him from the people of Kufa, after which he 93
emptied their contents before everyone. Seeing the letters, Hurr said, “We are not from those who wrote to you. We received instruction not to leave you until you are brought to Ibn Ziyad in Kufa.” The Imaam replied, “Your death is closer than this.” He then ordered his companions to
mount their rides and return, yet Hurr obstructed them. The Imaam asked, “May your mother cry because of you! What do you want?!” “By Allah , if any other Arab besides beside s you had said this about my mother, irrespective of who he was, I would return the same words to his mother, but by Allah , I will mention your mother only in the best possible manner.” “Tell me, what is it you want?” Hurr answered that he wished to take him to Ibn Ziyad. Imaam Husain replied, “Oath on Allah , I too will not leave you.” A heated conversation then occurred between the two of them until Hurr said, “I have not been told to fight with you, only not to leave you wherever I find you until you reach Kufa. So, choose a road that does not make you reach either Kufa or Madinah. During this time, I will write to Ibn Ziyad, and you should do the same, either to him or Yazeed. Perhaps Allah will create a solution to this situation by which I too am saved against you.” In agreement, Imaam road Husain turned toonwards. the left ofHurr the Azeeb and Qādsiyyah andproceeded continued with him.” – Tabri and Ibn Atheer When the two parties reached Baidā, Imaam Husain once again delivered a passionate speech to both Hurr’s 94
group and his own companions. After praising Allah , he said, “ ﺪﻬﻌﻟ ﻧﺎﻛﺜﺎ م اﷲ ﻼﺤ ﺘﺴﻣ اﺮﺋﺎﺟ ﺎﻧﺎﻄﻠﺳ ﻣ رأى ﻗﺎل وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ اﷲ لﻮﺳر ان سﺎﻨﻟا ﺎﻬﻳا ﻞ ﻌ ﻔ ﺑ ﻪﻴﻠﻋ ﻣﺎ ﻳ ﻐﲑ ﻓﻠﻢ واﻟﻌﺪوان ﰒ ﻻ ﺎ ﺑ اﷲ ﻋﺒﺎ ﰱ ﻞ ﻤ ﻌ ﻳ وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ اﷲ لﻮﺳر ﺔ ﻨ ﺴ ﻟ ﺎﻔﻟﺎﳐ اﷲ اﻟﺮﲪﻦ ﺔﻋﺎﻃ اﻮﺗﻛ و ن ﺎ ﻄ ﻴ ﺸ ﻟ ا ﺔﻋﺎﻃ اﻮﻣﺰﻟ ﻗﺪ ءﻻﺆﻫ وان اﻻ ﻪ ﻠ ﺧ ﺪ ﻣ ﻪ ﻠ ﺧ ﺪ ﻳ ان اﷲ ﻋﻠﻰ ﺣﻘﺎ ﻛﺎن ﻗﻮل وﻻ
ﲎﺘﺗا وﻗﺪ ﻏﲑ ﻣﻦ ا ﺣﻖ ﺎﻧوا ﻪﻟﻼﺣ اﻮﻣﺮﺣو اﷲ مﺮاﺣ ا ﺎﻟ اﺣﻠﻮاوﺮﺛﺎﺘﺳوا و ﺪ ﳊ ا اﻠﻮ ﻄﻋو ﺎﺴﻔﻟا وا واﻇﻬ ﺗﺼﻴﺒﻮا ﻢﻜﺘﻌﻴﺑ ﻋﻠﻰ ﻢﺘﻤﻗا ﻓﺎن ﲣ ﻟﻮﱏ وﻻ ﱏﻮﻤﻠﺴﺗ ﻻ واﻧﻜﻢ ﻢﻜﺘﻌﻴﺒﺑ رﺳﻠﻜﻢ ﻋﻠﻰ ﺖﻣﺪﻗو ﻢﻜﺒﺘﻛ واﻫﻠﻰ ﻢ ﻜ ﺴ ﻔ ﻧ ا ﻣﻊ ﻰ ﺴ ﻔ ﻧ وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ اﷲ لﻮﺳر ﺑ ﻨﺖ ﺔ ﻤ ﻃ ﺎ ﻓ ﻦﺑوا ﻋﻠﻰ ﺑﻦ ﲔ ﺴ ﳊ ا ﺎﻧﺎﻓ ﻢﺪﻛ ﺷر ﻟ ﻜﻢ ﻫﻰ ﻣﺎ ﻓﻠﻌﻤﺮى ﻢﻜﻗﺎﻨﻋ ا ﻣﻦ ﱴﻌﻴﺑ وﺧﻠﻌﻜﻢ ﻢﻛﺪﻬﻋ ﻢﺘﻀﻘﻧو ﺗﻔﻌﻠﻮا ﱂ وان اﺳ ﰱ ﻢﻜﻠﻓ ﻢﻜﻴﻠﻫ ا ﻣﻊ ﻢﺘﻌﻴﺿ ﻢﻜﺒﻴﺼﻧو ﰎ ﺎ ﻄ ﺧ ا ﻓﺤ ﻜﻢ ﻢﻜﺑﱰﻏا ﻣﻦ روﺮﻐﳌوا ﻢﻠﺴﻣ ﻦ ﻋ ﻤﻰﺑوا واﺧﻰ ﺑﺎﰉ ﺎﻫﻮﻤﺘﻠﻌﻓ ﻟﻘﺪ ﺮﻜﻨﺑ ﻪﺗﺎﻛﺑو اﷲ ﺔﲪرو ﻢﻜﻴﻠﻋ مﻼﺴﻟاو ﻢﻜﻨﻋ اﷲ ﲎﻐﻴﺳو ﻪﺴﻔﻧ ﻋ ﻠﻰ ﺚ ﻜ ﻨ ﻳ ﺎﳕﺎﻓ ﻧﻜ ﺚ وﻣﻦ
People, indeed the Messenger of Allah said, ‘Whoever sees a
tyrant king permitting which to Allah prohibited, Allah’s pledge, pledge, actingthat contrary the Sunnah of thebreaking Prophet and and ruling over people with sin and oppression, if he does not try to change this condition by speech and action according to his capacity, Allah has the right to send him to the oppressive king’s destination (i.e. Jahannam).’ Know that these people have chosen the obedience of Shaitaan and have forsaken Allah . They have spread mischief (fitna) in the land, abandoned the rules of Islamic Law, specified war booty for themselves alone, prohibited the permissible acts of Allah and allowed the prohibited ones. I have more right than anyone else to change them. Indeed your messengers and letters that promised pledges of allegiance to me had reached me. The letters also said that you will not hand me over to enemies or forsake me. So, if you remain steadfast on your 95
promise of allegiance, you will attain salvation. Listen, I am Husain , the son of Ali , and Faathimah , the daughter of the Messenger of Allah . My life is with you and my family is yours. My being is an example for you. If you do not do this, if you break your promise and distance my allegiance from yourselves, then oath on my existence, this sort of behaviour is not something new from you. Rather, you already did this to my
father, my brother, and my cousin Muslim . He who falls for your deception is truly disillusioned. Indeed, you are unfortunate and have ruined your share of goodness. He who demonstrates treachery will be burdened with his untruthfulness himself, and soon Allah will make me independent of you, Was-Salaamu Alaikum.” – Tabri, Ibn Atheer and Ibn-Khaldoon
After this, Hurr said to him, “For the sake of Allah , I remind you of your own life. I testify that if you launch an attack or are attacked, in both cases you will definitely be killed.” “Are you petrifying me about death? Has your wretchedness reached such a height that you would kill me? I do not know what to say to you, but I will repeat what a Sahaabi from the Aus tribe said to his cousin, (this Companion wanted to help the Holy Prophet . When his cousin met him and said, “Where are you going? You will be killed!” kille d!” he replied) re plied) ﺎﻤﻠﺴﻣ وﺟﺎﻫﺪ ﺧﲑا ﻧﻮى ﻣﺎ اذا ، ﱴﻔﻟا ﻋﻠﻰ ﻋﺎر تﻮﳌﺎﺑ وﻣﺎ ﻰﻀﻣﺎﺳ “Soon I will complete my objective, and death is not a reason for shame and determent for a young man—provided his intention is virtuous and he fights [jihad] as a Muslim.” 96
ﳎﺮﻣ قرﺎﻓ ارﻮﺒﺜﻣ وﺧﺎﻟﻒ ﻪﺴﻔﻨﺑ ﲔ ﳊ ﺎ ﺻ ﻻﺎﺟر ﻰﺳواو “And by his life he helps the virtuous servants, opposes those who are to be destroyed, and separates himself from the criminals.” ﻤﻏﺗﺮ و ﺶﻴﻌﺗ ان ذﻻ ﺑ ﻚ ﻛ ﻔﻰ ، اﱂ ﱂ ﻣ ﺖ م وانﺪﻧا ﱂ ﻋ ﺸﺖ ﻓﺎن “If I live, I will have no remorse, and if I die, I will have no grief; but you leading your life with dishonour and shame are sufficient for you.”
– Ibn Atheer Hurr heard these verses and began to walk separately from the Imaam. Subhanallah! Marvel at the steadfastness of Imaam Husain and his passion to combat mischief! He set an example for us all—especially those who are from the descendants of the Prophet’s family—to always uplift the flag of Islam and truth. The caravan of the Ahle-Bayt then reached AzībulHajānāt. There, Imaam Husain saw four riders under the leadership of Tirmāh ibn Adi coming towards him with news of Kufa. As they were approaching, they recited the following verses, ﺠﻔﻟا عﻮﻠﻃ ﻗﺒﻞ ىﺮﴰو ، ىﺮﺟز ﻣﻦ ﻻ ﺗﺬﻋﺮى ﱴﻗﺎﻧ ﻳﺎ
“My camel, do not be afraid of my rebuke. Travel fast and reach before morning.” ﺮﺠﻨﻟا ﺑﻜﺮﱘ ﲢﻠﻰ ﺣﱴ ، ﺳ ﻔﺮ وﺧﲑ نﺎﺒﻛ ﲞﲑ 97
“With your best riders, travel the best you can and stop by the person… ﻫﺪﻟا ءﺎﻘﺑ ﻩﺎﻘﺑا ﲦ ﺖ ، اﻣﺮ ﳋﲑ اﷲ ﺑﻪ ا ﺗﻰ ، اﻟ ﺪر ﺐﻴﺣر ا ﳊﺮ ﺪﺟﺎاﳌ “Who is honoured in lineage, esteemed in rank and greatness, and open-hearted in generosity. Allah brought him for good work, and may He keep him in safety until this living world
remains.”
Hearing these words, Imaam Husain replied,
ﻇﻔﺮﻧﺎ ام ﺎﻨﻠﺘﻗ ﺑﻨﺎ اﷲ ارا ﻣﺎ ﺧﲑا نﻮﻜﻳ ان اﻮﺟرﻻ اﱏ واﷲ اﻣﺎ “by Allah ¸ indeed I have hope that whatever Allah has wished for us, it is only goodness—be it our death or in gaining dominion.”
Hurr then stepped forward and said to the Imaam, “These are not your companions but they have come from Kufa. I will not let them meet you. Rather, I will have them either arrested or sent back.” Imaam Husain replied, “I will not let that happen. They are my helpers, and I will protect them the way I protect my own life. You said to me that until Ibn Ziyad’s letter comes to you, you will not oppose or stand in my path.” “That is correct, but have these people come with you?” “Even if theythem did not, they way, are equal to wage those who If you obstruct in any I will war have. against you.” Hearing this, Hurr moved away. 98
Imaam Husain asked the riders about the condition of Kufa. From amongst them, Majmā ibn Abdullah Azmiri said, “The nobles and eminent citizens of Kufa have joined the administration after accepting major amounts in bribes. They are now united and incited against you. With regards to the general public, their hearts are inclined towards you, but tomorro to morrow, w, they t hey ttoo oo wi willll take t ake up swords swo rds to fight fig ht against ag ainst you.” Imaam Husain asked them about his messenger, Qais ibn Mushir Saidāwi , and they replied, replie d, “Hasee “Haseenn ibn Numair arrested him and sent him to Ibn Ziyad, who
ordered him to curse you and your father, but he sent salutations to you and your father and cursed Ibn Ziyad and his father instead. He informed people of your arrival and announced that you should be helped and supported. On this, Ibn Ziyad ordered that he be thrown from the roof of the government house, and he was.” Hearing this saddening news, tears began to fall from the eyes of Imaam Husain , and he recited the following follow ing verse, ﻳﺪﺒﺗ ﺑﺪﻟﻮا وﻣﺎ ﺮﻈﺘﻨﻳ ﻣﻦ ﻢﻬﻨﻣو ﻗ ﻀﻰ ﳓﺒﻪ ﻣﻦ ﻢﻬﻨﻤﻓ “One of them sacrificed his life and one is waiting, and they have not changed.” – Surah Ahzab (33), Verse 23 He also made the following dua, ﺑﺛﻮا ﺧﻮر ﺋﺐ ﺎﻏرو ﻚﺘﲪر ﻣﻦ ﺮﻘﺘﺴﻣ ﰱ ﻢﻬﻨﻴﺑو ﺎﻨﻨﻴﺑ واﲨﻊ ﻧﺰﻻ ﺔﻨﳉا وﳍﻢ ﻟﻨﺎ ﻞ ﻌ ﺟ ا ﻢﻬﻠﻟا “O Allah , grant them and us the blessing of Jannah, gather them and us in the meeting-place of Your mercy, and bestow upon us a great share from the treasure of Your reward.” 99
Advice from Tirmāh ibn Adi
Tirmāh ibn Adi submitted to Imaam Husain , “The situation has become very delicate and you only have a few people with you—who did not even come for war. The army of Hurr, a thousand in number and well-armed, is sufficient to combat them. In fact, more than sufficient. Also, as I was leaving Kufa, I saw a huge army outside the city, the like of which my eye has not seen before. I asked someone where this army was preparing to go and he said, “To fight Husain.” So, for the sake of Allah , if possible, possi ble, do not take one step in that direction. If you wish to go to a place where Allah will keep you in His protection and
where you can ultimately decide what you wish to do, come with me. I will take you to our high mountain, Ājāh. By Allah ! Because of this mountain, we were saved from the kings of Ghisān and Hameer, Nu’man ibn Munzir, and every black and red nation’s attack. By Allah ! No one was able to gain our obedience. I will take you there before going to the Salmi residents residen ts of the Ājāh mountai mountainn informing them of your claim. Oath on Allah , within withi n a period of ten days, foot-soldiers and riders of the Tey tribe will come to you in droves. You can stay with us for as long as you wish, and if you intend going to war, I take on the responsibility of gathering 20,000 tribesmen of the Tey tribe for your help. and Theywill willnotdemonstrate their bravery and swordsmanship let any enemy come near you as long as one of them is alive.”
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Imaam Husain replied, “May Allah reward you and your tribe. Actually, there was something already said betweenn them betwee th em and us. Due to this, t his, we can not go back, and I do not know what will happen to us now.” Tirmāh then said, “May Allah protect you from the mischief of man and jinn. I brought food provisions for my family from Kufa. Insha-Allah , I will deliver it to them and return to you to become your helper.” “If you wish to do so, then do so quickly. May Allah be merciful to you.” So, Tirmāh went to his family and, as per his promise, left them to rejoin with Imaam Husain . While he was returning, however, he heard of the Imaam’s martyrdom.
So, he went back home. After passing Azībul-Hajānāt, the caravan stopped at the fort of the Banu Maqaatil. It was midnight when Imaam Husain instructed his companions to fill their water containers and move on. While travelling, he fell asleep but suddenly woke up startled and said, “نﻮﻌﺟرا ﻪﻴﻟا ﺎاﻧ و ﷲ اﻧﺎ Indeed to Allah do we belong and indeed to Him we will return,” three times. The Imaam’s son, Imaam ZainulAbideen , heard this and asked him why he said it. Imaam Husain answered, “I fell asleep and saw a dream. In it, I saw a rider saying, “People are travelling and death is ourapproaching demise.” them.” I understood that this was news of “May Allah protect you from difficult times. Are we not on truth?” 101
“Oath on Him towards Whom the servants will return, we are on truth.” “If we die while being steadfast on truth, there is no concern for such a death.” “May Allah grant you the reward a son can receive from a father.” It was said, ﻰﻠﻋا اﷲ ﺛﻮاب راﺪﻓ ، ﺔﺴﻴﻔﻧ ﺎﻴﻧﺪﻟا ﺖﻧﺎﻛ ﻟ ﺌﻦ “If the world is aﺒﻧواgrand and esteemed object, surely the reward from Allah is more and greater than it.” ﻞﻀﻓاو اوﱃ اﷲ ﰱ ﱴﻔﻟا تﻮﻤﻓ ، ﺖ ﺌ ﺸ ﻧ ا تﻮﻤﻠﻟ ناﺪﺑﻻا ﺖﻧﺎﻛ وان “If the creation of physical bodies was for death, a young man dying in Allah’s path is better and excellent.”
At the time of dawn, Imaam Husain’s followers stopped Salaah, and then left (with Hurr stillsomewhere, in tow). Theperformed caravan eventually reached Nainwā. Here, Imaam Hussain saw a rider armed with weapons and with a heavy bow on his shoulders coming towards him. The rider came, greeted Hurr and handed him Ibn Ziyad’s letter. It read, ﻏﲑ وﻋﻠﻰ ﺣ ﺼﲔ ﻏﲑ ﰱ ﺑﺎﻟﻌﺮاء اﻻ ﻪﻟﺰﻨﺗ ﻓﻼ ﱃﻮﺳر ﻚﻴﻠﻋ مﺪﻘﻳو ﰉﺎﺘﻛ ﻚﻐﻠﺒﻳ ﺣﲔ ﲔ ﺴ ﳊ ﺎ ﺑ ﻊﺠﻌﺠ“ﻓ ﻼﺴﻟاو ىﺮﻣا كذﺎﻔﻧﺎﺑ ﲎﻴﺗﺎﻳ ﺣﱴ ﻚﻗرﺎﻔﻳ وﻻ ﻳﻠﺰﻣﻚ ان ﱃﻮﺳر اﻣﺮت وﻗﺪ ﻣ ﺎء
When my messenger youdo with (immediately) be harsh oncomes Husaintoand not letmy him letter, camp anywhere except where there is no defensive protection 102
nor water. I have instructed my messenger to keep a watchful eye on you and not leave you until I am informed that you have carried out my command. Was-Salaam.” – Tabri and Ibn Atheer Hurr read out this letter to Imaam Husain and his companions and harshly commanded them to camp at such a place where there was no water or habituation. They said, “Leave us. We will go to Nainwā, Ghadriyyah or Shafiyyah,” yet he replied, “Oath on Allah , I can not do this, because this person (the messenger of Ibn Ziyad) was appointed to check on me.” Upon this, Zuhair ibn Qain said to Imaam Husain , “O son of the Holy Prophet , we can easily easil y fight them now, while the time to come will be severe indeed. There will be more armies than this to face, and we will not be
able to go up against them.” Imaam Husain replied that he will not initiate any fighting. Zuhair then suggested, “If this is the case, why do not you stay at the village that is in front of us? It is a bit safe and is next to the Euphrates. If these people stop us from going there, we will fight them— and fighting them will be easier than going up against those who will arrive later.” Imaam Husain asked what the village’s name was and was told that it was Aqr. He then said, “I seek Allah’s protection from Aqr.”
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The Land of Karbala
In short, on Thursday the 2nd of Muharram, 61 A.H., Imaam Husain , together togethe r with his compan companions ions and family, pitched camp in that very field. Hurr also pitched his camp facing the Imaam’s. Although he had reverence for the Prophet’s family (Ahle-Bayt) in his heart and even performed Salaah behind Imaam Husain , Hurr Hu rr w was as compelled by the command of Ibn Ziyad. He knew that if he showed the slightest bit of kindness to this party, he would not be spared by the governor. So, he carried out his instructions. Some books narrate that Hurr secretly met Imaam Husain and said to him (out of respect for the Ahle-Bayt), “An extensive amount of Ibn Ziyad’s soldiers are coming, so it is wise that you leave here at night. I will not follow you and will bear whatever comes to me.”
travelled the entire night Duehis to companions this, Imaambut Husain with at dawn found himself in the very place he left from! – Sa’ādatul-Kaunain
Noticing the desert and depressing environment, Imaam Husain asked what the place was called. As soon as the people said, “Karbala,” he replied, ﻨﺎ ﻟﺎﺟر ﻞﺘﻘﻣو ﺎﻨﻟﺎﺣر وﳏﻂ ﺎﻨﺑﺎﻛ ﻣﻨﺎخ ﻫﺬا وﺑﻼء ﻛﺮب ﻊﺿﻮﻣ ﻫﺬا
“This is a placeThis of ‘karb’ andour ‘bala’ (i.e. affliction hardship). is where provisions will beand
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dismounted, the sitting-place of our camels, and the killingfield of our supporters and helpers.” – Noorul-Absaar Hearing this sorrowful statement of his father, Hadhrath Ali Akbar asked him, “Why are you saying this?” He replied, “When your grandfather, Hadhrath Ali , was returning from the battle of Siffeen and arrived here, he said, ‘In this desert, my beloved son Husain will be mercilessly martyred.’ He then asked me what I was going to that time andonly I answered I would To do this,athe said, ‘yes, b e patient,that be because ﺟﺮﻫﻢbe ا نوpatient. ﱪﺼﻟا ﻳﻮﰱ اﳕﺎ ب ﺎ ﺴ ﺣ ﺑ ﻐﲑ there is an infinite amount of reward for those who are patient (Surah Zumar (39), Verse 10).’” – RaudhahthushShuhadā As the tents were being pegged to the ground, fresh blood emerged from the earth. Sayyidah Zainub , the sister of Imaam Husain , saw this and said, “Brother, “Brothe r, this is earth
of blood, and it causes my heart to be restless. He replied, “Be content with the pleasure of Allah and camp here. This is the area for the martyrs and the promised place. Patience is necessary in every condition.” While the caravan of the Prophet’s grandson pitched camp at Karbala, the Yazeedi government was busy in preparing to unleash terror on these august personalities. So, on the second day, Amr ibn Sa’ad, with an army of 4,000 from Imaamsoldiers Husain ! Kufa, reached Karbala to confront 105
Amr ibn Sa’ad
Amr ibn Sa’ad was the son of the esteemed Companion and Conqueror of Iran, Hadhrath Sa’ad ibn Abi Waqqas (a personality amongst the ten Companions promised Jannah). Although Althoug h Ibn Sa’ad hailed from an eminen eminentt line, the greed of material, worldly wealth destroyed him. The following is how he got involved in the incident of Karbala: Around this time, the Kurds (Dailmis) had reached and attacked Dastabtā, so Ibn Ziyad made Ibn Sa’ad the governor of Rai (present day Tehran, capital of Iran) and, together with an army of 4,000 soldiers, appointed him to crush the Kurdish rebellion. Ibn Sa’ad left with this army of 4,000 and reached a placed called Hamām Ayan when Ibn Ziyad required someone to go up against Imaam Husain . So, he recalled Ibn Sa’ad and instructed him on his return, “First fight Husain, then gain the power of your governorship and remove other problems.” Ibn Sa’ad replied, “May Allah have mercy on you. Please excuse me from this,” yet Ibn Ziyad threatened, “Yes, you can be
excused, on condition that you forsake governorship from Rai and return my decree.” Ibn Sa’ad asked if he could have a day to think about it, and he was granted permission to do so. He sought counsel from his friends on the matter and all stopped him from fighting Imaam Husain . Even when Hamza ibn Mughirah ibn Shubā, the nephew of Ibn Sa’ad, came to know about this, he approached him and said, 106
“ ﻚﻟﺎﻣو كﺎﻴﻧ ﻦﻣ ﲣﺮج ﻻن ﻓﻮاﷲ رﲪ ﻚ ﻊﻄﻘﺗو ﻚﺑﺮﺑ ﰒﺎﺘﻓ ﲔ ﺴ ﳊ ا اﱃ ﺗ ﺴﲑ ان ﺧ ﺎل ﻳﺎ اﷲ كﺪﺸﻧا ﻓﺎﱏ ﺳﻌﺪ ﺑﻦ وﺮﻤﻋ ﻟﻪ ل ﺎ ﻘ ﻓ ﲔ ﺴ ﳊ ا ﺑﺪم اﷲ ﻰﻘﻠﺗ ان ﻣﻦ ﻟ ﻚ ﺧﲑا ﻟ ﻚ ﻛ ﺎن ﻟﻮ ﺎﻬﻠﻛ ضرﻻا نﺎﻄﻠﺳو ا ﷲ ءﺎﺸﻧا ﻞﻌﻓا Beloved uncle, for the sake of Allah , do not commit commi t wickedness in the sight of your Lord by going up against Husain , and do not be responsi responsible ble for breaki breaking ng famil familyy ties. By Allah , it is better for you to be distant from all
the wealth and power of this worldofthan to meet with your hands red with the blood Husain .” Allah Ibn Sa’ad replied, “Insha-Allah , I will act according accordi ng to this advice.” He spent the entire night contemplating his situation and recited these stanzas, ﺣ ﺴﲔ ﻞﺘﻘﺑ ﺎﻣﻮﻣﺬﻣ ﻊﺟرا ام ، ﺔﺒﻏر ىﺮاﻟو ىﺮﻟا ﻣﻠ ﻚ كﺮﺗ ا
“Should I cast aside the governorship of Rai whereas it is desired, or should I return cursed with the killing of Husain?”
ﻋ ﻗﺮ ىﺮﻟا ﻚﻠﻣو ب ﺎ ﺠ ﺣ ، و ﺎ ﺲ ﻴ ﻟ اﻟﱴ رﺎﻨﻟا ﻪﻠﺘﻗ وﰱ “The punishment of killing him is the Hell-fire from which there is no covering. But, there is coolness of the eyes in the governing of Rai.” – Ibn Atheer
Abdullah ibn Yasār Johani narrates, “When Ibn Sa’ad received instruction to go and fight Husain , I went up to to 107
him and he said, “The Amīr has commanded me to fight Husain and I refused.” I replied, “Allah has worked goodness through you, and may He grant you virtuous salvation. Do not obey the command and do not go up against him.” After I said this, I left, but someone then informed me that Ibn Sa’ad was inviting people to fight Husain . I went to Ibn Sa’ad again, but this time, when he saw me, he turned his face away. I understood that he had now decided to fight Husain , so I returned retur ned home.” – Tabri Ibn Sa’ad came to Ibn Ziyad and said, “You decreed the government of Rai for me and people have become aware of this. Promulgate your decree and send so-and-so noblemen of Kufa with me to fight against Husain .” The governor retorted, “I am not obligated to send who you choose. If you are ready to go with your army, say so, or return my decree for the gorvrnance of Rai.” Ibn Sa’ad replied, “Fine, I will go to fight him.” – Ibn Atheer
So, with an army of 4,000 soldiers, Ibn Sa’ad arrived in Karbala to fight Imaam Husain on the 3rd of Muharram,
61 A.H.
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An Important Lesson
When the evil of greed becomes set within a person, he becomess bereft of admirable become admira ble qualities qualiti es like patience patience,, trust in Allah and forbearance. After this, repulsive and loathsome emotions take over his heart to the extent that he does not even differentiate between Halaal and Haraam. Rather, sometimes greed blinds a person to usurp the right and unjustly ruin the lives of the innocent. It’s for this reason that the Holy Prophet said, ﳏﺎرﻣﻬﻢ واﺳﺘﺤﻠﻮا ﻢﻫءﺎﻣ اﻮﻜﻔﺳ ان ﻋﻠﻰ ﻢﻬﻠﲪ ﻢﻜﻠﺒﻗ ﻛ ﺎن ﻣﻦ ﻚ ﻠ ﻫ ا ﺢ ﺸ ﻟ ا ﻓﺎن ﺢ ﺸ ﻟ ا اﺗﻘﻮا “Save yourselves from greed because it destroyed those before you. It is this very ver y greed that enticed them to bloodshed and making Haraam into Halaal.” – Muslim, Baabu Tahrimiz-Zulm
In another narration, he said, ﻪﻨﻳﺪﻟ فﺮﺸﻟوا لﺎﳌا ﻋﻠﻰ ءﺮﳌا ﺣﺮص ﻣﻦ ﳍﺎ ﺪﺴﻓﺎﺑ ﻏﻨﻢ ﰱ ارﺳﻼ نﺎﻌﺋﺎﺟ نﺎﺒﺋذ ﻣﺎ “The destruction two hungry wolves cause when let loose in an area dense with sheep is nowhere near the amount of ruin the greed of wealth and status s tatus causes to the deen and a nd faith (Imaan) of a person.”
Tirmizhi, Abwābuz Zuhd When Ibn Sa’ad reached Karbala, he ordered Arzah bin Qais Ahmasi to go to Imaam Husain , ask him why he had come there, and what he desired. Arzah ibn Qais, however, was amongst those who wrote letters to Imaam 109
Husain calling him to Kufa. So, he felt embarrassed to go to him and refused Ibn Sa’ad’s command. All other noblemen from the army who were asked by Ibn Sa’ad to approach the Prophet’s grandson also refused to do so, saying, “How can we go whereas we are the people who invited him here?” This proves that those who made grand claims of love and support were the very people that joined the Yazeedi government and came out to fight against Imaam Husain . They did so because they accepted major bribes, and their names have already been mentioned in previous pages. So, no one was prepared to go to Imaam Husain . When Katheer ibn Abdullah ibn Sha’bī, a daring and valiant person, saw this, he said, “I will go to Husain , and by Allah , if you tell me to, I can even surpri surprisingly singly attack him and finish him.” Ibn Sa’ad replied, “I am not asking you to attack him suddenly and kill him. What I am asking you to do is go to him and ask him why he came here and what his intentions are.” Katheer then left for the Imaam. When Abu Shamāmah Saa’idi saw Katheer approaching, he rushed to Imaam Husain and said, “Abu Abdullah ! May Allah be kind to you. The most
wicked and bloodthirsty person of this world is coming to you.” He then stepped forward and said to Katheer, “Can you put your sword aside and then meet the Imaam?” Katheer replied, “Oath on Allah , this cannot occur. I 110
came as a messenger. If you listen to it, good; if not, I will return.” “Fine, if you do not keep your sword aside, I will put my hand on its cover while you deliver the message.” “Oath on Allah , this thi s too to o cannot ca nnot occur! occur ! You cannot canno t keep your hand on it!” “Alright, give me the message and I will relate it to the Imaam. I will not let you near him in this manner (i.e. with a sword) because you are an evil person.” This type of impudent conversation occurred between them, after which Katheer returned to the camp without delivering the message, telling Ibn Sa’ad what had occurred. – Tabri Ibn Sa’ad then selected Qura ibn Qais Hanzali to deliver the message. Seeing him coming, Imaam Husain asked his companions if they recognized him, and Habīb ibn Muzahir answered, “Yes, I know him. He’s from the Hanzalah tribe and from Tameem. He is also my nephew, and I regard him to be of good honour. It is surprising that he too has come here with the enemies.” At that moment, Qura arrived, greeted Imaam Husain and delivered Ibn Sa’ad’s message to him. When he was done, Imaam Husain replied, “People of your city, Kufa, wrote letters and called me here. If my coming here is unpleasant to them, I will go back.”
Habīb then asked his nephew, “Will you return and join those tyrants? Help those through whose famil familyy 111
members Allah bestowed you and me the honour of Imaan instead.” Qura replied, “I will definitely relate the reply of this message to the one who sent me and whom I am with. After that, I will decide what to do.” – Tabri After informing Ibn Sa’ad of Imaam Husain’s message, Qura said, “I have hope that Allah will save me from fighting with Husain.” Ibn Sa’ad then wrote down the Imaam’s reply and sent it to Ibn Ziyad. – Tabri Ibn Sa’ad thought that through this appeasing message, conciliation could probably Misfortune, be reached however, and he could be saved from this oppression. became his destiny. Ibn Ziyad read the report of Ibn Sa’ad and said, ﻣﻨﺎ ﺣﲔ وﻻ ت ﺎﺠﻨﻟ ﻮﺟﺮﻳ ، ﺑﻪ ﺎﻨﺒﻟﺎﳐ ﺖﻘﻠﻋ اذ ا ﻻن “Now when our claws have clutched him, he wants to leave, whereas now there is no place of retreat.”
He then wrote the following to Ibn Sa’ad, “Your letter reached and I and understood whatever you wrote. You must tellme, Husain all of his companions to pledge [allegiance] to Yazeed. If they do, we will carry out whatever we deem appropriate.” When Ibn Sa’ad received this letter, he said, “I understand now that Ibn Ziyad is not inclined towards safety and peace.”
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After this, another letter from the governor arrived, commanding the following, ﲔﻨﻣﺆﳌا ا ﻣﲑ مﻮﻠﻈﳌا ﻰﻛﻟا ﻰﻘﺘﻟﺎﺑ ﺻﻨﻊ ﻛﻤﺎ ﻗ ﻄﺮ ﻣﻨﻪ اﻮﻗﺬو ﻳ وﻻ ءﺎﳌا وﺑﲔ ﻪﺑﺎﺤﺻاو ﲔ ﺴ ﳊ ا ﺑﲔ ﻓ ﺤﻞ نﺎﻔﻋ ﺑﻦ نﺎﻤﺜﻋ “Become a barrier between Husain’s camp and the Euphrates, effectively blockading them from water. Through this, they will not be able to drink even a sip—the same fate of the virtuous, pure and oppressed Leader Lea der of the Faithful, Uthman ibn Affan.”
Ibn Sa’ad then appointed Amr ibn Hajaaj as an officer of a battali battalion of 500rider riders the Euphrates Euphrat es and block ImaamonHusain froms to thewait river.at Due to this, the Prophet’s family were unable to attain even a drop from it. Abdullah ibn Abi Haseen then shouted out, “Husain! Look at this water like the moving clouds of the sky. By Allah ! You will not get even a single drop from it, and you will die thirsty in this way.” (Allah Forbid!) Hearing this, Imaam Husain replied, اﺪﺑا ﻟﻪ ﺮﻔﻐﺗ وﻻ ﺎ ﺸ ﻄ ﻋ ﻪﻠﺘﻗا ﻢﻬﻠﻟا “O Allah ! Take his life while he is in a deplorable state of thirst and do not ever forgive him.”
The wretch Abdullah ibn Abi Haseen then fell ill. Hamīd ibn Muslim narrates, “I went to visit him while he was sick, and by Allah ! His condition was that he used to drink water and vomit it out, over and over again. His thirst
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could not be satiated no matter how much he drank, and he eventually died in this state.” – Tabri and Ibn Atheer At one point, Imaam Husain sent his brother, Hadhrath Abbas ibn Ali , with 20 riders and 30 people on foot to bring water for the camp. Together Togethe r with his companions, compani ons, Amr ibn Hajaaj tried to obstruct them but was met with combat. Hadhrath Abbas was successful in this encounter and returned with water. – Tabri and Ibn Atheer Also, through Umar ibn Qurzā ibn Ka’ab Ansāri, Imaam Husain sent the following message to Ibn Sa’ad, “Tonight I wish to meet with you, but with men on both sides.” Ibn Sa’ad accepted this and both came at night with 20 riders each. After instructing their men to remain far from them, Imaam Husain and Ibn Sa’ad then spoke to one another for a lengthy period (with no one hearing their conversation) and later returned to their riders. There are two narrations regarding what was said betweenn them. One states that Imaam Husai betwee Husainn said, “Let’s leave our armies here and go to Yazeed,” yet Ibn Sa’ad replied, “In doing this, I fear my home demolished and my property and holdings confiscated.” “I will build a better home for you and give you greater property.” Ibn Sa’ad, however, was not prepared to accept this at any cost.
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The second narration states that Imaam Husain gave Ibn Sa’ad the following three options, and he was to accept any one of them, 1. Let Imaam Husain return to where he came from. 2. Take him to Yazeed for him to give his hand in Yazeed’s. After that, the matter will be resolved betweenn them. betwee 3. Take him to any border area of the Islamic empire where he will remain with the border people. The first narration can be thought of as correct to an extent, but the second is not credible in both a narrative and acquainted (ﺔﻳرا ) point of view. From a narrative point, al-Majālid ibn Sa’eed Hamdāni is one of its narrators, and according to the Commentators of Hadith (ﲔﺛ ﺪ)ﳏ,) , he is dismissed from the standing of credibility. Allaamah Hafiz Zahabi and Imaam Ibn Hajar Asqalāni have both critiqued him and classified him as unreliable. Refer to Mīzānul-I’tidāl and Tahzībut-Tahzīb With regards to the acquainted point of view, Ibn Ziyad’s command was that if Imaam Husain pledges allegiance, he would not be faced with opposition. So, if Imaam Husain was prepared to give his hand in Yazeed’s, why 115
did not Ibn Ziyad and Ibn Sa’ad accept it and why did the martyrdom of the Prophet’s family occur? In fact, states, a completely different Husain narration Uqba ibn Sam’ān “I accompanied frombyMadinah to Makkah and from Makkah to Iraq. I was not away from him even until his martyrdom. I heard his every lecture and conversation, and by Allah , never once did he say, “I will give my hand in the hand of Yazeed.” Rather, he always said, “Let me go. The earth of Allah is wide and expansive. Leave me to go somewhere until I see what people decide.” – Tabri and Ibn Atheer Although Ibn Sa’ad came to fight with Imaam Husain out of worldly wealth and prestige, at heart he did not wish to be connected to such a major crime. So, he tried to find a way to prevent fighting from occurring and partook in three to four meetings with the Prophet’s grandson. It is also possible that he added this option [that Imaam Husain was willing to give his hand in Yazeed’s] on his own to prevent a battle taking place. This is because when there is severe disagreement between two groups and there is fear of swords being drawn, to lie is permissible for the sake of reconciliation. The Holy Prophet said, “Speaking lies is not permissible except in three instances: a man saying something to make his wife content, in war, and to reconcile people.” – Tirmizhi Abwābu-Birr was-Silā Therefore, Ibn Sa’ad wrote to Ibn Ziyad, stating, s tating, 116
“Allah has extinguished the flames of the fire, created a situation of agreement, and solved the matter of the Ummah, because Husain has said three things to me, “Let me return to where I came from, send me to any border you wish, or take me to Yazeed and I will give my hand in his hand. After that, [leave] whatever is to be decided between us.” us. ”
When this letter reached Ibn Ziyad, he too intended to accept one of the abovementioned three, but at that time, Shimr ibn Zil-Joshn was with the governor. The wretch stood up and said, “Are you accepting these conditions of Husain whereas he is in your grasp?! By Allah! If he leaves here without your obedience, it will be a means of his power and dominion and your weakness and subjugation. Do not ever give him this chance. There is only your dishonour in this. Rather, Husain and his companions should all bow their heads in obedience to your command. Then if you punish them, it is your right, and if you forgive them, it is also within your power. By Allah ! I have come to know that Husain and Ibn Sa’ad spend the entire night with their armies sitting and chatting.” Ibn Ziyad replied, “You have given an excellent suggestion. Take my letter and give it to Ibn Sa’ad.” In the letter, Ibn Ziyad wrote, “I did not send you to keep giving Husain respite and desiring his security by interceding for him. If Husain and his companions bow their heads in obedience on my 117
command, send them to me like other obedient constituents. If they do not comply, attack them immediately and kill them, slay their necks and run horses over their corpses, because they are worthy of such conduct. If you act according to my instructions, you wll receive the reward an obedient individual should receive, and if you do not want to carry them out, hand over my army to Shimr and move away from it. I already briefed Shimr, and he will complete my commands.” – Tabri and Ibn Atheer Abdullah ibn Abil-Mahl ibn Kharām was also present when Ibn Ziyad gave Shimr this letter. His paternal-aunt, Ummul-Baneen bint Kharām, was the wife of Hadhrath Ali and had given birth to Hadhrath Abbas, Abdullah, Ja’far and Uthman . Abdullah requested, “May Allah grant goodness to the governor. My nephews are with Husain. If you deem it appropriate, can a proclamation of safety for them be written?” Ibn Ziyad did so. Abdullah then sent this document to his nephews with his slave, Kuzmān. The slave went and said, “Your uncle sends you this guarantee of safety,” yet a courageous youngster replied, “Present our salaam him and tell him we have no need for your people’stoprotection. Allah’s protection [is what is sought] and it is better than the safety of Ibn Ziyad.” – Tabri and Ibn Atheer Meanwhile, Shimr brought Ibn Ziyad’s letter to Ibn Sa’ad. When Ibn Sa’ad read it, he became annoyed and said to Shimr, “May Allah destroy you! What have you brought 118
me?! By Allah ! My suspicion is that you are the one who stopped Ibn Ziyad from accepting what I had written to him! Sadly, you have ruined this issue which I had hope of being settled. settle d. By Allah ! Husain will never bow before Ibn Ziyad. He has with him a self-respecting heart.” Hearing this, Shimr replied, “Fine. Tell me, what will you do now? Will you act upon the instruction of the governor and kill the enemies or not? If you will not, hand over the army to me.” This was another chance for Ibn Sa’ad to be saved from this offense (by handing over the army to Shimr), but he still desired the seat and power of Rai. Alas, the misfortunate Ibn Sa’ad was now ready the to flowers of Sayyidah Faathimah Zahra intotrample blood and dust. He said, “I will fulfil the command of the governor.” Shimr then stood before the army of Imaam Husain Husai n and asked, “Where are the sons of my sister?” This was heard by Hadhrath Abbas and his brothers, who then approached Shimr and asked him what the matter was. He said, “Sons of my sister! There is protection for you.” A youngster with a keen sense of honour answered ever more harshly than the first, “May Allah’s curse be upon you and your protection! You give us protection but there is no protection for the son of Rasoolullah ?!” – Tabri, Ibn Atheer Hadhrath Muhammad ibn Umar ibn Hasan states, 119
ﺻﻠﻰ اﷲ لﻮﺳر ﻗ ﺎل ﻪﻮﻟﺳرو اﷲ ﺻ ﺪق لﺎﻘﻓ ﻦ ﺸ ﳉ ا ذى ﺮﻤﺸﻟا ﺮ اﻈﻨﻓ ﻛﺮﺑﻼء ﺑﻨﻬﺮى ﲔ ﺴ ﳊ ا ﻣﻊ ﻛﻨﺎ ا ﺑﺮ ﴰﺮ نﻛﺎو ﺑ ﻴﱴ ا ﻫﻞ م ﻳﻠ ﰱ ﻊﻘﺑا ﻛﻠ ﺐ اﱃ ﺮﻈﻧا ﻛ ﺎﱏ ﻪ وﺳﻠﻢﻴﻠﻋ اﷲ “We were with Husain at the shores of Karbala’s two rivers. Imaam Husain saw Shimr ibn Zil-Joshn and said, “Allah His Messenger true. The Prophet said, “I see and a spotted dog putting are his mouth in the blood of my family.” (Shimr was mabrūs , i.e. one on e with leucode l eucoderma). rma). – Ibn Asākir, Sirrush-Shahādatain, Pg. 28
Respite of One Night
On Thursday the 9th of Muharram, 61 A.H., with his sword next to him, Imaam Husain was sitting by his tent resting when Ibn Sa’ad suddenly proclaimed to his army, “Soldiers of Allah ! Prepare to attack the enemy and mount your horses!” This caused an uproar in the army of Yazeed. Hearing the commotion, the sister of Imaam Husain , Sayyidah Sayyi dah Zainub , came closer to him and awoke him. The Imaam lifted his head and said, ﺎﻨﻴﻟا حوﺗﺮ اﻧ ﻚ ﱃ لﺎﻘﻓ مﺎﻨﳌا ﰱ وﺳﻠﻢ ﻪﻴﻠﻋ ﱃﺎﻌﺗ اﷲ ﺻﻠﻰ اﷲ لﻮﺳر ﺖﻳرا اﱏ
“I just saw the Holy Prophet in a dream. In it, he said to me, “You are coming to meet us.”
Sayyidah Zainub heard this and cried out, “What calamity!” Her brother, however, pacified her and said, “No, my beloved sister. There is no calamity for you. May Allah have mercy on you. Have patience and be quiet.” 120
Hadhrath Abbas then said to Imaam Husain , “Beloved brother, they [Ibn Sa’ad’s people] are approaching you.” When he stood up to go to them, Hadhrath Abbas insisted, “No. You will not go to them, I will.” Imaam Husain said, “You go, and may I be sacrificed on you. Ask them what they want and their intention of coming here.” So, with 20 riders including Zuhair ibn Qain and Habīb ibn Muzahir , Hadhrath Abbas approached the army and asked them why they had come. They presented the declaration of Ibn Ziyad, saying, “Either bow your heads in obedience on his command or prepare to fight and be killed.” Hadhrath Abbas replied, “Wait. Do not be hasty. Let me inform the son of Rasoolullah of your intention.” When Imaam Husain was given this information, he said, “Ask them if they will grant us one night’s respite so that we can perform Salaah diligently, make dua and ask for forgiveness. Allah knows well how beloved Salaah, recitation [of the Holy Qur’an], dua and supplicating for forgiveness are to me. Give respite for one night so that I may also advise my family.” Hadhrath Abbas then went up to the Yazeedi army and said, “Leave us for one night to consider the matter. We will inform you of whatever is our decision in the morning.” The army accepted this.
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Imaam Husain s Sermon to his Companions
Imaam Husain then gathered his followers and companions. His son, Imaam Zainul-Abideen , narrates, narrate s, “Although I was sick, I went and sat close to my father to listen. He addressed his helpers in the following manner, “ ﺎﺘﻨ ﻣﺮﻛا ان ﻋ ﻠﻰ ك ﺪﲪا اﱏ ﻢﻬﻠﻟا ءﺮاﻀﻟوا اﻟﺴﺮاء ﻋﻠﻰ واﲪﺪﻩ ءﺎﻨﺜﻟا ﻦﺴﺣا ﱃﺎﻌﺗو ﺗﺒﺎرك اﷲ ﻋﻠﻰ ا ﺛﲎ ﺑﻌﺪ اﻣﺎ ﻦﻳﺮﻜﺸﻟا ﻣﻦ ﻟ ﻚ ﺎﻨﻠﻌﺟﺎﻓ ﻦﻳﺪﻟا ﰱ ﺎﻨﺘﻬﻘﻓو اﻟﻘﺮان ﺎﻨﺘﻤﻠﻋو واﻓﺌﺪ ا واﺑﺼﺎ ﺎﻋﺎﲰا ﻟﻨﺎ وﺟﻌﻠﺖ ﻮﺒﻨﻟﺎﺑ اﷲ ﻢﻛﺰاﺠﻓ ﺑ ﻴﱴ ا ﻫﻞ ﻣﻦ ﻞﺻوا وﻻ اﺑﺮ ﺑﻴ ﺖ ا ﻫﻞ وﻻ ﰉ ﺎ ﺤ ﺻ ا ﻣﻦ ﺧﲑ وﻻ اوﰱ ﺎ ﺑ ﺎ ﺤ ﺻ ا ﻢ ﻠ ﻋ ا ﻻ ﻓ ﺎﱏ ﺣﻞ ﰱ اﻮﻘﻠﻄﻧﺎﻓ ﺎﻌﻴﲨ ﻟ ﻜﻢ ﺖﻧذا ﻗﺪ واﱏ ﻏﺪا ءاﺪﻋﻻا ءﻻﺆﻫ ﻣﻦ ﻳﻮﻣﻨﺎ ﻇﻦ ﻻ واﱏ اﻻ ﺧﲑا ﻋﲎ ﺎﻌﻴﲨ ﺑ ﻴﱴ ا ﻫﻞ ﻣﻦ رﺟﻞ ﺑﻴﺪ ﻢﻜﻨﻣ رﺟﻞ ﻛﻞ ﺬﺧﺎﻴﻟو ﲨ ﻼ اوﺬﲣﺎﻓ ﻴ ﻜﻢ ﻗﺪ ﻞﻴﻠﻟا ﻫﺬا مﺎﻣذ ﻣﲎ ﻢﻜﻴﻠﻋ ﻟ ﻴﺲ ﱏﻮﺑﺎﺻا وﻟﻮ ﻳﻄﻠﺒﻮا مﻮﻘﻟا ﻓﺎن اﷲ جﺮﻔﻳ ﺣﱴ ﻢﻜﻨﺋاﺪﻣو ﻢﻛ اﻮﺳ ﰱ ﻼﺒﻟا ﰱ اﻮﻗﺮﻔﺗ ﰒ ﺎﻌﻴﲨ اﷲ ﻢﻛﺰاﺠﻓ
ﳍﻮا ﻋﻦ ﻃﻠ ﺐ ﻏﲑى
I praise Allah entirely in happiness and in affliction. O Allah ! I praise You and give thanks that You honoured us with relation to prophethood, bestowed us with ears and eyes that hear and see, granted us a heart, taught us the Holy Qur’an, gave us the understanding of the deen, and made us Your grateful servants. I do not consider any other person’s companions more loyal and excellent than mine, and I do not regard other family-members more honourable and kind to relatives than mine. My dua is that Allah grants you all an excellent reward from fr om this. Listen carefully—I have certainty that tomorrow will be the day we face them. I happily permit all of you to leave in the darkness of the night with no grievance on my part. Take a camel each, and whoever leaves should take with them a 122
family-member of mine. May Allah reward you all. After this, go to your respective towns and villages until Allah
eases this hardship. Indeed these people seek to slaughter me, and when they do, they will not want to kill anyone else.” – Ibn Atheer and Tabri Reply of the Companions
Hearing this, Imaam Husain’s brothers, sons and nephews all said in unison, “Should we go back to remain alive after you?! May Allah not bring such a day upon us!” The Imaam then said to the children of Muslim ibn Aqīl ,
“The martyrdom martyr dom of Muslim is sufficient suffici ent for you. So, I allow you to go.” The loyal brothers responded, “What answer will we give to people? Shall we say to them that we abandoned our leader, master and honourable cousin in in the clutches of enemies? Shall we say that we did not join him in firing arrows and fighting with spears and swords? Oath on Allah ! This we could never do. We will sacrifice our lives, wealth and family—everything—on you and join you in fighting your enemies. Whatever will be your fate will be ours too. May Allah not give [us] life after you.”
Hadhrath Muslim ibn Ausajā stood up and said, “If we desert you, what answer will we give Allah when asked about fulfilling your rights? By Allah ! I will not leave your side until I pierce and slice the chests of the enemies with my spear and sword! Allah is my witness that even 123
if I do not have weapons, I will fight them by throwing stones at them and sacrifice myself on you in this manner.” – Ibn Atheer
Hadhrath Sa’ad ibn Abdullah Hanfi stood up and said, “by Allah , I will not leave your side until it is seen by Allah how I protected the family of Rasoolullah after his demise. By Allah ! Even if I knew that I will be killed by being bei ng bur burnt nt alive aliv e 70 times over with w ith m myy ashes ashe s str strewn ewn all al l over every time, still too would I not leave your side! In this instance, I face being killed only once, and being killed in this brings with it perpetual honour and respect. Why should I not attain this?” – Tabri Hadhrath Zuhair ibn Qain stood up and said, “By Allah ! I wish to be killed then made alive a thousand times so that, through this, Allah may save you and the youngsters of your family.” In short, every companion of Imaam Husain demonstrated his sacrifice and affection, and by acting on the teachings of the Holy Prophet Pr ophet , attained att ained the t he ho honour nour of both worlds. worl ds. Hadhrath Hadh rath A Anas nas ibn ib n Haari Haarith th states, “ ﻚ ﺪ ذ ﻟﻬﺸﻳ ﻓ ﻤﻦ ﻛﺮﺑﻼء ﳍﺎ لﺎﻘﻳ ضرﺎﺑ ﻞﺘﻘﻳ ﻫﺬا ا ﺑﲎ ان لﻮﻘﻳ وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ اﷲ لﻮﺳر ﲰﻌ ﺖ ﻩﺮﺼﻨﻴﻠﻓ ﻢﻜﻨﻣ I heard the Holy Prophet say, ‘This son of mine will be killed in the land called Karbala. Whoever of you will be there should help him. ” ﲔ ﺴ ﳊ ا ﻣﻊ ﺎ ﻞﺘﻘﻓ ﻛﺮﺑﻼء اﱃ ثرﺎﳊا ﺑﻦ ا ﻧﺲ جﺮﺨﻓ 124
For this reason, Hadhrath Anas ibn Haarith went to Karbala and was also martyred with Imaam Husain .” – Sirrush-Shahaadatain, Al-Bidaayah wan-Nihaayah and Khasāisul-Kubra
Imaam Zainul-Abideen narrates, “On Thursday evening, I was sitting and my aunt Zainub was nursing me. At that time, Hawai, the freed-slave of Abu Zarr Ghiffari , was sitti sitting ng by my father inspecting inspec ting his sword. He [Imaam Husain ] was reciting these couplets, ﻞﻴﺻﻻاو قاﺮﺷﻻﺎﺑ ﻟﻚ ﻛﻢ ، ﻞﻴﻠﺧ ﻣﻦ ﻟﻚ ا ف ﺮﻫ ﺎﻳ ‘O inconstant time, how unfortunate that you are never loyal to any friend with every passing day?’ ﻞﻳﺪﺒﻟﺎﺑ ﻊﻨﻘﻳ ﻻ ﺮﻫﺪﻟاو ، ﻞﻴﺘﻗ ﺐﻟﺎﻃ او ﺐ ﺣ ﺎ ﺻ ﻣﻦ ‘How many esteemed and honoured people have you killed, while this wicked time shows no contentment?’ ﻴﺒﺴﻟا ﻚﻟﺎﺳ ﺣﻰ وﻛﻞ ، اﳉﻠ ﻴﻞ اﱃ ﺮﻣﻻا ﺎﳕوا ‘Surely everyone’s return is to Allah the Exalted, and every living being will walk this path.’ ﻞﻴﺜﻣ ﻪﻟﺎﻣ رﰉ نﺎﺤﺒﺳ ، اﻟﺮﺣﻴﻞ ﻣﻦ ﺪﻋﻮﻟا بﺮﻗا ﻣﺎ
‘How near the promise of my passing has come? So I glorify my Lord Who has no equal.’
“My father repeatedly recited these verses, and I then understood his intent and knew that calamity had befallen 125
us. Tears uncontrollably filled my eyes but I demonstrated patience and forbearance. However, my aunt, who had also heard the verses, and by seeing swords being sharpened, ascertained the severity of the situation, became overwhelmed by it and began to cry loudly by my father, saying, “How I wish that death had already come to me
today! My mother Faathimah , father Ali and brother Hasan have all passed away. O beloved brother! You were supposed to be these deceased’s successor and our protector and guardian.” Seeing his sister in this state of sorrow and restlessness, Imaam Husain said, “Be careful Shaitaan does not end your patience, respect and intelligence.” “May my parents be sacrificed on you, dear brother. I wish to sacrifice my life in place of yours.”
statement wastears. unbearable and soThis he began to shed Seeing for her Imaam brotherHusain cry, Sayyidah Zainub began crying more vocally, yet the Imaam admonished her, “Beloved sister, fear Allah and seek tranquillity and patience from Him. Know that all people of the world will die and the inmates of the Heavens will also cease to exist on the Day of Judgment. Everything is temporary except Allah . My father, mother and brother were more excellent than me. The being of the Holy Prophet is an example for me and them, as well as for every Muslim. You must attain patience from that very example.” He then gave others, similar advice to her before saying, “I ask you to fulfil a promise of mine. Listen, do not tear 126
your clothes, slap your face or shout and lament on my passing.” After this, Imaam Husain exited his tent and instructed for the preparation of his companions’ necessary safety. Their tents were brought close to one another and the tent-ropes were also joined. At the back of the camp, a
trench was dug with branches and filled with sticks (to be lit at the time of fighting and to prevent the enemies from attacking from this direction). Thereafter, all of the companions performed Salaah behind Imaam Husain and sought the forgiveness of Allah the entire night. The 10th of Muharram, 61 A.H. th
Thethe night of Āshura of Muharram) had ended, and dawn brought(the with10it hardship and sorrow. The Azhaan was given from the camp of Imaam Husain , and the beloved grandson of the Holy Prophet then led his companions and family-members in Fajr Salaah. This was the last Salaah of the martyrs of Karbala, and only Allah knows the emotion with which they performed it. After the Salaah, Imaam Husain made dua for everyone to remain steadfast and patient. The sun rose on the day of the AhleBayt’s bloodshed and the subsequent sorrow of mankind, jinns, and even angels. 72 loyal men from Imaa Imaam m Husain’s Husai n’s camp prepared to battle a 22,000-strong army of Yazeed. Imaam Husain’s orders were as follows,
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Hadhrath Zuhair ibn Qain was in charge of the right-wing of the army. Hadhrath Habīb ibn Muzahir was made in charge of the left. Hadhrath Abbas , the brother brothe r of Imaam Husain , was made ma de the flflag-bear ag-bearer. er.
The sticks in the trench were to be lit. On the Yazeedi side, Ibn Sa’ad commanded the following, Amr ibn Hajaaj Zubaidi was to be appointed over the right-wing.
left.
Shimr ibn Zil-Joshn was to be appointed over the
Azrah ibn Qais Ahmasi was made in charge of horseback soldiers. Shabat ibn Rab’ee Yarboo’ī was appointed over the soldiers on foot. The slave of Ibn Sa’ad, Zuwaida, was to be the flagbearer.
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Imaam Husain mounted a camel, asked for a Qur’an and kept it in front of him. He then lifted both his hands and made the following dua, “O Allah ! You are my trust in every difficulty and my refuge in every adversity. In all afflictions, my only support and solace is You. There are many who, when afflicted with hardships, become overwhelmed, are deserted by their friends and make their enemies pleased. However, in all of my hardships, I turned towards You and spoke my heart. I wished to turn to no
one but You. After this, You removed these hardships from me and saved me from them. Indeed, You are the Giver of every blessing, Controller of all goodness, and the ultimate object of every desire and yearning.” The Insolence of Shimr
When the Yazeedis saw the fire lit in the trench to protect the back of the camp, the cursed Shimr rode his horse to the forefront and shouted, “Husain! You prepared the fire in the world for you before Qiyaamah?” (Allah forbid). The Imaam replied, “You are more worthy of burning in it.” Hadhrath Muslim ibn Ausajā then said, “O son of Rasoolullah , may I be sacrificed sacrifi ced on you! If you command, I can end this wretch with an arrow. He is within reach and my aim will not faulter,” yet the Imaam replied, “No. Fighting must not be initiated by us.” Imaam Husain then went to the Yazeedi army and said loudly,
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“People, do not be hasty! Listen to me and let me fulfil the right of admonishment, after that the choice is yours. If you accept my reasoning, deem my speech to be the truth and are just to me, you will be extremely fortunate, and there will be no way for you to oppose me. If you do not accept my excuse and are unjust to me, ﻧﺰل ىﺬﻟا اﷲ وﱃ ان ﺗﻨﻈﺮون وﻻ اﱃ اﻗﻀﻮا ﰒ ﻏﻤﺔ ﻢﻜﻴﻠﻋ ﻢﻛﻣا ﻳ ﻜﻦ ﻻ ﰒ ﻢﻛءﺎﻛﺷو ﻢﻛﻣا اﻮﻌﲨﺎﻓ ﲔ ﳊ ﺎ ﺼ ﻟ ا ﻳﺘﻮﱃ وﻫﻮ ﺐ ﺘ ﻜ ﻟ ا you and your partners should all confer and agree on a certain procedure so that the decision is not obscured to any one of you. Whatever you want to do to me, do so and
do not give me any credit. My Helper is Allah Who has revealed the Book, and He is the Helper of the virtuous.” When the womenfolk of Imaam Husain’s camp heard this, the sound of their crying became audible. Imaam and Husain sent his brother and son, Hadhrath Hadhrath Ali Akbar respectively, to pacifyAbbas and quieten them, saying, “Oath on my existence, they will have to cry more than this.” The two then quieted them, and when they stopped, Imaam Husain praised Allah and sent Durood and Salaam upon Rasoolullah , the Prophets Prophe ts , and the angels. The eloquence of the language he used at this instance cannot be explained. The narrator states,
ﻣﻨﻪ ﻖﻄﻨﻣ ﰱ ﻎﻠﺑا ﻩﺪﻌﺑ وﻻ ﻪﻠﺒﻗ ﻗﻂ ﺎﻤﻠﻜﺘﻣ ﲰﻌ ﺖ ﻣﺎ ﻓﻮاﷲ “Oath on Allah , I have not heard a more eloquent speech than it, neither before nor after, from anyone.”
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Imaam Husain then said, “ ﱴﻣﺮﺣ كﺎﻬﺘﻧاو ﻰﻠﺘﻗ وﳛﻞ ﺢﻠﺼﻳ ﻫﻞ اوﺮﻈﻧوا ﻓﻌﺎ ﺒ ﻫﺎ ﻢﻜﺴﻔﻧا اﻮﻌﺟرا ﰒ اﻧﺎ ﻣﻦ اوﺮﻈﻧﺎﻓ ﱏﻮﺒﺴﻧﺎﻓ ﺳﻴﺪ ﲪﺰ ﻟ ﻴﺲ او ﻪﻟﻮﺳﺮﻟ قﺪﺼﳌاو ﺑ ﺎﷲ ﲔﻨﻣﺆﳌا ﱃووا ﻋﻤﻪ ﻦﺑوا ﻪﺘﻴﺻو ﻦﺑوا ﻢ ﻜ ﻴ ﺒ ﻧ ﺑ ﻨﺖ ا ﺑﻦ ﺖ ﺴ ﻟ ا ﺻﻠﻰ اﷲ لﻮﺳر ان ﺾ ﻴ ﻔ ﺘ ﺴ ﻣ ﻗﻮل ﻢ ﻜ ﻐ ﻠ ﺒ ﻳ اوﱂ ﻋ ﻤﻰ ﺔﻨﳉا ﰱ رﺎﻴﻄﻟا ﺪ ﻴ ﻬ ﺸ ﻟ ا ﺮﻔﻌﺟ ﺲﻴﻟوا اﰉ ﻋﻢ ء ا ﺪ ﻬ ﺸ ﻟ ا اﻗﻮل ﲟﺎ ﱏﻮﻤﺘﻗﺪﺻ ﻓﺎن ﺔﻨﺴﻟا ا ﻫﻞ ﻋﲔ وﻗﺮ ﺔﻨﳉا ا ﻫﻞ بﺎﺒﺷ ﺳﻴ ﺎﻤﺘﻧا ﻻ ﺧﻰ و ﱃ ﻗ ﺎل وﺳﻠﻢ ﻋﻠﻴﻪ اﷲ ﻋﻦ ﻩﻮﻤﺘﻟﺎﺳ ان ﻣﻦ ﻢﻜﻴﻓ ﻓﺎن ﱏﻮﻤﺘﺑﺬﻛ وان ﻪﻴﻠﻋ ﳝ ﻘﺖ اﷲ ان ﺖ ﻤ ﻠ ﻋ ﻣﺬ ﺎﺑﺬﻛ ت ﺪ ﻤ ﻌ ﺗ ﻣﺎ واﷲ ا ﳊﻖ وﻫﻮ ﻢا ﻢﻛوﱪﳜ ﺎ ﺴ ﻧ ا او ﻢﻗرا ﺑﻦ زﻳﺪ او ﺳﻌﺪ ﺑﻦ ﺳ ﻬﻞ او ﺪ ﻴ ﻌ ﺳ اﺑﺎ او اﷲ ﻋﺒﺪ ﺑﻦ ﺮﺑﺎﺟ اﻮﻠﺳ ﻢﻛﱪﺧ ا ﻚ ﻟ ا ذ ﻣ ﻚ ﻔ ﺳ ﻋﻦ ﻢ ﻛ ﺠ ﳛ ﺰﺟﺎﺣ ﻫﺬا ﰱ اﻣﺎ وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ اﷲ ﺳﻮل ﻣﻦ ﻩﻮﻌﲰ
People, look at my lineage and reflect on who I am, then ponder over your beings, rebuke them and think whether killing and dishonouring me is permissible for you. Am I
not the grandson of your Prophet and the son of his close cousin (Hadhrath Ali ) who brought Imaan on Allah and His Messenger exceptionally? Is the leader of martyrs, Hamza , not the uncle of my father? And is the martyr Dhul-Janāhain Ja’far Tayyār (the Possessor of Two Wings) not my uncle? Has the famous Hadith about my brother and I not reached you, that we are the leader’s of Jannah’s youth and the coolness of the Ahle-Sunnah’s eyes? If you certify what I say, then undoubtedly whatever I am saying to you is the truth, because from the time I came to know that Allah’s anger descends on the liars, I have not intentionally spoken a lie. If you do not certify me and think that I am a liar, then even now there are some present if asked,will inform [of it]. Ask theamongst Sahaabahyouof who, Rasoolullah —Jabir ibnyou Abdullah Ansāri , Abu Sa’eed Khudri K hudri , Sahl ibn Sa’ad Sa’ ad and Zaid ibn Arqam —they will verify it because they heard the 131
Prophet himself narrate this Hadith. Now tell me, is there nothing from all of this which will stop you from spilling my blood and dishonouring me?” – Ibn Ahteer,Tabri and Al-Bidaayah wan-Nihaayah During this speech, the cursed Shimr verbally abused the Imaam, yet Hadhrath Habīb ibn Muzahir gave a faultless reply, saying, “Allah sealed your heart. That is why you can not understand what the Imaam is saying.” After this exchange, Imaam Husain continued, ﻧﱮ ا ﺑﻦ ﺑ ﻨﺖ بﺮﻐﳌوا قﺮﺸﳌا ﲔﺑﺎﻣ ﷲﻮاﻓ ﻢﻜﻴﺒﻧ ﺑﻨ ﺖ اﺑﻦ اﱏ ﰱ نﻮﻜﺸﺗوا لﻮﻗاﺎﻤﻓ ﺷﻚ ﰱ ﻢﺘﻨﻛ ﻓﺎن ﺟﺮاﺣﺔ ﻣﻦ صﺎﺼﻘﺑوا ﻪ ﺘ ﻜ ﻠ ﻬ ﺘ ﺳ اﻟ ﻜﻢ لﺎﲟوا ﻪﺘﻠﺘﻗ ﻢ ﻜ ﻨ ﻣ ﻞ ﻴ ﺘ ﻘ ﺑ ﱏﻮﺒﻠﻄﺗا اﺧﱪوﱏ ﻢﻛﲑﻏ ﻦﻣﻻو ﻢ ﻜ ﻨ ﻣ ﻏﲑى
اﱃ ﺗﻜﺘﺒﻮا اﱂ ثرﺎﳊا ﺑﻦ ﻳﺪ زﺎﻳو ﺚ ﻌ ﺷ ﻻ ا ﺑﻦ ﺲﻴﻗﺎﻳو ا ﲜﺮ ﻦﺑ
ﺎﺠﺣﺎﻳو ﻰﻌﺑر ﺑﻦ ﺚﺒﺷﺎﻳ ى ﺎﻨﻓ , ,ﻩﻮﻣﺎﻜﻳ ﻓﻠﻢ
اﱃ فﺮﺼﻧﺎﻓ ﱏﻮﻋﺪﻓ ﱏﻮﻤﺘﻫﺮﻛ اذ سﺎﻨﻟﺎا ﻬﻳاﺎﻳ ﻗﺎل ﰒ ﻢﺘﻠﻌﻓ ﺑﻠﻰ ﻗ ﺎل ﰒ ﻞﻌﻔﻧ ﱂ اﻮﺎﻟ ﻗ ﻢﻜﻴﻠﻋ موﺪﻘﻟا ﰱ ضرﻻا ﻣﻦ ﲎﻣﺄﻣ “ “
If you doubt what I say (that I am the leader of the youth of Jannah), then is there any an y doubt that I am a m the grandso g randsonn of your Prophet ? By Allah ¸there is no grandson of the Prophet besides me on the face of the Earth! Tell me, why are you thirsty for my blood? Have I killed or injured anyone that you wish to avenge? Have I taken the wealth of someone for which you seek compensation?” The Yazeedis had no answer for any of this. Imaam Husain then shouted out to certain people, “Shabath ibn Rabī! Hajād ibn Jabr! Qais ibn Ash’ath! Zaid ibn Harith! 132
Did you not write to me and call me here?” They replied, “We did not write any letter.” Imaam Husain then swore that they did and said, “O people! Since I am disliked by you, leave me to proceed to a place of safety.” – Ibn Atheer and Tabri Hearing this, Qais ibn Ash’ath remarked, “If you submit to the command of your cousin (Ibn Ziyad), you will not be ill-treated.” The Imaam replied, “You are the brother of Muhammad ibn Ash’ath. Do you want the Banu Hashim to demand revenge from you for killings besides that of Muslim ibn Aqīl ? Oath on Allah , neither will I give my hand in the hand of a disgraced person like Ibn Ziyad nor will I pledge allegiance like a slave.
ب ﺎ ﺴ ﳊ اﺑﻴﻮم ﻳﺆﻣﻦ ﻻ ﱪﻜﺘﻣ ﻛﻞ ﻣﻦ ﻢﻜﺑرو ﺑﺮﰉ اﻋﻮذ ﱏﻮﲨﺮﺗ ان ﻢﻜﺑرو ﺑﺮﰉ ﻋ ﺬت اﱏ اﷲ ﻋﺒﺎ O servants of Allah ! I seek the protection of your Lord and mine from you stoning me. I seek the protection of your Lord and mine from every conceited, proud egotist who does not have Imaan on the Day of Reckoning!”
Saying this, Imaam Husain made the animal he was riding sit and dismounted it. The Kufis then rushed towards him. Seeing this, an armed Zuhair ibn Qais got on his horse and moved forward, passionately proclaiming, “People of Kufa! Fear the punishment of Allah ! It is necessary on a Muslim to warn his Muslim brother. We are brotherss until now and are followers brother follow ers of a single religio religionn and deen! We have right to warn you for as long as swords 133
are not drawn between us. When that happens, our bond with you will break—you will be separate from us and we will be separate from you. Listen, indeed Allah has tested us with the children of our Prophet Muhammad so that He may see how we behave with them. I invite you to assist the children of the Messenger and forsake the egotist and son of the egotist, eg otist, Ibn Ziyad.” Hearing this, the Kufis began to swear Zuhair ibn Qais and praise Ibn Ziyad. They even supplicated for him, saying, “ ﺳﻠﻤ اﷲ ﺪﻴﺒﻋ ﲑﻣﻻا اﱃ ﻪﺑﺎﺤﺻﺎﺑو ﺑﻪ ﺚﻌﺒﻧ او ﻣﻌﻪ وﻣﻦ ﻚﺒﺣ ﺎﺻ ﻞﺘﻘﻧ ﺣﱴ ﻻ ﻧﱪح واﷲ By Allah , we will not move even a space back until we kill your companion [Imaam Husain ] and his followers or hand them over as prisoners into the control of Ibn Ziyad, the governor.”
Hadhrath Zuhair replied, “Servants of Allah , ا ﺑ ﺎﷲ ﻓﺎﻋﻴﺬﻛﻢ ﺗﻨﺼﺮوﻫﻢ ﱂ ﻓﺎن ﲰﻴﺔ ا ﺑﻦ ﻣﻦ ﺮﺼﻨﻟاو ﻮﻟﺎﺑ اﺣ ﺎﻬﻴﻠﻋ اﷲ نﻮاﺿ ﺔﻤﻃﺎﻓ وﻟﺪ ان ﺗﻘﺘﻠﻮﻫ Indeed the children of Faathimah are are more worthy of love and being helped than the children of Ibn Samiyyah. Even if you do not help them, for Allah ’s ’s sake, do not kill them. Leave their case to them and their cousin Yazeed. Oath on my life, Yazeed can be happy with your obedience without you having to kill Husain .” .”
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Shimr then fired an arrow towards Zuhair and said, “Enough! Be quiet! May Allah silence your mouth! You have irritated us with your lunatic ravings!” Hadhrath Zuhair replied, “Ibn Bawwāl! I am not addressing you specifically. You are an animal, and by Allah , I believe believ e that you do not have the ability to comprehend even two verses of the Holy Qur’an. So congratulations to you for attaining dishonour and a severe punishment on the Day of Qiyaamah.” “Allah will now kill you and your companion!” “Are you trying to scare me with death? Oath on Allah ! I regard giving my life with Husain to be better than living with you for eternity.” Hadhrath Zuhair then loudly proclaimed to the army of Yazeed, “Do not be deceived by these heartless tyrants and ruin your deen! Indeed those who spill the blood of Muhammad’s children and family and kill their helpers will be bereft of his intercession.”
After this, Imaam Husain called Hadhrath Zuhair back. An Important Lesson
When misfortune becomes the destiny of a nation, their eyes become veiled and their hearts become sealed. Their ability to see and understand what the truth is then ends. Allah states,
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ﻳﻔﻘﻬﻮﻩ أن ﺔﻨﻛأ ﻢ ﻗﻠﻮ ﺎ ﻋﻠﻰﻨﻠﻌﺟ إﻧﺎ ، ﻩاﺪﻳ ﺖ ﻣ ﺪ ﻗ ﻣﺎ ﻰﺴﻧو ﺎﻬﻨﻋ ضﺮﻋﺄﻓ رﺑﻪ ﺖﻳﺎﺑ ذﻛﺮ ﳑﻦ ﻢﻠﻇأ وﻣﻦ ﲟﺎ ﻢﻫﺬﺧاﺆﻳ ﻟﻮ ، اﻟﺮﲪﺔ ذو رﻮﻔﻐﻟا ﻚﺑرو ، اﺪﺑأ إذا اوﺪﺘﻬﻳ ﻓ ﻠﻦ ى ﺪ ﳍ ا اﱃ ﻢ ﻬ ﻋ ﺪ ﺗ وان ، اﺮﻗو ﻢ اذا وﰱ ﻼﺋﻮﻣ ﻪﻧو ﻦﻣ اوﺪﳚ ﻟﻦ ﺪﻋﻮﻣ ﳍﻢ ﺑﻞ ، باﺬﻌﻟا ﳍﻢ ﻞ ﺠ ﻌ ﻟ ﻛﺴﺒﻮا “And who is more unjust than he who, when he is reminded of the signs of his Lord, turns his face away from them and forgets what his hands have sent forward? We have put covers on their hearts that they may not understand the Qur’an and in their ears heaviness. And if you call them towards guidance, then too they will never find the way. And your Lord is the Forgiver, full of
mercy. If He seized them for what they did, He would have hastened torment for them. But for them there is an appointed time against which they will not find any refuge.” – Surah Kahf (18), Verses 57-8
The condition of the Kufis/Yazeedis was exactly as above. So, no warning could have any effect on them. Due to their actions, they were worthy of punishment immediately, but out of His planning, Allah granted them respite since He
has appointed a time for everything. Hurr Enters the Battle
When Zuhair ibn Qais returned to the camp, Amr ibn Sa’ad advanced towards the Prophet’s family to commence battle. Hurr asked him, “Are you going to fight him?” “Yes, and by Allah ! I will fight and butcher them.” “Have you not accepted any one of their proposals?”
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! If this matter was up to me, I would “Oath ondoAllah definitely so; but alas, your governor will not accept.”
The veils of darkness which obscured the eyes of Hurr were then removed and he began to see the glory of truth. Seeing him tremble in this realization, Muhājir ibn ‘As, a member of his brethren, said to him, “By Allah , I have not seen you like this in any battle before whereas, according to me, you are the bravest from the people of Kufa. Why are you overcome like this?” Hurr explained, “Oath on Allah ! On one side of me is Jahannam while on another is Jannah, and I am between them. I am troubled in choosing where to go.” Hurr eventually submitted, “by Allah , I will go towards Jannah even if I am cut into pieces or burned alive!” He then fortunately spurred his horse to leave the Yazeedi camp and join Imaam Husain . When he reached the Imaam, he said, “Son of Rasoolullah , may my life be sacrifi sacrificed ced on you. I am the very person
who did not let you return and followed you the entire way. I am responsible for making you helplessly set up camp in this place. Oath on Allah though, I did not think that these people’s misconduct would reach such a level and that they would reject your conditions. I expected them to accept at least one and effectively make a truce. By Allah , if I knew that they were going to treat you like this, I would have never been with them or become guilty of the disrespect I have committed. I now repent for my behaviour, behavi our, ask for pardon in the court of Allah , and 137
sacrifice my life on you. Tell me, will this repentance of mine be accepted?” Imaam Husain replied, “Yes. Allah will accept your tauba and forgive you. What is your name?” “Hurr ibn Yazeed .” “In-sha-Allah , you will be hurr (free) in this world and in the Hereafter. Come off your horse.” “I will come off it only when I sacrifice my life on you fighting these tyrants.” “Then do as you wish. May Allah have mercy on you.” Hurr’s Address to the Yazeedis
After joining the companions of Imaam Husain , Hurr Hur r said to the Kufis and Yazeedis, “Why you do not accept one of the three proposals of Husain so that Allah may save you from fighting with them?” They replied, “Speak to our leader, Ibn Sa’ad.” Ibn Sa’ad then himself said, “I wished for this, but sadly it can not come to be.”
Hurr then said, O Kufis, may you be ruined and destroyed by Allah ! You called Husain , and when he arrived, you forsook him and handed him over to enemies! You said that you would sacrifice your lives on him, yet now you desire to attack and kill him! You blocked him and stopped his family from going to live in safety and peace anywhere on Allah’s expansive Earth. At this moment, they are like prisoners. You also blockaded them from the Euphrates, the very river which Jews, Christians 138
and fire-worshippers drink from. Even the swine and dogs of this field turn to drink from it! Water is hoped for by Husain and the Prophet’s family! What mischief you have demonstrated with the children of Muhammad after his demise! If you do not repent at this very moment and change your intentions, on the Day of Judgment, Allah will also make you yearn in thirst!” The enemies then began to rain arrows on Hurr , who escaped their fire and returned to stand before Imaam Husain . The Battle Begins
After Hurr’s return, Ibn Sa’ad moved forward with his flag-bearer, fired an arrow towards Imaam Husain and began shoutin shouting, g, “Be witness, witness , I was the first to fire an arrow.” Then, with war-cries, others too began to fire arrows. The battle had started—and soldiers from both sides stepped forward to begin demonstrating their braveryy and pr braver prowess. owess. Yasār and Saalim, the freed slaves of Ziyad ibn Abu
Sufyaan and Ibn Ziyad respectively, were the first to emerge from the enemy’s ranks and call out people for combat. In reply, Habīb ibn Muzahir and Bareer ibn Hadheer stepped forward, but Imaam Husain stopped them. Abdullah ibn Umair Kalbi saw this and asked if he could fight the two slaves instead. The Imaam allowed this. 139
When Hadhrath Abdullah stepped forward, the two asked him who he was. He informed them and also disclosed his family background. They then said, with Yasār standing in front and Saalim behind, “We do not know you. Either Zuhair ibn Qain or Habīb ibn Muzahir should come forward to fight us.” Hadhrath Abdullah answered, “O son of a promiscuous woman, are you hesitant in fighting me?” With just one strike, he then slew Yasār. Seeing this, Saalim leapt forward and attacked. Hadhrath Abdullah blocked withoff). his With left hand (which cause caused his fingers tohisbesword chopped his right hand, he dthen managed to strike Saalim with his sword—severely enough to slay him too. After this, he recited the following couplets, ﺣ ﺴﱮ ﻢﻴﻠﻋ ﰱ وﺑﻴﱴ ﻧ ﺴﱮ ، ﻛ ﻠﺐ اﺑﻦ ﺎﻧﺎﻓ ﺗﻨﻜﺮوﱏ ان “If you people do not know me, I am the son of the Kalb tribe. This is my family heritage, and my home, being in the Aleem
tribe, is sufficient for me.” ﺐ ﻜ ﻨ ﻟ ا ﻋﻨﺪ راﻮﳋﺎﺑ ﺖﺴﻟو ، ﺐﻀﻏو ﻣﺮ ذو ءﺮﻣا اﱏ “Indeed I am a strong swordsman, and at the time of hardship or affliction, I do not become helpless or lose spirit.”
ﺑﺎﻟﺮب ﻣﺆﻣﻦ ﻏ ﻼم ﺿﺮب ، بﺮﻀﻟوا ﺎﻣﺪﻘﻣ ﻢﻬﻴﻓ ﲔﻄﻟﺎﺑ ، وﻫﺐ ام ﻟﻚ ﻢﻴﻋز اﱏ “O mother of Wahb! I am the guarantor for your statement that I will bravely attack the enemies with sword and spear; an attack of
a servant who has Imaan on the Lord.” 140
Hearing this, Umme-Wahb , the wife of Abdulla Abdullahh , grabbed a tent-pole, stepped forward and said, “May my parents be sacrificed on you! Keep fighting for the children of Rasoolullah .” Hadhrath Abdullah wished that she return to the women’s tent, but she refused and said, “I will not leave you. I will sacrifice my life with you.” Hearing this, Imaam Husain said to her, “On behalf of the AhleBayt, may Allah reward both of you! O virtuous woman, return, because fighting is not compulsory on women.” On this instruction, Umme-Wahb returned. Abdullah ibn Umair Kalbi
Abdullah ibn Umair was from the Banu Aleem tribe and had recently come to Kufa, staying in a home near the well of Jād with the Hamdān tribe. His wife, Umme-Wahb , was also with him. She was a member membe r of the Ibn Fāsit tribe. At a place called Nukhaila, Abdullah saw a wellarmed army and asked people where they were marching to. Someone are going to fight against Husain , theanswered, son of the“They Prophet’s Prophet ’s daughter Faathimah .” Abdullah states, “by Allah ! I wished to gain an opportunity to fight polytheists, but when I heard the intention of this army, I was certain that fighting those who take up arms against their Prophet’s grandchildren is not
less than fighting polytheists. He then went to his wife, discreetly explained the entire situation to her and informed her of his intention. She replied, “Your intention is admirable, and may Allah 141
complete this good wish and desire of yours. Come, take me along with you.” Hadhrath Abdullah travelled quickly by night with his wife to join the army of Imaam Husain . It was his fortune that he also gained the distinction of being the first from the group to come out and slay individuals from the opposition [Yasār and Saalim]. After killing these two, Amr ibn Hajaaj (in charge of the right-wing of Yazeed’s army) proceeded towards Imaam Husain with his troops. The Imaam’s loyal supporters stood steadfast against their firing of arrows and eventually managed to turn away their horses. Miracle on the Battlefield of Karbala
An insolent, rude Kufi from Yazeed’s army, Ibn Hauza, loudly asked twice, “Is Husain present?” No one answered him. On the third instance, Imaam Husain’s helpers asked Ibn Hauza what his intention was. He said, “Husain! Glad-tidings of Jahannam are for you!” (Allah forbid). In response, Imaam Husain said, “You are a liar! I will not enter Jahannam. Rather, I will be present in the court of the Compassionate Lord and the Messenger who is an intercessor.” He then asked who this impudent person was and his followers replied that it was Ibn Hauza. On this, the Prophet’s grandson lifted his hands and supplicated,
“O Allah , throw him into fire.” Immedi Immediately, ately, Ibn Hauza’s horse became startled and started running towards the trench that was lit behind the Husaini camp. 142
He tried to jump over it but fell to the side of his horse as his leg got caught in the animal’s saddle. While his body hanged from there, the horse continued to run in bewild erment, repeatedly bewilderment, repea tedly tramping trampi ng Ibn Hauza’s head, thigh, ankle and leg. He was then thrown into the fire and was killed by it. Masrūq ibn Wā’il Hadrami, who was amongst the riders at the forefront of the battalion, recalls, “I was at the front of the battalion so that I could successfully slay the head of Husain and gain distinction in the sight of Ibn Ziyad. When I saw result of Husain’s Ibn Hauza, my the intention changed and supplication I separated for myself completely from the Yazeedi army.” When his brother, Abdul-Jabbar, asked him why he was leaving, Masrūq explained, “I saw something from this family that caused me to never fight against them.” This was also a link in the chain of proof. By this miracle, Imaam Husain said, “If you doubt my acceptance, use your eyes and see. I open my mouth to make dua and it immediately occurs. Now
think detriment fighting against person duas of aretheaccepted in ofthis manner. You astill havewhose time! Refrain from your evil plan,” yet these unfortunate people—who became blind and deaf out of the greed of this world—took no heed. After this, Yazeed ibn Ma’qal stepped forward from the enemy camp and was met with Bareer ibn Hadheer from
the Husainis. Yazeed spat, Bareer, you have seen what Allah has done with you.” Hadhrath Bareer replied, 143
“Oath on Allah , He has shown me goodne goodness ss and given you the opposite of it.” “YouLet are me a liar, even though neveryou spoke before this! inform you thatyoutoday area lie from the astray!” “Come. Let us first supplicate against one another (ﺔﻠﻫﺎﺒ)ﻣ and ask Allah to curse the liar and destroy the one astray. Then we can fight. By doing so, the person astray will be ousted.” So, both supplicated that Allah curse the liar and that the one on truth kill the one astray. They then drew swords first but and cause beganany to fight. it did not injury.Yazeed Whenstruck BareerBareer retaliated, he struck Yazeed with his sword so severely that it cut through his helmet and sliced his head! Yazeed fell to the ground with his sword still in hand. When Bareer began to remove it, Radi ibn Munqiz Abadi attacked him, and the two then wrestled for a while until Bareer managed to subdue Radi and sat on his chest. Radi screamed, “Help me!” Hearing this, Ka’ab ibn Jabir lodged a spear into the back of Bareer . As Bareer got up from Radi’s chest, Ka’ab attacked him again and martyred him.
When Ka’ab returned home, his sister, Nawār bint Jabir, said to him, “You helped the enemies of Husain , the t he son of the Prophet’s daughter Faathimah , and killed Bareer , the leader leade r of the Qur’anic Qu r’anic reciters, recite rs, so by Allah All ah , I will never speak to you.”
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After Hadhrath Bareer , Hadhrath Hadhra th Umar ibn Qurzā Ansāri stepped forward reciting the following couplets, cou plets, رﺎﻣﺬﻟا ﺣﻮز ﻰ ﲪ ﺎ ﺳ اﱏ ، رﺎﺼﻧﻻا ﺔﺒﻴﺘﻛ ﺖﻤﻠﻋ ﻗﺪ “Indeed the riders of the Ansār know that I am fighting to protect that personality whose protection and aid is necessary.”
Hadhrath Umar ibn Qurzā fought bravely but he too was eventually martyred. Ali ibn Qurzā, his brother, was with the army of Ibn Sa’ad. Seeing Hadhrath Umar messed in blood and dirt, he shouted out, “Husain! Liar and the son of a liar! You led my brother astray! You deceived and killed him.” (Allah forbid). Imaam Husain answered, “Allah did not lead your brother astray. He granted him salvation and made you astray!” “May Allah exterminate me if I do not kill you.” Ali then moved to attack the Imaam but was stopped by Hadhrath Nafī ibn Hilaal Murādi , who struck him with wi th a spear so severely that he fell on his back and was unable to get up. His friends then stepped forward and saved him by picking him up and taking him away. After this, Hurr ibn Yazeed emerged again from Imaam Husain’s camp and was met with Yazeed ibn Sufyaan. With one blow, Hurr killed Yazeed. Mazāhim ibn Harith then came forward to fight Nafī ibn Hilaal and was also killed. Until now, all confrontations were one-on-one, and no one who came forward from the Kufi army returned alive.
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Noticing this, Amr ibn Hajaaj shouted out, “Stupid Kufis! Do not you realize who you are fighting?! They all deem death more beloved than life, so do not fight them individually. They are only a handful of people—you can finish them off by stoning them! Hold firmly to obedience and the majority and have no hesitance or doubt about killing the Imaam who has opposed the leader [Yazeed] and forsaken the deen.” Imaam Husain replied to this, “Whatever you are saying will be known to you after death regarding who forsook the deen and who will become the fuel of Jahannam.” Amr ibn Sa’ad preferred the opinion of Amr ibn Hajaaj and also strictly prohibited individual combat. Amr ibn Hajaaj, who was appointed over the right-wing of Yazeed’s army, then launched a general offense on the right-wing of Imaam Husain’s group. Fighting occurred between these two divisions for a little while, at which time Hadhrath Asadi , a supporter supporte r from Imaam Husai Husain’s n’s army, was martyred by Muslim ibn Abdullah Dabābi and AbdurRahman Bajali. During his final breaths, Imaam Husain quickly himrecited, and said, “May Allah be merciful proceeded on you.” Hetothen ﻼﻳﺪﺒﺗ ﺑﺪﻟﻮا وﻣﺎ ، ﺮﻈﺘﻨﻳ ﻣﻦ ﻢﻬﻨﻣو ﳓﺒﻪ ﻗ ﻀﻰ ﻣﻦ ﻢﻬﻨﻤﻓ “Then there are some of them who have fulfilled their vows and some who are still waiting, and they are not changed in the least.” – Surah Ahzāb (33), Verse 23 146
Habīb ibn Muzhir then came close to him and said, “Congratulations for attaining Jannah.” He quietly replied, “May Allah congratulate you with goodness.” “I know that I willyou soontojoin you. me Otherwise, would have have definitely asked order and I Iwould completed it.” Hadhrath Asadi gestured towards Imaam Husain and said, “My only command is that you sacrifice your life on him.” “By Allah , I will wil l defi definitely nitely do so.” With this, his soul left his body. Shimr Zil-Joshn, appointed the left-wing of the Yazeedi army,who thenwas attacked the over left-wing of Imaam Husain’s group. Through this, the Yazeedis surrounded the Imaam’s supporters from all sides. The fighting that ensued was severe. Although the riders of Imaam Husain numbered only 32, they demonstrated unrivalled courage and bravery, repelling the enemy army wherever they went as the Yazeedi army broke apart. Azrah ibn Qais, who was in charge of the Yazeedi riders, saw that they were being driven back, so he sent Abdur-Rahman ibn Haseen to Ibn Sa’ad with the following message, “You are seeing how these few riders are driving back ours. Because of this, commotion has set within them and they are worried about saving their lives. Immediately send some foot-soldiers and archers.” On his behest, Ibn Sa’ad ordered Shabath ibn Rabī to go but he refused. This was the very Shabath ibn Rabī who, during the governorship of Mus’ab ibn Zuhair, used to say, “Allah will not grant blessings 147
and salvation to the people of Kufa. Is it not surprising that we continuously fought Abu Sufyan’s family for five years in the companionship of Hadhrath Ali ibn Abu Talib T alib and his son Hasan? In other words, we were the supporters (shias) of Hadhrath Ali but then turned to become Hadhrath Ali’s and Imaam Husain’s enemies—that Imaam Husain who is the most excellent of people walking the Earth. We become supporters of Muawiyah’s family and the offspring of Samiyyah yet fought with them [i.e. Imaam Husain ]. Alas, we have strayed. Alas, we have strayed.” – Ibn Atheer Ibn Sa’ad then called for Haseen ibn Nameer Tameemi and dispatched him with riders clad in armour and 500 archers. They neared the ranks of Imaam Husain and began to fire arrows. arrows . Within Withi n a short while, they injured injur ed all the horses and rendered them unusable, yet this did not lessen the steadfastness of Imaam Husain’s supporters, who dismounted their horses and fought bravely on foot for a long time with the Kufis. Ayub ibn Mashrah Khaiwāni used to say, “By Allah, my arrow struck the horse of Hurr ibn Yazeed, pierced its throat and caused it to fall down. Like a lion, Hurr jumped off its back and entered the battlefield, drawing his sword and saying the following, ﺮﺑﺰﻫ ﺑ ﻌﺪ ذى ﻣﻦ ﻊ ﺠ ﺷ ا ، ا ﳊﺮ ا ﺑﻦ ﺎﻧﺎﻓ اﰉ اوﺮﻘﻌﺗ ان “If you have injured and rendered my horse useless, so what? I am Hurr, braver and more respected than a lion.” 148
Ayub ibn Mashrah also narrates, “I did not see anyone fight like Hurr with a sword.” Those who witnessed battles said that there was not a more brutal battle fought than betweenn the Husainis betwee Hu sainis and Yaz Yazeedis eedis at a t Karb Karbala. ala. Imaam Husain had set up camp by joining the tents together, allowing the Kufis to attack from one direction and no other. Ibn Sa’ad noticed this and ordered the tents to be dismantled so that they could attack from all sides. When the Kufis approached the Imaam’s camp to fulfil this command, a few supporters of Imaam Husain entered the tents and began to destroy the Kufis with swords and by firing arrows. arrows . Seeing this loss of his soldier soldiers, s, Ibn Sa’ad ordered for the tents to be burned. When Imaam Husain saw the tents on fire, he said, “Let them burn the tents. This too will stop them from attacking from all sides.” This proved to be true. The tent of Imaam Husain was separate from the others (which contained the women and children). The cursed Shimr said, “Bring me fire! I will burn down this tent and whoever is in itit!” When the womenfolk heard this, they emerged from screaming. Seeing this, Imaam Husain shouted out to Shimr, “Son of Zil-Joshn! You wish to burn my family?! May Allah burn you in the fire of Jahanna Jahannam!” m!” From Shimr Shimr’s ’s friends, friends , Hamīd ibn Muslim and Shabath ibn Rabī stopped him and, appealing to his self-respect, said, “A brave person like you 149
doing this to women is not becoming and is shameful. Oath on Allah, you killing only men is sufficient for your governor to become pleased.” Shimr then retracted from his intention and decided to recede. While doing so, Zuhair ibn Qain and ten others launched an attack on his friends and him. They managed to kill Abu Uzā Dabaabi and moved him away from the camp. It was during this time that Abdullah ibn Umar Kalbi was martyred while fighting the Yazeedis. His wife came up to his body, sat at his head and said (while clearing his face of dust and grime), “Congratulations on your entry into Jannah.” Seeing this, the wretched Shimr ordered his slave, strikeofher head with a steeltoorod. Rustom then did so,Rustom, and thetowife Abdullah joined her husband in martyrdom. Prolonging the battle was highly unfavourable and a cause of bewilderment to the Kufis (who wished it to be over with Imaam Husain and his companions killed as soon as possible). Imaam Husain had only a few supporters, and when any of them were martyred, a great loss was felt. In contrast, the army of the Kufis was expansive, and if any of their soldiers were killed, no change occurred in their concentration. Noticing this, Abu Thamāmah ibn Abdullah Sa’idi said to Imaam Husain , “May my life be sacrificed sacrifi ced on you. Our adversaries advers aries are getting closer to you and I can not bear to see any harm coming to you in my presence, so I want to present my life before you—but you—bu t I have not performed perfor med my Salaa Salaahh ye yet,t, aand nd I 150
wish to meet my Lord after performing it.” Imaam Husain lifted his hand and replied, “You remembered Salaah at such a time. May Allah make you join those who perform Salaah and remember Him ( )ذﻛﺮ. Yes, you are right. The for Salaah time time to perform it.” has come. Tell these people to give us “Your Salaah will not be accepted!” shouted Haseen ibn Numair. Habīb ibn Muzahir answered, “Donkey! Do you think that the Salaah of Rasoolullah’s family woill not be accepted while yours will?!” Haseen then became enraged and went after Habīb . Seeing this, Habīb moved forward the face causing then it to stumble and struck drop him fromofit.Haseen’s Haseen’shorse, companions ran forward to save him, and Habīb recited the following couplets of declamation ()رﺟﺰ, ﺮ ﻌ ﺴ ﺗ بﺮﺣو ءﺎﺠﻴﻫ ﻓﺎرس ، ﺮﻬﻈﻣ واﰉ ﺐﻴﺒﺣ اﻧﺎ ‘I am Habīb , the son of Muzhir , the rider, the brave, br ave, and the one who sets the field of battle alight with combat.”
ﻜﻨﻣ ﳓﻦ اوﰱto و،usﺮﺜﻛin وا ﺪnumber, ﻢ ا ﻋﺪ ﻋﺘﻧا we exceed you in ‘Although you mayﺻbeﻢ واgreater loyalty, patience and steadfastness. ﺬﻋوا ﻢﻜﻨﻣ واﺗﻘﻰ ﺣﻘﺎ ، واﻇﻬ ﺣ ﺠﺔ ﻰﻠﻋا وﳓﻦ ‘We are esteemed and dominant in proof, more virtuous than you, and our justification is dominant over you.’ you. ’ 151
For a while, Habīb fought severely, displaying his swordsmanship and skill. He killed Badeel ibn Sareem, a tribesman from the Banu Tameem, but his enemies were excessive in number while he was just one soul—for how long could he go up against them? A Tameemi tribesman managed to attack him with a spear and bring him to the ground. As he woke up, Haseen ibn Numair struck Habīb with a sword and brought him down again. The Tameemi then seized the moment, rushed forward and slayed Hadhrath Habīb’s neck. This martyrdom of Habīb weakened the army of Imaam Husain (who was severely saddened by the loss and separation of such a loyal companion). He said, “I will take my account and the valuation of my supporters before Allah .” Seeing the grief of his master Imaam Husain , Hurr ibn Yazeed bravely moved forward to fight his enemies and was joined by another courageous supporter of the Imaam and his family, Zaheer ibn Qain . Both fought bravely, displaying their prowess of combat—but for how long could they too last against the hordes of Kufi soldiers? The enemies eventually surrounded Hurr and attacked him, making him too a martyr. Abu Thamāmah Sa’idi also stepped forward and killed his cousin (who was with the Kufi, Yazeedi army). 152
Imaam Husain then performed Salaat ul-Khauf, after which the fighting on the plains of Karbala reached a new height of severity. Hordes of enemies pushed forward and neared him firing arrows, but Hanafi (an ardent supporter of the Imaam) stepped forward and stopped them with his chest. In this manner, not a single arrow was able to reach the Imaam, until they became unbearable for him and Hanafi sacrificed his life at the feet of Imaam Husain . Zuhair ibn Qain then stepped forward to fight the army, reciting the following, ﺣﺴ ﲔ ﻋﻦ ﻒﻴﺴﻟﺎﺑ ﻢﻫ وذا ، ﲔﻘﻟا ا ﺑﻦ ﺎﻧوا زﻫﲑ اﻧﺎ
“I am Zuhair , the son of Qain . By any sword, I will defend Husain from from these enemies.”
Alas, he too was martyred after bravely fighting them. It was now the turn of Nafī ibn Hilaal Bajali . This courageous supporter of Imaam Husain killed twelve Kufis and injured several others. The Kufis then banded together to attack him and were able to cut off both his arms before him to Ibn Sa’ad.injuring With blood from his face,taking Nafī said, “Besides your flowing army, I killed twelve of your soldiers. Your people would not have been able to capture me had they not cut c ut off my m y arms. arms.”” Ib Ibnn Sa’ad remarked, “Nafī , you have been unjust to yourself.” “Allah knows well what I have done.” 153
Shimr then said to Ibn Sa’ad, “May Allah keep you in safety. Kill him!”
Ibn Sa’ad replied, “Shimr! You brought him, so you kill him.” As Shimr picked up the sword, Nafī said, “By Allah , ifapprehensive you werein agoing Muslim, be before you Allahwould withdefinitely my blood on your hands. Thanks be to Allah Who destined my death at the hands of the most repugnant of creation.” Hadhrath Nafī was then martyred by Shimr. After this, the cursed Shimr, along with a major amount of soldiers, moved towards Imaam Husain uttering words of encouragement and strutting in pride and conceit. By now, only a few supporters of the Imaam remained. Seeing the large concentration of soldiers approaching them and knowing that they would not be able to stand against them for very long, they decided to sacrifice every life they had before any a ny hars harshh time could come c ome to their master. m aster. So, all proceeded to give their lives on the Noor of leadership. Abdullah and Abdur-Rahman ibn Urza Ghiffari were the first to stand before the enemies. After them, two young men (both from one mother), Saif ibn Harith and Malik ibn Abd , proceeded procee ded to the battlefield battlefie ld with tears in their eyes. Seeing them cry, Imaam Husain said to them, “My nephews, why do you cry? By Allah , after a little while, you will be happy and will be the coolness of my eyes.” They submitted, “O Imaam, we are sacrificed on you. We do not cry for our lives, but for 154
you—because we see that the enemy has surrounded you from all directions and we do not have the strength to defend you.”
“O my sons, Allah grant you a greater reward than that of the pious for your sympathy and sadness on my plight.” At this time, Hanzhalah ibn As’ad Shami stepped in front of Imaam Husain and proclaimed to the Kufis, “People! I fear punishment befalling you like the punishment on the Day of Ahzāb, the punishment experienced by the nation of Sayyiduna Nuh , the Aad, Thamūd, and nations after them. Allah does not wish oppression for His servants. My people! I fear the Day of Reckoning for you, the day in which you will be in a state of confusion and there will be no one to save you from Allah’s wrath—and indeed, He Who Allah leads astray can not be guided by anyone. O my people! Do not kill Husain lest Allah punish and destroy you. Liars are always unsuccessful.” Imaam Husain replied, “May Allah be merciful on you. These people have already obligated punishment on themselves when they rejected my invitation of truth. Now they have come to the battlefield to kill us and have already slain your virtuous brothers. How then can they retract from their wickedness? So, warning them is useless.” “My I be sacrificed for you. Truly you have spoken the truth. Now grant me permission to join my brothers.” “Go to the everlasting world. Better it than this material one and everything in it.” 155
“As-Salaamu Alaikum Aba Abdillah . May the Durood and Salaam of Allah be upon you and your family, and may the Almighty make us all meet in Jannah.” “Ameen. Ameen,” replied Imaam Husain , and
Hadhrath Hanzalah then stepped forward to fight until he was martyred after courageous combat. After him, Saif and Malik said, “Peace be upon you, O son of Rasoolullah ,” and also procee proceeded ded to fight. Imaam Husain responded to their greeting before they too became shaheed. Following them, Ābis ibn Abi Shabīb asked his freed slave, Shauzib , what his intention intentio n was. He replied, “My intention is to sacrifice my life fighting for Husain, the son of Rasoolullah’s daughter Faathimah , against his enemies.” “I hoped for this from you! Come, let us greet Abu Abdullah Husain and seek his permission [to fight]. Today is the day to amass good deeds; and after today, there will not be a chance like this to gain reward.” Shauzib then presented his salaam to Imaam Husain and to fighthis the salaam, enemy until martyred. “Abu After also went presenting Ābishewas submitted, Abdullah , oath on Allah ! There is no one more beloved to me on the face of this Earth than you, but how nice if I could save you from these enemies by sacrificing my life.” Famed for his bravery, he then drew his sword 156
and proceeded towards the Yazeedis. Rabī ibn Tameem noticed him and said to his companions, “This is a lion of strength. None of you should go up against him alone.” Ābis announced, “Is there anyone to fight me?” Yet no one had the strength or courage to do so.
Seeing this,toIbndoSa’ad ordered army to Witnessing stone him, and they began so from all his directions. the cowardice of the Yazeedis, Ābis removed his chainarmour and helmet and then hurled himself at them, which unbelievably led to the Yazeedis running away in sheer terror while Ābis sliced through their ranks, killing many in the process and bringing about an uproar. Still, although he was brave and courageous, Ābis was only one while the enemy was extensive in number. They eventually surrounded him from all sides and martyred him after repeated attacks. Abu Sha’thā ibn Ziyad Kindi was initially with Ibn Sa’ad’s army, but when he saw that the Yazeedis refused all the proposals of Imaam Husain , he joine joinedd the Prophet’s family instead. A skilled archer, he came before the t he Imaa Imaam m and recite r ecitedd the following, foll owing, ر ﺧﺎ ﻞﻴﻐﺑ ﻟﻴ ﺚ ﻣﻦ ﻊ ﺠ ﺷ ا ، ﺮﺻﺎﻬﻣ واﰉ ﺪﻳﺰﻳ اﻧﺎ ﺮﺟﺎﻫو كرﺎﺗ ﺳﻌﺪ ﻦﺑﻻو ، ﺮﺻﺎﻧ ﲔ ﺴ ﺤ ﻠ ﻟ اﱏ رب ﻳﺎ “I am Yazeed and my father is Muhāsir. I am a lion of bravery. O Allah , I am the helper of Husain , have left Ibn Sa’ad, and have distanced myself from him.” 157
He then continuously fired approximately a hundred arrows towards the enemies (with only five missing their mark)—this too after already having slain five soldiers. He too was martyred on the battlefield. Similarly, Amr ibn Khalid ibn Harith , Sa’ad , Majmā ibn Ubaidullah all sacrificed themselves, one after the
other. Only Suwaid ibn Abil-Mutā Khathami remained. Likeness to the steadfastness, patience and courage the supporters of Imaam Husain displayed is unfound. This small contingent of people was subjected to a world of afflictions, yet not one of them lost heart and ran away. They truly did not regard their lives as beloved. Rather, they sacrificed themselves at the feet of Imaam Husain and the Ahle-Bayt. – Ibn Atheer and Tabri The Massacre of the Prophet’s Family
After the companions and helpers of Imaam Husain , it was the turn of the Ahle-Bayt—the family of Rasoolullah and children of Hadhrath Ali and Sayyidah Faathimah —to drink from the cup of martyrdom. The advent of these Hashmi youths sent chills down the spines of their enemies. They fought with such bravery that the parched earth of Karbala became moist with the blood of the enemy. However, the members of the Ahle-Bayt were few while the Yazeedis were large in number. How long could they have fought when water was closed for them for so long and there was no individual combat? So, after sustaining several injuries, they too were destined to become shaheed. 158
Ibn Sa’ad himself admitted, “If water was not closed and combat was one-on-one, a single young individual of the Ahle-Bayt would have been enough to destroy the entire army.” The Martyrdom of Abdullah ibn Muslim
One of the close family-members of Imaam Husain , Hadhrath Abdullah ibn Muslim ibn Aqīl , came to him
and submitted, “Beloved uncle, give me permission. I wish to sacrifice my life on the path of truth, and I am anxious with desire to join my father and brothers.” Tears filled the eyes of Imaam Husain . He replied, “Son, the pain of separation from your father and brothers has not left my heart. How can I give you permission? Why not you take your mother and go wherever you can go, because these people are thirsty for my blood.” “Beloved uncle, what are you saying?! Are you asking me to desert you? By Allah , I can never do this. Rather, I will drink from the goblet of martyrdom before your eyes.” Seeing Abdullah’s passion for jihad and sacrifice, Imaam Husain’s eyes once again filled with tears and he said, “Go. Sacrifice yourself on the path of truth.” This young Hashmi then entered the battlefield and called out people for combat. Ibn Sa’ad remarked, “Who will go up against this youngster?” He then noticed Qudāma ibn Asad Fazāri and said, “Qudāma! You can fight him.” 159
So, Qudāma, a skilled soldier and famed as a courageous person, stepped up to fight Hadhrath Abdullah . Fighting took place between them until Abdullah struck him so hard that it cut through his body and brought him off his horse. He then took the horse for himself (since his had grown weak for having no water or fodder). With a spear in his hand, he then called out for another challenger. The son of Qudāma, Salāma, noticed the bravery of
Hadhrath Abdullah and said to Ibn Sa’ad, “I have not seen a more brave and valiant man than him.” No one had the courage to challenge Abdullah directly. Like a hungry lion, he upset the ranks of the enemies and killed and injured several of them until he was surrounded. Jadā Damash Damashqq struck him with a sword from behind and cut the legsHadhrath of the horse he was riding, yetfighting even in until this continued condition, Abdullah Naufal ibn Mazāhim Hamīri stabbed him with a spear and (according to some) Amr ibn Sabīh Saidāwi made him the target of arrows. With this attack, the family member of Hadhrath Aqīl entered Jannah. The Children of Aqīl are martyred
When Hadhrath Jafar ibn Aqīl saw his nephew messed in blood and dust, he stepped forward with tearful eyes and also sought permission from Imaam Husain [to fight]. The Imaam embraced him and granted him permission. Hadhrath Jafar then entered the battlefield 160
and began to fight with so much intensity that many Yazeedis were sentenced to Jahannam, but the enemies surrounded him too and began to rain down arrows upon him. He was made shaheed by an arrow of Abdullah ibn Azrā Khathami. Seeing his brother suffer, Hadhrath Abdur-Rahman ibn could not Aqīl himself and, like a lion,ofrushed to the battlefield andcontain valiantly drenched the earth Karbala with the blood of the Yazeedis. He was martyred at the hands of Uthman ibn Khalid Johani and Bishr ibn Saut
Hamdāni. After the martyrdoms of these two brothers, Hadhrath Abdullah ibn Aqīl sought permission from Imaam Husain and was told, “If this is your objective and all of you have intended to make me undergo the sorrow of you losing your lives and letting me see this, I am ready to bear it.” Hadhrath Abdullah replied, “We vowed that as long as there is even one helper from us remaining, we will not let even a toe-nail of Husain —the trust of Rasoolullah —come into the clutches of the enemies.” So, in tears, Imaam Husain bid farewell to his cousin, and Hadhrath Abdullah then entered the battlefield and demonstrated true Hashmi valour. After spilling the blood of the Yazeedis, he was martyred through the attacks of Uthman ibn Asīm Johani and Bishr ibn Saut Hamdāni.
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The Martyrdom of Hadhrath Ali’s Children
After the martyrdom of Hadhrath Aqīl’s familymembers, it was the turn of Hadhrath Ali’s children. These were lions who had running in their veins the blood of the Lion of Allah himself, Hadhrath Ali Murtadā . So, the namIsake of the first Khalifa of Islam (Hadhrath Abu Bakr Siddique ), Hadhrath Abu Bakr ibn Ali came to his brother Imaam Husain seeking permission to fight. He was told, “How unfortunate! One by one you are being separated from me.”
Respected brother, I have nothing but this life to present or sacrifice on you. Please accept it and grant me permission.” Unwillingly, Imaam Husain did so. Hadhrath Abu Bakr ibn Ali then began to fight and quickly proved that he was the son of the Lion of Allah . After sustaining several injuries, he was martyred by the spear of Qadāma Mūsali and, according to some, an arrow of Abdullah ibn Aqbā Anqari. Following this, his brother and the namIsake of second and righteous Khalifa of Islam, Hadhrath Umar ibn Ali entered the battlefield with the permission of Imaam Husain . After slaying several people, he too was eventually brought down. When Hadhrath Uthman ibn Ali saw the blood of his brotherss flowing brother flowi ng on the plains of Karbala, Karbal a, he lost all 162
inclination towards the world, went to his brother Imaam Husain and submitted, “Allow me to wear the exquisite garment of martyrdom the way you allowed it for my brothers!” brother s!” The Imaam replie replied, d, “Become “Becom e my crown of greatness and quench [your] thirst with the water of Kauthar. I too will soon join you.” When Hadhrath Uthman entered the battlefield, he fought so bravely that the horsemen of the Yazeedis had to abandon their rides and flee by foot! After sustaining many injuries, he was martyred by Khauli ibn Yazeed. Thereafter, the fourth brother of Imaam Husain , Hadhrath Jafar ibn Ali , came up to him and said, “I am the next to present sacrifice.” Imaam Husain looked at
him and said, “My beloved brother, the quality of bravery shines bright from your forehead, but no one who fights battalions battali ons of soldiers soldier s on his own returns, retur ns, so it iiss best be st if you go up against individual challengers.” “The scarcity or excessiveness of numbers has no bearing on he who is prepared to sacrifice his life. My desire is not to return, but to sacrifice my life on you and join our beloved father f ather iinn the Holy Hol y Paradise.” Par adise.” Imaam Husain then embraced him and cried for a long time. Besides Hadhrath Abbas , he was the llast ast brother b rother to enter the battlefield, and after also demonstrating the braver bravery y of Hadhrat Hadhrathh Ali , Hadhrath Hadhrat h Jafar was finally martyred.
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The Martyrdom of Imaam Hasan’s Son
After the martyrdom of the four brothers, Hadhrath Abdullah ibn Hasan , the direct nephew of Imaam Husain , came to his uncle and sought sou ght permissio per missionn to fig fight ht and sacrifice his life for truth. Imaam Husain embraced him and had no option but to grant him permission. Hadhrath Abdullah then entered the battlefield and caused turmoil with his sword within the ranks. Amr ibn Sa’ad saw this upheaval and ordered his soldiers to surround and kill him. Bakhtari ibn Amr Shaami did so along with five hundred soldiers on horseback. After bravely defendin defendingg himsel himself,f, Hadhrath Hadhrat h Abdull Abdullah ah was martyred.
The Martyrdom of Hadhrath Qasim
Following shahādat of Hadhrath Abdullah , ,thea fragrant rosethefrom the garden of Rasoolullah nineteen year-old son of Imaam Hasan with whom the beloved daughte daughterr of Imaam Im aam Husain (Sayyida ( Sayyidahh Sake Sakeenah enah ) was going to have a home with, Hadhrath Qasim ibn Hasan , came to his beloved belove d uncle and submitted, submi tted, “I too want to present my life for the sake of truth and join my father. Give me permission to do so.” “O my son, for what should I give you permission? To be the target of ofarrows or cut by swords? You are the remembrance my brother Hasan .”
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Hadhrath Qasim persisted, “Beloved uncle, for Allah’s sake, give me permission to fight the enemies and do not deprive me of the honour of sacrificing myself for you.” With tears in his eyes, Imaam Husain kissed his forehead, embraced him and bid farewell. Allah ! Allah ! Imaam Husain did not look towards the youthfulness of his nephew or the future of his daughter. His only concern was for the deen of Islam to not be trampled on. If the protection of Islam meant sacrificing the lives of even his family’s youth, then so be it! i t! Hadhrath Qasim entered the battlefield and addressed the Yazeedis, “O enemies of the deen of Islam and destroyers of the Prophet’s family! I am Qasim ibn Hasan ibn Ali , the bright lamp of the Ahle-Bayt Ahle-Ba yt and fragrant flower from the garden of Faathimah Zahra .
Come, pierce me with your arrows, injure me with your swords and open the path to Jannah for me. Who of you will come to fight me?” Ibn Sa’ad ordered a commander from his army called Arzaq to kill this young man. Arzaq, however, replied, “How greatly you have honoured me before! I am that brave soldie soldierr who can comba combatt hundreds hundre ds alone. Going to fight this child is an insult!” This enraged Ibn Sa’ad. “You do not know who he is! He is the grandson of Ali. He has been thirsty for three days yet you wiill still see his courage and bravery. Just go and face him.” 165
“I will not, but my four sons are here in this army. I will choose one of them and send them, and he will be sufficient in killing him.” So, Arzaq sent a son of his to fight Hadhrath Qasim . Hadhrath Qasim slew him in minutes and took his valuable sword for himself. The second son of Arzaq saw his brother messed in blood and dust and became enraged. In this fit, he stepped forward to combat Hadhrath Qasim in revenge and was also brought to the ground, dead. The third son now became anger personified and stepped forward to challenge Hadhrath Qasim , even e ven going as far as swearing him. Hadhrath Qasim replied, “Enemy of Allah , I will not answer your swearing sweari ng with swearing sweari ng because this does not befit me. I will make you join your brotherss in Jahannam brother Jah annam instead.” instea d.”
Hadhrath Qasim was then so aggressive in his attack that he sliced him into two pieces! Seeing the end result of his three sons, Arzaq began to flame with anger and was proceeding to fight Hadhrath Qasim when his fourth son stepped forward uttering profanities and saying, “My father! Wait, please. Let me take care of this boy.” He then swung his sword for Hadhrath Qasim like a hungry lion but had it blocked. blocke d. Hadhra Hadhrath th Qasim then swiftly cut off his right hand (dropping his sword) and struck this person so severely on the head that he died almost instantly.
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With the killing of his fourth son, the expression on Arzaq’s face was surely something to see. All of his pride and arrogance was reduced to dirt and he had now lost the labour of his life. The world seemed blank now without offspring. His self-respect, which had until now stopped him from fighting Hadhrath Qasim (thinking him to be a child), had now ended. He rushed forward to avenge his sons and, with one strike, hoped to put an end to Hadhrath Qasim —yet he did not realize that the person he was going up against had within him the blood of bravery. Roaring like a lion and swinging his sword in the air, Arzaq moved forward on horseback, saw the sword in Hadhrath Qasim’s hand [which previously belonged to his son] and said, “by Allah ! I bought this sword for a thousand dirhams and had it lined with poison for another thousand. I will not let it remain in your hands. Rather, I will use it to kill you.” Hadhrath Qasim replied, “Three
of yourprepare sons have already experienced this sword. You too should to experience it.” Thereafter, based on the principle ‘ﺔﻋﺪﺧ اﳊﺮب War is deceptive’, Hadhrath Qasim said to him, “I regarded you to be an experienced and intrepid warrior, but unfortunately you are inexperienced. You do not even know how to saddle up.” As soon as Arzaq bent to inspect his saddle, Hadhrath Qasim struck him so powerfully that ArzaqArzaq’s into twoand pieces. He then fromhehisseparated horse onto returned to jumped Imaam Husain’s camp holding the reins of both, saying to him, 167
“Uncle, thirst! If I could onlyHusain get a bowl of water, I could destroy all of them!” Imaam replied, “Son, soon you will drink Kauthar from the Distributor of Kauthar (i.e. Rasoolullah ), the water which, after drinking it, will cause you never to experience thirst again. Your father’s looking towards your path. Go. The time to join him is near. Present my salaam to him.” With these words, Hadhrath Qasim returned to the battlefield. Ibnyoung Sa’ad men. saw this youngster “This boy killed our Do not give himand anysaid, room. Surround him from all sides and finish him off.” So, on his command, the enemies surrounded Hadhrath Qasim and attacked him, yet even in this condition, this member of the Prophet’s family valiantly defended himself. After sustaining several injuries, either Sheeth ibn Sa’ad or Urwa ibn Nufail struck the top of Hadhrath Qasim’s head with a sword. Hadhrath Qasim exclaimed, “Uncle! Hold me!” and fell to the ground. Hearing his call, Imaam Husain ran
towards him and saw that his body was severely wounded with swords and spears. He then took Hadhrath Qasim’s head on his lap and said, “May those who killed you be destroyed, Qasim . What answer will your killer give to your grandfather on the Day of Qiyaamah?” With his head still resting on his uncle’s lap, Hadhrath Qasim’s soul then left his blessed body.
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Imaam Husain then lifted Hadhrath Qasim’s chest to his, carried him away (with his feet dragging on the floor) and placed him with the rest of the martyrs. After this, the brothers of Hadhrath Qasim , Hadhrath Hadhra th Umar and Hadhrath Abu Bakr ibn Hasan , also entered the battlefield of Karbala and were martyred by the Yazeedis.
The Martyrdom of Muhammad and Aun
Following the shahādat of Imaam Hasan’s sons, the turn came for Hadhrath Muhammad and Hadhrath Aun , the sons of Hadhrath Hadhrat h Abdull Abdullah ah ibn Ja’far Tayyā Tayyārr and the beloveds of Sayyidah Zainub . These Jannati flowers of Sayyidah Faathimah came to their uncle and said, “Give us permission to also give our lives.” Imaam Husain replied, “No. I did not bring you with me so that I could see you become the target of arrows and spears. Stay with your mother.” “This is the command of our mother herself. See! There
she is.” Imaam Husain looked at his sister and said to her, “Do not subject me to grief. How can my eyes bear to see these children killed by spears?” She replied, “Beloved brother, will you not accept this insignificant gift from your sister? If you do not, what answer will I give to our mother Faathimah Zahra when she asks, “Beloved daughter, what gift did you present when lives were being sacrificed on the Holy Prophet’s 169
son?” These are my two sons and both are sacrificed for you.” After saying this, she began to cry. With tearful eyes, Imaam Husain looked at his sister; his heart bleeding in sadness. He then embraced his nephews and bid them farewell. Though it was time for a mother to see her sons covered forever by dark clouds of Yazeedi mischief and barbaric attacks, this mother adopted patience, calmed her heart and pointed to the Heavens, saying, “O Allah ! Whatever is Your pleasure is ours too.” The two then entered the battlefield and fought fiercely until they were eventually martyred. Hadhrath Aun was made shaheed by Abdullah ibn Qatbā Taa’ī and Hadhrath Muhammad by Amir ibn Nahlash. Their bodies were carried back to the camp by Imaam Husain’s supporters. When they returned, Imaam Husain said to Sayyidah , “Beloved Zainub “Belove d sister sister, , your sacrifice sacrifi ce has been accepted. Come visit your martyrs.” When Sayyidah Zainub saw her children, she fell before them and said, “How I wish for your mother to be in your
place!
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The Martyrdom of the Flag-bearer, Hadhrath Abbas Alamdār
The parting of any beloved family-member was something extremely disheartening for Imaam Husain — so disheartening that whenever any of his relatives were martyred at Karbala, he sat on the earth and either looked towards the Heavens and counted the moments until his own martyrdom or looked with sorrow towards the griefstricken womenfolk of his family. Only his son Ali Akbar and time the strength of his arms Abbas Alamdār remained. The for Imaam Husain’s sacrifice was near. For all the oppression he had already faced and for what he was going to, the Imaam could still be seen prostrating his head in the court of the Almighty. After raising his head from the sajda, Hadhrath Abbas stood before him and said, “Until now I have done nothing but keep this flag of the camp high. It is now my time to present more than this. Your slave Abbas stands before you. Permit me to also enter my name in the register of martyrs.” Hearing this, Imaam Husain (the epitome of patience) held the head of his brother Hadhrath Abbas to his chest while tears of love and grief formed in his eyes to run as pearls down his illuminated face. After embracing him for some time, he
said, Complete the will of Allah and be content with it, but O Beloved Belove d of the Distributor Distr ibutor of Kauthar, Kauthar , the thirst of children has wreaked havoc on the patience of their martyrs. It is unbearable for them.”
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Hadhrath Abbas then entered the tents and saw the
effect thirst onare Sakeenah Ali Asgar , saying, sayin g, “Theseofchildren before the and Euphrates yet they still yearn for water. I will go to the river and fetch some to quench their thirst.” When Sayyidah Zainub heard this, she cried out, “Beloved brother, will you go up against the steel wall of enemies at the banks of the Euphrates by yourself?” “Even if they are clad in armour, can you not see that I have a sword in my hand?” The bravery of this lion of the Prophet’s family then gave confidence to those unable to bear thirst and consoled the hearts of the grief stricken. After this, he hung the water skin-bag on his shoulder and proceeded to the river. When the enemies blocked him, he proclaimed, procl aimed, “People of Kufa! People of Syria! Fear Allah and honour the Holy Prophet . How unfortunate! You called the son of Rasoolullah yet became unfaithful to him. You joined the enemies and blockaded him from water. You killed his companions and made little children of the Prophet’s family yearn for drops of water! The door of repentance is still open for some of you. You still have time to repent and refrain from oppression and killing the son of the Holy Messenger !” Three from the Yazeedi camp—Shimr Zil-Joshn, Shabath
ibn Rabī and Hajr ibn Ahjār—went up to him and said, “Even if the entire Earth became water, we still would not let you get a single drop.” 172
This comment brought out the passion of Hadhrath Abbas . He replied, “This head [of mine] can be slain, but it will never bow to a sinner or transgressor,” and he then attacked them with his sword. The attack was a justified act of vengeance against the enemies. Riders of horses ran away and cowardly soldiers deserted their ranks while Hadhrath Abbas sliced his way towards the Euphrates! There was even a well-armed battalion battali on posted at the river. When he got to them, he asked, “Are you people Muslims or disbelievers?” They replied that they were Muslims. He then asked, “What conduct of a Muslim says that birds and animals can quench their thirst with water from the Euphrates while the sons, daughters and milk-drinking infants of Rasoolullah ache for drops of water?! I have even seen these people passing out due to thirst.” At this moment, a soldier conveying the command of Ibn Sa’ad (the leader of the Yazeedi army) arrived and said to the battalion, “Not even a drop of water must reach Husain’s camp.” The soldiers then clutched their spears, yet Hadhrath Abbas charged forward anyway with his horse until he finally reached the river. After taking a handful of water (with the intention of drinking it), he considered the thirst of the Prophet’s family back in the camp, dropped the water and said, “Abbas ! You did not
come to the Euphrates to quench your thirst! Until the baby Ali Asgar and Sakeenah’s thirst is quenched, drinking 173
water is not right for you.” This lion of the Ahle-Bayt then filled his water-bag and placed it over his left shoulder. When he emerged from the river, there was commotion everywhere. If this water-bag reached Imaam Husain’s camp, the soldiers’ effort would have been all in vain. So, cries of, “Stop Abbas! Take the water-bag from him and let it fall on the ground!” could be heard. Hadhrath Abbas , however, strongly intended to make this bag reach the camp, so he rode his horse as fast as the wind to the tents but noticed notic ed several seve ral ar armies mies rushing r ushing towards the water! wate r! They eventually surrounded him. Still, Hadhrath Abbas managed to attack and cause an upheaval within the ranks. Bodies fell and blood flowed. This lion of the Ahle-Bayt proved in the plains of Karbala that his arms possessed the strength of Hadhrath Ali and that he had Hadhrath Ali’s blood flowing through his veins. While Hadhrath Abbas was destroying them, a severe attack by a person named Zarāra separated his blessed left-arm from his shoulder. immediately Hadhrath Abbaswhile water-bag on the his right-shoulder using the hung samethe hand to hold sword and fight. His strength had decreased, however, and he found it difficult to complete two tasks with just one hand. In a defensive manner, he then charged with his horse into the soldiers trying to find a path, but the service of this warrior was near its end.
At that moment, Naufal ibn Arzaq struck his rightshoulder and separated his other hand from his body, but 174
Allah ! Allah ! Look at the resolve of Hadhrath Abbas —he then decided to hold the belt of the water-bag with mouth ,toyethim, his unfortunately unfortu nately nothing could be of benefit because oneatofthis thepoint, enemies fired an arrow towards the bag and pierced it. Without even hands, Hadhrath Abbas was then overwhelmed by the cowardly Yazeedis. They surrounded him and made him the recipient of severe attacks. A wretch struck his head which caused him to stumble off the horse. As he fell off, he proclaimed, “Brother! Support me!”
Imaam Husain heard this, rushed to the injured body of Hadhrath Abbas and said, “Now my support is broken.” The Martyrdom of Ali Akbar
After the martyrdom of seventy companions and familymembers, the time had come for the eighteen year-old son of Imaam Husain , Hadhrath Had hrath Ali Akbar , to sacrifice sacrifi ce hi hiss life for the truth of Islam. He came to his father and said, “Allow also present my life in the path of truth and sacrificeme it ontoyou.” “My son, what must I give you permission for? To be slain by swords or attacked attacke d by spears? You are the resemblance resembl ance of my grandfather (i.e. Sayyiduna Rasoolullah ). How can I see you messed in dust and blood? I will go instead of you. They thirst for my blood, and only my blood can quench them.” Shabih-e-Rasool (The resemblance of the Holy Prophet
) replied, “I do not wish to remain alive after you. Do not
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make me a prisoner of these evil people and leave. Rather, make me join our beloved grandfathers, Muhammad Mustapha and Ali Murtadā .” Allahu Akbar ! What a trial Imaam Husain must have faced at this time?! He replied, “Beloved son, I already made a promise to Allah and His Messenger , otherwise, who would let someone like you get messed in dirt? Go, Husain has made his heart strong. Let us see how heavy the difficulty he will face is.”
The son of Imaam Husain then began proceeding towards the wretches from whom no one had returned as yet. At that time, Imaam Husain never blocked his eyes. No! He kept them open to see the patience of this grandson of Sayyiduna Ibrahim and Muhammad Mustapha . The Imaam himself even even dressed Ali Akbar with armour and placed him on the horse, saying, “Present my salaam to our grandfather.” Hadhrath Ali Akbar bid farewell to the grieved womenfolk of his family and father and thereafter proceeded towards the battlefield. Can you imagine the state of the Prophet’s family and grandson at that time?! When he got closer, he said to the army, ﻨﻟﺎﺑ اوﱃ ﺖﻴﺒﻟا ا ﻫﻞ ﳓﻦ ، ﻋﻠﻰ ﺑﻦ ﲔ ﺴ ﳊ ا ﺑﻦ ﻋﻠﻰ اﻧﺎ “I am Ali Akbar , the son of Husain ibn Ali . We are the family and close relatives of the Messenger Messenge r .”
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اﰉ ﻋﻦ ا ﲪﻰ ﻒﻴﺴﻟﺎﺑ ﻢﻜﺑﺮﺿا ، ﺻ ﻴﺐ ﻃ ﻌﻦ ﺑﺎﻟﺮﻣﺢ ﻢﻜﻨﻌﻃ ا ﻳﺮﻘﻟ ا ﻰﴰﺎﳍا ﺑﻴ ﺖ ال ﻣﻦ ، ﻋﺮﰉ ﻰﴰﺎﻫ ﻏ ﻼم ﺿﺮب “Remember, I will make you accurate targets with a spear and, in defence of my father, I will show the kind of swordsmanship Hashmi Arabian youths display.”
“O evil people, if you are thirsty for the blood of Rasoolullah’s family, send any of your warriors to fight me. If you want to see the courage of Ali , come [and] face me.” After seeing that no one had the courage to respond or challenge him, Hadhrath Ali Akbar rode his horse with lightning speed and attacked the Kufi army— throwing them into disorder. The strength of the warriors was lost, the courage of the soldiers nullified, and the ranks of Yazeed were in disarray. This was not the attack of Ali Akbar on the Yazeedis. Rather, it was the vengeance of Allah Himself that that had fallen on them! Still, due to fighting in severe heat, the prince of the Prophet’s family experienced unbearable thirst. He turned his horse towards his father, went up to him and said, “Father, thirst! If get a bowl of water to drink, I can send all of these enemies to their death.” Imaam Husain could see the grief of his son, but where was the water to give him? With much affection, he wiped the dust off Ali Akbar’s face and said, “The time for your thirst to be quenched has come. You will drink Kauthar from the Distributor of Kauthar, the relish of which can nott be imagined or explained. After drinking it, you will experience no thirst. Son! When I would become thirsty, 177
Rasoolullah used to give his blessed tongue in my mouth. Today, in this state of thirst, you suck on my tongue so that you may gain some respite.” Hadhrath Ali then sucked on the tongue of Imaam Husain Akbar and gained some relief in doing so. On his second farewell, Imaam Husain placed his ring in his son’s mouth, and when he returned to the battlefield, Hadhrath Ali challenged the army once more, asking, “Is there anyone to combat me?”
Amr ibn Sa’ad said to Tariq ibn Sheeth, “How embarrassing that he is one young man while we are thousands number, still no one has the go up againstinhim. He yet is hungry, thirsty andcourage tired to from fighting in severe heat but he still challenges us. Does no one possess the courage to meet his challenge? If you exterminate this youngster, I promise to make you the governor of Mosul!” Tariq replied, “It must not be that I ruin my Hereafter by killing the son of Rasoolullah while you do not fulfil your promise.” Ibn Sa’ad then took an oath that Tariq would be made the governor of Mosul. In the greed of power, Tariq the unfortunate then stepped up to the challenge. He came face-to-face with Hadhrath Ali Akbar and attacked Shabih-e-Rasool (The resemblance of the Holy Prophet ) with a spear, yet Hadhrath Ali courageously defended himself and quickly retaliated by driving a spear through Tariq’s chest—causing him to fall from his horse. Hadhrath Ali Akbar then placed his leg on his corpse. 178
Umar ibn Tariq saw this and became enraged. He attacked Ali Akbar but soon too joined the fate of his father. Another son of Tariq, Talha, was then sent to Jahannam Jahanna m bbyy Hadhrath Hadh rath Ali Akbar when he attacked him seeking revenge for his father and brother. br other. This bravery of the Ahle-Bayt’s warrior amazed the Yazeedi army. After this, Ibn Sa’ad sent a famous warrior, Misrā ibn Ghālib, to challenge him. Misrā attacked Hadhrath Ali Akbar with spears, but with one strike of the sword, the Ahle-Bayt’s pride sliced his head into two pieces—further weakening the determination of the enemies. Ibn Sa’ad then ordered Mahkam ibn Tufail Naufal to attack Hadhrath Ali Akbar with a thousand riders. These wretches surrounded him and began to fire arrows and use spears against him. Hadhrath Ali Akbar was a challenging adversary and managed to slaughter many of them in this while, but successive attacks from all sides and injuries caused him to lose blood nevertheless. With this loss of blood, Hadhrath Ali began to turn weak, and he was eventually martyred by the enemies’ swords. When Imaam Husain saw his martyred son, he said, “May Allah destroy those who killed you! How brave can these people be when they step on the honour of Allah and His Messenger ?! What is this world without my son?” 179
Hamīd ibn Muslim (from the Yazeedi army) narrates, “I saw an extremely beautiful woman from Husain’s camp rush out and fall on the body of Ali Akbar. I asked people who she was and was told that she was Zainub , the daughter of the Messenger’s daughter Faathimah .” This paternal-aunt had nurtured her nephew with much love. She was previously witnessing the martyrdom from the camp, but when she saw her beloved nephew messed in dust and blood, she could not bear her grief any longer [and rushed out]. Imaam Husain saw his devastated sister, held her, and brought her back to the camp, saying to the Ahle-Bayt, “Today Allah wants to test the limits of your patience. Be steadfast and attain His pleasure by sacrificing everything.” The Imaam then went to the body of Ali Akbar and broughtt him back to the camp. After this, he turned to the brough Heavens and said, “My Lord! Today one of Your loyal servants presented the greatest sacrifice in Your path and fulfilled the Sunnah of Ibrahim . Accept it.” Can you imagine what the mother of Hadhrath Ali Akbar experienced when she saw the body of her martyred son?
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The Martyrdom of Ali Asgar
By now, the mujāhids had all sacrificed their lives on the grandson of Rasoolullah , while the army of Yazeed still possessed archers, and riders ready and thousands thirsty forofthe blood swordsmen of Imaam Husain . Whoever remained from the Imaam’s camp was by now thirsty, hungry and overcome with grief and sorrow. Even the bodies of their martyrs were being withered in the heat of the sun. Still, with all of this (including the killing of his family and relatives), Imaam Husain stood steadfast on the truth and clearly demonstrated that he was the epitome of patience. Indeed, in such circumstances, he truly proved that he was the grandson of the Holy Prophet . Salutations on the patience of Imaam Husain ! Until now, the fighters who sacrificed their lives on truth had all attacked and killed Yazeedis before becoming martyrs. Now came the martyrdom of an innocent milkdrinking six month-old infant who had not attacked anyone. This baby was martyred so that the wickedness of the Yazeedis could be understood by all. Instead of giving this thirsty infant water to drink, the evil Yazeedis fired an arrow through his throat. The mother of this child, Sayyidah Rubāb g, came to Imaam Husain and said, “The milk of my chest che st has dried up and there is not even a single drop of water [with us]. Look at this child. I can not bear his crying and restlessness for water. Take him and show him to those tyrants in the 181
hope that one of them will show pity on his state. Everyone is compassionate to children.” On her request, Imaam Husain held his son Ali Asgar to his chest and stood with him before the Yazeedi army, saying, “Disloyal and this nation, I am the babya is my child. If, grandson accordingoftoyour yourProphet false thinking, I am criminal and wrong, this child has not committed any crime. Look at what his condition is due to thirst. O enemies! Do not give me a bowl of water. You probably worry that I will drink from it too. With a couple of drops, his dry throat can be relieved—and doing so will not lessen the expanse of the Euphrates. Even disbelievers have mercy on children, yet you people call yourselves Muslims but do not know who this thi s child chil d is?!”
Unfortunately these words had no effect on the stonehearted tyrants. Such was the ‘mercy’ of the Yazeedis that instead of water, the unfortunate Hurmala ibn Kāhil Asadi fired an arrow towards Hadhrath Ali Asgar that pierced his neck (and even lodged itself in the shoulder of Imaam Husain ). When the Imaam withdrew the arrow from Hadhrath Ali Asgar’s neck, blood gushed out. He then clasped the hot blood of his son, threw it towards the Allah ! I make Heavens and said, “ ﻮﻘﻟا ءﻻﺆﻫ ﻠﻰ ﻋ كﺪﻬﺷا ﻢ اﱏﻬﻠﻟا O You a witness over the actions of these people! My Lord! The severe hardship of the path I am steadfast on is only easy through Your mercy!”
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Ali Asgar then lost his life in the arms of his father, and Imaam Husain kissed him. Allah ! Allah ! Can you imagine with what heart he did so?! The womenfolk of Imaam Husain’s camp thought that the Yazeedis will have compassion on the plight of Ali Asgar . When they saw his blood on the face of the Prophet’s grandson…Allahu Akbar! Salutations to the patience of the Holy Messenger’s family! family!
The king of Saints, Hadhrath Khwaja Nizāmuddin Auliya Mehbūb Ilahi reports from Qutbul-Aqtāb, ShaikhulIslam wal-Muslimeen Baba Fareeduddin Mas’ūd Ganj Shakr , “In the night preceding precedi ng the martyrdom martyr dom of Amīrul-Mumineen Imaam Husain , a saint saw Sayyida Sayyidahh Faathimah in a dream accompanied by the womenfolk of the Prophets . She was sweeping the place where Imaam Husain was going to be martyred and was wiping the area with her sleeves. Someone asked her, “What place is this that you are cleaning using your sleeves?” She replied, “This is the place where our son Husain will give his head and gain martyrdom.” – Raahat’ul-Qulūb
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The Martyrdom of Imaam Husain
The time for martyrdom had come for he who used to climb the shoulders of Rasoolullah , the beloved belov ed of Sayyidah Faathimah and Hadhrath Ali , the brother brothe r of Imaam Hasan , the Leader of the youth of Jannah, the coolness of the eyes of the Muslims, the solace of hearts that are grief-stricken, the personification of patience and contentment with the pleasure of Allah , the martyr of Karbala, Imaam Āli-Maqaam Husain ibn Ali . After the sacrifices of his supporters, companions, relatives and family, Imaam Husain prepared to present his own sacrifice to his Lord. He entered the tent of the Ahle-Bayt that his and not thirsty Abideen ,and wassaw so weak we ak tthat hat sick he could even eve nson, stand. stanZainuld. Still, Stil l, he [Imaam Zainul-Abideen ] had a spear in his hand and intended to enter the battlefield. Imaam Husain embraced him and said, “Your time has not come yet. You still have to take your mothers and sisters to our home. Allah will spread my progeny through you. Be patient, bear every hardship on the path of truth and hold on forever to the law of our grandfather in every situation. If you ever reach Madinah Munawwarah, present my salaam to him. My son, you are the successor.” Imaam Husain then removed his turban and wrapped it around the head of Imaam Zainul-Abideen before laying him down to rest.
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He then went into his tent and spread out his belongings.
Here he put on an Egyptian jubba, wrapped the turban of his grandfather Muhammad Mustapha on his head, placed the shield of the leader of martyrs Hadhrath Hamza on his back, tied the belt of Imaam Hasan around his waist, and took Ali in his hand ‘Zulfikār’, the sword of his father Hadhrath . The Leader of the Martyrs and of the youth of Jannah was now ready to sacrifice his life for the deen of Allah . After then entering the tent of the womenfolk, it could be seen that they were displaying tremendous grief. Tears formed and fell from their eyes. Sayyidah Sakeenah asked her father, “Where are you going? And in whose control are you us?AliIf Asgar these animals showed no compassion to theleaving innocent , what will they do to us?” “Allah is your Protector. I caution you to have patience and be content with His planning.” Sakeenah clutched him and cried out, “If you leave me, who will I call “father”?! Who will show me a father’s compassion?!” The Imaam picked her up and placed her in Sayyidah Zainub’s lap, saying, “Zainub , this is my beloved daughter. Do not let her cry and let her feel that she is an orphan, and do not allow her to come to my body.”
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Sayyidah Zainub replied, “Sakeenah is not the only one becoming an orphan today. We all are. I wish for death to come to us rather than witnessing such an incident. My
brother , without brother, wi thout you, what is life? li fe? Take us w with ith you so that we may fight with you and give our lives.” “You are a daughter of those with patience. Do not utter any complaint against the planning of the Almighty. This world is a temporary place while the Hereafter is everlasting.” The eyes of the Prophet’s family were now seeing the splendour of Imaam Husain for the last time. This was their final look at the Noor on his face. The Imaam then bid them farewell for the last time and exited the tent. As he prepared to enter the battlefield, he looked left and right and found none of his loyal supporters to assist him in mounting on his horse. Sayyidah Zainub saw this and shouted, “O rider of the shoulders of the Holy Prophet ! Do not worry. This granddaughter of Rasoolullah is present for you to step on and get on your horse.” After climbing on the animal, Imaam Husain began to proceed to the battlefield. Alas, in the darkness of falsehood, he shined bright with truth on the plains of Karbala.
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The Final Address of Imaam Husain
Imaam Husain moved closer to the Yazeedis and said, “The Prophet —whose Kalima you recite—said, “My two
grandsons, Hasan and Husain , are the leaders leader s of the youth of Jannah.” Who amongst you refutes this? O shameless people, if you have Imaan on Allah and His Messenger , think: what answer will you give He Who is the All-Knowing and All-Seeing? How will you be able to show your face to Muhammad’ur-Rasoolullah ? O those who have ruined the family of the Holy Prophet , reflec reflectt on your fate if you have Imaan on Qiyaamah. You wrote letters and sent messengers to me inviting me to lead you. You said that if I do not come to you, you will complain to the Almighty. I trusted you and came here. O deceitful people, youhonouring were supposed fulfil my yoursupporters, promises, but instead of me, youto made my family and me the target of severe oppression. You uprooted the fragrant flowers of Sayyidah Faathimah before my eyes. You messed messe d the children childre n of Rasoolullah Rasool ullah in blood and dust, and now you wish to kill me! You still have time. Do not stain your hands with my blood. Tell me: what do you say?” Thebearmy replied, “Accept obedience to Yazeed will no route besides war.” The Imaam knew or thatthere his words would not have any effect on them because their hearts were sealed. The only reason he said this was so that they had have no excuse afterwards.
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The grandson of Rasoolullah , the beloved of Sayyida Sayyidahh Faathimah and the master of Muslims now stood alone on the plains of Karbala against a strong, well-equipped Yazeedi army. He bravely said to them, “If you are thirsty for my blood, send your warriors to extract it. I will show
Husaini bravery and strength. Hearing this, experienced and strong warriors (who were being saved for this moment) momen t) be became came eager to di display splay their skills, failing to realize that Imaam Husain , the son of the Lion of Allah , Hadhrath Hadhra th Ali , was their opponent. opponent . From amongst them, Tameem ibn Qahtabah strutted forward in arrogance and pounced on the Imaam. With one strike, however, his head was slain and his pride was reduced to the dirt on the ground. After him, Jabir ibn Qahir Qummi also very confidently stepped forward, shouting out, “The warriors of Syria and Iraq profess my bravery! Who has the guts to face me?” When this conceited donkey came before Imaam Husain , he attacked the Imaam with his sword. Imaam Husain blocked the attack and counter-attacke counter- attackedd with Zulfikār, Zulfikār , the sword of Hadhrath Ali . With just one blow, he carved into Jabir’s shoulders. Jabir turned to run away but his path was blocked by the Angel of Death. Imaam Husain then attacked him again and sliced his head. Witnessing all of this, Bakr ibn Suhail Yemeni became disoriented with anger, so he went up to Amr ibn Sa’ad and said, “Why did you send cowards who have no 188
swordsmanship towards Husain? Send any of my four sons to fight him and see how they demonstrate their fighting skills learnt from me.” Amr ibn Sa’ad gestured towards the eldest son of Badr to fight the Imaam. As he approached, Imaam Husain said to him, “It would have been better for your father to enter e nter the battlefiel b attlefieldd so s o that he
would not witness youranother misfortune.” Then, inSeeing one swift strike, Zulfikār added to Jahannam. the corpse of his son lying on the ground in blood and dust enraged Badr, who then forcefully entered the battlefield and used a spear to attack Imaam Husain . This attack was blocked with the shield of Hadhrath Hamza . When the tip of Badr’s spear touched it, it broke and fell to the ground. In anger, Badr threw down the remainder of the spear and grabbed his sword. Imaam Husain said to him, “Bravery and showing-off are two different things. Your fate is soon to be sealed.” He then proclaimed the takbeer and attacked Badr so powerfully with his sword that he separated him into two pieces! In this manner, famed, skilled and accomplished warriors, fighters and swordsmen from Syria and Iraq all came up against Imaam Husain , yet none of them survived survi ved to return to the Yazeedi camp. The plains of Karbala truly witnessed the valour of the Prophet’s grandson as he demonstrated his strength and courage on it. Until now, Imaam Husain and the Yazeedis faced each other only in one-on-one combat. Suddenly, thousands of young soldiers rushed and surrounded him. Imaam 189
Husain said to them, “Tyrants! If you deem spilling the blood of the Prophet’s Prophet ’s family necessary to attain the pleasure of Ibn Ziyad and Yazeed, then listen carefully: the children of the Messenger have also deemed it necessary to sacrifice everything for the pleasure of Allah , His Messenger , and the t he prote protection ction of Islam!” Even in these circumstances, the Imaam demonstrated his
skill with a sword. In whichever direction his horse moved, it cut through the enemies (who remained confounded and perplexed with this individual’s astonishing strength). A soldier by the name of Abdullah ibn Ammar narrates, اﺟﺮاء وﻻ ﻣﻨﻪ ﺎﻧﺎﻨﺟ ﻰ ﻀ ﻣ ا وﻻ ﺎﺷﺎﺟ ﻂﺑرا ﻪﺑﺎﺤﺻاو ﻪﺘﻴﺑ واﻫﻞ ﺪﻩ ﻟو ﻗ ﺘﻞ ﻗﺪ ﻗﻂ ارﻮﺴﻜﻣ ﺖﻳرا ﻣﺎ “ﻓﻮاﷲ اذا اﳌﻌﺰى ف ﺎ ﺸ ﻜ ﻧ ا وﴰﺎﻟﻪ ﻪﻨﻴﳝ ﻋﻦ ﻣﻦ ﻒ ﺸ ﻜ ﻨ ﺘ ﻟ اﻟﺮﺟﺎﻟﺔ ﺖ ﻧ ﺎ ﻛ ان ﻪﻠﺜﻣ ﻩﺪﻌﺑ وﻻ ﻪﻠﺒﻗ ﺖﻳرا ﻣﺎ واﷲ ﺎﻣﺪﻘﻣ ﺐﺋﺬﻟا ﺎﻬﻴﻓ ا ﺷﺪ By Allah , I never saw a grief-stricken grief-s tricken person fight more bravely than Husain Husai n , either before or after him, even though his companions, family and children were killed before his very eyes. His enemie enemiess ran from him the way sheep run from wolves.” – Tabri Imaam Husain continued fighting and said, “O those who have gathered to kill me, oath on Allah ! There will be no one after me who will caus causee Allah’ Allah’ss anger to intensify. Allah will honour me and disgrace you, and until He punishes you severely, He will not be content.” – Tabri
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Marvel at the strength of Imaam Husain , that even though he was thirsty for three days and grief-stricken beyond descri description, ption, he displayed displa yed no fatigue or weakne weakness ss and proved that in his veins was the blood of Rasoolullah and in his arms the strength of Hadhrath Ali . He also showed that due to him being the rider on the shoulders of the Messenger , there was now no better rider of horses in the world than him, and that since Rasoolullah granted him bravery, Imaam Husain himself became became the
manifestation of the Prophet s bravery! Nevertheless, when Ibn Sa’ad and his advisors saw that Imaam Husain was single-handedly destroying the noted warriors of Kufa and Syria, they decided that instead of single-combat, arrows should be fired at him from all sides, and that after this downpour of arrows, he should be made target of spears. So, The all archers to fire arrowsthe from every direction. horse ofbegan the Imaam continued moving on but was so injured by this onslaught that it eventually lost all of its strength. Thus, Imaam Husain was now forced to helplessly remain in one place. The firing of arrows now concentrated on his blessed body. One arrow from a wretch wre tch ccalled alled Abul-H Abul-Hanūk anūk pierced his blessed forehead—the same forehead the Holy Prophet used to kiss. When blood from the injury ran , did down of “O Imaam HusainYou he passed passe d hisworry hand over itthe andface said, wretches! not even about hurting the Holy Prophet ?!” It was as if the prince of Jannah had now taken on the garland of flowing blood and injuries. The Holy Paradise was now awaiting the
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arrival of the leader of its youth. The cool and sweet water from the fountain of Kauthar was ready for the one who was kept thirsty for three days. The souls of the Prophets , Saints and Martyrs waited to finally welcome the Leader of Martyrs and grandson of the Beloved of Allah . Suddenly, Khauli ibn Yazeed Asbahi fired an arrow blessed chest. The arrow towards pierced theImaam ImaamHusain’s and reached his heart. Remaining on the horse was now difficult for him, and its reins then fell from his hands to the ground. The cursed Shimr then struck the
blessed neck with a sword swor d while Sinān ibn Anas Nakhī stepped forward and thrust a spear into his body. In this position of sajda, the fragrant rose of the garden of Rasoolullah , the Prince Princ e of the World, World , Sayyiduna Sayyidu na Imaam Husain , reached reac hed the court c ourt of Allah . نﻮﻌﺟرا ﻪﻴﻟا ﺎﻧوا ﷲ اﻧﺎ
Seeing this tyranny and oppression, Sayyidah Zainub rushed from the tent and proclaimed in grief, “My beloved brother!! My master, how I wish that the sky crash on the brother Earth?!” At that time, Ibn Sa’ad was standing by the Imaam. Sayydah Zainub said to him, “Amr ibn Sa’ad! Abu Abdullah has been killed and you are looking on?!” Even though he was blinded by the greed of status and glory, Ibn Sa’ad was still human. After hearing and seeing Sayyidah Zainub’s condition, he began to cry uncontrollably and turned his face away from her in shame. – Tabri 192
After this, the wretch Kholi ibn Yazeed stepped forward to sever the head of Imaam Husain from his body but his hands began to tremble and he stepped back. Hashl ibn Yazeed (his brother) got off his horse, separated the blessed head and gave it to him. Some say that it was Sinān ibn Anas Nakhī who separated the head from the body while others say it was Shimr (a leper). The Holy Prophet said in a Hadith, “In a dream, I saw a black and white dog with its mouth in the blood of my family.” Hadhrath Imaam Ja’far Sādiq said that this dream was interpreted approximately 50 years later when Shimr Zil-Joshn, the
leper, spilled the blood of Imaam Husain .” Hadhrath Muhammad ibn Umar ibn Hasan narrates, “We were present with Imaam Husain at Karbala. When he saw Shimr, he said, “Allah and His Rasool are true. Indeed the Holy Prophet said that a black and white dog places its mouth in the blood of his Ahle-Bayt (family).” According to the narration of Allaamah Ibn Jauzi , there were 33 spear wounds and 40 sword wounds on the body of Imaam Husain . His clothing had 121 arrow-piercings. The shameless murderers then removed all the clothing from the Imaam’s blessed body, making him bare. The following is what was taken and by whom, Jubba - Qais ibn Muhammad ibn Ash’ath As h’ath Pants - Bahr ibn Ka’ab Shoes - Aswab ibn Khalid
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Turban - Amr ibn Yazeed Sheet of covering - Yazeed ibn Shibl Ring and Armour - Sinān ibn Anas Nakh’ī
A tribesman of the Banu Nahshal took Imaam Husain’s sword, but it later came into the possession of Habīb ibn Badeel’s family. Even after such tyranny and horror, the hatred and enmity of these stonehearted and bloodthirsty Syrians and Kufis did not end. These wretches proceeded to walk their horses over the body of the Holy Prophet’s grandson! After this, they entered the camp of the Prophet’s family
(which contained modest womenfolk) and plundered their belongings. belongi ngs. – Tabri Witnessing this horrific and merciless killing and oppression, the world clutched its heart, the Heavens and the Earth shed tears of blood, and humans (and even angels of Paradise) were cast into mourning. ‘Insolence and transgression against the Prophet’s family! May the curse of o f Allah be upon the enemies of the Ahle-Bayt!’ – Maulana Hasan Raza Khan
A storm of oppression had concentrated in the barren land of Karbala. The fragrance fromleftthewithout prophetic garden diminished, the house of Ali was a lamp, the flourishing garden of Sayyidah Faathimah withered, children became orphans, and noble womenfolk were 194
made widows and prisoners. This horrific event occurred on Friday the 10th of Muharram, 61 A.H. Imaam Husain was exactly 56 years, 5 months and 5 days old at the time of his martyrdom. He fulfilled the pledge made to his beloved grandfather, Muhammad Mustapha . Imaam Husain sacrificed his family and his own life for the purpose of remaining steadfast on the path of truth. There can be no example to rival this. ‘A sterling example has been set until Qiyaamah! The adherents of truth can never overlook this service of Husain .’
Events Post-Karbala
The blessed family of Rasoolullah underwent such gross atrocities at Karbala that the Heavens and the Earth shed tears of blood for them. The world was plunged into darkness when Imaam Husain was martyred. Respected Commentators of Hadith and notable scholars like Allaamah Ibn Hajar Asqalāni , Imaam Baihaq Baihaqii , Hafiz Abu Nuaim , Allaamah Allaam ah Ibn Kathee Katheerr , Allaam Allaamah ah ibn Hajar Makki , Imaam Jalaaluddin Jalaal uddin Suyuti , Shah AbdulAziz Muhaddith Dehlwi , etc. have quoted narrations narra tions proving this in their works. Hadhrath Busrah Azdiyyah states, ﺎﻣ نﻼﻣ ﻟﻨﺎ ﺷﺊ وﻛﻞ ﺎﻧرﺮاﺟو وﺣﺒﺎﺑﻨﺎ ﺎﻨﺤﺒﺻﺎﻓ ﺎﻣ ءﺎﻤﺴﻟ ا ﻣﻄﺮت ﲔ ﺴ ﳊ ا ﻗ ﺘﻞ ﳌﺎ 195
‘Blood rained from the sky when Imaam Husain was killed. In the morning, our jugs and pitchers were filled with blood.’ – Sirrush-Shahaadatain and Sawaaiqul-Muhriqa with ref. to Baihaqi and Abu Nuaim
Hadhrath Zuhri reports, ﻂﻴﺒﻋ م ﻪﺘﲢ وﺟﺪ اﻻ س ﺪ ﻘ ﳌ ا ﺑ ﻴﺖ ر ﺎ ﺠ ﺣ ا ﻣﻦ ﺣ ﺠﺮ ﺐ ﻠ ﻘ ﻳ ﱂ ﲔ ﺴ ﳊ ا ﻗ ﺘﻞ ﻳﻮم اﻧﻪ
‘Whichever stonewas in Baytul-Muqaddas on the day Imaam Husain waslifted martyred had fresh blood beneath it.’ – Tahzeebut-Tahzeeb, Sirrush-Shahaadatain and Sawaaiqul-Muhriqa
Sayyidah Umme-Hibbang states, وﱂ قﱰﺣﻻا ﻪﻬﺟو ﻋﻠﻰ ﻪﻠﻌﳚ ﺎﺌﻴﺷ ﻢا ﺮﻔﻋز ﻣﻦ ا ﺣﺪ ﻣﻨﺎ ﳝﺲ وﱂ ﺎﺛﻼﺛ ﺎﻨﻴﻠﻋ ﺖﻤﻠﻇا ﲔ ﺴ ﳊ ا ﻗ ﺘﻞ ﻳﻮم
ﻂﻴﺒﻋ م ﻪﺘﲢ وﺟﺪ اﻻ س ﺪ ﻘ ﳌ ا ﺑﻴ ﺖ ﺣ ﺠﺮ ﺐﻠﻘﻳ ‘From the day Imaam Husain was martyred, we experienced three days of continuous darkness. Anyone who applied cosmetic powder to their face was burnt, bur nt, and fresh blood was found under the stones of Baytul-Muqaddas.’ – Sirrush-Shahaadatain
Khalf ibn Khalifa reports from his father, ﺎرا ﺐﻛاﻮﻜﻟا تﺮﻬﻇو ءﺎﻤﺴﻟ ا ت ﻮ ﺳ ا ﲔ ﺴ ﳊ ا ﻗ ﺘﻞ ﳌﺎ ‘The sky turned black the day Imaam Husain was martyred (due to a solar eclipse). Stars were visible during that day.’ – Tahzeebut-Tahzeeb and Sawaaiqul-Muhriqa 196
Another narration states, ﻗ ﺔﻣﺎﻴﻘﻟا ان سﺎﻨﻟا وﻇﻦ رﺎﻬﻨﻟا ﻧﺼ اﻟﻜﻮاﻛﺐ ﺑﺪ ت ﺣﱴ ﺲ ﻤ ﺸ ﻟ ا ﻒﺴﻜﻧاو ﻪﻠﺘﻘﻟ تﺮﲪا ءﺎﻤﺴﻟا وان ﻂﻴﺒﻋ م ﻪﺘﲢ روى اﻻ مﺎﺸﻟا ﰱ ﺣ ﺠﺮ ﻊﻓﺮﻳ وﱂ ﺖ ﻣ ﺎ ﻗ ‘The sky turned red on the killing of Imaam Husain and a solar-eclipse was experienced. Stars were seen during the day and people thought that Qiyaamah had come. Fresh blood was found beneath every stone that was lifted in Syria.’ – Sawaaiqul-Muhriqa
Imaam Ibn Sīreen states, ﺎﻤﺴﻟا ﰱ ا ﻤﺮ ا ﻳﺎم ﻇﻬﺮت ﺔﺛﻼﺛ ﺖ ﻤ ﻠ ﻇ ا ﺎﻴﻧﺪﻟا ان ‘Indeed darkness was cast over the world, and thereafter redness appeared on the sky.’ – ibid
A narration states, ﻌﻄﻘﺗ ﺣﱴ ﻣﺪ بﺎﻴﺜﻟا ﰱ ﻩﺮﺛا ﺑ ﻘﻰ ء وﻣﺎﺎﻤﺴﻟ ا تﺮﻄﻣ ﺪﻘﻟو ‘Indeed blood rained from the Heavens and the redness from it penetrated the very fibre of o f clothes.’ – ibid
Hadhrath Ali ibn Mahshar reports that his grandmother said, ﻟﻪ ﻰﻜﺒﺗ ﺎﻣﺎﻳا ءﺎﻤﺴﻟ ا ﺖﻧﺎﻜﻓ ﺔﺑﺎﺷ ﺔﻳرﺎﺟ ﲔ ﺴ ﳊ ا ﻗﺘﻞ مﺎﻳا ﻛﻨ ﺖ
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‘I was a young girl when Imaam Husain was martyred. I still remember that the sky cried over him for several days.’ – Sirrush-Shahaadatain with ref. to Baihaqi
Some historians say that the sky shed tears of blood for seven days. Walls and buildings were shaded by the blood and it penetrated the very fibre of clothes. Imaam Suyuti narrates, ﻳﻀﺮب ﺐﻛﻮاﻜﻟوا ﺮﻔﺼﻌﳌا ﻒ ﺣ ﻼ ﳌ ﺎ ﻛ ن ﺎﻄﻴﳊا ﻋﻠﻰ ﺲﻤﺸﻟاو مﺎﻳا ﺔﻌﺒﺳ ﺎﻴﻧﺪﻟا ﺖ ﺜ ﻜ ﻣ ﲔ ﺴ ﳊ ا ﻗﺘﻞ وﳌﺎ ﻪﻠﺘﻗ ﺑﻌﺪ ﺮ ﻬ ﺷ ا ﺳﺘﺔ ء ﺎ ﻤ ﺴ ﻟ ا قﺎﻓا تﺮﲪوا اﻟﻴﻮم ذ ﻟﻚ ﺲ ﻤ ﺸ ﻟ ا ﻒﺴﻛو ءراﻮﺷﺎﻋ ﻳﻮم ﻪﻠﺘﻗ نﻛﺎو ﺎ ﻀ ﻌ ﺑ ﺎ ﻬ ﻀ ﻌ ﺑ ﻗﺒﻠ ﺎﻬﻴﻓ ﺗﺮى ﺗ ﻜﻦ وﱂ ذ ﻟﻚ ﺑﻌﺪ ﺎﻬﻴﻓ ﺗﺮى ﺮﻤﳊا ﺖﻟزا ﻻ ﰒ ‘When Imaam Husain was martyred, the world was cast into darkness for seven days, the colour of daylight projected on walls was red, and stars fell against one another. His martyrdom occurred on the day of Ashura, a day in which a solar-eclipse was also experienced. The sky’s horizon remained red for 6
consecutive months, and although the redness faded eventually, the redness of the horizon was still affected by it. The extent of redness now prevalent on the horizon was unfound prior to this.’ – Taareekhul-Khulafa and Sawaaiqul-Muhriqa
Allaamah Ibn Jauzi says that the sky turning red and blood raining down is indic indicative ative of Allah’s Allah’ s extreme displeasure and anger. When anger is experienced, blood is worked up and the face turns red. Of course Allah is free from all physical formstheand He demonstrated His wrath by turning skyqualities, red and but causing blood to rain 198
down—making effect continue the Day of Judgmen Judgment. t. This isitswhy Allaa Allaamah mah Ibn Ib neven Sīreen Sīree nuntil states, اﳊ ﺴ ﻗ ﺘﻞ ﻗ ﺒﻞ ﺗ ﻜﻦ ﱂ ﻖﻔﺸﻟا اﻟﱴ ﻣﻊ ﺮ ﻤ ﳊ ا ان ‘Indeed the redness that appears on the sky’s horizon was not found prior to the killing of Imaam Husain .’ – Sawaaiqul-Muhriqa
Hadhrath Ibn Uyainah reports from his grandfather, ﺣﺴ ﻗ ﺘﻞ ر ﺣﲔﺎﻨﻟا ﻓﻴﻪ ﻛﺎن ﻢﺤﻠﻟا ﺪ اﻳ ﺖﻘﻟو ا ت ﻣﺎ ﻋﺎ سرﻮﻟا ﺖﻳرا ﻟﻘﺪ ‘At the time of Imaam Husain’s martyrdom, I noticed that saffron turned to ashes and meat appeared as if it was devoured by fire.’ – Tahzeebut-Tahzeeb and Sirrush-Shahaadatain
Jamīl ibn i bn Murr Murrah ah narrates, narr ates, ﻳﺴﻴﻐﻮا ان اﻮﻋﺎﻄﺘﺳا ﻓﻤﺎ ﻢﻘﻠﻌﻟا ﻣ ﺜﻞ ترﺎﺼﻓ ﺎﻮﻫﺎﺨﺌﻴﻃﺒﺷ وﺎﻬ ﺎﻨﻫﻣ ﻓﺴﺨﺮو ﻗ ﺘﻞ ﻳﻮم ﲔ ﺴ ﳊ ا ﺮ ﻜ ﺴ ﻋ ﰱ ا ﺑﻼ اﺻﺎﺑﻮا
‘After killing Imaam Husain , the Yazeedi soldiers seized the camels of the Husaini camp and slaughtered and cooked them. The meat turned bitter like colocynth and none could consume it.’ – Tahzeebut-Tahzeeb, Baihaqi and Sirrush-Shahaadatain
Hadhrath Ibn Abbas states,
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ﺎﻬﻴﻓ رورﺎﻗ ﻩﺪﻴﺑ ا ﻏﱪ ﺚ ﻌ ﺷ ا رﺎﻬﻨﻟا ﻳﻮم ﻨﺼ ﻒ ذا ت ﻢﺋﺎﻨﻟا ﻳﺮى ﺎﻤﻴﻓ وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ اﷲ لﻮﺳر ﺖﻳرا ذ ﻟﻚ اﻟﻴﻮم ﻓ ﺣ ﺼﻰ ﺘ ﻣﻨﺬﻘﻟا ازل وﱂ ﻪﺑﺎﺤﺻاو ﲔ ﺴ ﳊ ا م ﻫﺬا ﻗﺎل ﻫﺬا ﻣﺎ ﻰﻣوا اﻧ ﺖ ﺑﺎﰉ ﺖﻠﻘﻓ م ﺖﻗﻮﻟا ذ ﻟﻚ ﻗ ﺘﻞ ﺪﺟﺎﻓ ﺖﻗﻮﻟا ‘Once, at midday, I saw the Holy Prophet in a dream. His hair was ruffled and dusty and he had a glass bottle full of blood. I said to him, “May my parents be sacrificed on you! What is this?” He explained, “This is the blood of Husain and his companions which I have been collecting from the morning.” further states, “I remember the dateand Hadhrath Ibnthis Abbas time that dream occurred. When news of Husain’s martyrdom reached me, [I came to know that] it was the very date and time I had the dream.” – Mishkaat and Tahzeebut-Tahzeeb
Hujjatul-Islam Imaam Ghazzali records the following narration in his book Ihyā’ul-Ulūmiddin in BaabulMunājaat, “One day, Hadhrath Ibn Abbas awoke from his sleep and said, “نﻮﻌﺟرا ﻪﻴﻟا ﺎﻧوا ﷲ اﻧﺎ Indeed to Allah do we belong and indeed to Him we will return return!! By Allah , Husain has been killed!” People were surprised to hear
this and asked him how he came to this conclusion. He explained, “I saw the Holy Messenger in a dream carrying a glass bottle full of blood. He said to me, “O Ibn Abbas , do you know what my Ummah has done after me? They killed my son Husain . This is his and his companions’ blood which I am taking to Allah .” Twenty-four days after this dream, news of Imaam
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Husain’s martyrdom reached me.’ – Al-Bidaayah wanNihaayah Sayyidah Salma narrates, “ ﻪﺳرا ﻰﻠﻋو ﻰ ﻜﺒﻳ مﺎﻨﳌا ﰱ وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ اﷲ لﻮﺳر ﺖﻳرا ﺖﻟﺎﻗ ﻚﻴ ﻜﺒﻳ ﻣﺎ ﺖﻠﻘﻓ ﻰﻜﺒﺗ وﻫﻰ ﺎﻔﻧا ﲔ ﺴ ﳊ ا ﻗ ﺘﻞ ت ﺪ ﻬ ﺷ ﻗﺎل اﷲ لﻮﺳر ﻳﺎ ﻟ ﻚ ﻣﺎ ﺖﻠﻘﻓ باﱰﻟا ﻪﺘﻴﳊو “I visited Ummul-Mu’mineen Umme-Salamah gand found her crying. I asked her why [she was in this state] and she said, “I saw the Holy Prophet g in a dream. He was crying, and his blessed head and beard allowed dust to settle on it. I asked him why he was in this condition and he said, “I just witnessed witnesse d the martyrdom martyr dom of Husai Husainn .” – Al Mustadrak, Mishkaat, Tahzeebut-Tahzeeb and Al-Bidaayah wanNihaayah The non-Muslim prisoners apprehended in the Battle of Badr were handcuffed and confined to a certain place. Hadhrath Abbas , who had not embraced embra ced Islam yet, and who was the paternal uncle of the Holy Prophet , was amongst those prisoners. Due to the imprisonment and separation from his family, he cried. The Prophet heard his crying, and it grieved him so much that he could not
sleep at night. As soon as morning came, the Messenger took ransom money (fidya) and set him free. Hadhrath Abbas then embraced Islam. The point to ponder on is that if the crying of the Holy Prophet’s uncle caused grief to him to the extent that he could not even sleep, imagine the grief caused to the Holy Messenger by the atrocities meted out to his son , Imaam Imaa m Husain Hus ain ! 201
When Wahshi , the murderer murde rer of the leader of Martyr Martyrs, s, Amīr Hamza , became a Muslim, Muslim , the Holy Prophet Prophe t said to him, “You must not present yourself directly in front of me or show me your face openly because this upsets me.” Rasoolullah said this even though Hadhrath Wahshi accepted Islam, and indeed a Hadith states, “Islam erases all past sins and disbelief.” If seeing someone whose major and minor sins were erased and who was free from disbelief could upset the Holy Prophet , think how angry and distraught he must be with those who mercilesslyrode slaughtered his thirsty and hungry members, horses over their bodies, forsookfamilythem without kafn or burial, looted them, and disgraced their womenfolk by parading them in the streets without a covering! The fact is that such an atrocity did not occur in any household of a prophet from the time of Hadhrath Adam until Hadhrath Isa . So, if the Heavens and the Earth shed tears ofand blood, humans and of jinns the turned killing at Karbala, all the workings themourned world were upside-down, what is so surprising? Ummul-Mu’mineen Sayyidah Umme-Salamah states,
“ ﻳﻘﻠ وﻫﻰ ﲔ ﺴ ﳊ ا ﻋ ﻠﻰ حﻮﻨﺗ ا ﳉﻦ ﺖﻌﲰو ﲔ ﺴ ﳊ ا ﻋﻠﻰ ﲔ ﻜﺒﻳ ا ﳉﻦ ﲰ ﻌﺖ I heard jinns cry over Husain . In their lamentation, they said, “ﻞﻴﻜﻨﺘﻟاو باﺬﻌﻟﺎ ﺑ اوﺮﺸﺑا ، ﺎﻨﻴﺴﺣ ﺟ ﻬﻼ نﻮﻠﺗﺎﻘﻟا ﺎﻬﻳا
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O ignorant murderers of Husain , tidings of severe ﺎﻤﺴﻟا ﻛﻞ ا ﻫﻞ punishment and torment are for you. ﺒﻴ ﻗو ﻣﺮﺳﻞ وﻧﱮ ، ﻢﻜﻴﻠﻋ ﻳﺪﻋﻮا All the inmates of the Heavens curse you, along with all the Prophets and Messengers . ﻞ ﻴ ﳒ ﻻ ا ﺐﺣﺎﺻو وﻣﻮﺳﻰ ، وا نﺎﺴﻟ ﻋ ﻠﻰ ﻢﺘﻨﻌﻟ ﻗﺪ You are definitely cursed by Sayyiduna Dawud , Sayyi Sayyiduna duna Musa and the recipient of the Bible (Sayyiduna Isa ).” – Al-Bidaayah wan-Nihaayah and Sawaaiqul-Muhriqa
Other narrations related to her state that the following was the lamentation of Jinns heard on the martyrdom of Sayyiduna Imaam Husain , “ ﻋ ﻠﻰ ﻰﻜﺒﻳ وﻣﻦ ، ﻠ ﲜﻬﺪﻬﺘﺑﺎﻓ ﻋﲔ ﻳﺎ اﻻ ى ﺪ ﻌ ﺑ ءاﺪﻬﺸﻟ O ا eye, cry as much as you can. Who after me will cry over martyrs? ى ﺪﻬﻋ ﻣﻠ ﻚ ﰱ ﱪﺠﺘﻣ اﱃ ، ﺎﻳﺎﻨﳌا ﻢ ﻫ ﻮ ﻘﺗ رﻫﻂ ﻋﻠﻰ Death hauled these poor, helpless people to the tyrants.” – Abu Nuaim, Sirrush-Shahaadatain Objection – The book Ashiatul-Lam’aat states that Ummul-
Mu’mineen Sayyidah Umme-Salamah passed away in 59 A.H., and this is the correct opinion. The incident at Karbala occurred in 61 A.H during Muharram. So, the narrations in which Sayydiah Umme-Salamah saw the Holy Prophet in a dream and heard the lamentation of jinns, etc. e tc. are all false fal se because be cause she was not ev even en alive ali ve at that
time. Answer – Ashiatul-Lam’aat also states that 62 A.H. is
regarded by some as the year of her demise, and the author himself (Shaikh Abdul-Haqq Muhaddith Dehlwi ) 203
verified this opinion in his other famous and trusted work, Madaarijun-Nubuwwah. He said, “But the second opinion has been corroborated by this Hadith found in Tirmizhi that Sayyidah Salma Ansariyyah states, “I came to UmmulMu’mineen Umme-Salamah and found her crying. I enquired as to why she was in this state and she explained, “I just saw the Holy Prophet in a dream. Dust had settled on his blessed head and beard and he was crying. I asked him why he was so and he replied, “I have been to the place where Husain was just murdered.” This Hadith is clear in that Sayyidah Umme-Salamah was alive at the time of Imaam Husain’s martyrdom. It has also been narrated that when she received news of his killing, she cursed the Iraqis who were the ones responsible for such heinous crimes.” – Madaarijun-Nubuwwah Alhamdulillah, Hadhrath Shaikh Abdul-Haqq Muhaddith Dehlwi himself corroborated that Ummul-Mu’mineen Sayyidah Umme-Salamah gwas alive at the time of Imaam Husain’s martyrdom. Actually, the opinion that she passed away in 59 A.H. is the view of Wāqdi, which is incorrect. The true opinion established from authentic narrations is that she passed away in 63 A.H. Allaamah Ibn Ib n Katheer states, ﺑﻦ ﻳﺪ ﻳﺰ مﺎﻳا ﰱ ﺖﻴﻓﻮﺗ ﺔﻤﺜﻴﺧ اﰉ ا ﺑﻦ ﺮ وﻗﺎلﻳﺮﻫ اﺑﻮ ﺎﻬﻴﻠﻋ وﺻ ﻠﻰ ﲔﺴﲬو ﺗ ﺴﻊ ﺳﻨﺔ ﺖﻴﻓﻮﺗ ىﺪﻗاﻮﻟا ﻗ ﺎل
ﻢ ﻠ ﻋ ا واﷲ ﻪﻠﺘﻘﻣ ﺑﻌﺪ ﻣﺎ اﱃ ﺖ ﺷ ﺎ ﻋ ﺎ ا ﻋﻠﻰ ﺗﺪل ﲔ ﺴ ﳊ ا ﻞ ﺘ ﻘ ﻣ ﰱ ﺔﻣﺪﻘﺘﳌا ﺚﻳ
ﺎﺣﻻاو ﻗﻠ ﺖ ﺔﻳوﺎﻌﻣ
ﺎﻬﻨﻋ اﷲ ﻰﺿرو
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Wāqidi said that Sayyidah Umme-Salamah passed away in 59 A.H. and that Hadhrath Abu Hurairah performed her Janaazah Salaah. Ibn Abi Khaithama states that she passed away during the reign of Yazeed ibn Muawiyah. I say that the Ahadith which mention the martyrdom of Imaam Husain proves that she lived after his killing. And Allah knows best.” – Al-Bidaayah wan-Nihaayah Imaam Jalaaluddin Suyuti states, ﲔﻨﻣﺆﳌا ام ﺔﻤﻠﺳ ام ا ﳊﺮ ﺔﻌﻗو وﰱ ﲔ ﺴ ﳊ ا ﻣﻊ اﻮﻠﺘﻗ ﻦﻳﺬﻟا ﺳﻮى م ﻼ ﻋ ﻻ ا ﻣﻦ ﺪﻳﺰﻳ مﺎﻳا ﰱ ﻣﺎ ت Besides Imaam Husain and those martyred with him, the following eminent personalities passed away during Yazeed’s rule: Ummul-Mu’mineen Sayyidah UmmeSalamah , who passed away in the year the incident inci dent occurred.” – Taareekhul-Khulafa The incident of Hurrah occurred in the year 63 A.H. Shibli Numaani writes, “In face of differing narrations, to determine the year of demise is difficult. Still, it is a fact that she of(Umme-Salamah g) remained alive states until that the incident Hurrah. A narration in Muslim Harith ibn Abdullah ibn Abi Rabia and Abdullah ibn Safwan approached her and enquired about the army that will sink in the earth. This enquiry was made when Yazeed sent Muslim ibn Aqba with a Syrian army to Madinah, after which the incident of Hurrah took place. The incident occurred in 63 A.H. So, the narrations which mention her
demise before this are all incorrect.” – Seeratun-Nabi 205
The narration found in Muslim Sharif states, “ اﰉ ﺑﻦ ثرﺎﳊا ﺧﻞ نﺎﻛو ﺑﻪ ﳜﺴ ﻒ ىﺬﻟا ﺶ ﻴ ﳉ ا ﻋﻦ ﺎﻫﻻﺎﺴﻓ ﲔﻨﻣﺆﳌا ام ﺔﻤﻠﺳ ام ﻋﻠﻰ ﺎﻤﻬﻌﻣ ﺎﻧوا ﺻﻔﻮان ﺑﻦ اﷲ وﻋﺒﺪ ﺔﻌﻴﺑر اﻟﺰﺑﲑ ا ﺑﻦ مﺎﻳا ﰱ ﻚ ﻟ ا ذ Harith ibn Rabia, Abdullah ibn Safwan and I (the narrator Ubaidullah ibn Qibtiyyah) went to UmmulMu’mineen Umme-Salamah g. Both of them asked her about the army which will sink into the earth, and this questioning occurred during the reign of Abdullah ibn Zubair (when people protested against Yazeed and pledged allegiance to him. Yazeed then sent an army to Madinah for their destruction).” – Muslim Sharif
Hadhrath Habib ibn Thabit states, “I heard jinns lament over Imaam Husain and say, و ﺪ ﳋ ا ﰱ ﻖﻳﺮﺑ ﻓﻠﻪ ، ﻪﻨﻴﺒﺟ ﱮﻨﻟا ﻣ ﺴﺢ “The Holy Prophet kissed that forehead. How bright was the luster on his blessed face? و ﺪ ﳉ ا ﺧﲑ ﻩﺪﺟو ، ﺶﻳﺮﻗ ﺎﻴﻠﻋ ﰱ اﺑﻮاﻩ His parents were the noblest of the Quraish.
His grandfather (i.e. Rasoolullah ) was more excellent than the world.” – Abu Nuaim, Sirrush-Shahaadatain and Al-Bidaayah wanNihaayah
Hadhrath Ahmed ibn Muhammad Masqali reports, “When Imaam Husain ibn Ali was martyred, my father heard an unseen voice say,
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“ ﺪ ﻌ ﺳﻻ ا ﺑ ﻐﲑ ﻢﻬﳓاﻮﺳ تﺮﺟو ، اﻮﻠﺻﻮﺘﺳﺎﻓ ﺔﻗﺎﻧ ﲦﻮ ﻋﻘﺮت The nation of Thamud slaughtered the camel (of Sayyiduna Salih ). As a result they were cut off from blessings. ﻌﻘﳌا ﻞﺼﻴﻔﻟا ﻣﻦ واﺟﻞ ، ﺔﻣﺮﺣ ﻢﻈﻋا اﷲ لﻮﺳر ﻮﻨﺒﻓ
Allah indeed made the sanctity of the Prophet greater than the esteem of Sayyiduna Salih’s camel. ﺪ ﺤ ﳉ ا ﺎﻐﻄﻠﻟ ﳝﻠﻰ واﷲ ، اﻮﺨﺴﳝ ﱂ اﻮﺗا ﳍﺎ ﳍﻢ ﺎﺒﺠﻋ
It is truly surprising that they committed such tyranny but were not mutilated like the killers of the camel. Yes, Allah affords the oppressors a chance.” – Tahzeebut-Tahzeeb When Imaam Husain was martyred, a crow came and dipped its beak in his blood. It then flew to Madinah and to the home of Sayyidah Faathimah Sughra , the daughter daughte r of Imaam Husain . Sitting on the wall of her home, the crow said to her, “Indeed Husain has been killed.” Sayyidah Faathimah looked at the crow and said (while crying), “ﻏﺮاب ﻳﺎ وﳛ ﻚ ﻪﻴﻌﻨﺗ ، ﻣﻦ ﺖﻠﻘﻓ باﺮﻐﻟا ﻧ ﻌﻖ A crow spoke and I asked, “O crow, what news do you bear?” It said, “I bring news of Imaam .”
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I asked which Imaam , and the crow replie replied, d, “He who was bestowed with the distinction of truthfulness and faithfulness.” ب ﺎ ﺟ ا نوﺰﳏ لﺎﻘﲟ ، ﱃ لﺎﻘﻓ ﲔ ﺴ ﳊ ا ﻗﻠ ﺖ “I asked, “Husain ?!” and it replied to me in despondency, “واﻟﻈﺮاب ﺔﻨﺳﻻا ﺑﲔ ، ءﻼﺑﺮﻜﺑ ﲔ ﺴ ﳊ ا ان Yes, indeed Husain lies on the perched earth of Karbala.” “باﻮﺜﻟا ﻣﻊ ﻪﻟﻻا ﺗﺮﺿﻰ ، ﺑ ﻌﱪ ﲔ ﺴ ﳊ ا ﻰﻜﺑا I cry over Husain with grief that does not displease Allah but is aspirant of reward.” باﻮﳉا ر ﻳ ﻄﻖ ﻓﻠﻢ ، حﺎﻨﳉا ﺑﻪ ﻞﻘﺘﺳا ﰒ
Then its wings became so stiff that it did not have the strength to answer. ب ﺎ ﺠ ﺘ ﺴ ﳌ ﻰا اﻟﺮﺿ ﺑﻌﺪ ، ﰉ ﺣﻞ ﳑﺎ ﺖﻴﻜﺒﻓ I then cried due to the afflictions I faced after the blessed personality.” – Noorul-Absaar
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Allah ! Allah ! How bizarre is the difference in era?! When Makkah was conquered, the Holy Prophet entered it with immense glory accompanied by thousands of Companions. The power of the enemies of Islam was destroyed and there was no refuge for them except in the forgiveness and mercy of the Mercy unto Creation, Muhammad Mustapha . One of the fiercest enemies of Islam was Abu Sufyan, whose atrocities against the Holy Messenger and the Muslims made him infamous, but when this notorious individual was brought before the Holy Prophet , history is witness to the prophetic propheti c mercy and kindness he received. Allahu Akbar! Abu Sufyan and the plots against Islam were heinous, yet Rasoolullah proclaimed, آ ﻣﻦ ﻓﻬﻮ نﺎﻴﻔﺳ اﰉ را ﻞﺧ ﻦﻣ ‘Whoever enters the home of Abu Sufyan is granted protection.’
Allah ! Allah ! Not only did the Holy Messenger spare Abu Sufyan’s life, he made his home (which used to be the epicenter epice nter for conspiring conspi ring against agai nst Muslims) Musli ms) the home
of security. doingCreation. this, on. Rasoolullah be the MercyIn unto Creati Still, it was demonstrated the offspring offspri ng to of this very Hadhrath Abu Sufyan who oppressed the family of the Prophet to such an extent that the Heavens and the Earth, jinns and humans all cried tears of blood. Hadhrath Shaikh Nasrullah ibn Yahya , who is a trusted and authentic source, narrates, “I saw Ali in a dream and asked him, “O Leader of the Faithful, you said in the 209
conquest of Makkah that whoever enters the home of Abu Sufyan would be guaranteed protection, yet it was the descendants of Abu Sufyan who oppressed your Husain
at Karbala like know no onetheelseverses before.” Hadhrath replied, “Do you of poetry that Ali were recited by Ibn Saifi about that incident?” I answered, “No.” Hadhrath Ali then said, “Go to him and listen li sten to them.” I woke up surprised and went to the home of Ibn Saifi. After relating my dream to him, he cried so much that babies would be put to shame. After this, he said, “Oath on Allah ! I wrote these verses last night and have not recited them to anyone as yet. The verses are, ﺢ ﻄ ﺑ ا مﺪﻟﺎﺑ ﺳ ﺎل ﻢﺘﻜﻠﻣ ﺎﻤﻠﻓ ، ﺔﻴﺠﺳ ﻣﻨﺎ ﻮﻔﻌﻟا نﺎﻜﻓ ﺎﻨﻜﻠﻣ ‘When we were powerful and strong, forgiving was our habit, but when you gained power, you made rivers of blood flow.’ ﻔﺼﻧو ﻮﻔﻌﻨﻓ ىﺮﺳﻻا ﻋﻠﻰ ﻏ وﻧﺎ ، ﺎﳌﺎﻃو اﻻﺳﺎرى ﻗ ﺘﻞ وﺣﻠﻠﺘﻢ “You regarded the killing of prisoners as permissible, but when we pass criminals, we mostly forgive them and let them be.” ﺢ ﻀ ﻨ ﻳ ﻓﻴﻪ ىﺬﻟﺎﺑ ءﺎﻧا وﻛﻞ ، ﺎﻨﻨﻴﺑ توﺎﻔﺘﻟا ﻫﺬا ﻢﻜﺒﺴﺣو “Indeed this difference between us is sufficient, and indeed a vessel emits that which is found within.” – Noorul-Absaar, Pg. 146
Hadhrath Aamir ibn Sa’ad Bajali states, “After the martyrdom of Imaam Husain , I saw the Holy Messe Messenger nger in a dream. He instructed me, “Aamir, go to Bar’aa ibn Aazib (a Companion), convey my Salaam to him and tell 210
him that those who martyred Husain are Jahannamis.” When I woke up, I proceeded to Hadhrath Bar’aa and related my dream to him. After hearing it, he said, “Indeed Allah and His Messenger have spoken the truth.” Allaamah Hafiz Ibn Hajar records a narration of Hadhrath Ali that the Messenger said, رﺎﻨﻟا ا ﻫﻞ باﺬﻌﻟا ﻧ ﺼﻒ ﻪﻴﻠﻋ ﻧﺎر ﻣﻦ تﻮﺑﺎﺗ ﰱ ﲔ ﺴ ﳊ ا ﻞﺗﺎﻗ “The killer of Husain is in a casket of fire and experiences punishment equal to half the amount of Jahannam’s inmates.” – Noorul-Absaar and Isaafur-Raaghibeen
Allaamah Hafiz Ibn Hajar Asqalāni quotes Hadhrath Salih Sha’hām , “While in Halb (a place in Syria), I had a dream in which I saw a black dog with its tongue out due to thirst. I wanted to give it water but an unseen voice warned, “Beware! Do not give it water. This is the killer of Husain and this is his punishment, that he will remain thirsty like this until the Day of Qiyaamah.” – TasweedulQūs fi Talkhīs Musnadil-Firdaus Returning to the incident of Karbala, Ibn Sa’ad read Salaatul-Janaazah over those killed from his army and buried them but left l eft the th e bodies bodi es of Imaam Husai Husainn and his casualties without kafn or burial. The martyrs of the army of Imaam Husain numbered 72 (20 of whom were bright lamps of the Banu Hashim). The wretch Ibn Sa’ad also ordered that the heads of Imaam Husain and his fighters be sent to Ibn Ziyad. So, 13 heads went to the Banu Kinda 211
whose chief was Qais ibn Ash’ath, 20 to the Banu Hawaazin (who Shimr Zil-Joshn was with), 17 to the Banu Tameem, 16 to the Banu Asad, and 7 to the Banu Mazhaj. – Ibn Atheer Night fell, but this night was one of the most trying nights for the remainder of the Prophet’s family, who were now only a few womenfolk, some milk-drinking infants and the sick Hadhrath Zainul-Abideen . Allah ! Allah ! What must have been the condition of the Ahle-Bayt on this night?! They just saw their relatives massacred before their very eyes, their tents were burnt, their possessions looted, and the bodies of their deceased relatives were scattered on the plainsallof ofKarbala without burial. They had endured this and still kafn endedorup themselves as prisoners! During the night, Sayyidah Zainub went to the bodies of her relatives and expressed her emotion in the most sorrowful state one can be in. When she came to her brother’s brother ’s body (Imaam (Imaa m Husain Husai n ), she sat down and cried—a cryig which echoed the emotion of Karbala’s sorrow. The scoundrels of Ibn Sa’ad’s army even wanted to completely extinguish the lamp of the Prophet’s lineage by killing the sick Imaam Zainul-Abidee Zainul- Abideenn but Allah placed mercy in the heart of a person named Hamīd ibn Muslim, who said, “He is a young child that is sick.” While saying this, Ibn Sa’ad himself came to them and said, 212
“Beware, none of you should enter the camp of the AhleBayt and interfere with this sick boy. Those who looted and plundered their possessions must return it to them.” The Yazeedi soldiers then stopped interfering with Imaam Zainul-Abideen (yetand none them that they stole). –Tabri Ibn of Atheer returned the goods When the grieved members of the Ahle-Bayt proceeded to Kufa in the morning as prisoners of the Yazeedi army, the noble womenfolk of this illustrious family passed by the bodies of their husbands, husbands , sons and brother brothers. s. At this moment, Sayyidah Zainub cried and said, “ ﻳﺎ ﺎ ﻀ ﻋﻻ ا ﻊﻄﻘﻣ ﺎﻣﺪﻟﺎﺑ ﻞﻣﺬﻣ ﺑﺎﻟﻌﺮاﻩ ﺣﺴ ﲔ ﻫﺬا ﻩﺎﻤﺴﻟا ﻚﻠﻣو اﷲ ﻚﻴﻠﻋ ﺻ ﻠﻰ ﻩاﺪﻤﳏ ﻳﺎ ﻩاﺪﻤﳏ ﻳﺎ
ا ﺎ!ﻬﻴﻠﻋO ﻰﻔﺴMuhammad ﺗ ﺔﻠﺘﻘﻣ ﻚﺘﻳرذو ﺎﻳﺎﺒﺳ ﻚﺗﺎ!ﻨﺑو ﻩThe اﺪﻤﳏ Durood and O Muhammadﺒﺼﻟ Salaam of Allah and the Heavenly angels be upon you! This is Husain , who is left in this desolate, desola te, barren barre n piece of land, [with] his body-parts separated and messed in dust and blood. O Muhammad ! Your daughters are being kept as prisoners, your children have been killed and the winds blow dust on their bodies.” ﻳﺪﺻو ﻋﺪو ﻛﻞ واﷲ ﻓﺎﺑ ﻜﺖ ﻗ ﺎل Hearing this plea of hers, friends (and even enemies) began to cry. – Tabri and Al-Bidaayah wan-Nihaayah
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Burial of the Martyrs
When the army of Yazeed moved away from Karbala, the Banu Asad, who used to live near the Euphrates, came and buried the decapitated decapi tated body of Imaam Husai Husainn in one area and the other 72 martyrs in another. This was done on the second day after the martyrdom (some say the third). – Ibn Atheer and Tabri Noor and Bright Birds Converge at the Blessed Head
The procession of the Prophet’s family arrived at Kufa after the arrival of the heads of the martyrs. The head of Imaam Husain was with Khauli ibn Yazeed, who reached Kufa at night. At that time, the door of the governor’s house was closed, so he took the blessed head with him home. This wretch covered the blessed head under a large vessel, came to his wife (Nawaar) and said, “I broughtt the wealth brough weal th of the entire world to you. Look there, the head of Husain ibn Ali is in your home.” Nawaar replied, “May Allah punish you! People bring gold and son?! By silver yet! Iyou head with of theyou!” Messenger’s Allah willbring neverthe remain Saying this, she left her bedstead and sat before the blessed head. She narrates, “ﺣﻮﳍﺎ فﺮﻓﺮﺗ ءﺎﻀﻴﺑ ﻃﲑا ﺖﻳراو ﺔﻧﺎﺟﻻا اﱃ ءﺎﻤﺴﻟ ا ﻣﻦ ﻮﻤﻌﻟا ﻣ ﺜﻞ ﻊﻄﺴﻳ ﻧﻮر اﱃ ﺮﻈﻧا زﻟ ﺖ ﻣﺎ ﻓﻮاﷲ by Allah ! I saw a perpetual Noor coming from the Heavens to the vessel in which the head was kept. It was
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like a pillar that shined brightly. I also saw bright birds focusing around it. زﻳﺎ ا ﺑﻦ اﷲ ﺪﻴﺒﻋ اﱃ ﺑﺎﻟﺮاس ﻏﺪا ﺢ ﺒ ﺻ ا ﺎﻤﻠﻓ In the morning, Khauli ibn Yazeed took the blessed head to Ibn Ziyad. – Tabri, Ibn Atheer and Al-Bidaayah The Blessed Head and Ibn Ziyad
Ibn Ziyad’s court was convened and general people were given permission to attend. The head of Imaam Husain was then placed on a tray before the wretch, who had a stick in his hand and slowly began to hit the Imaam’s teeth and lips. While hitting the head, he said, “I have not seen anyone as beautiful as this.” Witnessing such insolence and disrespect by the cursed Ibn Ziyad, a senior Companion, Hadhrath Zaid ibn Arqam , got up and said while crying, “Ibn Marjānah! Marjā nah! Move that stick from those lips and teeth! Oath on Allah Who has no equal, I indeed saw the Prophet of Allah kiss those lips and mouth!” He then began to cry profusely. The governor replied, “May Allah make you cry even more! If you were not old and eccentric, I would have definitely slain your neck!” – Tabri, Ibn Atheer and Al-Bidaayah wanNihaayah Hadhrath Zaid bravely replied, “I will narrate something which will anger you even further. Indeed I saw the Holy Messenger while Imaam Hasan was seated on his right thigh and Imaam Husain on his left. 215
Rasoolullah was passing his hands over their heads and
said, O Allah , I entrust these two to the pious believers.” believer s.” O Unfortunate Unfortun ate wretch! How have you treated treate d the trust of Rasoolullah ?!” He then turned towards the people and said, “People of Kufa! May Allah be displeased with you! You killed the son of Rasoolullah and accepted the rule of Ibn Marjānah (Ibn Ziyad) who will murder the good people amongst you and let the wicked be!” Still crying, crying , Hadhrath Hadhrat h Zaid then left. – Sawaaiqul Muhriqah
Hadhrath Anas ibn Malik narrates, “I was present when the head of Husain was placed before Ibn Ziyad on a tray. Ibn Ziyad began to speak about Husain’s beauty and nos tﻰhe stic hiﺒﺷsا نhand.” ﺑﺎﻟﻮﲰhit ﺎﺑﻮﻀhis ﳐ نﻛﺎnose و ﺳﻠﻢe وwith ﻪﻴﻠﻋ اﷲ the ﺻﻠ ﷲstick ا لﻮﺳkر in ﻢﻬﻬhis ﻛﺎ ا ﻧﺲ لﺎﻘﻓ Hadhrath Anas further states, “Indeed Husain resembled the Holy Prophet a lot, and his hair was dyed with wasma.” – Bukhari and Tirmizhi, Baabu-ManaaqibilHusain It is reported that when the blessed head was placed before the t he gover governor, nor, the th e killer kille r very pproudly roudly said, “ﺎﺒﺠﶈا ﻚﻠﳌا ﺖﻠﺘﻗ ﻓ ﻘﺪ ، وذﻫﺒﺎ ﻓ ﻀﺔ ﻛﺎﰉ اوﻓﺮ Fill my camels with gold and silver because I killed an eminent leader. ﻧ ﺴﺒ نﻮﺒﺴﻨﻳ اذ ﻢﻫﲑﺧو ، ﺎﺑأو أﻣﺎ سﺎﻨﻟا ﺖ ﺧﲑﻠﺘﻗ I killed someone who is the best of people in respect to parents, lineage and honour.” 216
Ibn Ziyad was annoyed with this and said, “If he possessed such excellence according to what you say, why did you kill him?
ﺑ وﻻﳊﻘﺘ ﻚ ﺧﲑا ﻣﲎ ﻧ ﻠﺖ ﻻ واﷲ Oath on Allah! The best compensation I can provide is to
make you join him.”
ﻪﻘﻨﻋ ﺿﺮب ﰒ He then slew the man’s head. – As-Sawaaiqul-Muhriqah and Noorul-Absaar The Prophet’s Family before Ibn Ziyad
After the head of Imaam Husain was placed before the governor, the surviving members of the Ahle-Bayt were brough t into his gatheri brought gathering. ng. By now, Sayyidah Sayyida h Zainub had changed her clothing and looked very simple in it. There were a few womenfolk around her when Ibn Ziyad asked, “Who is this?” Sayyidah Zainub did not answer, even when she was asked this thrice. Then, a woman surrounding her said, “This is Zainub , the daughter daught er of Faathimah .” Hearing this, the cursed Ibn Ziyad remarked, “ﻢﻜﺘﺛوﺪﺣا بﺬﻛوا ﻢﻜﻠﺘﻗو ﻢ ﻜﺤ ﻀﻓ ىﺬﻟا ﷲ ﺪﻤﳊا Praise be to Allah Who ruined you, killed your family and belied you!” The daughter of the Lion of Allah replied, “ ﻖﺳﺎﻔﻟ ا ﺢ ﻀﺘ ﻔﻳ ﺎﳕوا لﻮﻘﺗ ﻛﻤﺎ ﻻ اﲑﻬﻄﺗ ﺎﻧﺮﻬﻃو ( (وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺪ )ﺻ ﻠﻰﻤﺤﲟ ﺎﻨﻣﺮﻛ ا ىﺬﻟا ﷲ ﺪﻤﳊا ﺮﺟﺎﻔﻟا بﺬﻜﻳو 217
Praise be to Allah Who made us respected by being the children of Muhammad and purified us as is the right of being purifi purified, ed, not as how you speak about us. Indeed transgressors are the ones who are ruined and will be
belied.”” belied. The governor asked, “Have you seen what Allah has done to your family?” Sayyidah said“Martyrdom was their destiny. This is why they were martyred, but soon you will be before Allah with them and they will seek justice for the injustice they had to endure.” This crushing reply of Sayyidah Zainub angered Ibn Ziyad, who retorted, “Allah cooled my anger through the killing of an arrogant and disobedient member of your family!” These words made Sayyidah Zainub cry uncontrollably. She said to him, “Oath on my existence! You killed my family members and ruined us! You cut our branchess an branche andd uuproote prootedd our roots! If your yo ur heart gains solace by such actions, action s, then indeed you have attaine attainedd it!” – Tabri, Ibn Atheer and Al-Bidaayah At this time, Ibn Ziyad’s eye fell upon Imaam ZainulAbideen and he asked him what his name was. The Imaam answered, “My name is Ali ibn Husain .” When the governor heard this, he said, “Did Allah not kill Ali ibn Husain?”
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The Imaam remained silent. When he was asked why he was not speaking, he replied, “I had a brother named Ali as well but people killed him.” “No. No, it was Allah Who killed him.” The Imaam fell silent again. After the governor demanded
an answer from him, he recited the following verses, ﻣﻮ ﺣﲔ
ﺲ ﻔ ﻧ ﻷ ا ﻳﺘﻮﰱ اﷲ “Allah takes away the souls (of beings) at the time of their death.” – Surah Zumar (39), Verse 42 ا ﷲ نذﺎﺑ اﻻ ﲤﻮت أن ﺲﻔﻨﻟ ﻛ ﺎن وﻣﺎ “No soul can die except by the permission of Allah .” – Surah Ale-Imran (3), Verse 145
Hearing this, the governor shouted, “Why do not you also be amongst amongs t them?!” them?! ” Then, after ascertaining ascertai ning that Imaam Zainul-Abideen was not a minor, he ordered for him to be killed killed.. The Imaam asked, “Who will you entrus entrustt these ladies of my family to?” Sayyidah Zainub was overcome by the governor’s merciless command and embraced Imaam Zain , sorrowfully asking Ibn Ziyad, “Are you still greedy for our blood?! have you spared? spared?! ! Will Wil l you notBelleave eave thiswith sol solee support Who that we have?! For Allah’s sake! content the adversities and sorrow that we have been made to suffer! Ibn Ziyad, I ask you, for the sake of Allah ! If you want to kill him, kill me too.” 219
On the other hand, there was absolutely no fear in Imaam Zain , and he said with composure, compo sure, “If you want to kill me, then all I ask is that you consider our family-ties and appoint a pious, decent man to lead these womenfolk back to their homeland with honour and respect.” These words made the governor stare at this aunt and nephew for a long
while until his –heart. He said, “Let this boymercy remainultimately with theseentered women.” Ibn Atheer, AlBidaayah and Tabri The Musjid of Kufa, the Announcement of Victory and the Testimony of Ibn Afeef
Announcements were later made for people to gather in the Musjid. When they arrived, Ibn Ziyad stood on the pulpit and said, “Praise be to Allah Who helped the Leader of the Faithful, Yazeed ibn Muawiyah, and his followers by granting them victory and defeating and killing the liar and son of a liar, Husain ibn Ali and his companions.” (Allah Forbid) Hadhrath Abdullah ibn Afeef was a respected friend of Hadhrath Ali . He was blind and used to spend his entire day in the musjid performing Salaah and in the remembrance of Allah ()ذﻛﺮ. When Ibn Ziyad called Hadhrath Ali and Imaam Husain liars, Hadhrath Ibn Afeef stood up and said, “Ibn Marjānah! You are a liar, and your father was also a liar! You killed the children of Rasoolullah yet you talk like you are truthful?!” An 220
irritated Ibn Ziyad commanded he be arrested. At that time, the tribesmen of Hadhrath Ibn Afeef released him from the arrest, but later on, Ibn Ziyad summoned him and ordered that he be killed and his body hanged. – Tabri, Ibn Atheer and Al-Bidaayah The governor then ordered that the Prophet’s family be jailed and that the blessed head of Imaam Husain be
paraded in the streets of Kufa on a spear. Ibn Ziyad then sent the heads of the martyrs of Karbala and the Prophet’s family to the court of Yazeed in Syria, appointing a cursed group of wretches, i.e. Shimr Zil-Joshn, Khauli ibn Yazeed, Zahr ibn Qais, etc. to take the blessed family along with them. Ibn Marjānah, the evil and cursed being that he was, shackled shackle d the hands, legs and neck of Imaam Sajjād Zainul-Abideen and made the noble womenfolk of the Ahle-Bayt ride on the open backs of camels during this long trip. He even commanded his soldiers to parade the heads on spears along the way so that people would understand that this was the result of revolt against the power of the time. In other words, when people saw this, they would become scared and stop objecting to Yazeed’s rule. Along the way, the procession passed a monastery of the People of the Book and stopped there to spend the night. Shah Abdul-Aziz Muhaddith Dehlwi states, “They (the wretches appointed by Ibn Ziyad) began to drink wine (ﺬﻴﺒ)ﻧ,” ) ,” and a narration of Allaamah Ibn Katheer states, 221
“They began to drink alcohol.” – Al-Bidaayah, Sawaaiqul Muhriqah and Sirrush-Shahaadatain, Noorul-Absaar and Sa’ādatul-Kaunain While they were immersed in this debauchery, a pen of steel emerged and wrote the following in blood, ﺎ ﺴ ﳊ ا ﻳﻮم ﺟﺪﻩ ﺔﻋﺎﻔﺷ ، ﺎﻨﻴﺴﺣ ﺖﻠﺘﻗ اﻣﺔ اﻮﺟﺮﺗا ‘Do those who martyred Husain hope that his grandfather (Muhammad Mustapha ) will intercede for them on the Day of
Reckoning?’
Some narrations state that this was written on the walls of the church [before the arrival of the army]. When these wretches saw the verse, they asked the monk of the monastery who wrote it and from when it was written. ﻋﺎم ﺔﺋﺎﻤﺴﻤﲞ ﻢﻜﻴﺒﻧ ﺚ ﻌ ﺒ ﻳ ان ﻗ ﺒﻞ ﻣﻦ ﺎﻨﻬﻫ بﻮﺘﻜﻣ اﻧﻪ لﺎﻘﻓ The monk replied, “This verse was written 500 years before the advent of your Prophet.” – Tārīkhul-Khamīs, Sa’ādatulKaunain, Hayātul-Hayawaan Allaamah Ibn Katheer narrates from Ibn Asakir , “ﺎﺑﻮﺘﻜﻣ ﺔﺴﻴﻨﻛ ﰱ اوﺪﺟﻮﻓ موﺮﻟا ﺑﻼ اﱃ ﻏﺰو ﰱ ذﻫﺒﻮا سﺎﻨﻟا ﻣﻦ ﺔﻔﺋﺎﻃ ان An army went to Roman lands for battle and saw this verse in a church. They asked when it was written and who wrote it and were told, “This was written 300 years before the coming of your Prophet.” – Al-Bidaayah wan-Nihaayah Seeing the heads of martyrs on spears, womenfolk riding on the open backs of camels, and children chained as captives had a major effect on the monk of the monastery. 222
He enquired as to what the situation was, and after being informed of it, he said, “You are truly bad people. Does anyone treat the children of their prophet the way you do?” He then made a proposal, “If you let me keep the head of your Prophet’s grandson for one night and permit me to serve these womenfolk and children, I will give you 10,000 dinars.” The materialistic scoundrels agreed to this proposal, and so a clean and private room was presented by the monk to
the womenfolk to spend the night in it. He said to them, If you require anything, call for me. Even though I am not a Muslim, I have great respect for your family in my heart.” He also advised them to be patient and said, “Many severe hardships came to the pious on God’s path. They demonstrated patience, and He compensated their patience with the best of compensations. There is nothing besides patience for you now.” The womenfolk thanked hhim im for his sympathy and supplicated for his guidance. After giving the amount promised, the monk took the blessed head of Imaam Husain Husai n to his room and washed off the dust and blood that had settled on the head, face, locks of hair and beard. Then, after applying itr and camphor to it, he placed it before him with much respect so that he could witness it ( ر ﺎزﻳ ).) . Allah became pleased with this respect and conduct and opened His door of mercy for him. The monk was suddenly overcome with emotion and the veil covering his sight was lifted. He saw that there was Noor from the blessed head of Imaam Husain right until 223
the sky! Witnessing this brightness and miracle, he instantly read the Kalimah and became a Muslim! Allah blessed him with the treasure of Imaan becau because se he sacrificed the wealth of this world and showed respect to the blessed head of Imaam Husain , and those who demonstrate respect do not remain unfortunate enough to not bring Imaan. So, Allah made him one with good fortune and one with faith. He attained duas from the household of the Holy Messenger and their supplications benefitted him and changed his destiny. In fact, the monk left the monastery later on and became an obedient, sincere servant of the Ahle-Bayt.
Another amazing thing that happened at this point of the journey was that when the group of wretch wretches es opened the moneybags containing what they had looted from Imaam Husain’s camp to share amongst themselves, they found all the dinars and dirhams (including the money taken from the monk) changed into potsherds. The following verses were included on either side of these pieces, نﻮﻤﻠﻈﻟا ﻞﻤﻌﻳ ﻋﻤﺎ ﻏ ﻔﻼ اﷲ ﲢ ﺴﱭ وﻻ ‘And never consider Allah unaware of the deeds of the unjust.’ – Surah Ibrahim (14), Verse 42 نﻮﺒﻠﻘﻨﻳ ﺐﻠﻘﻨﻣ اى ﻇﻠﻤﻮا ﻦﻳﺬﻟا ﻢﻠﻌﻴﺳو
‘And now the unjust will know soon as to which side they will return.’ – Surah Shuarā (26), Verse 227 – Sawaaiqul-Muhriqah and Sa’ādatul-Kaunain 224
Respected readers, this was a lesson to these wretches, saying, “You forsook the deen and oppressed the family of Rasoolullah for this mundane world. Remember, you already forsook the deen, but the finite world for which you forsook the deen will also not be attained by you! Both your world and Hereafter are ruined!” History bears testimony that if Muslims preferred the world over the deen, or forsook the deen and chose the world, they never attained the world anyway and would become worthy of punishment punis hment in both worlds, yet those who abstained from this world and did not forsake their Imaan and deen were blessed immensely in both worlds.
The Court of Yazeed
When the heads of the martyrs and the Prophet’s family reached Damascus, what was Yazeed’s conduct and reaction to them? There are different narrations regarding this, and after narrating them, I will present their summary. First Narration When Zahr ibn Qais came to Yazeed, he
was asked what news he brought and said, “Leader of the faithful, I congratulate you, for Allah has granted you victory. Husain ibn Ali was with 18 of his family members and 60 companions. We went to him and instructed him to either be obedient or prepare for battle. He rejected obedience to you, so we surrounded him from all directions in the morning and attacked him. When our swords reached their necks, they began to squirm and run 225
away, but there was no refuge for them. They hid from us to save their lives the way a pigeon hides from an eagle. Leader of the faithful! By Allah, we killed all his men in the time it takes for a camel to be slaughtered. Now their corpses lay naked, dust and sand messes their faces and clothes, the heat of the sun disintegrates their bodies, the wind blows dirt on them, and in a barren and desolate piece of earth, scorpions and donkeys descend on their bodies. ” IItt is said that when Yazeed heard this, he began bodies.” b egan to shed tears and said, “I would have been happy with your obedience if you had not killed Husain. May Allah curse Ibn Sammiyyah (Ibn Ziyad). Oath on Allah! If I were there, I would have forgiven Husain. May Allah have mercy on Husain!” Zahr received no reward from Yazeed. – Tabri,
Ibn Atheer and Al Bidaayah Second Narration Shimr Zil-Joshn and Mahfar ibn
Tha’labah Yazeed with blessed headstood of Imaam Husain . went Whentothey neared thethe court, Mahfar at the door and loudly proclaimed, “We bring the head of the most stupid and deplorable person to the leader of the faithful.” (Allah forbid!) When Yazeed heard this, he said, “The mother of Mahfar has not given birth to a son more stupid and deplorable than him. Indeed he is an oppressor.” The soldiers then entered the court, placed the blessed head before Yazeed and related relate d the entire occurrence of Karbala. Yazeed’s wife, Hind bint Abdullah ibn Aamir, had also heard about what had happened, so she draped herself in her sheet and entered the court, asking, “O leader of the faithful (i.e. Yazeed), is this the 226
head of Husain , the son of Faathim Faathimah ah bint Rasoolullah Rasool ullah ?” “Yes. Now you must cry over him and mourn the son of Rasoolullah’s daughter, who was a pure Quraishi by genealogy. Just as how Ibn Ziyad made haste in killing Imaam Husain , may Allah Alla h make haste in killing him too” She said. Yazeed then called a meeting, permitting all to attend. After the people arrived, he used a stick in his hand to hit the blessed lips and teeth of Imaam Husain , saying, sa ying, “His and my similitude is like how Haseen ibn Hamām said, s aid, ﺎﻣﺪﻟا ﺮﻄﻘﺗ ﺎﻨﻧﺎﳝا ﰱ ﺐﺿاﻮﻗ ، ﺖﻔﺼﻧﺎﻓ ﺎﻧﻮﻔﺼﻨﻳ ان ﻗﻮﻣﻨﺎ اﰉ “Our people rejected to be fair, so these swords brought justice— these swords in our right hands from which blood trickles.”
ﺎﻨﻤﻠﻇاو ا ﻋﻖ اﻮﻧﺎﻛ وﻫﻢ ﺎﻨﻴﻠﻋ ، ا ﻋﺰ لﺎﺟر ﻣﻦ ﺎﻣﺎﻫ ﻦﻘﻠﻔﻳ “They sliced the heads of those who were dominant over us, and they were indeed disobedient and oppressors.”
Hadhrath Abu Burzah Aslami protested, “Do you use your stick to hit the lips of Husain whereas I saw the Holy Prophet kiss them?! Yazeed! Indeed on the Day of Reckoning Ibn Ziyad will be your intercessor and Husain’s the Holy Messenger .” He then left the gathering. After this, Yazeed addressed the blessed head, saying, “Husain, by Allah, if I were there with you, I would not have killed you.” He then turned to the gathering. “Do you know why this became his fate? It is because becau se he used to claim that his 227
father Ali, his mother Faathimah and his grandfather Rasoolullah were better than my father, mother and grandfather. This is why he regarded himself more worthy of the Caliphate than me. [As for] his claim that his father was better than my father, indeed their discord awaited Allah’s judgment—and people know in whose favour decision was given. About the claim regarding his mother being better than my mother, oath on my existence, existe nce, indeed his mother was better than mine, and regarding his claim that his grandfather, Rasoolullah , was better than mine, m ine, I take an oath on my life that no Muslim who has Imaan on Allah and the Hereafter can ever regard any of us to be equal to Allah’s Messenger. The hardship he [i.e. Imaam Husain ] suffered, however, was due to his incomprehension.” He then recited the following verse, ﺗ ﺸﺎ ﳑﻦ ﻚﻠﳌا عﺰﺗﻨو ءﺎﺸﺗ ﻣﻦ ﻚﻠﳌا ﺗﺆﺗﻰ ﻚﻠﳌا ﻣ ﻠﻚ ﻢﻬﻠﻟا ﻗﻞ
‘Say (O Muhammad ), “O Allah , You are the Master Mas ter of all sovereignties. You give sovereignty to whom You please and You take away sovereignty from who You please.” – Surah Ale-Imran (3), Verse 26
After this, the Ahle-Bayt, still held as prisoners, were broughtt before him in this great audience of people. brough people . When Imaam Husain’s daughters (Sayyidah Sakhinag and Faathimah ) saw their father’s head, their cries silenced the court. – Ibn Atheer Third Narration Yazeed became happy when Imaam
Husain’s head was placed before him and called for an 228
assembly. Using the stick in his hand, he began to turn the blessed head while reciti reciting ng the following followi ng couple couplets ts of Ibn’uz-Zubari, ا ﻻﺳ وﻗﻊ ﰱ جرﺰﳋا ﺟﺰع، ﺷﻬﺪوا رﺪﺒﺑ ﻰﺧﺎﻴﺷا ﻟ ﻴﺖ لﺪﺘﻋﺎﻓ ﺑﺪر ﻣ ﻴﻞ ﺎﻨﻟﺪﻋو ، ﻢﻬﻓاﺮﺷا ﻣﻦ ﻒ ﻌ ﻀ ﻟ ا ﺎﻨﻠﺘﻗ ﻗﺪ ‘How I wish that those Shaikhs of mine who were killed in Badr were alive today! They would have seen that indeed revenge was taken in double by killing their respected ones—causing the matter to be settled.” – Sawaaiqul-Muhriqah and Al-Bidaayah wan-Nihaayah Allaamah Ibn Hajar Makki Shafi and Sha’bi state, ﺮﻔﻜﻟا ﺢﻳﺮﺻ ﻋﻠﻰ ﲔﻠﻤﺘﺸﻣ ﲔﺘﻴﺑ ﺎﻬﻴﻓ وزا ‘Yazeed recited two other verses that are indicative of his infidelity () ﻛ ﻔﺮ.’
The verses are,
ﻧﺰل وﺣﻰ وﻻ ﻩءﺎﺟ ﺧﱪ ، ﻓﻼ ﻚﻠﳌﺎﺑ ﻢﺷﺎﻫ ﺖﺒﻌﻟ ﻓ ﻌﻞ ﻛ ﺎن ﻣﺎ ا ﲪﺪ ﻧﱮ ﻣﻦ ، ﻢﻘﺘﻧا ﱂ ان ﺔﺒﺘﻋ ﻣﻦ ﻟﺴ ﺖ ‘The Banu Hashim were fooling around with power, and neither did any message come to them nor did they receive revelation. If I did not take revenge from the children of Ahmed for what they did, I would not be from the children of Utba.’ – Sawaaiqul-Muhriqah Fourth Narration When the heads of Imaam Husain
and the other martyrs of Karbala were placed before Yazeed, he recited the poetry of Haseen ibn Hamām 229
(mentioned in the second narration). Yahya ibn Hikam, the brother of Marwān, Marwā n, was present in the court at that time and recited the following, اﻟﻮﻏ ﺐ ﺴ ﳊ ا ذى ﺪﺒﻌﻟا زﻳﺎ ا ﺑﻦ ﻣﻦ ، ﺔﺑﺮاﻗ ﱏ ا ﻒ ﻄ ﻟ ا ﲜﻨ ﺐ ﳍﺎم ﻧ ﺴﻞ ﻣﻦ اﻟﻴﻮم ﻰ ﻔ ﻄ ﺼ ﳌ ا ﻻل وﻟﻴﺲ ، ﻰ ﺼ ﳊ ا ﻋﺪ ﺎﻬﻠﺴﻧ ﻰﺴﻣا ﲰ ﻴﻪ ‘The army killed in the land of Taff (Karbala) was more respected in lineage than Ibn Ziyad, a slave and one with reprehensible genealogy. The progeny of Sammiyah (the family of Ibn Ziyad)
has become more than even the number of pebbles, yet none remain from the children of Mustapha .
Yazeed heard these verses and hit the reader on his chest, ordering him to be silent. – Tabri, Al-Bidaayah and Ibn Atheer After this, Imaam Zainul-Abideen and the Ahle-Bayt, in the unfortunate state that they were in, were brought before Yazee Yazeed. d. Sayyidah Sayyida h Faathimah Faathim ah bint Husain , who , asked him, “Are the was elder than Sayyidah Sakeenah prisoners?” daughters of Rasoolullah Imaam Zainul-
Abideen said, “ ﻋﻨ ﻔﻚ ﻟ ﲔﻟﻮﻠﻐﻣ وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ اﷲ لﻮﺳر ﺎﻧرا ﻟﻮ if the Holy Prophet saw us shackled and bound, he would definitely remove the chains.” ﻋﻨﻪ ﻏﻠﻪ ﺑ ﻔﻚ ﺮﻣوا ﺖ ﻗ ﺪ ﺻ ﻗ ﺎل Yazeed replied, “You have spoken the truth,” and ordered
for them to be unshackled. He father then (Imaam addressed Imaam Zainul-Abideen , saying, sa ying, “Your (Imaa m Hu Husain sain ) 230
cut family-tie He did recognizeHave my right and hisfought withwith me me. about my not kingdom. you witnessed what Allah did to him?” In reply to this, Imaam Zainul-Abideen recited the following verse, ﻧﱪاﻫ ان ﻗ ﺒﻞ ﻣﻦ ﻛ ﺘﺐ ﰱ اﻻ ﻢﻜﺴﻔﻧا ﰱ وﻻ ضرﻻا ﰱ ﺔﺒﻴﺼﻣ ﻣﻦ ب ﺎ ﺻ ا ﻣﺎ ‘No calamity reaches either in the earth nor in your own persons except that it is recorded in the book before We bring it into being.’ – Surah Hadīd (57), Verse 22
Yazeed gestured to his son Khalid to reply to this, but when he saw that his son could not find an answer, Yazeed himself said, ﻛ ﺜﲑ ﻋﻦ اﻮﻔﻌﻳو ﻢﻜﻳﺪﻳ ا ﺖ ﺒ ﺴ ﻛ ﺎ ﻤﺒﻓ ﺔﺒﻴﺼﻣ ﻣﻦ ﻢﻜﺒﺻا وﻣﺎ ‘And whatever misfortune befalls you is due to what your hands have earned, but He pardons much.’ – Surah Shūrā (42), Verse 30
While this was happening, a reprehensible Syrian pointed
to Sayyidah Faathimah bint Husain and said, “O leader of the faithful, give me this girl.” Sayyidah Faathimah heard this and became scared. She began to clench the clothes of Sayyidah Zainub , who censore censoredd the Syrian, saying, “Misfortunate wretch! Neither you nor Yazeed can get this girl (according to Islamic Law).” Hearing this, Yazeed angrily retorted, “You are a liar! By Allah ! If I wish, I can take that girl.” 231
“By Allah ! You can not have her! Allah has not given you this right. Yes, if you leave our deen of Islam and choose another religion, then you can have her (i.e. as long as you call yourself a Muslim, you cannot take a female Muslim as war-booty).” Yazeed was now beside himself with anger. “Do you talk like this to me?! It is your father and brother that left the deen!” Sayyidah Zainub said, “You, your father and your grandfather all gained salvation from the deen of Allah , (the deen of) my grandfather, my father and my brother!” Yazeed angrily retorted “Enemy of Allah! You lie!” Sayyidah Zainub said said “You have wealth and you are being severe and abusive without right due to your kingship.” Hearing this, Yazeed was ashamed and remained silent. – Ibn Atheer, Tabri, Bidaayah and Tahzeebut-Tahzeeb Fifth Narration When the head of Imaam Husain was
placed before Yazeed, he became happy, and the respect of Ibn Ziyad grew in his eye. This is why he initially showed him great honour and gave him much reward. Later,
however, Yazeed began to show remorse to Ibn Ziyad because people were beginni beginning ng to hate, swear and curse him (Yazeed) for killing Imaam Husain . In turn, he began to swear Ibn Ziyad, saying, saying , “Alla “Allah’s h’s anger be upon Ibn Marjānah! By killing Husain, he has sown hatred and enmity for me in the hearts of Muslims. Now every good and bad person has become my enemy due to the 232
killing of Husain. May Allah curse Ibn Ziyad and descend His anger upon him!” – Ibn Atheer Allaamah Ibn Katheer writes, “ زﻳﺎ ا ﺑﻦ ﺔﻟﺰﻨﻣ ﻚﻟاﺬﺑ ﺖﻨﺴﺣو اوﻻ ﻪﻠﺘﻘﺑ ﻓ ﺴﺮ ﺪﻳﺰﻳ اﱃ ﺑﺮوﺳﻬﻢ ﺑ ﻌﺚ ﻣﻌﻪ وﻣﻦ ﲔ ﺴ ﳊ ا زﻳﺎ ا ﺑﻦ ﻗ ﺘﻞ ﳌﺎ ﻧ ﺪم ﺣﱴ ﻼﻴﻠﻗ اﻻ ﺚﺒﻠﻳ ﱂ ﰒ ﻩﺪﻨﻋ After Ibn Ziyad killed Husain and his companions and their heads were brought to Yazeed, Yazeed was initially happy with his killing, and Ibn Ziyad’s standing and respect increased in his eye because of it, but he did not remain happy for long and in fact became remorseful thereafter.” – Al-Bidaayah wan-Nihaayah He also said, “ ﻞﺳرا ﺒ وﻻﻗﺎﻋ وﻻ ﻚ ذﻟ ﻋ ﻠﻰ ﻪﻟﺰﻌﻳ ﱂ ﻦﻜﻟو وﻳﺒﺪؤ ﺮﻬﻈﻳ ﺎﻤﻴﻓ ﻪﻤﺘﺷو ﻚﻟاذ ﻪﻠﻌﻓ ﻋﻠﻰ زﻳﺎ ا ﺑﻦ ﻟ ﻌﻦ وﻗﺪ ﻚ ﻟ ا ذ ﻪﻴﻠﻋ ﺐﻴﻌﻳ Indeed Yazeed cursed Ibn Ziyad because of his action. He rebuked him because he feared what would happen when the reality of the incident was revealed. Still, Yazeed did not remove Ibn Ziyad, did not reprimand him afterwards and did not send someone to censor him.” – Al-Bidaayah Summary of the Narrations: Considering all of these
extracts, the summary of the occurrence is as follows: Yazeed definitely cursed and maligned Ibn Ziyad and expressed his regret at the killing of Imaam Husain , but it was not because he regarded his killing as impermissible or a great injustice. If Yazeed was truly regretful, he would have charged Ibn Ziyad and the other killers and punished 233
them for their crime. Instead, he showered them with reward and honour! ‘regret’ was only demonstrated becauseActually, he knew,Yazeed’s “The killing of Husain and the Ahle-Bayt is an ugly, dark stain that I will possess and will never be removed, and due to this, the entire Muslim world will curse me until Qiyaamah.” So, he expressed only superficial displeasure by cursing the killers and demonstrating outward regret. Such displeasure, cursing and regret should be understood as political, not true. Ibn Ziyad himself said, “Yazeed commanded me to kill Husain.” This claim is found in previous pages of this book. Yazeed’s harsh and abusive language and tone while conversing with Imaam ZainulAbideen and Sayyidah Zainub along with the verses he narrated in the second and third narration (proof of his hatred at heart) are indeed sufficient as evidence against him. Nevertheless, the impure Yazeed is not innocent of this dreadful atrocity. On the contrary, he is equally responsible for this occurrence. Remember too that the evil incident of Hurrah after Karbala was a further nail in his coffin of wickedness.
Objection – Some use the references of Ibn Taimiyah
which claim that Yazeed’s poking the blessed head of Imaam Husain is totally false and a lie. They claim that this was actually done by Ibn Ziyad but narrators misunderstood this and related it to Yazeed. 234
Answer Allaamah Ibn Katheer , considered consid ered by the
objectors themselves as a very trusted scholar, Commentator of the Qur’an and historian, and who is also a student of Ibn Taimiyah, quoted three narrations about this, 1. ﰒ ﻩﺮﺛﻐ ﰱ ﻳﺪ ﰱ ﻛﺎن ﺐﻴ ﻀ ﻘﺑ ﺖ ﻜﻨﻳ ﺟﻌﻞ ﺔﻳوﺎﻌﻣ ﺑﻦ ﺪﻳﺰﻳ ﻳ ﺪى ﺑﲔ ﲔ ﺴ ﳊ ا راس وﺿﻊ ﳌﺎ ىﺮﳌا مﺎﻤﳊا ا ﺑﻦ ﲔ ﺼ ﳊ ا ﻗﺎل ﻛﻤﺎ ﺎﻧﺎﻳوا ﻫﺬا ان ﻗ ﺎل When the blessed head of Imaam Husain was placed before Yazeed, he used the stick he had in his hand to poke the teeth and said, “He and I are like how Haseen ibn Hamām said, “Our swords slice the heads of those who were dominant over us, and they were indeed disobedient and oppressors.” Hadhrath Abu Burzah Aslami (a Companion of the Holy Prophet ) said, “ ﰒ ﺑﺮﺷﻔﻪ وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ اﷲ لﻮﺳر ﺖﻳرا ﻟﻘﺪ اﺬﺧﺄﻣ ﻫﺬا ﻚﺒﻴ ﻀﻗ ا ﺧﺬ ﻟ ﻘﺪ واﷲ ﻓﻮ ﻗﺎم ﰒ زﻳﺎ ا ﺑﻦ ﻚﻌﻴﻔﺷو وﳒﺊ ، ﳏﻤﺪ ﻪﻌﻴﻔﺷو ﺔﻤﻴﻘﻟا ﻳﻮم ﺊﺠﻴﺳ ﻫﺬا اﻻ ان ﻗﺎل by Allah ! Yazeed, you hit your stick against the blessed lips I saw the Holy Prophe Prophett kiss! On the Day of Reckoning, Ibn Ziyad will be your intercessor while Husain’s will be the Holy Messenger .” He then stood up and left the gathering. – Al-Bidayaah wan-Nihaayah
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2. Ibn Katheer further narrated this incident through a second chain of narrators from Hadhrath Ja’far , 3. Along with a third chain from Hadhrath Imaam Hasan Al-Basri . This narration is also found in Tarikh Tabri ,, Ibn Atheer and Sawaaiqul-Muhriqah Note that when Ibn Ziyad poked the blessed head with a stick, Hadhrath Zaid ibn Arqam was present and it was he who reprimanded the wretch. When Yazeed poked the blessed head, he was rebuke rebukedd by Hadhra Hadhrath th Abu Burzah Aslami . Allaamah Ibn Hajar Makki records the following narration, اﳉ ا ﰱ ﺑﻌ ﺾ ﰱ ﺎﻧﺪﻨﻋ ان ﺎﺒﺠﻌﺘﻣ لﺎﻘﻓ ﺮﺼﻴﻗ لﻮﺳر ﻩﺪﻨﻋ ﻛﺎن ﻣﺮ ﻣﺎ ﲔ ﺴ ﳊ ا سأﺮﺑ ﺪﻳﺰﻳ ﻓ ﻌﻞ وﳌﺎ ﻢ ﻜ ﺘ ﺒ ﻌ ﻛ ن ﻮﻤﻈﻌﺗ ﻛﻤﺎ ﻪﻤﻈﻌﻧو اﻟﻨﺬور وﻧﺬر ر ﺎ ﻄ ﻗ ﻻ ا ﻣﻦ ﻋﺎم ﻛﻞ ﻪﻴﻟا ﳓﺞ ﻦ ﺤ ﻨ ﻓ ﻰ ﺴ ﻴ ﻋ ﲪﺎر ﻳﺮﺣﺎﻓﺮ اﺑﻦ ﻢﺘﻠﺘﻗ واﻧﺘﻢ ﲎﻣﱰﲢو ﲎ ﻤ ﻈ ﻌ ﺗ ﻮﻬﻴﻟا ن اﺑ وانﻮﻌﺒﺳ ﺑ او ﺑ ﻴﲎ و آ ﺧﺮ ذ ﻣﻰ وﻗﺎل ﻞﻃﺎﺑ ﻢﻜﻧا ﺪﻬﺷﺎﻓ ﻢﻜﻴﺒﻧ When Yazeed disrespected the blessed head of Imaam Husain , the ambassador ambass ador of the Caesar of Rome was present, and he said in astonishment, “The imprint of the hoof of Jesus’s (Sayyiduna Isa ) donkey is protected by us in a church on an island. Every year we take extravagant gifts and visit it, and we respect it the way you respect your y our
Ka bah. Indeed I say to you all, you are false and debased. There was also a Jewish citizen present who said, “Seventy 236
generations have passed between David (Sayyiduna Dawud ) and I (i.e. he was from the prophet’s progeny) but the Jewskilled still respect respec and honour howeve however,r,– mercilessly the tgrandson of me. yourYou, prophet!” Sawaaiqul-Muhriqah and Sa’adatul-Kaunain After this meeting, Yazeed ordered that the heads of the martyrs be paraded in Damascus for three days and kept hanging at the entry-gates of the city. Minhāl ibn Amr narrates, ﻗﻮﻟﻪ ﺑﻠﻎ ﺣﱴ ﻒ ﻬ ﻜ ﻟ ا ﺳﻮر أﺮﻘﻳ رﺟﻞ اﻟﺮأس ﻳ ﺪى وﺑﲔ ﻖ ﺸ ﻣ ﺪ ﺑ ﺎﻧوا ﲪﻞ ﺣﲔ ﲔ ﺴ ﳊ ا راس ﺖﻳرا واﷲ لﺎﻘﻓ ذرب نﺎﺴﻠﺑ اﻟﺮاس اﷲ ﻖﻄﻧﺎﻓ ﺎﺒﺠﻋ ﺎﻨﺘﻳا ﻣﻦ ﻛﺎﻧﻮا ﻢﻴﻗﺮﻟوا ﻒ ﻬ ﻜ ﻟ ا ب ﺎ ﺤ ﺻ ا ان ﺖ ﺒ ﺴ ﺣ ام ﱃﺎﻌﺗ وﲪﻠﻰ ﻰﻠﺘﻗ ﻒ ﻬ ﻜ ﻟ ا ﺐ ﺤ ﺻ ا ﻣﻦ ﺐ ﺠ ﻋ ا Oath on Allah ! I was present in Damascus when the head of Husain was put on a spear and paraded through the city. I am witness to the following occurrence: someone was reciting Surah Kahf before the blessed head, and when he reached the verse, ﺎﺒﺠﻋ ﺎﻨﺘﻳا ﻣﻦ ﻛﺎﻧﻮا ﻢﻴﻗﺮﻟوا ﻒ ﻬ ﻜ ﻟ ا ﺐ ﺤ ﺻ ا ان ﺖ ﺒ ﺴ ﺣ ام
‘Do you not know that the People of the Cave and Raqīm are a wonder from Our signs?’ – Surah Kahf (18), Verse 9
Allah granted the blessed head speech and it eloquently said, “My killing and the parading of my head is greater in wonder than the People of the Cave.” – Sharhus-Sudūr, Sirrush-Shahaadatain and Noorul-Absaar
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The killing of Imaam Husain is greater in wonder indeed! Those who the People of the Cave feared (that made them leave their homes and possessions and seek refuge in a cave) were non-Muslims, yet those who oppressed Imaam Husain , the Ahle-Bayt Ahle-Ba yt and their companions were people who claimed to be Muslims and believers. believer s. The People of the Cave were Friends of Allah while the martyrs of Karbala were the beloved familymembers of Rasoolullah . The People of the Cave truly did not experience the injustice they suffered. After a sleep of many years, the People of the Cave woke up and spoke (since they were alive), but Imaam Husain’s blessed head speaking after several days from the top of the spear is indeed more amazing than that! Allaamah Hafiz Abul-Khattab bin Wajīhah states, “When Yazeed hung the blessed head of Imaam Husain in Damascus, Hadhrath Khalid ibn Ghafra’a , an eminen eminentt member of the Tābi’een, secluded himself entirely for a month. After his seclusion, people asked him why he did so and he replied, “Do you not see what a troublesome time we are in?” He then recited the following, ﺗﺰﻣﻴﻼ ﻪﺋﺎﻣﺪﺑ ﻣﺘﺰﻣﻼ ، ﳏﻤﺪ ﺑ ﻨﺖ ا ﺑﻦ ﻳﺎ ﻚﺳاﺮﺑ اؤﺎﺟ ‘O son of the pure daughter of Muhammad , they have brought your head messed with blood.’ رﺳﻮ ﻦﻳﺪﻣﺎﻋ ارﺎﻬﺟ ﻗﺘﻠﻮا ، ﳏﻤﺪ ﺑ ﻨﺖ ا ﺑﻦ ﻳﺎ ﺑﻚ ﺎﳕﺎﻛو
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‘O grandson of Rasoolullah , by killing you it is as if they have openly killed the Messenger .’ ﻼﻳﺰﻨﺘﻟوا اﻟﻘﺮان ﻚﻠﺘﻗ ﰱ ، اوﺮﺑﺪﺘﻳ وﱂ ﺎﺸﻄﻋ كﻮﻠﺘﻗ ‘These tyrants killed you while you were severely thirsty, not even thinking that the Qur’an and its knowledge would be lost by your killing.’ ﻞﻴﻠﻬﺘﻟاو ﲑﺒﻜﺘﻟ ا ﺑﻚ ﻗﺘﻠﻮا ، ﺎﳕوا ﺖﻠﺘﻗ ﺑﺎن نوﱪﻜﻳو ‘By killing you, these wretches have been plunged into arrogance and conceit whereas they have ended the treasure of Islam.’ – Al-Bidaayah wan-Nihaayah Mourning in the Home of Yazeed
Yazeed had previously designated a separate house for the Prophet’s family to be kept in but he called its womenfolk to his home instead and said to his womenfolk, “Be sympathetic to them.” So, when the Prophet’s family entered the home of Yazeed, every female in the house came to meet them and mourn their sad condition, which continued for three days in the house. Yazeed’s Kind Behaviour
By now, the Syrian and Kufi dogs had looted all the belongings belongi ngs of the Ahle-Bayt—eve Ahle-Ba yt—evenn the sheets of covering coveri ng used by the womenfolk. Even though Ibn Sa’ad commanded them to return their possessions, none did. 239
Yazeed was aware of this and gave the womenfolk double the possessions that were taken from them. These actions of his were the reason why Sayyidah Sakeenah bint Husain said,
“ﺪﻳﺰﻳ ﻣﻦ ﺧﲑا ﺑ ﺎﷲ اﺮﻓﺎﻛ رﺟﻼ ﺖﻳرا ﻣﺎ I have not seen someone disbelieve in Allah kinder than Yazeed.” Yazeed would call upon Imaam Zainul-Abideen to partake in the morning and evening meals. Amr ibn Husain , who was very young, was once also present prese nt for a meal. Yazeed asked him, “Will you wrestle with my son, Khalid?” The son of Imaam Husain replied, “I will, but not like this. Give me a knife and give him one too, then I will fight with him.” Yazeed then held him tightly and said, “Indeed disposition cannot change!” – Ibn Atheer and Tabri The Prophet’s Family Returns to Madinah
Before sending the Ahle-Bayt to Madinah, Yazeed called Imaam Zainul-Abideen and said to him, “May Allah curse Ibn Ziyad! By Allah, if I was present, I would have accepted anything and everything Husain said, even if it was to my detriment...but Allah willed whatever you witnessed. Still, if you require anything, write to me.” He also summoned Hadhrath Nu’man ibn Bashir and commanded, “Return the Ahle-Bayt with complete safety
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to Madinah. Take along provisions for the journey and a detachment of honourable soldiers.” Hadhrath Nu’man gladly accepted this task and very respectfully led them to Madinah. During the journey, the womenfolk of the Prophet’s family were impressed with the honour and respect accorded to them by him and wished to give him something in return. So, Sayyidah Zainub and Sayyidah Faathimah sent him the gold jewellery Yazeed had given them in lieu of what was looted at Karbala and said, “We ask to be forgiven as we have nothing besides this. This is a token of gratitude for your kind respect. Please accept it.” Hadhrath Nu’man returned their jewellery and said, “Oath on Allah ! I have not done this for any worldly gain. I did it to attain Divine pleasure and due to your tie with the Messenger of Allah .” – Tabri and Ibn Atheer Allaamah Abu Ishaq Isfarā’ini writes, “During the caravan’s journey from Damascus to Madinah, the AhleBayt said to Hadhrath Nu’man ibn Bashir , “We “W e have ha ve on onee request—that you take us to Madinah through Karbala for us to see whether the bodies of our relatives lie on the earth without kafn or if someone buried them.” Hadhrath Nu’man accepted their request. So, the caravan reached Karbala on the 20th of Safar, 40 days after the martyrdom of Imaam Husain . When the Prophet’s family saw the barren land— land—the the place where they were despera desperate te ffor or even a single-drop of water, where the garden of Sayyidah Faathimah was ruined, where the blooming roses of 241
Rasoolullah’s garden were cut down by swords, spears and arrows, where he who would ride on the back of the Holy Prophet fell from his horse and was messed with blood and dust— dust—their their cries were the only thing that was heard. Who can articulate or convey the emotion these noble womenfolk of the Prophet’s family expressed when they came to the graves of their family-members and the Leader of Martyrs, Imaam Husain ?! They spent a night there in recitation and in the remembrance of Allah ( )ذﻛﺮ. When leaving the area, Sayyidah Zainub came to the grave of Imaam Husain and said, “My beloved brother,, I am leavi brother leaving ng Karbala.” Karbala .” – Noorul-Ain fi Mash’hadilHusain As the caravan neared Madinah, Sayyidah UmmeKulthum recited some poetic verses which expressed the emotion of losing the decendants of the Prophet’s family and returning to the city of Rasoolullah without his beloved grandson grandson,, Imaam Imaa m Husai Husainn . By now, news of the occurrence at Karbala had already reached Madinah. Its residents, including UmmulMu’mineen Umme-Salamah and Hadhrath Muhammad ibn Hanfiyah , emerged emerge d from their homes when the caravan arrived. Hadhrath Umme-Luqman ibn Aqīl ibn Abu Talib came out crying with the women of her household and said, “ﻢﻣﻻا ا ﺧﺮ ﻢﺘﻧوا ﻢﺘﻠﻌﻓ اذﺎﻣ ، ﻟ ﻜﻢ ﱮﻨﻟا ﻗﺎل ان ﺗﻘﻮﻟﻮن اذﺎﻣ
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People, what will you say when the Holy Messenger asks you, “What did you do whereas you are the last Ummah? ” ﺑﺪ اﻮﺟﺮﺧ ﻢﻬﻨﻣو اﺳﺎرى ﻢﻬﻨﻣ ، ىﺪﻘﺘﻔﻣ ﺑ ﻌﺪ ﻰﻠﻫﺎﺑو ﺑﻌﱰﺗﻰ He will ask, “What did you do to my family and Ahle-Bayt after me? You kept some as prisoners and messed others in blood and dus dust!t! رﺣ ﰱ وى ﺑﺴﻮء ﱏﻮﻔﻠﲣ ان ، ﻟ ﻜﻢ ﺖ ﺤ ﺼ ﻧ ﻰ اذﺋﺰاﺟ ﻫﺬا ﻛ ﺎن ﻣﺎ Was the return of my admonition that you treat my family badly?”” – Al-Bidaayah, Tabri and Noorul-Absaar badly? The wife of Rasoolullah , Sayyid Sayyidah ah Umme-Sala Umme -Salamah mah said, “ May Allah curse those who treated the children of Rasoolullah in this manner, and may He fill their homes and graves with fire!” She even cried until she lost consciousness. The caravan of the Ahle-Bayt proceeded straight to the Raudhah of Rasoolullah . Imaam Zainul-Abideen was the personification of patience until this point, but as soon as he saw the blessed grave of his most eminent grandfather, Muhammad Mustapha , he said sa id to him, “My beloved grandfather, grandfa ther, accept the salaam of your grands grandson.” on.” He then began to cry so emotionally that he caused the entire city of Madinah to cry with him. After this, Imaam Zainul-Abideen began to relate the plight of the Ahle-Bayt to Rasoolullah , saying, “Your Ummah mercilessly martyred your children and family. We were kept hungry and thirsty, our camps were looted, 243
our possessions were taken, the coverings of your granddaughters were removed, they were made prisoners, made to sit on the bare backs of camels, and were mockingly paraded through the streets of cities. Wretches tried kill me too so that your progeny remain. I wastoshackled with chains around mywould neck, not hands and feet. The separated heads of our family-members were hoisted on spears and paraded, we were brought before Ibn Marjānah and Yazeed in their public courts like criminals, and your family and children were grossly disgraced. We lost everything, and we stand before you in this sorrowful state.” When the Prophet’s family returned to their homes, the womenfolk of the Banu Hashim lamented over their plight so much that Abdul-Malik ibn Abul-Harith Salmi said, “ ﲔ ﺴ ﳊ ا ﻋﻠﻰ ﻦﻫرو ﰱ ﻢﺷﺎﻫ ﺑﲎ ءﺎﺴﻧ واﻋﻴﺔ ﻣ ﺜﻞ ﻗﻂ واﻋﻴﺔ واﷲ ا ﲰﻊ ﻓﻠﻢ By Allah , I did not hear he ar more sorrowful sorrowf ul crie criess than that of the Banu Hashim’s womenfolk over Husain.” – Tabri Some slaves and friends of Hadhrath Abdullah ibn Jafar (the husband of Sayyidah Zainub ) came to him to offer their condolences on the martyrdom of both of his sons at Karbala. One of his former slaves, Abus-Salās, remarked, “Husain brought this grief to us.” Hearing this, Hadhrath Abdullah ibn Jafar picked up his shoe, threw it at him and said, “Wretch! How dare you say something like that about Husain ?! By Allah ! If I was there, I would have also given my life! I do not regard losing my sons as grief. They courageously sacrificed their lives with their 244
uncle. Thanks to Allah Who included us in the martyrdom and grief of Husain . If I was unable to help him there, at least my children did.” – Tabri and Ibn Atheer Imaam Ja’far Sādiq states, “After the incident of Karbala, Imaam Zainul-Abideen’s days and nights were spent in the following manner: He would fast day after day and spend his nights entirely in the worship of Allah . When food and drink was placed before him at the time of breaking breaki ng his fast, he would say, “My father and brothe brothers rs were martyred while they were hungry and thirsty. It is sad that they could not have had this food and drink.” He would then cry. The few morsels of food and sips of water he did partake in were mixed with his tears. The memory of Karbala and the thought of his father and brothers was never forgotten by him. His eyes remained moist with tears his entire life. The truth is that no prophet’s children experienced the grief endured by Imaam Husain and Imaam ZainulAbideen , and their patience patienc e was a special s pecial Divine favou favour.r. How else could patience be made over such a gruesome incident?
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Number of Martyrs from the Prophet’s Family and their Companions
There is a difference in opinion regarding the number of Imaam Husain’s companions and family-members who were martyred with him. Some say 70, 72, 79, 82, while others say that it is an even greater number. The names of the Ahle-Bayt amongst them are mentioned below, 1. 2. 3. 4. 5.
The Leader of the Martyrs, Imaam Husain Abul-Fadhl Hadhrath Abbas Alamdār Hadhrath Abu Bakr (also known as Abdullah) Hadhrath Umar Hadhrath Uthman
6. Hadhrath Jafar ibn Ali ibn Abi Talib , the stepbrother of Imaam Husain . Some have included the name Muhammad ibn Ali. 7. Hadhrath Qasim 8. Hadhrath Abdullah 9. Hadhrath Abu Bakr 10. Hadhrath Umar ibn Hasan ibn Ali ibn Abi Talib , the nephew of Imaam Husain . Some have included the name Uthman ibn Hasan. 11. 12. Hadhrath Hadhrath Muhammad Aun ibn Abdullah ibn Ja’far Tayyār 13. Hadhrath Abdullah 14. Hadhrath Abdur-Rahman 15. Hadhrath Jafar ibn Aqīl ibn Abi Talib 16. Hadhrath Imaam Muslim and his two sons, Muhammad and Ibrahim .
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17. Hadhrath Abdullah ibn Muslim ibn Aqīl
18. Hadhrath Ali Akbar ibn Husain 19. Hadhrath Ali Asgar ibn Husain Thousands of salutations be upon these martyrs of the Ahle-Bayt whose sacrifices in life resulted in the elevation of the deen. Number of Captives
Imaam Zainul-Abideen Hadhrath Umar ibn Husain ibn Ali , the son of Imaam Husain . Some have included the name Amr ibn Hasan, though this does not seem to be correct. Hadhrath Muhammad ibn Umar ibn Ali ibn Abi Talib (the nephew of Imaam Husain ) Sayyidah Zainub and Umme-Kulthum (the sisters of Imaam Husain ) Sayyidah Faathimah and Sakina bint Husain (the daughters of Imaam Husain ) Sayyidah Shehr Banu bint Yazdjird ibn Shehr Yaar (the wife of Imaam Husain . She was the grand daughter of Kisra, the king of Persia). Sayyidah Ribaab bin Imra’ul-Qais ibn Adi (the wife of Imaam Husain ) Imaam Husain had much affection for his wife, Sayyidah Ribaab , the mother of Sayyidah Sayyida h Sakee Sakeenah nah . So, it is narrated by Sayyidah Sakeenah , “Once, “On ce, my uncle 247
Imaam Hasan became displeased with my father Husain over something concerning my mother, so my father
(Imaam Husain ) said to him, “ ﺎﺑﺮﻟوا ﺔﻨﻴﻜﺳ ﺎ نﻮﻜﺗ ، ارا ﺐﺣﻻ ا ﻧﲎ ﻟﻌﻤﺮك Oath on your life! Even the house in which Sakeenah and Ribaab g occupy ب ﺎ ﺘ ﻋ ىﺪﻨﻋis ﺐbeloved ﺗﺎﻌﻟ ﺲﻴﻟو ، ﱃto ﻣ ﺎ ﻞme. ﺟ واﺑﺬل ﺎﻤﻬﺒﺣ ا I love them both and I happily spend my wealth on them, and the criticism of one who reprimands is not considered criticism by me.” Sayyidah Ribaab was a very virtuous and pious lady. After the martyrdom of Imaam Husain , some people sent marriage proposals to her, yet she refused them, saying, becoming thetodaughter-in-law the Holy , I do Prophet “After not wish be the daughter-in-law daughteofr-in-law of anyone else.” Imaam Husain’s killing caused her so much grief that she recited the following verses in a eulogy after his martyrdom, ﻮﻓﺪﻣ ﻏﲑ ﻞﻴﺘﻗ ءﻼﺑﺮﻜﺑ ، ﺑﻪ ءﺎﻀﺘﺴﻳ ارﻮﻧ ﻛﺎن ىﺬﻟا ان ‘Indeed Husain —who was Noor from head to toe, and from whom light was attained—was killed in Karbala and lay without kafn or burial.’ ﻳزﻮاﳌا ناﺮﺴﺧ وﺟﻨﺒﺖ ﻋﻨﺎ ، ﺔﳊﺎﺻ اﷲ ﱮ ﺰاكﻨﻟا ﺳ ﺒﻂ ‘O grandson of the Holy Prophet ! May Allah reward you on our behalf and keep you far from the loss of the Scale of Deeds.’
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واﻟﺪﻳ ﺑﺎﻟﺮﺣﻢ ﺗ ﺼﺤ ﺎ ﺖﻛﻨو ، اﻟ ﺑﻪ ﺎﺒﻌﺻ ﺟ ﺒﻼ ﱃ ﻛﻨ ﺖ ﻗﺪ ‘Indeed your personage for me was like a mountain wherein I should seek safety and you should keep my company with goodness, love and kindness.’ k indness.’
ﻣ ﺴﻜ ﻛﻞ ﻪﻴﻟا ىوﺎﺑو ﻳﺮﺟ ، وﻣﻦ ﲔﻠﺋﺎﺴﻠ ﻟ وﻣﻦ ﻰﻣﺎﺘﻴﻠﻟ ﻣﻦ ‘Who now is the refuge of orphans and the mendicant? Who will be the solace of every poor and destitute person?’ ﻄﻟوا اﻟﺮﻣﻞ ﺑﲔ ﺐ ﻴ ﻏ ا ﺣﱴ ، ﻢ ﻛ ﻬ ﺼ ﺑ اﺮﻬﺻ ﻰﻐﺘﺑا ﻻ واﷲ ‘Oath on Allah , after affinity with you in marriage, I will not seek another until sand is thrown over me.’ – Noorul-Absaar
Some say that she remained at Karbala the entire year before returnin r eturningg to Madinah M adinah,, where she ppassed assed away iinn the grief and separation of her husband, Imaam Husain . Number of Yazeedi Soldiers Killed
Although Tabri and Ibn Atheer state that the Yazeedi soldiers killed in Karbala number 88, this does not seem to be correc correct,t, because becau se Mukhtasar Tabri very authentically states that hundreds of Yazeedi soldiers were killed. It took Hurr just one attack to kill 80 soldiers! Likewise, the brave childr children en of Hadhrath Hadhrat h Ali and Imaam Husain killed hundreds of Yazeedi scoundrels alone. (And Allah knows best)
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The Resting Place of the Blessed Head of Imaam Husain
There is a difference in opinion regarding the resting place of the head of Imaam Husain . Allaamah Qurtubi and
Sirājul-Hind Shah Abdul-Aziz Muhaddith Dehlwi state family that sent the of the After Prophet’s and Yazeed the blessed headprisoners to Madinah. reaching the beloved city of Rasool Rasoolullah ullah , the head was burie buriedd at the side of either Sayyidah Faathimah Zahra or in the grave of Imaam Hasan .
The Imaamiyah group claims that the prisoners of the Ahle-Bayt returned to Karbala after 40 days and buried the blessed head and a nd body of Imaam Imaa m Husain Husa in together. Some are of the opinion that Yazeed commanded that the head be paraded in cities. When it reached the city of Asqalān, the governor of the locality took it from those who were parading it and buried it. When Asqalān was later dominated by European rulers, Talā’ī ibn Razzīk (known as Salih), the deputy governor of Egypt, offered 30,000 dinars to acquire the head from them, and after attaining it, brought it into Egypt on Sunday the 8 th of Jamaadul-Aak Jamaadu l-Aakhir, hir, 548 A.H. While transpor transporting ting the blessed blesse d head with his soldiers and servants, he remained barefoot. Even though centuries had passed by then, the blood of the blessed head was still fresh and it emitted emitte d a fragrance fragra nce like musk!
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Salih built ‘ Mash’had Mash’had Husain ’ over the blessed head (which he placed on a tray of green silk on a chair made from ebony). He also weighed it and placed musk and amber equal to its weight below and around it. This site is famous even today. Shaikh Shahābuddin Ibn Atlabi Hanafi states, “I visited ( ر ﺎزﻳ ) the blessed head in the mash’had
but I was doubtful do as and to whether w hether it was really thereaorperson not. I suddenly fellubtful asleep had a dream in which coming from the blessed head was going to the room of the Holy Messenger . He came to the Prophet and said, “Ahmed ibn Halbi and Abdul-Wahab have visited your son Husain’s blessed head.” Rasoolullah replied, “واﻏﻔﺮﳍﻤﺎ ﺎﻤﻬﻨﻣ ﻞﺒﻘﺗ ﻢﻬﻠﻟا O Allah , accept accep t their visit and forgive for give them the m both.” Shaikh Shahābuddin continues, “From that day on, I had certainty that Imaam Husain’s head is there.” He also never forsook visiting it until his final breath. – Tabqātul-Auliya by Allaamah Sha’rāni Shaikh Abdul-Fattāh ibn Abi Bakr ibn Ahmed ibn Shafi Khalwati states in his treatise, Noorul-Ain , “Khatamul“Khata mulHuffāz wal-Muhadditheen Shaikhul-Islam wal-Muslimeen Najmuddin Gheeti narrates that Shaikhul-Islam Shamsuddin Luqqani , the Shaikhul-Shuyū Shaik hul-Shuyūkh kh of the Malikis of his time, would always present himself for the visiting of the blessed head of the mash’had and would say, “The head of Imaam Husain is here.”
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Hadhrath Shaikh Khalīl Abul-Hasan Tammarsi would also visit the blessed head and say, “ اﷲ لﻮﺳر اﺑﻦ ﻳﺎ ﻢﻜﻴﻠﻋ مﻼﺴﻟا Peace be upon you, O son of the Holy Prophet .” The reply was always heard, “ﻦﺴﳊا اﺑﺎ ﻳﺎ مﻼﺴﻟا ﻚﻴﻠﻋو And peace be upon you, O Abul-Hasan .” One day, he
made salaam but did not receive a reply. This surprised him. The next day, he greeted the head and heard the reply again, so he asked, “O my master, why was I not honoured by your salaam yesterday?” yester day?” The answer he receiv received ed was, “Abul-Hasan , yesterday yes terday at that th at time ti me I was iinn the court of my respected grandfather, Rasoolullah , and was speaking to him.” Imaam Abdul-Wahab Sha’rāni states, “Eminent Sufiya and Ahle-Kashf (those who attain inspiration) say that the blessed head of Imaam Husain Husai n is found at this place.” Shaikh Karīmuddin Khalwati also said, “I visited this place by the permission of the Holy Messenger .” Miracles Demonstrated by the Blessed Head
Once, a few informants of Sultan Malik Nāsir told him that someone the not location money and goldSultan in a certain mansionknew but did wish of to disclose it. The ordered this person to be tortured by worms. These T hese worms, which would eat the brains of the live humans they were placed on, was a severe punishment unable to be endured 252
by any human. People undergoing underg oing it would have their head eaten open and they would usually die within a few minutes, but when the worms were placed on this individual, instead of him dying, the worms did! People enquired as to the reason for this and he explained, “When the blessed head of Imaam Husain was brought here to Egypt, I placed it on my head with respect and adoration. This is the blessing and miracle of that blessed head.” – Khitat wal-Āsaar by Maqrizi
One narration states that the blessed head in fact remained in the treasury of Yazeed. When Sulaiman ibn Abdul-Malik came into power and learnt of this, he commanded that it be brought to him so that he could see it. At that time, the bones on the blessed head were shining like silver. Sulaiman fragranced it, covered it in a shroud ( )ﻛ ﻔﻦand buried it in the Muslim cemetery. – TahzeebutTahzeeb Due to this, Allaamah Ibn Hajar Haithami narrates, “Sulaiman ibn Abdul-Malik saw the Noble Messenger in a dream being kind to him and giving him glad-tidings. In the morning, he came to Imaam Hasan Basri and requested an interpretation. The Imaam said, “Maybe because you were good to the family famil y of the Holy Prophe Prophett ?”
“ ﰉ ﺎﺤﺻ ا ﻣﻦ ﻣﻊ ﺎﻋﺔ ﻪﻴﻠﻋ ﺖﻴﻠﺻو باﻮﺛا ﻪ ﺴﺔﺗﻮﺴﻜﻓ ﺪﻳﺰﻳ ﺔﻧﺰاﺧ ﰱ ﲔ ﺴ ﳊ ا راس وﺟﺪ ت ﻧﻌﻢ وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻ ﻠﻰ ﻩﺎﺿر ﺳ ﺒﺐ ذﻟ ﻚ ﻫﻮ ﻦ ﺴ ﳊ ا ﻟﻪ لﺎﻘﻓ ﻪﺗﱪﻗو
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Yes, I found the head of Husain in the treasury of Yazeed, so I shrouded it with five cloths, performed Salaah over it with my friends and buried it.” “This action of yours is the reason for Rasoolullah’s happiness with you.” – Sawaaiqul-Muhriqa This humble writer (Allaamah Shafi Okarvi ) submits that are various concerning the blessed head there of Imaam Husain narrations and various mausoleums built for it in different places. It could be that these narrations
and mausoleums concern a few heads of the Prophet s family (since several were sent to Yazeed). Out of respect and love, some have (erroneously) ascribed it to Imaam Husain . Allah knows the truth of the matter. Yazeed’s Conduct after the Incident of Karbala
Yazeed’s behaviour worsened after the martyrdom of Imaam Husain . He did not do anything good—on the contrary, his wretchedness, misfortune and callousness reached a new peak, and history can not forget the revolting atrocities perpetrated by him. During his rule, wickedness was committed openly, along with fornication, homosexuality, marriage with non-permissible women, usury, alcoholism, etc. (just to name a few). This is why people, the citizens of Hijaz, opposed him andespecially broke their allegiances withseverely him. Hadhrath Abdullah ibn Hanzalah Ghaseelul-Malaaikah states,
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“ تﺎﻨﺒﻟاو ﻻوﻻا ت ﺎﻬ ﻣ ا ﺢ ﻜﻨﻳ رﺟﻞ اﻧﻪ ءﺎﻤﺴﻟ ا ﻣﻦ رﺎﺠﳊﺎﺑ ﻰﻣﺮﻧ ان ﺧ ﻔ ﺎ ﺣﱴ ﻳﺪ ﺰﻳ ﻋﻠﻰ ﺎﻨﺟﺮﺧ ﻣﺎ واﷲ ﻮﻠﺼﻟا عﺪوﻳ ﺮﻤﳋا بﺮﺸﻳو واﻻ ﺧﻮات By Allah ! We broke our allegiance to Yazeed after fearing being stoned from the Heavens (due to his sinful ways). Indeed he was someone who married his mothers, sisters and daughters, consumed alcohol and did not perform Salaah.” – Tareekhul-Khulafa and Sawaaiqul Muhriqah
The Ahle-Haramain (citizens of the Harams Makkah and Madinah) also severely opposed Yazeed and broke their
allegiance (ﺔﻌﻴ)ﺑ to him. In fact, this rebellion of theirs could be the reason why people in other areas broke their allegiances and rebelled against him (since the Haramain is the heart and soul of the Muslim world). Yazeed was aware a ware of this and feared losing his power, so he sent Muslim ibn Aqba with cursed a 20,000-strong army tosinattack two holy cities. This army committed in thethe Prophet’s city that would embarrass even Abu Jahl. The residents of Madinah (who are the neighbours of Rasoolullah ) had to endure the heights of oppression and tyranny, and killing, looting, rape and torture was the rule of the day. The people of the two cities had been forced to accept the allegiance (ﺔﻌﻴ)ﺑ and slavery to Yazeed with the following words, accept slavery to Yazeed. If he wishes, he can or free “Ime.” Whoever said, “I pledge allegiance to sell be obedient to and follow the command of Allah and His Messenger ,” was killed. kille d. For this reason, many fled from 255
the city, and those who did not were murdered. Approximately 1,700 Muhājireen, Ansaar, Sahaabah and senior Tābi’een as well as 700 Huffāz of the Holy Qur’an were mercilessly slaughtered. The total number of martyrs was approximately 10,000 people. The homes of those killed were also looted and the wretches made the city of Madinah a place of sin for three days. Even chaste women were robbed of their chastity during this period. Hadhrath Abu Sa’eed Khudri was a senior, respected Companion, yet even he was not spared! They shaved his beard and disgraced him. The army also tied their horses to the pillars of Musjidun-Nabawi and no one attended it during this period. Hadhrath Sa’eed ibn Musayyab (a senior
amongst the Tābi’een) would frequent the musjid only by pretending to be insane. Still, the wretches wanted to kill him too. He was once brought to Muslim ibn Aqba, who ordered him to be killed. When he heard this command, he began to commit commi t the actions action s of insane people people,, after which one of the soldiers said, “He is mad,” and he was then spared. It is this very Hadhrath Sa’eed ibn Musayyab who narrates, “There was no one in Musjidun-Nabawi during these days except me. The people of Syria came to the musjid, saw me and said, “What is this old, mad man doing here?” I used to hear the sound of the Azhaan, Iqaamah and the congregation [ﺔﻋﺎ]ﲨ continuously from the Raudhah at the times of Salaah, so I performed Salaah in these three days following this congregation, and there was none besides me in the musjid at that time.” 256
A youngster was also apprehended by Yazeed’s army. His mother approached Muslim ibn Aqba and pleaded that her son be spared. In turn, Muslim ordered that the boy be broughtt to him. When he was, Muslim brough Musli m slew his neck and gave the head to his mother, saying, “Are you not thankful that you are alive? You came very dramatically to take your son!” When Muslim invited the people of Madinah to pledge allegiance to Yazeed, some of them pledged allegiance merely in fear of losing their lives and wealth. There was a pious person from the Quraish tribe who said at the time of allegiance, “I have pledged allegiance to obedience towards
Allah , not sin. Muslim Musli m commanded comm anded that he be kille killedd (and he was). The mother of this individual, Umme-Yazeed bint Abdullah Abdull ah ibn Rabia, took an oath, “If I become powerful alive!” enough, I will definitely burn this tyrant, dead or So, after oppressing the residents of Madinah, Muslim turned his attention towards Makkah to confront Hadhrath Abdullah ibn Zubair and kill those who opposed Yazeed’s rule there. Incidentally, on the way to the city, paralysis struck him and led him to his death. As per the command of Yazeed, Haseen ibn Nameer became the new leader of the army, so he buried Muslim and continued with his forces towards Makkah. When the mother of the Quraishi learnt of Muslim’s death, she came to his grave with a few men to exhume 257
and burn him (and consequently fulfil her vow). When Muslim’s grave was opened, they saw a serpent crushing his neck and sucking vigorously on his nose. The men became afraid and said to the woman, “Allah Himself is punishing him for his sins by appointing this snake. Why do you not let him be like this?” “No. I will definitely fulfil my oath and satisfy my heart by burning burni ng his bbody.” ody.” “So it,” they repliedtoreluctantly. Theybethen proceeded remove Muslim from his leg side, but when they opened that part of the grave, they found another snake crushing his feet! Again they submitted to the woman, “Let him be. This punishment is enough for him.” The woman, however, did not budge. She made wudhu, performed two rakaats Salaah and supplicated to Allah , saying, sayi ng, “O Allah ! You know well that my anger
with this person is solely for Your sake. Grant me the ability to fulfil my vow by burning his body.” After making this dua, the woman took a stick and moved the snakes away by hitting them with it. They then removed Muslim’s body and burnt it. i t. This cursed Muslim ibn Aqba caused so much oppression and waste in Madinah that he became known as musrif (one who wastes) after his death. Hadhrath Anas reports that the Holy Prophet said, “ اﷲ ا ذى ﻓﻘﺪ ﱏاذا وﻣﻦ ﱏاذا ﻓﻘﺪ ﺎﻤﻠﺴﻣ ا ذى ﻣﻦ
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He who harms a believer has actually harmed me, and he who harms me has harmed Allah .” – Sirājum-Muneer Sharah Jaami’is-Sagheer Amīrul-Mu’mineen Hadhrath Ali narrates that the Holy Prophet said, “ اﷲ ﺔﻨﻌﻟ ﻪﻴﻠﻌﻓ ﻢﻴﻌﻧ اﺑﻮ زا اﷲ ا ذى ﻓﻘﺪ ﱏاذا وﻣﻦ ﱏاذا ﻓﻘﺪ ﻣﲎ ﺷ ﻌﺮ ا ذى ﻣﻦ He who harms even one strand of my hair has actually harmed me, and he who harms me has harmed Allah .” The narration of Abu Nuaim further states, “The curse of Allah is on that person.” Hadhrath Sa’ad ibn Abi Waqqas states that the Noble Messenger also said, “ اﳌﺎ ﰱ ﺢﻠﳌا ﺬوب ﻛﻤﺎ اﷲ ﻪﺑاذا ﺑﺴﻮء ﺔﻨﻳﺪﳌا ا ﻫﻞ ارا ﻣﻦ Allah will destroy whoever intends doing something bad to the people of Madina Madinahh the way salt is dissolved dissolv ed in
water.” – Muslim Another narration states, “صﺎﺻﺮﻟا ذوب رﺎﻨﻟا ﰱ اﷲ ﻪﺑاذا اﻻ ﺑﺴﻮء ﺔﻨﻳﺪﳌا ا ﻫﻞ ا ﺣﺪ ﺪﻳﺮﻳ ﻻ He who intends any evil with the people of Madinah will be melted mel ted in tthe he fire of Jahan Jahannam nam like lik e lead. lead.”” – ibid Hadhrath Jabir reports that the Holy Messenger said, “ ﺒﻀﻏو اﷲ ﺔﻨﻌﻟ وﻋﻠﻴﻪ ىﺮﺧا ﰱ و ﺔﻣﺎﻴﻘﻟا ﻳﻮم ﻪﺘﻳوار ﰱ زا ﻓ اﷲﺎﺧا ﺔﻨﻳﺪﳌا ا ﻫﻞ ف ﺎﺧا ﻣﻦ Allah will make the one who frightens the people of Madinah scared on the Day of Judgment.” And in another
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narration, “May Allah’s anger and curse be upon him.” – Sirājum-Muneer Hadhrath Ubaidah ibn Sāmit narrates that Rasoolullah also said, “ ﺔﻤﻴﻘﻟا ﻳﻮم ﻣﻨﻪ اﷲ ﻞﺒﻘﻳ ﻻ ﲔ ﻌﲨا سﺎﻨﻟاو ﺔﻜﺋﻼﳌاو اﷲ ﺔﻨﻌﻟ وﻋﻠﻴﻪ اﷲ ﻪﻓﺎﺧا ﺎﻤﻠﻇ ﺔﻨﻳﺪﳌا ا ﻫﻞ ف ﺎﺧا ﻣﻦ ﻋ ﺪﻻ وﻻ ﺎﻓﺮﺻ Allah will make the one who frightens the people of Madinah by oppression terrified, and His curse—as well as the curse of angels and people—is upon him. On the Day of Qiyaamah, neither his fardh nor optional acts of worship will be accepted.” – Wafa’ul-Wafa and Jazbul-Quloob Similarly, Hadhrath Abdullah ibn Umar states that the Prophet said, “ ﻋﺪ وﻻ ﻣﻨﻪ ﺻﺮف ﻞﺒﻘﻳ ﻻ ﲔ ﻌﲨا واﻟﻨﺎس ﺔﻜﺋﻼﳌاو اﷲ ﺔﻨﻌﻟ وﻋﻠﻴﻪ اﷲ ﻩاذا ﺔﻨﻳﺪﳌا ا ﻫﻞ ا ذى ﻣﻦ Allah will harm the one who troubles the people of Madinah, and His curse—as well as the curse of angels and
humans—is upon him. Neither his fardh nor nafl will be accepted.” – Sirājum-Muneer These Ahadith establish that the one who troubles a Muslim actually troubles Allah and His Messenger . Regarding especially the people of Madinah, the one who scares, harms or intends to do something bad to them will be incinerated inci nerated in the Hell-fire prepared prepar ed by Allah . No worship of his is accepted, and Allah’s curse—as well as the curse of angels and humans—is upon him. In the previous pages, you read how appallingly Yazeed and his cronies disrespected, harmed and caused difficulty to the 260
Prophet’s family and the people of Madinah. So, they are indeed worthy of being cursed. Allah states in the Holy Qur’an, ﺎﻨﻴﻬﻣ ﺎﺑاﺬﻋ ﳍﻢ ﺪﻋوا ﺮﺧﻻاو ﺎﻴﻧﺪﻟا ﰱ اﷲ ﻢﻬﻨﻌﻟ ﻪﻮﻟﺳرو اﷲ ﻳﺆذون ﻦﻳﺬﻟا ان “Undoubtedly those who annoy Allah and His Messenger , Allah’s curse is upon them in the world and in the Hereafter, and Allah has kept prepared for them a degrading torment.”
– Surah Ahzāb (33), Verse 57 Hadhrath Abdullah ibn Abbas states, “ ﻋ ﻨﻬ اﷲ رﺿﻰ ﺔﺸﺋﺎﻋ اﻮﻓﺬﻗ ﻣﻌﻪ ﻧ ﺎس اﰉ ﺑﻦ اﷲ ﻋ ﺒﺪ ﰱ اﻧﺰﻟﺖ This verse was revealed about the Hypocrite Abdullah ibn Ubay and his cronies when they accused Sayyidah A’ishah (of adultery). So, the Holy Prophet delivered a sermon and said, “Who will help me against someone who troubled me (by levelling an accusation against my wife)?” – Durr’e-Mansoor
After paying attention to the verse, it becomes clear that by taunting the wife of the Holy Prophet , these Munaafiqs troubled Allah and His Messenger and became worthy of being curse cursed. d. Indeed Yazee Yazeedd and his forces committed much more heinous crimes than these Hypocrites by oppressing the Prophet’s Family, Companions, Tābi’een and the people of Madinah.
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Attack on the City of Makkah
You’ve already read that as soon as Yazeed came into power, he ordered the governor of Madinah, Waleed ibn Atba, to demand pledges of allegiance from Imaam Husain , Hadhrat Hadhrathh Abdull Abdullah ah ibn Umar and Hadhrath Abdullah ibn Zubair . Imaam Husain went to meet the governor when he was summoned, but Hadhrath Abdullah Ab dullah ibn Zubair did not and fled to Makkah at night. From the time he entered the city until now, the Companion spent his days in the protection and sanctity of the Haram contently. When the people of Hijaz later became dissatisfied with Yazeed due to his actions and conduct, Hadhrath Abdullah ibn Zubair called them to unite against him and delivered an inspiring lecture, the summary of which is as follows, “The people of Iraq, especially Kufa, are so treacherous and evil that they invited the grandson of the Holy Prophet [to their city] promising to help him and make him their
leader, yet they betrayed and abandoned him. They joined
the power of the time instead and even fought Husain themselves! Husain chose death over a lifetime of dishonour (by pledging allegiance to Yazeed) and did not bow his hi s head he ad iinn obedi obedience ence even though armies armie s sur surrounded rounded him. May Allah have mercy on him and disgrace his killers! How can we be satisfied with these people after they treated Husain the way they did? How can we comply in following them? Absolutely not! Oath on Allah ! They killed someone who spent his days fasting, spent 262
nights in worship and someone who was worthier of them in these matters (i.e. power). He was better be tter than them in his deen, excellence and rank. Oath on Allah ! Husain was not one to mislead at the expense of the Qur’an. His grief in the fear of Allah was unique. He would not exchange fasting for the consumption of alcohol, and his gatherings did not speak of hunting dogs. Instead, it was of the remembrance of Allah . Husain spoke out against Yazeed, and soon these people will enter the valley of A’ee in Jahannam.” – Ibn Atheer and Tabri After this, people hastened towards Hadhrath Abdullah ibn Zubair and said, “Announce that allegiance be pledged to you.” The Companion did so, and all the people of Makkah and Madinah (except Hadhrath Ibn Abbas and Hadhrath Muhammad ibn Hanfiyah ) then pledged allegiance to him. After this, Hadhrath Abdullah ibn Zubair overthrew the Yazeedi governors and subordinates in Makkah and Madinah and brought an end to their rule. When Yazeed came to know of this, he sent a major army to attack the two cities, and you have already read of the army’s conduct in Madinah.
This cursed army now reached Makkah under the leadership of Haseen ibn Nameer to attack the city of the Kaaba. They besieged Makkah for 64 days and massacred people during this period daily. Catapults were used by them to such an extent that boulders even filled the precincts of the In caused fact, theit catapults were used against the Holy KaabaKaaba! itself and and to catch alight. 263
The mantle ( )ﻏ ﻼ فof the Kaaba and its walls were burned, and while standing on the House of Allah , Yazeed’s Yazeed’ s army recited the following, ﺠ ﺴ ﳌ ا ﻫﺬا ﺎ ﺟﺪاران ﻰﻣﺮﻧ ، ﻞﺑﺬﳌا ﻖﻴﺘﻌﻟا ﻣ ﺜﻞ ﻩرﺎﻄﺧ ‘These catapults are like healthy camels by which we stone the walls of this musjid.’
The pillars in the Haram were destroyed by this stoning and even the walls were broken! Amr ibn Hauta Sudūsi recited the following, “Just look at Umme-Farwa (i.e. the catapults)! See how it targets people between Safa and Marwa.” – Al-Bidaayah wan-Nihaayah, Tabri and Ibn Atheer In short, Yazeed’s wicked army demonstrated much barbarianism barbari anism in these attacks. attac ks. For two months, the residents of the Haram endured severe hardships and the Kaaba remained uncovered for several days (with its root burnt and its walls broken). broken ). These sad events occurred occurre d in the beginning of Rabiul-Awwal 64 A.H., and it was at the end of this month, while the Kaaba was being attacked, that news of Yazeed’s death was received. As soon as Hadhrath Abdullah ibn Zubair received the news, he
loudly addressed the army from Syria, saying, Your devil has been destroyed!” News of Yazeed’s death caused the Syrian army to lose heart in the battle and strengthened the confidence of Hadhrath Abdullah ibn Zubair and his supporters. They therefore launched a successful offense against the Syrian army which caused them to flee 264
Makkah, finally alleviating the people of the city from the tyranny of this cursed army. The reprehensible Yazeed ruled for approximately 3½ years and died at either the age of 38 or 39 in a village called Huwāreen. Ibn Urāwah penned the following on his death, ﻣﻘﻴ ﰒ ﻦﻳرﻮاﲝ ﺟ ﺴﺪ ، ﻢﻜﻜﻠﻣ ا ﺧﺮ ان ﺔﻴﻣا ا ﺑﲎ ‘O Banu Umayyah, the body of your last monarch lies in
Huwāreen.’ مﻮﺛﺮﻣ راﻋﻒ وزق ﻛﻮب ، ﻩ وﺳﺎ وﻋﻨﺪ ﻪﺘﻴﻨﻣ ﺖﻗﺮﻃ ‘His death came to him at a time when pitchers and water-bags full of alcohol were next to his pillow.’ مﻮﻘﺗو ﺗﺎر ﺪﻌﻘﺗ ﺢﺒﻀﻟﺎﺑ ، ﻪﻧاﻮﺸﻧ ﻋ ﻠﻰ ﻰ ﻜ ﺒ ﺗ ﺔﻓﺮﻣو ‘A female lamenting with a violin in her hand cried over the one who was intoxicated with this alcohol. She would sometimes sit
and sometimes stand.
– Tabri and Ibn Atheer Yazeed’s corpse was later taken from Huwāreen to Damascus, and either his son Khalid or Muawiyah
performed his Janaazah Salaah. He was buried in the Baabus-Sagheer cemetery but his grave later became the dumpsite of the city.
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Muawiyah the Second
After Yazeed’s death, people pledged allegiance to his son Muawiyah. This young man was naturally merciful, had good conduct and adhered rigidly to the deen. Muawiyah the second distanced himself from the gross, heinous actions of the Banu Umayyah and abhorred their evil ways. So, he delivered a sermon to people, saying, “I do not have the strength to carry the responsibility of governance, and I am also unworthy of it. I do not find any of you like Hadhrath Umar ibn Khattab that I could appoint as a Khalifa over you, and I do not see people worthy of giving counsel (Ahl’ush-Shūra) to give this matter to. So, you people know your affairs better. Choose whoever you wish for you.” After declining the position of leader, he returned home and became sick. Forty days later, he passed away. Some say that he was poisoned. – Tabri and Ibn Atheer
The Ruin of the Murderers
Hadhrath Amir ibn Sa’ad Bajali narrates, “After the martyrdom of Imaam Husain , I saw the Holy Prophet in a dream saying to me, “Go to my Companion Bar’aa ibn Aazib , convey my salaa salaam m and inform him that whoever whoeve r killed my son Husain is an inmate of Jahannam.” So, I
went to Bar’aa ibn Aazib and related the dream to him. He listened to me and said, “Allah’s Messenger has spoken the truth.” – Sa’adatul-Kaunain 266
Allaamah Hafiz Ibn Hajar records a narration on the authority of Hadhrath Ali that Rasoolullah said, “ﺎﻴﻧﺪﻟا ا ﻫﻞ باﺬﻋ ﻧ ﺼﻒ ﻪﻴﻠﻋ ﻧﺎر ﻣﻦ تﻮﺑﺎﺗ ﰱ ﲔ ﺴ ﳊ ا ﻞﺗﺎﻗ The killer of Husain will be in a coffin of fire, and he’ll have half the punishment of the people of the world.” – Noorul-Absaar and Is’aafur-Rāghibeen Scholars (ءﺎﻤﻠ)ﻋ state that those who fought against Imaam Husain , became murderers murde rers of the Ahle-Bayt Ahle-Ba yt or were happy with their martyrdom, thus all suffered punishment for their evil actions in this world, and the punishment of the Hereafter is something they will have to face in addition to it. Still, even in this world, as punishment for their evil actions, some were killed mercilessly, some became blind, some had their faces blacke blackened, ned, some became leper lepers, s, and some were destroye destroyedd in severe, sev ere, dif difficult ficult illness and hardships. Hadhrath Abdullah ibn Abbas states, “ ﻦﺑﺎﺑ ﻞﺗﺎﻗ واﱏ ﺎﻔﻟا ﲔﻌﺒﺳ ﺎﻳﺮﻛ ﺑﻦ ﺑ ﻴ ﺤﲕ ﺖﻠﺘﻗ اﱏ وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ ﳏﻤﺪ اﱃ ﱃﺎﻌﺗ اﷲ ﻰﺣوا ﺎﻔﻟا ﲔﻌﺒﺳو ﺎﻔﻟا ﲔﻌﺒﺳ ﻚﺘﺒﻧا Allah sent revelation to Muhammad , saying, “For Yahya ibn Zakariah’s sake, I punished 70,000 individuals (due to their oppression against him), and for your grandson’s sake, I will punish 70,000 individuals and a further 70,000.” – Tahzeebut-Tahzeeb, Al-Bidaayah wanNihaayah and Sawaaiqul-Muhriqah
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Hadhrath Abu Shaikh relates, “Once, in a gathering, a few seated people said, “Whoever helped in the killing of Husain was definitely cast into adversity before death. ” رﺎﻨﻟا رﺎﻨﻟا ى ﺎﻨﻳ ﻞﻌﺠﻓ رﺎﻨﻟا ﻪﺗﺬﺧﺎﻓ جﺮاﺴﻟا ﺢﻠﺼﻴﻟ مﺎﻘﻓ ﺷﺊ ﲎﺑﺎﺻا وﻣﺎ ﺖﻨﻋا اﻧﺎ ﺦﻴﺸﻟا لﺎﻘﻓ ﻣﺎ ت ﺣﱴ ﺑﻪ ﻳﺰل ﻓﻠﻢ ذﻟ ﻚ وﻣﻊ اﻟﻔﺮات ﰱ ﺲﻤﻐﻧاو An old man stood up and boasted, “I also helped his killers but nothing happened happene d ttoo me.” m e.” He then went to the lamp l amp to adjust its wick and caught alight! The man began to loudly scream, ‘Fire! Fire!’ but no one heard him. He even jumped into the River Euphrates but the fire on him did not extinguish and he ultimately perished from it.” – Sawaaiqul Muhriqah
Another narration like the one above has been documented by Hafiz Ibn Hajar Asqalāni and Sibt Ibn Jauzi from Sudi. Sibt Ibn Jauzi relates from Waqdi, “An old man who was part of Yazeed’s army but did not kill anyone became blind. When asked about this, he explai explained, ned, “I saw the Holy in ﺴa ﳊ ا dream. ﰒ وﺳﺒﲎMessenger ﻟ ﻌﲎ ﻫﻢ ﲔﺣﻮﺑﺬﻣ ﲔ ﻗ ﺘﻞ ﳑﻦ ﻋ ﺸﺮ وﻋﻠﻴﻪ ﻧ ﻄﻊ ﻪﻳﺪﻳ وﺑﲔ ﺳ ﻴﻒ وﺑﻴﺪﻩ ﻪﻴﻋراز ﻋﻦ ﺣﺎﺳﺮا ﻰ ﻤ ﻋ ا ﺖ ﺤ ﺒ ﺻ ﺎ ﻓ ﲔ ﺴ ﳊ ا م ﻣﻦ ﲟﺮو ﲎﻠﺤﻛا He was in an angered state, his sleeves were up and he stood with a sword in his hand. A skin-mat was spread before him and the bodies of ten killers killer s of Imaam Husain were lying on it. The Prophet cursed me and passed a needle over my eyes messed with the blood of Husain. I
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was blind from then on.” – Noorul-Absaar, Is’aafur-Rāghibeen and Sawaaiqul-Muhriqah The blackened face of a Yazeedi soldier (who had hung the severed head of Imaam Husain on the neck of his horse) was seen by people. They asked him, “ ناﺬﺧﺎﻳ واﺛﻨﺎن اﻻ اﻟﺮاس ﻚ ﺗﻠ ﲪ ﻠﺖ ﺣﲔ ﻣﻦ ﺔﻠﻴﻟ ﻣﺮت ﻋﻠﻰ ﻣﺎ لﺎﻘﻓ ﺎﻬﺟو اﻟﻌﺮب ﺮﻀﻧا ﻛ ﻨﺖ ا ﻧﻚ ﺣﺎﻟ ﺢﺒﻗا ﻋﻠﻰ ﻣ ﺎت ﰒ ﺗﺮى ﻛﻤﺎ ﲎﻌﻔﺴﺘﻓ ﺺ ﻜ ﻧ ا ﺎﻧوا ﺎﻬﻴﻓ ﱏﺎﻌﻓﺪﻴﻓ ﺗ ﺟﺞ ﻧﺎر اﱃ ﰉ نﺎﻴﻬﺘﻨﻳ ﰒ ﻰﻌﺒﻀﺑ You were a handsome person with fine features and a good complexion. What happened to you?” He explained, “From the day I fixed the head of Husain to the neck of my horse, I have men come to me everyThis night, grip my me and take me had to atwo place with a lot of fire. is why face turned black as you see it.” The narrator of this incident states that this person suffered a horrible death. – Sawaaiqul-Muhriqah, Noorul-Absaar and Is’aafur-Rāghibeen Allaamah Ibn Hajar Haithami Makki states, “ ﻪﻴﻠﻋ ﻳﻌﺮﺿﻮن سﺎﻨﻟاو م ﺎﻬﻴﻓ ﻃ ﺸﺖ ﻪﻳﺪﻳ وﺑﲔ اﻟﻨﻮم ﰱ وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ ﱮﻨﻟا راى ﺎﺨﻴﺷ ان ﻰ ﻤ ﻋ ا ﺖ ﺤ ﺒ ﺻ ﺎ ﻓ ﻪﻌﺒﺻﺎﺑ اﱃ ﺎﻣوﺎﻓ ﺖﻳﻮﻫ ﱃ لﺎﻘﻓ تﺮﻀﺣ ﻣﺎ ﺖ ﻠ ﻘ ﻓ ﻪﻴﻟا ﺖﻬﺘﻧا ﺣﱴ ﻢﻬﺨﻄﻠﻴﻓ in a dream with a tray Anblood old man the Holy Prophet of andsaw a group of people in front of him. Rasoolullah was taking some of this blood and wiping it on their eyes. “I [the old man] was also presented before him and submitted, “I did not go up against him (Imaam Husain ),” yet the Prophet replied, “No, but you desired doing so.” He then gestured towards me with his finger and I was blind from fr om then on.” – Sawaaiqul-Muhriqah
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Hadhrath Ahmed Abu Rijaa states, “O people, do not be disrespec disrespectful tful to any of the Prophet’s Prophet’ s Ahle-Bayt (i.e. family). اﷲ ﻪﻠﺘﻗ ﻖﺳﺎﻟﻔ ا ا ﺑﻦ ﻖﺳﺎﻔﻟ ا ﻫﺬا اﱃ نوﺮﺗ اﻣﺎ ﻗﺎل ﺔﻓﻮﻜﻟا ﻣﻦ ﺎﻨﻴﻠﻋ ﻗﺪم ﻢﻴﺠﻬﻠﺑ ﻣﻦ ﺟﺎر ﻟﻨﺎ ﻛ ﺎن ﻪﻧﺎﻓ ﻩﺮﺼﺑ ﺐ ﻫ ﺬ ﻓ ﻪﻴﻨﻴﻋ ﰱ ﲔﺒﻛﻮﻜﺑ اﷲ ﻩﺎﻣﺮﻓ I had a neighbour from Balhajeen who came to us from Kufa, saying, “Have you not seen how Allah killed that sinner, son of a sinner (i.e. Imaam Husain , son of Hadhrath Ali )?” (Allah forbid!) As soon as he said this, Allah made two stars (from the sky) strike his eyes, causing him to lose his sight.” – Tahzeebut-Tahzeeb Allaamah Baaziri narrates that Hadhrath Mansoor saw a person in Syria whose face resembled that of a pig. He enquired about this and was told ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ ﱮﻨﻟا ﻓﺮاﻳﺖ ﻣ ﻌﻪ ﻩ ﻻووا ﻣﺮ اﻻ ف ﺔﻌﺑرﺔ اﻌﻤﳉا وﰱ ﻣﺮ اﻟ ﻒ ﻳﻮم ﻛﻞ ﺎﻴﻠﻋ ﻦﻌﻠﻳ ﻛ ﺎن اﻧﻪ اﻳﺮ ﻨﺰ ﺧ ﻪ ﻗ ﺎ ﺼ ﺑ ﻊﺿﻮﻣ ر ﺎ ﺼ ﻓ ﻪﻬﺟو ﰱ ﺑ ﺼﻖ ﰒ ﻪﻨﻌﻠﻓ ﻪﻴﻟا ﻩ ﺎ ﻜ ﺷ ﻦ ﺴ ﳊ ا ان ﲨﻠﺔ ﻣﻦ ﻼﻳﻮﻃ ﺎﻣﺎﻨﻣ ﺮﻛذو وﺳﻠﻢ سﺎﻨﻟا ا ﻳﺔ ﺻﺎر و that this person used to curse Hadhrath Ali and his family 1,000 times every day and 4,000 times on Fridays. (Allah forbid!) One night, he had a lengthy dream in which he saw Imaam Hasan complaining about him to the Noble Messenger . In reply, the Prophet cursed the man and spat on his face—causing him to look like a pig and be a lesson for the people.” – Sawaaiqul-Muhriqah During the Battle of Karbala, the Yazeedi army closed off the water-supply to the Prophet’s family, leading them to become restless due to their severe thirst. At that time, a 270
Yazeedi wretch gestured to Imaam Husain and very rudely said, “ ﻓﻠﻢ ﺎﺸﻄﻋ ﻪﻠﺘﻗا ﻢﻬﻠﻟا ﲔ ﺴ ﳊ ا ﻟﻪ لﺎﻘﻓ ﺎﺸﻄﻋ ﲤﻮت ﺣﱴ ﻗ ﻄﺮ ﻣﻨﻪ ﺗﺬوق ﻻ ءﺎﻤﺴﻟ ا ﻛﺒﺪ ﻪﻧﺎﻛ ﻪﻴﻟا ﺮﻈﻧا ﻋ ﻄﺸ ﻣﺎ ت ﺣﱴ ءﺎﻤﻠﻟ ﻪﺑﺮﺷ ﻛ ﺜﺮ ﻳﺮو ﻣﻊ Look at him! This person thinks that he is lofty like a piece of the sky, but he will not have a single drop of water until he dies from thirst!” Imaam Husain made the following dua against this individual, “O Allah ! Make him die with thirst.” Following this, the man’s thirst was never quenched even if he drank litres of water! He eventually died in this state. – Sawaaiqul-Muhriqah and Ibn Atheer
The criminal who fired an arrow into the throat of Hadhrath Ali Asgar was plunged into a strange illness which caused his stomach and face to become hot like they were on fire and his back to become cold as ice. Cold water and ice was passed over his stomach and face and fire was lit below his back--all to no avail. ان اﱃ ﻚ ﻟ ﺬ ﻛ ﻰ ﻘﺴﻴﻓ ﺢﻴﺼﻳ ﰒ ﻢ ﻓﻴﺸﺮﺑﻪﻫﺎﻔﻜﻟ ﲬ ﺴﺔ ﻪﺑﺮﺷ ﻟﻮ وﻟﱭ وﻣﺎء ﻖﻳﻮﺴﺑ ﻰﺗﻮﻴﻓ ﺶﻄﻌﻟا ﺢﻴﺼﻳ وﻫﻮ ﻪﻨﻄﺑ ﺪﻘﻧا He would cry out, “Thirst! Thirst!” while water, milk and sattu (a type of liquid nourishment) were all brought for him. The man would drink these things even if several jugs were given, yet he would still cry out, “Thirst! Thirst!” He eventually died when his stomach burst from drinking all these things. – Sawaaiqul-Muhriqah
Hadhrath Abu Muhammad Sulaiman A’mash Kufi Taba’ī narrates, “I went to the Holy Kaba for Hajj, and while 271
making tawaaf, I saw a person grasping the ghilāf crying out, “O Allah ! Forgive me, but I think you will not.” I was extremely surprised by this and thought, “What sin so grave did heStill, commit that he does even think he making will be forgiven?” I remained silentnot and continued tawaaf. During the next rotation, I heard the man repeat the same (increasing my amazement). After completing the tawaaf, I proceeded to him and said, “You are in a place where the most major of transgressions are forgiven, so if you ask Allah for forgiveness and mercy, have hope in Him, as He is the Most Compassionate and Most Merciful.” The man asked who I was and I introduced myself to him. He then said to me, “O Sulaiman, ask from Allah and have hope in Him. I too thought like you once, but not now.” After saying this, he held my hand, took me aside and explained that his sin was major. I asked, “Is it bigger than the mountains, the Heavens, the Earth and the Throne?” “Yes, it is a major sin. Let me tell you something wondrous that I have witnessed. O Sulaiman, I am one of those 70 people who brought the head of Husain ibn Ali to Yazeed. He ordered for it to be hung outside the entrance to the city, and when this was carried out, he commanded that it be brought down, placed on a golden tray and kept in his sleeping quarters. In the middle of the night, Yazeed’s wife woke up and saw a bright ray of Noor shine from the blessed head until the sky. This made her very scared, so she woke Yazeed up and said, “Get up and see
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the wondrous thing I see!” After seeing it, Yazeed replied, “Keep quiet. I see it too.” In the morning, Yazeed ordered that the head be removed from his sleeping quarters. So, it was moved to a special tent with 70 people appointed to guard over it. I was one of them. We slept late at night, but I later awoke and saw a cloud hovering in the sky and heard the sound of a mountain roaring and the flapping of wings coming out of it. The cloud came close to the earth until it reached the head. A man emerged from it wearing two magnificent items of clothing from Jannah. With a mat and some chairs in his hands, he spread the mat, placed the chairs on it and proclaimed, “O Adam , Father of Humanity, Humani ty, come!” An awe-inspiring, beautiful elder then came, stood at the blessed head and a nd said said,, “ ن ﺎﺸﻄﻋ ﺗﺰل وﱂ اﻳﺪ ﺮﻃ ﺖﻠﺘﻗ ا وﺪﻴﻌﺳ ﻋ ﺸﺖ ﲔﳊ ﺎ ﺼﻟ اﺔﻴﻘﺑ ﻳﺎ ﻚﻴﻠﻋ مﻼﺴﻟا اﷲ وﱃ ﻳﺎ ﻚﻴﻠﻋ مﻼﺴﻟا ﻣﻦ ﻰﺳﺮﻜﻟا ﻋﻠﻰ وﻗﻌﺪ زال ﰒ رﺎﻨﻟا ﻣﻦ ﻏﺪا ﻚﻠﺗﺎﻘ ﻞﻳﻮﻟا ﻚﻠﺗﺎﻘﻟ ﻏﻔﺮ وﻻ اﷲ رﲪ ﻚ ﺑﻨﺎ اﷲ ﻚ ﻘ ﳊ ا ﺣﱴ اﻟﻜﺮاﺳ ﺗ ﻠﻚ Peace be upon you, O friend of Allah . Peace be upon you, O manifestation of the pious. You lived a blessed life and were killed while in a foreign land until Allah made you close to us. May He descend mercy upon you and may there be no forgiveness for your killer. There is a place of torment in Jahannam for him.” “After this, he [Sayyiduna Adam ] moved to sit on one of the chairs. A short while later, another cloud appeared and joined the earth like the one before. I heard an unseen voice proclaim, “Nuh , prophet of Allah , come!” A person possessing great magnificence and whose face 273
looked yellowish then came (dressed too in Heavenly clothing). He said the same words uttered by Sayyiduna Adam and also sat on a chair. Sayyiduna Ibrahim , Sayyiduna Musa and Sayyiduna Isa all came in the same manner. Then, a big cloud appeared, and the Holy Messenger , Sayyidah Say yidah Faathimah Faathim ah , Imaam Imaa m Has Hasan an and angels all emerged from it. Rasoolullah first proceeded to the blessed head, held it to his chest and cried. After this, he gave it to Sayyidah Faathimah (who did the same). Sayyiduna Adam then came to the Holy Messenger and offered his condolences ()ﺗﻌﺰﻳﺔ, saying, “ ا ﳊﺴ ﻚﻨﺑا ﰱ ﻋﺰاءك ﻦﺴﺣاو اﺟﺮك اﷲ ﻢﻈ ﻋا ﺐﻴﻄﻟ ا ﻖﻠﳋا ﻋﻠﻰ مﻼﺴﻟا ﺐﻴﻄﻟ ا ﺪﻟﻮﻟا ﻋﻠﻰ مﻼﺴﻟا Peace be upon you, the pure son of impeccable manners and habits! May Allah grant you great reward and patience for your son Husain .” “After Sayyiduna Nuh , Sayyiduna Sayyidu na Ibrahi Ibrahim m and Sayyiduna Isa offered similar condolences, the Holy Prophet said to them, “Be witness, and indeed Allah Himself is a sufficient Witness! Those of my Ummah who killed my children after me have repaid me terribly.” An angel then came close to the Messenger and submitted, “O Abul-Qasim , this occurrence occurre nce has devasta devastated ted our hearts. I am the one responsible for the sky of this world, and Allah has commanded me to be obedient to you. If you order me to do so, I can topple the sky on these wretches and ruin them.” Another angel approached the Prophet and submitted, “O Abul-Qasim , I am the one responsible for the rivers and seas, and Allah has commanded me to be obedient to you. If you order me to 274
do so, I can make a storm destroy these people.” Rasoolullah replied, “O angels, do not do such things.” اﷲ ﺻﻠﻰ ﱮﻨﻟا لﺎﻘﻓ ﺑﺮاﺳﻪ اﻮﺗا ﻦﻳﺬﻟا ﻫﻢ و ا ﺧﻰ نﻮﺳﺮﳛ ﻦﻳﺬﻟا ﻫﻢ اﻟﺮﻗﻮ ءﻻﻮﻫ ﻩاﺪﺟ ﻳﺎ ﻦ ﺴ ﳊ ا لﺎﻘﻓ ﲔ ﻌ ﲨ ا اﻮﲝذ ﻗﺪ ﰉ ﺎ ﺤ ﺻ ا ﺖﻳرا ﺣﱴ ﺑﺴﲑا اﻻ ﺖﺜﺒﻟ ﻣﺎ ﻓﻮاﷲ ﻠ ا ﺑﲎﺘﻘﺑ ﻢﻫﻮﻠﺘﻗا رﰉ ﺔﻜﺋﻼﻣ ﻳﺎ وﺳﻠﻢ ﻪﻴﻠﻋ وﻗﺎل ﻣﲎ ﻧﺎ ﻋﻨ و اﻮﻔﻛ لﺎﻘﻓ اﷲ ﻳ ﲪ ﻚ ﲎﲪروا اﺟﺮﱏ ﻢﺳﺎﻘﻟا اﺑﺎ ﻳﺎ ﺔﻳ ﺎﻨﻓ ﲝﺬﻴﻟ ﻣﻠ ﻚ ﰉ ﻖ ﺼ ﻠ ﻓ ﻗﺎل ﻏﻔﺮ وﻻ اﷲ رﲪ ﻚ ﻻ وﻗﺎل وﺟﻬﻰ ﻋﻠﻰ ﲎﺒﺤﺳو ﱮ ﻜ ﻨ ﻣ ﰱ ﻳﺪﻩ ﻰ ﻘ ﻟ ﺎ ﻓ ﻧﻌﻢ ﻗ ﻠﺖ رﺟﻼ ﲔ ﻌ ﺒ ﺴ ﻟ ا ﻣﻦ ا ﻧﺖ ان ف ﺎ ﺧ ا ﻓ ﺎﱏ ﻋﲎ ﻚﻴﻟا ﺶ ﻤ ﻋ ﻻ ا لﺎﻘﻓ اﷲ رﲪﺔ ﻣﻦ اﻟﻴ ﺖ ﻚﻟاﺬﻠﻓ رﺎﻨﻟﺎﺑ ﻚ ﻣ ﺎ ﻈ ﻋ اﷲ اﺣﺮق ﻟﻚ ﻚ ﻠ ﺟ ا ﻣﻦ ﺐﻗﺎﻋا
“Imaam Hasan then said, “Beloved grandfather, these people sleeping are the ones who brought my brother’s head, and they have been appointed over it.” The Prophet ordered, “Angels of my Lord! Kill them in compensation for their killing of my son.” (The narrator continues) by Allah , only a few moment momentss passed as I saw all my companions killed. An angel then approached me to kill me too but I cried out, “Abul-Qasim ! Save me and have mercy upon me! May Allah have mercy on you!” Hearing this, Rasoolullah told the angels to let me be. He then came close to me and asked, “Are you one of those seventy people who brought my son’s head?!” “Yes.” He then hit my shoulder and caused me to fall to the ground. After this, he cursed me, saying, “May Allah not be merci merciful ful to you and not forgive you! May He burn your bones in the fire of Jahanna Jahannam!” m!” This is why I have no hope in Allah’s mercy.” Hadhrath A’mash heard this and said, “Wretch! Stay away from me. I do not wish for 275
punishment to descend upon me because of you.” – Noorul Absaar Allaamah Imaam Hafiz Ibn Hajar Asqalaani narrates from Hadhrath Salih Sha’haam , “I saw a dream drea m while I was in Halb wherein a black dog was sticking its tongue out due to severe thirst. I intended to give it water when an unseen voice proclaimed, “Beware! Do not give this dog water as he is the killer of Husain ibn Ali ! His punishment is that he remains thirsty like this until Qiyaamah.” – Tasdeedul-Qaus fi Talkheesi Musnadil-Firdaus It is also reported, “ ﲔﺴﳊا واﻗﺘﻞ ﺣ ﻀﺮ ﻣﻦ ﺔﻳرذ ﻣﻦ ﺔﺋﺎﻣ وﲬﺲ ا ﻟﻒ ﻓﻴﻪ ﻋ ﻤﻰ ﲔﻨﺴﻟا ﺑﻌ ﺾ ﰱ ىﺪر ﺟ ﺔﻓﻮﻜﻟﺎﺑ ﺣ ﺼﻞ ﻋﻨﻪ اﷲ رﺿﻰ One year, Kufa experienced a plague, and the children of those who went to kill Imaam Husain became blind in it. They numbered 1,500.” – Noorul-Absaar Hadhrath Safyan ibn Uyainah states, “I saw one of their sons. He turned into an insane person.” – TahzeebutTahzeeb, Sirrush-Shahaadatain and Sawaaiqul-Muhriqah In the previous pages, you read how the Kufis wrote letters to Imaam Husain , callin callingg him to their city with promises of financial support and manpower, yet they ultimately turned treacherous—and it was this treachery that led to the martyrdom of Imaam Muslim ibn Aqīl , Imaam Husain and his family and companions. The majority of Kufis were ashamed of this treachery and 276
wished that this stigma be removed from them at any cost, so the remorseful among them pledged allegiance to Hadhrath Sulaiman ibn Sard , saying that they will avenge the killing of the Imaam. Still, even though many people rallied around Hadhrath Sulaiman ibn Sard initially, they decided to abandon him afterwards! His sincere supporters, however, were few in number but steadfast in their promise. They agreed to first go to Syria, fight Ibn Ziyad, and deal with the others after him. Thus, the group advanced to battle Ibn Ziyad. Along the way, they presented themselves at the resting place ( ﺪﻗﺮﻣ ) of Imaam Husain where they demonstrated much grief and requested penance for their actions. When they neared Syria and Ibn Ziyad received news of their intentions, he sent Haseen ibn Numair with a 12,000-strong army to fight them. A battle ensued, and although Hadhrath Sulaiman’s supporters were few in number, they killed thousands of Syrians. Unfortuantely, Ibn Ziyad continued sending reinforcements until Hadhrath Sulaiman was killed by Haseen ibn Numair. By then only a few supporters remained. Certain of their defeat, the group chose to flee at night. After that, Mukhtar ibn Ubaidah Thaqafi, desiring power and glory, began a movement to avenge the killing of Imaam Husain . He presented himself as the deputy of Hadhrath Muhammad ibn Hanfiyah and announced, “I 277
have been commanded to avenge the blood of Husain. So,
O people, support me.” People did not trust Mukhtar and contacted Hadhrath Muhammad ibn Hanfiyah to certify his announcement. Although Hadhrath Muhammad did not have any regard for Mukhtar, he nevertheless said, “It is obligatory on us to avenge the blood of Husain .” This satisfied the masses, who then rallied beneath Mukhtar’s flag to form a formidable force. At the time, Abdullah ibn Mu’tee was the governor of Kufa appointed by Hadhrath Abdullah ibn Zubair . He tried hard to stop the uprising and even fought them many times (but each time his army was defeated). Eventually, Ibn Mu’tee barricaded the gate of his fort, admitted defeat and sought safety (which was given to him). He then left for Basra—allowing Mukhtar to gain control various parts areas. of IraqMukhtar such as Kufa,complete Khurasaan andover other nearby proclaimed his rule and governance and treated people very courteously, all the while claiming, “I am the deputy of the Mahdi.” He also commanded (in summary), “Inform me of every person who was in the army of Ibn Sa’ad, that went to fight against Imaam Husain or was happy with his killing.” People forwarded names and he killed and hanged the culprits (who were thousands in number).
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Amr ibn Sa’ad
One day, Mukhtar said to his followers, Tomorrow I will kill someone whose killing will be rejoiced by all believers and angels.” Hatheem bin Aswad Nahfi was seated with Mukhtar when he said this and understood this to be the killing of Amr ibn Sa’ad. Indeed, Mukhtar Thaqafi later summoned Amr ibn Sa’ad to his court but Ibn Sa’ad sent his son Hafs instead. When Hafs arrived, he was asked by Mukhtar where his father was and answered that he was at home. “Why is he home now, leaving the governing of Rai? Why did he not stay at home the day Husain was killed?” Mukhtar then sent his special guard, Abu Umrah, to go and kill Ibn Sa’ad. Abu Umrah completed the order, beheadedd Ib beheade Ibnn Sa’ad and brough broughtt the head to Mukhtar after hiding it in his jubba. Mukhtar then turned to the son of Amr ibn Sa’ad and said, “Do you recognize this head?” “Inna Lillahi wa inna ilaihi Raji’oon. This is the head of my father, and there is truly no joy in life now after him.” “You have spoken the truth.” Mukhtar then ordered that the son too be killed (and he was). After this, he proclaimed, “This head (Ibn Sa’ad’s) is revenge for Husain , and this (Hafs’ head) is reven revenge ge for Ali ibn Husain , even ev en though they can not be equal. e qual. Oath on Allah ! Even if I killed one-third of the Quraish, they would not equal a finger of Husain .”
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He then sent the two heads to Hadhrath Muhammad ibn Hanfiyah and wrote, “I have killed all I could manage to kill, and those who remain will no be able to escape Allah’s
retribution.
I will not cease hunting them down until I remove their impure existence from the Earth.” – Tabri, Ibn Atheer and Al-Bidaayah wan-Nihaayah Imaam Ibn Sīreen narrates, “رﺎﻨﻟا رﺎﺘﺨﺘﻓ واﻟﻨﺎر ﺔﻨﳉا ﺑﲔ ﻓﻴﻪ ﲣﲑ ﺎﻣﺎﻘﻣ ﺖ ﻤ ﺴ ﻗ اذا اﻧ ﺖ ﻛﻴ ﻒ ﺳﻌﺪ ﺑﻦ وﺮﻤﻌﻟ ﻋﻠﻰ ﻗ ﺎل One day, Hadhrath Ali said to Amr ibn Sa’ad, “What will be your condition when you will be in a place and given the choice between Jannah and Jahannam? Unfortunately you will choose the latter.” – Ibn Atheer On the authority of Waqdi, Allaamah Ibn Katheer narrates, “ ﻪﻴﺒﻘﻋ ﻋﻠﻰ ﻞﻴﺴﻳ ﻣﻪ و ﻟﻪ ﻏ ﻼم ﺟﺎء اذ ذا ت ﻳﻮم ﺎﺴﻟﺎﺟ ﻋﻨﻪ ﱃﺎﻌﺗ اﷲ رﺿﻰ صﺎﻗو اﰉ ﺑﻦ ﺳﻌﺪ ﻛﺎن ﺎ ﺠ ﺘ ﺴ ﻣ ﺳ ﻌﺪ نﺎﻛو ﻪﻣ ﻞﺳاو ﻪﻠﺘﻗا ﻢﻬﻠﻟا ﺳ ﻌﺪ لﺎﻘﻓ ﻋﻤ ﻚﻨﺑا لﺎﻘﻓ ﻫﺬا ﺑﻚ ﻓ ﻌﻞ ﻣﻦ ﺳﻌﺪ ﻟﻪ لﺎﻘﻓ ﻮﻋﺪﻟ ا One day, the servant of Hadhrath Sa’ad ibn Waqqas came to him with his ankles bleeding. The Companion asked him who did it and he answered, “Your son, Amr.” Hadhrath Sa’ad then made dua, saying, “O Allah , kill ki ll him and cause his blood to flow.” Indeed duas of Hadhrath Sa’ad ibn Abi Waqqas’ accepted accepted.” – Al-Bidaayah
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Khauli ibn Yazeed
This is the wretch who martyred Imaam Husain and separated his blessed head from his body. Mukhtar sent Muaaz ibn Haani, his special guard Abu Umrah and some
soldiers to arrest him. They arrived at his house and surrounded it. in When Khauli realized hadwife come for him, he hid a corner of his house that and they told his to feign ignorance of his whereabouts. Outside, Muaaz told Abu Umrah to call out for Khauli. When he did, Khauli’s wife came out and was asked by Muaaz about her husband. She replied, “I do not know where he is,” but gestured to his hiding place while speaking to them. Mukhtar’s men then proceeded inside and arrested him. When Khauli was brought before Mukhtar, he commanded that he be killed and burnt, and the order was carried out successfully. Khauli’s wife, Uyūf bint Malik ibn Nihār, hailed from Hadrmaut (Yemen). She became her husband’s enemy from the day he brought Imaam Husain’s head home. – Tabri, Ibn Atheer and Al-Bidaayah Shimr Zil-Joshn
Muslim ibn Abdullah Dabābi narrates, “I accompanied Shimr Zil-Joshn on fast horses out of Kufa. Mukhtar’s slave Zarbi followed us. Although we rode fast, he caught up to us and attacked Shimr (who was able to defend himself from the attacks). Shimr eventually struck him hard with 281
his sword, separating his waist into two pieces. When Mukhtar came to know of this, he said, “If Zarbi consulted me, I would not have commanded him to attack Shimr in this manner.” Shimr rode fast and came to a village called Kaltāniyah
near a rivertobetween Kufa and Basra. he summoned a worker him and forced him toThere, deliver a letter to Mus’ab ibn Zubair by hitting him. The title of the letter was, “From Shimr Zil-Joshn to Amīr Mus’ab ibn Zubair.” The worker took the letter and set out to deliver it. Along the way was a big, populated village. There, he stopped to meet a friend of his and began to complain to him about Shimr’s severity. Incidentally, the captain of Mukhtar’s guards, Abu Umrah, was in that very village with some soldiers to set up a station for war. At the precise moment the worker and his friend were speaking about Shimr, a soldier of Mukhtar named Abdur-Rahman ibn Ubaid passed by. He saw Shimr’s letter in the worker’s hand, read the title and asked him where Shimr was. The worker informed him, after which the soldier immediately gave the news to Abu Umrah. At once, Abu Umrah set out to Shimr’s location.” Back in the village, Muslim ibn Abdullah narrates, “I said to Shimr, “We should leave this place because I fear staying.” Shimr scolded me and said, “I will not leave this place for three days. I think you are afraid because of the liar Mukhtar who caused you to become terrified.” So, at night, I heard the sound of horses’ hooves and woke up. I 282
was rubbing my eyes when soldiers came proclaiming the takbeer and surrounded our location. Though we left our horses, etc. and ran by foot, the soldiers [thought nothing of us and] darted towards Shimr. Since he did not have time to put on clothes or armour, he defended himself wearing only an old sheet and with a spear in his hand. After a short while, I heard the takbeer again and the
soldiers started rejoicing, Allah has killed the loathed wretch!” Shimr was dead and his body was fed to the dogs.” – Tabri, Ibn Atheer and Al-Bidaayah Malik ibn A’yun Johani narrates, “Abdullah ibn Dabbas, who killed Muhammad ibn Ammar ibn Yasir, informed Mukhtar of some of Husain’s killers. Amongst the names mentioned were Abdullah ibn Aseed Johani, Malik ibn Naseer Buddi and Haml ibn Malik Muhaaribi. They used to live in Qādisiyah. Mukhtar sent one of his generals, Abu Namr Malik ibn Amr Nahdi, to arrest them. The general did so and brought them before Mukhtar, who saw them and said, “ ﰎﺮﻣا ﻣﻦ ﻢﺘﻠﺘﻗ ﲔ ﺴ ﳊ ا اﱃ ا ﻋﻠﻰ اﺑﻦ ﲔ ﺴ ﳊ ا ا ﺑﻦ ﻪﻟﻮﺳر وال ﻪﻟﻮﺳر ءاﺪﻋاو ﻪﺑﺎﺘﻛ ءاﺪﻋاو اﷲ ءاﺪﻋا ﻳﺎ ﻢﺘﻨﻨﻣ ر ﻓ ﻬﻼﺎﺘﺨﳌا ﻗﺎل ﺘ ﻘﻨﺎﺳوا ﺎﻨﻴﻠﻋ ﻦﻨﻣﺎﻓ نﻮﻫرﺎﻛ وﳓﻦ ﺎﻨﺜﻌﺑ اﷲ رﲪ ﻚ اﻮﻟﺎﻗ ﻮﻠﺼﻟا ﰱ ﻪﻴﻠﻋ ﻮﻠﺼﻟﺎﺑ وﺳﻘﻴﺘﻤﻮﻩ واﺳﺘﺒﻘﻴﺘﻤﻮﻩ ﻢﻜﻴﺒﻧ اﺑﻦ ﲔ ﺴ ﳊ ا ﻋﻠﻰ O enemies of Allah’s book, Allah’s Messenger and the Messenger’s family! Where’s Husain ibn Ali?! Give him his right before me! O tyrants! You killed the one whom you are commanded to send Durood upon in Salaah?!” They submitted, “May Allah have mercy on you. We were forcibly sent there and did not want to go of our own accord. Please be kind to us and release us.” Mukhtar 283
replied, “Were you kind to your Prophet’s grandson?! Did you release him?! Did you give him water to drink?!” Mukhtar then asked Malik Buddi, “Did you remove Husain’s hat?” Abdullah ibn Kāmil affirmed, “Yes, he removed it.” Hearing this, Mukhtar ordered that Malik’s hands and feet be cut and that he be left in this painful condition until he died. After the order was carried out, Abdullah Johani was killed by Abdullah ibn Kāmil while
Haml Muhaaribi was killed by Sa’ar ibn Abu Sa’ar. – Tabri and Ibn Atheer Hakeem ibn Tufail At-Taa’ee
He was the wretch who stole the clothes and armour of Hadhrath Abbas Alamdaar and fired arrows at Imaam Husain . He used to say, “I shot arrows at Husain that struck his lower-garment. He was unaffected by any harm caused by them.” Mukhtar sent Abdullah ibn Kamil to arrest Hakeem, and he did. In response, Hakeem’s family went to Adi ibn Haatim (who was well-respected by Mukhtar) and requested that he attempt to release him. Adi accepted their request and proceeded to Mukhtar. While on route to Mukhtar with Hakeem, soldiers came to know of this and said to Abdullah ibn Kamil, “Mukhtar will accept Adi’s intercession and this wretch (i.e. Hakeem) will be saved even though you are well aware of his crimes. It is better we do not take him to Mukhtar and kill him instead.” Ibn 284
Kamil permitted this, and so, Hakeem was taken into a house and stripped naked by the soldiers. Before they did so, they said, “You removed the clothing of the son of Ali , so we should do the same s ame to you.” Afterwards, they said, “You fired arrows at Husain , so we should also make you the target of arrows.” They then killed Hakeem by their promised method. Meanwhile, Adi arrived in Mukhtar’s court and was
welcomed by him. When enquired as to the reason for his visit, Adi explained, leading Mukhtar to snap, “Abu Zareef! Have you come to intercede for the killers of Husain?!” “He is been falsely accused.”Said Adi “If this is true, we will release him.” As this conversation taking place, Ibn Kaamil arrived and informed them ofwas Hakeem’s execution. An annoyed Mukhtar turned and asked, “Why did you kill him so quickly without bringing him before me?! Look. Here is Adi who came to intercede for him, and truly Adi is worthy enough for his intercession to be accepted.” Ibn Kaamil explained, “Your shia (helper) did not take heed and I became helpless.” Adi then began to verbally abuse Ibn Kaamil, who returned the curses but was nevertheless ordered by Mukhtar to adopt silence. An enraged e nraged Adi then left. – Tabri, Ibn Atheer and Al-Bidaayah wan-Nihaayah
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Abu Sa’eed Saifal narrates, “Sa’ar Al-Hanfi reported the whereabouts of some killers of Husain to Mukhtar, who then sent Abdullah ibn Kaamil to arrest them. Ziyad ibn Malik, Imran ibn Khalid, Abdur-Rahman ibn Abi Khashkaarah Bajali and Abdullah ibn Owais Khaalaani were from those whom he had arrested and brought before Mukhtar, then saying to them, “[[]] O killers of the pious and leader of Jannah’s youth! Truly Allah will take compensation from you today!” Mukhtar ordered that they be publicly beheaded (in the
marketplace) and the instruction was fulfilled. Ibn Atheer
Tabri and
Zaid ibn Raqaad
This wretch firedOne arrows at Hadhrath ibn Muslim ibn Aqeel. of them even slicedAbdullah his forehead. To save himself from this attack, Hadhrath Abdullah placed his hand on his forehead but it too was pierced by an arrow, which now pegged his hand to his forehead. At that time, Hadhrath Abdullah said, “O Allah ! Just as how these enemies have killed us with dishonour, You too take revenge for our killing by destroying them with degradation.” Zaid then fired an arrow that struck the
stomach Hadhrath Abdullah and he became a martyr. This dog of narrates, “I went to the youngster and very easily removed the arrow that was lodged in his stomach, but the arrow in his forehead was difficult to take. I did finally manage to remove it, but the blade remained.” 286
Mukhtar ordered Abdullah ibn Kaamil to apprehend this wretch. With a regiment of soldiers, Abdullah left and surrounded Zaid’s home. The fearless man that he was, Zaid unsurprisingly emerged, sword in hand, to fight. When the soldiers rushed towards him, Ibn Kaamil ordered, “Do not attack him with spears and swords! Fire arrows and stone him to destruction!” The command was followed, and Zaid was brought to the ground. Ibn Kaamil ordered his men to see if there was still life in Zaid—and if there was, to bring him to him. Indeed, Zaid was still alive, so Ibn Kaamil had a fire prepared for him and placed him in it. – Tabri, Ibn Atheer, Al-Bidaayah wan-Nihaayah
Amr ibn Sabīh
This wretch used to boast, “I injured the companions of Husain with my arrows.” So, Mukhtar dispatched guards to arrest him in the middle of the night. At the time, Amr was fast asleep on the roof of his house with his sword beneath his pillow. The guards sneake sneakedd up, apprehended apprehe nded him and seized his sword. Amr said, “May Allah ruin this sword! It was so close to me but is far from me now.” When he was brought before Mukhtar, he ordered that Amr be kept in jail until the morning. The next day, a general audience was convened and Amr was brought forward. He shouted, “O disbelieving transgressors! If I had my sword in my hand, you would come to know that I am not a coward! It would be a matter of pride for me if I was killed by someone other than you 287
people, because I regard you to be the worst of creation! How nice it would have been if my sword was in my hand and I fought against you for even a little while!” He then tried to punch Ibn Kāmil (standing next to him) in the face but Ibn Kāmil managed to grab his hand. While holding him, Ibn Kāmil smiled and said to Mukhtar, “This person boasts that he injured the family of the Holy Prophet with spears. What do you command regarding him?” Mukhtar ordered that Amr be stabbed with spears. Thus, he was killed in this manner. – Tabri and Ibn Atheer Musa ibn Amir states, “ ﻢﻬﻨﻣ ضرﻻا ﺮﻬﻃا ﺣﱴ واﻟﺸﺮاب مﺎﻌﻄﻟا ﱃ غﻮﺴﻳ ﻻ ﻪﻧﺎﻓ ﲔ ﺴ ﳊ ا ﺔﻠﺘﻗ اﱃ اﻃﻠﺒﻮا ﳍﻢ ﻗﺎل رﺎﺘﺨﳌ ا ان ﻢﻬﻨﻣ ﺮﺼﳌا واﻧﻘﻰ
Indeed Mukhtar commanded that the killers of Husain be found and brough broughtt to him. He claime claimedd that food and drink was not pleasurable for him until he cleansed the entire Earth of their existence.” – Tabri Mukhtar’s passion for avenging the killing of the Prophet’s family gained him a great amount of loyal supporters. After meting out justice to Amr ibn Sabih, Shimr, Khauli, etc, he turned his attention to Ibn Ziyad (since the entire incident of Karbala was mainly his fault). Ibn Ziyad’s existence itself troubled Mukhtar, so how could he rest if Ibn Ziyad continued to live? So, he dispatched Ibrahim Malik withcame a great armyand to fight him.ibnThe wretch to and knowexperienced of this attack advanced with an army for battle himself. Fighting ensued betweenn the two at a riverside betwee river side near the city of Mosul. After 288
fierce combat, it was Ibn Ziyad’s army who lost—and they, together with their leader Ibn Ziyad, ran away. Ibrahim pursued them and ordered their killing, leading many people—including Ibn Ziyad himself—to be killed in this pursuit. Ibrahim even severed his head and burnt his body. “In which grave is the throne? Where’s the crown? O dust, tell me where the force of Ubaid (Ibn Ziyad) is!”
When Ibn Ziyad’s head was brought to Kufa, Mukhtar convened a general gathering and ordered that it be broughtt forward. brough forwar d. Incidentally, Incide ntally, this was the day of Ashura (10th Muharram—the day Imaam Husain was martyred). Mukhtar addressed the Kufis, saying, “Six years ago at this very place, the head of Husain was brought before this
wretch. Today, his head is before me. Indeed I have not faulted in avenging the killing of Husain.” The heads of Ibn Ziyad and his henchmen were then kept at a certain place for people to see them. Once, the crowd even saw a thin snake appear, look at the heads and enter the mouth of Ibn Ziyad. It then exited through one of his nostrils and re-entered his head through the other nostril, doing this several times. Hadhrath Ummarah ibn Umair states, “ ﻗﺪ ﻳﻘﻮﻟﻮن وﻫﻢ ﻢﻬﻴﻟا ﺘ ﺖﻧﺎﻓ ﰱ اﻟ ر ﺔ ﺪﺠﺴﳌ ا ﰱ ت ﺪ ﻀﻧ ﻪﺑﺎﺤﺻاو زﻳ ﺑﻦ اﷲ ﻋﺒﻴ ﺪ سﺮاﺑ ﺟ ﻴﺊ ﳌﺎ ﺖ ﺜ ﻜ ﻤ ﻓ زﻳﺎ ﺑﻦ اﷲ ﺪﻴﺒﻋ ﻣﻨﺨﺮى ﰱ ﺖ ﻠ ﺧ ﱴ ﺣ اﻟﺮؤس ﲣﻠﻞ ت ء ﺎ ﺟ ﻗﺪ ﺣﻴﺔ اذﺎﻓ ت ء ﺎ ﺟ ﻗﺪ ت ء ﺎ ﺟ
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ﻫﺬا ﺎﺛﻼﺛ او ﲔﺗﺮﻣ ذﻟ ﻚ ﺖﻠﻌﻔﻓ ت ء ﺎ ﺟ ﻗﺪ تءﺎﺟ ﻗﺪ اﻮﻟﺎﻗ ﺒ ﰒﻴﻐﺗ ﺣﱴ ﺖ ﺒ ﻫ ﺬ ﻓ ﺖﺟﺮﺧ ﰒ ﺔﻬﻴﻨﻫ ﺢ ﻴ ﺤ ﺻ ﺣ ﺴﻦ ﺚﻳﺪﺣ When the heads of Ubaidullah ibn Ziyad and his cronies were brought to the courtyard of the musjid, they were placed according to their notoriety. I came close and the people around them were shouting, “It has come! It has come!” A snake appeared, slithered around the heads and entered the nostrils of Ibn Ziyad’s head! It remained there
for a few minutes, then exited disappeared. Later, people began to shout again, “It and has come! It has come!” The snake did this a few times.” This Hadith is Hasan Sahih. – Tirmizhi, Baabul-Manaaqib Hadhrath Mugheera states, “ وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻ ﻠﻰ اﷲ لﻮﺳر ﺑ ﻨﺖ ا ﺑﻦ ﺖﻠﺘﻗ ﺚﻴﺒﺧ ﻳﺎ ﲔ ﺴ ﳊ ا ﻗ ﺘﻞ ﺑﻌﺪ اﷲ ﺪﻴﺒﻋ ﺎﻬﻨﺑﻻ ﻣﺮﺟﺎﻧﺔ ﺖﻟﺎﻗ اﺪﺑا ﺔﻨﳉا واﷲ ﺗﺮى ﻻ
After the martyrdom of Imaam Husain , Marjaanah Marjaa nah (the mother of IbnofZiyad) saidProphet to her son, “Wretch! Youkilled the grandson the Holy P rophet ! Oath on Allah ! You will never be able to see Jannah.” – Tahzeebut-Tahzeeb and Ibn Atheer At the time of Ibn Ziyad’s killing, Ibn Mafrag expressed the following in poetry, ‘When death comes to a tyrant oppressive person, it tears apart the coverings of his doors (i.e. it destroys him).’
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‘On the death of the wicked woman’s son, I say, “Thank goodness he died.” ‘The earth does not accept these dead bodies when they are buried. How can it accept such individuals?’ – Ibn Atheer
Umair ibn Habaab Salmi said in rebuking the army of Ibn Ziyad, اﺮﺼﻨﻴﻟ ﺪﻌﻟا ﰱ ﻻ اذا ﳏﻼ ، ﺎﻧﺰاﻟو ﺮﻤﳋا ﳎ ﻤﻊ ﺶ ﻴ ﳉ ا ﻛ ﺎن وﻣﺎ The army who indulged in the consumption of alcohol and fornication can not be victorious against a powerful opponent.” – Ibn Atheer
The truth is that Mukhtar Thaqafi truly did avenge the killings of Karbala’s martyrs. He hunted and killed thousands of the Ahle-Bayt’s enemies and haters. In fact, according to one narration, Shimr was his brother-in-law,
yet Mukhtar did not even spare him. Mukhtar also commanded that Shimr’s son, who was his nephew, be killed. When this person presented the excuse that he was not present in the Battle of Karbala, Mukhtar replied, “Yes, but you proudly proudl y announced announc ed to people that your father killed Husain Mukhtar’s Claim of Prophethood
Mukhtar rendered a tremendous effort in avenging the killing of Imaam Husain , but unfortunately, unfortu nately, he was 291
unable to retain this great reward. In later claiming that he was a prophet, Mukhtar said, “Jibraeel comes to me with revelation and Allah enters ( ) ﺣﻠﻮلme.” [Allah forbid!] The Holy Messenger informed us about this unfortunate a liar being long before his birth, “ ﻣﺒ ب ا ﺬﻛ ﺛﻘﻴ ﰱ نﻮﻜﻴﺳ Indeed and one who is to be destroyed will soon be born in the Thaqeef tribe.” – Muslim; Tirmizhi, Baabu-Mā Jā-a fi Thaqeef Kazzāb wa Mubeer The annotators of the Hadith are in agreement that ‘liar’ refers to Mukhtar and ‘one who is to be destroyed’ refers to Hajāj ibn Yusuf. Hadhrath Abu Bakr ibn Shaiba also narrates that a person once said to Hadhrath Abdullah ibn Umar , “Mukhtar “Mukht ar claims claim s to receive receiv e revela revelation.” tion.” He replied, “He speaks the truth,” and thereafter recited the following verse, ﻢﻬﺋﺎﻴﻟوا اﱃ نﻮﺣﻮﻴﻟ ﲔ ﻄ ﻴ ﺸ ﻟ اوان
‘And indeed the devils inspire their friends.’
– Surah An’ām (6), Verse 121 – Al-Iqdul-Farīd Once, Mukhtar wrote to Akhnaf ibn Qais, “You are leading your people towards the Hell-fire from where returning is not possible. ﻢﻬﻨﻣ ﲞﲑ ﺖﺴﻟو ﻰﻠﺒﻗ ﻣﻦ رﺳﻞ ﺖ ﺑ ﺬ ﻛ ﺪ ﻓﻘ ﺖﺑﺬﻛ ﻓ ﺎن ﱏﻮﺑﺬﻜﺗ ﻢﻜﻧا ﲎﻐﻠﺑ وﻗﺪ It has come to my knowledge that you people belie me. If you do, indeed the prophets before me were also belied, 292
and I am not better than them.” – Tabri and Al-Bidaayah wan-Nihaayah Isa ibn Dinār narrates, “I asked Abu Jafar (Imaam Muhammad Bāqir) about Mukhtar and he said, “I witnessed my father (Imaam Zainul-Abideen ) cursing him while standing at the Kaba. A person asked, “May Allah sacrifice me on you! Do you curse the person who killed for your sake?!” My father replied, “ﻪﻟﻮﺳر وﻋﻠﻰ اﷲ ﻋﻠﻰ ب ﺬ ﻜﻳ ﺎﺑاﺬﻛ ﻛﺎن اﻧﻪ undoubtedly he was a liar. He used to ascribe lies to Allah and His Messenger .” – Ibn Sa’ad Imaam Jalaaluddin Suyuti states, “ ﰱ ﺑﻪ ﻇ ﻔﺮ ان اﱃ ﻪﻟﺎﺘﻘﻟ اﻟﺰﺑﲑ اﺑﻦ ﺰﻬﺠﻓ ﻮﺒﻨﻟا ﻋﻰ ا ىﺬﻟا باﺬﻜﻟا رﺎﺘﺨﳌ ا جوﺮﺧ ﻛ ﺎن ﲑﺑﺰﻟا مﺎﻳا وﰱ وﻗﺘﻠﻪ ﲔﺘﺳو ﺳﺒﻊ ﺳﻨﺔ During the period of Abdullah ibn Zubair’s Caliphate, Mukhtar, who claimed prophethood, went up (جوﺮﺧ ) against him. Abdullah Zubair sent an armyand in 67 A.H to fightibn him. The liar prepared [Mukhtar]and was defeated
killed in it. – Tāreekhul-Khulafaa Some people are surprised upon hearing this and ask, “How can someone whom Allah chose to avenge the killing of the Prophet’s family be a liar and cursed?! How can a cursed liar be fortunate enough to do such good?!” The reply to this is very simple. Law Such and an occurrence not impossible according to Islamic reasoning.isIblīs 293
was a great scholar and worshipper yet he too was cursed. Also, refer to the narration of Bal’am ibn Bahūr, a worshipper (whose supplications were accepted). He will enter Jahannam in the form of a dog. There are several other individuals who achieved great things even though their fortune did not allow them to bask in its glory. In the end, they were abhorred and ruined. This insignificant writer (Allaamah Shafi Okarvi) submits the following regarding the revenge of Imaam Husain’s killing: Allah sent revelation to His Beloved , saying, sayi ng, “I killed 70,000 culprits involved in the killing of Sayyiduna Yahya ibn Zakariah and I will kill double that amount for the killing of your grandson Husain .” History is witness that, to avenge the wrongful killing of Sayyiduna Yahya , Allah allowed the tyrant Bakht Nasar (who claimed divinity) to carry out His wish. Likewise, to avenge the killing of Imaam Husain , Allah allowed the liar Mukhtar Thaqafi to carry it out. Allah states, نﻮﺒﺴﻜﻳ اﻮﻧﺎﻛ ﲟﺎ ﺎﻀﻌﺑ ﲔﻤﻠﻈﻟا ﺑﻌ ﺾ ﻧﻮﱃ ﻚﺬﻟﻛو ‘And so We set the cruel one against the other in leiu of what
they did.’ – Surah An’ām (6), Verse 129
In other words, tyrants are appointed over tyrants to destroy them. An Arab poet once said, ﺑ ﻈﺎ اﻻ ﺳﻴ ﻠﻰ ﱂﺎﻈﻟا وﻻ ، ﺎﻬﻗﻮﻓ اﷲ ﻳﺪ اﻻ ﻳﺪ ﻣﻦ وﻣﺎ 294
‘There is no hand (i.e. power) which does not have Allah’s hand above it.’ ‘And there is no tyrant who does not have another oppressor over him to cast him in hardship.’
Rasoolullah said in a Hadith, “ﺮﺟﺎﻔﻟ ا ﺑﺎﻟﺮﺟﻞ ﻦﻳﺪﻟا ﻫﺬا ﺪﻳﺆﻴﻟ اﷲ ان Indeed Allah helps this deen even through one who is a transgressor.” – Siraajum-Muneer Sharah Jaamis-Sagheer The Merit of Ashura
Ashura is derived from the word Ashr ( )ﻋ ﺸﺮi.e. ten , and it refers to the tenth day of Muharram. Some scholars are of the opinion that the 10th of Muharram is called Ashura because Allah blessed ten prophets on this day with the following blessings,
1. Sayyiduna Adam’s penance was accepted. 2. Sayyiduna Nuh’s ark settled on Mount Judi. 3. Sayyiduna Musa was delivered from the
cruelty of Pharaoh (who was also drowned on this day). 4. Sayyiduna Isa was born and raised to the Heavens.
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5. Sayyiduna Yunus was taken out of the fish’s stomach and his nation’s offence was forgiven. 6. Sayyiduna Yusuf was taken out of the well. 7. Sayyiduna Ayub was cured from his illness. 8. Sayyiduna Idris was raised to the Heavens. 9. Sayyiduna Ibrahim was born (and the fire of Nimrod was cooled for him) on this day. 10. Sayyiduna Sulaiman was blessed with dominion. Several other occurrences have been noted by the Commentators of Hadith and Historians in their works. For this reason, the day of Ashura was also revered before the martyrdom of Imaam Husain at Karbala. A Hadith mentions that even the Day of Judgment will occur on the 10th of Muharram Virtuous Deeds on the Day of Ashura
Fasting on the 10th of Muharram has several excellences and merits, Hadhrath Abdullah ibn Abbas states, “ ﺷﺎﻌﻟا ﻳﻮم ءراﻮﺷﺎﻋ مﻮﺼﺑ وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ اﷲ لﻮﺳر ا ﻣﺮ 296
The Holy Prophet commanded that fasting be kept on the 10th of Muharram.” – Tirmizhi Rasoolullah also said, “ ا ﶈﺮ اﷲ ﺷ ﻬﺮ ﻣﻀﺎن ر ﺑﻌﺪ مﺎﻴﺼﻟا ا ﻓ ﻀﻞ The most excellent of fasts after the month of Ramadaan is the fast kept in Muharram, the month of Allah .” – Muslim Hadhrath Abdullah ibn Abbas said, “ ارﻮﺷﺎﻋ ا ﻮ ﻳﻮ ﻫﺬا اﻻ ﻏﲑﻩ ﻋﻠﻰ ﻪﻠﻀﻓ ﻳﻮم مﺎﻴﺻ ﻳﺘﺤﺮى وﺳﻠﻢ ﻪﻴﻠﻋ اﷲ ﺻﻠﻰ ﱮﻨﻟا ﺖﻳرا ﻣﺎ I did not see the Holy Prophet grant distinction to a fast over other fasts except the fast of Ashura.” – Bukhari, Muslim Sins of an entire year are forgiven by observing the fast of Ashura. The Holy Messenger said, “ ﻗﺒﻠ ﱴ ا ﻟ ﺔﻨﺴاﻟ ﺮﻔﻜﻳ اﷲ ﻋﻠﻰ ﺐﺴﺘﺣا ءراﻮﺷﺎﻋ ﻳﻮم مﺎﻴﺻو by keeping the fast of Ashura, Ashura , it is hoped from Allah’s mercy that He forgives the sins of the previous year.” – Muslim Scholars have also said that even beastly animals observe fast on the 10th of Muharram. The Jews would also fast on Ashura since they were saved
from the oppression of Pharaoh on this day. Rasoolullah commanded that we must oppose the Jews, so, the Islamic Scholars have stated that fasting should not be observed on 297
the 10th of Muharram alone al one (but should be kept on the 9th as well). [If one was unable to fast on the 9 th , he may fast on the 11th instead. – Translator] So, two fasts should be kept so that there is no similitude with Jews. The Ahadith also mention the excellence of fasting on the 9th. Therefore, fasting on both the 9th and 10th of Muharram is in compliance with both narrations. Hadhrath Anas narrates that the Holy Prophet said, “The previous sins of the one who fasts on the first Friday of Muharram are forgiven. For whoever fasts on 3 days of Muharram (e.g.Thursday, Friday and Saturday), Allah will record for him the reward of 900 years of worship.” – Nuzhatul-Majaalis Ummul-Mu’mineen Sayyidah A’ishah narrates that Rasoolullah said, “ ﻠﻋﻻا سو ﺮﻔﻟ ا ثروا ءراﻮﺷﺎﻋ اﱃ ﺮﺸﻌﻟا مﺎﻳا ﺻﺎم ﻣﻦ He who fasts during the first 10 days of Muharram is entitled to the higher plains of Firdaus (the highest level of Jannah).”” – Nuzhatul-Majaalis Jannah). Sultan’ul-Auliya Khwaja Nizamuddin Auliya Mahbūb’eIlaahi narrates that Shaikhul-Islam Qutbul-Aqtāb Hadhrath Baba Fareeduddin Mas’ud Ganj’e-Shakr said about the excellence of fasting on Ashura, “Deers in the
jungle do not give their th eir children chi ldren m milk ilk to drink on the day d ay of Ashura in friendship with the family of the Holy Prophet 298
.
So, why should we abandon this fast?” – RaahatulQuloob The Holy Prophet said, “ ﻣﺮ ﻋ ﺸﺮ ى ﺪﺣا ا ﺣﺪ اﷲ ﻫﻮ وﻗﻞ بﺎﺘﻜﻟا ﺔﲢﺎﻓ ﻛ ﻌﺔ ﻛﻞ ﰱ ﻳﻘ ت ﺎ ﻌﻛ ﻊﺑرا ءراﻮﺷﺎﻋ ﻳﻮم ﺻﻠﻰ ﻣﻦ ﻧﻮر ﻣﻦ اﱪﻨﻣ ﻟﻪ وﺑﲎ ﺎﻣﺎﻋ نﻮﺴﲬ بﻮﻧذ ﻟﻪ اﷲ ﻏ ﻔﺮ Fifty years of sin are forgiven for the one who performs four rakaats of Salaah on the day of Ashura and recites Surah Ikhlas eleven times after Surah Fatiha in each rakaat. A pulpit ( )ﻣ ﻨﱪof Noor is also erected for him.” – Nuzhatul Majaalis He also said, “ ﺳﻨ ﺮﺋﺎﺳ ﻪﻴﻠﻋ اﷲ وﺳﻊ ءراﻮ ﺷﺎﻋ ﻳﻮم واﻫﻠﻪ ﻪﻟﺎﻴﻋ ﻋﻠﻰ وﺳ ﻊ ﻣﻦ For the one who provides in abundance (i.e. food, etc.) on the day of Ashura, Allah provides in abundance for him throughout the entire year.” – Baihaqi and Nuzhatul-Majaalis There was a man in Egypt who had nothing except a piece of clothing. On the day of Ashura, he went to the musjid of Hadhrath Amr ibn ‘Ās and performed Fajr Salaah. The custom of that area on Ashura was for women to come to the musjid and make dua. So, a woman approached the man and asked him to give her something for her children. The man requested her to follow him and then led her to his home, where he removed his only piece of clothing and gave it to her from behind the door of his house. In appreciation, the woman supplicated to Allah to dress
him in the clothes of Jannah. 299
ﻣﻦ ﳍﺎ لﺎﻘﻓ ﺣﻠﺔ ﺎﻬﻴﻓ ﺪﺟﻮﻓ ﺎﺔ ﻜ ﺴﺮﺒﻴﻃ ﺔﺤﺋرا ﳍﺎ ﺔﺣﺎﻔﺗ ﺎﻬﻌﻣو ﺔﻠﻴﲨ ارﻮﺣ مﺎﻨﳌا ﰱ ﺔﻠﻴﻠﻟا ﺗﻠ ﻚ ىأﺮﻓ ﻛ ﺘﲔ ﻰﻠﺻو ءﺎﺿﻮﺘﻓ ﺔﺒﻴﻃ ﺢ ﻓﻴﻪ ﻓﺎح ﻗﺪ ﺖﻴﺒﻟا ﺪﺟﻮﻓ ﻆﻘﻴﺘﺳﺎﻓ ﺔﻨﳉا ﰱ ﻚﺘﺟوز ءراﻮﺷﺎﻋ اﻧﺎ ﺖﻟﺎﻗ اﻧ ﺖ ا ﳊﺎ ﰱ تﺎﻣو ﻩؤﺎﻋ ﷲا ﻓﺎ ﺠﺎ ب ﻚﻴﻟا ﲎﻀﺒﻗﺎﻓ ﺔﻨﳉا ﺣﻘﺎ ﰱ ﱴﺟوز ﺖﻧﺎﻛ ان ﻢﻬﻠﻟا وﻗﺎل During the night, the man had a dream in which he saw an exquisitely beautiful maiden of Jannah holding a fragrant apple. When the apple was broken in two, a garb was found inside it. The man asked her who she was and she explained, “I am Ashura, your companion in Jannah.” He then awoke and found his entire home fragrant, after which he proceeded to perform wudhu, read two rakaats Salaah and made the following dua, “If she is truly my
companion in Jannah, my soul be takenthis away may be united with her.” let Allah accepted duaand and theI man then experienced death. – Ibid Imaam Abdullah Yaafaī Makki narrates that there was an eminent and rich Islamic judge who lived in the city of Ree (current day Tehran). On the day of Ashura, a beggar came to him and said, “May Allah preserve your respect! I am a poor and humble beggar who has a family to feed. I ask you, in the sanctity of this auspicious and blessed day, to give me 10 munns (a measurement) of flour, five munns of meat and two dirhams in charity.” The judge promised that he would give the amount at the time of Zohr. However, when the beggar approached him at the appointed time, the judge changed his mind and said that he will give it to him at the time of Asr. When the time of Asr came, the judge evaded him and did not give anything at all. The beggar then carried on his way despondently.
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As he was walking, he met a Christian seated at the doorstep of his home and said, “Give me something in the sanctity of this blessed day.” The Christian asked about the significance of Ashura and was told about it by him (the beggar also mentio mentioned ned that it was on this day that the beloved grandson of Rasoolullah Rasool ullah , Imaam Im aam Husain , was martyred). The sympathetic Christian then said, “You presented the means of a great and significant day in asking for your need, so ask what you wish for.” The beggar then requested reque sted the same amount that he had asked from the judge but was given ten sacks of flour, two and a half munn of meat and twenty dirhams instead. The Christian then said, “This is for you and your family. Come to me every year on this day and take this from me for as long as I am alive.” The beggar then happily took what was given to him and returned home. During the night, the judge had a dream in which he heard an unseen voice tell him to lift his head. When he did, he saw two mansions, one made of gold and silver and the other made of rubies and emeralds, and asked, “O Allah ! Who do these mansions belong to?” ﺎﺑﻮﻋﺮﻣ ﻰﺿﺎﻘﻟا ﻪﺒﺘﻧﺎﻓ ﱏاﺮﺼﻨﻟا ن ﻼ ﻔ ﻟ ﺻﺎ ﺎ و ﻪﻤﻠﻓ ﲑﻘﻔﻟا ﺔﺟﺎﺣ ﺖ ﻴ ﻀ ﻗ ﻟﻮ ﻟ ﻚ ﺎﻧﺎﻛ ناﺬﻫ ﻟﻪ ﻞﻴﻘﻓ ذ ﻟﻚ ﻒﻛﻴو ﻟﻪ لﺎﻘﻓ ا ﳋﲑ ﻣﻦ اﻟﺒﺎرﺣﺔ ﺖﻠﻌﻓ اذﺎﻣ ﻟﻪ لﺎﻘﻓ ﱏاﺮﺼﻨﻟا ﻓﻘﺪ اﺻﺒ اﱃ رﻮﺒﺜﻟوا ﻞﻳﻮﻟﺎﺑ ى ﺎﻨﻳ ذ ﻟﻚ ﺑﻴﻊ ﻻ اﱏ ﱏاﺮﺼﻨﻟا ﻟﻪ لﺎﻘﻓ ا ﻟﻒ ﻪﺘﺋﺎﲟ ﲑﻘﻔﻟا ﻣﻊ ﻪﺘﻠﻤﻋ ىﺬﻟا ﻞﻴﻤﳉا ﺑ ﻌﲎ ﻟﻪ ﻗﺎل ﰒ ءﺎﻳؤﺮﻟا ﻟﻪ ﺮﺬﻛ ﻓ اﳊ ﻫﻮ ﻳﻨﻪ وان اﷲ لﻮﺳر ﳏ ﻤﺪ ان ﺪﻬﺷا ﱘﺮﻜﻟا بﺮﻟا ﻫﺬا ﻣﻊ ﺔﻠﻣﺎﻌﳌا ﻦ ﺴ ﺣ ا ﻣﺎ ﺎﻬﻠﻛ ضرﻻا ﲟ ﻞء It was said, “Both could have been yours if you helped the beggar, but since you did not, they now belong to a
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