Chapter 3: Life and Works of ʿAlī b. al-Ḥusayn
Introduction
This chapter will explore the life and contribution of ʿAlī b al-Ḥusayn and establish a link between the socio-cultural and political context of that time with the text attributed to him. Although the Ṣaḥīfa is generally viewed as a text on devotional supplication (du’a), however it can also be read as a wider commentary of the time in which it was produced. The Ṣaḥīfa and other texts attributed to ʿAlī b al-Ḥusayn are part of the literary, theological, spiritual, and political discourse of that era. Thus, there is in the text an interplay between spirituality, theology, and history.
1.1 General Sketch
Alī b. al-Ḥusayn was born in Medina, according to most sources in the year 37-38/658-9.
He may have been too small to have remembered his grandfather ʿAlī b. Abī Ṭālib, whom he lived with for two years and who was killed in 41/661. He was brought up in the presence of his uncle Ḥasan b. ʿAlī (d. 49/669) with whom he lived for 12 years and his father Ḥusayn b. ‛Alī (d. 60/680) whom he lived with for 23 years.
Ḥasan and Ḥusayn b. ʿAlī were the Prophet's grandchildren from his daughter Fāṭima. Many Shīʿa sources state that his mother was Shahrbanū or Shazanān as she is also called, the daughter of Yazdigird, the last Sasanian king of Persia.
Due to this, according to Ibn Khallikān he was said to be Ibn al-Khiyaratayn, the ‘son of the best two’, meaning the Quraysh among the Arabs and the Persians among the non-Arabs.
According to some accounts, his mother was brought as a captive to Medina during the caliphate of ʿUmar, who wanted to sell her. ʿAlī suggested instead that she be offered her choice of the Muslim men as a husband and that her dower be paid from the public treasury. ʿUmar agreed and she chose ʿAlī’s son Ḥusayn. She is said to have died shortly after giving birth to her only son ʿAlī, Zayn al-ʿĀbidīn.
At this stage we shall not recount in detail the massacre at Karbalā' in 60/680, when Ḥusayn b. ʿAlī and many of the male members of his family were killed by the forces of the ʿUmayyad caliph Yazīd, an event which had effects to a great extent on the Islamic world and gave impetus to the nascent Shīʿa movement. Several accounts are related concerning his grief over this tragedy. One such account is that for twenty years whenever food was placed before him, he would weep.
Zayn al-ʿĀbidīn resided in Medina until his death at the age of fifty-four in the year 95/713-4.
He was the object both of great sympathy because of the massacre of his family, and of veneration as the great grandson of the Prophet. He dedicated his life to learning and worship and became an authority on prophetic traditions and law, but he was known mostly for his nobility of character and his piety, which earned him his sobriquet already in his lifetime. The details that have reached us about his life in Medina mainly take the form of anecdotes affirming his constant preoccupation with worship and acts of devotion.
He fathered fifteen children, eleven boys and four girls.
After Karbalā, there were a number of different factions in the Shīʿi community, not all of whom supported ʿAlī b. al-Ḥusayn as the rightful
leader and Imam of the Muslim community. Many Shīʿa, such as those involved in the Tawwābūn movement, felt that the ʿUmayyads had to be overthrown and that it was the duty of the Imam to lead a revolt, however he refused to become involved with politics.
1.2 Childhood
Qarashī mentions that difficulty and pain accompanied him from the time of his childhood; among them being that his mother died while he was in infancy.
He also states that Ḥusayn b. ʿAlī his father, tried his best to save her from the illness described as childbed fever, but was unable to do so. The fever had become intense and she suffered from severe pain for numerous days until she died. Ḥusayn b. ʿAlī together with prominent Muslim figures and a large number of Muslims escorted her burial procession and she was finally buried in Kūfā.
His father then arranged for a nursemaid to see to the care of his son ʿAlī b. al-Ḥusayn. Qarashī describes the nursemaid as a righteous lady, treating the child just like an affectionate mother would treat her own son and that ʿAlī b. al-Ḥusayn grew up in an atmosphere of intense secrecy regarding the death of his natural birth-mother, and no one told him about her death until he had become grown up lest he would become saddened.
There are two other narratives regarding his mother one of which is that that she threw herself in the river Euphrates after the incident at Karbalā while the others says that she was among those who survived Karbalā.
Qarashī describes him as quite thin and weak as he became old due to his constant worship, and also due to the effects and sorrow from the massacre at Karbalā.
However, despite this, al-Shaykhani al-Qādirī narrates about him that “beholders were fixed in a gaze at the handsomeness of his face.”
It is also interesting to note that the most well known of the titles or agnomen that ʿAlī b. al-Ḥusayn became known by, Sayyid al-ʿĀbidīn (the master of worshippers) is reported to have had its roots from the Prophet Muḥammad himself. One such report is from Al-Hāfiz b. ʿAsākir who reported on the authority of Sufyān b. ʿAyyina on the authority of b. al-Zubayr, who said:
“While we were (sitting) with Jābir, ʿAlī b. al-Ḥusayn came. Jabir said to him: ‘When I was (sitting) with Allāh’s apostle, may Allāh bless him and his family, al-Ḥusayn came to him. He (the Prophet) embraced him (al-Ḥusayn), kissed him, sat him beside him and said; ‘A son will be born from this son who will be called ʿAlī b. al-Ḥusayn, and a caller will call out on the day of Judgment’; ‘let Sayyid al-ʿĀbidīn stand up’, ‘and he [i.e. ʿAlī b. al-Ḥusayn] will stand up.’ ”
The first years of ʿAlī b. al-Ḥusayn were spent under the wings of his father Ḥusayn b. ʿAlī, paternal uncle Ḥasan b. ʿAlī and grandfather ʿAlī b. Abī Ṭālib. The period with his grandfather lasted about two years after which ʿAlī b. Abi Talib died as a result from sustaining injuries after an assassination attempt at the Mosque of Kūfā during prayers by the infamous ʿAbd al-Rahmān b. al-Muljim, known as Ibn Muljim.
The climate that followed may be described as quite turbulent, with much unrest, particularly for those who subscribed to the leadership of ʿAlī b. Abī
Ṭālib and the Imamate. Those who considered ʿAlī b. Abī Ṭālib and the Imams after him as the temporal and spiritual leaders came to be known as the Shīʿa (lit. followers, and in this context the Shīʿat ʿAlī, i.e. the followers of ʿAlī).
It is evident that ʿAlī b. al-Ḥusayn grew up in the midst and surrounding of prominent personalities of Islam. As mentioned, his father Ḥusayn, uncle Ḥasan and aunts Zaynab and Umm Kulthūm all of them being the children of ʿAlī b. Abī Ṭālib and Fāṭima and thus the grandchildren of the Prophet and Abū Ṭālib. He may have been too young to remember the ordeal surrounding the death of his grandfather ʿAlī .b Abī Ṭālib, at which he was about two years old. He was subsequently looked after by his paternal uncle Ḥasan and father Ḥusayn, both of whom poured much affection, love and care unto the child. Qarashī mentions that Ḥusayn found his son’s qualities noble and similar to that of the Prophet, thus he took great care of him and instilled within him noble values, and accompanying him most of the time.
It appears very likely that despite the tragic circumstances of the loss of his mother as a child and the difficult circumstances surrounding his grandfather’s death, he was showered with great care and affection from his family members. There is an interesting incident when ʿAlī b. al-Ḥusayn as a child became ill, his father Ḥusayn hurried to visit him and asked him if he wanted or wished for anything saying; “What do you wish my little son?” He replied; “I wish I would be among those who did not suggest (anything) to their Lord. I am satisfied with what my Lord decides.” Ḥusayn was greatly moved by these words of his son and admired the indication of his great knowledge and deep sense of faith and said with admiration; “Bravo! You are similar to Abraham, the Friend of Allāh (referring to Abraham’s title Khalīl Allāh) when [angel] Gabriel asked him; ‘Have you any need?’ He (Abraham) replied; ‘I do not suggest (anything) to my Lord, rather Allāh is sufficient and the best Agent!’ “
1.3 How Imamate came to him
Shīʿa scholars and historians provide various accounts regarding how ʿAlī b. al-Ḥusayn received the Imamate.
One of the earliest incidents is reported to be during the lifetime of his grandfather ʿAlī b. Abī Ṭālib. Qarashī describes it to be the time when ʿAlī b. Abī Ṭālib had been wounded
and was in the last hours of his life, he gathered his family members and sons around him, including ʿAlī b. al-Ḥusayn. He entrusted the Imamate to his sons, Ḥasan first and that Ḥusayn was to succeed his brother Ḥasan. ʿAlī also designated the young grandson as the future Imam (after Ḥusayn). Qarashī narrates that ʿAlī recited the greetings of the Prophet to ʿAlī b al-Ḥusayn and to his future son Muḥammad b. ʿAlī al-Bāqir (who was to be the fifth Imam, after ʿAlī b. al-Ḥusayn).
Furthermore there are reports that the Prophet himself in his lifetime appointed and foretold of his twelve successors and trustees after him while also mentioning their names.
Al-Qarashī further states that had there been no texts indicating and confirming the Imamate of ʿAlī b. al-Ḥusayn even then his ideals and his outstanding qualities would be enough to confirm it.
There is also a fascinating account of the Black Stone at the Kaʿba testifying to his Imamate at a time of dispute.
2.1 Hagiographical reports on His Personality and Spiritual Standing
There appears to be a general consensus among early as well as later Muslims regarding the noble personality and high spiritual standing of ʿAlī b al-Ḥusayn. The Medieval Arabic biographer Ibn Khalikān writes in his Wafāyat al-aʿyān:
The merits and noble qualities of Zayn al-ʿĀbidīn are so many that they cannot all be listed.
The details regarding his personality have been recorded in hagiographical texts from both the Sunnī and Shīʿa traditions. Jābir b. ʿAbdallā al-Anṣārī (d. 78/697) the wellknown and senior companion of the Prophet would express his great admiration of the Imam by saying; “None of the children of the prophets was like ʿAlī b. al-Ḥusayn (i.e.
none of them could match him in respect of his exceptional being, personality and character).”
ʿAbdAllāh b. ʿAbbās (d. 68/690), despite his old age and prominent position among people he would respect the younger ʿAlī b. al-Ḥusayn and would stand up from his seat when seeing him saying; “Welcome the most beloved one (Marhaban bi-l ḥabīb al-ḥabīb)!”
The well-known scholar and jurist Muḥammad b. Muslim b. Shihāb al-Zuhrī (d.124/741-2) is found to have stated his view regarding the personality ʿAlī b. al-Ḥusayn in many sources: “I have never seen a Hāshimī like ʿAlī b. al-Ḥusayn.”
“I have never met among the Ahl al-Bayt (Members of the House) a person more meritorious than ʿAlī b. al-Ḥusayn.”
Above Al-Zuhrī is referring to the well-known Prophetic tradition mentioned previously which states; “When the Day of Judgment takes place, a caller will call out from inside the Throne; ‘Let the lord of the worshippers stand up! So he will stand up.’”
Sufyān b. Ayyina relates that he asked al-Zuhrī if he had ever met ʿAlī b.al-Ḥusayn to which he replied; “Yes, I have met him. I have never met a person more meritorious than him. By Allāh, I have never known that he had a friend in secret or an enemy in public”, at which he was asked why that was and he replied; “Because all those who loved him envied him out of their abundant knowledge of his outstanding merits, and all those who hated him took care of him because he took great care of them.”
Thābit b. Safiya (d. 150/767) better known as Abū Hamza Thumālī from the well known supplication given to him by ʿAlī b. Abī Ṭālib and named after him (i.e. the supplication of Abū Hamza Thumālī) is reported to have said: “I have never heard that there is a person more ascetic than ʿAlī b. al-Ḥusayn except [his grandfather] ʿAlī b. Abī Ṭālib.”
Another similar report with an addition is; “I have never heard that there is a person more ascetic than ʿAlī b. al-Ḥusayn, who caused to weep all those who were in his presence when he talked about asceticism and preaching.”
His grandson and sixth Shīʿi Imam, Jaʿfar b. Muḥammad al-Ṣādiq (d. 148/765) said of him that: “None of ʿAlī’s children [i.e. ʿAlī b. Abī Ṭālib] was more like and nearer to him in manner of dress and understanding than ʿAlī b. al-Ḥusayn.”
His high esteem was not merely confined to his supporters and followers but also extended to those who bore enmity or malice against him. An example of this can be found in the words of ʿAbd Allāh al-Malik b. Marwān (d. 86/705) who was known to harbour animosity towards the members of the Ahl al-Bayt.
The well-known poet al-Farazdaq (d. 109-111/728-730) was among those who held ʿAlī b. Al-Ḥusayn in high esteem and composed his much famed ode at the incident during the time of pilgrimage when both Hishām (d.125/743), the son of the ʿUmayyad caliph ʿAbdul Malik and Zayn al-ʿĀbidīn were trying to reach the Black Stone around the much crowded Kaʿba.
We find even Ibn Taymīyya (d. 728/1328), known for his hostile and unsympathetic views concerning the Ahl al-Bayt report in favour ofʿAlī b. al-Ḥusayn.
It appears from the hagiographical literature available on ʿAlī Ibn al-Ḥusayn that he is a celebrated figure in various schools of thought who have reported on the personality of ʿAlī b. al-Ḥusayn, despite their different thoughts and inclinations it can be said that they were unanimous in their regard for him.
Whether the above narratives of ʿAlī b al-Ḥusayn’s personality and spiritual standing can be authenticated or not is a question that deserves an independent critical study, a study that would fall outside the scope of this thesis. What is certain however from the above hagiographical statements is that he clearly enjoys an exalted position in the lives of both Shīʿa and Sunnī Muslims. What can be said though of him regarding the view of his contemporaries and the historians, who although at times had differing doctrines and inclinations is that they seem to be very much in line with Shīʿi view that it is necessary for the ‘Imam’ to be the most meritorious, righteous and knowledgeable person of his time.
Furthermore, any discussion on the inter-relationship between the Ṣaḥīfa and ʿAlī b. Al-Ḥusayn and the wider context within the Shīʿa tradition will have to consider the place and significance of Karbalā in Shīʿa discourse. While the event of Karbalā is significant to both Sunnī and Shīʿas, it has had a greater impact on Shīʿa identity.
3.1 Karbalā – The Prelude
In order to have an enhanced understanding of an event and to understand it clearer, it becomes necessary to analyse and consider the history and occurrences that are behind it and related to it, whether directly or indirectly, so that an attempt can be made to see through the eyes of the author of the Ṣaḥīfa.
Such would also be the case behind the events of Karbalā which have lead to shape the identity and have impacted the people who relate with it. It may be considered that the events leading to Karbalā would have their traces much further back in time than when they occurred in 61/680, which also have been discussed previously.
It is not within the scope of this study that we examine closely in detail the political situation and the intricate power grapples that were present including the social conditions and also inequities that existed amongst the
different people, such as the Anṣār and the Muhājirūn, the wealthy and the poor, the Arabs and non-Arabs, the Muslims and non-Muslims and also the theological conditions in as much as all the different factions that had began emerging among the Muslims and the effects and influences of such views and the ethical and moral values and circumstances that were prevailing during the era. However, the previous discussion would have provided us with a window and a sketch nonetheless of the turbulent and at times chaotic period.
The resistance and opposition from the ʿUmmayads would continue in various forms against the Hāshimī’s from the time of the Prophet throughout the time of ʿAlī b. Al-Ḥusayn, the culmination of which could be seen to be the event of Karbalā.
The ʿUmayyads, from the time of the Caliphate of ʿAlī b. Abī Ṭālib, with Muʿāwiya b. Abū Sufyān at the forefront as the governor of Syria, had refused to pay allegiance to ʿAlī’s Caliphate being determined to fight against the Hāshimites and paralyse them, which also lead to divisions of the Muslims. Zayn al-ʿĀbidīn had to witness his uncle Ḥasan and later, his father Ḥusayn go through this ordeal during the government of Muʿāwiya and after him, Yazīd b. Muʿāwiya. Ḥusayn had not risen against Muʿāwiya during his time due to honouring the peace treaty that his brother Ḥasan had to sign with Muʿāwiya and also due to the fact as he understood his revolt would have failed, similar to what had occurred to his brother Ḥasan, as Muʿāwiya had very cleverly turned the situation to his favour implementing strong policies and wealth.
Despite the treaty which had stipulated the rule to go back to Ḥasan b. ʿAlī and the Hashimites after his death, Muʿāwiya (d. 60/680) had actively scheming to instate his son Yazīd as the next ruler after him, and thus for the first time in Islam establishing dynastic rule and deviating from Islamic norms. Many notable leaders considered this unacceptable, including Ḥusayn b. ʿAlī, Zayn al-ʿĀbidīn ’s father.
Muʿāwiya had left Yazīd with written instructions with specific strategies on how to deal with these people, with special warning about Ḥusayn b. ʿAlī, as he was the only blood relative and also grandson of the Prophet Muḥammad.
Also Ḥusayn, being the only living grandson of the Prophet remained as the most significant threat to this dynastic rule. Yazīd was successful in coercing the majority of others, however in order to strengthen his position and rule as the Caliph of the Muslims, also demanded Ḥusayn to pay allegiance (bayʿa) to him, thus intending that Ḥusayn had confirmed and supported his rule with the stamp of approval, giving it legitimacy.
Ḥusayn denied this with his famous words; Mithlī lā yubāyiʿū mithlah “someone like me can never pay allegiance to someone like him.” Below is an extract of his statement;
We are the household of the Prophet, the substance of the Message, the ones visited by the angels; it is through us that Allāh initiates and concludes. Yazīd is a man of sin, a drunkard, a murderer of the soul the killing of which Allāh has prohibited, a man who is openly promiscuous. A man like me shall never swear the oath of allegiance to a man like him.”
Shortly after the coercive attempt demanding his allegiance, Ḥusayn left Medina for Mecca to perform the pilgrimage with his family including his son Zayn al-ʿĀbidīn and a small group of followers. During this period many letters were received by Ḥusayn from the people of Kūfā, the former seat of the Caliphate of his brother Ḥasan and father ʿAlī. The letters stated the people request for him to come and guide them, assuring him of their support.
In order to answer their calls and better evaluate the situation, he sent his cousin Muslim b. ʿAqīl as his representative. He was initially welcomed by the people and most swore allegiance to Ḥusayn and him. At this preliminary conclusion Muslim replied to Ḥusayn stating that the situation was favourable. However the situation soon turned in Kūfā after the arrival of ʿUbayd-Allāh b. Ziyād as the newly appointed governor by Yazīd, and Muslim together with his host Hānī b. ʿUrwā were executed.
The people who had earlier sworn allegiance had been intimidated and threatened by ʿUbayd-Allāh and had not put up any considerable resistance.
Meanwhile Yazīd had despatched and army with ʿUmar b. Saʿd b. al-ʿĀs as the head, with instructions to intercept and kill Ḥusayn b. ʿAlī during the Ḥajj.
As this news reached Ḥusayn, he decided to leave Mecca, just a day before the starting of the pilgrimage, and only performed the ʿUmra (minor pilgrimage) in order to prevent the strong possibility of violation of the sanctity of the Kaʿba and the surrounding area of Mecca, by the spilling of his blood.
As Ḥusayn was preparing to leave for Kūfā, the news of the death of Muslim not yet having reached him, some of the leaders of Mecca met with him, advising him of not journeying towards Kūfā. However, if he was determined, then at least not to take any women or children on this perilous journey. Ḥusayn had however resolved to continue with his plan and addressed the people of his intentions before his departure.
It could be imagined these events would have had a significant effect on Zayn al-ʿĀbidīn, having to leave the city of Medina in haste, being his great grandfather’s city and then leaving Mecca under such threatening circumstances.
En route to Kūfā, Ḥusayn’s small caravan were met with the tragic news of his cousin, Muslim’s execution and how the people had swiftly turned.
Ḥusayn however still decided to continue and was intercepted by Yazīd’s army, only two days away from Kūfā by a contingency of Yazīd’s army of about 1000 men, led by Ḥurr b.Riyāḥī. Ḥusayn’s caravan was prevented to move forward by the orders of Yazīd and Ḥurr’s army forced them to camp at al-Ṭaff, at a place out of reach from the vital water supply of the river Euphrates.
When Ḥusayn was informed the place was also known as Karbalā, he exclaimed; “O Allāh! I seek refuge with You against karb [affliction] and balā’ [trial and tribulation]” and continued; “Here we shall erect our tents, here our blood shall be spilled, here we shall meet our death and from here we will rise once again on the day of Resurrection! My grandfather, the Messenger of Allāh, had informed me so.”
3.2 Karbalā
Having considered the prevailing circumstances and conditions during and before the time of ʿAlī b. Al-Ḥusayn, albeit in brief, would have provided us with a clearer understanding of the situation that culminated at Karbalā These events would later have a profound impact upon the life of ʿAlī. b. al-Ḥusayn, shaping his personality and also subsequently resulting in and forming his identity and subsequently his words as the author of the Ṣaḥīfa. We find Majlisī in his Biḥar mentioning this where he has written a chapter dedicated to ʿAlī b. al-Ḥusayn with the heading; “His Mourning and Weeping on the Martyrdom of his Father, May the Grace of Allāh be on Both”
It is not possible within this study to fully investigate and narrate the events taking place at Karbalā; however it is also not possible not to mention them as they were probably the most significant events in the life of ʿAlī b. al-Ḥusayn. For the sake of brevity we will give a few succinct accounts that somewhat capture these events.
Finding himself together with his family and small number of companions on the plains of Karbalā we find that Ḥusayn tried to reason with his antagonists in order to avoid confrontation, using rationale and mentioning his merits and lineage;
... Then Hosein mounted his horse, and took the Koran and laid it before him, and, coming up to the people, invited them to the performances of their duty: adding, O God, Thou art my confidence in every trouble, and my hope in all adversity!… He next reminded them of his excellency, the nobility of his birth, the greatness of his power, and his high descent, and said, “Consider with yourselves whether or not such a man as I am is not better than you; I who am the son of your Prophet's daughter, besides whom there is no other upon the face of the earth. ʿAlī was my father; Jaafar and Hamza, the chief of the martyrs, were both my uncles; and the apostle of God, upon whom be peace, said both of me and my brother, that we were the Chief[s] of the youth of Paradise. If you will believe me, what I say is true, for by God, I never told a lie in earnest since I had my understanding; for God hates a lie. If you do not believe me, ask the companions of the apostle of God [here he named them], and they will tell you the same. Let me go back to what I have...
Despite trying to reason with the ʿUmayyad forces, they were not convinced and the impasse ended in the massacre of Ḥusayn b. ʿAlī together with the male members of his family and his companions. Zayn al-ʿĀbidīn describes the day, which is also known as the day of ʿĀshurā (lit. meaning ‘the tenth’ signifying the tenth of the month of Muḥarram in the Islamic calendar) as one of the most difficult days.
When Ḥusayn remained alone, the male members of his family and companions slain he called out for assistance, as Qarashī describes the moment;
Imam al-Ḥusayn, who was afflicted with disaster, looked with great sadness and sorrow at the members of his family and his companions. He saw them slaughtered like sheep on the sand of Karbalā under the heat of the sun’s rays, and he heard his womenfolk weeping and lamenting over their martyred ones. He did not know what would happen to them after his
martyrdom. That tragic sight had a great effect on him, so he sought help to protect the womenfolk of Allāh’s Apostle, may Allāh bless him and his family, saying: “Is there anyone to protect the womenfolk of Allāh’s Apostle, may Allāh bless him and his family? Is there any monotheist to fear Allāh through us? Is there any helper who seeks hope from Allāh through helping us?”
Qarashī further describes the moment of Ḥusayn’s calling and Zayn al-ʿĀbidīn waking up from his partial unconsciousness, due to severe illness, when hearing his father, struggling to get up, leaning on a stick, to come to his assistance. Ḥusayn seeing this called out to his sister Umm Kulthūm; “Hold him back lest the earth becomes void of the descendants of the family of Muḥammad!” As Ḥusayn was surrounded by the ʿUmayyad soldiers, severely wounded and his condition worsening with no hope of survival, we find an account of him turning his face towards the sky, in a state of munajāt (intimate conversation with God);
O Allāh! Sublime You are, Great of Might, Omnipotent, Independent of all creation, greatly Majestic, Capable of doing whatever You please, Forthcoming in mercy, True of Promise, Inclusive of Blessings, Clement, Near to those who invoke Him, Subduing His creation, Receptive to Repentance, Able, Overpowering, Appreciative when thanked, Remembering those who remember Him! You do I call upon out of my want, and You do I seek out of [my] need! From You do I seek help when in fear and cry when sorrowful! Your help do I seek in my weakness, and upon You do I rely! O Allāh! Judge between us and our people, for they deceived and betrayed us! They were treacherous to us, and they killed us though we are the ʿItrat [family]of Your Prophet and the offspring of the one You love; Muḥammad whom You chose for Your Message and entrusted with the revelation! Do find an ease for our affair and an exit, O most Merciful of all merciful ones!
Grant me patience to bear Your destiny, O Lord! There is no god but You! O Helper of those who seek help! I have no god besides You, nor do I adore anyone but You!
Grant me to persevere as I face Your decree, O Helper of the helpless, O Eternal One Who knows no end, O One Who brings the dead back to life, O One Who rewards every soul as it earned, do judge between me and them; surely You are the Best of judges.
As Ḥusayn was drawing his final breaths the following account is given;
Zainab the wise, cried out, “O Muḥammad! O father! O ʿAlī ! O Jaʿfar! O Hamza!
Here is Ḥusain in the open, slain in Karbalā!” Then Zainab said, “I wish the heavens had fallen upon the earth! I wish the mountains had crushed the valley!” She was near al-Ḥusain when ʿUmar Ibn Saʿd came close to her flanked by some of his men.
Al-Ḥusain was drawing his last breath she cried out, “O ʿUmar! Should Abū ʿAbdullah be killed as you look on?!” He turned his face away. His tears were flooding his beard. She said, “Woe unto you! Is there [not] any Muslim man among you?” None answered her. Then [ʿUmar] Ibn Saʿd shouted at [the] people, “Alight and put him to rest!” Al-Shimr was the first
to do so. He kicked the Imam with his foot then sat on his chest and took hold of his holy beard. He dealt him twelve sword strokes. He then severed his sacred head...
The persecution continued even after the men had been killed, when the enemy soldiers set upon the camp and tents of Ḥusayn’s family;
Ḥussein accepted and set out from Mecca with his family and an entourage of about seventy followers. But on the plain of Kerbela they were caught in an ambush set by the … caliph, Yazīd. Though defeat was certain, Hussein refused to pay homage to him. Surrounded by a great enemy force, Ḥussein and his company existed without water for ten days in the burning desert of Kerbela. Finally Ḥussein, the adults and some male children of his family and his companions were cut to bits by the arrows and swords of Yazīd's army; his women and remaining children were taken as captives to Yazīd in Damascus. The renowned historian Abu Reyhan al-Birunī states;
“… then fire was set to their camp and the bodies were trampled by the hoofs of the horses; nobody in the history of the human kind has seen such atrocities.”
Sayyid Saeed Akhtar Rizvi describes the aftermath and relates that no Imam could have begun his Imamate in a more painful tragic circumstance and situation than ʿAlī b. al-Ḥusayn. He says;
No Imam began his Imamate in a more tragic atmosphere. The first day of his Imamate saw him seriously ill and a captive of the army of Yazīd in Karbalā. His father and predecessors had sacrificed all he [they] had on the altar of truth; and Imam Zayn al-ʿĀbidīn found himself with a group of helpless widows and orphans being led from place to place, from the durbar [palatial court] of Ibn Ziyād to the court of Yazīd. Finally they were thrown into a prison, where the Imam spent the first year of his Imamate, cut off from the followers of his father and unable to look after their affairs.”
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Author: Mahmood G. Dhalla
