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Chapter 44: Tribes of Aws and Khazraj

After the destruction of the Ma'arib dam of Yemen a large part of the lands of Yemen became uncultivable. The opening of the sea route of the Red Sea and the deterioration of the economic importance of Yemen was the pretext for their migration, and it is possible that each of these two things had an effect on the scattering of the Qahtani tribes of Yemen.

In any case on whatever pretext it might have been, the Almighty Allah brought these two tribes of Yemen to Yathrib and made them settle there, and eventually when it became intolerable for the Holy Prophet to continue to live in Makkah amongst his relations, these two tribes received him and his immigrant companions, gave them place in their houses and preferred them even to themselves.

From the day these two tribes called Aws and Khazraj came to Yathrib and settled there, they were continuously fighting with each other till they were fed up with this state of affairs and realized that if they continued to fight they would be annihilated and the Jews of Yathrib belonging to the tribes of Bani Nazir etc. would prevail over them. Some of them were, therefore, obliged to go to Makkah to seek assistance from Quraysh so that they might become exalted and powerful.

However, Quraysh put forward certain conditions which were not acceptable to them. Then they went to Taif and sought the assistance of the tribe of Thaqif. However, they also dilly- dallied and the persons from Yathrib returned home without achieving any result. In the meantime the Holy Prophet had made his call public in the 4th year of his mission. For ten years continuously he contacted the people in the bazaars of Arabia like ukkaz and Zul Hijaz and the pilgrims during Haj season at Mina, Makkah etc. and invited them to Islam. He asked them to assist him and support his Divine mission so that they might be rewarded with Paradise.

He approached various tribes one after the other and said to them: "O people! Say that there is no deity but Allah so that you may be delivered, rule over the Arabs and non-Arabs and become the chiefs in Paradise as a result of your faith. None of the Arab tribes except Aws and Khazraj of Yathrib agreed to receive the afflicted homeless Muslims. It was only this sacred city which could embrace the Holy Prophet of Allah forever. As a consequence of the demise of Abu Talib and Khadijah in the l0th year of the Holy Prophet's mission it became very difficult for him to stay on in Makkah.

The city of Taif also did not accept him. In the circumstances he made greater efforts to contact the various tribes. After having one or two brief contacts with the people of Yathrib he met a group of persons belonging to that city in the vicinity of Mina in Haj days in the 11lth year of his mission and asked them: "Who are you?" They replied: "We belong to the tribe of Khazraj". The Holy Prophet said: “Are you confederates of the Jews?" They replied: "Yes". The Prophet asked: "Won't you sit with me so that I may have a talk with you?" They replied: "Certainly". They then sat down with the Prophet of Allah and he invited them to Islam and recited verses of the Holy Qur'an for them. After hearing the Holy Prophet the people belonging

to Yathrib said to one another: "By Allah this is that very Prophet about whose prophethood the Jews used to warn us.

These persons who were six in number and belonged to the tribe of Khazraj accepted the invitation of the Holy Prophet. All of them embraced Islam on the spot and said: "We have courted our people's enmity and are at the juncture of warfare. We hope that the Almighty Allah will create mutual love in them through you. We are now returning to Yathrib and shall invite them by means of this religion.

In that event you will become very honored and powerful among us. At this time the Qahtanis of Yemen i.e. the tribes of Aws and Khazraj were accepting the Holy Prophet's invitation to Islam, providing preliminaries for his migration to their city and discerning in him ability to unite their two tribes, which had been fighting with each other for many years.

Meanwhile the relatives of the Holy Prophet and the distinguished persons amongst Quraysh were planning to kill him and did not consider any thing more necessary to achieve their prosperity and good luck than to put an end to his life.

These six persons belonging to the Khazraj tribe returned to Madina, informed the people about their meeting and conversation with the Holy Prophet as an important news. It was an important matter and a harbinger of honor and prosperity for them. They invited the people to embrace Islam. Islam began to spread soon in the favorable atmosphere of Madina and there was not a single house of Aws and Khazraj where the Prophet of Allah was not talked about. The number of the Ansari Muslims who were the first to embrace Islam has been reported by some writers to be two and by others to be eight.

In the following year i.e. in the 12th year of the Holy Prophet's mission twelve persons belonging to Madina took the oath of allegiance to him in Aqabah (Mina) during Haj season. These persons consisted of five out of the six persons who had taken the oath in the previous year and seven others. They swore that they would not associate anyone else with Allah, would not commit theft and adultery, would not kill their children, would not beget illegitimate children and would not disobey the Prophet of Allah and would perform good deeds.

The Holy Prophet also promised them that if they remained faithful they would be sent to Paradise. He also told them that if they committed any of these evil acts and were punished for it, the punishment would constitute atonement for it. In case, however, the crime remained undetected till the Day of Judgment the decision would rest with Allah. He might punish them for it, or might forgive them".

The twelve persons returned to Yathrib and the Prophet of Allah sent Mus'ab bin Umayr Abdari along with them so that he might teach the Qur'an and invite everyone to embrace Islam. Mus'ab invited the people to Islam with so much zeal that this religion spread very rapidly and Muslim men and women could be found in every quarter of the city inhabited by Aws and Khazraj. In the 13th year of the prophetic mission seventy five persons consisting of men and women met the Holy Prophet near Mina and took the oath of allegiance to him in the presence of his uncle Abbas.

This oath was taken at midnight after the Haj ceremonies. Abbas had not embraced Islam till then but was present at that time because he was interested in the safety of his nephew. He took a promise from them that they would abide by their words and would not make the Prophet of Allah leave his home unnecessarily.

Ya'qubi writes: "They requested the Prophet of Allah to accompany them to Madina and undertook to defend him against his own people as well as against the strangers and the black- skinned as well as the redskined people. Abbas bin Abdul Muttalib then said: "May my parents be your ransom! Let me obtain a promise from them."

The Prophet of Allah entrusted this task to his uncle and Abbas obtained a promise from them that they would support the Prophet of Allah and his people just as they supported their own people and children, would fight against, the black-skinned and the red-skinned people for his sake and would assist him against his relatives as well as against the strangers. The Holy Prophet also promised that he would honor this pact and added that their place would be in Paradise".

Chapter 45: Authorities on the Event of Karbala

The event of the tragedy of Karbala is nearing completion. It however seems desirable to mention some important authorities and authentic references which have not been stated up till now.

One of those valuable authorities is the sermon which Imam Sajjad, the fourth Imam delivered in Damascus, the capital of the Islamic caliphate, in the year 61 A.H. He acquired a very suitable opportunity, which he availed of in the most sublime manner.

Indeed, it may be said that the best opportunity which Imam Sajjad got during his journey as a captive was on the day when the official preacher of the caliph mounted the pulpit and began to vilify Imam Ali and his children and to praise Mu'awiya and his children. Of course, this stage was designed by Yazid himself. It was he who ordered a preacher to mount the pulpit and inform the people of Syria about the evil deeds (God forbid!) of Imam Husayn and his father, Imam Ali. This drama, like many other dramas in history, was also staged against truth and the truthful people. Those who staged it did not, however, realize that truth can utilize every development to its own advantage and every plan which is chalked out to destroy it increases its strength.

Imam Sajjad's addressing the people in these cities was especially necessary because from the day on which the city of Damascus was conquered till the day on which the Ahlul Bayt who had been made captives arrived there (i.e. for about 46 years) it had been continuously under the influence of Bani Umayya and the Islamic Government there was administered by the Umayyads who had been old enemies of Ahlul Bayt (the progeny of the Holy Prophet) during the Age of Ignorance as well as after their embracing Islam. In 13 A.H., four days before the death of Abu Bakr, the Muslim mujahids besieged Damascus under the command of Khalid bin Walid.

When Abu Bakr died and Umar succeeded him as caliph he removed Khalid from the Commandership and Abu Ubayda took his place. The Muslims continued the siege of Damascus for one year and a few days and were able to conquer it in the month of Rajab of 14 A.H. For some time Yazid bin Abu Sufyan was the Governor of Damascus and when he died of plague in 17 A.H. Umar appointed his brother Mu'awiya in his place. Mu'awiya held this office from 17 A.H. till the beginning of the Caliphate of Imam Ali in 35 A.H.

During the time of the Caliphate of Imam Ali and Imam Hasan, which lasted for about five years, Mu'awiya held Syria under his control and Damascus remained the base of enmity against Ahlul Bayt. After Imam Hasan renounced the caliphate in 41 A.H. this city became the capital of the caliphate and Islamic Government and till 61 A.H. i.e. for about twenty years was more than ever a center of hostility against Bani Hashim and especially against Imam Ali.

In 61 A.H. Imam Sajjad arrived in this city and got an opportunity to address its inhabitants and to unveil the realities which had remained hidden from them for a period of forty-six years. Of course, Imam Sajjad did not get this opportunity to address the people easily and had to face numerous

difficulties and inconveniences to acquire it, but even then it was something very valuable.

What could be better than that Imam Sajjad, the grandson of Imam Ali and the son of Imam Husayn, should have come to Damascus on the insistence of the caliph himself, where he mounted the pulpit which had been set for vilifying his honorable ancestors, set at naught the forty-six year old propaganda of Bani Umayya and enlightened with one speech those people, who had been ignorant of truth for years. In this way thpir hostility against Ahlul Bayt immediately converted into friendship and they became acquainted with the sacred names that they had seldom heard before.

We think that till that time most of the people of Syria did not know that the Doyen of the Martyrs was Hamza bin Abdul Muttalib or that the Holy Prophet had said about Imam Hasan and Husayn that they were the chiefs of the young men of Paradise. It cannot, therefore, be imagined that if Imam Sajjad and his aunt lady Zaynab had not got such an opportunity or had not availed of one which had been bestowed upon them by Allah it would have been possible for anyone till the end of the, caliphate of Bani Umayya in 132 A.H. to utter a word, in the unfavorable atmosphere of Damascus, about the magnanimity and greatness of the persons belonging to Ahlul Bayt or to introduce them as the honorable personalities of Islam.

After these speeches, however, the position became such that although during the period of 1000 month rule of Bani Umayya, Bani Hashim and Ahlul Bayt and the followers of Imam Ali were tormented and persecuted, the effect of these speeches also remained firm and established. In fact, the efforts of the distinguished companion, Abuzar Ghifari, had already created a favorable atmosphere for the success of these speeches and with the arrival of Ahlul Bayt in Syria and with what the people of Damascus heard from them, the memory of Abuzar, who had firmly and openly opposed the deviations of Mu'awiya, was revived. (Refer to Abuzar Ghifari, ISP, 1984)

Abuzar was a very out-spoken, religious and brave person and as soon as he realized that the Islamic Caliphate had deviated from its proper course he opposed and criticized it in the presence of the caliph as well as in the streets and the bazaars. He may be considered to be the founder of such Islamic risings and movements, because he was a companion of the Holy Prophet and enjoyed precedence over others in the chronological order. Of course, Abuzar was exiled, suffered hardships and died in Rabaza in a state of helplessness, but in spite of all this he never sat still and continued to invite the people to good and to restrain them from evil.

After Mu'awiya came in power some other persons continued the task of Abuzar. Abuzar departed from the world but Hujr bin Ady Kindi took his place and said what ought to have been said. He opposed with great boldness the regime which had declared in the name of Islam the vilification of Imam Ali to be a religious duty and even a condition for the acceptance of worship, and laid down his life in pursuance of this task. Hujr did not reach Damascus and was killed at Marj Uzra, a place situated near that city, but even there he continued to say what he had to say and to defend Imam Ali's right.

However, the words of Abuzar and Hujr bin Ady and his friends could not constitute a sufficient reply to the unjust propaganda of the Umayyad dynasty and caliphate which extended over a period of more than forty years. It was, therefore, necessary that persons belonging to Ahlul Bayt should have met the people of this city themselves and removed their misunderstanding.

They should have furnished a living proof of the services rendered by the distinguished members of the family of Bani Hashim to Islam and the Muslims of the world and also made public the shameful past of Bani Umayya consisting of enmity with the Prophet of Allah and the Muslims. It was for this reason that Imam Sajjad considered the availability of the pulpit and an assembly to be something very valuable and joined that assembly notwithstanding the fact that it had been arranged to vilify Imam Husayn and his father Imam Ali.

The preacher appointed by Mu'awiya mounted the pulpit and praised Allah. Then he abused Imam Ali and Imam Husayn and at the same time praised Mu'awiya and Yazid lavishly and associated every good with them as if these father and son were the fountain-head of all noble acts and good morals and whatever the people possessed had been given to them by the descendants of Abu Sufyan. They had to depend on them for their prosperity in this world and in the Hereafter and the only source to gain Divine pleasure was to obey and follow them.

It was on this occasion that Imam Sajjad said loudly without any fear or apprehension: "Woe be to you O speaker! Why in order to please the people are you courting Allah's wrath? You should know that your destination is Hell".

The remark of the Imam was aimed at the preacher of Damascus who annoyed Allah to please Yazid and thus chose the path to Hell, but actually it contains advice for every speaker and warns him against things which displease Allah and please His creatures. All the Muslim speakers have thus been instructed to keep in view only the Divine pleasure in whatever they say, and should communicate Allah's message to the people without any addition or distortion. They should not say anything which displeases Allah so as to please people and should have firm faith in what Allah has said in this regard in the Holy Qur'an:

Certainly We created man, and We know what his soul whispers to him. We are closer to him than his jugular vein. Since the two scribes are placed on each of his shoulders, man does not utter a word which is not recorded immediately by the watchful scribes. (Surah Qaf, 50:16 -18)

These are the words of Allah which find their place in the Holy Qur'an. Imam Sajjad was also inviting the attention of the ignorant preacher to this very thing and warning him that every good or bad act of man is recorded and one should not ignore the wrath of Allah to please one of His creatures and should not forget that a day will come when the persons whom he considered powerful will not be able to do anything for him.

After reproaching the caliph's preacher and admonishing him for his extravagant talk, Imam Sajjad (Zaynul Abidin) turned to Yazid and said: "Do you permit me as well to ascend these pieces of wood and say

something which may please Allah and become a means of spiritual reward for the listeners?"

A very fascinating wit is hidden in these few words of Imam Sajjad and it might be said that he summarized in a few words what he wanted to say. Firstly he did not seek permission to ascend the pulpit but the piece of wood. He meant to say that everything which is given the shape of a pulpit and someone mounts and delivers a speech from there, cannot be called a pulpit. On the contrary these pieces of wood are a means to destroy the pulpits.

Anybody who assumes the guise of a preacher cannot be called the promoter and preacher of religion. He also meant to say that the preacher who had delivered the speech had sold his faith for the sake of worldly gains and had agreed to please the people and to displease Allah and his destination was, therefore, Hell.

Then Imam Sajjad said: "I want to say things which may please Allah". He meant to say that what the preacher was saying was the cause of inviting Divine wrath and it was not possible to earn Allah's pleasure by abusing a man like Imam Ali and by praising a man like Yazid. He himself, therefore, wanted to say things through which the listeners might earn spiritual reward i.e. what the preacher was saying could not produce any result other than sinfulness and adversity for the people and their deviating from the right path.

The people insisted that Yazid should permit the Imam to speak but he declined vehemently to do so and said at last "These are people brought up in the atmosphere of knowledge and wisdom and if I allow him to speak he will put me to shame". However, insistence of the people prevailed and Imam Sajjad mounted the pulpit. He spoke in such a way that the people were moved and began to weep and cry.

The son of Imam Husayn indicated the position of Ahlul Bayt in the Islamic society and made their merits and virtues known to the people. He also put forward a logical verdict which is accepted by all wise men. He said:

"Whoever wishes to lead and 'guide the people must be superior to them and be chosen for their leadership on account of that very superiority. The Holy Qur'an says about this very logical verdict: Is one who guides to the truth a proper guide or one who himself cannot find guidance unless he is guided? What is wrong with you that you judge so unjustly? (Surah Yunus, 10:36)

This verse is not used as an argument, rather the attention of the people has been invited to the very logical verdict that only that person who is more knowledgeable, can guide the people and not others, and whoever himself needs guidance cannot guide others.

Although the polytheists of Makkah did not believe in the prophethood of the Holy Prophet of Allah, they accepted the logical verdict that if a prophet was to be appointed by Allah a great man of the nation should have been chosen for this task. They were, however, mistaken about the means of greatness and source of superiority and thought that greatness depended on a large amount of wealth or many sons and kinsmen or power.

They, therefore, used to say: "If Allah desired to send a prophet for us, the people of the Hijaz, why did he not appoint to this office the great man of Makkah i.e. Walid bin Mughira Makhzumi or the great man of Taif i.e. Urwa bin Masud Thaqafi?" The Holy Qur'an says:

They say why this Qur'an had not been revealed to a great man from either of the two towns. (Surah Zukhruf, 43:32)

The polytheists of Makkah were correct in saying that the Divine Book should have been revealed to one of the great men of the Hijaz. They were, however, mistaken in attributing the quality of greatness to Walid or Urwa. This was so because they treated wealth and material power and distinction to be the criterion of greatness and superiority but did not attach any importance to knowledge, good morals and other human virtues They could not, therefore, believe that the great man of not only the Hijaz but of the entire world was Muhammad, the Prophet of Allah and not Walid or Urwah.

In his sermon Imam Sajjad mentioned the merits by which an individual could excel another individual and a nation could become superior to another nation. He also made it clear that the Holy family of the Prophet enjoyed superiority over others and others are not of the same rank, because Allah has made them superior to others and chosen them for the guidance and training of the Muslims.

Imam Sajjad said explicitly and with great boldness: "O people! Allah has given us six things and our superiority over others rests on seven pillars. We have been given knowledge which is the basic condition for the superiority of an individual over an individual or of a nation over a nation. We have been given forbearance which is very important for the reformation and guidance of the people. Generosity which is useful for the Islamic rulers is our habit.

Eloquence which is extremely necessary for the guidance of the people and enjoining them to do good and restraining them from evil and enlightening and stimulating them for jihad. And self-sacrifice is our family distinction. Bravery on which leadership and rulership rest has been given to us. Friendship and affection of the faithful people which is the secret of rulership and sovereignty has been given to us i.e. it is not possible to acquire the friendship and attachment of the people by force".

By uttering these words he meant to say: "O Yazid! Allah has desired that the faithful people should love us and it is not possible to restrain them from doing so, and not do anything whereby they may become friendly towards others and inimical towards us".

Then Imam Sajjad said: "Our superiority over others, whoever they may be, rests on these distinctions: Muhammad, the Prophet of Allah, his successor Ali bin Abi Talib, Hamza bin Abdul Muttalib, the heavenly flyer, Ja'far bin Abi Talib, Hasan and Husayn, the two grandsons of the Prophet of this nation, and the Mahdi (the savior of the oppressed) viz. the twelfth Imam they all belong to us. That being so Yazid should in the first instance take away these distinctions from us, if possible, and attribute the same to himself. In other words he should distort the facts of history, if he can, so that it may give him what belongs to us, overlook his shameful and evil deeds and re-allocate the positions. Yazid should grapple with us only if he

can do this. Otherwise, how can it be possible to make us obscure or to defame us or to give our right to others or to turn towards others the hearts attached to us, till the day the distinctions of Islam are with us and the members of the family of Bani Hashim like Abu Talib and his brother Hamza and his sons Ali and Ja'far and the sons of Imam Ali i.e. Hasan and Husayn are recorded in history as the most sincere servants of Allah and especially when the Prophet of Allah also belongs to the family of Bani Hashim".

Then Imam Sajjad introduced himself and the condition became such that Yazid was obliged to interrupt him and in order to achieve his end he asked the mu'azzin to pronounce the call to prayers. The Imam also became silent as a mark of respect to the name of the Almighty Lord. However, he got another opportunity soon and availed of it fully i.e. when the mu'azzin said: "I testify that Muhammad is the Prophet of Allah", Imam Sajjad took off his turban and said: "O mu'azzin! I ask you to keep quiet for the sake of the very Prophet whose name you have just taken".

Then he turned towards Yazid and said: "Is this Holy Prophet your grandfather or mine? If you say that he is your grandfather all know that you will be telling a lie. And if you say that he is my grandfather why did you kill my father, plunder his property and make his women captives?" Then he tore the collar of his shirt and continued to speak till the people were deeply moved and the gathering dispersed in a state of confusion and disorder.

Chapter 46: Explanation of the Sermon of Imam Sajjad in Damascus

In the foregoing pages we have reproduced the sermon delivered by Imam Sajjad in Damascus. Every word of that, sermon confirms the frankness, bravery and spiritual greatness I of the Imam and incidentally the value and necessity of such sermons and speeches delivered in the circumstances then prevailing become clear. It has also become evident that these sermons and addresses were not such that they should have been delivered as a consequence of sentiments, spiritual uneasiness and pressure of hardships.

Whatever the men and women of Ahlul Bayt said during the journey, which culminated in their martyrdom and captivity, and has been recorded in history, consists of speeches which were delivered, as and when it was appropriate and necessary, in accordance with a minute and properly chalked out plan.

Just as Imam Husayn knew well as to what he was doing and where he was going and what the result of his activities would be, other members of the Holy Prophet's family also possessed perfect insight, and whenever they felt it necessary to speak they ignored all their mental sufferings and depressions, and revealed the realities in such away that it was no longer possible to tamper with them.

It is, however, certain that at that time most of the people were not aware of the importance of their speeches and the depth of their object. Very often they thought about this very sermon of the fourth Imam that a bereaved person was crying and lamenting as his sentiments had been aroused and with the passage of time he would become calm and forget all that he was saying.

However, history not only recorded the sermon delivered by the fourth Imam but also recorded the words and poetic verses of Yazid and handed them over to the posterity, and placed them side by side with each other so that on one page of history the people should read that Imam Sajjad said in the city of Damascus with great dignity: "I am the son of Makkah and Mina. I am the son of Zamzam and Safa. I am the son of the Prophet of Allah ", and on the next page of history they should find that Yazid said: "There was nothing like revelation or prophet hood. On this pretext Bani Hashim wished to befool the people and to rule over them". Indeed, even if Yazid did not fear Allah and did not feel ashamed before the Holy Prophet why did he not fear the power of history and why was he not afraid that whatever he was saying would be recorded?

Individuals come in the world and depart and the nations are dislocated. However, the rise and fall of the nations and the change in governments does not affect history. It continues to occupy its place and carefully supervises the good and evil deeds of the individuals and the traffic of the nations. It does not confuse the account of one person with that of another and does not make anyone responsible for another's sin.

The Holy Qur'an says:

Those are a people who have passed away. Theirs is that which they earned, and yours is that which you earn. You will not be asked of what they used to do. (Surah al-Baqarah, 2:134)

History records the behavior of the people to maintain accounts in this world and the angels write them for accountability in the Hereafter.

In the second part of the speech delivered by lady Zaynab, daughter of Imam Ali in Damascus, (its first part has already been dealt with in the foregoing pages), she warned Yazid firstly of the accountability in the Hereafter and secondly of the accountability before history and the world. It was in this very part that she said to him: "O Yazid! On the day when Allah will be the judge and Prophet Muhammad will plead for justice and your limbs will give evidence against you, your father, who made you dominate the Muslims, will receive the punishment due to him. On that day it will become known what reward the oppressors get and whose place is worse and whose party is humble. (O enemy of Allah and O enemy of the son of the Prophet of Allah!) I swear by Allah that I consider you quite mean and incorrigible.

However, what can I do? Our eyes weep and our bosoms burn and our martyrs cannot come to life by reproaching or reprimanding you. Our Husayn has been killed and the partisans of Satan take us to the fools and take from Allah's wealth remuneration for showing disrespect to Allah. Our blood trickles from their hands and our flesh falls from their mouths and the pure bodies of our martyrs have been placed at the disposal of the wolves and the rapacious animals of the jungle. If you think that you stand to gain today by killing us, you will suffer for it on the Day of Judgment.

It will be the day on which you will possess nothing except your deeds. It will be the day on which you will shout at the son of Marjana and he will shout at you. It will be the day on which you and your followers will quarrel with one another by the side of the scale of Divine Justice. It will be the day on which you will learn that the best provision which your father made for you was that you should kill the descendants of the Prophet of Allah. I swear by Allah that I do not fear anyone except Him and do not complain before anyone else".

So far the daughter of Imam Ali warned Yazid of Divine punishment and accountability on the Day of Judgment. Then she invited his attention to his being accountable to history and told him that even if he did not fear Allah and did not believe in the Day of Judgment or had lost his faith on account of his sins, he should fear history that would disgrace him.

It was with this object in view that the daughter of Ali said: "O Yazid! Practice deceit, pursue your vicious plans and do whatever you can. I swear by Allah that the stain of disgrace which has been stamped on your name owing to the treatment meted out by you to us cannot be obliterated and this ignominy can never be converted to goodness".

The daughter of lady Fatima Zahra invited the attention of Yazid to the might of history and warned him against shame and disgrace. However, Yazid who, it might be said, had lost intelligence did not benefit from lady Zaynab's words and could not foresee the future of history. On this occasion the following tradition of the Holy Prophet quoted by Suyuti in his book

Jami'us Saghir was applicable to Yazid: "When Allah wishes to execute His Decree He takes away intelligence from the intelligent people so that He may do with them what He likes. And, when what He wills is accomplished, He restores their intelligence to them and then they regret very much what they have done".

If Yazid had not been deprived of his intelligence he should have realized that after killing the son of the Prophet of Allah and his near ones, it would not be possible for him to rule the Muslims and to ignore this great Islamic tragedy. And even if he could not understand this fact he should have at least so much sense that he should not have attacked the very basis of Islam in his poetic verses and should not have announced openly his decision to take revenge upon the children of the Prophet of Allah and should not have denied the Divine revelation and the Prophethood of the Holy Prophet Muhammad.

Lady Zaynab, the daughter of Fatima Zahra concluded her speech with thanks to Allah and said: "Allah be thanked Who ended the task of the chiefs of the young men of Paradise with benevolence and made Paradise their resting place. I pray to Allah that He may raise their ranks and shower His blessings on them, for Allah is Almighty, All-Powerful".

It was this very speech which obliged Yazid to pretend I disgust for Ibn Ziyad and to curse him. It has been written that while sending the Ahlul Bayt to Madina Yazid called Imam Sajjad and said to him: "May Allah curse the son of Marjana. By Allah, if I had met your father I would have agreed to whatever he had suggested and asked for, and would not have allowed, as far as possible, that he should have been killed.

However, whatever has happened had been destined. I wish that you may write to me from Madina for all your requirements". Yazid did not say this to seek Divine pleasure. He was grateful to Ibn Ziyad that he had killed Imam Husayn and his companions and in reply to his letter seeking instructions about the Ahlul Bayt who had been made prisoners he (Yazid) had himself written that they should be sent to Syria. Yazid's cursing Ibn Ziyad had only a political tinge, and was the outcome of the pressure of public thinking.

The sermon delivered by Imam Sajjad in Syria and the Qur'anic verses recited by him in the bazaar in reply to a Syrian and whatever else the Ahlul Bayt said produced their result. So much so that the martyrdom of Imam Husayn was mourned first of all in Damascus, the capital of the caliphate, and in the caliph's own house.

The Syrian women also came to know the true facts about the tragedy of Karbala. Perhaps the month of Muharram of the year 61 A.H. had not yet come to an end when the news of the martyrdom of Imam Husayn reached various Islamic regions and their inhabitants became aware of most of the events that had taken place.

When the storm and thunder of the caliphate subsided the people came to their senses, felt grieved on account of what had happened and reproached themselves for their unpardonable negligence in helping the Imam and supporting Truth. Gradually the same correct view was adopted as had prompted the people of Kufa to invite the Imam before his martyrdom.

Later, they realized their mistake and decided to make amends for it, although the loss of an Imam like Husayn bin Ali, the grandson of the Holy Prophet, was irreparable and wailing and regret could not make amends for it. Mu'awiya had said: “After Ali bin Abi Talib the world has become barren and cannot produce a son like him".

Indeed it is so and another Ali cannot be born. Similarly it is Impossible to produce an Imam like Husayn, because there must be pure and sacred parents like his to give birth to a son like him. Every loss can be made good sooner or later, but how can the loss of such sublime personalities be compensated?

Chapter 47: Sermon of Imam Sajjad in Madina

Our discourse with regard to the study of the event of Karbala is now nearing its end, and its last part which cannot be dispensed with, is the sermon which the fourth Imam delivered in the precincts of Madina and in which he informed the people of Madina of what he saw during the course of this sacred rising.

Imam Sajjad praised Allah and thanked Him for the extreme sufferings which he had to bear and then summarized the event of Karbala in a few sentences. In his short and precise speech he said: "Allah is to be praised in all circumstances. He made us bear great hardships. A great breach has taken place in Islam. My father Abu Abdillah (Imam Husayn) and his dear ones and companions have been killed. His women and children were made captives. My father's head was fixed on a spear and shown round the different Islamic cities".

It is evident from the speech of the Imam that he did not want to speak only with the object of expressing his sadness and creating a touching atmosphere. He really wanted to put the enemies of Ahlul Bayt to shame and to summarize their oppressions in clear words and bring them to light by means of these brief sentences. He also said: "O people! We were treated as if we were infidels and apostates, although we had not committed any crime or sin and had not in any way betrayed Islam. By Allah, if the Prophet of Allah had ordered them to fight against us they would have done nothing more than they did".

The sermon of the Imam came to an end. The members of the Holy family arrived in their houses. They recorded forever in the name of Bani Hashim the honor of devotion and self-sacrifice in the path of truth and placed the names of their enemies in the category of tyrants and oppressors. They made patent this honor for themselves and this disgrace for their enemies by means of historical evidence which they placed at the disposal of the unbiased pages of history. It is not now possible for anyone to tamper with history, divest Bani Hashim of their good name and obliterate the disgrace and ill fame of others.

The discourses and speeches which Ahlul Bayt delivered during their journeys from Madina to Makkah, from Makkah to Iraq, from Iraq to Syria and from Syria to Madina are recorded in the pages of history. It is, therefore, no longer possible to change the facts of history, to rearrange the positions of the martyrs in the path of Allah. The truthful and self-sacrificing persons cannot now be divested of their honors and good name and the liars and the oppressors or persons devoid of virtue cannot be shown as manly and sacrificing persons.

It is also not possible to do anything so that history may become unthankful and ungrateful and may ignore the services of sincere persons and conceal the evidence in their favor which is available with it, or may commit breach of trust in the matter of documents regarding their virtue, magnanimity and sinlessness. So long as the evidence of history regarding the ancients is available it will testify to the purity, infallibility, faith, piety, religiousness, and godliness of Imam Husayn and his companions and will speak about the oppression and egotism of his enemies.

History is the only recourse which should be resorted to for the study of various events, because the lies and fables coined by those given to idle talking and writing cannot deprive history from distinguishing truth from falsehood, and wherever there is any doubt it can be removed in the light of its firm verdicts.

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.