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Chapter 6: Imamat and the Verse regarding Despair of Unbelievers

We have already discussed that the doctrine of Shi'ah regarding the question of Imamat is basically different from that of the Sunnis. Hence it is not correct to say that both the Shi'ah and the Sunnis believe in Imamat alike, and differ in regard to its conditions only. In fact the Imamat in which we believe is absolutely different from the Imamat in which the Sunnis believe.

It is equally incorrect to put the question whether the Imam is to be designated by the Holy Prophet or elected by the people, for the Imam of the Shi'ah concept appointed by a Prophetic ordinance, is quite different from the Imam of the Sunni concept, who is appointed by consultation and election.

We have already discussed the various stages and the conditions of Imamat, and pointed out that the Shi'ah begin the consideration of this question from the top and then come down to the facts as they exist to make sure that their theory is not merely hypothetical. They ascertain if the Qur'an has said something in this respect and whether the Holy Prophet has actually designated someone to this high office.

First we intended to discuss the relevant points in the order in which they have been mentioned by Khwaja Nasiruddin, but as the Eid al-Ghadir (festival of Ghadir) is going to be celebrated shortly, we deem it better to explain first the verses connected with that occasion.

The Holy Qur'an says: “Today, the unbelievers have lost hope of ever harming your religion; so fear them not and have fear of Me! This day I have perfected your religion for you and completed My favour to you, and have chosen Islam as your religion.” (Surah al Ma'ida 5:3)

The two parts of this verse begin with “this day”. Both these parts are naturally interlinked with each other. In this verse this day may mean 'to-day' or may refer to some other day mentioned earlier. When we say that such and such person has arrived this day, that means that he has arrived today. Allah says that this day (we will explain afterwards which day) those who disbelieve are in despair of harming your religion. Having lost all hope of their success, they have stopped their hostile activities against Islam. So do not fear them.

The next sentence is very astonishing. Instead, fear Me. It may be noted that the question involved is that of religion. Does Allah mean to say that 'the disbelievers can no longer do any harm to your religion. If any harm is to be done to it, it will be done by Me? We will explain later, what the verse actually means. Continuing Allah says: This day have I perfected your religion and completed my favour to you. In this part of the verse two words, perfected and completed have been used. These two words approximately mean the same thing, but with some difference.

Difference Between Perfection and Completion

A thing, the various parts of which should appear successively is called incomplete so long as its final part does not appear. When its last part appears, we say that it has been completed. A building is still incomplete even when its pillars have gone up and it has been roofed. It. is complete only when all parts of it get built up and it is finally fit for occupation. That is not the case with perfection. A thing may be called imperfect even when all its parts are complete, but not fully developed. A foetus is completed in the womb of its mother. In other words all its parts get built up. But even when it is delivered, it is not a perfect man. That means that it is not as mature as it should be. To become fully developed and mature is different from being complete. In fact the difference between completion and perfection is the same as between quantity and quality.

The Qur'an says: “This day I have completed for you your religion, and then adds: perfected My favour to you and chose for you Islam as a religion.” In other words, Islam is now what Allah wanted it to be. Evidently the intention is not that Islam is still what it was, yet Allah has changed His view about it. What is meant is that now Islam, the chosen religion of Allah, has reached the stage of completion and perfection.

That is what the verse means. Now the question is to which day the phrase 'this day' refers. Which is the day on which according to the Qur'an , the religion of the Muslims was perfected and favour of Allah completed? That day on which such an extraordinary event took place must be a very important day. To this point both the Shi'ah and the Sunnis agree.

It is astonishing that the preceding and the following verses give no indication as to which day is that day. The context provides no verbal indication. In the preceding verses no important event has been mentioned, to which 'this day' may be referring. Very simple rules of law regarding the meat of certain animals, carrion, blood and pork have been mentioned in the verses immediately preceding this verse.

Then all of a sudden the Qur’an says: This day the disbelievers have lost hope of ever harming your religion; so fear them not, fear Me. This day I have perfected your religion for you and completed My favour to you, and have chosen Islam for you as a religion. Then the Qur'an again turns to previous theme and says: But he who is forced to eat the forbidden meat by hunger, not by will to sin, for him Allah is forgiving, Merciful. These verses have been so placed that if the intervening verse is taken out, the other verses run smoothly and the subject matter is not disturbed. The subject of meat has been repeated at two or three other places in the Qur'an, but there this intervening verse is not found.

Which Day Is Meant By This Day?

Both the Shi'ah and the Sunni commentators of the Qur'an have tried to ascertain what 'this day' signifies. There are two ways of doing this.

One way is to find out its significance from the context and the other is to refer to history and tradition in order to find out on what occasion this verse was revealed. Those who have chosen the first course are indifferent to all that which history and the Sunnah say about the background of this verse. They look only to the substance of verse, and claim that it relates to the day on which the Holy Prophet was raised. According to them 'this day' means that day, not today.

It may also be mentioned that this verse belongs to the Surah al-Maidah, which is the fifth chapter of the Qur'an beginning with the following verse: “Believers stand by your contracts (obligations)”. (Surah Ma'idah, 5:1)

All commentators of the Qur'an agree that this chapter is the last one revealed at Medina. It was revealed even later than the Surah an Nasr. It is true that one or two verses placed in other surahs were revealed subsequently, but not a complete surah. Thus the Surah al-Ma'idah is the last Surah revealed to the Holy Prophet.

Various Views Regarding What is Meant by 'This Day'

(i) The Day the Holy Prophet was Raised

We have said that according to some people this day means that day, not this day. The question is what that indicates? They say that as this day has been described as the day on which Allah chose Islam as His religion for people. Naturally this day should be the day on which Islam commenced. But this argument is based on the words: I chose Islam for you as a religion. It could be valid had these words not been preceded by the sentence which says: This day I have completed for you your religion and perfected My favour to you. The day Islam was incepted is the day of the beginning of Allah's favour, not the day of its perfection. Hence 'this day' cannot be the day on which the Holy Prophet was raised to Prophethood.

(ii) The Day of the Conquest of Makkah

Another possibility is that 'this day' means the day of the conquest of Makkah. This is also a mere possibility without any evidence in support of it. It is argued that another day of great importance in the history of Islam is the day when Makkah was conquered, as on that day the following verses were revealed:

“Surely Allah has given you a signal victory, so that Allah may forgive you of your sin, that which is past and that which is to come.” (Surah al-Fatah, 48:1-2)

There is no doubt that 'that day' was of great importance. In the Arabian Peninsula Makkah spiritually had a unique position. Since the attack on the Ka'bah by the People of the Elephant and their defeat in an astonishing manner, all Arabs held the Ka'bah in great reverence and regard it as the most sacred place of worship. Following this event the Quraysh felt proud of themselves. They said that the Ka'bah was so sacred that a formidable army attacking it was afflicted by a celestial catastrophe and annihilated to the last man. The Quraysh believed that the event showed their importance. It had a psychological impact on other Arabs also, who began to respect and obey the Quraysh.

Since that time the Arabs had begun to believe that no body could overpower them and seize the Ka'bah. But against all their calculations and expectations the Holy Prophet conquered Makkah easily without any bloodshed. During that operation nobody received the slightest injury. Perhaps the Holy Prophet had this point in view besides the sanctity of Makkah when he took special care of ensuring that Makkah was occupied without any bloodshed. If fighting had taken place somewhere else, and a hundred Muslims had been killed, nobody would have attributed the loss to any special cause.

But had the Muslims suffered any loss on the occasion of Conquest of Makkah, the pagans would have said: “Look, the companions of Muhammad have had the same fate as the People of the Elephant.” So the Holy Prophet arranged the things in such a way that there were no casualties on either side. Only Khalid bin Walid killed out of malice two or three persons in the outskirts of Makkah, where a few persons were showing resistance. When the Holy Prophet heard the news, he denounced Khalid's action and said: “Allah, I do not hold myself answerable for what he has done. I am not happy with his action.”

This was the reason why from psychological point of view the Conquest of Makkah produced an extraordinary impact on the people of Arabia. They were tremendously impressed by the fact that the Holy Prophet was able to occupy Makkah and that too without suffering any loss. Consequently other people of the Arabian Peninsula also surrendered themselves. They began to come to Medina in large number and embraced Islam.

The Holy Qur’an says: “Those who spent and fought before the victory are not upon a, level with the rest of you. Such are greater in rank than those who spent and fought afterwards.” (Surah al Hadid, 57:10)

As before the Conquest of Makkah the Muslims were still a small community, they performed all good deeds because of their strong faith. But after the conquest the situation underwent a change. People were pouring in and embracing Islam. Anyhow, their Islam did not have the same value as the Islam of those who embraced it before the conquest. Therefore there is no doubt that the Conquest of Makkah was a great victory of Islam. We also do not dispute this fact.

As we have said, some people hold that it is the day of the conquest to which Islam has attached so much importance and said: “This day those who disbelieve are in despair of ever harming your religion; so fear them not and have fear of Me! This day have I perfected your religion for you and completed My favour to you, and have chosen Islam for you as a religion.”

But as we have pointed out there is nothing in the text or in history to prove that this verse refers to the Conquest of Makkah. Further, a part of this verse does not support the contention of these people. The words, 'I have perfected your religion for you and completed My favour to you, show that by then everything about religion had been revealed and nothing was left unsaid, but we know for certain many religious instructions were revealed subsequent to the Conquest of Makkah.

This position does not tally with the words, I have completed My favour to you. When somebody says that he has completed a building, he does not refer to a building that is still incomplete. Many verses of the Qur'an, including those of the Surah al-Ma'idah, which is a lengthy surah, and contains a good number of rules of law, were revealed after the Conquest of Makkah. How can this verse which is a part of the Surah al-Maidah relate to the Conquest of Makkah which took place in the eight year of the Hijra while this surah was revealed towards the end of the tenth year. Even if we say that the verse under review alone was revealed on the occasion of the Conquest of Makkah, the perfection of Divine favour still does not tally with this event.

There is another difficulty in interpreting 'this day' by the day of the Conquest of Makkah. The verse says: This day the unbelievers lost hope of harming your religion. Now the question is whether it is a fact that the disbelievers lost every hope of resisting Islam on the day of the Conquest of Makkah. It is true that the Conquest of Makkah was a victory of far reaching effect, but is it also a fact that the disbelievers on that day lost every hope that Islam would ever be vanquished? That does not seem to be the case.

(iii) Recitation of Surah al-Baraat by Imam Ali

There is another day which is regarded very important, and so it was. It is said that 'this day' possibly means the day on which the Surah al-Bara'at was recited by Imam Ali at Mina in 9 A.H. The conquest of Makkah was a military victory. It established Islam as a military force and even as a moral power. But the Holy Prophet still lived under the terms of the Peace Treaty which he had concluded with the infidels. Under this treaty the disbelievers had the right of entering Makkah, circumambulating Ka'bah and even of participating in the Hajj ceremonies. The Muslims performed Hajj according to Islamic law and the disbelievers performed it according to their own rites. In 9 A.H. Surah Bara'at was revealed. At that time it was decided that Imam Ali should go to Mina, and recite this Surah there, publicly proclaiming that thenceforth the pagans had no right to take part in the Hajj ceremonies, which were an exclusive privilege of the Muslims.

Generally it is said that the Holy Prophet first dispatched Abu Bakr at the head of the Hajj caravan. He was still on his way when the verse banning pilgrimage to Makkah by the pagans was revealed. There is a difference of opinion among the commentators of the Qur’an as to whether Abu Bakr took Surah Baraat with him or he went only as the Amir of Hajj. In any case it is unanimously held by the Shi'ah ad the Sunnis and is considered to be a point of excellence going in favour of Imam Ali, that the Holy Prophet on his own personal camel sent him to Mina as his special envoy.

The Holy Prophet said to him: “You must go because I have been Divinely instructed that this surah is to be recited by none except you or someone related to you”. Imam Ali proceeded and met Abu Bakr while he was still on his way. The story goes that Abu Bakr was in a tent when the Holy Prophet's special camel uttered a loud cry. Abu Bakr, who was familiar with this cry, came out to find that Imam Ali had come. He was set aback, and thought that there must be something very important. He said to Imam Ali: “Is there any special news?” Imam Ali said: “I have been detailed to recite Surah Bara'at to the people.” Abu Bakr said: “Has anything been revealed against me?” “No”, said Imam Ali. Here there is again some difference of opinion. The Sunnis say that Imam Ali proceeded on his way and recited the surah according to his plan.

In the mean-time Abu Bakr continued his journey, though he had lost one of his assignments. But the Shi'ah believe, and many of the Sunnis also as mentioned in al-Mizan the commentary on the Qur'an that Abu Bakr returned from there, called on the Holy Prophet and said: “Messenger of Allah, has anything been revealed in this surah against me?” The Holy Prophet said: “No”.

The day on which Surah Bara'at was proclaimed, was an extraordinary day for the Muslims, because on that day the infidels were debarred from taking part in Hajj ceremonies and entering the holy precincts. It was made clear to them that they could no longer be allowed to lead a polytheistic life. Islam does not tolerate polytheism.

It accepts co-existence with Judaism, Christianity and Zoroastrianism, but not with paganism. Some people say that perhaps 'this day' means the day on which surah Bara'at was revealed. In reply to them it may be said that this presumption is not in consonance with the words of the Qur’an which says: I have completed My favour to you, for many religious instructions were received subsequently. This day must be one of the last days of the Holy Prophet's lifetime after which no fresh religious instructions should have been received.1

These explanations of 'this day' have no textual indication or historical evidence to support them.

Shi'ah Explanation

In this connection there is another explanation about which the Shi'ah claim that it is supported by the contents of the verses in question as well as history. Therefore let us consider this explanation in two parts. First let us see what history says and then what the Qur’anic verses say.

(i) If we consider this question from historical point of view, we can find a great deal of evidence in favour of our explanation. Most of the books written on this subject emphasize that history and traditions both agree that the following Qur'anic verse was revealed at Ghadir al-Khum: This day the unbelievers have lost hope of ever harming your religion; so fear them not and have fear of Me! This day I have perfected your religion for you and completed My favour to you; and have chosen for you Islam as a religion.

The research work, al-Ghadir has proved this point. Apart from the books of traditions, the books of history also tell us the same story. The History of Ya'qubi is one of the oldest and the most reliable books on Islamic history, and is regarded as authentic both by the Shi'ah and the Sunnis. It consists of two volumes both of which have been translated into Persian by the late Dr. Ayati. The book is superb and was written in the early third century, apparently during the period between the end of Mamun's reign and the early period of that of Mutawakkil. This book which is a book of history, not of tradition, is one of those books which have mentioned the event of Ghadir al-Khum. Many other books including those written by the Sunnis also have mentioned this incident.

As the tradition says, when the Holy Prophet returning from his farewell pilgrimage2 reached a place situated near Juhfah3 and known as Ghadir al-Khum he asked the caravan to halt and announced that he wanted to talk to the people on a subject. Then he ordered that a pulpit be arranged for him.

Accordingly a raised platform of pack saddles etc. was prepared. The Holy Prophet mounted it and talked in detail. He said: “Do I not have more authority over you than yourselves?” All those present said: “Yes, you have.” Then the Holy Prophet said: “This Ali is the master of him whose master I am.” This was the occasion when this Qur'anic verse was revealed: This day the unbelievers lost all hope of ever harming your religion; so fear them not and have fear of Me! This day I have perfected your religion for you and completed My favour to you.

If we want to discuss this question from historical point of view, we should study those books which have mentioned this event, especially those written by the Sunnis. Quotations from these books can be found in the books like al-Ghadir, which was published in Mashhad a few years back and is an excellent worth-reading summary of this question.

The argument of the Shi'ah is based on the historical background of this verse. They say that they find that the phrase, 'this day' does not mean today. Then what day does it mean? When a reference is made to the occasion for the revelation of this verse, it is found that not one or two but tens of continuous reports say that this verse was revealed at Ghadir al-Khum on the day the Holy Prophet appointed Imam Ali as his successor.

(iv) Internal Evidence Existing In the Verse

In the verse itself there are internal indications which corroborate what is confirmed by history. The verse in question says: This day unbelievers lost all hope of ever harming your religion. Let us compare this verse to a number of other verses which warned the Muslims and said that the believers including the People of the Book and others were always intriguing against them and loved to turn them away from their religion:

“Many of the people of the Book long to make you disbelievers after your belief, through envy on their own account.” (Surah al-Baqarah, 2:109)

Thus we see that while several other verses of the Qur’an say that the disbelievers long to destroy the religion of the Muslims, the verse under discussion says that now they have lost all hope of harming it and their hostile activities against the Muslims have come to an end. So fear them not and have fear of Me. Allah says: Have fear of Me. What does that mean? Is Allah an enemy of His own religion? No. This verse stipulates the same basic principle regarding Allah's favour that has been mentioned in so many other verses. One such verse says:

“Allah does not change the condition of a people until they change what is in their hearts.” (Surah ar-Ra'd, 13:11)

Giving the reason for this another verse says:

“That is because Allah never withdrawn the grace He has bestowed on any people until they first change that which is in their hearts.” (Surah al-Anfal, 8:53)

Allah says that He does not withdraw any favour bestowed by Him on a people unless they themselves by their own doings want it to be withdrawn. This is one of the basic principles mentioned in the Qur'an.

Specific (Mohkamat) and Ambiguous (Mutashabihat) Verse

In connection with this verse it appears to be necessary to mention a point which may be found useful on many occasions. As a tradition says, some verses of the Qur'an explain some other verses. The Qur’an is a Book which is manifest and manifesting. It itself says that its verses are of two types: specific and ambiguous. It calls the specific verses the mother verses, which is of course a queer expression: “Allah is He who revealed the Book to you, some of its verses are specific and they are the mother of the Book, and others ambiguous.” (Surah Ale Imran, 3:7).

The ambiguous verses are those which can be interpreted in different ways, while a specific verse can be interpreted only in one way. The Qur'an calls the specific verses mother verses because with their help the ambiguous verses can be interpreted. In case we come across a verse of the Qur'an which can be interpreted in several ways, we have no right to fix its meaning. We should refer to other verses to find out how it can best be expounded. An ambiguous (Mutashabih) verse does not mean a vague or an unintelligible verse. It only means a verse that can be interpreted in more than one ways resembling each other.

For example there are several verses in the Qur'an relating to Absolute Divine Will which state that everything depends on the Will and Pleasure of Allah. They make no exception.

One of such verses is the following verse which is ambiguous for this very reason: “(Muhammad) Say: 0 Lord! Owner of sovereignty! You bestow sovereignty on whomsoever you Will and withdraw sovereignty from whomsoever You Will. You exalt whomsoever You Will and You abase whomsoever You Will. In Your Hand is all that is good. No doubt You are able to do everything.” (Surah Ale Imran, 3:26).

This verse is ambiguous or mutashabih because it can be interpreted in more than one ways. It says only that everything depends on the Will of Allah. This is possible in two way: One way is to say that Allah's Will is absolutely unconditional. Some people have interpreted this verse in that way and have inferred from it the wrong conclusion that it is possible that in the presence of all the conditions conducive to honour, disgrace appears and similarly it is possible that all the conditions conducive to humiliation are followed by honour and power.

According to them, success in this world and the Hereafter has no pre-requisite conditions, for everything depends on the Will of Allah. As a result it is possible that a people or an individual attains complete success in his worldly affairs without any pre-requisite conditions or fails utterly without any tangible reason. Similarly a people may be taken to the peak of Paradise or to the lowest level of Hell for absolutely no reason. Unfortunately some Muslims called Asharites have drawn this conclusion from this verse.

They say that it would not be something impossible if the Holy Prophet goes to Hell or Abu Jahl goes to Heaven. But this is a wrong interpretation of the verse, which only says that everything depends on the Will of Allah, but is silent as to how this Will on which success and failure, honour and disgrace depend, actually operates. That is why it can be interpreted in several ways.

But when we refer to other verses of the Qur'an, they serve as its mother verses and explain what this verse actually signifies. For example one verse expressly says: That is because Allah never changes the grace He has bestowed on any people until they first change that which is in their hearts. Another verse says: Surely Allah changes not the condition of a people until they change that which is in their hearts. Each of these two verses says something which the other verse does not say. The second verse says that Allah does not change the condition of a people whether it is good or bad, unless they themselves take action to change it.

Otherwise Allah neither withdraws His favour nor disfavour. Only people themselves change their condition. The first verse is not concerned with the unhappy condition. It talks only of Allah's grace. But it mentions an additional point. It says: That is because Allah never changes... Allah is not such as to withdraw His grace from any people for no reason, because that would be against His wisdom, His perfection and His Divinity.

These are the mother verses in relation to the verse under discussion. The verses relating to Allah's Will say only that everything depends on His Will. Other verses explain how this Will operates and what law it has. This point has been expressed in the Qur'an at several places in the form of a firm principle. According to it those who are grateful to Allah for His bounties, that is those who put them to a proper use, will continue to enjoy them, but those who are ungrateful and abuse His bounties, will be deprived of them.

So the verse, This day the unbelievers have lost all hope of ever harming your religion; so fear them not, and have fear of Me, means that the unbelievers do no longer pose any threat to the Muslim world. 'Have fear of Me.' means: be afraid of yourselves, for if there is any danger now, that lies in your being ungrateful to Allah and not taking full advantage of His bounties. Should the Muslim not act properly, the law is bound to come into force against them. Surely Allah does not change the condition of a people until they change that which is in their hearts. Henceforward no danger from outside threatens Muslim society, but danger from inside does threaten it.

Question and Answer

Question: We absolutely agree with you that Imamat is a supreme leadership that covers this worldly as well as the next worldly affairs. The arguments advanced by you show that it was the exclusive right of Imam Ali to assume this leadership. Then why did he decline to do so when people offered to take their allegiance to him after the assassination of Uthman?

Answer: This question has been discussed in the book, Khilafat and Wilayat which has been published lately. The answer to your question is clear from what Imam Ali, the Commander of the Faithful, himself said. When people came to him to pledge their allegiance to him, he said: “Leave me alone and look for somebody else, for we are looking forward to a many-sided situation.” It is a wonderful expression! What he meant was that the situation was complicated, and it was necessary to study it from various angels. He continued to say: “The atmosphere is overcast and the route has changed beyond recognition.” In the end he said: “If I rule over you, I would follow the way I know and would not act as you want.”

What Imam Ali said shows that he fully realized that since the time of the Holy Prophet the situation had deteriorated a great deal and undergone a complete change. Imam Ali made his position quite clear. He wanted the people to give him an undertaking that they would follow him because it was that what the pledging of their allegiance meant. He did not say that his Khilafat would be void if they would not pledge their allegiance to him. He wanted them to make a sincere promise that they would give him an unflinching support and follow his dictates.

All Shi'ah and Sunni historians agree that Umar appointed a six-member council for the selection of his successor. Imam Ali himself was one of its members. Three members of this council withdrew in favour of three others. Zubayr withdrew in favour of Imam Ali; Talhah in favour of Uthman and Sa'd ibn Waqqas in favour of Abdur Rahman ibn 'Awf. Out of the three remaining persons Abdur Rahman said that he was not a candidate. Now two persons remained. The choice was with Abdur Rahman. Whomsoever he selected, he would become the Caliph. First he came to Imam Ali and said: “I am ready to pledge my allegiance to you provided you give me a word that you would act according to Allah's Book, His Prophet's Sunnah and the policy pursued by Abu Bakr and Umar.”

Imam Ali said: “I am willing to accept the condition that I would follow Allah's Book and His Prophet's Sunnah (path), but leave aside the policy of Abu Bakr and Umar.” Then Abdur Rahman went to Uthman and said the same thing to him. Uthman willingly agreed to act according to Allah's Book, His Prophet's Sunnah and the policy followed by Abu Bakr and Umar. Although Uthman readily promised to follow the policy of Abu Bakr and Umar, but as Muhammad Taqi Shari'ati has pointed out, he actually did not act accordingly. If we make a comparison, we will find that Imam Ali behaved exactly like the Holy Prophet.

His conduct was closer to that of the Shaykhayn (Abu Bakr and Umar) also, as far as they followed the Holy Prophet's style. Imam Ali did not accept the condition that he would act as the Shaykhayn acted, because to do so would have meant the endorsement of their deviations also, and as such he could not oppose those deviations any more. For example, disparity and discrimination between the Muhajirs (immigrants) and the Ansar (helpers) was introduced during Umar's time. Imam Ali was severely against this policy. Has he said that he would follow the policy pursued by Abu Bakr and Umar, he would have been compelled to affirm the actions taken during Umar's time. Imam Ali did not want to tell a lie nor could he go back on his word. That was the reason why he said that he did not want to become the Caliph.

We know that Abu Bakr and Umar had some deviations. Still after Umar's death Imam Ali was not willing to make a promise that he would act as Abu Bakr and Umar did. As such it was but natural that after Uthman's death when the condition had immensely deteriorated, and in his own words the future was many-sided, Imam Ali told those who wanted him to act as they desired, that if he took over the government, he would do what he himself deemed correct not what they wanted.

These words of Imam Ali do not mean that he rejected the offer of government. He only explained his position.

Question: We find that the Qur'an has laid great stress on the question of unity. How did it happen that in spite of its importance the question of Imam Ali's Imamat was not expressly mentioned in the Qur’an, nor did the Holy Prophet refer to this subject on as many occasions as he should normally have?

Answer: Here two points have been raised. The first point is: Why has this question not been expressly mentioned in the Qur'an? The other point is whether the Holy Prophet has or has not referred to this subject on several occasions and whether the Holy Qur'an has or has not mentioned this subject at several places. As far as the second point is concerned. We say that it is a historical question. Even many of the Sunnis admit that the Holy Prophet referred to it on several occasions, not only at Ghadir al-Khum, but other places also. The details are in the books on the question of Imamat. On the occasion of Tabuk addressing Imam Ali, he said: “You are to me what Harun was to Musa, although there will be no prophet after me.” On the occasion of the Battle of Khayber he affirmed Imam Ali's position by saying: “I will give the flag tomorrow to a man who loves Allah and His Prophet and whom Allah and His Prophet love.” Even during the early period of Islam addressing the Quraysh he said: “Whosoever of you pledges his allegiance to me first, he will be my legatee and Vazir (according to a report he said: will be my legatee, Vazir and caliph).” Such a person was Imam Ali only.

The same case is with the Qur'an. This question has been mentioned not only at one or two but at several places. The only question is why the Qur'an has not mentioned Imam Ali by name. Incidentally this question has been dealt with in the book, Khilafat and Wilayat also. As we believe that there has been no alteration in the Qur'an and nothing has been added to it or subtracted from it, we are sure that Imam Ali's name has not been mentioned any where in it.

Two reasons of it have been given. One of them, which has been fully explained in Muhammad Taqi Shari'ati's book is that the Qur'an has its own style. It always deals with such subjects in the form of a principle, and not as an individual case. This is in itself a merit of the Qur'an. When the verse, Today I have completed your religion for you, was revealed, the unbelievers were disappointed because they were always saying that so long as that man (Prophet) was alive, nothing could be done, but as soon as he died everything would be finished. But their last hope was foiled when they saw that the Holy Prophet had taken a step to ensure the continued existence of his community and had appointed a successor of him.

Another point which the Sunni writers also have mentioned is that during the last days of his life the Holy Prophet was worried about the future of his followers and had that fear which has been expressed in the Qur'an by the words, 'And have fear of Me'. According to a report which the Sunnis have also related, Abu Muzayhabah, a slave of 'Ayisha, says: “During the last days of the Holy Prophet's life once I saw him coming out of his room and going towards the Baqi graveyard at midnight. I said to myself that I would not leave him alone. So I followed him. From a long distance I saw him praying for the forgiveness of Allah for those who were buried in the Baqi'. I heard him saying what meant: “You are fortunate to have gone away and achieved salvation. Bad times are imminent like pieces of dark night.” This report shows that the Holy Prophet visualized the impending ugly events, the dispute about Khilafat being one of them no doubt.

In reply to the question why the Qur'an has not mentioned Imam Ali's name, two explanations have been given: Firstly it is the special style of the Qur'an to describe various problems in the form of principles; and secondly the Holy Prophet and Almighty Allah did not like to mention his name expressly because they knew that in any case the question of Khilafat was going to be distorted and misinterpreted out of selfishness. As Prophetic sayings have been misinterpreted, so a Qur'anic verse expressly naming Imam Ali also would have been misinterpreted. The Holy Prophet said: “This Ali is the master of him whose master I am.” Can there be any thing more express than this?

Anyhow there is a lot of difference between violating an express saying of the Holy Prophet and violating a verse naming Imam Ali on the day very next to the demise of the Prophet. That is why I have quoted the following event in my preface to the book, Khilafat and Wilayat:

A Jew with a view to upbraid the Muslims for the ugly events of the early period of Islam once during his caliphate said to Imam Ali: “As soon as you buried your Prophet you began to quarrel about him.” The Imam gave a wonderful reply. He said: “We were not at variance with him. We disagreed only about the instructions we received from him. But your feet were still wet with sea-water, when you said to your Prophet: “Appoint for us a deity similar to the deities our opponents have.” Thereupon your Prophet said: “Surely you are an ignorant people.” So there is much difference between what happened to the Muslims, and what happened to the Jews. In other words, the Muslims did not differ about the Prophet himself. They differed about the meaning and significance of his instructions only. Hence what they did could be explained away by saying that they misunderstood what the Holy Prophet had said. (Though actually that was not the case).

Anyhow, there is a great deal of difference between misunderstanding or misinterpreting a saying of the Prophet and between ignoring or altering an express verse of the Qur'an.

Question: The above question may be expressed in this way. It is true that the Qur'an must lay down principles only. But the principle of succession and government in Islam is certainly of great importance. A name may not be mentioned by the Qur'an. But the procedure must have been laid down in very clear terms. For example it could be revealed to the Holy Prophet that he should designate his successor, and that successor also should designate his successor, and so on till the end. Similarly it should also have been laid down clearly whether the question of succession is to be decided by designation or election.

In short, the question of succession should not have been left vague, because it is not such a simple question for Islam which is a religion that has come to rule. The problem is not whether the name of Imam Ali should have been mentioned or not. But in view of the difference of opinion in regard to the method of succession and the form of government it was necessary that a clear procedure was laid down. At least it could be revealed to the Holy Prophet that it was his duty to designate his successor. Even in that case the people might not have agreed as to who was the successor. But it would have been clear that the Holy Prophet himself had appointed his successor and that there was no question of any sort of election by the Muslims.

Similarly there was another question, whether the Holy Prophet's direct successor should nominate his successor or the next Imam, or should leave the question to the choice of the people. As far as I know this problem also has been left vague in the Qur’an. In any case no procedure has been expressly laid down.

The second point is that some time back I read a book relating to the system of government in Islam. In that book many sayings of Imam Ali and others were quoted, all to the effect that the question of Khilafat depended upon the Muslims and that it was up to them to express their opinion about it. For example Imam Ali said on various occasions: “A Caliph was to be appointed by the Muslims and selected by the people concerned.” He also said that the question of Khilafat was not to be decided by him, and it was up to the Muslims to hold consultation and express their opinion about it. In this book many arguments have been collected in support of the view that the questions of government was an elective question and no individual was authorized to designate his successor. What is your opinion in this regard?

The third point is: If we presume that the twelve Imams have succeeded one another, what is the permanent procedure now for the appointment of the head of Muslim society? Does there a Divine ordinance exist in this respect? Will the future appointments be based on the principle of election or some other principle? Was it stipulated that the twelve infallible Imams would be appointed by a Divine ordinance and then, for example, during the occultation of the twelfth Imam, election would be held. Has it been expressly laid down anywhere? Is it our own inference that a qualified mujtahid fulfilling all the necessary conditions should be the head of the government during the occultation of the twelfth Imam?

In fact the Qur'an should have given a constitutional law to the Muslims directing them that the first twelve Imams following the Holy Prophet would be appointed by a Divine ordinance and then the Muslims would be free to elect their ruler, or it should have been expressly said that then the jurist of the Muslims would be their ruler. But, anyhow the issue remains unsolved since the death of the eleventh Imam, and has caused dissension and disputes. How is this problem to be resolved from our point of view?

Answer: We have already dealt with some of these points, but you have again turned the question of Imamat into a question of the government only. As we have already pointed out the question of Imamat is different from that of government and the question of government in the presence of an Imam is exactly like that in the presence of the Prophet. In other words both the cases involve a situation governed by a special law. Just as the question as to who should be the head of the State does not arise during the lifetime of the Prophet, similarly in the presence of an Imam of those characteristics in which the Shi'ah believe, this question is only secondary and hypothetical.

The questions of the form of government can be considered only with reference to the times when no Imam is present, for we do not have any time when no Imam is in existence; but there can be a time when no Imam is present, and that is why we do not deny the significance of the Qur'anic verse saying that the affairs of the Muslims are settled by consultation. But obviously only those affairs are to be settled by consultation which are not covered by any Divine law or command, not those in respect of which some Qur'anic ordinance, or instruction exists.

As for the points mentioned in the book, Government in Islam, I have not studied this book thoroughly. Anyhow, this book has unfortunately been unilateral to a great extent. It has produced only a certain set of arguments and totally missed the arguments going contrary to them. This is a big defect, for one should give all the arguments and then should see which of them are stronger and more reliable.

Another defect of this book is that many quotations in it have been taken out of their context. I have not made a thorough study of the book, but those who have made, say that the heads and tails of many sentences reproduced in this book, have been cut off, with a result that their meanings have been distorted. If these missing parts were added to these sentences, they would have quite a different significance. Furthermore, no Imam is present, regarding which there is no dispute.

Notes

1. The first part of the book, Khilafat and Wilayat, which has recently been published, contains Muhammad Taqi Shari'ati's lectures which he delivered at Husayniyah Irshad some four years ago. In his lectures he dealt with the same subject with which I am dealing. Therefore the two books maybe considered to be supplementary to each other.

2. The Holy Prophet performed his farewell pilgrimage during th6 last year of his life, some two months before his demise. He died on 28 Safar or according to the Sunnis on 12 Rabi'ul Awwal. He reached Ghadir al-Khum on 18th Zil Hijjah, that is two months and 10 days before his demise or two months and 24 days according to what the Sunnis say.

3. Some of you might have been to Juhfah. I visited the place during my second Hajj journey. Our visit to Medina was delayed. So we took an opportunity to visit Jaddah. There is some difference in the juristic opinion whether or not one can assume the ritual state of ihram at jaddah. Actually it may be said that this is not a juristic difference but a geographical one. The ritual state of ihram can be assumed from any point lying parallel to any of the miqats.

A man who is well-versed in the geography of Arabia, may be able to say definitely whether or not Jaddah fulfils this condition. In the beginning we ourselves did not believe that it did, but later when we obtained maps of Arabia in Makkah and Medina, we found that Jaddah was parallel to one of the miqats, provided those maps were accurate. If those who proceed from Jaddah to Makkah, want to assume the ritual state of ihram from one of the actual miqats, they come from Jaddah to Juhfah, which lies on the way to Medina and is the miqat of the people of Syria. Ghadir al-Khum is situated near Juhfah. It is the place at which the Muslims returning from Makkah after performing pilgrimage disperse. Some go to Medina and others to their respective places.

IMAM HUSAIN GAVE COMFORT TO HIS SISTER ZAINEB

In the evening, Imam Husain was reciting some sad poetry when his sister Zaineb heard him. She came out of her tent, and said, “O I wish that I were not alive today, so that I would not have to see this day.” Imam Husain said to his sister, “What are you saying? Where is your patience? Be afraid of Allah Most High, and believe in his commands and thank Allah Most High. My mother, Fatima, who was the daughter of our Prophet (sallal laho alihi wa sallam) has passed away. My father, Ali, has also passed away. My brother, Hasan, has gone as well. And all the people who are on this earth will one day have to die and even the angels will have to die. And there is no doubt that one day will come when everything will be destroyed, and there will be only Allah Most High. My father was better than me, my mother was better than me, my brother was better than me. We all have to obey our Prophet (sallal laho alihi wa sallam). If the people who were better than us have gone then who are we to think we will not? We will have to go one day. O my sister, if I were to die tomorrow then I do not want you to pull your hair or beat your chest or cry loudly. Be patient because Allah is pleased with those who are patient.” When she heard this, she became very quite and went inside her tent.

Imam Husain called his people and said, “Tighten all the ropes which are connected to each tent, and dig a trench around the tents and set fire in them, so when the enemy come to attack us in the morning they will not be able to reach the tents.” After doing this, they went and prayed until Fajar. Imam Husain led the Fajar prayer for his followers, and Umar bin Sa’d lead the prayer for his men. It was Friday the 10th of Muharram 61 AH.

IMAM HUSAIN’S HISTORICAL SERMON

When Imam Husain saw that both sides were ready to go to war, he mounted a camel and faced the opposition and made the following speech:

“O people do not rush to kill me as I am the grandson of our Prophet (sallal laho alihi wa sallam), I have not come here of my own accord but have been called by you people. At this time, there is not a man on earth who is the grandson of a prophet apart from me. Pause to think for a while who am I ? If you want to know about me, go and ask the Prophet’s companions who are still alive. Go and ask Jaffer bin Abdullah, Abu Sa'id, Suhail bin Sa’d, Zaid bin Arkam and Anas bin Malik. They will tell you how the Prophet (sallal laho alihi wa sallam) used to love us. Tell me is it right for you to receive me with un-sheathed swords? Tell me, for what crime do you want to kill me? Have I killed anyone that you want to punish me for his or her murder? Or have I taken anybody’s property? O people listen to me, did you not write letters asking me to come? Once again I say, I have come here because you have invited me. But since I have come here, you do not recognise me and you do not want to support me.” He then finished his sermon and dismounted the camel.

EXCHANGE OF WORDS BETWEEN ZUHAIR AND SHIMAR

Zuhair bin Qayn, one of the supporters of Imam Husain, said, "O people of Kufa! We are all brothers, and we have not yet started to fight. On one side is the grandson of our Prophet and on the other side is Ibn Ziyad. You should leave that evil man and come and join Imam Husain‘s group. Those who contribute to the killing of the grandson of the Prophet will be in utter loss on the Day of Judgement because the Prophet will not intercede on their behalf. Victory lies with Imam Husain; with King Yazid and the governor there is nothing but shame.” Shimar responded that Zuhair bin Qayn his group would all be punished and killed. Zuhair replied, "You should not interrupt us. We are honest supporters of Imam Husain, and for that reason we will be granted Paradise." Zouhair wanted to continue with this verbal battle, but Imam Husain told him to go back to his tent.

SEPARATION OF HUR BIN YAZID FROM THE ARMY OF UMAR BIN SA’D

When Umar bin Sa’d decided to attack, Hur came before him and asked him if they were going to fight with Imam Husain. And if they had not accepted his proposals.Umar bin Sa’d said that he wanted to accept one of those proposals but Ibn Ziyad had not agreed to any of those conditions. After listening to this Hur started to move closer and closer towards Imam Husain and his followers with thirty of his men. One person said, “Hur, why are your legs shaking? Hur answered “I am trying to decide whether to go to Paradise or to Hell.” Before they knew it, he and his men were beside Imam Husain. He said “I am the person who made you encamp here and stopped you from going back to Makkah. I swear by Allah Most High I did not realise that the situation would escalate to such a degree that they would want to kill you. Whatever I have done was wrong. Can you tell me, if I ask for forgiveness, will Allah Most High forgive me? Imam Husain said, “Of course, Allah Most High will forgive you and I will make Dua for you that Allah Most High forgives you for your past sins.”

In this way Hur joined Imam Husain and left Umar bin Sa’d‘s army. Hur then addressed Umar bin Sa’d‘s army:

“O people, why did you not accept any of the terms offered by Imam Husain? Do you think that Allah Most High will allow you to succeed and defeat the grandson of his beloved Prophet (pbuh)? Do you think that by killing Imam Husain you will gain salvation? O residents of Kufa! you called Imam Husain and have now left him alone. How sad it is that you have surrounded him in a place where he cannot go anywhere. And how pathetic it is that you have blocked the river (Euphrates) so that no person from his followers can have water. The Jews, Christians, Fire worshipers, dogs, pigs and other animals are drinking water but Imam Husain cannot have water. Is he not even worthy of drinking our water? O people, if you do not repent from this and give Imam Husain water, on the Day of Judgement Allah Most High will also not let you drink water from the river Kauther.”

While Hur was making his speech the people started throwing arrows at him and he went inside the camp.

BEGINNING OF THE WAR

On 10th of Muharram Umar bin Sa’d got his bow and arrows ready and started to fire them towards Imam Husain and his followers. He said “O people, be my witness that I was the first one to shoot my arrows towards Imam Husain.” When his people saw this they also started to shoot their arrows towards them. Afterwards Yassar the slave of Ziyad, and Salam, the slave of UbayduLlah came from Umar bin Sa'd’s army and challenged Imam Husain and said, “Send two of your champions and we shall fight them.” From Imam Husain’s side, Abdullah bin Omair Kalbi came out to fight. He killed Yassar. Salam tried to kill Abdullah and struck a blow with which Abdullah lost the fingers of one of his hands. Then Abdullah struck a blow on Salam and killed him too. Nearby was his wife who came running towards him and said, “I am proud of you for your willingness to sacrifice yourself for the grandson of our Prophet (sallal laho alhi wasallam) and I am also with you.” Abdullah said to her, “You should go back to where Imam Husain is.” Then Abdullah went towards Umar bin Sa'ds army and started to fight with them. They all attacked him and martyred him. (May Allah grant him Paradise, Ameen)

END OF IBN JOZAH

Ibn Jozah was from the army of Umar bin Sa’d. He left his post and started to say to Imam Husain and his followers, “Where is Imam Husain? Which one of you is Imam Husain?” The third time he asked this, one of the people from the crowd said, “He is with us. What would you like to say to him?” Ibn Jozah said “O Imam Husain I have come to tell you that you are shortly going to enter the Hell fire.” Imam Husain said, “You are a lair, after my death I am going to meet Allah Most High, who is the most Merciful and most Kind. Who are you?” Ibn Jozah told his name. Imam Husain then made a supplication (Dua) “O Allah Most High send him to the Hell Fire.” Upon hearing this Ibn Jozah became angry when he heard this and tried to ride his horse towards Imam Husain at high speed. But his horse became frightened and tossed him over, whereby his foot got caught in the stirrup and he was left hanging to the ground. The horse started to gallop very fast and he was dragged along the floor. It got to the point that there was no flesh left on his face and he died. One of Ibn Jozah’s friends said, “I am not going to fight with Imam Husain as his supplications are accepted immediately.”

MARTYRDOM OF IBN KHUZAIR

Yazid bin Ma‘qil came from the other side to challenge Imam Husain’s companions to single combat. Ibn Khuzair came out from Imam Husain’s side and said, “You people are liars and cheats. You should repent because you came to fight with Imam Husain.” They started to fight and Ibn Khuzair killed Yazid bin Ma‘qil. When his people saw this, they rushed over to attack Ibn Khuzair and K‘ab bin Jabir martyred him. K‘ab’s wife was on Imam Husain’s side. When she saw that her husband had killed Ibn Khuzair, she came over and said to him, “How can you kill a person who was the best amongst us in reading the Holy Qur'an, and was known as Sayyidul Qurah. I do not want anything to do with you. I am asking for a divorce from you as we have nothing in common.”

MARTYRDOM OF UMAR BIN QURZAH

One of Imam Husain’s followers Umar bin Qurzah came to help Ibn Khuzair and fought til he was also martyred. One of his brothers was in the army of Umar bin Sa’d. He shouted in a loud voice, “O Husain, you are a liar and your father was a lair also, and you brain-washed my brother so that he became your follower and was killed for you.” Imam Husain answered, “I did not mislead your brother but Allah Most High guided him on the straight path. You are being misled.” Upon hearing this Umar got angry and started to attack Imam Husain’s side and said, “There will be either me or you left; only one of us will survive this battle.” In the mean time, Nafi' bin Hilal from Imam Husain’s side shot an arrow at him and injured him badly and then pulled his sword out ready to go and cut off his head. Just as he was about to do some people from the other side came and took him back, thus he survived.

After this two other people, Muzahim bin Harees and Yazid bin Sufyan came out to fight. They challenged anyone, asking who wanted to confront them. Nafi' bin Hilal and Hur came out for the single combat. It was the saem Hur who had deserted Umar bin Sa’d’s army and had repented. They both went out to fight these two people and Allah Most High gave them victory over both of them. The losses suffered by Umar’s army greatly worried Amar bin Hujjaj, so he suggested that rather than meeting Imam Husain’s supporters in single combat,a general attack should be launched.Umar bin Sa’d agreed with his plan.

When Imam Husain heard this he said, “O Umar bin Hajjaj how can you turn the people against us. If you were to die in this position, in your heart you know who is speaking the truth and who is telling lies. Which of the two groups is on the straight path and which one is not.” Hajjaj could not bear to listen to the truth so he attacked Imam Husain’s side with the entire right-wing of the army under him. The attack was resisted by Imam Husain’s companions but Muslim bin ‘Awsaja was left on the ground of the battlefield. Imam Husain came to him and comforted him saying, “May Allah Most High be Merciful to you.” Habib bin Muzahar, who was close-by, said, “May Allah Most High grant you Paradise.” Muslim bin ‘Awsaja opened his eyes and said, “Whatever happens, until you are alive do not leave Imam Husain’s side as he is on the straight path.” Thus ‘Awsaja passed away.

RAIN OF ARROWS ON IMAM HUSAIN’S FOLLOWERS

The rival force decided to launch their attack at once, and simultaneously began to fire arrows at Imam Husain and his followers. Some of Imam Husain’s followers and their horses sustained injuries. Even Hur’s horse was injured, and many of the horses were no longer capable of being used in the battle. But the brave soldiers began fighting on foot and the fight dragged until the afternoon. By mid-afternoon the battle was in full force. Umar bin Sa'd and his followers saw that they were losing the battle and lost the courage to continue fighting. Eventually, Shimar and Umar bin Sa'd ordered the others to begin throwing fireballs on the tents of Imam Husain and his followers. When Imam Husain realised what they were planning to do, he came out of his tent and shouted, "Have you got no shame? There are children and women in these tents, how are they going to protect themselves if they get burnt?" He turned to Shimar and asked him, "Are you not ashamed to throw fireballs on my tent when my wife and children are inside it?" Shimar replied, "It does not matter to me that by burning down these tents I will go to Hell, I will burn them down anyway." Eventually, two men Humaid bin Muslim and Shabath bin Rib‘i, told him that it was wrong to be attack the tents in this way, and they stopped throwing the fireballs at them.

MARTYRDOM OF HABIB BIN MUZAHAR AND HUR BIN YAZID

As people from Imam Husain's side were martyred during the course of the battle, his group of followers began to look very small in number. In contrast, when members of the opposition lost their lives it made no difference to their strength. In the mean time the hour for the Friday prayer arrived. Abu Thumama Sa‘idi suggested to Imam Husain that they should ask the rival force to allow them to offer the Friday prayer, and if the enemy decided to kill them during the prayer then it will still be a great honour to die in the state of prayer. Imam Husain told him to ask Shimar if they were permitted to say the prayer.

He went to ask Shimar to stop the battle so that they could pray. Haseen bin Numair emerged from the ranks of the army saying, “what is the point of saying prayers when your prayers are not accepted.” Habib bin Muzahar from Imam Husain’s side said, “O dog of the world, do you think your prayers are accepted? How can you say that the prayers of the grandson of our Prophet (sallal laho alihi wa sallam) are not accepted? Are you not ashamed by saying this?” Haseen got angry and got on his horse and came very quickly towards Habib. Habib got his sword and waved it at him and hit him so hard that he fell off his horse and was badly injured. His companions ran to his rescue and took his body away and started to fight with Habib. Habib fought with them with great courage. Habib also killed Badeel bin Suream. Another person attacked Habib from behind and as he turned round to confront him Haseen came again and martyred Habib. When Imam Husain saw this he was deeply saddened by the fact that such a courageous man has been martyred.

Hur asked Imam Husain to allow him to sacrifice himself and take revenge for the death of Habib. Hur used his sword very effectively in the battlefield and killed amny men. This inspired such awe in the hearts of Umar bin S’ad’s men that they began shooting arrows at him. Eventually, it was Abu Thamama who martyred him.

MARTYRDOM OF NAFI’ BIN HILAL

Nafi’ bin Hilal, one of Imam Husain‘s friends, was a very courageous person; he killed twelve of Umar bin Sa'd’s soldiers. Eventually, he was injured so severly that they captured him and took him to Umar bin Sa’d. Umar bin Sa’d looked at Nafi' bin Hilal and said, “Look what we have done to you.” Nafi' said, “I have killed twelve of your men and sent them to Hell Fire. If I had any more strength in my arms I would kill you and send you to the Hell Fire as well. But I am glad that I am fighting for Imam Husain and am going to be martyred by people who are on the wrong path. After saying this he breathed his last and joined many others in martyrdom.

SOME OTHER MARTYRS

The fighting continued and people would come to Imam Husain and ask him to be allowed to sacrifice themselves. Abdullah and Abdur’rahman who were from the Gafari tribe came to Imam Husain and asked for his permission to fight. Permission was granted and while fighting with Umar bin Sa'd’s men they were martyred. Similarly, Saif and Malik came and begged for his leave. When they went in the battlefield, they told the rival force, “Leave the wrong path and join us on the straight path. How will you explain yourselves to Allah Most High on the Day of Judgement?” When they heard this Umar bin Sa'd’s men attacked and martyred them. Similarly, Shawdhb bin Abdullah and Ibn Abi Shabib Shakri’s servant, Shuzab, came to Imam Hussian to ask his permission to sacrifice their lives for the sake of saving the valuable principles of Islamic political system. They too achieved martyred. This pattern of events was repeated again and again and may people were martyrdom in this way.

MARTYRDOM OF IMAM HUSAIN’S FAMILY

When all his close friends and the followers who came with him had been martyred, the only people left were members of Imam Husain’s immediate family: his young sons, his brother and himself. One of Imam Husain’s sons, Ali Akbar, came to request Imam Husain to permit him to sacrifice himself in the cause of the Truth. Permission was granted and as he entered the battlefield, he killed many of Umar bin Sa'd’s men but they were too great in number and he suffered repeated attacks at their hands. Murah bin Munqad Abdi attacked Ali Akbar from behind with a spear which made him fall to the ground. When the people saw him falling to the ground, they ran to him and attacked him with swords and martyred him. Oun, Abdur’rahman, and Jaffer went with Imam Husain to bring Ali Akbar’s body back to the tent.

Abdullah bin Muslim then went to fight and was injured by Umar bin Subeah Saydani’s arrow. He was on the ground. Umar saw his chance and shot another arrow and martyred Abdullah. The enemy were slowly surrounding them and Abdullah bin Qutbah Ta‘i martyred Oun bin Abdullah bin Jaffer. Uthman bin Kahlid and Bisher bin Shawoth martyred Abdur’rahman bin Aqeel. Abdullah bin Urah Kashee martyred Jaffer bin Aqeel.

Qasim bin Hasan, Imam Husain’s nephew, went to fight and as soon as he entered the battlefield, Umar bin Sa’d bin Nafaill Azdi attacked him viciously from behind. Qasim fell to the ground and shouted “O my uncle, O my uncle.” When Imam Husain heard this he quickly went to his assistance and attacked Umar. Umar tried to save himself but his hand got injured and as he fell he shouted to his friends. His friends came in such a disordly fashion that a great commotion was caused by the galloping of so many horses and Umar was crushed to death by them.

Imam Husain stood by Qasim and said “How evil is this group, how bad are these people who have martyred you? Tomorrow on the Day of Judgement I will present you in front of Allah Most High and He will decide their fate. I have been forced into such a weak position that even when my nephew calls out to me for help I cannot help him. I have never before faced such helplessness, and I swear by Allah Most High that my enemies are great in number and my companions are few.” While Imam Husain was talking to Qasim, he slowly passed away. Imam Husain carried his body on his back and brought him to where the bodies of Ali Akbar and other relatives had been kept. Abu Bakr bin Hasn was also attacked and martyred.

MARTYRDOM OF ABDULLAH BIN HUSAIN

For a short period of time the battle was less intense, Imam Husain walked out of the tent. After a while he sat down with his son, Abdullah bin Husain, in his lap. Abdullah bin Husain was four or five year old at that time. A person from Bani Asad shot an arrow which penetrated Abdullah’s neck, and he was also martyred. Imam Husain looked up towards the sky and said “O Allah Most High, if you do not help us we will be killed one by one, take revenge on these tyrant people.”

IMAM HUSAIN’S BROTHERS WERE MARTYRED

Abbas bin Ali, Imam Husain’s brother called his two other brothers, Abdullah and Jaffer, and said, “Let us fight the enemy who are against Allah Most High and his Prophet, even if we have to be martyred.” They fought with their all hearts, until Hani bin Sabet martyred Abdullah bin Ali and Jaffer bin Ali. A person from the tribe of Bani, Abban bin Daram, attacked Uthman bin Ali and knocked him down. Then he got on top of his chest, cut off his head and martyred him. Another person from the same tribe martyred Muhammad bin Ali. Abu Bakr bin Ali was also martyred.

IMAM HUSAIN WAS LEFT ALONE

Imam Husain’s sons, nephews, brothers, relatives, friends and supporters – all had been martyred. Imam Husain was left alone. Imam Husain was thirsty and tired due to all the fighting. He started to go towards the river Euphrates so that he may have a drink. When he was close enough to have a drink, Haseen bin Numair shot an arrow that hit Imam Husain in the face. Imam Husain pulled the arrow out of his face and as he was wiping the blood, he kept saying; “O Allah Most High punish those who are doing these evil things to the grandson of your beloved Prophet. Punish those who are using force against me.” Later, Shimar got ten of his men and went towards Imam Husain’s tent. Imam Husain admonished them saying, “Don’t you have any shame? Are you not afraid of the Hereafter? Have you lost all sense of humanity? Tell your men not to harm the women and children.” When noone answered him, Imam Husain picked up his sword and started to fight. Shimar had with him Abdur Rahman bin Jofee, Qasam bin Nazeed Jofee, Sahleh bin Wahhab, Sinan bin Ans Nakhee, Khowlah bin Yazid Asbahee, and he shouted to them to surround Imam Husain, and kill him.

When they tried to surround Imam Husain, he attacked them and they all fell to the ground. In the end they all attacked him simultaneously. Even then Imam Husain fought them off. While this was happening, Sayyiduna Zaineb (Imam Husain's sister) came out of her tent to see what all the commotion was about. When she saw that her brother was being attacked, she looked up towards the sky saying, "O sky, why don't you fall down on the earth when they are attacking Imam Husain?" She saw Umar bin Sa'd and said to him, "Ibn Sa'd, my brother Husain will be martyred before your very eyes. Do you not have any shame?" Upon hearing this Umar bin Sa'd's eyes filled with tears and they rolled down into his beard. He had nothing to say in his defence and turned away from Sayyiduna Zaineb. Imam Husain continued fighting, determined not to surrender to those who had marked the beginning of Monarchism in Islam.He said to them, "You are hungry for my blood. I swear by Allah Most High that Allah Most High will not be pleased with you. Allah Most High will punish you for my death and he will take revenge before you even realise that He has done it. And I swear by Allah Most High that if you kill me the doors of bloodshed will be opened on you, and there will be many killings amongst your people. Why? Because you are trying to kill an innocent person, and that is not permissible in Islam." When Imam Husain told them this, not one person answered him. Meanwhile, Imam Husain was still protecting himself in the fight. In the back of their minds all of the soldiers had the thought that they should not be the one to actually kill him. In their hearts they knew that he was the grandson of the Prophet (Sallal laho alhi wasallam) and nobody wanted to be the person remembered and cursed until the Day of Judgement for killing Imam Husain.

MARTYRDOM OF IMAM HUSAIN

Shimar shouted to his men, “How cowardly you all are? You cannot even kill an injured person. There are so many of you that if all of you were to throw one stone at a time he would be killed and buried. So what are you doing? Attack him at once and kill him instantly.” When Imam Husain heard that Shimar was urging the people to attack him, he said, “The prophecy of the Prophet has come true. The Prophet had said that he was looking at a white dog that was sniffing at the blood of his family.” The reason Imam Husain said this was because Shimar had leprosy.

When they heard this they started to attack. Some of them started to shoot arrows at Imam Husain. Zurah bin Sahreek Tamimi attacked Imam Husain on his right shoulder, causing him deep and serious wounds. After that Sinan bin Anas Nakhee threw a spear at Imam Husain. The sheer force made Imam Husain fall to the ground, and Khowla bin Yazid Asbahi came forward with the intention of cutting off Imam Husain’s head. At that time Imam Husain’s whole body was shaking. Sanan said to Khowla, “You get back, I will cut his head off.” He came forward and cut Imam Husain’s head and separated it from his body. They started to divide Imam Husain’s belongings amongst themselves. Baher bin Ka’b took Imam Husain’s shirt, Qais took Imam Husain’s shoes and Aswad Azdee took his sword. There were spear wounds , and forty-three sword wounds on Imam Husain’s body.Umar bin Sa’d ordered ten horsemen to ride over Imam Husain’s body at such a speed that the meat would be separated from the bones.

During the course of the battle 72 people had been killed from the opposite side, and 88 people had been martyred from Imam Husain’s side. Umar bin Sa’d led the funeral prayer for his deceased and buried them and left Imam Husain and his followers as they were.

According to the Islamic calendar, it was the time of the Friday prayer on the 10th of Muharram in 61 Hijrah when Imam Husain was martyred.

EVENTS AFTER MARTYRDOM

THE TENTS WERE ROBBED

After Imam Husain was martyred, the enemy took all of his belongings, and captured his injured horse. They went towards his tents on their camels and entered the tents of Imam Husain’s wife and the rest of the women and started to take whatever they could find. They even took the blankets, which were on Imam Husain’s wife, sister and daughters. Shimar bin Zil Jawshan saw that Ali bin Husain, the son of Imam Husain, who was sick at the time, was in the tent He looked much younger in appearance than he actually was. When Shimar saw him he said, “Kill him also.” Humaid bin Muslim stopped him and said “Are you trying to kill little children as well?” When he heard this he stopped himself from killing Ali. This is the same Ali who is well known as Zain-ul- 'Abidin. Zain-ul- 'Abidin and all the women were taken into custody.

Imam Husain’s wife, Rubab, her servants Uqba bin Saman and Murkah bin Samama Asdi were still alive. Zain-ul- 'Abidin, Imam Husain’s sister and his daughter were also alive, as servants were not killed at the time of war Shimar got Imam Husain’s head and called Khowla bin Yazid and Humaid bin Muslim Asdee and said, “Take this head and go to Kufa and inform Ibn Ziyad that we have cut off Imam Husain’s head as he had wished.” Night had already fallen when these reached Kufa, the house of the governor was locked.

Khowla took Imam Husain’s head to his house for the night. When he reached his house he told his wife that he had brought the head of Imam Husain. His wife said, “People bring back bags of money when they go away, and you have brought into our house the head of the grandson of our Prophet (sallal la ho alihi wasallam)? For this reason I am not going to speak to you” He then went into another part of the house and went to sleep. His wife reported that in the morning she saw a light (noor) flickering towards the sky from the tub where Imam Husain’s head had been placed, and fluttering white birds were surrounding it.

In the morning Khowla took the head of Imam Husain to Governor Ibn Ziyad and presented it to him on a platter. The governor had a small stick in his hand and he tapped it on the teeth of Imam Husain. Zaid bin al-‘Arqam, a companion of our Prophet (Allah bless him and give him peace), was present at the governor‘s house. He said to Ibn Ziyad, “Do not tap your stick on those teeth. I have seen those teeth being kissed by our Prophet (sallalaho alihi wasallam) many times. Today you are hitting your stick on those same teeth” Ibn Ziyad said, “May Allah Most High curse you. If you were not an old man I would have your head cut off as well.” Zaid bin Al’Arqam stood up and said “How evil you are, you have martyred the grandson of Prophet (Allah bless him and give him peace).” Then he turned to the crowd and said “What kind of governor have you appointed that he is killing righteous people, curse on you all and on you Ibn Ziyad that you have made such a big mistake and you are not even ashamed of it.”

IMAM HUSAIN’S FAMILY TAKEN TO KUFA

The next day Shimar, who had captured all the women and Zain-ul- ‘Abidin and the two slaves, started to move them towards Kufa to bring them in front of Ibn Ziyad. When the women came out of their tents they could see in the distance that in the battlefield all the bodies were covered in blood and some were badly mutilated. They all screamed together and Sayyiduna Zaineb shouted “Ya Muhammad Ya Muhammad (O Muhammad O Muhammad), they have mutilated Imam Husain and he is lying there covered in blood.” She repeated the same words again and said, “Your daughters are shackled and prisoned. Your children have been martyred and their bodies are covered in dust.” When Sayyiduna Zaineb said this, even the enemy had tears in their eyes.

They were taken to the governor’s house in Kufa. Ibn Ziyad pointed towards Sayyiduna Zaineb and asked, “Who is she?” as he did not know who Sayyiduna Zaineb was. He asked two or three times. Someone answered and said, “This is Zaineb, Sayyiduna Fatimah’s daughter, the granddaughter of the Prophet (Allah bless him and give him peace).” Ibn Ziyad said to Zaineb “I thank Allah Most High that your brother, who was a liar, has been punished.” Zaineb said “I thank Allah Most High for giving us birth in the house of the Prophet (Allah bless him and give him peace), and for revealing the Holy Qur'an in our house. This world is only for a few days and you are wrong to think that we should be ashamed or embarrassed because in the Hereafter we will be the respected ones, and Allah Most High will punish those who are evil.” Ibn Ziyad said, “Did you not see how I killed all your relatives, and how I mutilated their bodies.” Zainab could not hold back the tears as she had witnessed these events before her own eyes and she began to weep.

Ibn Ziyad then looked at Zain-ul- ‘Abidin and and asked him who he was. He replied, “My name is Ali bin Husain.” Ibn Ziyad said, “Has not Allah Most High had Ali bin Husain killed yet?” When no reply came he said, “Why don’t you answer me, I heard that Ali bin Husain had been killed.” Zain-ul- ‘Abidin said “I had a brother called Ali Akbar and the people at Karbala martyred him.” Ibn Ziyad started to laugh and said, “Yes Allah Most High had him killed.” No one responded to this, so Ibn Ziyad said again, “Why don’t you speak?” Zain-ul- ‘Abidin said, “Allah Most High has said everyone must die no matter who they are.” Ibn Ziyad replied, “Are you from amongst them too?” Then he turned to one of his men and said, “He has grown up now so why don’t you kill him.” Zain-ul- ‘Abidin said, “If you kill me, look at all these women, who are they going to go to Madina with? They have no Mehram other than me who will go with them.” Sayyiduna Zainab could not hold her self back and started to cry again and hugged Zain-ul-Abidin and said, “Have your desires not been fulfilled yet? Why do you want to kill my last nephew as well? Do you not want to see any man alive? If you want to kill him then you have to kill me first. If you have any shame then do not kill him as he will go with us as a guardian to Madina.” Ibn Ziyad said, “I feel sorry for you but if I had really wanted to kill Zain-ul’Ahbedeen, I would kill both of you.”

MARTYR OF ABDULLAH BIN AFEEF

After this Ibn Ziyad ordered that all the people should be gathered together. One person stood up and called all the people and they gathered in the Mosque. Ibn Ziyad stood on the pulpit and gave a speech. In the speech he abused Sayyiduna Ali, may Allah Most High be pleased with him, and abused Imam Husain. Abdullah bin Afeef Azdee Waleabee was one of the companions of our Prophet (Allah bless him and give him peace). He was a person who spent much of his time in the Mosque. When he heard this speech and the abuse that Ibn Ziyad was directing towards Sayyiduna Ali, he could not take it and said, “ O liar, your father was a liar too, how can you say such evil lies about Sayyiduna Ali, may Allah Most High be pleased with him. May Allah Most High send His wrath upon you. You have martyred the grandson of the Prophet, and you are talking like you have done a good deed.” Ibn Ziyad said, “Bring him to me.” Some of his men tried to bring him to Ibn Ziyad and there was a struggle. He ordered more of his men to arrest Abdullah. In the end Ziyad crucified Abdullah in the Mosque and he was also martyred.

PRISONER’S JOURNEY TO SYRIA

After the speech, ibn Ziyad ordered that the heads of Imam Husain, and some of the people who were martyred should be placed on top of long spears and taken around the streets of Kufa so everybody could see what had happened to the people who turned against the government. The next day he called all the women, Zain-ul-'Abidin and the two slaves and asked them to mount the camel’s bare backs and shackled everyone. He even made the women remove the veils from their faces so that the people could see them, and sent them all to King Yazid. Before they all arrived there Ibn Ziyad had sent the head of Imam Husain, so that the King could see for himself that he had obeyed his commands.

ZUHAIR BIN QAIS WENT TO YAZID

They were still on their way to Yazid when Zuhair went ahead to meet Yazid. Yazid asked him how he was. He replied, “I have come to you with some good news, Allah Most High has given us victory. Imam Husain and 18 of his close relatives and 60 of his friends and followers came towards Kufa. When we heard this we went to them as we thought they would create trouble; and we told them that either they swear allegiance to Yazid or we would have to go to war with them. They preferred to fight with us rather than compromise, so we had to get ready for war. When the sun came out we surrounded them from all sides. We attacked them with our swords, arrows and spears. They tried to save their lives by running here and there, in the trees, mountains and behind rocks; like pigeons would run if they saw a vulture. I swear by Allah Most High that their running and hiding did not make any difference and did not help them at all. Our sharp swords killed them and their bodies are lying there in the field with no clothes, or shade as we speak. If they have any shade it is the sun’s rays and if they have any clothes it is the soil, and the strong winds of the desert are throwing their bodies around. The only people who are looking on them and feeling sorry for them are the wild animals.”(1)

When Yazid heard this, his eyes filled with tears and he said, "I would have been pleased with you even had you not killed Imam Husain. May Allah's Most High wrath be upon Ibn Zaid who has done this to him. I swear by Allah Most High that if I were you I would have forgiven Imam Husain, may Allah Most High send his blessings on him." After saying this he became very quiet, and instead of giving him a gift, as it was customary to give the bearer of good news, he turned him away.

Move footnote to here

THE FAMILY OF IMAM HUSAIN REACHED SYRIA

Meanwhile the prisoners including the women, Zain-ul‘Abidin and the two slaves reached Syria and were taken beforeYazid. Imam Husain’s head, which was still on a spear, and all the other heads which were on platters were brought before Yazid. There were a lot of people with Yazid. When Fatimah and Sakeena, the daughters of Imam Husain, saw their father’s head they could not hold back and screamed out and cried. After a little while when they had calmed down, they said to Yazid, “Is it fair to make the relatives of the Prophet (Allah bless him and give him peace) prisoners?” Yazid said, “Go and look in my house. The women in my house are mourning in exactly the same way that you are mourning.” Siyyidia Zainab, Fatima, and Sakeena and the other women went in the palace and saw that all the women were crying and mourning

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(1) I ask how Zuhair bin Qais claimed that he had good news for the King when Yazid himself cursed Ibn Ziyad who did all these bad things. And also at a later time Ibn Ziyad admitted that he had done a very bad thing. Zohar hid Imam Husain’s bravery and did not mention how courageous he and his followers were. Moreover, he did not mention anything about the three requests Imam Husain had asked for. May Allah Most High have his wrath upon him.

Zain-ul‘Abidin said, “If the Prophet (Allah bless him and give him peace) saw us would he not release us?” Yazid said “yes he would,” Yazid then looked towards the people who were present and said to them, “Take off the shackles.” When they were all bought in front of Yazid, a person called Nu'man bin Bashir Ansar said, “Can you imagine what our Prophet (Allah bless him and give him peace) would have said if he had seen them like this as prisoners?” Yazid said, “You have spoken the truth. He would have been very unhappy.” He freed them all and had tents set up for them and gave them clothes and other necessary provisions.

THE FAMILY’S JOURNEY BACK TO MADINA

After a few days they started to make plans to leave for Madina. When they were departing for Madina, Nu'man bin Bashir appointed a pious person and said, “You go with the caravan and guide them in the journey making sure that they do not come to any harm.” Yazid compensated them for what had been taken from them and sent them on their way. As they were about to leave Yazid came up to Zain-ul ‘Abidin and said, “May Allah Most High’s wrath be upon UbayduLlah bin Ziyad, if I were there in his place I would have accepted the requests that your father mentioned, and I would have helped him as much as I could. But what Allah Most High wanted to happen has happened. If you ever require my help, write to me and I will try to fulfil your request.(1)

(1) Yazid was telling Zain-ul ‘Abidin and Sayyiduna Zaineb how sorry he was, but it was all a show and a false Sa'dness. At least he could have removed Ibn Ziyad from his post as governor, and the people who had helped martyr Imam Husain and his followers could have been punished. But he did not do any such thing.

Yazid then turned to the people who were travelling with them and said they must not be harmed or be given any trouble on the way. Zain-ul ‘Abidin, his aunt, his mother, his sisters and the rest of the crowd left for Madina. The guides and the helpers looked after them with respect and fulfilled their every need. They were looking after them so well not only because Yazid ordered them to do so, but also because they knew that these were the relatives of the Prophet (Allah bless him and give him peace). In this way the caravan reached Madina and they began to live in Madina in peace.

NAMES OF THE PEOPLE WHO WERE MARTYRED IN KARBALA

Sulaiman reports that when Imam Husain was martyred his head and other people's heads were carried on spears towards Ibn Ziyad. The following people were martyred at Karbala, May Allah be pleased with all of them.

Abbas, Jaffer, Abdullah, Uthman, Muhammad, Abu Bak’r, Abdullah, Husain bin Ali, Abu Bak’r, Qasim, Hasan bin Ali, Oun, Muhammad, Jaffer Abdur Rahman, Abdullah, Abdullah bin Muslim, Muhammad bin Abee Sa'id. These are the close relatives i.e. son, brother, and nephews of Imam Husain who were martyred in Karbala.

WHAT HAPPENED AFTER KARBALA?

Yazid changed the governor of Madina from Waleed bin Utbah, to Uthman bin Muhammad. When Uthman bin Muhammad reached Madina, he asked a small number of respected people to go to meet Yazid in Syria. Amongst the people were Abdullah bin Hanzalah, Abdullah bin Abee Amar, Munzeer bin Zubear. When they reached syria, Yazid respected them as a guest is supposed to be respected. He gave Abdullah bin Hanzalah a gift of 100,000 Dirhams, and gave the rest of them 10,000 Dirhams. When this caravan came back to Madina, the people of Madina asked Abdullah bin Hanzalah about the character of Yazid. He replied, “We come from a person who does not practice religion. He drinks alcohol and listens to music.” If there were any pious people there, they would gather the people and overthrow him. The people said, “We have heard that Yazid respected you and has rewarded you for your alleginace to him.” Abdullah said, “Yes he has, and I have taken the money so that I can buy weapons to fight against him.”

Because of this news, the people of Madina removed Uthman bin Muhammad from his post and his officials were prisoned. Abdullah bin Muti was appointed as the new governor. Uthman bin Muhammad wrote a letter to Yazid explaining everything. Upon reading the letter, Yazid prepared an army of 12,000 people and said to them “The people of Madina have broken their allegiance to me and have chosen a new governor, Abdullah bin Muti'. I want you to go there and bring Madina under my kingdom again.” He tried to make Umar bin Sa'id, the commander of these 12,000 men but he refused to be in charge. Then he asked UbayduLlah bin Ziyad. His repley was “In the beginning I listened to you and martyred Imam Husain but I do not want to make the same mistake again. I do not want to fight with the people of Madina or become a bad person in the sight of Allah Most High.(1)

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(1) The people who say that it was right to kill Imam Husain should read these words very carefully. Why would the person who had martyred Imam Husain say that he had committed a great error. The enemies of Imam Husain should really think hard at this point before saying or making these false accusations and claiming that Ibn Ziyad or Yazid acted lawfully under the Shari‘ah.

He then turned to Muslim bin ‘Uqbah Murri and said, “Do you want to become a leader of the army?” He agreed and said that he would, and if need be, fight with the people of Madina. They prepared to leave for Madina. Yazid went with them for a while giving guidance on what to do. Burning with rage, Yazid said, “When you reach Madina, tell the people that you will give them three days to re-instate the governor of Madina Make sure you obtain allegiance from them. And remember do not harm Ali bin Husain (who is known as Zain-ul ‘Abdin), because he has not taken any step against our government.”

ALL THE ROADS INTO MADINA WERE BLOCKED

When Muslim bin Uqbah reached Madina, he blocked all the entrances into the city and camped outside, so that noone could come to help the people of Madina. He then sent a messenger to Abdullah bin Muti' and the people of Madina telling them that if within three days they had not agreeed to the terms of the King, he was prepared to go to war with them, and he would take all their possessions.

WAR BETWEEN THE PEOPLE OF MADINA AND THE SYRIAN ARMY

When Abdullah bin Muti' and the people of Madina received the message they replied that they were prepared to go to war. Upon hearing the response of the people of Madina, Muslim bin 'Uqbah attacked Madina with his army and martyred many people. He killed Abdullah bin Muti'’s seven sons in front of him and then killed Abdullah bin Muti'. Many people fled the town and went into the hills and others hid in their houses. He ordered his men to take all the possessions the people of Madina. They raped over a 1000 women. A group of the companions of the Prophet (Allah bless him and give him peace) were also martyred. They tied their horses in the Mosque (Masjid Nabawi) and allowed them to urinate and defecate inside it. For three days there was no call for prayers and congregational prayers were not said inside the mosque.(1)

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(1) Imam Darmi writes that Sa'id bin Musaib, who was a great student of the companions, reported that when he was in the mosque he did not know about the time of the prayers until from the grave of the Prophet (Allah bless him and give him peace) he heard the call for the prayer.

Darmi chapter Fasaeilun-Nabi (Allah bless him and give him peace)

Hafiz Ibn Taymiah writes that like Sa'id bin Musaib heard the call for prayer there are other people who heard the answer of their sallams from the grave of the Prophet (Allah bless him and give him peace).Kitab Iqtida us Siratal Mustaqeem page 373 by Hafiz Ibn Taimiya

Muslim bin 'Uqbah Murri made everyone pledge allegiance to Yazid. If anyone declined he would have them killed. This tragic event took place during 63 Hijra.

(1)

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(1) Hafiz Ibn Katheer writes that our Prophet (Allah bless him and give him peace) has said that the person who fights with the people of Madina will melt like salt does in water, and the person who scares the people of Madina, Allah Most High will make them scared. And Allah Most High and his angels and the people’s curse be upon him. As in this Hadith it mention any one who causes a war with the people of Madina. Some scholars agree that it is permissible to send curse on Yazid. Imam Ibnul Jozee has written a whole book on this and has explained that to send the curse is permissible. But some scholars say people should not, as then some people would send curse on the companions of the Prophet (Allah bless him and give him peace). Tareek Ibn Katheer chapter on Karbala. This Hadith of Hafiz Ibn Katheer is in Bukahri, and Muslim in the chapter of Hajj.

After the ravage of the popel of, Muslim bin ‘Uqbah advanced towards Makkah, as guided by Yazid.

IMAM HUSAIN GAVE COMFORT TO HIS SISTER ZAINEB

In the evening, Imam Husain was reciting some sad poetry when his sister Zaineb heard him. She came out of her tent, and said, “O I wish that I were not alive today, so that I would not have to see this day.” Imam Husain said to his sister, “What are you saying? Where is your patience? Be afraid of Allah Most High, and believe in his commands and thank Allah Most High. My mother, Fatima, who was the daughter of our Prophet (sallal laho alihi wa sallam) has passed away. My father, Ali, has also passed away. My brother, Hasan, has gone as well. And all the people who are on this earth will one day have to die and even the angels will have to die. And there is no doubt that one day will come when everything will be destroyed, and there will be only Allah Most High. My father was better than me, my mother was better than me, my brother was better than me. We all have to obey our Prophet (sallal laho alihi wa sallam). If the people who were better than us have gone then who are we to think we will not? We will have to go one day. O my sister, if I were to die tomorrow then I do not want you to pull your hair or beat your chest or cry loudly. Be patient because Allah is pleased with those who are patient.” When she heard this, she became very quite and went inside her tent.

Imam Husain called his people and said, “Tighten all the ropes which are connected to each tent, and dig a trench around the tents and set fire in them, so when the enemy come to attack us in the morning they will not be able to reach the tents.” After doing this, they went and prayed until Fajar. Imam Husain led the Fajar prayer for his followers, and Umar bin Sa’d lead the prayer for his men. It was Friday the 10th of Muharram 61 AH.

IMAM HUSAIN’S HISTORICAL SERMON

When Imam Husain saw that both sides were ready to go to war, he mounted a camel and faced the opposition and made the following speech:

“O people do not rush to kill me as I am the grandson of our Prophet (sallal laho alihi wa sallam), I have not come here of my own accord but have been called by you people. At this time, there is not a man on earth who is the grandson of a prophet apart from me. Pause to think for a while who am I ? If you want to know about me, go and ask the Prophet’s companions who are still alive. Go and ask Jaffer bin Abdullah, Abu Sa'id, Suhail bin Sa’d, Zaid bin Arkam and Anas bin Malik. They will tell you how the Prophet (sallal laho alihi wa sallam) used to love us. Tell me is it right for you to receive me with un-sheathed swords? Tell me, for what crime do you want to kill me? Have I killed anyone that you want to punish me for his or her murder? Or have I taken anybody’s property? O people listen to me, did you not write letters asking me to come? Once again I say, I have come here because you have invited me. But since I have come here, you do not recognise me and you do not want to support me.” He then finished his sermon and dismounted the camel.

EXCHANGE OF WORDS BETWEEN ZUHAIR AND SHIMAR

Zuhair bin Qayn, one of the supporters of Imam Husain, said, "O people of Kufa! We are all brothers, and we have not yet started to fight. On one side is the grandson of our Prophet and on the other side is Ibn Ziyad. You should leave that evil man and come and join Imam Husain‘s group. Those who contribute to the killing of the grandson of the Prophet will be in utter loss on the Day of Judgement because the Prophet will not intercede on their behalf. Victory lies with Imam Husain; with King Yazid and the governor there is nothing but shame.” Shimar responded that Zuhair bin Qayn his group would all be punished and killed. Zuhair replied, "You should not interrupt us. We are honest supporters of Imam Husain, and for that reason we will be granted Paradise." Zouhair wanted to continue with this verbal battle, but Imam Husain told him to go back to his tent.

SEPARATION OF HUR BIN YAZID FROM THE ARMY OF UMAR BIN SA’D

When Umar bin Sa’d decided to attack, Hur came before him and asked him if they were going to fight with Imam Husain. And if they had not accepted his proposals.Umar bin Sa’d said that he wanted to accept one of those proposals but Ibn Ziyad had not agreed to any of those conditions. After listening to this Hur started to move closer and closer towards Imam Husain and his followers with thirty of his men. One person said, “Hur, why are your legs shaking? Hur answered “I am trying to decide whether to go to Paradise or to Hell.” Before they knew it, he and his men were beside Imam Husain. He said “I am the person who made you encamp here and stopped you from going back to Makkah. I swear by Allah Most High I did not realise that the situation would escalate to such a degree that they would want to kill you. Whatever I have done was wrong. Can you tell me, if I ask for forgiveness, will Allah Most High forgive me? Imam Husain said, “Of course, Allah Most High will forgive you and I will make Dua for you that Allah Most High forgives you for your past sins.”

In this way Hur joined Imam Husain and left Umar bin Sa’d‘s army. Hur then addressed Umar bin Sa’d‘s army:

“O people, why did you not accept any of the terms offered by Imam Husain? Do you think that Allah Most High will allow you to succeed and defeat the grandson of his beloved Prophet (pbuh)? Do you think that by killing Imam Husain you will gain salvation? O residents of Kufa! you called Imam Husain and have now left him alone. How sad it is that you have surrounded him in a place where he cannot go anywhere. And how pathetic it is that you have blocked the river (Euphrates) so that no person from his followers can have water. The Jews, Christians, Fire worshipers, dogs, pigs and other animals are drinking water but Imam Husain cannot have water. Is he not even worthy of drinking our water? O people, if you do not repent from this and give Imam Husain water, on the Day of Judgement Allah Most High will also not let you drink water from the river Kauther.”

While Hur was making his speech the people started throwing arrows at him and he went inside the camp.

BEGINNING OF THE WAR

On 10th of Muharram Umar bin Sa’d got his bow and arrows ready and started to fire them towards Imam Husain and his followers. He said “O people, be my witness that I was the first one to shoot my arrows towards Imam Husain.” When his people saw this they also started to shoot their arrows towards them. Afterwards Yassar the slave of Ziyad, and Salam, the slave of UbayduLlah came from Umar bin Sa'd’s army and challenged Imam Husain and said, “Send two of your champions and we shall fight them.” From Imam Husain’s side, Abdullah bin Omair Kalbi came out to fight. He killed Yassar. Salam tried to kill Abdullah and struck a blow with which Abdullah lost the fingers of one of his hands. Then Abdullah struck a blow on Salam and killed him too. Nearby was his wife who came running towards him and said, “I am proud of you for your willingness to sacrifice yourself for the grandson of our Prophet (sallal laho alhi wasallam) and I am also with you.” Abdullah said to her, “You should go back to where Imam Husain is.” Then Abdullah went towards Umar bin Sa'ds army and started to fight with them. They all attacked him and martyred him. (May Allah grant him Paradise, Ameen)

END OF IBN JOZAH

Ibn Jozah was from the army of Umar bin Sa’d. He left his post and started to say to Imam Husain and his followers, “Where is Imam Husain? Which one of you is Imam Husain?” The third time he asked this, one of the people from the crowd said, “He is with us. What would you like to say to him?” Ibn Jozah said “O Imam Husain I have come to tell you that you are shortly going to enter the Hell fire.” Imam Husain said, “You are a lair, after my death I am going to meet Allah Most High, who is the most Merciful and most Kind. Who are you?” Ibn Jozah told his name. Imam Husain then made a supplication (Dua) “O Allah Most High send him to the Hell Fire.” Upon hearing this Ibn Jozah became angry when he heard this and tried to ride his horse towards Imam Husain at high speed. But his horse became frightened and tossed him over, whereby his foot got caught in the stirrup and he was left hanging to the ground. The horse started to gallop very fast and he was dragged along the floor. It got to the point that there was no flesh left on his face and he died. One of Ibn Jozah’s friends said, “I am not going to fight with Imam Husain as his supplications are accepted immediately.”

MARTYRDOM OF IBN KHUZAIR

Yazid bin Ma‘qil came from the other side to challenge Imam Husain’s companions to single combat. Ibn Khuzair came out from Imam Husain’s side and said, “You people are liars and cheats. You should repent because you came to fight with Imam Husain.” They started to fight and Ibn Khuzair killed Yazid bin Ma‘qil. When his people saw this, they rushed over to attack Ibn Khuzair and K‘ab bin Jabir martyred him. K‘ab’s wife was on Imam Husain’s side. When she saw that her husband had killed Ibn Khuzair, she came over and said to him, “How can you kill a person who was the best amongst us in reading the Holy Qur'an, and was known as Sayyidul Qurah. I do not want anything to do with you. I am asking for a divorce from you as we have nothing in common.”

MARTYRDOM OF UMAR BIN QURZAH

One of Imam Husain’s followers Umar bin Qurzah came to help Ibn Khuzair and fought til he was also martyred. One of his brothers was in the army of Umar bin Sa’d. He shouted in a loud voice, “O Husain, you are a liar and your father was a lair also, and you brain-washed my brother so that he became your follower and was killed for you.” Imam Husain answered, “I did not mislead your brother but Allah Most High guided him on the straight path. You are being misled.” Upon hearing this Umar got angry and started to attack Imam Husain’s side and said, “There will be either me or you left; only one of us will survive this battle.” In the mean time, Nafi' bin Hilal from Imam Husain’s side shot an arrow at him and injured him badly and then pulled his sword out ready to go and cut off his head. Just as he was about to do some people from the other side came and took him back, thus he survived.

After this two other people, Muzahim bin Harees and Yazid bin Sufyan came out to fight. They challenged anyone, asking who wanted to confront them. Nafi' bin Hilal and Hur came out for the single combat. It was the saem Hur who had deserted Umar bin Sa’d’s army and had repented. They both went out to fight these two people and Allah Most High gave them victory over both of them. The losses suffered by Umar’s army greatly worried Amar bin Hujjaj, so he suggested that rather than meeting Imam Husain’s supporters in single combat,a general attack should be launched.Umar bin Sa’d agreed with his plan.

When Imam Husain heard this he said, “O Umar bin Hajjaj how can you turn the people against us. If you were to die in this position, in your heart you know who is speaking the truth and who is telling lies. Which of the two groups is on the straight path and which one is not.” Hajjaj could not bear to listen to the truth so he attacked Imam Husain’s side with the entire right-wing of the army under him. The attack was resisted by Imam Husain’s companions but Muslim bin ‘Awsaja was left on the ground of the battlefield. Imam Husain came to him and comforted him saying, “May Allah Most High be Merciful to you.” Habib bin Muzahar, who was close-by, said, “May Allah Most High grant you Paradise.” Muslim bin ‘Awsaja opened his eyes and said, “Whatever happens, until you are alive do not leave Imam Husain’s side as he is on the straight path.” Thus ‘Awsaja passed away.

RAIN OF ARROWS ON IMAM HUSAIN’S FOLLOWERS

The rival force decided to launch their attack at once, and simultaneously began to fire arrows at Imam Husain and his followers. Some of Imam Husain’s followers and their horses sustained injuries. Even Hur’s horse was injured, and many of the horses were no longer capable of being used in the battle. But the brave soldiers began fighting on foot and the fight dragged until the afternoon. By mid-afternoon the battle was in full force. Umar bin Sa'd and his followers saw that they were losing the battle and lost the courage to continue fighting. Eventually, Shimar and Umar bin Sa'd ordered the others to begin throwing fireballs on the tents of Imam Husain and his followers. When Imam Husain realised what they were planning to do, he came out of his tent and shouted, "Have you got no shame? There are children and women in these tents, how are they going to protect themselves if they get burnt?" He turned to Shimar and asked him, "Are you not ashamed to throw fireballs on my tent when my wife and children are inside it?" Shimar replied, "It does not matter to me that by burning down these tents I will go to Hell, I will burn them down anyway." Eventually, two men Humaid bin Muslim and Shabath bin Rib‘i, told him that it was wrong to be attack the tents in this way, and they stopped throwing the fireballs at them.

MARTYRDOM OF HABIB BIN MUZAHAR AND HUR BIN YAZID

As people from Imam Husain's side were martyred during the course of the battle, his group of followers began to look very small in number. In contrast, when members of the opposition lost their lives it made no difference to their strength. In the mean time the hour for the Friday prayer arrived. Abu Thumama Sa‘idi suggested to Imam Husain that they should ask the rival force to allow them to offer the Friday prayer, and if the enemy decided to kill them during the prayer then it will still be a great honour to die in the state of prayer. Imam Husain told him to ask Shimar if they were permitted to say the prayer.

He went to ask Shimar to stop the battle so that they could pray. Haseen bin Numair emerged from the ranks of the army saying, “what is the point of saying prayers when your prayers are not accepted.” Habib bin Muzahar from Imam Husain’s side said, “O dog of the world, do you think your prayers are accepted? How can you say that the prayers of the grandson of our Prophet (sallal laho alihi wa sallam) are not accepted? Are you not ashamed by saying this?” Haseen got angry and got on his horse and came very quickly towards Habib. Habib got his sword and waved it at him and hit him so hard that he fell off his horse and was badly injured. His companions ran to his rescue and took his body away and started to fight with Habib. Habib fought with them with great courage. Habib also killed Badeel bin Suream. Another person attacked Habib from behind and as he turned round to confront him Haseen came again and martyred Habib. When Imam Husain saw this he was deeply saddened by the fact that such a courageous man has been martyred.

Hur asked Imam Husain to allow him to sacrifice himself and take revenge for the death of Habib. Hur used his sword very effectively in the battlefield and killed amny men. This inspired such awe in the hearts of Umar bin S’ad’s men that they began shooting arrows at him. Eventually, it was Abu Thamama who martyred him.

MARTYRDOM OF NAFI’ BIN HILAL

Nafi’ bin Hilal, one of Imam Husain‘s friends, was a very courageous person; he killed twelve of Umar bin Sa'd’s soldiers. Eventually, he was injured so severly that they captured him and took him to Umar bin Sa’d. Umar bin Sa’d looked at Nafi' bin Hilal and said, “Look what we have done to you.” Nafi' said, “I have killed twelve of your men and sent them to Hell Fire. If I had any more strength in my arms I would kill you and send you to the Hell Fire as well. But I am glad that I am fighting for Imam Husain and am going to be martyred by people who are on the wrong path. After saying this he breathed his last and joined many others in martyrdom.

SOME OTHER MARTYRS

The fighting continued and people would come to Imam Husain and ask him to be allowed to sacrifice themselves. Abdullah and Abdur’rahman who were from the Gafari tribe came to Imam Husain and asked for his permission to fight. Permission was granted and while fighting with Umar bin Sa'd’s men they were martyred. Similarly, Saif and Malik came and begged for his leave. When they went in the battlefield, they told the rival force, “Leave the wrong path and join us on the straight path. How will you explain yourselves to Allah Most High on the Day of Judgement?” When they heard this Umar bin Sa'd’s men attacked and martyred them. Similarly, Shawdhb bin Abdullah and Ibn Abi Shabib Shakri’s servant, Shuzab, came to Imam Hussian to ask his permission to sacrifice their lives for the sake of saving the valuable principles of Islamic political system. They too achieved martyred. This pattern of events was repeated again and again and may people were martyrdom in this way.

MARTYRDOM OF IMAM HUSAIN’S FAMILY

When all his close friends and the followers who came with him had been martyred, the only people left were members of Imam Husain’s immediate family: his young sons, his brother and himself. One of Imam Husain’s sons, Ali Akbar, came to request Imam Husain to permit him to sacrifice himself in the cause of the Truth. Permission was granted and as he entered the battlefield, he killed many of Umar bin Sa'd’s men but they were too great in number and he suffered repeated attacks at their hands. Murah bin Munqad Abdi attacked Ali Akbar from behind with a spear which made him fall to the ground. When the people saw him falling to the ground, they ran to him and attacked him with swords and martyred him. Oun, Abdur’rahman, and Jaffer went with Imam Husain to bring Ali Akbar’s body back to the tent.

Abdullah bin Muslim then went to fight and was injured by Umar bin Subeah Saydani’s arrow. He was on the ground. Umar saw his chance and shot another arrow and martyred Abdullah. The enemy were slowly surrounding them and Abdullah bin Qutbah Ta‘i martyred Oun bin Abdullah bin Jaffer. Uthman bin Kahlid and Bisher bin Shawoth martyred Abdur’rahman bin Aqeel. Abdullah bin Urah Kashee martyred Jaffer bin Aqeel.

Qasim bin Hasan, Imam Husain’s nephew, went to fight and as soon as he entered the battlefield, Umar bin Sa’d bin Nafaill Azdi attacked him viciously from behind. Qasim fell to the ground and shouted “O my uncle, O my uncle.” When Imam Husain heard this he quickly went to his assistance and attacked Umar. Umar tried to save himself but his hand got injured and as he fell he shouted to his friends. His friends came in such a disordly fashion that a great commotion was caused by the galloping of so many horses and Umar was crushed to death by them.

Imam Husain stood by Qasim and said “How evil is this group, how bad are these people who have martyred you? Tomorrow on the Day of Judgement I will present you in front of Allah Most High and He will decide their fate. I have been forced into such a weak position that even when my nephew calls out to me for help I cannot help him. I have never before faced such helplessness, and I swear by Allah Most High that my enemies are great in number and my companions are few.” While Imam Husain was talking to Qasim, he slowly passed away. Imam Husain carried his body on his back and brought him to where the bodies of Ali Akbar and other relatives had been kept. Abu Bakr bin Hasn was also attacked and martyred.

MARTYRDOM OF ABDULLAH BIN HUSAIN

For a short period of time the battle was less intense, Imam Husain walked out of the tent. After a while he sat down with his son, Abdullah bin Husain, in his lap. Abdullah bin Husain was four or five year old at that time. A person from Bani Asad shot an arrow which penetrated Abdullah’s neck, and he was also martyred. Imam Husain looked up towards the sky and said “O Allah Most High, if you do not help us we will be killed one by one, take revenge on these tyrant people.”

IMAM HUSAIN’S BROTHERS WERE MARTYRED

Abbas bin Ali, Imam Husain’s brother called his two other brothers, Abdullah and Jaffer, and said, “Let us fight the enemy who are against Allah Most High and his Prophet, even if we have to be martyred.” They fought with their all hearts, until Hani bin Sabet martyred Abdullah bin Ali and Jaffer bin Ali. A person from the tribe of Bani, Abban bin Daram, attacked Uthman bin Ali and knocked him down. Then he got on top of his chest, cut off his head and martyred him. Another person from the same tribe martyred Muhammad bin Ali. Abu Bakr bin Ali was also martyred.

IMAM HUSAIN WAS LEFT ALONE

Imam Husain’s sons, nephews, brothers, relatives, friends and supporters – all had been martyred. Imam Husain was left alone. Imam Husain was thirsty and tired due to all the fighting. He started to go towards the river Euphrates so that he may have a drink. When he was close enough to have a drink, Haseen bin Numair shot an arrow that hit Imam Husain in the face. Imam Husain pulled the arrow out of his face and as he was wiping the blood, he kept saying; “O Allah Most High punish those who are doing these evil things to the grandson of your beloved Prophet. Punish those who are using force against me.” Later, Shimar got ten of his men and went towards Imam Husain’s tent. Imam Husain admonished them saying, “Don’t you have any shame? Are you not afraid of the Hereafter? Have you lost all sense of humanity? Tell your men not to harm the women and children.” When noone answered him, Imam Husain picked up his sword and started to fight. Shimar had with him Abdur Rahman bin Jofee, Qasam bin Nazeed Jofee, Sahleh bin Wahhab, Sinan bin Ans Nakhee, Khowlah bin Yazid Asbahee, and he shouted to them to surround Imam Husain, and kill him.

When they tried to surround Imam Husain, he attacked them and they all fell to the ground. In the end they all attacked him simultaneously. Even then Imam Husain fought them off. While this was happening, Sayyiduna Zaineb (Imam Husain's sister) came out of her tent to see what all the commotion was about. When she saw that her brother was being attacked, she looked up towards the sky saying, "O sky, why don't you fall down on the earth when they are attacking Imam Husain?" She saw Umar bin Sa'd and said to him, "Ibn Sa'd, my brother Husain will be martyred before your very eyes. Do you not have any shame?" Upon hearing this Umar bin Sa'd's eyes filled with tears and they rolled down into his beard. He had nothing to say in his defence and turned away from Sayyiduna Zaineb. Imam Husain continued fighting, determined not to surrender to those who had marked the beginning of Monarchism in Islam.He said to them, "You are hungry for my blood. I swear by Allah Most High that Allah Most High will not be pleased with you. Allah Most High will punish you for my death and he will take revenge before you even realise that He has done it. And I swear by Allah Most High that if you kill me the doors of bloodshed will be opened on you, and there will be many killings amongst your people. Why? Because you are trying to kill an innocent person, and that is not permissible in Islam." When Imam Husain told them this, not one person answered him. Meanwhile, Imam Husain was still protecting himself in the fight. In the back of their minds all of the soldiers had the thought that they should not be the one to actually kill him. In their hearts they knew that he was the grandson of the Prophet (Sallal laho alhi wasallam) and nobody wanted to be the person remembered and cursed until the Day of Judgement for killing Imam Husain.

MARTYRDOM OF IMAM HUSAIN

Shimar shouted to his men, “How cowardly you all are? You cannot even kill an injured person. There are so many of you that if all of you were to throw one stone at a time he would be killed and buried. So what are you doing? Attack him at once and kill him instantly.” When Imam Husain heard that Shimar was urging the people to attack him, he said, “The prophecy of the Prophet has come true. The Prophet had said that he was looking at a white dog that was sniffing at the blood of his family.” The reason Imam Husain said this was because Shimar had leprosy.

When they heard this they started to attack. Some of them started to shoot arrows at Imam Husain. Zurah bin Sahreek Tamimi attacked Imam Husain on his right shoulder, causing him deep and serious wounds. After that Sinan bin Anas Nakhee threw a spear at Imam Husain. The sheer force made Imam Husain fall to the ground, and Khowla bin Yazid Asbahi came forward with the intention of cutting off Imam Husain’s head. At that time Imam Husain’s whole body was shaking. Sanan said to Khowla, “You get back, I will cut his head off.” He came forward and cut Imam Husain’s head and separated it from his body. They started to divide Imam Husain’s belongings amongst themselves. Baher bin Ka’b took Imam Husain’s shirt, Qais took Imam Husain’s shoes and Aswad Azdee took his sword. There were spear wounds , and forty-three sword wounds on Imam Husain’s body.Umar bin Sa’d ordered ten horsemen to ride over Imam Husain’s body at such a speed that the meat would be separated from the bones.

During the course of the battle 72 people had been killed from the opposite side, and 88 people had been martyred from Imam Husain’s side. Umar bin Sa’d led the funeral prayer for his deceased and buried them and left Imam Husain and his followers as they were.

According to the Islamic calendar, it was the time of the Friday prayer on the 10th of Muharram in 61 Hijrah when Imam Husain was martyred.

EVENTS AFTER MARTYRDOM

THE TENTS WERE ROBBED

After Imam Husain was martyred, the enemy took all of his belongings, and captured his injured horse. They went towards his tents on their camels and entered the tents of Imam Husain’s wife and the rest of the women and started to take whatever they could find. They even took the blankets, which were on Imam Husain’s wife, sister and daughters. Shimar bin Zil Jawshan saw that Ali bin Husain, the son of Imam Husain, who was sick at the time, was in the tent He looked much younger in appearance than he actually was. When Shimar saw him he said, “Kill him also.” Humaid bin Muslim stopped him and said “Are you trying to kill little children as well?” When he heard this he stopped himself from killing Ali. This is the same Ali who is well known as Zain-ul- 'Abidin. Zain-ul- 'Abidin and all the women were taken into custody.

Imam Husain’s wife, Rubab, her servants Uqba bin Saman and Murkah bin Samama Asdi were still alive. Zain-ul- 'Abidin, Imam Husain’s sister and his daughter were also alive, as servants were not killed at the time of war Shimar got Imam Husain’s head and called Khowla bin Yazid and Humaid bin Muslim Asdee and said, “Take this head and go to Kufa and inform Ibn Ziyad that we have cut off Imam Husain’s head as he had wished.” Night had already fallen when these reached Kufa, the house of the governor was locked.

Khowla took Imam Husain’s head to his house for the night. When he reached his house he told his wife that he had brought the head of Imam Husain. His wife said, “People bring back bags of money when they go away, and you have brought into our house the head of the grandson of our Prophet (sallal la ho alihi wasallam)? For this reason I am not going to speak to you” He then went into another part of the house and went to sleep. His wife reported that in the morning she saw a light (noor) flickering towards the sky from the tub where Imam Husain’s head had been placed, and fluttering white birds were surrounding it.

In the morning Khowla took the head of Imam Husain to Governor Ibn Ziyad and presented it to him on a platter. The governor had a small stick in his hand and he tapped it on the teeth of Imam Husain. Zaid bin al-‘Arqam, a companion of our Prophet (Allah bless him and give him peace), was present at the governor‘s house. He said to Ibn Ziyad, “Do not tap your stick on those teeth. I have seen those teeth being kissed by our Prophet (sallalaho alihi wasallam) many times. Today you are hitting your stick on those same teeth” Ibn Ziyad said, “May Allah Most High curse you. If you were not an old man I would have your head cut off as well.” Zaid bin Al’Arqam stood up and said “How evil you are, you have martyred the grandson of Prophet (Allah bless him and give him peace).” Then he turned to the crowd and said “What kind of governor have you appointed that he is killing righteous people, curse on you all and on you Ibn Ziyad that you have made such a big mistake and you are not even ashamed of it.”

IMAM HUSAIN’S FAMILY TAKEN TO KUFA

The next day Shimar, who had captured all the women and Zain-ul- ‘Abidin and the two slaves, started to move them towards Kufa to bring them in front of Ibn Ziyad. When the women came out of their tents they could see in the distance that in the battlefield all the bodies were covered in blood and some were badly mutilated. They all screamed together and Sayyiduna Zaineb shouted “Ya Muhammad Ya Muhammad (O Muhammad O Muhammad), they have mutilated Imam Husain and he is lying there covered in blood.” She repeated the same words again and said, “Your daughters are shackled and prisoned. Your children have been martyred and their bodies are covered in dust.” When Sayyiduna Zaineb said this, even the enemy had tears in their eyes.

They were taken to the governor’s house in Kufa. Ibn Ziyad pointed towards Sayyiduna Zaineb and asked, “Who is she?” as he did not know who Sayyiduna Zaineb was. He asked two or three times. Someone answered and said, “This is Zaineb, Sayyiduna Fatimah’s daughter, the granddaughter of the Prophet (Allah bless him and give him peace).” Ibn Ziyad said to Zaineb “I thank Allah Most High that your brother, who was a liar, has been punished.” Zaineb said “I thank Allah Most High for giving us birth in the house of the Prophet (Allah bless him and give him peace), and for revealing the Holy Qur'an in our house. This world is only for a few days and you are wrong to think that we should be ashamed or embarrassed because in the Hereafter we will be the respected ones, and Allah Most High will punish those who are evil.” Ibn Ziyad said, “Did you not see how I killed all your relatives, and how I mutilated their bodies.” Zainab could not hold back the tears as she had witnessed these events before her own eyes and she began to weep.

Ibn Ziyad then looked at Zain-ul- ‘Abidin and and asked him who he was. He replied, “My name is Ali bin Husain.” Ibn Ziyad said, “Has not Allah Most High had Ali bin Husain killed yet?” When no reply came he said, “Why don’t you answer me, I heard that Ali bin Husain had been killed.” Zain-ul- ‘Abidin said “I had a brother called Ali Akbar and the people at Karbala martyred him.” Ibn Ziyad started to laugh and said, “Yes Allah Most High had him killed.” No one responded to this, so Ibn Ziyad said again, “Why don’t you speak?” Zain-ul- ‘Abidin said, “Allah Most High has said everyone must die no matter who they are.” Ibn Ziyad replied, “Are you from amongst them too?” Then he turned to one of his men and said, “He has grown up now so why don’t you kill him.” Zain-ul- ‘Abidin said, “If you kill me, look at all these women, who are they going to go to Madina with? They have no Mehram other than me who will go with them.” Sayyiduna Zainab could not hold her self back and started to cry again and hugged Zain-ul-Abidin and said, “Have your desires not been fulfilled yet? Why do you want to kill my last nephew as well? Do you not want to see any man alive? If you want to kill him then you have to kill me first. If you have any shame then do not kill him as he will go with us as a guardian to Madina.” Ibn Ziyad said, “I feel sorry for you but if I had really wanted to kill Zain-ul’Ahbedeen, I would kill both of you.”

MARTYR OF ABDULLAH BIN AFEEF

After this Ibn Ziyad ordered that all the people should be gathered together. One person stood up and called all the people and they gathered in the Mosque. Ibn Ziyad stood on the pulpit and gave a speech. In the speech he abused Sayyiduna Ali, may Allah Most High be pleased with him, and abused Imam Husain. Abdullah bin Afeef Azdee Waleabee was one of the companions of our Prophet (Allah bless him and give him peace). He was a person who spent much of his time in the Mosque. When he heard this speech and the abuse that Ibn Ziyad was directing towards Sayyiduna Ali, he could not take it and said, “ O liar, your father was a liar too, how can you say such evil lies about Sayyiduna Ali, may Allah Most High be pleased with him. May Allah Most High send His wrath upon you. You have martyred the grandson of the Prophet, and you are talking like you have done a good deed.” Ibn Ziyad said, “Bring him to me.” Some of his men tried to bring him to Ibn Ziyad and there was a struggle. He ordered more of his men to arrest Abdullah. In the end Ziyad crucified Abdullah in the Mosque and he was also martyred.

PRISONER’S JOURNEY TO SYRIA

After the speech, ibn Ziyad ordered that the heads of Imam Husain, and some of the people who were martyred should be placed on top of long spears and taken around the streets of Kufa so everybody could see what had happened to the people who turned against the government. The next day he called all the women, Zain-ul-'Abidin and the two slaves and asked them to mount the camel’s bare backs and shackled everyone. He even made the women remove the veils from their faces so that the people could see them, and sent them all to King Yazid. Before they all arrived there Ibn Ziyad had sent the head of Imam Husain, so that the King could see for himself that he had obeyed his commands.

ZUHAIR BIN QAIS WENT TO YAZID

They were still on their way to Yazid when Zuhair went ahead to meet Yazid. Yazid asked him how he was. He replied, “I have come to you with some good news, Allah Most High has given us victory. Imam Husain and 18 of his close relatives and 60 of his friends and followers came towards Kufa. When we heard this we went to them as we thought they would create trouble; and we told them that either they swear allegiance to Yazid or we would have to go to war with them. They preferred to fight with us rather than compromise, so we had to get ready for war. When the sun came out we surrounded them from all sides. We attacked them with our swords, arrows and spears. They tried to save their lives by running here and there, in the trees, mountains and behind rocks; like pigeons would run if they saw a vulture. I swear by Allah Most High that their running and hiding did not make any difference and did not help them at all. Our sharp swords killed them and their bodies are lying there in the field with no clothes, or shade as we speak. If they have any shade it is the sun’s rays and if they have any clothes it is the soil, and the strong winds of the desert are throwing their bodies around. The only people who are looking on them and feeling sorry for them are the wild animals.”(1)

When Yazid heard this, his eyes filled with tears and he said, "I would have been pleased with you even had you not killed Imam Husain. May Allah's Most High wrath be upon Ibn Zaid who has done this to him. I swear by Allah Most High that if I were you I would have forgiven Imam Husain, may Allah Most High send his blessings on him." After saying this he became very quiet, and instead of giving him a gift, as it was customary to give the bearer of good news, he turned him away.

Move footnote to here

THE FAMILY OF IMAM HUSAIN REACHED SYRIA

Meanwhile the prisoners including the women, Zain-ul‘Abidin and the two slaves reached Syria and were taken beforeYazid. Imam Husain’s head, which was still on a spear, and all the other heads which were on platters were brought before Yazid. There were a lot of people with Yazid. When Fatimah and Sakeena, the daughters of Imam Husain, saw their father’s head they could not hold back and screamed out and cried. After a little while when they had calmed down, they said to Yazid, “Is it fair to make the relatives of the Prophet (Allah bless him and give him peace) prisoners?” Yazid said, “Go and look in my house. The women in my house are mourning in exactly the same way that you are mourning.” Siyyidia Zainab, Fatima, and Sakeena and the other women went in the palace and saw that all the women were crying and mourning

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(1) I ask how Zuhair bin Qais claimed that he had good news for the King when Yazid himself cursed Ibn Ziyad who did all these bad things. And also at a later time Ibn Ziyad admitted that he had done a very bad thing. Zohar hid Imam Husain’s bravery and did not mention how courageous he and his followers were. Moreover, he did not mention anything about the three requests Imam Husain had asked for. May Allah Most High have his wrath upon him.

Zain-ul‘Abidin said, “If the Prophet (Allah bless him and give him peace) saw us would he not release us?” Yazid said “yes he would,” Yazid then looked towards the people who were present and said to them, “Take off the shackles.” When they were all bought in front of Yazid, a person called Nu'man bin Bashir Ansar said, “Can you imagine what our Prophet (Allah bless him and give him peace) would have said if he had seen them like this as prisoners?” Yazid said, “You have spoken the truth. He would have been very unhappy.” He freed them all and had tents set up for them and gave them clothes and other necessary provisions.

THE FAMILY’S JOURNEY BACK TO MADINA

After a few days they started to make plans to leave for Madina. When they were departing for Madina, Nu'man bin Bashir appointed a pious person and said, “You go with the caravan and guide them in the journey making sure that they do not come to any harm.” Yazid compensated them for what had been taken from them and sent them on their way. As they were about to leave Yazid came up to Zain-ul ‘Abidin and said, “May Allah Most High’s wrath be upon UbayduLlah bin Ziyad, if I were there in his place I would have accepted the requests that your father mentioned, and I would have helped him as much as I could. But what Allah Most High wanted to happen has happened. If you ever require my help, write to me and I will try to fulfil your request.(1)

(1) Yazid was telling Zain-ul ‘Abidin and Sayyiduna Zaineb how sorry he was, but it was all a show and a false Sa'dness. At least he could have removed Ibn Ziyad from his post as governor, and the people who had helped martyr Imam Husain and his followers could have been punished. But he did not do any such thing.

Yazid then turned to the people who were travelling with them and said they must not be harmed or be given any trouble on the way. Zain-ul ‘Abidin, his aunt, his mother, his sisters and the rest of the crowd left for Madina. The guides and the helpers looked after them with respect and fulfilled their every need. They were looking after them so well not only because Yazid ordered them to do so, but also because they knew that these were the relatives of the Prophet (Allah bless him and give him peace). In this way the caravan reached Madina and they began to live in Madina in peace.

NAMES OF THE PEOPLE WHO WERE MARTYRED IN KARBALA

Sulaiman reports that when Imam Husain was martyred his head and other people's heads were carried on spears towards Ibn Ziyad. The following people were martyred at Karbala, May Allah be pleased with all of them.

Abbas, Jaffer, Abdullah, Uthman, Muhammad, Abu Bak’r, Abdullah, Husain bin Ali, Abu Bak’r, Qasim, Hasan bin Ali, Oun, Muhammad, Jaffer Abdur Rahman, Abdullah, Abdullah bin Muslim, Muhammad bin Abee Sa'id. These are the close relatives i.e. son, brother, and nephews of Imam Husain who were martyred in Karbala.

WHAT HAPPENED AFTER KARBALA?

Yazid changed the governor of Madina from Waleed bin Utbah, to Uthman bin Muhammad. When Uthman bin Muhammad reached Madina, he asked a small number of respected people to go to meet Yazid in Syria. Amongst the people were Abdullah bin Hanzalah, Abdullah bin Abee Amar, Munzeer bin Zubear. When they reached syria, Yazid respected them as a guest is supposed to be respected. He gave Abdullah bin Hanzalah a gift of 100,000 Dirhams, and gave the rest of them 10,000 Dirhams. When this caravan came back to Madina, the people of Madina asked Abdullah bin Hanzalah about the character of Yazid. He replied, “We come from a person who does not practice religion. He drinks alcohol and listens to music.” If there were any pious people there, they would gather the people and overthrow him. The people said, “We have heard that Yazid respected you and has rewarded you for your alleginace to him.” Abdullah said, “Yes he has, and I have taken the money so that I can buy weapons to fight against him.”

Because of this news, the people of Madina removed Uthman bin Muhammad from his post and his officials were prisoned. Abdullah bin Muti was appointed as the new governor. Uthman bin Muhammad wrote a letter to Yazid explaining everything. Upon reading the letter, Yazid prepared an army of 12,000 people and said to them “The people of Madina have broken their allegiance to me and have chosen a new governor, Abdullah bin Muti'. I want you to go there and bring Madina under my kingdom again.” He tried to make Umar bin Sa'id, the commander of these 12,000 men but he refused to be in charge. Then he asked UbayduLlah bin Ziyad. His repley was “In the beginning I listened to you and martyred Imam Husain but I do not want to make the same mistake again. I do not want to fight with the people of Madina or become a bad person in the sight of Allah Most High.(1)

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(1) The people who say that it was right to kill Imam Husain should read these words very carefully. Why would the person who had martyred Imam Husain say that he had committed a great error. The enemies of Imam Husain should really think hard at this point before saying or making these false accusations and claiming that Ibn Ziyad or Yazid acted lawfully under the Shari‘ah.

He then turned to Muslim bin ‘Uqbah Murri and said, “Do you want to become a leader of the army?” He agreed and said that he would, and if need be, fight with the people of Madina. They prepared to leave for Madina. Yazid went with them for a while giving guidance on what to do. Burning with rage, Yazid said, “When you reach Madina, tell the people that you will give them three days to re-instate the governor of Madina Make sure you obtain allegiance from them. And remember do not harm Ali bin Husain (who is known as Zain-ul ‘Abdin), because he has not taken any step against our government.”

ALL THE ROADS INTO MADINA WERE BLOCKED

When Muslim bin Uqbah reached Madina, he blocked all the entrances into the city and camped outside, so that noone could come to help the people of Madina. He then sent a messenger to Abdullah bin Muti' and the people of Madina telling them that if within three days they had not agreeed to the terms of the King, he was prepared to go to war with them, and he would take all their possessions.

WAR BETWEEN THE PEOPLE OF MADINA AND THE SYRIAN ARMY

When Abdullah bin Muti' and the people of Madina received the message they replied that they were prepared to go to war. Upon hearing the response of the people of Madina, Muslim bin 'Uqbah attacked Madina with his army and martyred many people. He killed Abdullah bin Muti'’s seven sons in front of him and then killed Abdullah bin Muti'. Many people fled the town and went into the hills and others hid in their houses. He ordered his men to take all the possessions the people of Madina. They raped over a 1000 women. A group of the companions of the Prophet (Allah bless him and give him peace) were also martyred. They tied their horses in the Mosque (Masjid Nabawi) and allowed them to urinate and defecate inside it. For three days there was no call for prayers and congregational prayers were not said inside the mosque.(1)

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(1) Imam Darmi writes that Sa'id bin Musaib, who was a great student of the companions, reported that when he was in the mosque he did not know about the time of the prayers until from the grave of the Prophet (Allah bless him and give him peace) he heard the call for the prayer.

Darmi chapter Fasaeilun-Nabi (Allah bless him and give him peace)

Hafiz Ibn Taymiah writes that like Sa'id bin Musaib heard the call for prayer there are other people who heard the answer of their sallams from the grave of the Prophet (Allah bless him and give him peace).Kitab Iqtida us Siratal Mustaqeem page 373 by Hafiz Ibn Taimiya

Muslim bin 'Uqbah Murri made everyone pledge allegiance to Yazid. If anyone declined he would have them killed. This tragic event took place during 63 Hijra.

(1)

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(1) Hafiz Ibn Katheer writes that our Prophet (Allah bless him and give him peace) has said that the person who fights with the people of Madina will melt like salt does in water, and the person who scares the people of Madina, Allah Most High will make them scared. And Allah Most High and his angels and the people’s curse be upon him. As in this Hadith it mention any one who causes a war with the people of Madina. Some scholars agree that it is permissible to send curse on Yazid. Imam Ibnul Jozee has written a whole book on this and has explained that to send the curse is permissible. But some scholars say people should not, as then some people would send curse on the companions of the Prophet (Allah bless him and give him peace). Tareek Ibn Katheer chapter on Karbala. This Hadith of Hafiz Ibn Katheer is in Bukahri, and Muslim in the chapter of Hajj.

After the ravage of the popel of, Muslim bin ‘Uqbah advanced towards Makkah, as guided by Yazid.