Alhassanain(p) Network for Heritage and Islamic Thought

Notes

1. Sharh-e-Nahjul Balāghah by Ibn Abil Hadid, vol. III, p. 15.

2. The patronymic appellation of Ammār Yāsir.

3. Kitāb Siffin, p. 320, second edition (Egypt).

4. J'ame'us Saghir Suyuti, vol. I, p. 31 narrated by Mu'az bin Jabal.

5. Sharh-e-Nahjul Balāghah, Ibn Abil Hadid, vol. IV, p. 327.

6. Subhul Ā'shi, vol. VI, p. 387.

7. Murujuz Zahab, vol II. p. 266, printed at Bolaq, Egypt and Ibn Abil Hadid in Sharh-e Nahjul Balāghah has also alluded to it.

8. This incident has been mentioned by Ibn Abdu Rabih Undulusi in Iqdul Farid, vol. II, p. 248, by Ibn Qutaybah in al-lmāmah Vas Siyāsah, vol. I, p. 138 and in the foot note of Amāli Qāli, p. 177.

9. Refer to Maqālāt-e Sufiya chapter sixteen. The story has not been reproduced here on account of its being obscene.

10. The complete text of the tradition will be given later.

11. Tuhaful Uqul.

12. The Imam addressed those persons who were distinguished among the people. Their responsibility in the Muslim society was greater than that of others, but they were negligent of their duties, and were, therefore, reproached.

They were evidently the very persons, who were invited by the Imam and addressed in Mina which is a part of the sanctuary and a place of peace, because it could not be that the Imam might have mounted the pulpit formally in Madina and gathered together and addressed the remaining Muhajir and Ansar, who were then reckoned to be the chiefs in the Islamic society and the ruler of the time might not have restrained him from doing so.

This is confirmed by the contents of the later part of the tradition and there are other indications also in the light of which it cannot be said that the Imam addressed the people on these lines in Makkah after the death of Mu'awiya.

13. Nahjul Balāghah.

14. Kitāb Siffin, p. 354, second edition (Egypt).

15. A detailed account of this man will be given later.

16. Tabari's account is absolutely incorrect and we are not aware of any person named Amr bin Sa'id who might have participated in the murder of Imam Husayn. Exactly the same error has appeared in Ibn Qutaybah's al-Imamah vas Siyasah wherein he has throughout written Amr bin Sa'id instead of Umar bin Sa'd.

17. Kamiluz Ziyārāt by Ibn Quluyah, p. 261.

Chapter 1: Regime of Mu'awiya

The topic of this book is an account of the sacred rising of Imam Husayn, which is a glorious chapter in the history of Islam. We propose to state briefly the important events of this period of less than a year which is quite short from the viewpoint of duration but extremely effective and eternal so far as its role is concerned.

Distortions have taken place and continue to take place in every chapter of Islamic and non-Islamic history. They change the very shape of events and make the task of the future researches more difficult. Usually these distortions are made either by the extravagant supporters or by spiteful opponents. There is not a page of history that has escaped distortion. We find that treacherous hands have changed the real features of historical facts.

It can, however, be said in connection with the event of the rising of Imam Husayn that the spiteful enemies have not been able to temper with this chapter of history and this movement has been so explicit, clear, sacred and unblemished that even the enemies of his father Imam Ali and his brother Imam Hasan have bowed their heads respectfully before him and admired his movement whole-heartedly. Of course the circumstances in which this movement was started and the condition of the Islamic government of that time have helped understand the need for this movement, and whoever has undertaken to write about it has admitted the greatness, bravery, frankness, courage, and love for freedom, of its leaders.

It is a matter of great regret, however, that many baseless matters, vulgar stories, and misleading falsehoods by ignorant supporters and extravagant friends have become a part of the writings and speeches about this movement. One of the greatest services, which can be rendered to the Doyen of the martyrs, is to keep the event of Karbala free from every sort of falsehood, myth and baseless matter. However, this is a task, which the common and illiterate people cannot be expected to perform, because it is they, who have been instrumental in bringing about this calamity. They act against the sacred object of the leader of this revolution and think that it is possible to promote truth by means of falsehood, honesty by means of treachery and piety by means of impiety and carelessness.

To segregate the event of the movement of Imam Husayn from all sorts of unreliable, irrational and baseless matters and to content themselves with the writings of the writers of third and fourth centuries A.H. is the task of pious research scholars, and it is their duty to tell the truth with their tongues and pens and promote it, and refrain from telling false and baseless things in their writings and speeches. It is possible that one day this very sacred, clear, and explicit chapter of the history of Islam as befits the magnanimous and infallible leader may be based on truth and honesty in writing and speech. It is in this way only that the value of this great movement, and the greatness of its leader, will become evident all the more, and even in the mourning groups signs of his greatness, devotion, sincerity, jihad, steadfastness and manliness will be clearly apparent.

About fifty years after the death of the Holy Prophet, twenty years after the martyrdom of Imam Ali, and ten years after the martyrdom of Imam Hasan, Mu'awiya bin Abi Sufyan breathed his last in the middle of the

month of Rajab of the year 60 A.H. He was the governor and caliph in Damascus for about 42 years. He held the office of the governor of Syria for five years under the Second Caliph and for twelve years under the Third Caliph. He also ruled over Syria for a little less than five years during the Caliphate of Imam Ali and for about six months during the Caliphate of Imam Hasan and campaigned against both of them. He also held the Islamic Caliphate for a little less than twenty years, and towards the end of his life he obtained oath of allegiance from the people for his son Yazid for the office of Caliph.

Mu'awiya was the progenitor of the fourteen Umayyad caliphs, who were the descendants of Abu Sufyan and Marwan and held the Islamic Government in their hands for one thousand months from 41 A.H. to 132 A.H.

During the time of his caliphate Mu'awiya had complete control over the situation and could violate openly the agreement that he had concluded with Imam Hasan; for example, one of the conditions of the peace treaty was that the supporters of Imam Ali would not be persecuted and killed and all of them would enjoy security.

The name of Hujr bin Adi Kindi, who was one of the companions of the Holy Prophet and a supporter of Ali was specially mentioned in the Peace Pact. However, as the Islamic historians have written unanimously, Mu'awiya killed Hujr bin Adi and six of his companions, and one of them named Abdur Rahman bin Hannan Ghazzi was buried alive by Ziyad bin Abihi in Iraq. Mu'awiya's power and domination had assumed such proportions that he did what he liked and none could raise any objection.

Ali bin Husayn Mas'udi, one of the greatest Muslim historians and geographers of the 4th century writes thus in his book entitled Murujuz Zahab: At the time of return from the Battle of Siffin, a Kufian, mounted on a camel, came to Damascus.

One of the Syrians disputed with him and said: "This she-camel which you have mounted is mine. It was looted in the Battle of Siffin and has fallen in your hands". Their dispute got prolonged and both of them went to Mu'awiya. The man belonging to Damascus produced fifty witnesses, who deposed that the she-camel belonged to him. On the authority of the evidence given by fifty persons Mu'awiya also decided that the she-camel belonged to the Syrian and compelled the Iraqi to surrender it to him.

The Iraqi said: "May Allah bless you. It is a he-camel and not a she-camel". Mu'awiya, however, said: "I have already given a decision and it cannot be altered". When the people dispersed Mu'awiya called the Iraqi and asked him as to what his she-camel was worth. Then he gave him something more than the price of the he-camel and said to him: "Tell Ali that to fight against him I have 100,000 men, who do not distinguish between a he-camel and a she-camel" (i.e. if I say that a he-camel is a she-camel or vice versa, they will not dispute).

After narrating this story Mas'udi writes that Mu'awiya acquired such a grasp over the people that at the time of proceeding for the Battle of Siffin he called them to Friday prayers on Wednesday and offered Friday prayers

with them, but none asked him as to why Friday prayers was being offered on that day when it was Wednesday.

Thereafter he has narrated another incident which we reproduce below in detail from the book entitled An-Nasayah al-Kafiya Li Mun Yatawalla Mu'awiya: Ammar Yasir was killed in the Battle of Siffin at the hands of Mu'awiya's men. As narrated by Bukhari in his Sahih, as well as by others, Ammar was striving more than others at the time of the construction of the Masjid of Madina and when the Holy Prophet saw him he said: "Alas! Ammar! An oppressive group will kill him at a time when he will be calling them to Paradise and they will be calling him to Hell".

Ammar's being killed made truth manifest, and it was established that the oppressive group was Mu'awiya and his supporters. In order to extricate himself from this difficulty he said: "We have not killed Ammar. He has been killed by him, who brought him in the battlefield" (i.e. by Ali). When Imam Ali was informed about the stand taken by Mu'awiya he said: "If that be so Hamza, the Doyen of the Martyrs was killed by the Holy Prophet, because he brought him along with him to fight against the polytheists".

However, as Mu'awiya was confident that his friends would accept whatever he said, he remarked: "It is true that we have killed Ammar, but the word Baghiya used by the Holy Prophet does not mean unjust and oppressive. On the contrary it means one, who seeks or demands, and it is we, who have risen to seek vengeance for the murder of Uthman. Hence the meaning of the Holy Prophet's remark is that Ammar would be killed by those who rose to seek vengeance for the murder of Uthman and there is nothing wrong about it".

This argument of Mu'awiya was also absurd and the later part of the tradition provides a reply to it, because the Holy Prophet said: "Ammar will be killed by those, who will invite him to Hell, and whom he will invite to Paradise". However, Mu'awiya had become so powerful and dominant that none could convince his followers by argument.

We do not intend to study the period of Mu'awiya's rule and the short account given above appears to be sufficient to invite the attention of the readers to the social and religious conditions of those days. In case, however, someone desires to become fully conversant with the period of Mu'awiya's rule he should refer to An-Nasayah al-Kafiya Li Mun Yatawalla Mu'awiya and then judge fairly.

Chapter 2: Regime of Yazid

When Yazid attained to the caliphate, the Governors of Madina, Makkah, Kufa and Basra were Walid bin Utba bin Abu Sufyan, Amr bin Sa'id, Nuaman bin Bashir and Ubaydullah ibn Ziyad respectively. In the first instance Yazid decided to obtain oath of allegiance from Husayn bin Ali, Abdullah bin Zubayr and Abdullah bin Umar, who had not acknowledged him heir-apparent during the time of Mu'awiya. He, therefore, wrote a letter to Walid bin Utba, the Governor of Madina, desiring him to obtain allegiance from these three persons as early as possible and not to accept any excuse from them.

To accomplish this task Walid called Marwan bin Hakam for consultation, ignoring their previous strained relations. Marwan said: "Summon them immediately, and ask them to take the oath of allegiance to Yazid. If they agree to take the oath well and good otherwise execute them before they come to know about the death of Mu'awiya, because, if they learn about his death, each one of them will become a claimant for caliphate and refuse to obey, excepting Abdullah bin Umar, who need not be feared, because he is not the type of man, who may rise or oppose".

Walid sent Abdullah bin Amr bin Uthman to Imam Husayn and Abdullah bin Zubayr. He found both of them in the mosque and conveyed to them the message of Walid. They said to him: "You may go back and we too shall meet Walid soon" Then the Imam said to Abdullah: "I think Mu'awiya is dead and the object of this untimely call is that we should take the oath of allegiance to Yazid".

Imam Husayn summoned a group of his men and told them to arm themselves. He said to them: "Walid has called me just now, and I think that he will propose something which I may not accept. In that event I cannot trust him. You should, therefore, come with me and when I enter his house you should stay at the door and as soon as you hear me speaking aloud enter the house to prevent him from doing me any harm ".

The Imam went to meet Walid and saw that Marwan was also there. Walid informed him about the death of Mu'awiya and also conveyed to him the orders of Yazid. The Imam said: “I will certainly not be contented with my taking the oath secretly and would like that I should take it in the presence of the people". Walid said: "Yes".

Thereupon the Imam said: "Then you should wait till tomorrow so that I may arrive at a decision in the matter". Walid said: "All right. You may go now and come tomorrow along with the people to take the oath of allegiance".

Marwan said: "I swear by Allah that if Husayn bin Ali leaves this place without taking the oath of allegiance it will no longer be possible for you to lay hands on him without bloodshed. You should, therefore, detain him till he takes the oath and in the event of his refusing to do so, you should chop off his head. On hearing the words of Marwan the Imam got up from his place and said: "O bastard! Is it you, who will kill me or Walid? By Allah you have told a lie and become a sinner".

Then he departed and reached his house along with his men. Marwan said to Walid: "Now that you have not accepted my advice I swear by Allah

that you will not be able to lay your hands on him again". Walid said: "Marwan! What are you saying? You have suggested to me something that must spoil my faith. By Allah, even if the entire wealth of the world is placed at my disposal I will never kill Husayn bin Ali. Should I kill him if he declines to take the oath of allegiance to Yazid? By Allah I believe that whoever sheds the blood of Husayn, the grandson of the Holy Prophet, shall be very unlucky and helpless before Allah on the Day of Judgment". Marwan who did not like Walid's words said to him: "It is all right if you think so".

On the following day which was Saturday the 28th of Rajab 60 A.H. Walid sent for the Imam again so that he might take the oath of allegiance from him. The Imam, however, told his messenger to tell him to wait for that night, so that he might take a decision by the following day. During the same night he left Madina along with his wives, brothers and nephews and most of the members of his family, and proceeded on his journey to Makkah, remembering the words of Prophet Musa, son of Imram:

"So he left the city afraid and cautious saying: Lord! Protect me against the unjust people." (Surah al-Qasas, 28:21)

When it was said to Imam Husayn that it would have been better if he had adopted a deviated path so that the enemies might not have been able to lay hands on him he replied: "By Allah I shall not go by a deviated path. Let that which Allah wills happen". Eventually he arrived in Makkah on Friday night after the 3rd of Shaban. Remembering the story of Prophet Musa, he said:

"When he started his journey to Midian he said, "Perhaps my Lord will show me the right path '." (Surah al-Qasas, 28:22)

The pilgrims used to visit the Imam in Makkah. Even Abdullah bin Zubayr, who knew very well that none would take the oath of allegiance to anybody in the presence of the son of the Holy Prophet and the Imam enjoyed a position higher than everyone in all respects, came to see the Imam every day.

The news of the death of Mu'awiya spread throughout Iraq and the people also came to know that Imam Husayn and Abdullah bin Zubayr had declined to take the oath of allegiance to Yazid and had gone to Makkah.

The distinguished supporters of Imam Ali gathered in the house of Sulayman bin Surd Khuzai and thanked Allah for the death of Mu'awiya. Sulayman bin Surd then said addressing those present: "Mu'awiya has departed from the world and Husayn bin Ali has declined to take the oath of allegiance to Yazid and has gone to Makkah. You are the supporters of Husayn as well as of his father Ali. If you think that you are ready to assist him and to fight against his enemy and can lay down your lives for his sake, you should inform him of your readiness through a letter. In case, however, you are scared that you will show slackness and will abstain from rendering him assistance, you should not deceive him by claiming unduly to be his supporters and devotees".

When Sulayman bin Surd said these words he had in mind the fact that so long as there is no question of making sacrifices the people can distinguish very well between truth and falsehood and make no mistake about it. They

understand clearly as to who is truthful and who is a liar, where lays the truth, and where lay the falsehood; who is wise and who is ignorant and who is a guide and who is a bandit.

However, they can make such a correct assessment only so long as the question of profit and loss does not arise and they do not suffer any loss by supporting the truth and fighting against falsehood. But when the preliminaries for test become available and truth and falsehood stand facing each other most of the people side with falsehood, and as truth cannot be supported without sacrifice the views of the people alter and they abandon truth and support falsehood.

Sulayman bin Surd knew well that the sentiments of the people at that time could not be relied upon, because it might so happen that if Husayn bin Ali rose against Bani Umayya later and they employed their full strength to kill him and rendering him help became something dangerous, the same people might turn away their faces from him, ignore the letters written by them, close their doors in his face and even join his enemies.

They might consider it a religious duty to kill him and might put him and his friends to sword to gain the pleasure of Allah and His Prophet. And after killing those godly persons they might stand and cry: "Allah is the Greatest. I testify that there is no God but Allah and I testify that Muhammad is His Prophet"; as if they had committed no sin at all!

It was for this reason that he explained the position to the distinguished supporters and said: "Even now you should judge the result in your minds and visualize the situation which is bound to arise and then decide whether you can make him hopeful of your assistance and invite him to Iraq with perfect confidence and final determination.

It should not be that today, when your sentiments are roused, you should be writing letters, making covenants and taking oaths and pull the son of the Prophet of Allah from Allah's sanctuary to Iraq, but tomorrow when the enemy surrounds him and compels him either to take the oath of allegiance or lose his head you should desert him and forget the promises made by you".

The distinguished supporters replied with one voice: "We are prepared to perform jihad and make sacrifices and shall lay down our lives for the sake of our Imam". Thereupon Sulayman said: "In that case you should write a letter to the Imam". They, therefore, wrote a letter as follows:

In the name of Allah, the Beneficent, the Merciful

This letter is being written by Sulayman bin Surd, Musayyab bin Najbah, Rafa bin Shaddad Bajali, Habib bin Mazahir and other Muslim and faithful supporters of Husayn bin Ali residing in Kufa. They write to Husayn bin Ali: Peace be upon you. We join you in praising the Almighty Allah except whom there is no god. Praised be Allah Who has destroyed your oppressive and spiteful enemy, the man who prevailed over this nation, assumed unlawfully the reins of government, usurped the public treasury and became the ruler of the Muslims without their consent. He then killed the pious persons and spared the bad ones and placed the property of Allah at the disposal of the oppressors and the rich. May Allah deprive him of His blessings as He deprived the people of Thamud.

At present we, the Iraqis, do not have any leader and Imam. Hence, we request you to proceed to us. Maybe the Almighty Allah may draw us together on truth through you. We have nothing to do with Nau'man bin Bashir in the matter of Friday and Eid prayers. He is alone in the governor's House. If we come to know that you have left to join us we shall turn him out and shall, God willing, pursue him up to Syria".

They sent this letter through Abdullah bin Suba Hamdani and Abdullah bin wal and instructed them to leave for Makkah immediately. They reached the Imam in Makkah on the l0th of Ramazan, 60 A.H. and delivered the letter to him.

Chapter 3: Letters of the Kufians to the Imam

After two days the people of Kufa sent about 150 letters, each of which was from one, two or four men. Most of these letters were brought from Kufa to Makkah by Qays bin Mashar Saidawi, Abdur Rahman bin Abdullah bin Shaddad Arhabi and Ammara bin Abdullah Saluli. Two more days passed and then the supporters of Kufa sent a letter to the Imam through Hani bin Hani Sabi'i and Sa'id bin Abdullah Hanafi. The following are the contents of the letter:

In the name of Allah, the Beneficent, the Merciful

This is a letter to Husayn bin Ali from his Muslim and faithful supporters. Be quick and hurry up, for the people are waiting for you, and they do not look towards anyone other than you. Hurry up. Hurry up. We repeat: Make haste. Make haste. And peace be upon you."

Thereafter Shabath bin Rabie, Hajjar bin Abjar, Yazid bin Harith bin Ruwaym, Urwah bin Qays, Amr bin Hajjaj Zubaydi and Muhammad bin Amr Taymi wrote the following letter:

"The gardens and the deserts are green and fresh and the fruits have ripened. Proceed whenever you like. Your Iraqi soldiers are ready to receive you. And peace by upon you".

Letters from the Kufians piled up with the Imam and the messengers from Iraq gathered in Makkah. The Imam sent the following reply to the Kufians:

"In the name of Allah, the Beneficent, the Merciful.

From Husayn bin Ali to the believers and Muslims of Iraq. Hani and Sa'id, your last messengers, have brought your letters. I have read what you have written and pondered over it. You have written that you do not have an Imam and asked me to come to you so that Allah may perhaps draw you together on truth and guidance through me. Now I am sending to you my cousin Muslim bin Aqil in whom I have full confidence.

If he writes to me that your elders and wise men confirm what your messengers say and what you have written in your letters I may proceed towards you soon. I swear by my life that a true Imam and leader is only he who takes decisions according to the Qur'an, establishes justice, promotes the Divine religion and dedicates himself to the path of Allah. And peace be upon you".

The Imam sent this letter through Hani and Sa'id. Then he ordered Muslim bin Aqil to proceed to Iraq along with Qays bin Mash'ar Saidawi, Ammara bin Abdullah Saluli and Abdul Rahman bin Abdullah Araji. He instructed him to tread the path of piety, to keep his mission secret, to be lenient and moderate, and to inform the Imam immediately if he found that the people supported the rising and revolution.

Chapter 4: Muslim bin Aqil proceeds to Kufa

Muslim went to Kufa via Madina and stayed in the house of Mukhtar bin Abi Ubayda Thaqafi. The supporters perhaps thought that the task would be accomplished quite easily. Husayn bin Ali would gain victory over Yazid without facing any trouble. Justice and piety would replace injustice and sin, and the people would easily forget what Mu'awiya had taught them for forty two years.

They used to visit Muslim frequently and when the Imam's letter was read for them, they shed tears of delight with perfect sincerity, and took the oath of allegiance at the hand of the special representative of the Imam. According to Shaykh Mufid seventeen thousand persons took the oath of allegiance to Muslim bin Aqil, but the number mentioned by Tabari is twelve thousand.

Now Yazid came to know that Muslim had arrived in Kufa and the supporters of Imam Ali had taken the oath of allegiance to him, and Nua'man bin Bashir had shown weakness in taking action against him. He, therefore, appointed Ubaydullah bin Ziyad, the Governer of Basra as the Governor of Kufa as well, and also entrusted him with the task of carrying out his oppressive orders. He wrote to him: "You should go to Kufa, pursue Muslim and captivate, kill, or banish him."

Ubaydullah proceeded to Kufa immediately and on the very first day of his arrival in the city he addressed the people and spoke about the kindness as well as harshness of Yazid. He summoned the chiefs of the tribes and various classes of the society and behaved very harshly towards them. Now the people of Kufa reached the stage at which the number of the supporters of truth diminishes, and that of the followers of falsehood increases. The Almighty Allah says:

"Do people think that they will not be tested because they say, "We have faith?" We tested those who were before them. Thus Allah knows those, who are truthful, and knows those, who are liars." (Surah al-Ankabut, 29:2- 3)

The truthful are those persons who stick firmly, even at the time of test and trial, to what they have said and assessed. Fear and desire do not dissuade them from the truth, which they have recognized. Nothing can place them amongst the supporters of falsehood. As regards the liars they are those, who really speak the truth and correctly distinguish between truth and falsehood before they are involved in the difficulties of Divine test, and think themselves to be the supporters of truth and enemies of falsehood, and say that they would defend truth even if they have to lay down their lives for it.

The promises of falsehood and the allurements of the world would not make them deviate from the right path, but as soon as the circumstances change and the time for making sacrifices for truth arrives their mental attitude changes. Fear and poor spirit take the place of courage; doubt and hesitation that of faith; and polytheism and treachery that of sincerity. The liars are not only those, who have no intention of siding with truth and opposing falsehood even before the time for test arrives, but liars are also

those, whose condition changes at the time of Divine test, and what they consider falsehood today was considered truth by them till yesterday.

The people of Kufa i.e. those who, after receiving the news of the death of Mu'awiya, gathered in the house of Sulayman bin Surd Khuzai, delivered speeches, took into consideration the position of the Muslims at that time and wrote a letter to the Imam from that very place and similarly those who visited Muslim after his arrival in Kufa and took oath of allegiance to him in his capacity of the special representative of the Imam of the time, did not in fact intend to tell lies and deceive their Imam and to provide means for his martyrdom and the captivity of the members of his family. Truly speaking their intentions were quite good.

They deemed the caliphate of a person like Yazid, and that too after fifty years of the death of the Holy Prophet, to be shameful and inadmissible for the world of Islam, and did not consider anyone amongst all the Muslims to be more competent and more deserving than Husayn bin Ali the son of the Holy Prophet. They thought that they had always rendered him assistance and would continue to do so in all circumstances and would bear all hardships to achieve their Divine object. They turned out to be liars and forgot what they had been thinking about themselves earlier.

So long as Nu'aman bin Basir Ansari had been running the administration of the city moderately and leniently the supporters were very enthusiastic. They claimed at every place and in every meeting to be the supporters of Husayn bin Ali and wrote that they would pursue Nu'aman bin Bashir up to the gates of Damascus. However, as they had previous experience of the harshness of Ubaydullah bin Bashir Ansari had been running the administration of the changed as soon as Ubaydullah assumed the Governorship of Kufa. Previously they talked about Jihad (the Holy war), but now they began to recite the Qur'anic verse:

“Do not subject your lives to destruction with your own hands”. (Surah al-Baqarah, 2:195)

The greater was the hold of Ibn Ziyad over the affairs of Kufa, the greater was the danger for Muslim and his companions and now there was no possibility of their success. The mental and religious disposition of the people proceeded towards a direction contrary to that which they had assessed earlier, so much so that the entire atmosphere of the city was completely changed.

The attitude of the people, who really wished that Imam Husayn should come at the helm of affairs and Bani Umayya should be deprived of the Islamic Government, underwent such a change that although Muslim bin Aqil was keeping himself aloof and seldom met the people, he was obliged to shift from the house of Mukhtar bin Abi Ubayda Thaqafi to that of a well-known and powerful person named Hani bin Urwa Muradi. His supporters used to visit him there secretly.

The conditions in Kufa at that time indicated that all the letters which had been sent to Imam Husayn and the promises made with him were mere lies and could no longer be relied upon. Ibn Ziyad succeeded in locating the place where Muslim was then residing. He gave three thousand dirhams to his slave named Ma'qal and said to him: "Associate with the friends and

supporters of Muslim for a few days and pretend to be one of them. Give them this money also and say that you are interested in their success and the money is meant for being spent on the procurement of implements of war. After gaining their confidence you may find out the place where Muslim is residing and meet him".

Ma'qal acted as ordered by Ibn Ziyad. In the first instance he contacted, in the Masjid of Kufa, Muslim bin Awsaja (who was one of the distinguished supporters of the Imam and was martyred on the day of Ashura) because he had heard that Muslim bin Awsaja was obtaining the allegiance from the people on behalf of Imam Husayn. Ma'qal, who was prepared to tell any lie, and commit any treachery to achieve his end, said to Muslim bin Awsaja: "I am a man from Syria and Allah has blessed me with love for the Holy Prophet's family and their supporters". Saying this he also shed some crocodile tears and then said: "I have got three thousand dirhams. I wish to present this money to the man who, I understand, has come from the Hijaz to Kufa to take the oath of allegiance for the son of the Holy Prophet.

However, I have to say with much regret that it has not been possible for me to see him and have not yet met anyone, who may guide me to him, and thus enable me to achieve this blessing. I have enquired from various persons and have since come to know that you are acquainted with this Holy household. I have, therefore, to request you to take this petty amount from me and take me to Muslim bin Aqil. I am your Muslim brother and you should trust me. If you so wish I am prepared to take the oath of allegiance to the Imam before I go and see Muslim".

Muslim bin Awsaja said: "I am glad to meet you, for you may possibly render some assistance to Ahlul Bayt. However, I am worried on account of the fact that the people have come to know before the accomplishment of the task and achievement of the goal that I am associated with this movement. I am apprehensive of the tyrannical Ibn Ziyad in this regard". Ma'qal said: "God willing, all will be well. You may please take the allegiance from me".

Muslim took the oath from him and obtained a promise that he would remain loyal and would not divulge the secret. Ma'qal made all the promises and took all the oaths demanded by Muslim bin Awsaja without any hesitation. He even added something to it and satisfied him.

Then he visited the house of Muslim bin Awsaja for a few days and eventually had access to Muslim bin Aqil and took the oath of allegiance once again. As directed by Muslim bin Aqil he also presented three thousand dirhams to Abu Thamama Saidi Hamdani, a staunch supporter and one of the martyrs of Karbala, who was then responsible for the procurement of arms, food and other provisions.

Ma'qal used to come to see Muslim bin Aqil earlier than all others and was the last to leave. He thus acquired information about all their activities and submitted reports to Ibn Ziyad regularly. Ibn Ziyad thought that he should first arrest Hani and then take steps to arrest Muslim. Consequently Rani also confined himself to his house on the pretext of illness and did not go to the Governor's House till Muhammad bin Ash'ath, Asma bin Kharija

and Amr bin Hajjaj Zubaydi approached him in compliance with the orders of Ibn Ziyad. As a measure of expediency they made him mount an animal, and took him to Ibn Ziyad.

With the arrest of Hani the situation in Kufa became absolutely favorable for Ibn Ziyad. Although Hani expressed ignorance about the presence of Muslim bin Aqil in his house the secret was divulged by the arrival of Ma'qal there. Hani was, therefore, obliged to confess before Ibn Ziyad and said: "I did not take Muslim to my house. He himself came and asked me to admit him. I felt ashamed to refuse his request and, therefore entertained him. As regards his activities whatever has been reported is correct. Now I can promise you that no harm will come to you from me and I will have nothing to do with him. As an alternative I can go and apologize to him, and ask him to go wherever he likes".

Ibn Ziyad did not, however, accept either of the two offers made by him and said: "By Allah you must surrender him to me". Hani replied: "By Allah I will not surrender him to you". When he declined to surrender his guest Ibn Ziyad broke his face, nose and head with a stick, which he had in his hand, and put him under arrest. Then he went to the Masjid, mounted the pulpit and severely threatened the people in a brief speech. He had not yet come down from the pulpit when the spectators rushed into the Masjid and said that Muslim bin Aqil was coming. Ubaydullah then entered his palace hurriedly and shut the gates.

It is very surprising that twelve or seventeen thousand persons had taken the oath of allegiance to Muslim, but, when he came to know about what had happened to Hani and called his supporters to rise, not more than four thousand persons turned up. And still more surprising is that at the time when Muslim came out with four thousand armed men and Ibn Ziyad closed the doors of his palace, not more than fifty persons were with him, and out of them thirty were policemen and the remaining twenty were some dignitaries and the members of his family.

The people had encircled his palace and were abusing him and his father. This apparently favorable state of affairs became so unfavorable in the early part of night that Muslim bin Aqil offered evening prayers in the night of 9th Zil-Haj in the Masjid of Kufa with only thirty persons and when he left the Masjid only ten persons were with him, and when he came out of the Masjid there was not even one person, who might accompany him.

Allah knows those who are truthful, and knows those who are liars. (Surah al-Ankabut, 29:3)

It is a sufficient proof of the falsity of the claims, correspondence and pretences of the Kufians that four thousand armed men could not subdue Ibn Ziyad, who had not more than fifty persons with him, and gain control over the city, and only one false rumor spread by the supporters of Ibn Ziyad that the Syrian army was arriving, scattered all of them.

Chapter 5: Martyrdom of Muslim bin Aqil

The situation in Kufa became so dangerous that even good and distinguished supporters like Sulayman bin Surd, Musayyab bin Najba and Rafa bin Shaddad were not seen anywhere and the person, who was the chief of twelve thousand men a day earlier, was wandering in the streets of Kufa in a state of distress and perplexity and could not find his way.

Tabari's account of this event which is almost identical with that quoted by Shaykh Mufid in "al-Irshad" is as follows: "Muslim bin Aqil came out of the gate of the Masjid and suddenly found himself alone. There could be seen not even one person, who might show him the way or guide him to a place or defend him if he faced an enemy. He, therefore wandered in the streets of Kufa without knowing where to go".

There is a point that it will not be inappropriate to mention here. It has been for centuries now that the people have reproached the Kufians for their perfidies and breach of promise. Just as they have praised and greeted the faithful companions and friends of the Imam, they have cursed these persons who promised support to him on one day but drew their swords against him on the other day and continued their opposition till he was martyred.

To be fair, however, it may be said that the people of Kufa did not do anything that might be unusual or surprising and on both the occasions they acted according to rule i.e. when they wrote the letters to the Imam and also when they drew their swords against him.

So long as they were leading peaceful lives and the swords had not been unsheathed and a lenient man namely Nuamān bin Bashir was the ruler of Kufa they could distinguish between truth and falsehood by means of the light which Almighty Allah has bestowed upon man to enable him to differentiate between right and wrong, and between truth and falsehood, and correctly assessed as to who was fit for the Imamate and leadership of the people.

They did not consider any other Muslim of that time to be equal to him. This correct discernment of truth and falsehood by them was as usual and according to rule, because so long as a person has not deviated from the path of nature and sound mind by means of factors of deviation, and fear, hope, avarice, profit or loss have not confused and misled him, he knows which is the right path and which is the wrong one and makes no mistake in distinguishing between them.

Allah says: Have We not given him two eyes, a tongue and two lips. Have We not shown him the ways of good and evil? (Surah al-Balad, 90: 8 -10}

However, when these very persons, who could distinguish between truth and falsehood were put to test, the question of fear and avarice and profit and loss arose; hence the paths of religion and expediency got separated from each other. They acted as most of the people usually do i.e. they kept aloof from truth and the truthful, and began to talk about prudence, wisdom, precaution and foresight instead of jihad, sacrifice, resistance, reform and valor.

Truly speaking it is not strange that the Kufians did not sacrifice their lives to carry out their responsibility. Those who wonder at their conduct should in the first instance imagine themselves to be placed in the same situation and then decide fairly whether in these conditions and circumstances, would they have acted in a different way?

In fact one should wonder at those persons, who remained steadfast in all circumstances, and in spite of all hardships, supported truth and laid down their lives for it. So much so that even when their bodies were torn to pieces and they fell down on the ground, they were worried whether they had performed their duty of self-sacrifice and combating against injustice and oppression properly, and consequently would feel ashamed before Allah and His Prophet on the Day of Judgment!

Qarza bin Ka'b Khazraji was one of the companions of the Holy Prophet. He participated in the Battle of Uhud and later battles. During the Caliphate of Umar he came to Kufa and imparted instruction in jurisprudence to the people. His son Amr bin Qarzi Ansari was one of the devoted companions of Imam Husayn. As stated by Ibn Tawus in Luhuf so long as Amr did not collapse on the day of Āshura owing to excessive wounds, the Holy Imam did not sustain any injury.

Amr received the arrows on his hands and the blows of the swords on his body, and when eventually he fell on the ground and rolled in dust he looked at the Holy Imam's face and said: "O son of the Prophet of Allah! Have I acquitted myself of my duty? Then Imam said in reply: "Yes, you have, and you will enter Paradise I earlier than me. Convey my greetings to the Holy Prophet and tell him that his Husayn is also arriving soon".

The steadfastness and constancy of these noble souls is really astonishing. One must wonder at their resolution and firmness and praise and greet them, because the different aspects of life and severe pain did not change their attitude and did not make them deviate from their Divine course. Many persons who have read or heard Zahhiik bin Abdullah Mashriqi Hamdiini have regretted his weakness, bad luck, and lack of foresight and wondered that while his Imam was surrounded by the enemies this man took leave of the Imam and went away.

However, very few have judged fairly and realized that in the particular circumstances it might not have been possible to show even that firmness and steadfastness which was shown by him. One should wonder at his staying with the Imam and participating in the battle rather than upon his eventual departure.

Tabari quotes the story from Zahhiik himself in these words: "Malik bin Nazr Arji and I went to see Imam Husyan and sat down before him after paying due respect to him. He welcomed us and said: "For what purpose have you come to see me?" We said: "We have come to greet you and to seek your blessings, so that we may renew our pledge, and also inform you that the people of Kufa are ready to fight against you. The Imam said: "Allah is sufficient for me and He is the best Helper".

When we bade farewell to him Imam Husayn said: "Is there anything against your rendering me assistance? My companion Mālik bin Nazr said: "I am indebted and have also to support my wife and children". I said: "I,

too, am faced with the same problems. Notwithstanding this, however, if you give me an option that I may go away in case you become alone and my support is no longer of any use to you, I am prepared to stay on and assist you till that time". The Imam accepted my services on this condition and I stayed on with him.

When on the day of Āshura all his supporters were martyred and the enemy reached up to the Imam and the men belonging to his family, and none remained with him except two persons namely Sawayd bin Amr bin Abi Muta Khasami and Bashir bin Amr Hazrami I said to him: "O son of the Prophet of Allah! As you are aware, we had agreed that so long as you have supporters I shall also remain with you and assist you and when they are killed I shall be free to go away. The Imam said: "You are right, but how can you escape this army? If you can find a way out I have no objection to your going away".

Zahhāk adds: "When the soldiers of Amr bin Sā'd were pursuing our horses I had tied my horse in one of the tents and was fighting on foot, so that J succeeded in killing two enemies of the Imam and amputated the hand of another. On that day the Imam praised my performance repeatedly and said: "When he permitted me to leave I brought out my horse, mounted it, and struck it till it stood up on its hind hooves. Then I let it go. The enemies were, therefore, forced to let me pass and I came out of their rows. Eleven persons pursued me and were about to capture me, but Kathir bin Abdullah Shabi, Ayyub bin Musrah Khaivani and Qays bin Abdullah Saidi identified me and I was saved on account of their intercession".

It is true that one must feel sorry for this man, because he missed such a blessing, left such an Imam alone, and lost such an opportunity in vain, although he could also become one like Habib ibn Mazahir Asadi and Burayr bin Khuzayr Hamdani. However, his case is quite different from that of the people of Kufa. This man had not written any letter to the Imam and had not promised any sacrifice.

He had also not taken an oath of allegiance to Muslim bin Aqil. And when he reached the Imam he did what he had undertaken to do, and did not boast that he would go to any length in making sacrifices. On the other hand he himself stated to what extent he was prepared to go.

However, the people, who took the oath of allegiance to Muslim bin Aqil left him alone during the night of 9th of Zilhaj in the streets of Kufa, and if a woman had not admitted him into her house and quenched his thirst, there was no one who might have rendered him even that much service. Muslim spent the last night of his life in that woman's house and when on the following day Ibn Ziyad took steps to arrest him and his men besieged the house, he was obliged to come out of the house to meet martyrdom.

When Muslim was taken prisoner he made a request to Muhammad bin Asha'th that he might send someone to inform Imam Husayn about his (Muslim's) martyrdom and also to convey the following message to him: "May my parents be your ransom! Return from this journey along with the members of your family lest the Kufians should deceive you.

They are the companions of your father, who wished to get rid of them by means of death or martyrdom. The people of Kufa lied to you as well as

to me, and nothing can be achieved by means of falsehood". In the court of Ibn Ziyad also he made two requests to Umar bin Sād; firstly that he should sell his coat of mail and sword and repay his debt amounting to seven hundred dirhams; secondly that he should obtain his dead body from Ibn Ziyad and bury it".

Muslim and Hani were martyred on the same day and their heads were cut off and sent to Yazid in Damascus.