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Chapter 38: Martyrs of Ale Abi Talib in Karbala

In the year 61 A.H. Imam Husayn went from Madina to Makkah and from there he reached near Kufa. At all these places he invited the people to assist him and to defend truth and reality, and delivered various speeches. This campaign lasted for more than six months but as it is well-known he did not find more than seventy two sincere supporters. Out of them seventeen belonged to his own family. Two of them were his own sons namely Ali Akbar and Ali Asghar -the suckling child of the Imam. There were the sons of his brother Imam Hasan viz. Qasim, Abdullah and Abu Bakr.

There were also five brothers of the Imam namely Abbas, Abdullah, Ja'far and Uthman, sons of Ummul Baneen, and Muhammad bin Ali. There were also two sons of Abdullah bin Ja'far named Awn and Muhammad. Besides them there were five descendants of Aqil viz. Ja'far bin Aqil, Abdur Rahman bin Aqil, Abdullah and Muhammad sons of Muslim bin Aqil and Muhammad bin Abi Sa'id bin Aqil. The names of these seventeen persons have been mentioned in Ziyarat-i Nahiya.

As regards others not more than fifty five accompanied the Imam. Even if some more persons have accompanied him in the beginning they deserted him when they became aware of the political conditions in Kufa and Iraq. However, if the supporters of the Imam in these days are counted they will be found to be innumerable. The question, therefore, arises: Were the people in those days very bad and do those belonging to the present age excel them in the matter of recognition of the Imam and self-sacrifice? No. That is not so. During those days also until the people were put to test and Muslim and Hani were hanged, there were innumerable devotees of Imam Husayn and he was greeted vociferously from all sides.

In fact it may be said that it was a very good time because by means of his eloquence, personality and the antecedents peculiar to him, Imam Husayn was able to find, during the period of his six month's journey from Madina to Makkah and then to Iraq, seventy two enlightened and sincere supporters and he did not really need any more. He had not gone with the object of conquest so that he might have needed a larger army.

For the purpose of achievement of the object which the Imam had in view these seventy two great and honorable men and children were sufficient. Besides them were the brave and magnanimous ladies who said in all conditions what they had to say. They informed the people about the true facts and the great services rendered by their self-sacrificing men. They related the events of Ashura in every town where they were taken, and told the people about the enemy stopping the supply of water, making the horses trample the bodies of the martyrs and killing the suckling child.

They performed a great duty in Syria when they changed the ideas of the people of Damascus and its suburbs who had been misled by anti-Ahlul Bayt propaganda for a period of forty two years. In the bazaar of Damascus they told the people that the Verse of Purification had been revealed about them and also explained the rights of the relatives of the Holy Prophet. Notwithstanding the fact that they were bereaved and mournful they eventually returned to Madina with a relieved mind.

It is possible that some followers of the Ahlul Bayt may not relish our saying that they returned to Madina with a disburdened and relieved mind. However, if we deliberate upon what has been said so far and take into account the definite successes which the Ahlul Bayt achieved during this journey, we shall have to admit that their sentiments cannot be interpreted in any other way. We have before us the same interpretation of the daughter of Imam Ali and we have only followed that great lady about whose bravery and magnanimity we have definite proof with us.

As narrated by Ibn Tawus, when Ibn Ziyad said to lady Zaynab: "Have you seen what Allah has done to your family?", she replied: "I have not seen anything bad. They were destined to be martyred and, therefore, went to Paradise. Soon Allah will bring you and them together. Then the matter will be settled and we shall see in whose favor the decision is taken. O Ibn Marjana! May your mother weep for you".

Enormous blessings be upon you, O great lady, who were made prisoner and that too by one who had inherited grudge for the Ahlul Bayt from his father, but in spite of that you spoke so explicitly and frankly. In our opinion this example of the courage and bravery of the daughter of Imam Ali is more explicit and valuable than even the speeches which she delivered in Kufa and Syria.

Can there be found in the history of mankind any other woman, whose six or seven brothers were martyred, whose son was martyred, whose ten nephews and cousins were martyred and who was made prisoner also along with her sisters and the children of her brothers, and even in the state of captivity who defended herself and her martyrs and that too in a city which was her father's capital at one time and where she had stayed for about four years during the time of her father's caliphate?

However, in this condition and in the presence of all causes of worry and dejection she should not complain about what she had to suffer but should say with perfect frankness: "We have not experienced anything contrary to our liking and inclination. If our men have met martyrdom they had come for this very purpose. If this had not happened it would have been a matter of worry and uneasiness. Now that they have performed this Divine duty decently and acquired the honor of martyrdom it is only appropriate that we should thank Allah for this success".

Chapter 39: Role of Islamic Training

It has been narrated by Waqidi that during the Battle of Uhud when many Muslims met martyrdom and even the martyrdom of the Holy Prophet was rumored in Madina, an Ansari woman named Hinda daughter of Amr bin Hizam and aunt of Jabir bin Abdullah Ansari, came to Uhud and collected the corpses of three of her martyrs viz. her son Khallad, her husband Amr bin Jumuh and her brother Abdullah bin Amr. She loaded them on a camel and proceeded to Madina with the intention of burying them there.

While on her way she met the wives of the Holy Prophet who were going to Uhud to obtain news about the welfare of the Holy Prophet and were worried. One of the wives of the Holy Prophet asked Hinda: "What is the news?" She replied: "There is good news. The Holy Prophet is alive and safe and whatever other calamity may have befallen the people is immaterial."

Hinda who was carrying the corpses of her dear ones to Madina to bury them there said with a feeling of strong devotion, courage and faith: "When the Prophet of Allah is alive why should we be sad and when this good news is there what other news can make us unhappy?" Then she said: "I have brought other good news also from Uhud. Firstly, Allah has honored some of our faithful men with martyrdom and secondly the following verse has been revealed:Allah repulsed the disbelievers in their wrath; they gained no good. Allah sufficed the believers in fighting. Allah is Mighty. (Surah al-Ahzab, 33:25)

She was asked: "What have you loaded on the camel?" She replied: "My brother, son and husband have met martyrdom and I am now carrying their corpses to Madina".

As narrated by Ibn Ishaq the husband, brother and father of a woman belonging to Bani Dinar tribe were martyred in the Battle of Uhud. When she received the news of the martyrdom of her dear ones, she enquired about the Holy Prophet and was told that he was quite well and was not exposed to any danger. She, however, said: "I must go and see the Holy Prophet myself". When she saw him and knew that he was safe, she said: "Now that I have seen you alive and in good health every other calamity that may have befallen us is of no consequence".

Indeed if Islamic teachings and training of the Holy Prophet could make a woman, who was previously an unbeliever and idol-worshipper, so faithful, sincere and self-sacrificing in the path of Allah that finding the Prophet alive made her tolerate every other grief, and she considered every other affliction to be immaterial it deserves consideration as to what a deep impression this training and these teachings must have made on the daughter of Ali and Fatima and what an enormous faith, sincerity and devotion they must have created in her.

If the Muslim women belonging to the Aws and Khazraj tribes could display so much spiritual greatness, lady Zaynab must have acquired a much higher stage of spiritual greatness and it was on this account that in spite of all that she had to suffer she said with perfect calmness and peace of mind: "I have seen nothing except goodness". This was the secret of the greatness and the rapid and astonishing advancement of the Muslims. It was the

sublime faith which dazzled the eyes of the enemy and made him humble and helpless.

It is possible that some persons may say and it is also perhaps written in many books that the Muslims had to suffer heavy losses in the Battle of Uhud and many of their dear ones were martyred. However, the Battle of Badr was very fruitful. Many men of the enemy were killed and some of them were also taken prisoners and excepting those who were freed without ransom, 1000 to 4000 dirhams per head were realized to redeem them.

However, this way of thinking i.e. to consider the Battle of Badr more beneficial for the advancement of Islam as compared with the Battle of Uhud, shows that proper attention has not been paid to the results which were gained from the Battle of Uhud and which could not be produced from the Battle of Badr. In Badr the Muslims displayed such physical strength that the enemy realized that even if they (the Muslims) were 313 in number and had only six coats of mail and seven swords they could rout 950 armed men, kill some of them, make some of them captives and put the remaining ones to flight.

However, Quraysh could not yet imagine that if one day the dear ones of the residents of Madina met martyrdom for the sake of the Prophet of Allah and their women lost even their husbands, brothers and sons they would still be happy on account of the Prophet being safe. And when the Holy Prophet asked them to pursue the enemy, those wounded in the battle would collect their baggage and make haste to pursue the enemy as if they had not sustained any wound. The Battle of Uhud was more effective in terrifying the enemy than the Battle of Badr and the test on this day was more fruitful than the test on that day.

There are many people who show enthusiasm at the time of gaining victory, taking the enemies prisoners and acquiring war booty, but become weak, abject and demoralized when they have to suffer affliction and hardship and are faced with death or are taken prisoners. After the Battle of Badr Quraysh were confident that if they gained victory over the Muslims one day and killed the dear ones of the Ansar and the residents of Madina, their enthusiasm to support the Prophet would cool down and they would be discouraged and would desert him. They could not imagine that it made no difference to the Muslims whether the Holy Prophet returned to Madina with seventy prisoners and a large booty or with wounded companions with amputated limbs after more than seventy of them had been martyred.

The prisoners of Karbala made the same impression on the mentality of the enemy during their journey to Kufa and Syria as the bereaved women and men of the Ansar had made after the Battle of Uhud. The conduct of Ahlul Bayt during this journey could not be predicted. It could not be imagined that after all their sufferings they would be able to stand erect, deliver speeches everywhere, bring the victorious and powerful enemy to his knees and change the public opinion so much that even the prevailing regime would be affected by it and say, on the very first day, to the prisoners belonging to Ahlul Bayt:

"May Allah curse the son of Marjana. If there had been any relationship between you and him he would not have treated you in this manner and would not have sent you to Syria in this terrible plight".

Chapter 40: Allegiance of the Madinites to the Prophet

We have already mentioned that in the thirteenth year of the Prophet's mission the elders of Madina took the oath of allegiance to him in the valley of Mina, and Abbas bin Abdul Muttalib took a promise from them that they would not fail to assist the Holy Prophet. Some historians say that Abbas addressed them thus: "O people of Khazraj! Now that you are inviting Muhammad to come to your city you should know that he is honored and enjoys amongst us a position about which you are well aware. I swear by Allah that we, Bani Hashim, who have expressed belief in him as well as those who have not done so, are prepared to sacrifice our lives for him and will defend him as a matter of faith and also as a matter of family honor. Muhammad is respected and honored in his own city as well as in his own family.

Now that out of all the people he has chosen to go with you, you should think over the matter very carefully. If you feel that you will remain faithful to him and support him against his enemies and are strong, brave and experienced in warfare and able to withstand the enmity of all the Arabs who will rise collectively to fight against you, only then you should pursue the task which you have undertaken to accomplish.

In case, however, you are afraid that after taking him to your city you will withhold support from him and leave him friendless, you should leave him alone just now, because he is respectable and powerful amongst his relatives and in his city. You should consult one another and take a decision in the matter and should not disperse without a final decision, because the best words are those which are truer".

After Abbas had spoken, Bara bin Marur, one of the distinguished companions of the Prophet, said: "We have heard what you have said. By Allah if we had thought of something other than that mentioned by you, we would have spoken about it. However, we are determined to support the Prophet sincerely and not to spare even our lives in the path of Allah and His Prophet".

Abbas bin Ubada said: "O people of Khazraj tribe! Do you know on What matter you are taking the oath of allegiance to this man?" They replied in the affirmative. Thereupon he said: "You are taking the oath of allegiance to him with the intention that you will fight for his sake with the red and the black people. In case, therefore, you feel that you will desert him when you are required to spend your wealth for his sake or when your elders are killed you should abandon the idea of taking the oath of allegiance just now, because by Allah such an action is the cause of disgrace in this world as well as in the Hereafter.

However, if you feel that even after spending wealth and in spite of your nobles and elders being killed you will remain faithful to him, you must not forsake him, because I swear by Allah that in this lies the happiness of both the worlds. Thereupon all of them said with one voice: "We are ready to take the oath of allegiance notwithstanding the fact that we have to sacrifice our wealth and our elders are killed".

Then they asked the Holy Prophet: "What shall we gain if we remain faithful?" He replied: "The Paradise". They said: "Then stretch forth your hand so that we may take the oath of allegiance to you". According to Ibn Ishaq the Holy Prophet commenced his discourse by reciting the Holy Qur'an, inviting them to Allah and encouraging them to embrace Islam. He then said: "I accept your allegiance on the condition that you will support me in the same manner in which you support your women and children".

Bara bin Marur held the hand of the Holy Prophet and said: "I swear by Allah who has sent you as the true Prophet that we will certainly defend you in the same manner in which we defend our women and our honor. O Prophet of Allah! Do accept our oath of allegiance. By Allah we are well-versed in fighting and are ready to fight. In fact we have inherited warfare as our way of life from generation to generation".

At this stage Abul Haitham bin Tayhan who was one of the elders of the Ansar and the martyrs of Siffin interrupted Bara bin Marur and said: "A Prophet of Allah! There are relations between the Jews and us and we are going to sever them now. Let it not be that we should leave our confederates and later when Allah makes you successful you should return to your people and leave us helpless", The Holy Prophet smiled and said: "This will never happen and the contrary your blood is my blood and my honor is your honor. I belong to you and you belong to me. I will fight against anyone who fights against you, and will be at peace with him who is at peace with you". Upon this the Ansar declared: "We accept the invitation of the Holy Prophet and take the oath of allegiance to him and are prepared to give our wealth and property in this path, even though our elders may be killed".

Abbas bin Abdul Muttalib who was holding the hand of the Holy Prophet said: "Speak in low tones because spies have been appointed to keep a watch on us. Keep your aged persons in the front so that we may talk with them and you should disperse after taking the oath of allegiance and every one of you should return to his own place".

The first person who took the oath of allegiance to the Holy Prophet was Bara bin Marur. According to another narration it was Abul Haitham ibn Tayhan and according to still another narration it was As'ad bin Zurara. Thereafter the remaining seventy persons put their hands in the hand of the Holy Prophet and took the oath of allegiance. Then twelve persons were selected from amongst them as Naqib (guards) and made responsible to look after the affairs of their people. In this way Yathrib i.e. the city which was named Madinatur Rasul (the city of the Prophet) after the Holy Prophet's migration, became the greatest center of Islamic propagation.

The migration of the Muslims to Madina began in the month of Zil-Haj of the thirteenth year of the Holy Prophet's mission, because after the return of the seventy five persons to Madina, who took the second oath of allegiance at Aqaba and the Quraysh having come to know that the tribes of Aws and Khazraj had made a pact with the Holy Prophet and taken the oath of allegiance to him, the persecution of the Muslims by them became severer. They began abusing and torturing them more than before and life became unbearable for the Muslims in Makkah.

They, therefore, sought the Holy Prophet's permission to migrate and the Holy Prophet permitted them to go to Madina and join their brethren, the Ansar, and said to them: "The Almighty Allah has made Yathrib, a place of peace for you and its residents your brothers". The Muslims proceeded from Makkah to Madina in groups and the Holy Prophet also awaited the Command of his Lord telling him to migrate from Makkah and go to Madina. The Quraysh, too, conspired to kill the Prophet of Allah and drew a plan in this behalf with great precision.

They did not, however, know that Allah intended to take out His Prophet from the city of his relatives and kin, and place him amongst the people who were more kind and devoted than any father or brother and ready to support him and make sacrifices for his sake. The idolaters were planning to kill the Holy Prophet and Allah also willed to protect him for the advancement of Islam as a universal religion. Allah says:

The unbelievers planned to imprison, murder or expel you (Muhammad) from your city. They make evil plans, but Allah too plans and Allah's plans are the best. (Surah al-Anfal, 8:30)

The Prophet of Allah left Makkah during the first night of the month of Rabiul Awwal of the fourteenth year of his mission. After remaining hidden for three nights in the cave of Thaur he proceeded to Madina accompanied by two Muslims as well as a polytheist, who had been hired as a guide. On the 12th of Rabiul Awwal he arrived in Quba, a place in Madina. The people of Madina accorded him a hearty welcome and the gay voices of the people were resounding in the city.

They recited the poetic verses thus: "The full moon has risen from Thaniyatul Wida (name of a place). So long as one prays to Allah it is necessary for us to thank the Almighty for this blessing. O you, who have been raised amongst us by Allah! You have come and arrived amongst us in such circumstances that we are prepared to obey all your orders"

Chapter 41: Historical days of Madina

In those days the city of Madina was witnessing important historical events. There was a day when in the Battle of Badr, which took place in the month of Ramazan 2 A.H., 313 Muslims gained a victory over 950 polytheists. They killed more than seventy of them and made more than seventy of them prisoners.

The good news of this victory reached Madina and the Holy Prophet and his companions returned to their homes successful and victorious. Then there was the day when the Muslims fought against 3000 polytheists of Makkah in the Battle of Uhud in the month of Shawwal 3 A.H. In that battle more than seventy distinguished Muslims met martyrdom and the Holy Prophet and the Muslim Mujahids returned to Madina mournful and bereaved.

There was a day in 4 A.H. when the news of the martyrdom of forty or seventy distinguished Muslims at Bayr Mauna reached Madina. In that very year the news of the martyrdom of nine companions of the Holy Prophet in the Sarya (battle) of Rajie spread in Madina. In 5 A.H. 3000 Muslims gained victory in the Battle of the Ditch over an army of 12,000 or as stated by Masudi in al Tanbih wal Ashrar 24,000 polytheists. Allah helped His Prophet and made the enemies return disgraced and defeated. In the 2nd, 4th and 5th A.H. the Jews belonging to the tribes of Bani Qaynuqa, Bani Nazir and Bani Qurayza received the punishment which they deserved and the surroundings of Madina were cleared of these treacherous people.

In 7 A.H. the Muslims gained victory over the Jews of Khayber and the news of this great victory reached Madina. When Ja'far bin Abi Talib and many others who had migrated to the Christian State of Ethiopia, thirteen years earlier, returned safely to Madina and the Holy Prophet was so pleased on their arrival that he said: "I do not know what makes me more happy today the conquest of Khayber or the return of Ja'far from Ethiopia".

In the year 8 A.H. the news of the martyrdom of Ja'far bin Abu Talib, Zayd bin Harith and Abdullah bin Rawaha at Mota (Syria) reached Madina. The Holy Prophet and 30,000 Muslims returned to Madina safely from the Battle of Tabuk. It was indeed a very dangerous occasion. In the month of Ramazan 8 A.H. the Holy Prophet conquered Makkah and entered the city accompanied by 12, 000 armed men. The good news of this great victory spread in Madina and idol-worship came to an end in the Arabian Peninsula for ever. In the early part of the 11 A.H. the Holy Prophet breathed his last. This great tragedy made all the residents of Madina mournful and bereaved.

After his demise also the city of Madina witnessed many important historical events everyone of which had effect to some extent on the political and social life of the Muslims till 61 A.H. arrived and after Bani Hashim and the Muslims of Madina had experienced severe sufferings for about six months the news of the martyrdom of Imam Husayn and his devoted companions reached this city. This event reflected once again the situation which was created on the day of the demise of the Holy Prophet.

Shaykh Mufid and Tabari write that when Imam Husayn was martyred and his head was brought before Ubaydullah ibn Ziyad he summoned Abdul Malik bin Abil Harith Salami and said to him: "Proceed to Madina and

convey to Umar bin Sa'id bin As, the Governor of Madina, the good news of Husayn bin Ali's assassination".

It is, of course, surprising that within a short period of fifty years after the demise of the Holy Prophet the Muslims became so ungrateful that the news of the murder of his children and dear ones was conveyed as "good and great tidings" to the Governor of the city of Madina i.e. the place where the Holy Prophet migrated and where he was buried. Abdul Malik bin Abi Harith was reluctant to convey that news to Madina, the place of habitation of Bani Hashim and the kith and kin of the Imam and felt ashamed to undertake that task.

He, therefore, requested Ubaydullah to excuse him from performing that duty. However, Ubaydullah who wielded authority and had become more severe after killing the Imam threatened Abdul Malik and said to him: "You must go and convey this happy news to the Governor of Madina and it should not reach Madina before you".

He also gave him some money and said: "Do not coin excuses and depart as early as possible. If your camel ceases to be fit to perform the journey arrange for another camel and abandon the first one". Ibn Ziyad did not yet realize that all that insistence was harmful to him and when the details about the martyrdom of the Imam would reach the ears of the people they would become a part of history and the source of disgrace for him and Yazid and it would not do any harm to the Imam.

The Imam would have stood to lose (if this interpretation be correct) if the tragedy of his martyrdom had not become public and the immorality and corruption of the enemy had not been recorded in the history, the contemporary and future Muslims had remained ignorant of the true facts. Ibn Ziyad was one of those persons who dig their grave with their own hands, insist on their own foolishness and publish their disgrace everywhere.

Almighty Allah says:

They think to beguile Allah, and the believers; in fact they beguile none save themselves, but they perceive not. (Surah al-Baqarah, 2:9)

The more they insist on these indecent acts and take pride in them the more they provide a document in the hands of their enemy and block the way of their escape from the court of justice of history. Ibn Ziyad did not know with what disgrace his name would be mentioned in the history of Islam and what would be the judgment of history about him. He was also not aware in what manner the brilliant names of Imam Husayn and his companions would manifest themselves and shine in the history of Islam and how his religious movement and Divine rising would find its place amongst the greatest and most important risings of mankind.

Anyhow, as Abdul Malik Salami was not in a position to oppose Ibn Ziyad he proceeded hastily to the Hijaz in compliance with his orders and reached Madina. When the people saw that a messenger had come from Iraq, they concluded that he must have brought news about the happening there. A man from amongst Quraysh whose name has not been mentioned in history saw Abdul Malik and having come to know that he had come from Iraq asked him with great anxiety: "What news have you brought from

Iraq?" What he wanted to know was how the conflict between Husayn bin Ali ended and what was the result of the rising of the Kufians against the caliph.

Abdul Malik said only this in reply: "Whatever the news may be it is with the Governor of Madina" i.e. he would communicate the news to the governor and the people would learn it through him. This brief reply was sufficient for the intelligent people to realize the position. They understood that when the information about the developments in Iraq was being furnished to a governor who had been appointed by Yazid and was himself an Umayyad it meant that Husayn bin Ali had been removed from the stage of caliphate and politics and the rulership of Yazid and the family of Abu Sufyan had been established. On hearing the brief reply the said Qurayshite understood what had happened and said: "We are from Allah and to Him we have to return. It appears that Husayn bin Ali has been slain".

Abdul Malik says: "When I met Amr bin Sa'id bin As Umawi he too was unaware of the state of affairs in Iraq. He, therefore, asked me anxiously as to what news I had brought from Iraq. I replied that I had brought news which would make the Governor of Madina happy and that news was that Husayn bin Ali had been killed and thereby the conflict had come to an end. On hearing this news Amr bin Sa'id bin As became extremely happy and said: "Go and inform the people that he has been slain".

I went out and proclaimed to the people that Husayn bin Ali had been martyred in Iraq. I swear by Allah that on hearing this, the ladies of Bani Hashim began to lament in a manner which I had never witnessed before. When Amr bin Sa'id heard the lamentations of the Hashimite women for the Holy Imam he laughed and said: "The women of Bani Ziyad lamented in the same manner in which our women lamented in the Battle of Urnab".1

Then he said: "The present lamentation of Hashimite women should be compared with the lamentations of Umayyad women who were bereaved and who mourned over the murder of Uthman". Amr bin Sa'id was also under a false impression like Yazid and Ibn Ziyad and imagined that it was possible to confuse and mislead history. He wanted to connect the killing of Imam Husayn with that of Uthman and to show that Imam Ali and his sons had taken part in it, although the fact is that when Uthman was in trouble their role consisted of advice, love and benevolence. They did not take any part in Uthman's murder. On the contrary they had done their best to make the f disturbance subside and had also carried water for him during the days of siege.

Amr did not know that these falsehood, calumnies and idle talks could not produce any result except disgrace for those who uttered them. He arrived in the Masjid of Madina, mounted the pulpit and announced that the Imam had been killed. However, as the women and men belonging to Ahlul Bayt had entrusted a document to history on each occasion and expressed reality in reply to the nonsensical talk of the enemy, a lady belonging to the Holy family also gave a reply to the idle words of the Governor of Madina on this occasion.

It has also been recorded in the pages of history. It has been written that at this time a girl belonging to the family of Aqil bin Abi Talib came out of

her house along with the ladies of Bani Hashim, proceeded to the sacred grave of the Holy Prophet, embraced the grave and while wailing, uttered the two poetic verses translated below. In them she has summarized the history of Ashura:

"The Day of Judgment will come. The grandfather of this very Husayn bin Ali whom you have killed and whose martyrdom is being mentioned by you as a happy news will come face to face with you and will ask: 'What did you, who were the best of the communities, do and how did you behave towards my children and the members of my family after my death? You killed their men and made them welter in their blood and made their women and children prisoners".

Note

1. This is the poetic verse of Umar bin Ma'd Yakrab Zubaydi. The Battle of Urnab took place between Bani Zubayd and Bani Ziyad and Bani Ziyad bin Harith bin Ka' b were defeated by Raht Abdul Madan.

Chapter 42: Holy Family Returns to Madina

The people of Madina came to know about the martyrdom of the Imam in this way and awaited the return of the Ahlul Bayt who had been made prisoners. At last Imam Sajjad and his companions reached Madina. He dismounted near Madina and made the ladies descend. He then sent a man to Madina to inform the people about his arrival. The messenger says that when he arrived in Madina he went to the Masjid of the Prophet of Allah. There he wept loudly and said: "O people of Yathrib! With what hope can one continue to live in this city? Husayn bin Ali has been martyred and the eyes of the people are shedding tears for him".

The Imam's messenger could content himself with saying this. However, he did not consider it sufficient to explain his own object as well as that of his Imam. He did not desire that people should weep and lament much. However, he wanted to add a document to the documents about the tragedy of Karbala so that the study of the event might become easier for those who came later.

It was not the only object of the rising of Imam Husyan that spiritual reward should be earned by arranging meetings for mourning his martyrdom and it should not always be made the subject matter of religious discourses from the pulpit as a touching event which provokes tears. The event of the rising of Imam Husayn is in itself a very important event and has a vital significance in the history of Islam which should be studied keeping in view its own value and worth. It is more valuable than that it should be mentioned lightly while studying other matters.

In the second poetic verse recited by the messenger of the Imam he disgraced the Umayyad dynasty for ever. Standing by the grave of the Holy Prophet he said: "These faithless people killed the son of their Prophet, besmeared his body with dust and blood and hoisted his head on the spear".

Then he informed the people about the arrival of the Holy family and added that they had at that time dismounted outside the city of Madina.

The people started going out of the city and the roads were blocked. Madina assumed an unusual appearance. When Imam Sajjad saw himself face to face with the people of Madina he made a sign to the people to remain quiet. At this moment he considered it necessary to inform the Muslims of Madina about the events which had taken place during the journey covering a number of months. The details of his speech on this occasion will be given later.

When the Ahlul Bayt left for Madina they were, notwithstanding their being bereaved and mournful, fully confident about their own victory and the helplessness of the enemy. While they were still in Syria the signs of Yazid 's helplessness began to appear. As we have alluded earlier, the Ahlul Bayt were released from imprisonment soon and were transferred to the capital as ordered by the caliph. There they were treated by the people of Damascus with honor and respect. As written by Tabari the women of the family of Mu'awiya went, without exception, to the ladies of Bani Hashim to offer condolences.

They mourned the martyrdom of Imam Husayn and a gathering to mourn for the martyrs of Bani Hashim was held in the palace of the caliph for three

days. Yazid did not spend the morning and the evening except in the company of Imam Sajjad. It was on one of those days when a child of Imam Hasan or Imam Husayn had accompanied the fourth Imam and during the course of conversation Yazid said to him: "Are you prepared to fight with my son Khalid?" He replied: "No, except that you may give a knife to me and a knife to him and then we may fight with each other". Yazid was deeply impressed by the bravery and frankness, especially of a child who had suffered so many hardships. He embraced him and said words which mean: "The cub of a lion is also a lion".

Chapter 43: Nauman Bin Bashir

Nuaman bin Bashir was ordered to make arrangements for the return of Ahlul Bayt and to send a reliable and honest person with them. According to Shaykh Mufid Nuaman himself was ordered to go with them. It is written in Akhbiirud Duwal that Nuaman bin Bashir accompanied Ahlul Bayt from Syria to Madina along with thirty other men and served them throughout the journey.

Nuaman treated them so respectfully that Fatima, the daughter of Imam Ali who was one of the ladies who had been made prisoners said to her sister lady Zaynab: "This man has behaved towards us very gently and it is proper that we may give him a reward". However, Nuaman did not accept the reward and said: "If I have rendered any service it has been for the sake of Allah and on account of your relationship with the Prophet of Allah".

Nuaman bin Bashir and his father both were the companions of the Holy Prophet. His father Bashir bin Sad Khazraji was the first person who took the oath of allegiance to Abu Bakr in Saqifa bani Sa'idah. It has been written that his object in taking this oath was not to please Allah, but he took it lest Sad bin Ubada Khazraji should attain to the caliphate. As he envied Sad and did not wish that any Khazraji except him should become caliph he made haste in taking the oath of allegiance to Abu Bakr and took it even before the distinguished Muhajirs did so.

Nuaman himself was one of those persons who did not take the oath of allegiance to Imam Ali. He was a supporter of Mu'awiya and was inimical towards the people of Kufa on account of their friendship for Ali. After Uthman was killed and Imam Ali became caliph he (Nuaman) went away to Syria and in the Battle of Siffin none from amongst the Ansar (i.e. the Muslims who were the companions of the Holy Prophet and belonged to Madina) except Nuaman and Salma bin Mukhlad accompanied Mu'awiya. Nuaman was alive till 65 A.H. In that year he thought of becoming the caliph and some persons gathered round him. However, he was defeated by Marwan bin Hakam and killed. In any case, during the journey of Ahlul Bayt from Syria to Madina Nuamitn behaved towards them with great respect, and every Muslim appreciates his good behavior.

The Ahlul Bayt, however, reached near Madina. It was the same Madina which had been inhabited by the Holy Prophet and his descendants and for which they had great attachment. From the time of the Holy Prophet's migration i.e. from 1 A.H. the people of Madina i.e. the Ansar and the Muslims of the tribes of Aws and Khazraj had made extreme sacrifices for the sake of the Holy Prophet. It was the same city which received the Prophet of Islam with devotion and sincerity and opened its gates before him when all other gates were closed for him, and also provided quarters to the Muhajirs and homeless Muslims who migrated from Makkah and the regions of the Hijaz.

The Prophet, too, who had at one time migrated to this place only to comply with the Command of Allah, developed so much love for it that even after the conquest of Makkah in 8 A.H. he did not choose to reside in Makkah and returned to Madina after the Battles of Hunayn and Taif were over, and spent the remaining part of his life there. He went to Makkah only

in 10 A.H. to perform Haj and to teach the Muslims the ceremonies connected therewith and even then he returned to Madina after performing Haj.

Madina was the birth-place of Imam Husayn and most of his brothers and sisters. Fifty seven years of his life had been spent in Madina excluding the period of four years and four months of the caliphate of his father and his brother Imam Hasan when he remained in Iraq. Madina was the city which provided favorable atmosphere for the Prophet's call to Islam and at a time when Makkah had virtually become a prison for him it was this city which made his message reach the people of the world.

Imam Ali hints in one of his sermons at the facilities which Madina provided for the spread of Islam. He says: "The Prophet of Allah was born in Makkah but migrated to Madina. It was from there that he communicated the message of Islam to different parts of the world".1 The near relations of the Prophet of Allah were hostile to him. They fought against him and made him leave his home.

However, the two tribes of Aws and Khazraj accepted him, brought him to their city and sacrificed their lives and wealth to spread his call. This is the fact which Ali has mentioned in one of his aphorisms; he says: "When the relatives and near ones of a person desert him and do not render him assistance, others come forward to help him and Allah prepares them to take the place of his near relations". The same thing happened in the case of the Prophet of Allah. There were twenty five families of Quraysh, who were all related to the Holy Prophet and were the descendants of Prophet Ibrahim, Adnan and Nazar bin Kanana were the honorable fore-fathers of the Holy Prophet. All these families who were Isamaili and Adnani Arabas rose in opposition to the Prophet of Allah and, so long as he was in Makkah, prevented the expansion of Islam by all possible means.

They tortured the followers of the Holy Prophet and killed some of them in a most tragic manner. They used abusive and unbecoming language for the Holy Prophet till he was obliged to migrate from Makkah. And even when he went to another city they did not leave him alone but started hostilities, created trouble, killed his supporters as and when it was possible and instigated the Jews of Madina to fight against him and violate the pacts made with him. They sent their eloquent poets to the Bedouin Arabs and instigated them also to rise against the Prophet of Allah till in 5 A.H. they were able to gather together about 12,000 persons against the Muslims from amongst the polytheists of Makkah, the Bedouins and the Jews. All this was done by the near relations of the Prophet of Allah. These ungrateful Quraysh remained inimical towards him before as well as after migration and did not change their attitude till Makkah was conquered and they were no longer in a position to oppose him.

Imam Ali wrote to Muawiya: "Our people i.e. our relatives and the families of Quraysh, all of whom were our uncles and cousins determined to kill our Prophet and annihilate us. They took decisions and also acted to destroy us. They deprived us of the amenities of life and subjected us to all inconveniences and fear. They made us so helpless that we had to take refuge in an uneven mountain i.e. for three years and a few months we were

besieged in one of the valleys of Makkah called Shib Abi Talib and spent our lives there in constant fear.

Apart from what they did in Makkah, when we abandoned our home and went to other cities, they did not let us live in peace there also, but sparked off war and created mischief".2 In these few sentences Imam Ali has referred to the activities of the relatives of the Holy Prophet against the Prophet. He briefly mentions every stage at which he was opposed by them and refers to Quraysh all the difficulties and impediments that he had to surmount. Such was the behavior of the relatives of the Holy Prophet towards him and this is a specimen of their enmity and unkindness towards a man whose fame, and the spread of whose call, and whose recognition by the people as their chief, would have been more than anything else a means of their own honor and pride.

However, as against these unkind and ungrateful people of Quraysh, who, it might be said, were opposed to their own dignity and honor, two groups, who were the descendants of the Qahtani tribes of Yemen, got ready to accept and support the Prophet of Allah and made more sacrifices for the advancement of the Prophet's call than could be expected of the near ones. They were not Adnani or Ismaili Arabs and had no relationship with Quraysh or the families of Hashim and Abdul Muttalib. However, with the preliminaries which Allah provided hundreds of years before the birth of the Prophet of Islam, he made them migrate from South Arabia and Yemen to North Arabia and the Wadiul Qura in the Hijaz and the city of Yathrib.

Notes

1. Nahjul Balāgha (Sermon 156).

2. Nahjul Balāgha (Letter 9).

Chapter 13: Merits of Imam Husayn

We should now like to quote some traditions relating to Imam Husayn from Ibn Athir's book entitled Usudul Ghabah.

A man asked Abdullah bin Umar: "What will be the position if the blood of a mosquito touches the dress of a man?" Abdullah bin Umar said: "Look here! This Iraqi enquires about the blood of a mosquito, although these very Iraqis killed the son of the Prophet of Allah and I myself have heard the Holy Prophet saying: "Hasan and Husayn are my two fragrant flowers in the world".

The Holy Prophet said: "Husayn is from me and I am from Husayn. Allah loves him who loves Husayn. Husayn is the son of the Prophet and father of the Imams".

Anas bin Harth Kahili, and his father who were the companions of the Holy Prophet, says that he heard the Holy Prophet saying: "This very son of mine (i.e. Husayn) will be killed at a place in the region of Iraq. Whoever is present at that time and is in a position to assist him should assist him".

The prelude to what had been said by the Holy Prophet became apparent in 60 A.H. and Imam Husayn also got ready to meet martyrdom. However, it was not, as some persons have imagined, that, as there was no chance of his escaping death, and he knew that even if he surrendered he would be killed, he became helpless and exposed himself to martyrdom. In fact this was not the position, and whoever says or writes this, says something flabby and baseless.

If that had been the case what value would there have been of the Imam's action and how could the world attach all this importance to this sacred rising? This movement is the central point of all the sacred movements of the history of Islam and is in fact the center of all sacred religious movements, whether they were initiated before Imam Husayn or were led after him by Zayd bin Ali, Husayn bin Zayd, Sahib Nafs Zakiyya and his brother Ibrahim, Husayn Shahid Fakh and others. How is it possible that such a movement should be analyzed with such baseless explanations?

The correct position is the same to which we have referred earlier and said that towards the end of 60 A.H. and in the beginning of 61 A.H. Imam Husayn felt that the Islamic society had reached a stage of spiritual and moral degradation which could not be reformed except by means of rising and martyrdom. It does not, however, mean that it was not possible for him to continue to live and he, therefore, chose to be martyred. What is meant is that he could not find any prospect for the existence of religion and the Islamic ummah except by means of sacred revolution.

He concluded that if he wanted the Muslim ummah to live, and there should be a Muslim ummah in the world, he himself must be sacrificed and his dear ones like Zaynab, Umme Kulthum, Fatima bintul Husayn and Ali bin Husayn (Peace be upon them) who were the greatest and the most eloquent orators of the world of Islam should continue Imam Husayn's mission by inviting the attention of the Muslim ummah to its shameful condition, in the bazaars of Iraq and Syria, to deliver the Muslim nation permanently from the danger of death and annihilation, and to keep alive the

sacred movements which were started before Husayn bin Ali and open a smooth path for the future religious movements of the Muslims.

After Walid bin Utbah, the Governor of Madina, tried to coerce the Imam under the orders of the caliph of the time to submit and take oath of allegiance, and the incident of the night of 28th Rajab took place, the Imam did not take the oath of allegiance and deferred his final decision to the following day. Thereafter Abdullah bin Zubayr got alarmed and ran away from Madina on the following day, but the Imam stayed on in Madina. On that day he came out of his house to find out whether there was any fresh news.

Marwan bin Hakam met him on the street and said to him during the course of their conversation: "Sir, I am your well-wisher. You should hear me and listen to what I say". The Imam replied: "Let me know what you have to say. If it is something good for me I shall surely accept it". Marwan said: "I suggest that you should take the oath of allegiance to Yazid. This will be beneficial to your world as well as to your faith (i.e. if you recognize Yazid as the caliph, Imam and leader of the Muslim nation, and endorse his leadership of the Muslims of the world, you will preserve your faith as well as your worldly interests, but in case you do not take the oath to him, and oppose him, you will destroy your faith and the world will also slip away from your hands)."

The Imam said in reply to these presumptuous words of Marwan:

"We are from Allah and to Him we shall all return." (Surah al-Baqarah, 2:156).

This verse is usually recited to console ourselves or others when a calamity befalls us. The calamity in connection with which the Imam recited this verse to console himself and others was the intellectual degradation of the Muslims i.e. they had deviated from the true path of religion to such an extent that Marwan had the audacity to say that if Husyan bin Ali took the oath of allegiance to Yazid his faith as well as his worldly interests would be secure, but otherwise both of them would be jeopardized.

Then the Imam said: "If the affairs of the Muslim ummah have really taken such a turn that a person like Yazid is going to be the protector of Islam and the Muslims and the ruler of the Muslim world and successor of the Holy Prophet, one should say: "May Allah save Islam", because I have myself heard the Prophet of Allah saying that caliphate is unlawful for the family of Abu Sufyan". Thereupon the discussion between the Imam and Marwan got protracted and eventually Marwan parted with the Imam in a state of anger.

Imam Husayn went from Madina to Makkah and on the 8th day of Zil-Haj, which is called tarwih day and which coincided with the day on which Hani bin Urwah was arrested by Ibn Ziyad, and Muslim bin Aqil staged arising in Kufa, he (Imam Husayn) proceeded to Iraq. The Muslims wondered much at the Imam's sudden departure from Makkah at a time when the ceremonies of Haj were to be performed.

Farazdaq, a poet whose name is well-known in the history of Islam says: "In 60 A.H. I took my mother to Makkah to perform Haj. When I arrived in the precincts of the sanctuary and was driving my mother's camel I saw

Husayn bin Ali. He was armed and was going out of Makkah. I asked the people: "To whom do these camels belong?" They replied that they belonged to Husayn bin Ali. Thereupon I went to the Imam, saluted him, and said: "O son of the Prophet of Allah! May Allah grant your wishes and may my parents be your ransom, why are you leaving Makkah without performing the ceremonies of Haj?"

He replied: "If I had not made haste and not come out of the city I would have been arrested". Then he asked me: "Who are you?" I replied: "I am an Arab." I swear by Allah that he did not make any further investigation or inquiry about me. Then he said: "Do you know anything about the people you have left behind (i.e. the Iraqis)?" I replied: "You have enquired about it from the right person. I know those people very well. Their hearts are with you and their swords are against you. The Divine decree descends from heaven and Allah does what He likes".

The Imam said in reply: "You have spoken the truth. Only that thing which Allah wills happens. If the Divine decree is according to our wishes we shall thank Allah for His blessings, and it is also He who can make one succeed in the matter of thanksgiving. And if the Divine decree does not accord with our wishes, and blocks the path of hope, even then one, who has good intentions and a pure heart, does not perish". Farazdaq said: "May Allah grant your wishes and protect you from all calamities".

Then Farazdaq enquired from the Imam about Haj ceremonies and took leave of him after obtaining the requisite answers.

What the Holy Imam said to Farazdaq needs very careful consideration. The Imam meant to say: 'I am not one of those persons who have an object in view and strive to achieve it, but may or may not meet success. I have a set objective before me and, whatever the circumstances may be and whoever gains victory or sustains defeat, I shall attain to that objective. A person may work hard to acquire wealth. Another may strive to attain to a high position.

Another may go to a doctor for his own treatment or that of his patient. Another may step into the battlefield to defeat his rival. Some may perform good deeds or apparently good deeds to acquire renown and honor. It is possible that such persons may achieve their object, and it is also possible that in spite of their best efforts they may not meet success. It is not necessary that man should achieve what he desires. More often than not our earnest desires suddenly turn into failures. That is what happens to most of the people. They make efforts to achieve their object. At times they are successful, but at other times they not only fail to achieve success but also lose their wealth, and occasionally their life, without getting anything in return.

The Imam says: 'I am not one of those people and whatever the future circumstances and the political conditions of Iraq may be, I shall achieve my object. I have risen only to perform the duty which devolves upon me from Allah in the present circumstances. It is not my object to become a caliph or to rule over the Muslims. If I am successful I shall have performed my duty and it will be quite right, and if my enemy is the winner, even then I shall have performed my duty. There is no other object of my movement'.

Truly speaking it makes no difference for the godly persons, and those, who have no material motive and perform jihad for Allah, with a view to perform their duty, whether they are victorious or defeated. This interpretation is also on account of the inadequacy of words, otherwise the word defeat does not exist in the dictionary of the godly persons.

This was what Imam Husayn said while going to Iraq when he told Farazdaq: "If we succeed we shall thank Allah, but even if destiny does not favor us we shall not perish, because our intention is good. It is possible that we may be killed but we shall not die, because there is a great difference between being martyred in the path of Allah and for the sake of enjoining to do good and restraining from evil on the one hand and dying and perishing on the other".

The Imam said exactly the same thing on the day of Ashura in one of his addresses to the people of Kufa. By reciting some poetical verses of the companion of the Holy Prophet named Farwa bin Muradi, he hinted that if some of his friends or enemies thought that that was a day of his death, defeat and destruction, they were sadly mistaken, for the fact was that it was the day of his martyrdom -a martyrdom which would be the first step towards his eternal life.

Ibn Tawus writes that when Burayr bin Khuzayr Hamdani counseled the people but they did not pay any heed to him, the Imam himself mounted a camel and asked them to become silent. When they became silent and attentive he praised Allah in a befitting manner and invoked blessings for Muhammad, the angels and other Prophets.

Then he said: "O People! Woe be to you! You have deceived us. You cried for help, and we got up quickly to come to your rescue. However, you wielded against us the same sword, which we had given in your hands and kindled for us the same fire, which we had lit to destroy our common enemy. You joined your enemies to fight against your friends and well-wishers, although you have not received justice from them (i.e. from the enemies) in the past and cannot also entertain any hope in the future. Woe be to you! Why did you not take a final decision and forsook us when the swords were still sheathed and the people were tranquil and calm? Why did you begin to fly hurriedly like newly-winged locusts, and why did you fall in the fire of mischief like moths? May you never be blessed, O mean people! who have thrown the Qur'an away and tampered with its words.

"Oh you supporters of sins and friends of Satan and those who have wiped out and destroyed the traditions of the Prophets! Have you withdrawn your hands from our assistance and are you going to support the oppressors? I swear by Allah that you have always been unfaithful. You are inherently faithless people. You are the filthiest fruit, which is of no use to your friends and well-wishers, and chokes their throats, but is easily swallowed by the enemies. By choking the throats of the friends it is meant that you promise assistance and support and boast of your devotion and manliness, but when you are put to test and when it is time to defend Islam and offer sacrifice, you are not only useless, but your oppression and injustice does not spare even your friend, and threatens his life like a choking morsel!"

Then the Imam said: "O people of Kufa! You should know that this bastard (i.e. Ubaydullah) son of that bastard (i.e. Ziyad) has obliged me to choose one of the two things; either the swords be unsheathed i.e. there occurs a fierce battle, which culminates in my martyrdom and self-sacrifice or I should fall into disgrace and humiliation and submit to his will so that he may do with me whatever he likes. However, disgrace and humiliation are not acquainted with us. Allah does not like that we should be put to shame and humiliation. The Prophet and the godly persons do not yield to abjectness and humiliation.

We have been brought up in the laps of pure mothers. The young men with the sense of honor and the gentlemen with undaunted courage will not go the way of ignoble and weak persons so long as the path of death and martyrdom is open before them, and will not also agree to our humiliation and abjectness. Although at present my faithful friends are few, and many others have ceased to support me, I shall not choose any path other than fighting, and shall not go except the way of martyrdom".

It was here that the Holy Imam recited the following poetic verses of Farwa ibn Musayk Muradi which represent a world of spiritual greatness, peace and vigor.

"If we have been victorious today it is not something new, because we have always gained victory and even if we are defeated, predominance and victory is ours; and truth is victorious in all circumstances, whether it wins or loses.

We are treading this path with courage and manliness and are not accustomed to fear and cowardice. However, what can be done if it be so destined that we should meet martyrdom and others should attain to rulership.

It is customary in the world that after attacking the people and trampling upon them death goes back and then renews its attack and crushes another group.

Fate is drawing the gentlemen of Bani Hashim towards death in the same manner in which it did in the past ages.

If the kings of the world had been immortal, we, who are the rulers of the Kingdom of heaven, would have lived for ever. And if the virtuous and magnanimous persons had continued to live in the world, we, who are the basis of magnanimity and the essence of virtue, would have continued to live.

Tell those who rejoice at our misfortune and affliction today: "The time of your affliction is also drawing near, and time will bring down a terrible disaster on you".

With this spirit, showing his greatness, determination, devotion and faith, the Imam proceeded from Makkah to Iraq. He knew very well what he was doing, where he was going and what the result of his action would be. However, others and even the relatives and devotees of the Holy Imam were worried lest the favorable circumstances should become unfavorable and eventually the Imam should be martyred. The Imam was going to meet martyrdom but his friends and relatives were requesting him not to go lest he should be killed.

One of those persons was Abdullah bin Ja'far, the nephew and son-in-law of Imam Ali. After the departure of Imam Husayn from Makkah Abdullah sent him a letter through his sons Awn and Muhammad. In that letter he entreated the Imam in the name of Allah to return. He also wrote: "I am afraid that you and your men will be martyred, and if you are killed today light will disappear from the world, because people are guided by you and all faithful persons count on you. You should not, therefore, be in a hurry, because I am coming after this letter".

Then Abdullah left along with the brother of Amr bin Sa'id, the Governor of Makkah. He was carrying a letter from his brother (the Governor of Makkah) to the Imam wherein he assured him of security and asked him to return to Makkah with full confidence. Both of them came to the Imam, presented the letter of the Governor of Makkah to him and insisted on his returning. The Imam told them in reply: "I have seen my grandfather, the Prophet of Allah, in a dream and he has directed me to continue my mission".

They asked him as to what else he had dreamt, but he told them that he had not informed anyone about his dream and would not do so throughout his life. Abdullah bin Ja'far lost hope of the Imam's return. However, he ordered his two sons, Awn and Muhammad to join the Imam. Later they were martyred on the day of Ashura.

The Imam continued his journey towards Iraq till he reached near Kufa. From there he wrote a letter to the people of Kufa and sent it to them through Qays bin Mashar Saidawi. He had not yet received the news of the martyrdom of Muslim bin Aqil. In this letter he wrote to the Kufians: "I have received Muslim's letter and have come to know about your allegiance, sincerity, and firm determination to assist me in the path of Allah. I pray to Allah that He may not withhold His kindness from us and grant you handsome reward for your sincerity and firm determination. I left Makkah on Tuesday the 8th of Zil-Haj i.e. on Tarwih Day and have proceeded towards you. When my messenger reaches Kufa you should reinvigorate your resolve and quicken your efforts. If Allah wills I, too, shall join you soon".

Qays took the Imam's letter and proceeded to Kufa, but when he reached near the city he was arrested and taken before Ibn Ziyad. Ibn Ziyad asked him to mount the pulpit and abuse Husayn bin Ali. Qays mounted the pulpit, praised Allah and then said: "O people! Husayn is the best of all creatures living at present, and is the son of Fatima, the daughter of your Prophet. I have been sent by him. All of you should rise to assist him". Thereafter he cursed Ubaydullah and his father and invoked blessings for Imam Ali ibn Abi Talib. As ordered by Ubaydullah he was hurled down from the roof and consequently all his bones were cracked.

The Imam continued his journey towards Kufa till he reached a place called Zurud. There he learnt about the martyrdom of Muslim and Hani and said: "We are from Allah and to Him we all will return." He also said repeatedly: "May Allah's blessings be upon both of them".

At the halting place called Uzaybul Hajanat he received the news of the martyrdom of Qays bin Mashar. He invoked blessings for him and prayed

that Allah might grant him a place in Paradise. At the halting place called Zabala he informed his companions about the martyrdom of Muslim and Hani and the state of affairs in Kufa, and said: "Our supporters have withdrawn their support from us. Whoever wishes to leave us and go his way should do so". It was here that most of his companions went away, and only a few of them remained with him.

Muhammad bin Jarir Tabari, the famous Islamic traditionalist, exegetic, historian and jurist, in his famous history book entitled Tarikh-e Umam Wal Muluk, has stated that "Imam Husayn addressed the people at the halting place called Zi Hasam and delivered a brief speech. In this speech he stated more clearly the motive of his rising and announced his readiness to be martyred. He said: "You can see what turn the matters have taken. The people are becoming disloyal and unkind. Their goodness is disappearing. The world is passing quickly and nothing except something insignificant and a mean and worthless life remains out of it. The world today is just like a pasturage in which nothing grows except harmful grass".

Why did the Imam speak ill of the state of affairs at that time and why did he complain and express regret? He himself explains this in his concluding sentences. There he does not speak about the anxieties of life, or drought or lack of security and peace. The thing which had made life unpleasant and unbearable for the Imam was other than those things which usually make life unpleasant and unwholesome for the people.

Just think what the situation at that time was. It was the time when the vanguard of the needy had arrived and there was a danger of the Iraqi soldiers crowding round the Imam. Some persons, therefore, wished that the Imam had not taken this step.

Possibly some short-sighted persons imagined that the Imam himself also thought in the same way and regretted his action and its consequences. It was, therefore, necessary that the Imam should reveal the motive of his rising to some extent and mention more clearly what had made his life unpleasant, difficult and unwholesome. It was for this reason that in the above-mentioned brief address he also said: "The present condition of the Muslims is such that truth is not being followed and falsehood is not being abandoned".

Imam Husyan meant to say: 'In these circumstances it is necessary for an able and self-sacrificing personality like me, the son of the Prophet of Allah, to rise. Don't you see and in other words why don't you ask me as to why I don't surrender and take the oath of allegiance, and why I don't recognize the present Islamic Government formally and acknowledge Yazid, the grandson of Abu Sufyan as the leader and Imam of the Muslims of the world? Don't you know that there is now no occasion for asking these questions? Don't you see the present condition of the Muslims and don't you realize that the people do not act upon Truth?'

Apparently the Imam might mean that, for example, the people told lies or indulged in back-biting in their meetings or kept asleep in the morning and allowed their prayers to lapse. However, it is not so, because such sins have always existed among the people to a more or lesser extent. It seems that the Imam wanted to say: 'Don't you see that the present leadership of

the Muslims does not conform to the real Caliphate and Succession of the Prophet of Allah. It does not follow the Prophet and has deviated from its natural course which ought to be adherence to truth and justice. The present caliphate is committing oppression, leaving the tyrants free and even encouraging them.'

Then Imam Husayn said: "In such circumstances a pious person should crave for death and this regrettable condition makes a believer fond of martyrdom and meeting Allah".

In the sermon delivered by Imam Husayn in Masjidul Haram he spoke about death, martyrdom and self-sacrifice. Here also he spoke about martyrdom and lack of interest in life. He said: "Living with oppressors does not bear any fruit except weariness, annoyance and vexation". What the Imam said here briefly was stated by him in detail and he explained more clearly the conditions prevailing in those days when he came face to face with Hurr bin Yazid Riyahi who had come from Kufa along with one thousand horsemen to arrest him.

Chapter 14: Imam Husayn Encounters Hurr

Imam Husayn encountered Hurr and his companions on the 1st of Muharram, 61 A.H. and provided them water to satiate their thirst. It was now the time for noon prayers and Hajjaj bin Masruq Juafi, one of the honorable martyrs of Karbala, pronounced azan (call to prayers) under the orders of the Imam.

The Imam then came out of his tent and conversed with them after the call to prayers. Then after praising the Almighty Allah he said, "O people! My excuse before Allah and you Muslims of Kufa is that I did not proceed to Iraq without reason. Your representatives came to me and you wrote in your letters that you had no Imam and asked me to come to you so that Allah might guide you through me. I have come now. If you are prepared to assure me by renewing your promises and covenants I shall come to your city, but if you don't do so or are worried and disturbed on account of my arrival I am prepared to return to the place from which I have come". Hurr and his companions did not, however, give any reply to the Imam.

As directed by the Imam, Hajjaj pronounced iqamah and both the armies offered congregational prayers led by the Imam, and after taking rest they also offered the afternoon prayers in a similar way.

After the prayers the Imam spoke to the companions of Hurr once again and said: "O people! If you fear Allah and are pious and recognize the right of the rightful persons Allah will be pleased with you (here also by the word 'right' the Imam did not mean to tell the people that, for example, they should not pare the wall of their neighbor while they are constructing a building, or should not try to board a vehicle earlier than another passenger who enjoys priority. The Imam meant the right, which is the basis of all the rights i.e. the right of Imamate and leadership of the Muslims of the world, for if that right is secure all other rights are also secure, but if that right is eliminated all other rights are also violated).

Then he said: "We the members of the family of the Holy Prophet are the fittest persons to govern you and to exercise authority over you in material and religious matters as compared with the persons, who are at the helm of affairs these days. They are unreasonable persons and claim to hold a very sacred and delicate office which they do not deserve. They oppress you. Such persons cannot be recognized to be the successors of the Holy Prophet, Imams of the Muslims, defenders of the sacred religion of Islam and the protectors of the Holy Qur'an".

Hurr bin Yazid Riyahi said in reply to the remarks of the Imam: "I swear by Allah that I am not aware of the letters and the messengers." The Imam asked Uqbah bin Saman (who was made captive on the day of Ashura but was set free later) to place the letters of the Kufians before Hurr and his men."

However, Hurr said again: "We have not written any letter and we shall not leave you until we take you before Ibn Ziyad". The Imam said: "This is not possible before death". The Imam and Hurr mounted along with their respective companions and adopted a route that led neither to Madina nor to Kufa. In the meantime Hurr said to the Imam by way of sympathy and advice: "I entreat you in the name of Allah not to fight, because if you fight

you will be killed". The Imam got excited and said: "Do you threaten me with death? Will you be comforted by killing me? My reply is the same which the man from Aws tribe gave when he wanted to support the Holy Prophet, but his cousin warned him of being killed and said: "Where are you going? You will be killed".

That Awsi man replied: "I have selected my path and for a brave man, whose intentions are good, who does not lose the spirit of Islam in the path of jihad and does not care for his life in assisting the good people, keeps aloof from the ignoble persons, and does not accompany the wicked, it is not a matter of shame to die honorably. If I live I will not have to regret and in case I lay down my life in this path I shall not be reproached. The baseness of man lies in the fact that he should live an ignominious and shameful life."

Imam Husayn and Hurr accompanied by their respective companions reached a halting place called Bayza. Here also the Imam spoke to those people and made it clearer than before that at that time he was under an obligation to perform a duty. The contents of this speech of his are as follows:

"Yazid is a tyrannical and oppressive caliph, who considers lawful the things declared by Allah to be unlawful. He breaks Divine covenants, opposes the path of the Prophet and oppresses the people. The Holy Prophet has said that in such circumstances if someone does not restrain such a caliph with his words and conduct from committing evil deeds it is necessary for Allah to send him to the same place to which He sends that oppressive caliph".

It is the same thing to which the Holy Qur'an has alluded in these words:

We have made some of the Imams {leaders} lead their followers to the Fire. (Surah al-Qasas, 28:41)

All the leaders do not take their followers to Paradise. Some of the Imams and leaders of the nation guide the people towards Paradise and good fortune, and that Paradise means in the general sense of progress, prosperity and greatness in this world as well as in the Hereafter. However, according to the Holy Qur'an and historical experience some Imams, like Yazid, drag their followers towards fire, torture and certain downfall.

The Imam then explained more explicitly the conditions prevailing during those days in 60 A.H. and said: "You should know that these people namely the agents of the Caliphate of Bani Umayya follow Satan, carry out his orders and do not forsake his obedience. In the same proportion they have disobeyed Allah and started committing crimes openly and have suspended the Divine punishments.

They have appropriated the property of the Muslims to themselves i.e. they have allocated to themselves the money which should have been credited to the public treasury of the Muslims; spent for their own selfish desires. They have treated the things made lawful by Allah to be unlawful and those made unlawful by Him to be lawful. Now that they have created these conditions, who can be more responsible to change them and eliminate the causes of the decline of the Muslims in accordance with the orders of the Holy Prophet than myself. I am Husayn bin Ali, the son of Fatima, and one

of those for whose sake the verse of Purification(33:33) and the verse of Mubahila(3:61) were revealed, and I am the disciple of Imam Ali, the Commander of the Faithful".

Indeed, who could perform the task performed by Husayn bin Ali? Who could obtain friends like his friends and who could take his place in this movement?

Ibn Abbas was a great scholar and commentator of the Holy Qur'an, a distinguished companion of the Holy Prophet and his cousin. However, he could not perform the task performed by Husayn bin Ali. Muhammad bin Hanafiya was the brother of the Imam and son of Ali ibn Abi Talib but he was not equal to this occasion.

Habib ibn Mazahir Asadi was a companion of the Holy Prophet, but was not capable of doing what Imam Husayn did. Same was the case with Muslim bin Awsaja and Hani bin Urwa Muradi. Imam Husayn's cousin Muslim bin Aqil, his worthy and honorable brother Abbas, and his dear, brave and pious son Ali bin Husayn were all very great and magnanimous persons, who displayed astonishing valor and self-sacrifice in this great Islamic movement and cooperated with him fully.

However, notwithstanding all their magnanimity and great personality none of them could become the central point of this sacred movement. The nucleus and the spiritual power of this Divine movement was hidden in the personality of Imam Husayn. It was this very spiritual power which guided this movement till its last stage and even prepared his survivors for its guidance till they were subjected to extreme torture and captivity.

Then the Imam said: "I am in receipt of your letters through messengers telling me about your allegiance and steadfastness in the path of truth. You have written that whatever the circumstances might be you would not forsake me and would not surrender me to the enemy. Now if you stick to your oath of allegiance and your decision and, as was written by you, do not desist from assisting me you will enjoy good luck, for I am the son of Ali and Fatima and shall remain with you in this sacred jihad.

My wives and children will share the fate of your wives and children. It does not also behoove you to hold the lives of your wives and children dearer than the lives of my family. When I am ready to sacrifice my own life as well as the lives of the members of my family, you, too, should not spare your own lives as well as the lives of the members of your family".

In other words he said: "Now that I am prepared for being martyred along with my companions and for my women and children being made captives in the path of enjoining to do good and restraining from evil and have brought my dear ones along with me so that you may have no excuse left, it is also your duty that you should follow your Imam and should not falter in the path of Allah. You should not be distressed on account of being killed or made captives, and should not lag behind in assisting the Imam of the time and son of your Prophet.

However, if, in spite of all this, you break your promise and abandon allegiance to me I swear by my life that such an action by people like you will not surprise me, because you have behaved in this very manner towards my father Ali, my brother Hasan and my cousin Muslim bin Aqil. A person

who trusts you and becomes proud of your promise is deluded. Nevertheless you should know that if you do so the loss will be yours. You will be deprived of good luck. Whoever breaks his promise is a loser himself and it is possible that Allah may soon make me independent of your assistance".

The Imam delivered this address before one thousand persons who were the companions of Hurr and all of them heard it, but there was only one person who was impressed by it and showed after a few days that he had properly comprehended the lesson taught by the Imam.

That person was Hurr bin Yazid Riyahi. In the morning of the day of Ashura he went to Umar bin sad and said to him: “Are you really going to fight with Husayn bin Ali? Umar replied: "I swear by Allah that I shall fight with him and it will be a tough fight too". Hurr said: "Is there any harm if you accept one of the offers made by the Imam?" Umar replied: "If I had possessed authority there would have been no harm and I would have accepted it, but Ibn Ziyad is not prepared to accept anyone of them."

It was at this time that a dangerous conflict commenced between the intellect and passions of this lucky man. It was necessary that he should submit either to the spiritual power or the Satanic temptation. At last, however, the celestial spark which the Imam's words had kindled in his heart prevailed over the devil of his passions and he chose the Divine path and said: ..By Allah; I have reached a place where the ways to Paradise and Hell part. By Allah, even if I am cut to pieces and burnt a number of times I shall not prefer anything to Paradise".

Then Hurr proceeded to the camp of the Imam. There he confessed his sin, adopted the right path and said: "Almighty Allah knows that I was not aware that the matters would take such a turn. I have now come to repent, but I do not know whether my repentance can be accepted". The Imam replied: "Of course, Allah will accept your repentance and shall forgive you". Then the Imam asked his name. He replied: "I am Hurr bin Yazid".

The Imam said: "You are a free person as your mother named you Hurr (free). You are free in this world as well as in the Hereafter. You should dismount now:' He said: "Will it not be better that I should combat with these horsemen for some time and dismount after attaining the honor of martyrdom?" The Imam replied: "May Allah bless you. You may do as you like".

Hurr returned to the people of Kufa and began talking to those persons who were his colleagues and fellow-soldiers an hour earlier. He reproached them for their betrayal and faithlessness and spoke thus to the army of which he himself had been a commander: "O people of Kufa! May you die and may Allah make your mothers mourn. You invited this servant of Allah, and when he accepted your invitation and came to you, you withheld your assistance from him. You, who promised earlier that you would sacrifice your lives for his sake, have encircled him today and have drawn your swords to kill him.

You have besieged him and made it impossible for him to breathe. You are troubling him from every side and do not wish that he should be free, and he and the members of his family should find refuge somewhere. You have made him helpless like a captive. You have deprived him and his

women, children and companions of the water of the river Euphrates which is drunk by all Muslims and non-Muslims, and in which the desert birds of Iraq bathe. They are almost exhausted on account of thirst. How badly you have treated the descendants of the Holy Prophet after him! If you do not repent even now, and do not abandon the idea of killing him, Allah will not quench your thirst on the Day of Judgment".

These were the words of the fortunate man who had one day blocked the way of the Imam of his time, alarmed his women and children, made him camp under the orders of Ibn Ziyad in a desert away from human habitation and had collaborated with his enemies from the 2nd of Muharram till the morning of the l0th Muharram.

However, within less than an hour his spirit underwent a change and he suddenly began to crave for martyrdom. He became so self-sacrificing in the path of truth that he could no longer content himself with worldly thoughts and hope for life; he did not forsake eternal happiness. Allah says:

Allah is the Guardian of the believers. He takes them out of darkness into light. (Surah al-Baqarah, 2:257)

The same invisible Hand, which pulls out the undeserving persons from martyrdom and eternal good name, aids the people of noble spirit from different places into the domain of martyrdom and self-sacrifice and places Hurr bin Yazid Riyahi, the commander of the enemy's army into the row of Habib ibn Mazahir Asadi and Burayr bin Khuzayr Hamdani and even in the row of Ali bin Husayn, Qasim bin Hasan and other Hashimi young men.