Alhassanain(p) Network for Heritage and Islamic Thought

Part 3: Relating to the incidents after the Martyrdom

After Martyrdom

Plundering of the belongings of Imam Husayn (a.s.) and the wailing of the womenfolk of Ahlul Bayt

Looting of the heads of the martyrs, jewelry of the women folk and Camels of the Master of the oppressed by the Kufan army

Incidents of the evening of the tenth of Muharram (Ashura’) and dispatching the blessed heads to the accursed Ubaydullah bin Ziyad

Exit of Umar bin Sa’ad from Karbala to Kufa

Relating to the burial of our Master Imam Husayn (a.s.) and his companions

Entry of the Household (Ahlul Bayt) of Imam Husayn (a.s.) into Kufa

Relating to the entry of the Household of Imam Husayn (a.s.) into the presence of Ubaydullah bin Ziyad

Ubaydullah bin Ziyad dispatches Abdul Malik Salami to Madinah with the news of Martyrdom of Imam Husayn (a.s.), and the sermon of Abdullah bin Zubayr in Makkah

Dispatching of the blessed heads of the Pure Household by Ubaydullah bin Ziyad, the accursed, from Kufa to Syria, and the events that occurred thereafter

A short Account of the Events taken place en route to Syria

Entry of the Household (Ahlul Bayt) into Syria and the blessed head in Damascus

Dispatching of the Household (Ahlul Bayt) by Yazid from Syria to Madinah

After Martyrdom

The narrator says that after the martyrdom of Imam Husayn (a.s.), they looted his clothes. His shirt was taken away by Ishaq bin Haywah Hazramee, who when he wore it, became inflicted with leprosy and his hair fell off.

It is related, that his shirt bore marks of a hundred and some arrows, lances, and strokes of swords.

Imam Ja’far as Sadiq (a.s.) says that there were thirty-three wounds of the lances and thirty-four cuts of swords upon the body of Imam Husayn (a.s.). His trousers were taken away by Bahr bin Ka’ab Tamimi and it is related that he became bed-ridden and his legs turned paralytic.

His turban was snatched away by Akhnas bin Mursid Hazramee who wore it upon his head and turned blind. His sandals were nabbed away by Aswad bin Khalid, while his ring by Bajdul bin Saleem Kalbi who snatched it by severing his finger. (May Allah’s curse be upon all of them).

When Mukhtar arrested him (Bajdul), he severed his hands and legs; he wallowed in his blood until he died. Imam possessed a bathing-gown of fur that was looted by Qays bin Ash’as. His armor was taken by Umar bin Sa’ad, and when he was killed, Mukhtar presented it to his killer Abi Umroh. His sword was plundered by Jamee’ bin Khalq Awdee, while it is also narrated that a Tamimite man named Aswad bin Hanzalah or Falafis Munshali took it.

While this swift sword was other than the exclusive Zulfiqar, which was among the trusts of Prophethood and Imamate, as also his unique ring, were in the safe custody of his family.

Shaikh Saduq relates from Muhammad bin Muslim, that Imam Ja’far as Sadiq (a.s.) was questioned regarding the ring of Imam Husayn (a.s.) as to who got it when it is said that his clothes were looted? Imam (a.s.) replied,

“It is not so as is said. Imam Husayn (a.s.) bequeathed to his son Ali (Zainul Abedeen) (a.s.) and handed over his signet to him, as also the chores of Imamate that were handed over by the Prophet of Allah (S) to the Commander of the faithful Ali (a.s.). Imam Ali (a.s.) handed it over to Imam Hasan (a.s.), who in turn handed it over to Imam Husayn (a.s.), which later came to my father’s (Imam Muhammad al Baqir) possession and it came down to me. It is there with me and I put it on Fridays and Pray while wearing it”.

Muhammad bin Muslim says that on Friday I paid a visit to him and offered Prayers with him. When he ended his Prayers, he stretched his hand towards me and I saw the ring in his finger in which it was engraved: There is no other Deity but Allah, Ready to meet Allah. Then Imam (a.s.) said,

“This is the signet of my grandfather Abu Abdullah Husayn (a.s.)”.

It is related in the Amali of Shaikh Saduq and Rawzatul Wa’ezeen, that the horse of Imam Husayn (a.s.) smeared his mane and forehead in his blood and started running and neighing. When the daughters of the Prophet heard his neighing they came out of the tents and saw the horse without his rider, thus they knew that Imam Husayn (a.s.) was martyred.

Ibn Shahr Ashob in his Manaqib and Muhammad bin Abi Talib say, that the horse of Imam Husayn (a.s.) fled from the folds of the army and dipped his forelocks in the blood. He rushed towards the tents of the women-folk and started neighing. Then he went behind the tents and started beating his head upon the ground until he died.

When the ladies saw the horse devoid of its rider, they started wailing and Sayyidah Umm Kulthum (a.s.) beat her head with her hand and called out, “O Muhammad! O Grandfather! O Prophet! O Abul Qasim! O Ali! O Ja’far! O Hamza! O Hasan! This is Husayn who has fallen down in the desert while his head is severed from the nape. His turban and cloak have been robbed off”, saying this she became unconscious.

It is said in the renowned Ziyarat-e-Nahiyah that:

“And your horse wandered away towards your tents, neighing and weeping, then when your women-folk beholded your horse devoid of it’s rider and saw the saddle bent, they emerged from the tents, with disheveled hair, beating their faces, unveiled, and wailing, lamenting, in a dejected state after having being honored, they ran towards the spot of your martyrdom, while Shimr (the accursed) was seated upon your chest, moving his sword (upon your neck) to slaughter you, while clasping your hair in his hand, he was slaughtering you with his Indian sword, you had turned motionless while your breathing was ceasing, (your were beheaded) and your head was raised upon the lance”.1

Note

1. It is related in Madinatul Ma’ajiz from the same Ibn Shahr Ashob, that Abu Makhnaf relates from Jaludi, that when Imam Husayn (a.s.) fell down upon the earth, his horse defended him. He leapt upon the horse-riders and threw them upon the ground from the saddle. He crushed them with his feet and started circulating around until he killed forty men. Then he drenched himself with the blood of Imam Husayn (a.s.) and rushed towards the tents. He started neighing aloud and struck his hooves upon the ground.

Plundering of the belongings of Imam Husayn (a.s.) and the wailing of the womenfolk of Ahlul Bayt

Sayyid Ibn Tawoos relates, that a maid came out of the tents of Imam Husayn (a.s.) and a man told her, “O maid of Allah! Your master has been killed”. She says, I hastened to my lady and started lamenting, seeing this all the ladies arose and started wailing.

It is said that then the army jointly proceeded further to plunder the tents of the Progeny of the Prophet (S) and the light of Zahra (a.s.)’s eyes, besides looting the veils off the ladies’ shoulders. The daughters of the Prophet (S)’s family and his household started wailing together and wept upon the loss of their associates and friends.

Hameed bin Muslim says that when a woman from (the family of) Bakr bin Wael, who was accompanying her husband, who was along with Umar bin Sa’ad, saw that the army had advanced towards the women’s tents while looting their veils, she pulled out a sword and turning towards the tents called out, “O family of Bakr! They are looting the daughters of the Prophet of Allah (S). There is no judgment and no decree except with Allah! Arise to avenge the blood of the Prophet of Allah!” Hearing this, her husband seized her and took her away.

It is related, that the ladies were drawn out of the tents and the tents were set on fire. The women of the Prophet’s family were bareheaded, bare-feet and marauded similar to the ones in captivity. They were disturbed and wandered while saying, “By Allah! Take us to the spot of the martyrdom of Husayn”. When their sight fell upon the martyrs, they started wailing and beating their faces. It is said: By Allah! I cannot forget that Zainab (a.s.), the daughter of Ali (a.s.), wept upon Husayn (a.s.) and called out in a grievous voice,

“O Muhammad, salutations of the heavenly angels upon you! This is Husayn, who has fallen down with body smeared in blood and bodily components cut asunder, while your daughters have been captivated. I complain to Allah! And also to Muhammad Mustafa (S)! And Ali Murtaďa (a.s.)! And Fatemah Zahra (a.s.)! And Hamza, the Master of Martyrs! O Muhammad (S)! This is Husayn, who has fallen down in the desert, while the wind is gasping upon him, and he is killed at the hands of the illegitimate ones. O griefs! O trials! Today my grandfather the Prophet of Allah (S) has departed from the world! O companions of Muhammad (S)! Come and behold the Progeny of Mustafa (S) being seized similar to the captives”.

In another narration the following words have been related,

“O Muhammad (S)! Your daughters have been seized and your Progeny killed. The wind is gasping dust upon them. This is Husayn, his head severed from the nape while his cloak and mantle have been looted. My father be ransom upon the one whose army was marauded on Monday! My father be ransom upon the one, the cord of whose tents was broken up! My father be ransom upon the one, meeting whom is not possible now and whose wounds are incurable! My father be ransom upon the one on whom I ransom my life! My father be ransom upon the one who died in sorrow and thirsty! My father be ransom upon the one whose beard dripped blood! My father be ransom upon the one whose grandfather is Muhammad al Mustafa (S)! My father be ransom upon the one whose grandfather is the Prophet of the Lord of the heavens! My father be ransom upon the grandson of the guided Prophet! My father be ransom upon Muhammad al Mustafa (S)! My father be ransom upon Khadijatul Kubra (a.s.)! My father be ransom upon Ali al Murtaďa! My father be ransom upon Fatemah Zahra (a.s.), the mistress of the women-folk! My father be ransom upon the one for whom the sun turned back so that he may offer Prayers!”

The narrator says that by Allah, hearing this, each and everyone, whether friend or foe, wept. Then Sakinah (a.s.) embraced the corpse of her father and the Bedouins gathered around and pulled her away from him.

It is related in Misbah of Kaf’ami, that Sakinah (a.s.) said, that when Husayn (a.s.) was martyred, I embraced him and fell unconscious and I heard him say,

“O my followers (Shi’ah) remember me when you drink water! And lament upon me when you hear about any traveler or martyr!”

Hearing this I arose with fright while my eyes were hurt due to weeping, then I started beating my face.1

Note

1. Ibn Abd Rabbah in his Iqdul Fareed, relates from Hammad bin Muslimah, from Sabit, who relates from Anas bin Malik, that when we had buried the Prophet of Allah (S), Sayyidah Fatemah Zahra (a.s.) approached me and said, “O Anas! How did your heart consent when you poured earth upon the face of the Prophet of Allah (S)”? Saying this she wept and called out, “O my dear father! You consented when your Lord desired meeting you. O my dear father! The one with whom his Lord is near (until the end)”.

The state of Fatemah (a.s.) was thus after the burial of her father, then what would have befallen Sakinah (a.s.) when she beholded her father’s body drenched in blood, with head severed, and robbed off his turban and clock, with fractured and bent back? Then she described her state in the following words: “How could your heart consent when you killed the son of the Prophet of Allah (S), how could you crush his chest which was a treasury of the ‘Righteous Knowledge’”?

Looting of the heads of the martyrs, jewelry of the women folk and Camels of the Master of the oppressed by the Kufan army

Shaikh Mufeed says that they looted the belongings, camels and the chattels of Imam Husayn (a.s.) and also the veils of the women-folk of his family.

Hameed bin Muslim says that by Allah! I have seen with my own eyes that they pulled the veils off the shoulders of the women-folk, their daughters or other ladies and removed from them forcibly.

Azdi says that Sulayman bin Abi Rashid relates from Hameed bin Muslim, that I reached the bedside of Ali bin Husayn al Asghar (a.s.) (Imam Zainul Abedeen), who was ill and bed-ridden. Shimr bin Ziljawshan, along with his lackeys rushed upon him and said, “Shall we kill him?” I said, “Glory be to Allah! Shall we also kill the infants? This infant is already at the verge of death”.

I kept a watch upon him and defended him when anyone approached him until Umar bin Sa’ad came there. He said, “None should enter the tents of the women-folk and none should disturb this ailing child. The ones who have robbed their belongings should return it back to them”. By Allah! None among them returned anything back.

In Akhbarud Dawl of Qirmani it is related that Shimr (May the curse descend upon him which is due to him) decided to kill (Imam) Ali al Asghar (Zainul Abedeen) who was ill. Zainab (a.s.), the daughter of Ali bin Abi Talib (a.s.), came in and said, “By Allah! You shall not kill him until you kill me”. Hearing this Shimr lifted his hands off him.

It is related in Rawzatus Safa, that when Shimr entered the tent of the ailing one (Imam Zainul Abedeen), he saw him lying upon the pillow. Shimr pulled out his sword to kill him when Hameed bin Muslim said, “Glory be to Allah! How will you kill this infant child? Do not kill him”. Some say that Umar bin Sa’ad caught hold of the hand of Shimr and said, “Are you not ashamed before Allah? You intend killing this ailing infant?”

Shimr replied, “We have orders of the commander Ubaydullah to kill each and every son of Husayn”. Umar repeatedly restrained him until he retreated back. Then he ordered that the tents of the Progeny of Mustafa (S) be set on fire.

It is related in Manaqib of Ibn Shahr Ashob, that Ahmad bin Hambal says that the reason for Imam Zainul Abedeen (a.s.) becoming ill in Karbala was that he had worn a long armor, and he clipped the extra part of it with his bare hands and tore it (and thus developed fever).

Shaikh Mufeed relates that the accursed Umar bin Sa’ad came in facing the tents and the women started weeping and wailing in front of him. He turned towards his accomplices and said, “None should enter the tents of the women-folk and none should disturb this ailing infant”. The women-folk desired from him that whatever was looted from them be returned back so that they may cover themselves.

He said, “Whatever one has looted off the belongings of these women should return it back to them”. By Allah! None returned anything. Then he appointed some guards upon the tents of the ladies and of the ailing Imam and said, “Guard them, none should enter therein nor should ruin them”. Saying this he returned to his tent and called out in the midst of his associates, “Who will volunteer to gallop horses upon Husayn?”

Tabari says that Sinan bin Anas came to Umar bin Sa’ad and stood at the door of his tent and called out, “Fill my stirrup with rewards for I have killed the King whose door was guarded, I have killed the one who was the best with regard to his father and mother, and whenever ancestry was discussed he possessed the best ancestry”.1 Umar bin Sa’ad said, “You are insane and shall never come to your senses. Bring him to me”. He was brought to him and Umar beat his hand with the cane and said, “O insane one! You have uttered that, which if heard by Ibn Ziyad, he will blow your head off”.

Umar bin Sa’ad arrested Uqbah bin Sam’an, the servant and retainer of Rabab (a.s.), the wife of Imam Husayn (a.s.), and asked him, “Who are you?” He replied, “I am a retainer”. Then he was released, and we have related regarding him, along with Marqa’ bin Samamah, in the preceding chapter.

It is related, that then Umar bin Sa’ad called out in a loud voice among his accomplices, “Who among you will volunteer to gallop the horses upon the body of Husayn?” Ten men among them volunteered to do so. Among them was Ishaq bin Haywah Hazramee, who had looted the shirt of Imam Husayn (a.s.), and was later bed-ridden with leprosy, and Ahbash bin Marsad Hazramee. They proceeded further and galloped their horses until they had crushed the back and chest of Imam Husayn (a.s.). I have been informed that after this incident, Ahbash bin Marsad was standing in the battlefield, when an unknown arrow came and struck at him and he died.

Sayyid Ibn Tawoos says that Umar bin Sa’ad called out in the midst of his accomplices, “Who is desirous of volunteering to gallop the horses upon the back and chest of Husayn?” Ten men among them volunteered to do so, among them was Ishaq bin Hawah Hazramee, the one who robbed the shirt of Imam Husayn (a.s.).

The others being Akhnas bin Mursid, Hakeem bin Tufayl Sumbosi, Umar bin Sabeeh Saydawi, Raja’ bin Manqaz Abadi, Saleem bin Khaysamah Ju’fi, Wahez bin Na’em, Saleh bin Wahab Ju’fi, Hani bin Sabeet Hazramee and Usayd bin Malik. (May Allah’s curse be upon all of them). They trampled the body of Imam Husayn (a.s.) with their horse’s hooves until they crushed his chest and back. The narrator says that these ten men came to Ubaydullah, and Usayd bin Malik among them said, “We trampled the chest after the back with the powerful hooves”.

(Ubaydullah) Ibn Ziyad said, “Who are you?” They replied, “We trampled the back of Husayn until the bones of his chest turned into a powder”, he bestowed some gifts upon them.

Abu ‘Amr Zahid says, that we investigated regarding these ten men and concluded that all of them were born illegitimate. Mukhtar arrested all of them and fastened their hands and feet to an iron fence. Then he ordered that horses be galloped upon their backs until they died.

Note

1. Tabari says that the army told Sinan bin Anas, “You killed Husayn, the son of Ali, and Fatemah, the daughter of the Prophet of Allah (S), and you have killed the most dangerous Arabian man who had desired snatching the kingdom away from the Bani Umayyah. Then go to your commanders and desire abundant rewards, for even if they hand over all of their wealth in lieu of the murder of Husayn, it is quite less”.

Incidents of the evening of the tenth of Muharram (Ashura’) and dispatching the blessed heads to the accursed Ubaydullah bin Ziyad

(Manaqib, Irshad, Malhoof) Then Umar bin Sa’ad dispatched the head of Imam Husayn (a.s.) with Khawli bin Yazeed Asbahi and Hameed bin Muslim Azdi on the same day of the tenth of Muharram to Ubaydullah bin Ziyad. Then he gathered the heads of Imam’s companions and relatives that numbered seventy-two. He then dispatched them along with Shimr bin Ziljawshan, Qays bin Ash’as, ‘Amr bin Hajjaj and Uzrah bin Qays, who reached it to Ubaydullah bin Ziyad.

Tabari says that Khawli brought the head of Imam Husayn (a.s.) to the royal palace (in Kufa) and saw that the gate was closed. He took the head to his own house and kept it under a drum of the laundry. He had two wives, one of them was from (the clan of) Bani Asad and another from Bani Hazram named Nawar, the daughter of Malik bin Aqrab, and it was the turn of Nawar that night.

Hisham (bin Muhammad Kalbi) says that my father relates from Nawar, the daughter of Malik, that Khawli brought the head of Imam Husayn (a.s.) and kept it in the courtyard below a drum of the laundry.

Then he entered the room and relaxed upon the bed, I asked him, “What news have you brought?” He replied, “I have brought abundant wealth for you. This is the head of Husayn which lies in the courtyard of your house”. I said, “Woe be to you! People bring gold and silver, while you have brought the head of the grandson of the Prophet of Allah (S)? By Allah! I shall never ever lay my head besides you upon the bed”. Then I stepped away from the bed and came into the courtyard of the house. Then he (Khawli) called for his other wife from Bani Asad who entered his bed, while I sat there beholding the head. By Allah! I saw a pillar of light extending like a sheet from the courtyard to the heavens, while white birds were circumambulating it. Then when it dawned, he took the head to (Ubaydullah) Ibn Ziyad.

It is narrated in Matalibus Su’ool and Kashful Ghummah, that Basheer bin Malik brought the head of Imam Husayn (a.s.), and placing it before Ubaydullah bin Ziyad said, “Fill my stirrup with gold and silver for I have killed the King whose door was guarded, and the one who recited the Prayers facing the two Qiblahs in his childhood, and whenever ancestry is discussed he possesses the best ancestry, I have killed the one who was the best with regard to father and mother”.

Hearing this Ubaydullah was enraged and said, “If you knew that what you just said, then why did you kill him? By Allah! Nothing will reach you from me and I shall dispatch you to him”. Then he pulled him closer and beheaded him.

Shaikh Abu Ja’far Al-Tusi, in his Misbahul Mutahajjid, relates from Abdullah bin Sinan, that I entered the presence of my Master Imam Ja’far as Sadiq (a.s.) and it was the day of the tenth of Muharram. I saw that his color had faded away while grief prevailed upon his cheeks, and tears similar to the royal pearls were falling from his eyes. Seeing this I said, “O son of the Prophet of Allah! Why do you weep?” He replied,

“Have you been negligent? Do you not know on which day Husayn was martyred?”

I asked, “O my Master! What do you have to say regarding fast on this day?” Imam replied,

“Fast on that day without intention and end it without joy and do not fast entirely. Then break your fast one hour after the time of Asr Prayers (nearing sunset) with a drink. For it was at that moment of the day that the battle ended upon the Progeny of the Prophet (S) and their martyrdom concluded. While thirty men from among the family of the Prophet lay (martyred) upon the ground in the midst of the group of their companions. And their martyrdom was unpleasant for the Prophet (S), and if he would have been alive on that day, condolence regarding them would have been offered to him”.

Saying this Imam started weeping until his beard was soaked with his tears.

Sayyid Ibn Tawoos in his Iqbal says; know that it was the evening of the tenth of Muharram when the family of Imam Husayn (a.s.) and his daughters and children were captivated by the enemies. And they were besieged with grief, regret and lament. And they spent the entire day in such a state that relating the extent of their anguish and disrespect is beyond the strength of my pen. They spent the night in a forlorn state devoid of aide and their men.

While the enemies loathed them extremely and abandoned them while considering them to be wretched. And by this means they desired seeking nearness to Umar bin Sa’ad, the apostate, the one who orphaned the children of Muhammad (S), and who injured their hearts; and of Ubaydullah bin Ziyad, an atheist; and of Yazid bin Mu’awiyah, a renegade, the apex of heresy and obstinacy.

Then he says that, I have seen in Masabeeh a tradition related from Imam Ja’far as Sadiq (a.s.) that he said, that my father Imam Muhammad bin Ali (al Baqir) (a.s.) related to me that I asked my father Imam Ali bin Husayn (Zainul Abedeen) (a.s.) regarding the medium of transport sent by Yazid for him, and he replied,

“I was mounted upon a feeble and naked Camel (without a litter), while the head of Imam Husayn (a.s.) was raised upon a bamboo. And the women were behind me mounted upon mules devoid of saddles. While the guards had surrounded us behind our heads and all around with extended lances. And if a drop of tear would fall off from anyone of our eyes, their heads would be beaten with their lances, until they entered us into the city of Damascus. And a caller was announcing, ‘O Syrians! These are the captives of the accursed family’.” (Allah’s refuge)

I (the author) say, that (O reader) has this grief ever fallen upon your parents or anyone of your relatives, then one should not consider it to be unworthy. And no Muslim, who recognizes the position of the sons of noblemen, also should consider it to be unworthy. And I (the author) also say that when the evening of the tenth of Muharram approaches, stand up and offer condolences to the Prophet (S) upon these afflictions, with heartache, tearful eyes and aggrieved tongues.

And seek pardon regarding one’s deficiency in this grief and ask forgiveness, and also that it (the grief) is not similar to the grief when one looses one’s dear ones. For it is far away that a person may fulfill the right of mourning upon this severe grief.

Exit of Umar bin Sa’ad from Karbala to Kufa

Umar bin Sa’ad halted in Karbala until the Zuhr of the twelfth (of Muharram).

(Malhoof) He gathered the dead bodies of his associates and recited the burial Prayers upon them and buried them, while he left the body of Imam Husayn (a.s.) and his companions in the desert.

(Tabari) He ordered Hameed bin Bakr Ahmari to announce to people for setting off to Kufa.

(Malhoof) He took along with him the family of Imam Husayn (a.s.) and mounted the ladies of his family bareheaded upon camels without litters. And he drove this ‘Trust of the Prophethood’ similar to the Turkish and Roman captives, while afflicting them in the worst manner of grief and sorrow. It is rightly said that, “Salutations is presented upon ‘the Chosen One’ from the family of Hashim, while it is astonishing that they fight his progeny”.

It is related in Kamile Bahai, that Umar bin Sa’ad halted there (in Karbala) the entire day of the tenth and the next day until the time of Zuhr. Then he appointed some chiefs and trustworthy men to guard Imam Zainul Abedeen (a.s.) and the daughters of the Commander of the faithful Imam Ali (a.s.) and the other women numbering twenty. The ailing Imam was twenty-two years old, while Imam Baqir (a.s.) was four years old, and both of them were present in Karbala, while Allah protected them both.

It is related in Manaqib, that they arrested the entire family except Sharbano,1 who drowned herself in the Euphrates.

Ibn Abd Rabbah in his Iqdul Fareed says that twelve children from the family of Hashim were taken as captives, including Muhammad and Ali, the sons of Imam Husayn (a.s.), and Fatemah, the daughter of Imam Husayn (a.s.). The pillars of the kingdom of the sons of Abu Sufyan trembled and they did not find ease until kingdom went away from their hands and Abdul Malik bin Marwan wrote to Hajjaj bin Yusuf, “Keep me far away from the blood of this family, for I have seen myself that when the Bani Harb (Bani Umayyah) fought with Imam Husayn (a.s.), their sovereignty was ruined.2

(Tabari) Azdi says that Abu Zuhayr Abasi relates from Qurrah bin Qays Tamimi, that he says that I was on guard when the women of the family (of Imam) were passed by the spot of martyrdom of Imam Husayn (a.s.), their family and children. They started wailing and beating their faces. I can forget everything but can never forget the moment when Zainab (a.s.), the daughter of Fatemah (a.s.), passed by her brother Husayn (a.s.) and saw him fallen upon the ground.

She called out, “O Muhammad! O Muhammad! Salutations of the heavenly angels be upon you! This is Husayn drenched in blood and cut asunder fallen down in the desert. O Muhammad! Your daughters are captivated and your progeny fallen martyred while the wind is sprinkling sand upon their bodies”. He (Qurrah) says that, by Allah! Her words made every friend and foes weep.

It is related in a renowned tradition from Za’edah, that Imam Ali Zainul Abedeen (a.s.) said, that when that what befell us occurred on the plains of Karbala, my father and his companions among his sons, brothers and others fell a martyr, and his women and family were mounted upon camels without litters and taken towards Kufa. My sight fell upon the martyrs who had fallen upon the ground and that none had buried them, my heart pressed. This proved quite severe upon me and it was close that I would have died due to the grief. My aunt Zainab (a.s.), the daughter of Ali (a.s.), perceived my condition and said, “O remembrance of my grandfather, father and brothers! Why do you risk your life?”

I replied, “Why should I not turn restless and not risk my life, when I see my master, my brothers, uncles, cousins and my family fallen down drenched in dust and blood, bare and naked in the desert. They are neither shrouded nor buried, none is besides them nor is any human-being circumambulating them as if they were of Turkish or Dailamite progeny”.

She said, “Do not be disturbed upon what you see. By Allah! Your father and grandfather have received recommendation from the Prophet of Allah (S) to forbear upon this calamity. And Allah has taken pledge from a group of this nation, whom the similitude of Pharaohs of this world do not recognize but they are renowned among the dwellers of heavens, that they shall gather the fragments of these bodies and bury them. And they shall establish a symbol upon the head of the grave of your father on the land of Karbala, which shall remain eternally and shall never be erased. And if the leaders of infidelity and the supporters of misguidance try to erase it, it’s emblem will not but increase abundantly and its affair will exceed day after day”.

Note

1. This Sharbano is not the daughter of Yazdjurd, the mother of Imam Zainul Abedeen (a.s.), for she had died during childbirth as related in authoritative reports. Thus it goes to say that if this report is true, she has to be another woman named Sharbano, for the mother of an Imam can never commit a grave sin of suicide.

2. One cannot expect such mercy from Abdul Malik bin Marwan, who himself was no less a tyrant than the Bani Umayyah. Abdul Malik was all for violence and acknowledged openly that his policy was usurpation by force, although he violated the principles of religion. When the news of his appointment (upon caliphate) reached him, he was seated with the Qur’an in his lap, he closed it saying, “This is our final parting” (Abul Fida).

In fact, it was at his instant that his lieutenant and governor Hajjaj bin Yusuf carried out whole-scale massacre in Makkah and Madinah. Catapults were directed towards the Ka’bah and burnt, while Abdullah ibn Zubayr was killed within the limits of the ‘Sacred Sanctuary’. The slaughter of it’s inhabitants continued for three successive days, and numerous companions of the Prophet (S) and Imam Ali (a.s.) were put to sword in the holy twin-cities. One cannot also forget the brutal massacre of such eminent personalities like Kumayl ibn Ziyad, Qambar etc. in contempt of their affection towards Imam Ali (a.s.). The number of persons slain by Hajjaj is put at 120,000, and it is said that there were 50,000 men and 30,000 women in his prison (Mas’oodi) all Hashimites or the Shi’ah. While Abdul Malik was even more ruthless than Hajjaj and even more prepared to break faith and violate amnesties. His enmity with the Prophet (S)’s family is well-known in history.

Relating to the burial of our Master Imam Husayn (a.s.) and his companions

(Irshad) When Umar bin Sa’ad left, a group from the clan of Bani Asad, who had settled in Ghaziriyyah, came. They recited the Prayer upon the corpse of Imam Husayn (a.s.) and his companions and buried him at the place where his grave is presently situated. They buried Ali bin Husayn al Akbar (a.s.) at the feet of Imam Husayn (a.s.), while the martyrs from his family and companions, who had fallen down upon the earth around him, were all buried in a single grave at the side of his feet. They buried Abbas bin Ali (a.s.) on the road towards Ghaziriyyah, at the spot of his martyrdom where his grave is presently situated.

It is related in Kamile Bahai, that the relatives of Hurr bin Yazid buried him at the spot of his martyrdom. It is said, that the Bani Asad, among all the Arabian tribes, had the honor to recite Prayers upon the corpses of Imam Husayn (a.s.) and his companions and bury them.

Ibn Shahr Ashob and Mas’oodi say, that the people of Ghaziriyyah, who were a group from among the tribe of Bani Asad, buried Imam Husayn (a.s.) and his companions one day after their martyrdom. It is also said, that most of their graves were found prepared and white fowls were seen circumambulating them.

Sibt ibn Jawzee relates in his Tazkirah, that Zuhayr bin Qayn was martyred along with Imam Husayn (a.s.) and his companions. His wife dispatched her slave saying, “Go and shroud your master”. He went and saw Imam’s body lying bare and said to himself, “How is it possible that I should shroud my master and leave the body of Imam Husayn (a.s.) bare? No, by Allah”. Saying this he shrouded Imam Husayn (a.s.) and shrouded his master in another one.

It should be borne in mind that it has been proved that the executor of the shrouding and burial of an Infallible (Ma’soom) can be none other than an infallible. While none, except an Imam, can give the dead body bath to the Imam. And if an Imam dies in the east and his heir (another Imam) is in the west, Allah will unite them.

It is related from Imam Muhammad al Jawad (a.s.), that when the Prophet of Allah (S) died, Jibra’eel along with other Angels and the ‘Holy Spirit’,1 who had come forth on the Night of Grandeur (Laylatul Qadr), descended. The veils were lifted off the eyes of the Commander of the faithful Imam Ali (a.s.), who saw that the heavens had opened, and they assisted him in the bath and recited Prayers upon the Prophet (S)’s body and prepared his grave. By Allah! None other than them dug his grave, and they assisted until they buried him. Then they buried him while the Prophet (S) spoke to them. Imam Ali (a.s.) heard their conversations that the Prophet (S) enjoined the Angels regarding him. Imam Ali (a.s.) wept and the Angels answered, “We shall not act miserly with regard to him. Verily he is an authority upon us after you, and none shall see us again after this”.

At the death of the Commander of the faithful Imam Ali (a.s.), Imam Hasan (a.s.) and Imam Husayn (a.s.) beholded similarly during his burial. They saw the Prophet (S) himself assisting the Angels. And when Imam Hasan (a.s.) was martyred, the same situation prevailed, and it was seen that the Prophet (S) and Imam Ali (a.s.) assisted the Angels in his burial. And when Imam Husayn (a.s.) was martyred, Imam Ali bin Husayn (Zainul Abedeen) (a.s.) witnessed similarly.

It is related, in context of the remonstration of Imam Ali ar Reza (a.s.) against the Waqifites,2 that Ali bin Abi Hamza objected to him saying that, “We have received traditions from your fathers that the executor of the funeral of an Imam is none other than the Imam”.

(Since the Waqifites were deniers of the Imamate of Imam Reza, they meant to say that when Imam Moosa Kazim died, he was in Madinah. And the corpse of his father was in the custody of the headsmen of Haroon who buried him in Baghdad. Then if he had been the true Imam, he would have been present in the burial proceedings. Since he was absent it meant that he was not the Imam, Allah’s refuge). Imam Reza (a.s.) answered,

“Tell me then, so that I may know, as to who was the executor of the burial of Imam Husayn (a.s.)? Was he an Imam or someone else?”

He replied, “The executor was none other than Ali bin Husayn (Imam Zainul Abedeen)”. Imam asked,

“Where was Ali bin Husayn? Was he not imprisoned in Kufa under Ubaydullah (bin Ziyad)?”

He replied, “He came out without their knowledge and attended to the burial proceedings of his father and then returned back”. Imam Reza (a.s.) then said,

“The One Who capacitated Ali bin Husayn (a.s.) to come to Karbala to administer the burial proceedings of his father, bestowed similar powers to the Imam (himself) to come to Baghdad (from Madinah) and administer the last rites of his father, although he was not captivated nor was he in prison”.

Shaikh Al-Tusi relates through his chain of transmitters from Imam Ja’far as Sadiq (a.s.), that one morning Umm Salama (a.s.) starting weeping and was questioned regarding it. She replied, “Yesterday night my son Husayn has been martyred. I have never ever seen the Prophet of Allah (S) in my dream after his death except yesterday night, I saw him in a mournful and grief-stricken state. I asked him as to why I saw him in such a grievous and distressed state and he replied, that since morning he had been digging the graves of Husayn (a.s.) and his companions”.

Shaikh Saduq relates from Ibn Abbas, that I saw the Prophet of Allah (S) in a dream at mid-day. He was distressed and smeared in dust and held a bottle full of blood in his hands. He said, “This is the blood of my Husayn that I have been gathering since morning until now”. He noted down the day and it corresponded to the day Imam Husayn (a.s.) was martyred.

There are numerous traditions similar to the above ones. It is related in Manaqib, that Ibn Abbas saw the Prophet of Allah (S) in a dream after the Martyrdom of Imam Husayn (a.s.) with face covered in dust, bare feet and with grievous eyes, while the skirt of his shirt was tied on the waist. He was reciting the following verse of the Qur’an:

“And think not Allah to be heedless of what the unjust ones do. He only respites them to a day when the eyes shall be fixed open (staring up with terror)” (Surah al-Ibraheem, 14:42) .

Then he said,

“I went to Karbala and gathered the blood of my Husayn from the earth that now lies in my skirt. I shall go now to the presence of my Lord and plead to Him (for justice)”.

It is related in Kamil of Ibn Aseer, that Ibn Abbas says that I saw the Prophet of Allah (S) in a dream on the night of the martyrdom of Imam Husayn (a.s.). He held a bottle in his hand that contained blood. I asked him, “O Prophet of Allah (S)! What is this?” He replied,

“This is the blood of Husayn and his companions that I am taking to the heavens to the presence of Allah”.

When it dawned Ibn Abbas announced the news of the martyrdom of Imam Husayn (a.s.) to the people and related his dream. It was later established that it was the same day when Imam (a.s.) was martyred.

I (the author) say, that regarding the burial of Imam Husayn (a.s.), and those who were martyred along with him, are not quoted in detail in the authoritative books. And it is transmitted from Shaikh Al-Tusi, that the (people of) Bani Asad brought a fresh mat and placed it under the body of Imam Husayn (a.s.). It is related from Deezaj, that he says that I, along with a group of my particular slaves, dug open the grave of Imam Husayn (a.s.). I saw a fresh mat on which lay the body of Imam Husayn (a.s.), while the fragrance of musk was emanating from it. I kept the mat at its original place on which the body of Imam was lying. Then I ordered that earth be filled in (the grave) and water to be sprinkled upon it.

It is also related by Abil Jarood, that first the grave of Imam Husayn (a.s.) was opened from the head and then from the feet. Fragrance of musk emanated from it while none had any doubts regarding it.

It is related in a renowned tradition from Za’edah, as quoted by us in the end of the previous Section, that Jibra’eel told the Prophet of Allah (S), “This grandson of yours”, he said pointing towards Imam Husayn (a.s.), “shall be martyred along with a group of men from your family, progeny and the virtuous among your nation on the banks of the Euphrates at a place named Karbala”.

He continued,

“When they shall have fallen down upon their place of comfort, Allah, the Honorable, the Glorified, will take away their souls with His Own Hands. While the Angels of the seventh heaven will come forth with trays of rubies and emeralds full of the Abe Hayat (the water of [eternal] life) and shrouds and perfumes of paradise, they shall then pray upon his dead body in hordes. Then Allah shall activate a group from among your nation, who would not be recognized by the kingdom of polytheists, nor would they be associated in his blood by means of speech, concept or deed. They shall bury them and shall erect a mark for the grave of the Master of Martyrs in that expanse desert, which will act as a guide for the righteous and a means of affluence for the believers. And daily a hundred thousand Angels from each heaven shall circumambulate it and shall send salutations to him. They shall glorify Allah and request Him for the salvation of those visiting his grave. Then they shall note down the names of the pilgrims”.

Note

1. Some are of the opinion that ‘The Holy Spirit’ (Ruhul Quds) refers to Jibra’eel, who is also called ‘The Trustworthy Spirit’ (Ruhul Amin), while others opine that is means inspiration. There is still another interpretation that seems the most appropriate of all. It says that it is a prominent creature greater than the angels. It is stated in a tradition that a person inquired from Imam Ja’far as Sadiq (a.s.) whether ‘Ruh’ is the same as Jibra’eel, and he replied, “Jibra’eel is one of the Angels and Ruh (Spirit) is greater than Angels. Has Allah, the Exalted, not said: ‘The Angels and Spirit descend (on the night of Qadr)”? (Tafseer al Burhan by Sayyid Hashim Husaynee Bahrani Vol. 4: Page 481).

2. Waqifites: After the martyrdom of Imam Moosa al Kazim (a.s.), the majority followed his son Imam Ali ar Reza (a.s.), as bequeathed by him, as the eight Imam. However, some halted with the seventh Imam and became known as the ‘Waqifites’ lit. the halting ones.