************************************************************************** A Shi'ite Encyclopedia Version 1.5 Revised November, 1999 Contents of Chapter 5.b: - Imam Husain (AS): A brief Description and Analysis - Some Traditions on Imam al-Husain (AS) - Reasons Behind the Commemoration of Imam al-Husain (AS) - Did Imam al-Husain (AS) Know He Would Be killed? - The Martyred Ones - Tragedy of Karbala as reported by the Sunnis (Parts I through IX) ************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Imam Husain (AS): A brief Description and Analysis Since we are approaching to the day of Ashura (10th of Muharram), the anniversary of the martyrdom of al-Husain (AS), the grandson of Prophet (PBUH&HF), we use this opportunity to give a short biography of Imam Husain. Al-Husain (AS), the second child of Ali and Fatimah, was born in the year 4 AH, and after the martyrdom of his elder brother, al-Hasan, became his successor. Husain was Imam for 10 years which was mostly during the reign of Muawiyah, except the last 6 month which coincided with the reign of Yazid. Imam Husain lived under the most difficult conditions of suppression and persecution. This was due to the fact that, first of all, religious laws and regulations had lost much of their weight and credit, and the edicts of the Umayyah government had gained complete authority and power. Secondly, Muawiyah and his fans made use of every possible means to put aside the Household of prophet and to move them out of the way. Above all, Muawiyah wanted to strengthen the basis of future kingdom of his son, Yazid, who because of his lack of principles and scruples was opposed with a large group of Muslims. Therefore, in order to quell all opposition, Muawiyah had undertaken more severe means until he died in 60 AH and his son Yazid took his place. Giving the oath of allegiance, was an old Arab practice which was carried out in important matters like governorship. Well-known people would give the oath of allegiance as a sign of agreement and obedience to their king and showing their support for his future actions. Braking the agreement after the oath of allegiance, was considered as a definite crime. Muawiyah during his life time, had asked well-known people to give the oath of allegiance to Yazid, but did not impose this request upon Imam Husain. He particularly told Yazid in his last will that if Imam Husain refused to give the oath of allegiance, he should take it easy because Muawiyah knew the bad consequences of such enforcement. However because of his egoism and recklessness, Yazid neglected his father's advice, and immediately after taking over the power, ordered the governor of Medina to either take the pledge of allegiance from Imam Husain, or send his head to Damascus. After the governor of Medina informed this demand to him, Imam Husain asked for a delay to think about the matter, and moved with his family toward Mecca overnight. He sought refuge in the sanctuary of God in Mecca which is official place of refuge in Islam. This happened at the beginning of Shaban 60 AH. Imam Husain stayed in Mecca for nearly four month. This news spread throughout the Islamic world, and many people who were tired of inequalities during Muawiyah reign and were even more disturbed when Yazid took over, corresponded with Imam Husain and expressed their sympathy for him. On the other hand, a flood of letters began to flow, specially from Iraq and particularly from the city of Kufah, inviting the Imam to go there and to build up a government. Naturally such situation was dangerous for Yazid. The stay of Imam Husain in Mecca continued until the season of pilgrimage when Muslims from all over the Islamic world came to Mecca to perform Hajj. The Imam realized that some of the followers of Yazid had entered Mecca as pilgrims with the mission of killing Imam during the ceremonies of Hajj with the arms they carried under the special pilgrimage dress. In order to safeguard the great sanctuary of Mecca, Imam Husain decided to leave for Iraq before completing the ceremony of Hajj. When he was asked the reason for the mysterious departure, Imam Husain said that he would perform this year's pilgrimage in the desert of Karbala, offering the sacrifice of not any animals, but himself and his family and friends. Giving a short speech in the vast crowd of people, he announced that he was setting for Iraq, and said he would be martyred. He asked people to join him in attaining the goal of offering their lives in the path of God. Imam Husain was determined not to give his allegiance to Yazid and fully knew that he would be killed. But it was not the time to save the life. That moment was the right time to water the faded lawn of Islam by his blood. Some of outstanding people of Mecca stood in the way of Imam Husain and warned him the danger of the move he was making. But he answered that he refused to pay allegiance and to give his approval to a government of injustice and tyranny. He added that wherever he would go, he would be killed, so he would leave Mecca in order to preserve the respect for the House of God, and not to allow this respect be destroyed by letting his blood spilled there. While on the way of Kufah, he received the striking news that under the pressure of Yazid's agents, people of Kufa did not support his representatives and turned back, and some of them joined the Yazid's army to kill Imam's representatives in Kufah. The feet of those martyrs were tied and they were dragged through the streets of Kufah. The city and its surroundings were under very strict marshal law by countless soldiers of enemy who where waiting to face Imam. There was no way for Imam to turn into unless to march ahead and face the death. Approximately 44 miles from Kufah, in a desert called Karbala, Imam and his followers were surrounded by the army of Yazid. They cut off the water supply of the Household of Prophet and their companions and their families among them were many women and children. For eight days they stayed in that place under the heat of the sun, and the circle among them narrowed and the number of enemy's army increased by a number of 30,000 fully equipped soldiers of Yazid. In the following night, Imam gathered his companions and gave the a short speech saying that there was nothing ahead but martyrdom. He added that since the enemy was concerned only with his person, he would free them from all obligations so that any one who wished could escape in the darkness of the night and save his life. Then he ordered the lights to be turned off, and most of his companions who had joint him for their own advantages, dispersed. Only those whose hearts were tested by Allah remained who were about 40 companions and some from Bani Hashim (his relatives). Once again, Imam gathered those who remained to put them on the test. He addressed his companions and Hashimite relatives, repeating that enemy was only concerned with him and they could escape the danger in the darkness of night. But this time the faithful companions answered each in own way that they would not deviate from the right path and would never leave him alone. They said that they would defend the Household of Prophet to the last drop of their blood as long as they could carry a sword. The enemy intended to start the war in the eve of the ninth day of the month, but Imam asked for a delay till next morning to worship all over the night for the last time. During the night, some 30 soldiers of enemy joint Imam, among them was Hurr who was one of the Generals of the army of enemy. They finally chose their way to be with Imam, and Imam accepted their repentance. In this way the number of his followers became close to 90 people consisting of 72 companions and 18 male members of his family and relatives, while enemy was more than 45,000 by then. On the tenth of Muharram of the year 61 (680) That inequitable war began. That day, they fought from morning till their final breath, and all the companions and the relatives were martyred. Among those who were killed were two children of Imam Hasan, only thirteen and eleven years old, and a five years old child of Imam Husain. When Imam himself was ready to fight, he saw his six-month-old baby is dying from thirst. Imam brought his infant near to enemy demanded some water for baby, saying: You want me but not this baby so take him and give him some water. The words of Imam has not been finished that the thirst of the baby was quenched by a deadly poisoned arrow from enemy which pinned the baby's neck to the arm of his father. Imam threw some of his blood toward sky saing: "O' Lord! Your Husain has offered whatever You have given him. Bless me by acceptance of this sacrifice." Finally Imam came to the field and fought for a long time and was finally martyred. The army of Yazid having killed Imam Husain, cut his head and raised it on a lance. The army of enemy, after ending the war, burned the tents of women and children accompanying Imam and his companions, and plundered those helpless women. They decapitated the bodies of the martyrs, denuded them and threw them to the ground without burial. Then they moved women and children along with the heads of the martyrs to Kufah. The bodies of the martyrs were under the sunshine for three days till a tribe passing that place found them and performed the burial. The event of Karbala, the capture of women and children of the Household of Prophet, their being taken as prisoners from town to town, and the speeches made by Zaynab, the daughter of Ali, who was one of the prisons, became a scandal for Umayyah Kingdom. Such abuse of the Household of Prophet nullified the propaganda which Muawiyah had built up for years. The scandal reached to the extent that Yazid denounced the action of his agents in public. That was what excactly Imam Husain wanted to do, otherwise he would not bring women and children with him and sacrifice some, and let the rest to become captives. That was the only way to make a wave in order to awaken the Muslim nation. The event of Karbala was a major factor in the overthrow of Umayyah kingdom though its effect was delayed. Among its immediate results were the revolts and rebellions combined with bloody wars which continued for twelve years. During those riots non of the important elements in Karbala could escape revenge and punishment, including Yazid. Muhammad Iqbal (from Lahore, Pakistan) said: "Imam Husain uprooted despotism forever till the day of Judgment. He watered the dry garden of freedom with surging wave of his blood, and indeed he awakened the sleeping Muslim nation. If Imam Husain had aimed at acquiring a worldly empire, he would not have traveled he did. Husain weltered in blood and dust for the sake of truth. Verily he, therefore, became bed-rock (foundation) of the Muslim creed; There is no God but Allah." Charles Dickens had said the following about Imam Husain (AS): "If Husain fought to quench his worldly desires, then I do not understand why his sisters, wives and children accompanied him. It stands to reason therefore that he sacrificed purely for Islam." Thomas Carlyle has relayed this about the Tragedy of Karbala: "The best lesson which we get from the tragedy of Karbala is that Husain and his companions were the rigid believers of God. They illustrated that numerical superiority does not count when it comes to truth and falsehood. The victory of Husain despite his minority marvels me!" The famous, Dr. K. Sheldrake on Imam Husain (AS) said this: "Husain marched with his little company not to glory, not to power or wealth, but to a supreme sacrifice and every member of that gallant band, male and female, knew that the foes were implacable, were not only ready to fight but to kill. Denied even water for the children, they remained parched under a burning sun, amid scorching sands yet no one faltered for a moment and bravely faced the greatest odds without flinching." World famous Arab historian al-Fakhri has said this about Imam Husain's sacrifice: "This is a catastrophe whereof I care not to speak at length, deeming it alike too grievous and too horrible. For verily, it was a catastrophe than that which naught more shameful has happened in Islam...There happened therein such a foul slaughter as to cause man's flesh to creep with horror. And again I have dispersed with my long description because of it's notoriety, for it is the most lamented of catastrophes." The previous four quotes have been taken from "The Martyrdom of Imam Husain (AS)" - Yousuf Lalljee *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Some Traditions on Imam al-Husain (AS) In this article, I would like to present some of the traditions recorderded in the Sunni collections of the traditions Regarding him: The Messenger of Allah said: "Al-Hasan and al-Husain are the chiefs of the youth of Paradise and Fatimah is the chief of their women." Sunni references: (1) Sahih al-Tirmidhi, v5, p660, on the authority of Abu Sa'id and Hudhayfa (2) Sunan Ibn Majah, Introduction 8 (3) al-Tabarani, on the authorities of: Umar, Ali, Jabir, Abu Hurayrah, Usamah Ibn Zaid, al-Baraa, Ibn 'Adi, and Ibn Masud. (4) al-Kubra, by al-Nisa'i (5) Musnad Ahmad Ibn Hanbal, v1, pp 62,82, v3, pp 3,64, v5, p391 (6) Fada'il al-Sahaba, by Ahmad Hanbal, v2, p771, Tradition #1360 (7) al-Mustadrak, by al-Hakim, v3, pp 166,167 (8) Hilyatul Awliyaa, by Abu Nu'aym, v5, p71 (9) Majma' al-Zawa'id, by al-Haythami, v9, p187 (10) Tuhfatul Ashraf, by Lumzi, v3, p31 (11) Ibn Habban, as mentioned in al-Mawarid, pp 551,553 (12) al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p290 (13) Mishkat al-Masabih, by al-Nawawi, English Version, Tdadition #6154 Also it is narrated that: The Messenger of Allah said: "Husain is from me and I am from Husain." Sunni references: (1) Musnad Ahmad Ibn Hanbal, v4, p172 (2) Fadha'il al-Sahaba, by Ahmad Hanbal, v2, p772, Tradition #1361 (3) al-Mustadrak, by al-Hakim, v3, p 177 (4) Amali, by Abu Nu'aym al-Isbahani, p 64 (5) al-Kuna wal Asmaa, by al-Dulabi, v1, p88 (6) al-Tabarani, v3, p21 (7) Adab by al-Bukhari, also al-Tirmidhi and Ibn Majah, as quoted in: (8) al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p291 (9) Mishkat al-Masabih, by al-Nawawi, English Version, Tdadition #6160 The last part of the above tradition probably means that Imam Husain (AS), by sacrificing himself and his family, preserved the religion of Prophet Muhammad (PBUH&HF) from full annihilation. Abu Huraira narrated: The Prophet (PBUH) looked toward Ali, Hasan, Husain, and Fatimah (AS), and then said: "I am in war with those who will fight you, and in peace with those who are peaceful to you." Sunni references: (1) Sahih al-Tirmidhi, v5, p699 (2) Sunan Ibn Majah, v1, p52 (3) Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p767, Tradition #1350 (4) al-Mustadrak, by al-Hakim, v3, p149 (5) Majma' al-Zawa'id, by al-Haythami, v9, p169 (6) al-Kabir, by al-Tabarani, v3, p30, also in al-Awsat (7) Jami' al-Saghir, by al-Ibani, v2, p17 (8) Tarikh, by al-Khateeb al-Baghdadi, v7, p137 (9) Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, p144 (10) Talkhis, by al-Dhahabi, v3, p149 (11) Dhakha'ir al-Uqba, by al-Muhib al-Tabari, p25 (12) Mishkat al-Masabih, by al-Nawawi, English Version, Tdadition #6145 Also: The Messenger of Allah said: "He who loves al-Hasan and al-Husain, loved me, and he who makes them angry has made me angry." Sunni reference: - Sunan Ibn Majah, - al-Mustadrak, by al-Hakim, from Abu Hurairah - Musnad Ahmad Ibn Hanbal, as quited in: - al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p292 It has been narrated in two wordings that: The Messenger of Allah said: "I named Hasan and Husain and Muhsin the names of the sons of Aaron (Haroon) who were: Shubbar, Shubair, and Mushbir." Sunni references: (1) Sunan Abu Dawud al-Tilyasi, v1, p232 (without mentioning Muhsin) (2) Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p774, Tradition #1365 (3) al-Mustadrak, by al-Hakim, v3, pp 165,168 (4) Kashf al-Astar, by al-Bazzar, v2, p416 (5) Ibn Habban, as quoted in al-Mawarid, p551 (6) al-Tabarani, v3, p100 (7) Idhaah, Abdul Ghani, from Salman al-Farsi (8) al-Mu'jam, by al-Baghawi, as quoted in: (9) al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p292 The third son of Lady Fatimah (AS) who was pre-named by the Prophet as Muhsin, was miscarried shortly after the demise of Prophet. Usamah ibn Zayd narrated: I went to the Prophet (PBUH&HF) one night about something I required and he came out with something (I did not know what) under his cloak. When I had finished telling him my business I asked him what he had under his cloak, and when he opened it I saw al-Hasan and al-Husayn on his hips. He then said, "These are my sons and my daughter's sons. O Allah, I love them, so I beseech Thee to love them and those who love them." ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ ^^^^ Sunni References: - Sahih Tirmidhi, per: - Mishkat al-Masabih, by al-Nawawi, English Version, Tdadition #6156 Anas ibn Malik Narrated: When Allah's Messenger (PBUH&HF) was asked which member of his family was dearest to him, he replied, "Al-Hasan and al-Husain." He used to say to Fatimah, "Call my two sons to me," and then would sniff and cuddle them. Sunni References: - Sahih Tirmidhi, per: - Mishkat al-Masabih, by al-Nawawi, English Version, Tdadition #6158 Imam Husain (AS) said: "Don't you see that the truth is not followed and the falsehood is not discouraged? (The situation is so severe) so that a Believer wishes to meet Allah (i.e., to die). And today I don't see death but prosperity, and living with tyrants is nothing but disgust and disgrace." Sunni Reference: Hilyatul Awliyaa, by Abu Nu'aym, v2, p39 : | || | || .. || | | | . | o > |_e_w_|| |_|| __, q_o_|| | |_| _, | / (_S / (_S | | || |||. || : || |_o _, |_|| . _,_o_||_D_|| e_o o q_,_7_|| q /. (_): (_ /: / Imam Husain (AS) said in the day of Ashura: "If you do not have any religion, then at least be free (open-minded) in your present life." / | . . | | | | . / . / | / | | o_) |_,_, > _9 | | _7| |q_, q_)_9 . _, > o_)_| . _)_, o_| . | ( : (_S / / / / (_): ( (_) : ( (_) Imam Husain (AS) said: "By Allah, I shall not give my oath to you like a humiliated one, and nor shall I flee like the captive." | |. || || | / | | | | | || |_,_|]_|| _@ |_D_c | ]_,_, o_)_,_D_c | |_| 4_|_||q (_|: (_S : . ( : / || | . . | | | ]_,_,_e_|| | _9 _9 | |_|q : . / / / / al-Bukhari Narrated from Ibn Abi Na'm: I have heard Prophet saying: "They (Hasan and Husain) are my two sweet- smelling flowers in this world." Sunni Reference: Sahih al-Bukhari, Arabic-English, v8, Tradition #23 Again al-Bukhari narrated from Ibn Abi Nu'm: A person asked Abdullah Ibn Umar whether a Muslim could kill flies. I heard him saying (in reply): "The people of Iraq are asking about the killing of flies while they themselves murdered the son of the daughter of Allah's Apostle . The Prophet said, They (i.e. Hasan and Husain) are my two sweet basils in this world." Sunni Reference: Sahih al-Bukhari, Arabic-English, v5, Tradition #96 Narrated Anas Ibn Malik said: "The head of al-Husain was brought to Ubaidullah Ibn Ziyad and was put in a tray, and then Ibn Ziyad started playing with a stick at the nose and mouth of al-Husain's head, and saying something about his handsome features." Anas then said (to him): "Al-Husain resembled the Prophet more than any other people." Sunni Reference: Sahih al-Bukhari, Arabic-English, v5, Tradition #91 Imam Husain said: "I revolted not for wickedness nor for fame. Verily I rose only to seek for rectification in the nation of my grandfather, The Messenger of Allah." .. . | . | | | | | | ^ | .| | . | .__,_7 _7 |_o_, | q | _D_, |_| q | _w | _7 _7| o_| _, | . / / / . / / (_./ ( (_S | || | : | . | | | || || | 4_|_|| | q_w ]_7 4_o | _9 _7|_|,_p |_|| .__,_|_D_| (_| / / (_S . (_S (_ . Imam Husain said: "The true life is all having a strong idea and striving (for that idea)." | : : : || | > |_8_7 q o ]_,_o_c o q_,_7_|| . | . / : /: (_) Imam Husain said: "People are the slaves of this world, and religion is just in their tong. They keep it as long as it meets their comfortable life. But when the test comes, religion holders become very few." | : | || | . || |. || | _|_c q_e_| . _, ]_|| q |_,_, ]_|| ]_,_,_c w |_,_|| . | (_S (_/ (_): / : : . (_/ (_) ^ @ | .. | . | : . || o_8_w_, |_e_o ,__, > |_o 4_, q_D q_7_, o_8_,_,_w_|| ( / / / : ( . | || | : | | || | | . | . . q_, |_, ]_|| |_o _@ |_|_,_||_, | q,_p_7_o | > |_9 (_) / : (_| . . / --=====-- Peace, with sception and hope, I seek, (congruity's scope I know is bleak) To mend I crave (rather than kill) To spill blood, abhor I will. Intend I do, no force to use (If sense in you I can infuse) But the rules, supreme, of the divine faith Resolved I am, to defend till death. Face your hostile moves I will. Thought accord I covet, seek peace still. A holy war it means indeed If waged to crush the devil's creed. No rancor, `against you,' I hold But faith do cherish - as I told. Islam I will resolutely shield Burnt will stand and never yield. Would welcome death (and make it tame) Would rather die than live in shame. Your Prophet's scion I'm - you know At least some regard to his name show. His singular dictum is my creed: "Universal good" I adore, indeed. Ali, the paragon, the seraphic Imam Cham of the faith, the shield of Islam Inimitable, impeccable: I am his son His peerless attributes I have won. My heart is virtues' abode and nest Blessedness harbors in my breast. --=====-- ===================================== The Prophet Crying For Imam al-Husain ===================================== Narrated Salma: "I went to visit Umm Salamah and found her weeping. I asked her what was making her weep and she replied that she had seen Allah's ^^^^^^^^^^^^^^^^^^^^ Messenger (PBUH&HF) (meaning in a dream) with dust on his head and ^^^^^^^^^^ ^^^^^^^^^^^^^^^^^^^^^^^^^ beard. She asked him what was the matter and he replied, `I have just ^^^^^ been present at the slaying of al-Husayn.'" - Sahih Tirmidhi, per: - Mishkat al-Masabih, by al-Nawawi, English Version, Tdadition #6157 Narrated Abdullah Ibn Abbas: One day at midday he saw in a dream the Prophet (PBUH&HF) dishevelled ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ and dusty with a bottle containing blood in his hand and said, "You ^^^^^^^^^ for whom I would give my father and mother as ransom, what is this?" He replied, "This is the blood of al-Husayn and his companions which I have been collecting today." He told that he was reckoning that time and found that he had been killed at that time. - Musnad Ahmad Hanbal; - Dala'il an-Nubuwwah, by al-Bayhaqi; per: - Mishkat al-Masabih, by al-Nawawi, English Version, Tdadition #6172 Aisha narrated: The Prophet (PBUH&HF) said: "Gabriel informed me that my grandson al- Husain (AS) will be killed after me in the land of al-Taff and brought me this Turbah (mudd/soil) and informed me that this is the soil of the place he will be martyred." Sunni reference: - Tabaqat, by Ibn Sa'd, - al-Tabarani, as quoted in: - al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p292 Not only human beings, but also the Jinns mourn for Imam al-Husain. It has been narrated that after his (AS) martyrdom: Um Salama (the wife of Prophet (S)) said: I heard the Jinns (the unseen creatures) mourning for al-Husain." ^^^^^^^^^^^^^^^^^^^^^^ Sunni references: (1) Tarikh al-Kabir, by al-Bukhari (the author of Sahih), v4, part 1, p26 (2) Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p776, Tradition #1373 (3) Tabarani, v3, pp 130-131 (4) Tahdhib, v7, p404 As for the Shi'ite references, there is a traditions from the Prophet (PBUH&HF) that: "When al-Khidr (AS) met Moses (AS), he explained and forecast the catastrophe of Karbala (the place where this tragedy took place) in the day of Ashura for Moses, and the calamities that will happen on that day, and then both al-Khidr and Moses cried and screamed severely." Also Ibn Abbas (RA) narrated that he met Imam Ali (AS) in Ziqar, and Imam Ali pulled out a book that was written of the words of Prophet (PBUH&HF) in which the Prophet had explained the tragedy of Ashura and the slaughtering of his grandson al-Husain and how he will be killed and who kills him and who assist them and who will be martyred with him. Then Imam Ali (AS) screamed severely and caused Ibn Abbas (RA) to cry. ========================= Umayad Sanctifying Ashura ========================= Bani Umayyah (Umayad) forced people to celebrate the day of Ashura (10th of Muharram) as a blessed day, and encouraged people to buy and store their annual food on that day and to fast that day as Sunnah, by fabricating traditions in this regard which were solely designed to overshadow and to cover up the great catastrophe of the slaughtering the household of Prophet (PBUH&HF). To make people believe that Ashura is a blessed day, day fabricated that it was in that day when Allah saved Bani Israel from Pharaoh. this is while Moses (AS) and his companions were saved and passed the Nile river in the month of Rabiul-Awwal. They also invented that the repentance of Adam was accepted on that day, while it was accepted in the month of Zil-Hajjah. They say that it was the day that Jonah (Yunos) was saved from the body of fish and the ark of Noah was settled on earth while it was on the 18th of Zil-Hajjah. All those traditions were fabricated By Bani Umayyah to cover their crimes. Imran ibn Husayn narrated that: The Prophet (PBUH&HF) at the time of his death disliked three tribes: Thaqif, the Banu Hanifah and the Banu Umayyah. ^^^^^^^^^^^^ - Sahih Tirmidhi, per: - Mishkat al-Masabih, by al-Nawawi, English Version, Tdadition #5983 "The Children of Umayad shall ascend to my pulpit. I have seen them in my dreams jumping on my pulpit like monkeys." Then the Prophet said that the following verse was revealed about the Umayad : And We made that dream, which We have shown you, only as a test to the people and the cursed tree in the Quran. And We warn them but it only increases their extreme transgression! (17:60) Sunni references: - Sharh Ibn Abi al-Hadid, Volume 3 page 81 Printed by Mohammad Ali Subaih in Egypt - Fakhr al-Din al-Razi in his commentary of the Holy Quran Chapter 17 Volume 5 Pages 413 - 414 Second Printing by al-Matbaah al-Sarafeyah 1304 H Ashura is the day of mourning and lamentation. In a tradition from Ahlul- Bayt, it is said that "whoever celebrates this day as a blessed day, he will be resurrected in the day of judgment with Yazid." The reason is clear, and it is because there are traditions from Prophet (PBUH&HF), every body who is pleased with an action, he will be resurrected in the day of judgment with the one who did that action. Performing a non-obligatory Fasting is a sign of being pleased and a sign of happiness. I know you say such traditions are narrated in Sahih xxxx. But remember that there are many contradictory reports are within these xxxx which disprove your hypothesis as being Sahih books. *************************************************************************** Bismillah-hirehman-nirraheem Muhammad came in the kingdom of God, as a messenger of peace as the master of creed. He influenced the world with Ali's help, and all the sons from his daughter's breed. Fatima the lady of God's paradise, Ali the warrior, the leader, the wise. Hassan, the heir of eternal lore, Hussain, the martyr, the heaven's door. Call Ali in the trouble, Almighty says, because in his presence the evil decays. He's the lion of God, he's the sword of God, and all his believers are one righteous squad. Islam's prosperity is the gift of Hussain, in the way of God, he sacrificed his clan. He gave his head but not his grace, His martyrdom is a slap on the devils face. The grandson of prophet decided to fight, to unveil the Satan, and bring him in light. The food was banned, the water was stopped, but on his mind the triumph had topped. Zainab was with her brother all the time, and participated as much to demolish the crime. Her surety was Abbas, the holder of the flag, whose hand on the emblem is the victory's tag. The thirst was a menace, the hunger a threat, an example for all the mankind was set. But the righteuos fought, and died on the faith, and the right won, against the evils wraith. More Sayings from the Holy Prophet about Imam Husain: 1. Whosoever wishes to such a person who lives on earth but whose dignity is honoured by the Heaven-Dwellers, should see my grandson Husain. 2. O my son! Thy flesh is my flesh and thy blood is my blood; thou art a leader, the son of a leader and the brother of a leader; thou art a spiritual guide, the son of a spiritual guide and the brother of a spiritual guide; thou art an Imam the son of an Imam and the brother of an Imam; thou art the father of nine Imams, the ninth of whom would be the Qaim (the last infallible spiritual guide) 3. The punishment inflicted on the murderer of Husain in hell would be equal to half of the total punishment to be imposed on the entire sinners of the world. 4. When the Holy Prophet informed Lady Fatima of the Martyrdom in store for his grandson, she burst into tears as asked "O my father! when would my son be martyred?" "In such a critical moment," replied the Holy Prophet, "when neither I nor you, nor Ali would be alive." This accentuated her grief and she inquired again, "Who then, O my father, would commemorate Husain's Martyrdom?" The Holy Prophet said, "The men and the women of a particular group of my followers, who will befriend my Ahlul Bayt, will mourn for Husain and commemorate his martyrdom each year in every century." *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Reasons Behind the Commemoration of Imam al-Husain (AS) Rached Zantout> From: rached@ee.eng.ohio-state.edu (Rached Zantout) Rached Zantout> Subject: Martyrdom of Hussein Bin Ali (The Master of the Rached Zantout> Youth in Jannah) Rached Zantout> Rached Zantout> Allow me to shift the emphasis of the discussion a little Rached Zantout> bit to a misunderstanding I might have. This Rached Zantout> misunderstanding might be due to the environment in which I Rached Zantout> was brought up. Assalamu Alaykum, After reading your article, I realized that the misunderstanding here is due to accepting what you have heard by some of your Wahhabi friends without giving it a second thought. What they have provided you as an argument against the Shi'ites is fully rejected by logic, let alone the History and Hadith. Had you have think about their argument, you would never have bought it nor would you have posted it, my friend. However, I presume that you are searching for the truth, and I will be glad to share my understanding of the subject with you. Rached Zantout> The Shia netters refer to Karbala and what they do at that Rached Zantout> time as a celebration of the Martyrdom of Imam Hussein. Any Rached Zantout> Muslim must mourn the killing of one of the most beloved Rached Zantout> youth to the Prophet (PBUH) as well as one of the most Rached Zantout> important Sahabi's, the son of two of the most important Rached Zantout> and loved people among the Sahabah (Ali and Fatimah RAA Rached Zantout> both). Still, I do not understand why people celebrate the Rached Zantout> Martyrdom, I mean I mourne it and I am sad at what Rached Zantout> happened, but celebrate is the wrong word. Brother, if you have tuned to SRI, you would have seen many reasons behind commemoration of the martyrdom of Imam Husain (AS). Since you mentioned that this subject has been discussed in SRI and MSA, then you should have had some idea about these arguments. Do you have any comments on those arguments? Let me put it in simple words. If your father (may Allah grant him long life if he is still alive) dies, what will be your reaction to his death? If you loved him a lot, you or other members of your family will cry for him. crying is a sign of missing a highly dear one for a person who has human heart. Now, suppose he has been killed on the path of Allah with some noble ideas to implement. What will be your reaction to his martyrdom? Do you pass from it as in the case of a simple death? Or you raise your voice and try to keep his noble ideas alive by REMINDING people of his actions and thoughts and give them a LESSON on his bravery and sacrifices, and asking people to join his path and to KEEP ALIVE his noble thoughts? [ One side remark here is that, just imagine that you and your brothers and sisters mourn for your father who has been martyred, and meanwhile some body jumps and accuses you of killing your father because you are mourning for him and based on his logic mourning is a sign of feeling guilty of murdering. What will be your reaction to such corrupted logic? I am really interested to hear from you. ] Now, let us go further and consider a religious leader who has spent his lifetime in learning the religion and teaching others the way one should live and explaining the Islamic duties and thoughts. If such person is martyred by the tyrannical rulers, then our commemoration will include a much wider aspect, since this man is no longer a father of an individual, but rather a father for all those who were benefiting from his knowledge and guidance. Finally, if we consider the supreme level of the Prophet Muhammad and his Ahlul-Bayt who were the best of mankind, the most knowledgeable, the most illustrious, the most god-fearing, the most pious, the best in personal virtues, and the most honored before Allah and the leaders for all the generations till the day of judgment, then one can comprehend that keeping their path alive is a DUTY upon us as their followers. By commemorating the martyrdom of Imam Husain (AS), we learn lessons from his noble thoughts and convictions. Learning about what happened to him and his companions in the history will provide us a light for the future. Learning about his actions has inspiring effects on our actions as well. Rached Zantout> The other more puzzling thing is what happens during the Rached Zantout> celebration. Again I might be wrong and please correct me Rached Zantout> in a gentle way if I am. Usually during this celebration, Rached Zantout> my Shia brothers start hitting themselves on the head (Is Rached Zantout> it at that time or am I wrong ?) until in some cases they Rached Zantout> faint or blood starts getting out of their heads. I have Rached Zantout> even seen (on TV) pictures of small children being hit or Rached Zantout> being made to hit themselves (I admit that those could be Rached Zantout> fabrications and out of context pictures but that's what Rached Zantout> I've seen and I am ready to be corrected). I ask my Shia Rached Zantout> brothers and sisters, is this the way to celebrate ? Why do Rached Zantout> you hit yourselves ? I have never heard of small children being hit, nor have ever seen adults are being hit. What you pictured should be really an amazing ceremony. No my dear friend, there is no such silly actions. These are propagated by those who hate to see the remembrance of Ahlul-Bayt, and they resort to all possible means to mock to Followers of the Members of the House of the Prophet (PBUH&HF). And you has become their voice unwittingly, I presume. Usually the ceremony includes speech by a learned man with regard to the movement of Imam Husain and his aims and his message. Then the speech continues to reminding the heart-breaking events of the catastrophe of Ashura and those who have human heart will cry, and mourn. Of course, there are traditions transmitted by Ahlul-Bayt which state, crying for Imam Husain, or making others to cry for him (through speech and reminding the events) has a lot of rewards. In fact, all the prophets of God without any exception cried for Imam Husain and commemorated Ashura, including Prophet Muhammad (PBUH&HF). Not only that, but also the Jinns (unseen creatures) mourn for Imam Husain. I have mentioned some of traditions affirming this fact in my previous posts quoting from Sunni collections. Nonetheless, we affirm that hurting own body is forbidden. Some people may get very emotional and do that, yet the rest are not to be blamed. An analogy is the case when a person loses a dear one, where s/he will cry for him. Due to the height of emotion one (specially women) may start beating herself to the extent that it causes harm for her body. This is what is forbidden, while what has no harm to body (including beating chest) is allowed. Thus the commemoration can not be questioned by the innocent overreaction of certain individual(s). Rached Zantout> The explanation that I was given (by Non-Shia's mind you), Rached Zantout> that Shia hit themselves as a punishemnt that they left Rached Zantout> Imam Hussein go from Koufah (?) alone with a few men and Rached Zantout> did not help him. At the same time it was them who sent for Rached Zantout> him to come and lead them to fight for his right to be the Rached Zantout> Khalifah. It is really amazing that you readily accept such rumor without even giving it a second thought. Even I suppose the Shia killed Imam Husain in year 61 AH, why should I feel guilty about what some people did in the history? Even suppose my father killed Imam Husain, then why should I feel guilty of what my father did? The sin of a sinner will never be inherited to his offspring. (The ancestors may have a share of such sin if they mislead their offspring, but the reverse is never true). Thus such argument that we cry for Imam Husain since our fathers allegedly killed him would be the most stupid interpretation on the reason behind commemoration of Imam Husain (AS). I shouldn't expect any more intelligence from the enemies of Ahlul-Bayt. My dear brother, we cry in the memory of Imam Husain, for: 1- all the messengers of God cried for him; 2- all the Imams of Ahlul-Bayt cried for him; 3- we love him more than we love our fathers and our dear ones; 4- he is a Symbol of resistance against tyranny and the leader of the Martyrs for us; 5- we want to swear allegiance to him and his path and keep aloof from their enemies; 6- his aims have not been fully achieved and his blood has not been revenged yet. As such, we keep this event with all its emotion alive until such time that Imam Mahdi (AS) appears who will cleanse the surface of the Earth form all such tyrants; 7- condolence to the Prophet Muhammad (PBUH&HF) and the members of Ahlul- Bayt; 8- abiding the instruction of Ahlul-Bayt in remembering this event and seeking the reward associated with it. And there are much more reasons that you will find if you switch the books at your disposal and study some Shi`ite literature regarding to Imam Husain (AS). As for the stupid claim that the Shia killed Imam Husain (AS), I would like to first ask you what is the definition of Shia. If Shia means all those who claim to love Ahlul-Bayt, then I can tell you that ALL Muslims, with no exception from the time of the Prophet till today are Shia! Even the Wahhabis are Shia by your definition. Shia means "followers", and as such those who forsake their leader can not be considered his followers by any stretch of imagination. The true followers (Shia) of Ahlul-Bayt have always been in minority. The Shia of Imam Husain were those who stayed with him in Karbala (beside those who did not have ability to join him due to justifiable reasons. Examples include, but are not limited to: Ibn Abbas and Jabir Ibn Abdullah al-Ansari who were both blind at that time.) Those who fought Imam Husain comprise those you claim to be Tabi'een (disciples of companions) whom you believe you should follow! Those who fought Imam Husain were NEVER the followers of Ahlul-Bayt unless you believe in contradiction. Those who joined the army of Yazid were rather the followers of Satan. Yes, some of those who wrote to Imam Husain to come over Iraq, did not support him later, for the simple reason that they were not his followers but rather the followers of their own whims. They were people who were tired of the oppression of the Umayad, and they were looking for a an easy relief. Some of them thought if Imam Husain takes over the power and they will be able to get rid of oppression and more importantly they were thinking of reaching to money, position in his government. But after the pressure of the agent of Yazid in Kufah and the enforcement of marshal law, and when they saw that their lives are in jeopardy and their dreams are unlikely to take place, they forsook Imam Husain's deputy. They were no better than Talha and Zubair who supported Imam Ali at the beginning for their own worldly interests, but when they found that the Imam will not fulfill such interests for them they went against him and fought him. Do you ever claim that Talha and Zubair were the Shia of Ali? Certainly not. Shia means "followers", and those who forsake their leader can not be considered his followers by any stretch of imagination. BTW, you, as a Sunni, acknowledge Imam Ali to be a righteous Caliph. Does that make you Shia? Certainly not. Similarly, most of those who were living under the government of Imam Ali were not his followers, and that was why they rebelled against him for their own worldly interest, the list include: Aisha/Talha/Zubair and their supporters, as well as those whom Imam Ali named them al-Khawarij (kharijites) who disobeyed Imam Ali in the battle of Siffin and announced that Ali is a polytheist (Mushrik). No doubt that Imam Ali gave an oath that he will fight and kill all of them except nine individuals who will be able to escape (one of which later murdered Imam Ali (AS)), and this exactly happened in the battle of Nahrawan. Imam Ali never called them Shia, nor the historians claimed them as such, but you do! The Shia of Imam Ali are those for whom the Messenger of Allah as follows: The Messenger of Allah said to Ali: "Glad tiding O Ali! Verily you and your companions and your Shia (followers) will be in Paradise." ^^^^ : . || . /: ^ / | | /. | . ^ | | | 4_,_7_|| _9 (_)_,_e_,_w q (_)_,|_7,_p | q (_)_,|_9 _w_, | _|_c |_, . (_S : / . / / . (_S : ^^^^^^^^^^^ Sunni references: (1) Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p655 (2) Hilyatul Awliyaa, by Abu Nu'aym, v4, p329 (3) Tarikh, by al-Khateeb al-Baghdadi, v12, p289 (4) al-Awsat, by al-Tabarani (5) Majma' al-Zawa'id, by al-Haythami, v10, pp 21-22 (6) al-Darqunti, who said this tradition has been transmitted via numerous authorities. (7) al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1, p247 Thus the Messenger of Allah (PBUH&HF) used to say the phrase of "Shia of Ali". This phrase is not something invented later! Prophet Muhammad (PBUH&HF) said that the true followers of imam Ali will go to Paradise, and this is a great felicity. Also Jabir Ibn Abdillah al-Ansari narrated that: The Messenger of Allah (PBUH&HF) said: "The Shia of Ali are the real victorious in the day of resurrection/rising" : | : || . @ | . || w | : ^ 4_o |_,_o_|| o q_, . q _, |_9_|| o_8 _|_c 4_e_,_w : ( /: (_) / / ( (_S : Sunni references: - al-Manaqib Ahmad, as mentioned in: - Yanabi al-Mawaddah, by al-Qundoozi al-Hanafi, p62 - Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, who quotes the tradition as follows: "We were with the Holy Prophet when Ali came towards us. The Holy Prophet said: He and his Shia will aquire salvation on the day of judgment." The "day of rising" could also refer to the day of rising of al-Mahdi (AS). But in more general term, it means the day of judgment. The stupid claim that Shia killed Imam Husain follows that the Prophet states those who will kill Imam Husain will go to Paradise! Perhaps, you believe that's why Yazid did so. Such claim by Wahhabis has been made solely to cover the nasty face of the tyrannical leaders of that time and to drift the attention from their horrible crime, and to justify their rule. It will not be surprising that they have gone as far as saying it was the legitimate right of Yazid to take all possible action to preserve his dynasty. In contrast with the claim of these individuals, the Sunni history confirms that Imam Husain was killed by the direct order of Yazid (LA): Ubaydullah Ibn Ziyad (the governor of Yazid in Kufah) was leaving Iraq to Syria after killing the battle of Karbala, with a guard of his followers. Shuraih (the payroll Judge who gave verdict that the blood of Imam Husain is Halaal) noticed that he was silent for a long time, he approached him and said: "O Ubaydullah, I think it bothered you that you killed Husain?! Ubaydullah said: No! Indeed Yazid had ^^^^^^^^^^^^^^^^^^^^ ordered me to either kill Husain or he (Yazid) will kill me. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Sunni reference: History of Ibn Athir, v4, p140 The above gives evidence to the fact that he was Yazid who gave the direct order to kill Imam Husain (AS). Later, when the scandal of his horrible crime and the abuse of the household of the Prophet started shaking his regime, he condemned the act of Ibn Ziyad in public and disassociated himself. It has also been reported that: Yazid ordered the head of Husain brought to Syria, when it was put to him he started abusing it and beating it with his stick and said the following Poetry:^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ I wish that my elders in Badr witness the fear of Khazraj from the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ falling of the swords. Then they would have cherished and savored (my ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ act) and by saying O Yazid may your arm be powerful (for getting ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ revenge by killing Husain). ^^^^^^^^^^^^^^^^^^^^^^^^^^ Sunni refernces: - Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, end of ch. 11, pp 331-332 - al-Radd Ala al-Muta'assib al-Aneed, by Ibn al-Jawzi, p47-48 - Tarikh Alisalm v5, p18-19 Ibn al-Jawzi comments: It is not difficult to understand why Ibn Ziyad (the governor of Yazid in Kufah) fought Husain, but the more surprising was the brutality of Yazid in abusing the head of Husain and whipping Husain's mouth with ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ his stick, and ordering to carry the household of the Prophet on ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ camels without saddle, and many other shameful acts such as displaying ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ his head in the city. It is certain that he (Yazid) did not have any ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ intention but to humiliate (the household of the Prophet) by ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ displaying the head. Such action is permissible only for al-Khawarij and transgressors. Had not Yazid have the rancor of the al-Jahiliyyah ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ (the era before Islam) and the malice of (the defeat of his clan in) ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ the battle of Badr, he would have respected the head (of Imam Husain) ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ when he had received it and he would have buried it with shroud. Sunni references: - Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, end of ch 11, pp 331, quoted from Ibn al-Jawzi. - al-Radd Ala al-Muta'assib al-Aneed, by Ibn al-Jawzi, p48 Also Ibn Jawzi in his commentary about Ibn Hanbal's damning of Yazid said: "would there be a greater crime than killing Husain?!" ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ It should be noted that many Sunni scholars allow explicit curse of Yazid, among them are Ahmad Ibn Hanbal and Ibn al-Jawzi. Ahmad proves his opinion by Quran. (See al-Bidayah wa al-Nihayah, by Ibn Kathir, v8, p223; also Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, end of Ch. 11, pp 331-332; also al-Radd Ala al-Muta'assib al-Aneed, by Ibn al-Jawzi, p47-48). However, as Ibn Hajar wrote, the least thing that is agreed upon by ALL the Sunni scholars (including the pseudo ones) is as follows: It is unanimously agreed that it is permissible to curse those who killed Husain (may Allah be pleased with him) and those who ordered his killing and those who allowed it and those who were pleased with that action, without explicitly mentioning the name of Yazid. Sunni reference: Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, end of ch 11, p334 Let us now see the opinion of the son of Yazid about his father and grandfather, who was the witness from within the royal family! ...When (Yazid) offered the kingdom (throne) to his son, Muawiyah the second, in order that the flag of caliphate continues to wave in the house of Abi Sufyan!! After his death, Muawiyah the second, gathered the people on a well known day, he stood in them preaching, he said: "My grandfather Muawiyah stripped the command from those who deserved it, and from one who is more justified of it, for his relation to the Messenger of Allah and his being first in Islam, and that is Ali Ibn Abi Talib, he (Muawiyah) took over it by your help as you are fully aware." "Then following it my father Yazid wore the command after him, and he did not deserve it. He quarreled with the son of the daughter of the Messenger of Allah, and by that he shortened his own life... He rode his whim and hope left him behind." Then he cried and continued: "Surely, the greatest problems of us is our knowledge of his bad behavior and his awful ending, and that he killed the progeny (Itrah) ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ of the Messenger of Allah, and he permitted drinking alcohol, and he ^^^^^^^^^^^^^^^^^^^^^^^^^ fought in the sanctuary of Mecca, and destroyed the Ka'ba." "And I am not the one who is dressing up for your command, nor the one to be responsible for your followers... You choose for yourselves..!!" Sunni References: - Khulafaa al-Rasool, by Khalid Mohammed Khalid, p531 (The above Quote included author's punctuation.) - Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, end of ch 11, pp 336 Now, please offer these reports to your Wahhabi friend and see if they to know better than the son of Yazid as to who killed Imam Husain. Also Shabrawi wrote in his book that: "Would any man of reason doubts that Yazid killed Husain?" Sunni reference: Alethaf, by Shabrawi, pp 62,66 Moreover, In Ibn Abbas's reply to a letter by Yazid, he said: Do not think that I will forget your crime of killing Imam Husain (AS) Sunni reference: Tarikh Ya'qubi, v2, p249 Then can any man of reason think that Yazid did not order killing Imam Husain?!!! The above was just few Sunni documents out of many, to prove this fact. Please refer to the articles of Br. Abbas which were posted in SRI for more. Rached Zantout> Throughout Islamic history many mass conversions between Rached Zantout> Sunni and Shia occured. Two big examples are Egypt (Shia Rached Zantout> mostly and then mass conversion to Sunni) and Iran (Sunni Rached Zantout> mostly at one time and then mass conversion to Shia). Dear brother, you have very distorted information for which you have no evidence. I am afraid, you are confusing between the government and people. Most people of Persia were the followers of Ahlul-Bayt from the beginning of their conversion to Islam. One reason for their tendency to Shia was the discrimination that Umar enforced between the rights of Arabs and non- Arabs. Another reason was the injustice of some governors and their misconduct that was being carried on in the name of Islam, and so on. This gave reason to people for searching the truth and they found the shining light of Ahlul-Bayt and their followers such as Salman al-Farsi who was also an important factor. However, later, Umayad and Abbasid oppressive governments continued their injustice to Arabs and non-Arabs alike! They prosecuted the followers of Ahlul-Bayt in Persia, Iraq, Hijaz, and other places. The early Sunni government in Iran did not represent the belief of people as much as the today's governments in Iraq, Lebanon, Kuwait, United Arab Emirate, Amman, and Bahrain (which are all Shia dominated) do not represent the belief of their people. As for the Fatimid rule in Egypt, you should better know that they were the offshoot of Ismailis. We do not consider Fatimid to be Shia of Imam Ali at all. They were among the political movements appeared centuries later. Again the difference between the belief of people and the government should be noticed. Your claim concerning the conversion in Egypt is false. Based on "The Encyclopedia of Islam," the majority of people in Egypt were Sunnis during the entire reign of Fatimid, and as such, no conversion occurred when the Fatimid government collapsed. It was politically started and politically ended. Thus neither in Iran nor in Egypt mass conversion from Sunni to Shia or vice versa occurred. No body can force a person to convert into another religion or school of thought, since belief is in the heart of People and not in ID. Those who convert their religion in their heart due to the pressure of government, did not have religion at all! Recall the existence of many Arabs inside Hijaz in the Arabian Peninsula (what is now known as the kingdom of Saudi Arabia) who have been Shia of Imam Ali (AS) from the time of Imam Ali till now despite the fact that Hijaz has had the most oppressive regimes since the early history of Islam. *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Did Imam al-Husain (AS) Know He Would Be killed? A sunni brother mentioned: al-Husain (RA) was truthful in his detrmination to change the munkar, but he was adviced by the likes of Ibn Abbas and Ibn Umar that he was overoptimistic with the people of Iraq and their help. Husain, being a human who is not ma3soom like the prophets, excersised his Ijtihad. Based on what is even reported by the Sunnis, Imam Husain knew that he will be killed in Ashura in Karbala, and yet he went forward. Not only Imam Husain, but also all the Prophets of God knew about the detail of this catastrophe. From Adam, to Noah, to Moses, to Zakariyya, to Yahya (John), to Muhammad, all cried for Imam Husain (AS) and remembered him on the day of Ashura. Imam Husain, before he leaves Medina, saw the Messenger of Allah in dream who told him: "Verily Allah willed to see you martyred. Verily Allah willed to see your family captives" He knew that he will be killed where and how. There was no error in his part or what you called overestimation of the people of Iraq. A person who goes to a battle which has an uncertain ending, never takes his family, women, and children with him, and never put their lives in to jeopardy. But Imam Husain did all that, knowing all the tragic events which will happen to them from setting their tents on fire (by the soldiers of Yazid) to plundering them and moving them from town to town. But he took with him women and children because they were supposed to deliver a message to the people of each town and to wake them up from their deep sleep. No doubt that the event of Karbala was a turning point in the destiny of the religion of Islam, by which the religion was immuned form annihilation. Individuals, however, are not immune from going astray. But the blast in Karbala and its inspiring effects on the hearts of people never let Islam to be eradicated. ========= Another brother mentioned that if one knows that by going to certain place, he would be certainly killed, the going to that place is considered to be suicide, and as such, how could Imam al-Husain go toward Karbala if he knew that he would be killed? The above question is interesting. Imam al-Husain knew where and how he will be killed and who will kill him. This was the case for the other Imams of Ahlul-Bayt as well. Even Sunnis narrated that the Prophet (PBUH&HF) told Imam Ali who kills him and when will he be killed. But non of them avoided what Allah foreordained. Thus Imams having the knowledge of when they die is confirmed by both Sunni and Shia. It should be noted that the prophets and Imams share with the rest of humanity the means for obtaining knowledge which Allah has given: the senses, the intellect, etc. They also possess special powers and means which other people do not have. In carrying out the commands of Allah in which people have also responsibility, and likewise in ordinary behavior, the prophets and Imams only make use of the first way of knowing, that is the commonly available means. The second means (extraordinary means) is only used by them in duties and works which are connected with their position of prophethood and Imamat. Thus in matters such as knowing the beginning of the month, passing judgment, finding out if something is unclean or pure, etc., they make use of ordinary means such as sighting of the moon, and so forth, which anyone else employs. The extraordinary means of knowledge can not be the basis for their action (unless in some rare circumstances when Allah wishes otherwise), and what they volitionally do must be determined by the means available to everyone. In other words, the act of Imam is based on the conclusion of pieces of evidences which can be obtained by the ordinary human beings, and not by the information related to what Allah has foreordained, otherwise a contradiction would arise: For instance, Allah foreordained that Imam Ali be killed by Ibn Muljam (LA) in the Mosque on a specific date, but since Imam Ali knows this via an extraordinary means of knowledge given by Allah, if he avoids the Mosque, he would have gone against what Allah foreordained which is impossible. Likewise, Imam al-Husain (AS), though knew most of the people of Iraq will not follow him, he did his duty by answering their unanimous call. Imam al- Husain sent his agent, Muslim Ibn Aqil to Kufa, since he wanted to do the investigation as an ordinary human being does. This is while he knew the situation in Kufa by extra-ordinary means of knowledge and that Muslim Ibn Aqil will be killed, yet he was not supposed to act based on what is concealed from an ordinary human being. He acts based on the extraordinary means of knowledge ONLY IF Allah wishes so, and such circumstances are rare. Thus, such extraordinary knowledge has spiritual aspect as being the Representative of Allah (Khlifatullah), and the reason for it must be sought on this level, and it is not for the purpose of influencing and controlling the events on the level of ordinary understanding. *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| More on Commemoration The Commemoration of Imam Hussain ( as ) has been observed by the followers of Ahl al Bayt ( members of the House of the Prophet ( saw ) ) for centuries; yet many Muslims resent it, thinking that this would divide or increase the division of the Muslims. To my understanding this argument is un-sound for the following reasons :- - Imam Hussain and his opponent Yazeed are on the opposite ends of the Heavenly Scale. There is no Muslim School that doubts the purity and qualification of the Imam. Righteous Muslims also know that Imam Hussain is a dear grandson of the Prophet Muhammad ( saw ), and that he is a leader of the youth of the paradise. On the other hand, Yazeed is un-acceptable to any Muslim, and every Mulsim condemns him, and will continue to do so, for his transgression and for the crimes he commited againts the Ahl al Bayt. With such a clear distinction there should be no confusion among the Muslims on account of the commemoration of this great Imam. No Muslim party should be angered by hearing the truth about the great Imam and his opponent Yazeed ! - Imam Hussain and the rest of the Ahl al Bayt did not receive in their lives the fairness and respect due to them on the part of the Muslims, while the rest of the Companions of the Prophet ( saw ) received of that as much as they deserved ( or more ). The members of the House of the Messenger were denied even the right to live or feel safe. The Muslims, should therefore try to correct the mistake of history by un-covering the virtues of these distinguised people. - To keep the names of these people alive is in the interest of the Muslims. The Messenger of God, Mohammad ( saw ), said when he was returning from his valedictory pilgrimage, while at Ghadir Khum : - I am about to be called ( by the Lord to depart from this World ) and respond ( to His call ). I am leaving for You the Two Valuables ( one of them is bigger than the other ) : The Book of God and the members of my House. Beware how you shall treat the two after me, because they will not part with each other untill they join me on the Day of Judgement ! Ref: - Mustadrak of al Hakim, vol 3 p 109 Arabic Printed in Hyderabad 1334 - Sahih of Tirmizi, vol 2 p 307 Arabic Printed in Cairo 1350-1352 - Musnad of Ahmed Hanbal, vol 3 p 14, 217 Arabic Printed in Cairo 1313 - Khasais of al Nasai, p 30 Arabic Printed in Najaf 1369 - Sahih of Muslim, vol 4 p 1286 hadith 5920 English Printed in Lahore (Pakistan) 1992 - ... and many many more Thus honoring their memories and informing people about them would be in accord with the advice of the Messenger ( saw ), and would provide the Muslims with what they need of Guidance. - The History of this great Martyr is a school for the seekers of the truth. Every Muslim can learn a great deal from the supreme sacrifice and the courage of the Imam. The Muslims are still living under similar conditions now as before. Corruption is still prevalent in our society, and tyrants, like Yazeed, are no rarity in Muslims and non - Muslim countries, but we don't have men like the Imam Hussain. Fortunately, this commemoration is providing the Muslim World with some of his excellent students. ************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| The Martyred Ones Men weep for you today in many lands And on their breasts in bitter anguish beat And in sad, mournful tunes, the tales repeat Of how you lost your life upon the sands You nobly spurned the tyrant's base demands And Chose death to prevent your soul's defeat Became a martyr with unflinching feet For these well may one weep who understands Hussain is King, the King of Kings He is faith, defense of faith from him springs Beheaded though He never bowed to Yazeed By God, God's unity by him is established In which grave is his throne, and his crown where is it O Earth ! Show us where us where is the Might of Yazeed Today ========================= Those Martyred in Karbala ========================= The Hashmites - from the seed of Abu Taleb - Those mentioned in Ziarate Nahiyah 18 - Those not mentioned in the Ziarat 13 - Young Children 3 No. distributed according to the Immediate parentage of the Martyrs - The Holy Imam Hussain 1 - The sons of the Holy Imam 3 - The sons of Imam Ali 9 - The sons of Imam Hasan 4 - The sons of Aqeel 12 - The sons of Jafar 4 - Total 33 The Comrades of the Holy Imam - Those names who are mentioned in the Ziarat 70 e Nahiah - Those who names are not mentioned in the Ziarat 27 - Total numbers of Martyrs in Kufa 8 - Total comrades martyred 105 - Total martyrs including the Bani Hashim and the Holy Imam 138 The above inquiry is based on the following sources - Tabari - Ibne Athir - Kitabaul Jamal of Sheikh Mufid - Rijal Mumqani - Abu Maqnaf - Zakhiratud Darain - Hadaiq - Irshad - Oyaonal Akhbiar - Manaqib e Ibne Shahr Ashoob - Absarul Ain Fi Ansaral Hussain - ... and many more Brief Notes On Some Of Those Who Martyred In Kufa And Karbala ------------------------------------------------------------- * Abu Bakr ibne Ali ibne Abi Taleb He was called Muhammad e Azghar or Abdullah from Laila daughter of Masud son of Hanzala son of Manath son of Tameem * Abi Bakr son of the Second Imam Hasan, son of Imam Ali * Abdul Hatoof Ansari and his Brother * Sa'd (both Son's of Hur) Both from Kufa who joined the Holy Imam at Karbala * Adham son of Omayya al Abdi From Basra son of Obaida, whose father had been constant attendant on the Holy Prophet (PBUH&HF) * Aslam - The slave who was purchased and liberated by the Holy Imam - was scribe engaged to write communications from the Holy Imam * Anas Ibn Hars e Kahili son of Baniah son of Kahli who was one of the Companions of the Holy Prophet (PBUH&HF) * Borair Zibe Khozair e Hamdani A very old pious and devoted companion of Amirul Momineen, Imam Ali, one of the prominent noblemen of Kufa. He was the one who came to the Holy Imam begging him humbly to permit him to get martyred for he wanted to die in the way of the Lord and show his face to the Holy Prophet (PBUH&HF) on the Day of Judgment. * Omayyabib Sa'd at Taie He was one of the Companions of Imam Ali (AS) * Bashr Ibn Amrual Hazrami, was among one of the famous ones from faithful devotees of the Holy Prophet (PBUH&HF) * Bakr bib Hai at Taimi Of the Bani Taimi tribe who came to the Holy Imam and volunteered to be martyred in the way of the Lord. * Jabib ibne Hajjaj al Taimi He was the follower of Muslim Ibn Aqeel in Kufa. Since Muslim was arrested he hid himself untill Imam Hussain arrived in Karbala and reported to the Imam and got martyred. * Jibilath ibne Ali e Shaibani Among the ones who was attending on Imam Ali in the battle of Siffin * Jafar ibne Aqeel ibne Abi Talib The third brother of Abbas, the Standard Bearer of the Holy Imam * Jafar ibne Aqeel ibne Abi Talib Brother of Muslim Ibn Aqeel, the Deputy of the Holy Imam to Kufa * Jinadat ibne Ka'b Ansari al-Khazraji Along with his son - Martyred at Karbala - One of the greatest devotees of Imam Hussain * Jundab Ibn Mujee al Khaulani One of the Companions of the Imam Ali who came to the Holy Imam and fell down to his feet and prayed to be permitted to be martyred * Jaun The liberated slave of Abi Zar who after the death of Abi Zar joined the Second (2nd) Holy Imam and thereafter remained with Imam Hussain and came to Karbala with him. He was trained under Abi Zar. * Jaun Ibn Malikee Tameemi Of the tribe of Bani Tameem. One who was in Yazed's army. He left the ranks of Yazeeds army and joined Imam Hussains camp * Hars The liberated slave of Hazrat Hamza, the Uncle of the Prophet (PBUH&HF), who came along with Imam Hussain to Karbala and was martyred. * Habshi Ibn Qais e Nahmi Of a group from the tribe of Hamdan. His grand father was one of the faithfuls of the Prophet (PBUH&HF). * Hars Ibn Amraul Qais e Kandi A very brave Noble of Arabia. He went into the army of the oppressors and found his own Uncle there and he (Uncle) asked him : ' Have you come to Kill your Uncle ? ' He replied : ' Yes ! You are my Uncle, no doubt, but God is my Lord and you have come here against Him. ' He killed His Uncle. Along with him three (3) others joined the Holy Imam and they were martyred. * Habib Ibn Amir e Taimi One who had already payed allegiance to the Holy Imam at the hands of Muslim Ibn Aqeel was martyred in Kufa, Habib left Kufa and joined the Holy Imam on his way to Karbala and got martyred. * Habib Ibn Muzahir al Asadi He was known as Habib ibne Mazahir Ibn Re'aab Ibn al-Ashtar from the lineage of Asad Abdul Qasim al-Asadi. * Hajjaji Ibn Badr as S'di From Basra of the tribe of Bani Sa'd, a famous noble man of Kufa. He was the one who carried communications of the Holy Imam to the pious ones of the devotees of the House of the Holy Prophet (PBUH&HF) in Kufa. * Hajjai Ibn Masrooq al Jaufi A faithful companion of Imam Ali * Hur ibne Yazid ar Riyahi He was the Son of Yazid ibne Najiyah Ibn Qanab Ibn Yatib Ibn Hur in the lineage of al-Yarboir Riyahi. A famous nobleman of Kufa, an experienced warrior specially selected by Ibne Ziad to command against Hussain. He was the one who obstructed Imam Hussain's way near Kufa, but he never believed that the venture of Ibne Ziad was to end in the martyrdom of the Holy Imam. When at Karbala he found out, Hur left the oppressors forces and joined the Holy Imam seeking pardon for his previous mis-conduct. At this Imam Hussain said : - Hur, as they Mother has named thee Hur (a free man) thou art Hur in this World and the hereafter He was among the foremost martyrs in the way of God. * Hallas Ibn Amro ar Rasibi He was the son of Amru ar Rasibi who was one of the faithful companions of Imam Ali * Hanzala Ibn Asadus Shabami He was the one who carried the message of exhortation from Imam Hussain to Ibne Sa'd in Karbala * Rafe - The liberated slave of Muslim Azdi He came from volunteered to be with the Imams army * Zavir Ibn Amro al Kandi A sincere devotee of the Ahl al Bayt who was a devoted companion of the Imam Hussain. * Zohair al Qaine Bijilly He was a noble chieftain of his tribe, a man of great influence in Kufa. In the beginning he was attached to Othman, and once returning from Haj he met the Imam Hussain, and since then he became a staunch devotee. He is the one who bade good-bye to his wife Dalham daughter of Amru, liberating her with a divorce to go to her relatives and he joined the Imam and got martyred. * Ziad Ibn Areeb al Saidi Son of Areeb one of the faithful companions of the Holy Prophet and also a traditionalist. A very pious and brave noble personality enjoying the trust and the confidence of the people. * Salim the liberated slave of Aamire Abdi A devotee of Imam Ali from Basra * Sa'd Ibn Hars and Abul Hatoof Ibn Harse Ansari These twin brothers had come from Kufa employed in the forces of the oppressor to fight Imam Hussain. Later they left the ranks of the army of Yazeed and joined the Imam's army * Sa'd the liberated slave of Imam Ali After the martyrdom of Imam Ali he remained attached to Imam Hasan and after the martyrdom of Imam Hasan he remained attached to Imam Hussain and got martyred * Sa'd - the liberated slave of Amro Ibn Khalid He volunteered to be martyred for the truth. A noble personality with a high degree of fidelity and valiance. * Sayeed Ibn Abdullah Hanafi A noble, brave and influential personality from Kufa. He was very helpful to Muslim Ibn Aqeel in Kufa, as he carried Muslim's letter from Kufa to Imam Hussain and remained with him and was martyred. He was the one, while the Holy Imam was offering prayers in Karbala stood infront of the Holy Imam and received arrows from Yazeed's army on his breast, protecting the Imam and got martyred. * Salman Ibn Mazarih Ibn Qais al Ammari al Bijjili A cousin of Zohair al Qain. He went to Mecca with Zohair and when on his return he decided to join Imam Hussain. * Sulaiman Ibn Razeen - A liberated slave of Imam Hussain He carried Imam Hussain's letter to the devotess of the Ahl al Bayt in Basra. Ibne Ziad the governor of the oppressor of Basra caught him and the faithful servant of the Holy Imam got martyred willingly. * Sawar Ibn Manyim e Nahmi Travelled all the way from Iraq to join the forces of Imam Hussain. * Suwaid Ibn Amro Ibn Abil Mataa al Ammari al Khashmi As he was fighting he got seriously wounded, lying un-conscious, the enemy thinking that he was dead left him, but on regaining consciousness and hearing the rejoicing of the oppressors forces that the Imam was martyred, he got up and fought till he also got martyred. * Saif Ibn Hars al Jabiri and Malik These two cousins from Kufa joined the Imam and got martyred. * Saif Ibn Malik al Abdi al Basri A leading devotee of the Ahl al Bayt * Shabeeb a liberated slave of Hars e Jabiri e Hamdani Was martyred on the first attack of the enemy * Shaueb e Shakiri Well known in Kufa for his nobility of character, courage, and a revered noble veteran of town * Zarghamah Ibn Malik e Taghlabi A lion hearted brave gentleman who was faithful to Muslim Ibn Aqeel in Kufa, and after Muslims martyrdom he joined Imam Hussain and was martyred along with him * Aaiz Ibn Majma al Aazi He was among one of the six who along with Hur ibne Yazid e Riyahi had joined the Imam * Aabis ibne Abi Shabeeb e Shakiri He was among one of those who helped Muslim in Kufa * Amir Ibn Muslim at Badi Basri With his liberated slave Salim, both the devotees of Imam Ali in Basra joined the Imam and were martyred. * Abbas Ibne Ali ibne Abi Taleb, Qamare Bani Hashim This is the great son of the First Holy Imam, Imam Ali, from the noble Lady Hazrat Ommul Baneen. Abbas is so well known to the Muslim World for his noble qualities he was endowed with, that in the first place needs no introduction, secondly if a proper attempt is made, it would need a separate volume. The great Lion Hearted son of the Lion of God in his qualities in Karbala is next to the Holy Imam, Imam Hussain. He was the next only to the Imam in Karbala. The Alam or the banner, which he held on the behalf of the Imam, was the standard of Islam or Truth. * Abdullah ibne Hussain, Known as Ali e Azghar The six (6) old month baby of the Holy Imam, martyred in the very lap of his father whose martyrdom no human heart can bear without shedding tears. When the Imam stood all alone in the Battle field surrounded by the enemies he was summoned a call from his sister Zainab in his camp. When he went into the tent, he found his baby son dying of thirst in his cradle and the poor mother Rubab, whose Milk had dried up by the continuos thirst and hunger for the three (3) consecutive days, could not help the baby with a drop of milk. Telling the mother that he would show the baby to the enemy and get some water, Imam Hussain took the child to the field getting on a camel and raising it up in his arms to en-able every one to see him, said : - O People ! If, in your opinion, Hussain is guilty of any sin or crime, this innocent babe has done nothing to hurt any one of you. It does not speak and has not even uttered anything against you or your Amir at Damascus. He is dying of thirst. He neither had milk nor water for the last three days. Would you quench his thirst by a few drops of water. If you suspect that I demand water for myself in the name of the Babe, then I will leave him here, if you want, and go away and you may return him with his thirst quenched ! But despite this, the Ibna i Sad, fearing the revolt of his forces in the sympathy of the Imam at once ordered Hurmula to answer Hussain. They tyrant shot a three pronged arrow from his bow which after piercing the Imams arm got stuck in the tiny arm of the innocent baby. Blood flowed from the baby's neck and the baby died looking at the fathers face ! * Abdullah Ibn Hasan ibne Ali The son of the Second (2nd) Holy Imam, Imam Hasan, a young boy, who ran out of the tent to save Hussain when he being martyred, and was martyred before the Holy Imam. * Abdullah Ibn Bushr Khashami Of the Anmari e Khashami tribe, he came out of Kufa with Ibne Sa'd but joined the Holy Imam and got martyred with him. * Abdullah Ibn Omair Kalbi He had come to Kufa from Medina, and joined the Imam. His wife also accompanied him to serve the Holy Ladies. When Abdullah was martyred his wife sitting at the dead body of her husband said : - O Abdullah ! Thou hath entered Paradise, take me along with Thee. The good Lady had not finished her lamentations when a slave of Shimar delivered a blow on her head with an axe and she was martyred. * Abdul Rahman and Abdullah sons of Orawah Ibn Harraq al Ghaffari These two (2) brothers were the noblemen of Kufa, their grandfather, Harraq was one of the faithful companions of Imam Ali. The joined the noble Imam and were martyred. * Abdullah Ibn Muslim Ibn Aqeel Son of Muslim Ibn Aqeel ibne Abi Taleb. * Abdullah Ibn Yaqtar e Himyari * Abde Qais Basri e Abdi Alongwith Abdullah Ibn Zaid e Abdi. Obaidullah Ibn Zaide Abdi, Yazid Ibn Sabeet al Abdi * Abdul Ala Ibn Yazeed al Kalbi al Aleemi * Abdul Rahman Ibn Abdul Rab e Ansari Khazriji * Abdul Rahman Ibn Aqeel ibne Abi Taleb * Abdul Rahman e Arhabi * Abdul Rahman Ibn Masood at Taimi * Othman Ibn Ali ibne Abi Taleb One of the brothers of Hazrate Abbas, the third son of Ommul Baneen * Omar Ibn Janade e Ansari * Ali e Akbar son of the Imam The eighteen (18) year old son of the Imam who resembled the Holy Prophet the most, was martyred by a lance pierced through his breast. When Imam Hussain sent Ali e Akbar to the battle field, who was also known as Ahmad i Thani (Muhammad the Second - due to his resemblance), the Imam raised his hands towards the Heaven and said : - Lord ! Here is sent in Thy way, the one who resembleth the most with Thy Prophet Muhammad, whenever we did desire to have a view of the Holy Face departed away from us, we used to look at the face of this Youth Lord ! Hussain has one Ali e Akbar and he is sent to be sacrificed for Thy cause, had I many more like him, I would have similarly offered them in Thy way ! * Omer Ibn Zabiah Az Zabiyee Came out of Kufa with Ibne Sad but later joined the Imam and was martyred * Amro Ibn Khalid e Saidavi * Amru Ibn Abdullah e Jundayi From the tribe of Hamdan, was martyred with the Imam * Amru Ibn Qarta al Ansari * Amru Ibn Hab Abu Thamama al Sai'di * Amru Ibn Hasan at Talee * Aun and Muhammad (Sons of Jafar e Tayyar) Two (2) sons of Hazrate Zainab, the Sister of Hazrat Imam Hussain. Aun was her own son and Mohammed was from the deceased wife (Khausa) of her husband Abdullah Ibn Jaffar Tayyar. These two (2) boys were the only young boys of about nine (9) and ten (10) years of age. The Holy Lady Zainab, the daughter of Imam Ali and Lady Fatima, brought these two boys and implored her brother, the Imam, to permit them to free the enemy. At the persistent implorings from his sister the Imam permitted, and these two (2) young souls were martyred before the eyes of their mother. * Qarib The son of a liberated slave girl of Imam Hussain. This lady after being liberated by the Imam was married to a gentleman and brought her son Qarib and presented him to the Imam, and he was brought up by the Imam. He was martyred along with the other devotees, offering himself in the way of the Lord ! * Qasim Ibn Hasan Ibn Ali ibne Abi Talib When the young Qasim aged fourteen (14) years, son of Imam Hasan sought, permission to go, it is reported that Imam Hussain remembered the wish of his brother, Imam Hasan, that one of his daughters be wedded to Qasim. At the same time when Qasim presented to the Imam Hussain a closed note, written to him by his father (Imam Hasan) to be opened in the worst calamity situation, in which was written addressing Qasim :- My dear son Qasim when your Uncle Hussain is besieged by his enemies from all sides and when every true lover of God and the Holy Prophet, lays down his life, defending the cause of truth, you sacrifice yourself for the cause on my behalf. * Qasim Ibn Habib al Azdi * Qasith, Kardoos, Musqit - the three (3) sons of Zohair al Taghlabi * Qanab an Namri * Qais Ibn Mushir as Saidavi * Kannah at Taghlabi * Majma ul Jahni Son of Ziad Ibn Omar Jahni one of the aged companions of the Imam. When people started deserting him on the Night of Ashoora, this old devotee of the Imam remained and achieved martyrdom. * Muslim Ibn Aqeel The Deputy of Imam Hussain to Kufa, where he was martyred. * Muslim ibne Ausaja al Asadi One of the faithful companions of the Prophet (PBUH&HF). An aged veteran who had earned a glorious name and fame for his valour and prowness against the infidels. When on the Ashoora Night, the Holy Imam told his companions to find their own ways and save themselves from the wholesale massacre of his supporters, which was in store for them the following day, he said to the Imam : - O son of the Holy Prophet ! Where am I to go before myself getting martyred here ? * Muslim Ibn Katheer al Awaj all Azdi * Masood Ibn Hajjaj Taimy and his son Abdur Rahman Ibn Masood * Muhammad Ibn Abdullah ibne Jafar A young son of Abdullah son of Hazrat Jafar e Tayyar, his mother was Khausa, daughter of Hafsa Ibn Rabi'a * Muhammad Ibn Muslim Ibn Aqeel One of the two (2) young sons of Muslim Ibn Aqeel, the Deputy of the Imam Hussain to Kufa * Muhammad Ibn Abi Syeed Ibn Aqeel The grandson of Muslim Ibn Aqeel, the Deputy of the Imam * Munjeh The liberated slave of the Second Holy Imam * Mauq Ibn Thamamah Asadi Saidavi Abu Musa * Nafebin Hilale Jamali A companion of Imam Ali, reciter of the Quran and tradionist, a noble personality of Kufa, escaped from Kufa and joined the Imam in Karbala. He remained by the side of Abbas, the Standard Bearer of Imam Hussain. * Nasr Ibn Naizar A liberated slave of Imam Ali. He was presented to the Holy Prophet (PBUH&HF) by the King of Persia and the Prophet (PBUH&HF) presented him to Imam Ali who freed him. He came to Karbala and got martyred. * Wazeh the Turk The Turkish liberated slave of Harse Mashaji. He came to Karbala and presented himself to the Imam and got martyred. * Hani Ibn Orwah Martyred with Muslim Ibn Aqeel at Kufa * Yazid Ibn Ziad Mohasir e Kandi Behdile Abush Shasa A noble of Kufa, joined the Imam from Kufa and got martyred * Yazid Ibn Maghful Jafi A devotee of Imam Ali And finally * Hussain Ibn Ali - The KING of the MARTYRS ------------------------------------------ This sorrow at your death, despite the years Is still as fresh, which time has failed to quell In every heart this day a new pain appears And of your sufferings men each other tell They see a vision through slow falling tears Of that lone battle where athirst you fell ************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| From: ashah@bass.gmu.edu (Ali Shah) 13-JUL-1995 01:23:29.22 Subject: A Poem for the Fortieth Day of Martyrdom (Arbaeen) Look at the heads atop the spears and the eyes that are full of tears. Husain has gone and his sister is alone, and her lonely sight is so hard to bear. It will touch so many hearts of stone but her suffering, so few shall share. The daughter of Fatimah is full of sorrow. In her path, so many woes have been steered. She doesn't know what will happen tomorrow. She hasn't finished wiping her tears. The world has seldom seen such a bold woman. So courageous and without a spec of fear. She is so strong, that she can't be broken. Even by her loved ones' heads, on the spears. Her parents are Fatimah and Ali, none other, and to the Prophet Muhammad, she is so dear. But this day, she is without her brother. And no comfort seems to be near. The people present, do nothing but stare. For the victims, everyone should shed tears. For the Prophet's progeny, doesn't anyone care? The indifference of these "Muslims" is so severe. Don't all the people present, understand, the noble family of the Prophet, has no peers? Everyone's salvation is verily in their hands. Why're they being driven, to the verge of tears? This lady is not afraid to loose her life. She speaks out against cruelty, without fear. To spread her brother's message, she strives, breaking everyone's heart with her silent tears. On hurting the innocent, the cruel are bent. But these wicked plots fail and she perseveres. She faces calamity with her spiritual strength. She is anguished, but holds back her tears. The tyrants wanted to crush the struggle but it shall never end and also our tears. Everyone is moved, on hearing her troubles. Karbala is and will be remembered each year. In the stormy seas we've not yet set ashore, many evil minds would want to stop our tears. But this mourning will continue, forever more, with cries of Yaa Husain, ringing in our ears. Ali Rizwan Shah Arbaeen - 1416 AH ************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Tragedy of Karbala as reported by the Sunnis (Part I) In this series we provide the history of the events of Karbala as recorded by the Sunnis. Although dampened, and sometimes inaccurate on the favor of the tyrants, such Sunni documents are the lasting testimony for the undeniable horrible massacre of the household of the Prophet (PBUH&HF). The information, unless otherwise specified, are from the History of al-Tabari. Few remarks on the History of al-Tabari by the Sunni scholars. Shibli Numani wrote: Among books of historical character, an authentic and very comprehensive book is that of the Imam al Tabari, known was Tarikh Kabir. Al Tabari is a writer whose scholarly attain- ments and whose sure and extensive knowledge are unanimiuosly recognised by the traditionists. His commentary by far is the best of the commentaries. The well known traditionist, Ibn Khuzaima, says that he knew no man learned than al Tabari. Al Tabari died in the year 310 A.H - 921 C.E. Some traditionists, al Sulaimani in particular, have remarked that al Tabari coined traditions for the Shia. Regarding this charge against al Tabari, Allama al Dhahabi, in his Mizan al-I'tidal says: This is an allegation based on false misgivings. The fact is that ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Ibn Jarir is one of the most trust worthy Imam. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ al-Dhahabi has further remarked: All the authentic and comprehensive books of history, such as Tarikh al Kamil and those written by Ibn al Athir, Ibn Khuldun, Abual Fida etc, are based on his work and abridged Tarikh of al- Tabari. Sunni reference: Sirah al-Nabi -- The Life of the Prophet, by Shibli Numani, English version, v1, p25 ====================== The Martrydom foretold ====================== On the death of Muawiya, when Imam Hussain (as) refused to pledge his allegiance to Yazeed, he went to the tomb of his grandfather, Prophet Muhammad (saw, pbuh&hf). He worshipped there for the most of the night, and also slept there for a while, in his dream he saw the Messenger of Allah, May Allah bless him and his cleansed progeny, surronded by angels. The Prophet (saw, pbuh&hf) embraced him and said: My beloved Hussain, I foresee you when you will be, in the very near future, covered with your blood, slain at the land of Karballa, while thirsty, being deprived of water. This will be done to you by people who claim that they are from my followers. Imam Hussain (as) in his dream looked at his grandfather and said: My grandfather, I ask you to admit me into your grave. I do not desire to go back to the earthly world. The Messenger of Allah (saw, pbuh&hf) answered him: My beloved Hussain, there are degrees which you will not acquire except through martyrdom. Before he departed to Iraq, he uttered the following words: I am as eager to join my ancestors as Jacob was eager to join Yousef. I visualize my body being dismembered by the wolves of the desert which shall fill from my flesh their empty abdomens and hungry stomachs. The pleasure of God is our pleasure. We are patient at His trial and he gives us the reward of the patient. (Men from) the flesh of the Messenger of God will never part with him. They will join him on the Day of Judgement, and he will be very pleased by the re-union. ============================== Yazid's efforts for allegiance ============================== According to Hisham b. Muhammad (al Kalbi) - Abu Mikhnaf: Yazid succeeded at the beginning of the month of Rajab in the year 60 (April 8, 680). Al Walid b. Utbah b. Abi Sufyan was governor of Medina, al Numan b. Bashir al Ansari of al Kufah, Ubaydallah b. Ziyad of al Basrah, and Amr b. Said b. al as of Mecca. Yazid's only concern, when he assumed power, was to receive the oath of allegiance from the individuals who had refused to agree with Muawiyah's demand for this oath of allegiance from Yazid. Muawiyah had summoned the people to give an oath of allegiance to him that Yazid would be his heir. Yazid's concern was to bring their attitude to an end. When he wrote to al Walid, he wrote to him on a patchment as small as a rat's ear : Seize Husayn, Abdallah b. Umar, and Abdallah b. al Zubayr to give the oath of allegiance. Act so fiercely that they have no chance to do anything before giving the oath of allegiance. Peace be with you. Therefore, al Walid sent in the night for al Husayn, peace be on him, and summoned him (to attend). Al Husayn, peace be upon him, was aware of what he wanted and so he called a group of his retainers and ordered them to carry arms. Imam Hussain, peace be upon him, said: Al Walid has summoned me (to come to him) at this time (of night). I cannot be sure that he might not burden me with a matter I may be unwilling to respond, he is unpredictable man, so remain with me. When I go to him, sit at the door. If you hear my voice raised, come in to prevent him from (doing anything to) me. Al Husayn, peace be upon him, went to al Walid, and Marwan b. al Hakam was with him. Al Walid gave him news of the death of Muawiya and al Husayn replied with the formula: We belong to God and to Him we will return. Then al Walid read out Yazid's letter and his order to get the pledge of allegiance from him. Then al Husayn said to al Walid: I do not see that my pledge of allegiance to Yazid in private would be sufficient. Wouldn't you prefer me to give it in public so that people are aware ? Indeed, said al Walid So see what you think about that in the morning, suggested al Husayn, peace be on him. Go, then, in the name of God but come to us when the people gather, said al Walid. By God, interrupted Marwan, if al Husayn leaves you now without giving the pledge of allegiance, you will never have the same power over him untill there is a great number of slain men between you and him. Imprison the man and don't let him leave you untill he has paid homage (to Yazid), or you have executed him. At that al Husayn said: O son of a foreign woman, would you or he kill me? By God you are a liar. With that he went out and walked away accompanied by his retainers untill he reached his house. You disobeyed me, Marwan told al-Walid, No by God he will never give you the same opportunity over his life. Then blame someone other than yourself, said Marwan Replied al Walid: Indeed, you had chosen for me something which would have involved the destruction of my own faith. By God, I would not want all the worldy wealth and dominion which the sun rises and sets over, (if it involved) killing al Husayn. Glory be to God, should I kill al Husayn because he said 'I will not swear allegiance" By God, I do not think that on the Day of Resurrection a man who is (responsible) for the blood of al Husayn (will weigh) little in the scale of God." Al Husayn, peace be upon him, spent that night at his house. It was the night of Saturday when there were three days left on the month of Rajab in the year 680. Al Walid b. Utba was occupied with sending to Ibn al Zubayr about the pledge of allegiance to Yazid, and with his refusal to come to them. Ibn al Zubayr left Medina at night heading for Mecca. In the morning al Walid sent men after him, he sent a party of eighty horse men under the command of a retainer of the Banu Umayya. They pursued him but did not catch up with him, so they returned. Towards the end of Saturday he sent men to al Husayn, peace be upon him, to bring him to pledge allegiance to al Walid on behalf of Yazid b. Muawiya. Al Husayn peace be upon him, said to them: Come in the morning. Then you will have time to consider the situation and so shall we. They left him that night without insisting upon him. He, peace be upon him, left under the cover of the night, it was the night of Saturday night with two days left in the month of Rajab, and he headed towards Mecca accompanied by his sons, his brother's (al Hasan's) sons and his brothers. There was most of the House except for Muhammad b. al Hanafiyya. Al Husayn, peace be upon him, left for Mecca reciting: Then he left it out of fear while he kept on the lookout. He said: My Lord, save me from the unjust people. [ XXVIII 21 ] He kept to the high road and the members of the house suggested: If you had avoided the high road like Ibn al Zubayr did, the search party could not follow you. No by God, he replied, I will not leave untill God judges what He will judge. When al Husyan, peace be upon him, entered Mecca, his entry occured on the night of Friday (i.e Thursday), 3rd of the month of Shaban. As he entered, he recited: And when he set out towards Madyan, he said: Perhaps my Lord will guide me in the right path. [ XXVIII 22 ] Then he stayed there and its inhabitants began to visit him frequently, as did those who had some to make the lesser pilgrimage and other people from far and wide. Ibn al Zubayr had settled himself there, near the Ka'ba, where he used to stand in prayer and perform the circumbulation. He came to visit al Husayn, peace be upon him, with the others who came to visit him. He used to come to him at intervals of two consecutive days, and sometimes between the two day interval. He was the most troublesome of God's creatures to Ibn al Zubayr, who realized that the people of Hijaz would not pledge allegiance to him as long as al Husayn, peace be upon him, was in the land. He was more capable of commanding the people's obedience than him, and was more respected. ============================== Muslim b. Aqil is sent to Kufa ============================== In response to the messages that Imam Hussain received from the people of Iraq, asking him to come to them and pledging their full support and promise to die in his defense, that goes as follows In the name of God, the Merciful, the Compassionate To al Husayn b. Ali, peace be upon them From Sulayman b. Surad, al Musayyib b. Najaba Rifa'a b. Shaddad al bajali, Habib b. Muzahir and the believers and Muslims of his Shia among the Kufans. Greetings, we praise God before you, other than Whom there is no deity. Praise be to God Who has broken your enemy, the obstinate tyrant who had leapt upon this community, stripped it of its authority , plundered its fay and seized control of it without its consent. Then he had killed the choice members of it and had preserved the wicked members of it. He made the property of God a state (divided) among its tyrants and wealthy. He was destroyed as Thamud were destroyed. (Now) there is no Imam over us. Therefore come; through you, may your God unite us under truth. Al Numan b. Bashir is in the governers palace and we do not gather with him for the Friday (service). Nor do we accopmany him (out of the mosque) for the Festival service. If we learn that you will come to us, we will drive him away untill we pursue him to Syria, if God the Exalted, wills. Imam Hussain's (as) reply was as follows In the name of God, the Merciful, the Compassionate From al Husayn b. Ali, To the leaders of the believers and the Muslims Hani and Said have brought me your letters; they are the last two of your messengers who have come to me. I have understood everything which you have described and mentioned. The (main) statement of your great men is: "There is no Imam over us. Therefore come; through you, may God unite us under truth and Guidance." I am sending you my brother, Muslim b. Aqil, who is my cousin and my trusthworthy (representative) from my House. If he writes to me that the opinions of your leaders and the men of wisdom and merit among you is united in the same way as the messengers who have come to me have described and as I have read in your letters, I will come to you speedily, God willing. For by my life, what is the Imam except who judges by the Book, one who upholds justice, one who professes the religion of truth, and one who dedicates himself to the essence of God. Greetings. ************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Tragedy of Karbala as reported by the Sunnis (Part II) ============================================== The events that transpired with Muslim b. Aqil ============================================== Al Husayn, peace be upon him, summoned Muslim b. Aqil and despatched him with Qays b. Mushir al Saydawi and Umara b. Abd Allah al Saluli, and Abd Allah and Abd al Rahman, sons of Shaddad al Arhabi. He enjoined him to be pious before God and to conceal his affair, and to act in a kindly way. If he saw that the people were united and had commited themselves to an agreement, he should speedily inform him of that. Muslim, the mercy of God be on him, departed until he came to Medina. There he prayed in the mosque of the Apostle of God, may God bless him and his family, and said farewell to the dearest members of his family. Then he hired two guides. These two set out with him, but they missed the way and got lost. Both were struck by severe thirst and were unable to continue their journey. They indicated the path to him after it again appeared clear to them. Muslim carried on along the path and the two guides died of thrist. Muslim b. Aqil, the mercy of God be with them both, wrote a letter from the place known as al Madiq and sent it with Qays b. Mushir: I set out from Medina with two guides and they missed the way and got lost. Both were overcome by thirst and soon died. But we kept going until we came to water. We were only saved at the last moment of our lives. That water is in a place called al- Madiq in a low valley. I have taken this as a bad omen for my mission. If you consider it so, you could relieve me and send another in my place. Greetings. Al-Husayn, peace be upon him, wrote (back): I am afraid that your urging me in the letter to relieve you from the task which I sent you on is only cowardice. Therefore go on with your task which I gave you. Greetings. Muslim read the letter, he said: "It is not for myself that I am afraid." So he continued (once more) until he came to a well belonging to (the tribe of) Tayyi'. He stayed there (the night) then as he rode off (he saw) a man hunting. He saw him shoot a fawn as it came into his sight, and kill it. Muslim said: "(Thus), will we kill our enemies, God willing." He went on until he entered Kufa. There he stayed in the house of al-Mukhtar b. Abi Ubayda, which is called today the house of Muslim b. al-Musayyib. The Shia began to come regularly to (see) him. Whenever a group of them gathered together with him, he would read the letter of al-Husayn, peace be upon him, and they would weep. The people pledged allegiance to him (on behalf of al-Husayn) to the extent that eighteen thousand men made such a pledge to him. Therefore Muslim wrote to al-Husayn, peace be upon him, informing him of the pledge of allegiance to him of the eighteen thousand and urging him to come. The Shia began to visit Muslim b. Aqil so frequently that his place (of residence) became well-known. Al-Numan b. Bashlr, who had been Muawiya's governor of Kufa and had been confirmed in office by Yazid, knew of his where abouts. He went up on the the pulpit and after praising God said: "Servants of God, fear God and do not rush into rebellion and discord. For in that men will be destroyed, blood will be shed, and property will be plundered. I do not combat anyone who does not combat me, nor do I disturb those of you who remain quiet. I do not oppose you, nor do I apprehend (you merely) on grounds of suspicion, accusation or hearsay. However, if you turn your faces away from me, violate your pledge of allegiance and oppose your Imam, by God, other than Whom there is no deity, I will strike you with my sword as long as its hilt remains in my hand, even though I do not have any of you to help me. Yet I hope that those among you who know the truth are more numerous than those whom falsehood will destroy." Abd Allah b. Muslim b. Rabi'al al-Hadrami, an ally of the Banu Umayya stood before him and said: "O governor, what you see can only be adequately dealt with by violence; for the view which you hold about what (should be done) between you and your enemy is that of the weak." "I would prefer to be one of the weak (while remaining) in obedience to God than to be one of the mighty (while at the same time being) in rebellion against God," answered al-Nu'man. Then he went down (from the pulpit). Abd Allah b. Muslim went out and wrote the (following) letter to Yazid b. Mu'awiya: Muslim b. Aqil has come to Kufa and Shia have pledged allegiance to him on behalf of al-Husayn b. Abi Talib, peace be on them. If you have any need for Kufa, then send it a strong man, who will carry out your orders and act in the same way as you would against your enemy. Al-Nu'man b. Bashir is a weak man, or he is acting like a weak man. Umara b. Uqba wrote to him in a similar vein, as did Umar b. Sa'd b. Abi Waqqas. When the letters reached Yazid, he summoned Sarjun, a retainer (mawla) of Muawiya and asked (him): "What is your view (of the fact) that Husayn has sent Muslim b. Aqil to Kufa to receive pledges of homage on his behalf? I have (also) learnt that Numan is weak,and had other bad reports of him. Who do you think that I should appoint as governor of Kufa?" Now Yazid was angry with 'Ubayd Allah b. Ziyad so Sarjun answered him, "Do you think, if Muawiya was alive and advising you, that you would take his advice?" "Yes," he answered. Sarjun produced a (letter of) appointment for 'Ubayd Allah b. Ziyad (as governor) of Kufa, and said: "This is the advice of Mu'awiya, which he ordered before he died. So join the two cities of Basra and Kufa (under the authority) of Ubayd Allah." "I'll do that," replied Yazid. "I'll send the letter of authority (which my father wrote) for 'Ubayd Allah b. Ziyad to him." After this he summoned Muslim b. 'Amr al-Bahili and he sent him to 'Ubayd Allah with the following (letter): My Shia among the people of Kufa have informed me that Ibn 'Aqil is there gathering units in order to spread rebellion among the Muslims. Therefore, when you read this letter of mine, go to Kufa and search for Ibn Aqil as if you were looking for a bead until you find him. Then bind him (in chains), kill him or expel him. Greetings. In this way he gave him authority over Kufa. Muslim b. 'Amr went to Ubayd Allah at Basra and brought him the authorization and the letter. 'Ubayd Allah ordered that preparations should be made immediately and that the departure for Kufa would take place on the next day. He himself left Basra after he had made his brother, 'Uthman, his deputy. He took with him Muslim b. Amr, Sharik b. al- A'war al-Harithi, together with his entourage and household. When he reached Kufa, he was wearing a black turban and he was veiled. News of al Husayn's departure had reached the people and they were expecting his arrival. When they saw Ubayd Allah, they thought that he was al-Husayn. He (i.e. Ubayd Allah) did not pass a group of people without them greeting him. They were saying: "Welcome, son of the Apostle of God, your arrival is a happy (event)." He saw in their welcoming of al Husayn something which (greatly) troubled him. Muslim b. Amr said, when their number had become so great (that) they were delaying them: "This is the governor 'Ubayd Allah b. Ziyad." He went on so that he was approaching the (governor's) palace at night. With him was (still) a great crowd who had gathered round him and who did not doubt that he was al-Husayn. Al-Numan b. Bashir had (the palace) bolted against him and against his entourage. One of those with him called on him to open the door to them. But al-Numan, still thinking that he was al-Husayn, went up to the balcony and called down: "I invoke God before you, unless you withdraw (from me), by God, I will not hand over my of fice (amana) to you but I have no wish to fight you." (Ibn Ziyad) did not answer him. But he went closer while al- Nu'man was hanging over the balcony of the palace. Then he began to say to him: "Open, you have not opened yet and you have already had a long night (in which you have slept instead of governing). A man behind him heard this and withdrew to the people from Kufa who had followed (Ibn Ziyad) (believing) him to be al-Husayn. He said: "O people, it is Ibn Murjana, by Him other than Whom there is no deity." Al-Numan opened the door for him and he entered. They slammed the door in the faces of the people and they dispersed. In the morning the call was made among the people: "Al Salat jamia (the prayer is a general prayer which all should gather for)." The people gathered and he went out to them. He praised and glorified God and said: "The Commander of the faithful (Yazid) has appointed me to be in charge of your town and your frontier-station and the distribution of your booty (fay). He has ordered me to give justice to the oppressed among you, to be generous to those of you who are deprived, and to treat the obedient among you with generosity like a good father, but to use the whip and the sword against those who abandon my commanus and oppose my appointment. Let each man protect himself. True belief (sidq) should declare itself on your behalf, not the threat of punishment (wadis)." Then he went down, he took the group leaders (arifs) and (some of) the people forcibly and he said: "Write to me about the strangers, those among you who supported the Commander of the faithful (i.e. 'Ali b. Abi Talib), those among you who support the Haruriyya (i.e. Kharijites), and the trouble-makers whose concern is discord and turmoil. Whosoever of you makes these lists for us will be free from harm. But those of you who do not write anyone, will have to guarantee that there is no opponent in his group (irifa) who will oppose us, and no wrongdoer who will try to wrong us. Anyone who does not do so, will be denied protection and his blood and his property will be permitted to us. Any group leader (arif) in whose group is found anyone with partisanship for the Commander of the faithful, who has not been reported to us, will be crucified at the door of his house, and I wil abolish the pay (atal) of that group (irafa)" When Muslim b. Aqil heard of the coming of Ubayd Allah to Kufa, of the speech he had made and his treatment of the arifs and (other) people, he left the house of al-Mukhtar and went to the house of Hani' b. Urwa and went in (to stay) there. The Shia began to visit Hani's house secretly to keep it hidden from Ubayd Allah and they enjoined that it should be kept secret. Ibn Ziyad summoned a retainer (mawla) of his called Maqil. "Take three thousand dirhams," he told him, "and look for Muslim b. 'Aqil and search out his followers. If you get hold of one or a group of them, give them these three thousand dirhams. Tell them to use it to help in the war against your enemy. Let them know that you are one of them. For if you give them it, they will be sure of you and have confidence in you, and they will not keep any of their information from you. So go (looking) for them and continue until you find where Muslim b. 'Aqll is staying and you have met him." He did that. He came (to a place where) he sat near Muslim b. Awsaja al-Asad; in the great mosque. The latter was praying, and he (Maeqil) heard some people saying that this (was one of those who) had pledged allegiance to al-Husayn. He went up and sat right next to him until he had finished praying. "O servant of God," he said, "I am a Syrian whom God has blessed with love for the House and love for those who love them." He pretended to weep (in front of) him. Then he continued: "I have three thousand dirhams with which I want to meet a man from them (the House) whom I have learnt has come to Kufa to receive pledges of allegiance on behalf of the son of the daughter of the Apostle of God, may God bless him and his family. I have been wanting to meet him but I have not found anyone who will direct me to him and I don't know the place (where he is staying). While I was sitting (here), I heard a group of the faithful saying that this is a man (i.e. Muslim b. Awsaja) who is acquainted with this House. Therefore I have come to you so that you may take this money from me and introduce me to your leader (sahib); for I am one of your brethren and someone you can trust. If you wish, you may receive my pledge of allegiance to him before my meeting him." "I thank God for you meeting me," replied (Muslim) b. 'Awsaja, "and it gives me great joy to get (you) what you desire, and that God should help the House of His Prophet, peace be on them, through you. Yet the people's knowledge of my (connection) with this affair before it is finished troubles me, because of (my) fear of this tyrant and his severity." "It would be better (if) you took the pledge of allegiance from me (now)," Maqil told him. So he took his pledge of allegiance and testaments heavily supported by oaths that he would be sincere and keep the matter concealed. He (Maqil) gave him whatever would make him content in that way. "(Some to visit me at my house for (a few) days," said (Muslim b. 'Awsaja), "for I will seek permission for you (to visit) your master." He began to go to visit him frequently with the people (i.e. the other members of the Shia) and sought permission for him (to visit). Permission was given and Muslim b. Aqil received (Maqils) pledge of allegiance. He told Abu Thumama al Saidi to take the money from him. The latter was the one who collected money from them and what could be used to help each other, and he used to buy their arms. He was a perceptive man and one of the knights (faris) of the Arabs and one of the notables of the Shi'a. That man (i.e. Ma'qil) began to visit them regularly. He was the first to enter and the last to leave, in order to become acquainted with (everything of ) their affairs which Ibn Ziyad wanted. He used to keep him informed about that at regular intervals. Hani' b. Urwa began to fear for himself and he stopped attending Ibn Ziyad's assembly (majlis). He pretended to be sick. Ibn Ziyad asked those who did attend, "Why is it I don't see Hani'?" "He is sick." they replied. "If I had been informed of his illness, I would have paid him a sick visit," said Ibn Ziyad. Then he summoned Muhammad b. al-Ashath, Asma' b. Kharija and 'Amr b. al-Hajjaj al Zubaydi. Ruwayha, daughter of 'Amr was married to Hani' b. Urwa, she was the mother of Yahya b. Hani'. "What prevents Hani' from coming to visit us?" he asked them. "We don't know," they replied, "but it is said that he is sick." "I have learnt," replied (Ibn Ziyad), "that he is better and that he sits at the door of his house. Go and tell him that he should not abandon his duty towards us. For I do not like one of the Arab nobles like him to ill-treat me." They went until they stood before his (house) in the evening. He was sitting at his door. "What is stopping you from seeing the governor?" they asked. "For he has mentioned you and said that if he had been told you were ill, he would have paid you a sick-visit." "An illness has stopped me," he answered. "He has been informed," they said, "that you sit at the door of your house every evening. He finds you tardy and tardiness and churlish behaviour are things which the authorities will not tolerate. We adjure you to ride with us." He called for his clothes and got dressed. Then he called for a mule and rode (with them). When he got near the palace, he began to feel some apprehension. He said to Hassan b. Asma' b. Kharija, "Nephew, by God,l fear this man. What do you think?" "Uncle, by God, I do not fear anything for you. why do you invent a reason (for blame) against yourself?" he answered, for Hassan did not know why Ubayd Allah had sent for him. (So) Hani' went on until he came to 'Ubayd Allah b. Ziyad. With him was a group (of people). When he looked up, 'Ubayd Allah said (to himself): "The fool's legs have brought him to you." Then, when Hani' had drawn near Ibn Ziyad who had the qadi Shurayh, with him, Ibn Ziyad turned towards him and recited: I want his friendship but he wants my death. The one who makes excuses to you is one of your own bosom friends from the tribe of Murad. He was referring to his earlier kindness and gentleness to him (Hani'). "What is that, governor?" asked Hani'. "Yes, Hani', what are these matters which you have been plotting in your house against the Commander of the faithful and the general community of the Muslims?" asked Ibn Ziyad. "You have brought Muslim b. Aqil and taken him into your house. You have gathered arms and men for him in houses around you. You thought that was hidden from me." "I have not done that and Muslim is not with me," he replied. "Oh yes (you have)," was the answer. After the argument between them had gone on for some time and Hani' persisted in contradicting and denying (the accusations), Ibn Ziyad summoned that spy, Maqil. He came and stood before him. "Do you know this man?" (Ibn Ziyad) asked him. "Yes," he replied. At that (moment) Hani' realised that he had been a spy against them and had brought (Ibn Ziyad) all their information. For a moment he was bewildered, and then his spirit returned to him. "Listen to me," he said, "and believe what I say. I swear by God that I do not lie. By God, I did not summon him to my house. I did not know anything about his business until he came to me asking to stay with me. I was too ashamed to refuse him. As a result of that, the duty of giving (him) protection fell upon me. Therefore I gave him lodging and refuge. Then his affair developed as you have been informed. If you wish,I will give you strongly sworn testaments that I will not do you any harm and danger, and I will come to you and put my hand in your hand. If you wish, I will give you a guarantee which will be in your hand until I return to you. Then I will go to him and order him to leave my house for wherever in the land he wants to go. Then he will leave his right of protection." "You will never leave me unless you bring him," answered Ibn Ziyad. "No, by God, I will not bring him to you," (the other) declared. After the argument between them had gone on for some time, Muslim b. 'Amr al-Bahih rose (to speak). There was no other Syrian or Basran in Kufa except him. "May God make you prosper, governor," he interjected, "(please) leave me with him (for a time) so that I can speak to him." He arose and took him (Hani') aside from Ibn Ziyad. They were (standing) where he could see them and when they raised their voices, he could hear what they were saying. "I adjure you before God, Hani'," said Muslim, "you are killing yourself and bringing tribulation on your clan. By God, I hold you too precious to be killed. This man is the cousin of (your) tribe so they will not fight against him, nor harm him. Therefore give him (i.e. Muslim b. Aqil) to them (the authorities). There will be no shame and failure for you by that for you would only be handing him over to the authorities." "By God, indeed there would be shame and disgrace for me," answered Hani', "were I to hand over one who has come under my protection and is my guest, while I am still alive and sound. I can hear; I see well; I have a strong arm and many helpers. By God, if I was the only one without any helper, I would not hand him over until I had died on his behalf." He began to shout at him saying: "By God, I will never hand him over to him." Ibn Ziyad heard that. "Bring him to me," he said. They brought him. "Either bring him to me or I will have your head cut off," demanded Ibn Ziyad. "Then there will be much flashing (of swords) around your house," replied Hani, thinking that his clan would prevent him (from being killed). "Come near me,"demanded (Ibn Ziyad). He came nearer and Ibn Ziyad struck his face with his cane and went on beating at his nose, forehead and cheeks so that he broke his nose and the blood flowed from it on to his face anal heard and the flesh of his forehead and cheeks was sprinkled over his beard. Eventually the cane broke. Hani' stretched out his hand towards the hilt of the sword of one of the armed attendants but the man pulled it away and prevented him. "You have been behaving like one of the, Haruri (i.e. Kharijites) all day long!" yelled Ibn Ziyad, "so your blood is permitted to us. Take him away!" They took him and threw him into one of the rooms in the building. They locked the doors on him. He had told them to put guards on him and that (also) was done. However Hassan b. Asma' arose and said: "Are (we) messengers of treachery now? For you told us to bring the man to you. yet when we brought him to you, you smashed his nose and face, and his blood flowed on his beard. Then you claimed that you would kill him." "You will be for it here (and now)," cried 'Ubayd Allah and he ordered him to be struck, shaken, and pushed aside. "We are satisfied with the governor's attitude on our behalf and against (those of ) us (who are wrong); the governor is only punishing (those who are wron