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Chapter 6: Muhammad bin Hanafiya

When Imam Husayn left Madina for Makkah along with the members of his family, his brother Muhammad bin Hanafiya remained in Madina. The mother of Muhammad, the son of Ali, belonged to a tribe named Bani Hanafiya and on this account he was called Muhammad bin Hanafiya. He was a magnanimous, brave and pious person.

Although Kaisaniya sect considered him to be an Imam he himself believed in the imamate of his brother Imam Hasan after his father Imam Ali, and thereafter in the imamate of his second brother Imam Husayn and then in the imamate of his nephew Ali bin Husayn. He was a distinguished person among the Ahlul Bayt and showed great valor in the battles fought by Imam Ali the Commander of the Faithful.1

When Imam Husayn left Madina for Makkah he wrote a testament for his brother Muhammad bin Hanafiya. It has been narrated by Ibn Tawus. In this testament the Imam mentioned the motive for his rising and clarified the policy which he intended to pursue in all circumstances. He also referred to the false motives which instigate a man and make him fight to satisfy his carnal desires and stated that the godly persons are free from such motives. The testament reads as follows:

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

"This is the testament of Husayn bin Ali bin Abi Talib written by him for his brother Muhammad, known as Ibn Hanafiya. Indeed Husayn testifies that there is no god except Allah and no being other than Him is fit to be worshipped and He has no partner. He also testifies that Muhammad is Allah's servant and messenger, who has brought truth from Him, and that Paradise and Hell do exist and the Day of Judgment is bound to come and there is no doubt about it, and on that day, Allah will bring the dead to life".

What the Imam said consists of the very doctrines which it is necessary for every Muslim to hold, and one who does not hold them cannot be a Muslim. Apparently the Imam meant to say that these very principles were in danger and, if the matters were allowed to continue in that manner, it was possible that the regime of the time might not refrain even from attacking these Principles of Faith. In fact the real motive for the Imam's rising was the protection of these very principles on which other religious and social tenets of Islam are based.

The Imam continued: "This movement of mine is not on account of stubbornness, rebellion, worldly passions or instigation by Satan. It is also not my object to create trouble or to oppress anyone. The only thing which invites me to this great movement is that I should reform the affairs of the followers of my grandfather, eradicate corruption, undertake enjoining to do good and restraining from evil and follow the tradition of my grandfather, the Prophet of Allah and my father, Ali".

This testament does not mention the formalities that usually form part of the last will made nowadays. On the other hand the Imam wished to clarify his motive. He wanted to tell the people that his movement was not an ordinary one based on human passions and worldly desires. He, therefore, says: I am not going out for merry-making and amusement or to create

mischief. I am also not perusing the path of oppression". He adds: "I have come out to reform the followers of my grandfather".

These words show that in the year 60 A.H. the Muslim ummah was faced with a dreadful social and religious crisis, which could not be overcome with a severe and bloody revolution. It was a danger that could be faced only by a leader like Husayn bin Ali, whose infallibility has been testified by the Holy Qur'an in the verse of Purification ofSurah al-Ahzab (33:33) . It was a peril that could not be dealt with by means of speeches and religious sermons.

He added: "If the people respond to my call, and accept truth from me, well and good; and if they do not accept it, I shall observe patience and am not afraid of unpleasant events, hardships, and sufferings". By saying that he would observe patience, the Imam did not mean to say that he would sit with folded hands so that Yazid might do whatever he liked. On the contrary he used this word in its correct sense, which is suited to the position of an Imam, and is the basis of faith and godliness. In other words he said: "Even if I am alone I shall pursue this path till Allah decides justly between me and these people, and He is the most Wise and the most Powerful of the judges".

Thereafter he wrote: "O my brother! This is my testament for you. I do not seek assistance from anyone except Allah. I depend on Him alone and have to return to him".

Note

1. It is said that the Roman Emperor sent two herculean athletes to Muawiya to measure their strength with the Muslim athletes. One of them was tall and corpulent and the other was powerful with a strong grip. Muawiya said to Amr bin As: "We have got a match for the tall man in the person of Qays bin sad bin Ubada, but as regards the other man you should think over it as to who can measure his strength with him and defeat him".

Amr said: "I have two persons in view but you are inimical towards both of them. One of them is Muhammad bin Hanafiya and the other is Abdullah bin Zubayr". Muawiya said: "You should summon him who is nearer to us at present. Amr asked Muhammad bin Hanafiya to meet the challenge. Muawiya took his place in the general assembly and the dignitaries of the State also attended. The powerful person was the first to enter the field and came face to face with Muhammad. Muhammad said to him: "Either you should sit down and let me hold your hand so that I may pull you off from your seat, or I may sit down and you may lift me from my place. Now let me know whether you are going to sit down or I should do so?"

The Roman said: "You may sit down. Muhammad sat down and let the Roman hold his hand. In spite of his best efforts, however, the Roman could not move Muhammad from his place, and acknowledged his weakness. Then Muhammad stood up and the Roman sat down and let Muhammad hold his hand. Muhammad immediately lifted him from his place with one jerk, held him in the air, and then threw him on the ground. Those present applauded him for his strength and Muawiya too was very happy.

Now the second Roman champion who was tall statured entered the field to compete. Qays bin Sād who was present went in a corner, took off his underwear and gave it to the Roman to wear. When the Roman put it on it reached his breast and also trailed along behind his feet. Thereupon, he felt ashamed and sat down. The elder amongst the Ansar were very much annoyed on Qays having taken off his underwear in such a formal meeting and rebuked him. He, however, composed some verses in which he apologized for his conduct.

Chapter 7: Causes of the rise of Imam Husayn

Truly speaking if we wish to find out the causes of the rising of the Imam we shall have to make a search for its preliminaries during a period of at least thirty years preceding that time, because about thirty years after the migration of the Holy Prophet, there had taken place such developments as had made necessary a movement like this in the Islamic society.

Uthman bin Affan Umavi ruled over the Muslims for about twelve years as the Caliph of Islam. It is clearly recorded in the history of Islam that the shape of the Islamic Government underwent a change during the six years covering the second half of the Caliphate of Uthman. In fact the Islamic rule should strictly enforce law otherwise the people should be free in all matters and no limits should be laid down for them except those prescribed by law. This Islamic method underwent a change and it assumed another posture that made the Muslim free in all matters, except that it was necessary for them to have regard for the interests of the ruler.

Taking advantage of this state of afairs the people began to amass wealth and property from the Baytul Mal (public treasury) of the Muslims. It was the same Baytul Mal that was guarded so carefully by Imam Ali during the period of his caliphate. The same policy was adopted by the caliphs preceding Uthman and even Uthman exercised necessary care in spending from it during the earlier part of his caliphate.

However, later this wealth, instead of being spent on the general welfare of the Muslims, fell into the hands of a few persons. These were the malpractices, started thirty years earlier, which Imam Husayn decided to restrain in 60 A.H. by means of a sweeping and bloody revolution, which resulted in his own martyrdom and his everlasting honor.

Mas'udi writes in Murujuz Zahab that at the time of his death the Third Caliph left behind in cash 150,000 gold dinars and one million dirhams. However, according to the same Mas'udi, when Imam Ali was martyred Imam Hasan mounted the pulpit and announced: "My father has not left behind any gold or silver except 700 dirhams. This money, too, had been saved by him from his salary to procure a servant for his house".

Thereafter Mas'udi writes: "The value of the property owned by the Third Caliph in Wcidiul Qura and at other places reached 100,000 gold dinars. Besides it he also left behind a large number of horses and camels".

About Zubayr he writes: "Besides the well-known palace at Basra he built a large number of houses in Basra, Kufa and Alexandria and at the time of his death he owned 50,000 gold dinars, one thousand horses, one thousand slaves and slave-girls and numerous estates in different cities.

Talha bin Ubaydullah was a well-known companion of the Holy Prophet. His daily income from the property owned by him in Iraq alone reached 1000 gold dinars and according to another version it exceeded this amount. In Syria he owned even larger property.

Abd ur Rahman bin Awf Zuhari was one of the distinguished companions. He had 100 horses, 1000 camels and 10,000 sheep. At the time of his death he had four wives and as he had children also his wives inherited, according to the Islamic law of inheritance, 1/8 of the property left

by him. This was decided between the four wives and every wife got 1/32 of the property. This 1/32 amounted to 84,000 gold dinars.

When Zayd bin Thftbit died he left behind such a large amount of gold and silver that it was broken with a hatchet and distributed among the heirs and the value of his other property was 100,000 gold dinars.

Yala bin Umayya, whose mother's name was Munayya, is also called Yala bin Munayya. The Battle of the Camel was started against Ali with his financial assistance and most of its expenses were borne by him. At the time of his death he left behind 500,000 gold dinars and the people also owed him large sums of money. Besides this the value of property etc. left by him was 300,000 dinars".

Thereafter Mas'udi himself writes: "During the Caliphate of Umar there was no such financial disorder and he did not permit these persons to grab all this wealth from the property of the Muslims. On the other hand everything was done in a straightforward manner and according to a clear-cut policy. In the light of the system of government and collection of wealth and its distribution among the Muslims none of the Muslims could acquire so much wealth.

After Caliph Uthman Imam Ali attained to the caliphate. The difficult task for Ali, on account of which battles were also fought, was to control these influential persons and not to permit any person any longer to take even one dinar from the Baytul Mal of the Muslims without proper accounting. He wanted to restrain the people from all sorts of covetousness, greed, and bad habits.

For about four and a half years covering the period of his caliphate he had to struggle against these very persons who had been prevented by him from amassing wealth. He used to say: "It is no longer possible that I should be at the helm of affairs and this plundering should be renewed. On the contrary I shall recover whatever has been given or taken unlawfully and shall deposit it in the Baytul Mal". On this very account Ali was eventually martyred.

Chapter 8: Peace Treaty of Imam Hasan

After Imam Ali, Imam Hasan attained to the caliphate. At this time the Muslim society had assumed a peculiar form. Their strength had been divided almost evenly, and if Imam Hasan had continued fighting against Mu'awiya neither of the two parties could expect victory without severe bloodshed. The result of such a fighting would have been disastrous for the Muslims. Hence, Imam Hasan was faced with a situation in which he had no alternative but to come to terms with Mu'awiya and prevent senseless bloodshed. If he had persisted in fighting it would have resulted in gain to the Eastern Roman Empire on the external front and to the Khawarij within the Islamic territories.

If those 400,000 or 500,000 Muslims had attacked one another on that day and fighting with Mu'awiya had been continued only Allah knows what calamity would have fallen on the Muslims from the side of the Eastern Roman Empire and what dimensions the danger from Khawarij would have assumed, and what the history of Islam would have been!

Hence, Imam Hasan retired from the caliphate and thus safeguarded the blood of the Muslims and the strength of Islam, and prevented the external and internal enemies from taking undue advantage of the situation. This does not, however, mean that he surrendered to Mu'awiya and recognized him as the caliph and the Commander of the Faithful.

One of the conditions of the Peace Treaty between Imam Hasan and Mu'awiya reads thus: "Hasan bin Ali makes Peace on the condition that he will not be under an obligation to call Mu'awiya, the Commander of the Faithful". It meant that he did not recognize Mu'awiya to be the caliph and the Commander of the Faithful. Those, who think that by retiring, Imam Hasan bin Ali surrendered to Mu'awiya and Mu'awiya became the caliph of the Muslims and Hasan bin Ali also became one of his obedient subjects, should keep in mind this valuable narration by Ibn Athir which refutes this false belief:

"After Hasan bin Ali retired and Mu'awiya became the caliph, Farwa bin Nawfal Ashjaie Kharij, who had deserted the Khawarij earlier along with five hundred men and gone to the city of Zur said: "Now there is no doubt about the fact that we should fight against Mu'awiya's administration. As Mu'awiya has come at the helm of affairs and become the caliph we must wage war against him".

They, therefore, marched towards Iraq and reached the palm-grove of Kufa. In the meantime Imam Hasan had left Kufa and was on his way to Madina. When Mu'awiya came to know that the said Khariji had revolted along with his five hundred men, he wrote a letter to Imam Hasan, possibly with a view to strengthening the Peace Treaty with the Imam.

He wrote thus: "I understand that Farwa bin Nawfal Khariji is proceeding to Kufa along with five hundred men. I, therefore, direct you to go and fight against him and ward him off, and after you have vanquished him there will be no objection to your proceeding to Madina".

Imam Hasan received Mu'awiya's letter when he had arrived at Qadisiya. He sent him the following reply: "O Mu'awiya! You have appointed Hasan bin Ali to go like one of your officers and to ward off a rebellious Khariji. I,

Hasan bin Ali, have retired, in the interest of the Muslims, from the caliphate, which is my right. If I had wished to fight against one of the people of the Qibla i.e. with a Muslim, whoever he might be, and to which ever sect he might belong, I would have fought against you in the first instance".

The Imam meant to say that he desisted from fighting against Mu'awiya in spite of the latter's being deviated from Islam as compared with all others. It will be observed that the Imam did not say: "I have recognized you as the caliph".

On the other hand he wrote: "I let you go and did not fight against you". And possibly a better interpretation of the words "I let you go" may be this: 'I have set you at liberty in the field of politics and have myself retired only in the interest of Islam and to avoid the bloodshed of the Muslim i.e. I considered it futile that these two forces of Islam which are evenly balanced should fight and kill and weaken each other and be annihilated, and the external and internal enemies should take undue advantage of this situation '.

After the martyrdom of Imam Hasan, Imam Husayn did not also rise up in arms against Mu'awiya during the last ten years of his rule (49 -60 AH) and did not undertake that campaign against him -the campaign, which he considered necessary during the regime of Yazid. However, he continuously criticized and reprimanded Mu'awiya and denied his rightfulness to the caliphate in the same manner in which his brother Imam Hasan had done.

After the martyrdom of his brother Imam Hasan, Imam Husayn wrote the following letter to Mu'awiya that has been reproduced by Ibn Qutayba Denuri:

"O Mu'awiya! Are you not the same person who killed Hujr bin Ady and his pious friends unlawfully? They were the persons, who condemned heresy and ordered the people to do good and restrained them from evil. You killed them cruelly after granting them security and making firm promises and covenants with them. By doing so you defied Allah and considered the Divine covenants to be frivolous. Did you not kill Amr bin Humuq Khuzaie, who was one of the distinguished companions of the Holy Prophet? He was the man whose face had worn out and whose body had grown thin on account of excessive worship. You killed him after granting him security and holding out promises of safety to him. If such promises had been held out to the desert deer, they would have come down to you from the hills with perfect confidence."

Are you not the man who associated Ziyad, the son of an unknown father, with your father Abu Sufyan and called him your brother, as Ziyad bin Abu Sufyan, and supposed that he is the son of Abu Sufyan although the Holy Prophet has said: "The child belongs to the man on whose bed (i.e. in whose house) he is born and the woman giving birth to the child is married to him and the adulterer is to be stoned to death as commanded by Allah. And then you have appointed Ziyad to rule over the Muslims so that he may kill them and amputate their hands and feet and hang them on date-palm trees. Allah be praised!

"O Mu'awiya! It appears that you are not a member of the Muslim community and the Muslims have no connections with you. Fear Allah and beware of the Day of Judgment, because Allah has a document from which nothing, whether small or big or good or bad, is omitted and everything is taken into account. You must remember that Allah does not forget these acts of yours, that is, you kill people on mere suspicions and false accusations and have made a boy, the ruler of the Muslims, who drinks wine and plays with dogs.

"O Mu'awiya! I see that you have destroyed yourself, spoiled your faith and made the Muslim ummah helpless".

This was the manner in which Imam Hasan and Imam Husayn, the two sons of the Holy Prophet addressed and wrote letters to Mu'awiya bin Abu Sufyan and called him to account.

Chapter 9: Who was Yazid?

In order to learn more clearly as to how far the views expressed by Imam Husayn about Yazid are indisputable according to the history of Islam, one should refer to the following remarks of Mas'udi in respect of Yazid.

"Yazid was a pleasure-seeking person. He was a man, who kept beasts of prey. He had dogs, monkeys and panthers. He always arranged wine-drinking parties. One day after the martyrdom of Imam Husayn while he was sitting in such a party, Ibn Ziyad was seated on his right side, Yazid turned to the cupbearer and recited two couplets which are translated below:

"Give me a cup of wine which should satiate my bones. Then give another such cup to Ibn Ziyad, the man who is my confidant and who has strengthened my position and the foundation of my caliphate".

Yazid meant to say that Ibn Ziyad by killing Imam Husayn had strengthened the foundation of his caliphate.

Thereafter Mas'udi writes about the injustice and oppressions committed by Yazid and then says: "In the Muslim ummah Yazid was like Pharaoh amongst his subjects" and then writes: "It is not so, because Pharaoh was more just to his subjects".

He adds: "The injustice, intrepidity and impiety of Yazid also penetrated into the Muslim ummah". The sins committed by Yazid were also committed by his favorites and they adopted his ways and manners.

During the period of his caliphate music became current in Makkah and Madina, and all sorts of amusements and funs began to be used. The people began to drink wine openly. It is also the more surprising that the man, who claimed to be the successor to the Holy Prophet and occupied the seat of the caliphate, had a pet monkey, which was named Abu Qays. Yazid used to bring it in his drinking parties and he spread a mattress for it. He also mounted it on the back of a she-ass, and made it participate in the horse-race. One day Abu Qays won the race. The monkey was then dressed in red and yellow silken clothes and cloak, and an embroidered cap was placed on its head".

This was the import of the sentence that Imam Husayn wrote to Mu'awiya about Yazid. However, this person attained to the Islamic Caliphate and pressed Imam Husayn to take the oath of allegiance i.e. to acknowledge him to be the lawful successor of his (i.e. Imam Husayn's) grandfather, the Prophet of Allah.

Chapter 10: Why the Imam rejects to take the oath?

Now let us see as to why Imam Husayn did not take the oath of allegiance to Yazid and preferred, instead, to lay down his life and be martyred.

Some writers have given a very flabby and incorrect answer to this question. They say that the Imam came to the conclusion that he would be killed whether he took the oath of allegiance or not. In no case would Bani Umayya spare him. He considered it preferable to be killed honorably and to lay down his life for the sake of Allah.

This answer appears to be very superficial and insufficient. The martyrdom of Imam Husayn is much above that it may be said that when he realized that he would inevitably be killed he sacrificed his life saying to himself: 'Now that I am going to be killed let me be killed honorably and achieve martyrdom in the path of Islam'.

However, this is not the case, and it is necessary that the conditions prevailing in the Muslim society at that time should be studied more carefully and the sermons and addresses of the Imam himself should also be understood more accurately so that the facts may become clear.

Taking into account all the developments which had been taking place for thirty years Imam Husayn concluded correctly that at that time i.e. in the year 60 A.H. the Muslim ummah had deviated to such an extent that its deviation could not be remedied merely by means of speeches, preaching and writings and by delivering religious sermons and discourses.

Of course, if the deviation of the caliphate and the people of that time had been only superficial it would have been possible to reform it easily and the deviated ones might have been brought to the right path. However, the deviation existed in 60 A.H. was so acute and critical that it was affecting the very basic and political foundations of the Muslim society.

Furthermore, it was a general and collective deviation and not of some individuals so that it could be reformed by preaching and exhortation. Corruption had penetrated into the entire society and could not be eradicated by these means. Imam Husayn, therefore, concluded that a severe and quick rising was necessary to obtain a final and decisive result from the elementary work done by the Commander of the Faithful and Imam Hasan, and the effects of the conditions created by Bani Umayya before the conquest of Makkah as polytheists and thereafter in the garb of Muslims could not also be eliminated without taking an earnest and energetic stand.

Of course, Imam Husayn can explain for us better than anyone else the causes of his rising, and he has actually done so. We therefore, propose to study the sermons of the Holy Imam and find out as to what he says about the causes of his rising and how he commences the event and where he ends it.

If the sermons and writings of the Imam are taken into account, especially in their chronological order, it appears that in the beginning he did not make an open announcement of his movement but when he began to advance towards his goal gradually he made the spirit of his movement and the causes of his rising known to the people. Commencing with the testament which he wrote in Madina for his brother Muhammad bin

Hanafiya till the last speech which he delivered before Hurr bin Yazid Riyahi and his companions at the halting place named Bayzah, he gradually told the Muslims as to why he took that step and also that he had no other alternative. He made it clear that the grave corruption that had taken place in the Islamic Caliphate in the first instance and had then affected all social aspects of the Muslim society could not be remedied without earnest rising, self-sacrifice and martyrdom.

When the Governor of Madina pressed the Imam to take the oath of allegiance, Imam Husayn visited the grave of the Holy Prophet for two consecutive nights and offered prayers there. During the second night after he had paid homage to the sacred grave, he performed a few rakats of prayers and then said: "O Almighty Allah! This is the grave of Your Prophet and I, too, am the son of the daughter of Your Prophet. O Lord! You know with what predicament I am faced".

It is possible that some persons may imagine that the Imam meant to say that the enemies wanted to kill him and it was immaterial whether he surrendered to them or not.

However, we are sure that no Muslim will conceive from Imam's invocation that he was in danger of being martyred in the path of Allah and could not ward off this danger and live in peace along with his wives and children and, therefore, lamented and showed weakness and lack of self-possession, and also introduced himself to Allah saying that he was the son of His Prophet's daughter.

This is a very strange interpretation. Was not the Holy Prophet poisoned and killed? Were not Imam Ali and Imam Hasan martyred? Then why should Imam Husayn have moaned for fear of being martyred and complained against being killed? The Muslims who had received training at the hands of the Holy Prophet for a few years or at times for a few months and even for a few days did not complain against martyrdom in spite of the fact that previously they were idolaters and polytheists.

On the contrary, while leaving their houses they prayed that they might not return alive and might attain to the Divine blessing of martyrdom. Now how could it be that the son of the Holy Prophet, the spirit of Islam, and the off-spring of towering personalities like Imam Ali and Lady Fatima the daughter of the Holy Prophet should be afraid of martyrdom and beseech Allah and His Prophet to protect him from this calamity and let him remain alive?

Amr bin Jumuh who was a Muslim and resident of Madina was previously an idolater and the custodian of an idol-temple in Madina. He remained steadfast in idol-worship and notwithstanding the fact that Islam had spread in Madina he continued to bow down with perfect devotion before an idol, which he had in his house. For many consecutive nights it so happened that the young men of the family of Bani Salma stole his idol and threw it in some well or dirty pit of Madina. In the morning this old man went in search of his god, retrieved it from dirt, washed and perfumed it and then stood before it with great meekness and apologized to it, said: "If I had known as to who treats you like this I would have seen him, but you should believe me that I don't know that person and should, therefore, be excused".

The young men of Bani Salma did not give up the practice and persisted in the matter till one day the dormant nature of Ibn Jumuh became enlightened. On that day he found his deity in a well, tied in a rope with the dead body of a dog, and said to it: "Had you been a god you would not have been lying in a well along with a dog". He returned to his house very much dejected and disappointed and gave up idol-worship. Possibly he embraced Islam on that very day.

This man was an idolater previously. However, when he became a Muslim, Islam elevated his spirit so much that, with the Islamic training of about a year or two, the level of his thinking became so high that in the month of Shawwal 3 A.H. he got ready to participate in the Battle of Uhud. His four sons were already accompanying the Holy Prophet.

They and his other relatives dissuaded him from participating in the jihad saying: "You are an old and disabled man and also limp. Furthermore, your four sons are already accompanying the Holy Prophet. You should, therefore, remain at home and should not expose yourself to trouble". Amr got agitated on their suggestions.

Then he approached the Holy Prophet and said: "O Prophet of Allah! Don't withhold Paradise from me. I shall walk into it with this limping foot". When he got ready to leave his house he raised his hands in prayer and said: "O Lord! Let me be destined to be killed in this journey and to attain martyrdom. Let it not be that I may return home from this journey being despaired of martyrdom".

Now the point for consideration is that if a Muslim, who had spent his past life in worshipping idols, and embraced Islam under the pressure of the youths of his tribe, could be elevated so much spiritually by Islam that he considered returning alive from the battlefield to his wife and children to be privation and bad luck, and sincerely prayed to Allah that he might not return to his home alive, how could it be that Imam Husayn who was an embodiment of nobleness and virtue and the offspring of the Holy Prophet and the Commander of the Faithful, should complain of the danger of death and say to his grandfather: "O Prophet of Allah! Come to my help as the enemies are going to kill me!" No. This is not the position, and the sentence: "You know with what predicament I am faced" should not be interpreted to mean this, because this meaning will degrade his eternal movement and make it seem superficial.

In his supplication to Allah the Imam says: "O Lord! You know with what predicament I am faced". Predicament means the condition which the Holy Imam mentioned clearly in his sermons, letters and discourses. It is the very assessment made by Imam Husayn. It is the same deplorable state of affairs and the serious deviation which had developed in the Muslim society at that time. Predicament means that after careful study of the conditions prevailing in the Islamic territories and the activities of the Umayyad Caliphate and the ways and manners adopted by the people, Imam Husayn came to the conclusion that the Muslim society could not be saved from the danger of serious deviation without rising, self-sacrifice and martyrdom.

Then the Imam said: "O Lord! You know that I like good deeds and hate indecent deeds". With these words the Imam mentioned his object to some

extent, but not so clearly that the common people might understand as to what he meant to say.

Then he said: "O Almighty Lord! I beseech You in the name of this grave and the master of this grave to show me the path by means of which You as well as Your Prophet may be pleased with me".

Chapter 11: Main causes of Rising of Imam Husayn

In these words as well as in his testament the Imam made his mission known to the people. He said: "I am going to enjoin the people to do good and to restrain them from evil".

What did he mean by this? Possibly most of the people who heard these words of the Imam imagined that he wanted to go to Kufa and tell the grocers and bakers of that city: "Do not weigh less. Do not sell bad curd and cheese and improperly baked bread to the people".

Or that he might tell the merchants of Kufa not to charge interest. This would be restraining from evil! Or that he might tell the residents of Kufa: "Do not be careless about obligatory prayers. If you can afford you must go to Makkah and perform Haj". This would be enjoining to do good. But the Imam's object was much higher than this.

Of course this kind of enjoining to do good and restraining from evil is something good and essential, but this task could be performed by the ulema of Kufa and did not necessitate the Holy Imam's going there. In fact Imam Husayn wanted to do something which none else could do.

In the conditions then prevailing it was only he, who could perform a memorable deed whose freshness cannot fade with the passage of time, and which cannot be effaced from the pages of the history of Islam.

Chapter 12: Departure of Imam from Madina

After his departure from Madina Imam Husayn reached Makkah on 3rd of Shaban and sent his cousin Muslim bin Aqil to Kufa in the middle of Ramazan. From that time till the 8th of Zilhaj he continued to stay on in Makkah. None could imagine that on the 8th of Zil-Haj when the people were putting on Ehram (pilgrim's garb) to perform Haj the son of the Holy Prophet of Allah and child of Makkah and Mina would leave Makkah without performing the ceremonies of Haj and would abandon Ehram after performing Umra.

However, the Imam decided to depart from Makkah. He went round the Ka'ba, performed Sa'i between Safa and Marwa and then abandoned Ehram, because there was the danger of his being arrested or killed within the precincts of the sanctuary, and in case he was killed in that way his object could not be achieved. The Imam did not leave Makkah to escape from being killed. He left Makkah so that if he was killed it should be in such a way that Islam should always benefit from his martyrdom.

According to Luhuf the Imam addressed a gathering before his departure. After praising the Almighty Allah he said: "Death has marked the human beings in the same manner in which a necklace leaves its mark on the neck of a young woman" (i.e. every human being is destined to die). In these words he hinted at the fact that during those days the social and religious corruption could not be remedied except by the martyrdom of a person like him, who was the son of the daughter of the Holy Prophet of Allah.

In the discourse delivered before his departure from Makkah he speaks about martyrdom, death, going before his grandfather, the Holy Prophet of Allah, and before his parents and falling into the clutches of the hungry wolves of Karbala. He told the people that his journey would end in this manner. We know that Imam Husayn delivered this discourse earlier than the 8th of Zil-Haj and possibly on the seventh of that month before a gathering of the pilgrims of the House of Allah.

At that time the political conditions were apparently favorable for Imam Husayn, and the people thought generally that Yazid bin Mu'awiya would soon step aside and his caliphate would topple down and the Imam who was entitled to the caliphate would attain to it. This was because Muslim bin Aqil, his special representative, had sent a report from Kufa saying: "All the people are with you and do not recognize the caliphate of anyone else. They are also not prepared to acknowledge anyone as their ruler except you. Hence you should come as early as possible".

Apparently the conditions were very favorable and reassuring, but in spite of this Imam Husayn was talking about death and martyrdom and the fierceness of the Iraqi wolves.

The fact is as already stated by us i.e. Imam Husayn wanted to tell the people that he had already assessed that no result could be achieved and nothing useful and positive could be done without his own martyrdom as well as that of his friends. That is why he said that man cannot avoid death.

He said: "I am keen to see the Prophet of Allah, Ali, Hamza, Ja'far and my mother Fatima in the same way in which Ya'qub was keen to see Yusuf. A site of martyrdom has been selected for me by Allah and I am going

there". It transpires from this sentence that this was a Divine plan and not one drawn by Husayn bin Ali. The Almighty Allah had destined since eternity that such deviation and corruption, could take place in the Muslim society, and Husayn bin Ali would make an unprecedented self-sacrifice and meet martyrdom to remedy the situation.

The Imam said: "I can see as if the desert wolves of Iraq are attacking me between Nawawis and Karbala and tearing me into pieces. They are filling their hungry flanks and empty pockets. It is for them to fill their pockets and to feed themselves to satiety, and for me to fight against this social and religious corruption. This is the plan devised by Allah and it is He who has considered my martyrdom to be the remedy and the means of reforming the present state of affairs. It is impossible to escape from whatever has been destined by Him.

We, the family of the Holy Prophet, are happy with what Allah is pleased with, and like whatever He likes. We bear with patience all the difficulties which He makes us face and He also gives us full reward which is admissible to the patient people. I am a part of the body of the Prophet of Allah and a part of his body cannot remain separate from him. I shall join him in Paradise so that he may be pleased to see me and fulfil the promises made with me. Only he, who is prepared to sacrifice his life for my sake and to meet Allah, should accompany me. God willing I intend to depart tomorrow morning".

The Divine religion, the rights of the people and the interests of the Islamic society can be defended at different times in different ways. It may be by spending money in the path of Allah. It may be by speaking for the sake of Allah and bringing the people to the right path by means of useful and instructive words. It may be by writing a book for the sake of Allah and bringing the people nearer to truth and reality with useful publications and increasing their religious and moral insight.

However, Imam Husayn declared that at that juncture the problem with which Islam was faced could not be solved with financial assistance or through writing or verbal benevolence. On the contrary the matters had taken such a turn that it was not possible to restrain corruption and eradicate its foundation except by means of self-sacrifice and martyrdom.

It would not have been right for anyone to think that as Imam Husayn was going to take a step forward in the path of Allah he too would contribute some money or present five swords, seven coats of mail and four spears to him or say like Ubaydullah bin Hurr Juafi in response to the Imam's call that he would give him a strong horse.

Husayn bin Ali did not, however, require swords, lances, horses or money, but was prepared to accept only that person who was sincerely prepared to lay down his life for his sake. He said: "Only that person, who is prepared to sacrifice his life for the sake of Allah and to meet the Almighty, can join me in this journey. God willing I shall be departing tomorrow morning".

It is surprising that in spite of all these emphatic pronouncements of the Imam many unfortunate opportunists also joined him under the impression that the circumstances were favorable and perhaps most of them remained

with him till the news of the martyrdom of Muslim bin Aqil was received. The fact is that from the very beginning these people sided with him, who became caliph and assumed authority.

They were not prepared to support the Imam who was going to die and meet martyrdom, who was to be deprived of water, and whose companions were one day going to die the honorable death of martyrs.