Alhassanain(p) Network for Heritage and Islamic Thought

Did Imam al-Husayn (as) have Prior Information about his Martyrdom?

One of the doubts often raised by skeptics in connection with the event of Karbala is about the Shi‘ah belief that every imam is prescient so has knowledge of things that are hidden from most human beings.

They believe that the Imams are able to foresee and know exactly what is going to happen in the future. Skeptics dispute that if this Shi‘ah assertion is true, then how can they justify Imam al-Husayn’s (as) uprising against Yazid, the son of Mu‘awiyah, when he knew very well that he was going to be martyred in the end? If Imam al-Husayn (as) had prior knowledge about his death, then why did he undertake the uprising?

The reality is that the above-raised question is not confined to Imam al-Husayn (as) alone. This question is valid about the martyrdom of all the Imams, because they all knew by what means they would be martyred but still proceeded towards their own martyrdoms willingly.

We will now discuss this topic in detail because it is an important one.

Evidence that the Imams knew of their martyrdoms

The topic of Imam al-Husayn’s (as) knowledge about his own martyrdom is something that is not hidden to any researcher of history and can be proven in a variety of ways:

1. In general, all Shi‘ahs believe that Imam al-Husayn (as) and all the other Imams had and have prior knowledge of events and knowledge about what would and will happen in the future. They acquire this knowledge from the Holy Prophet’s (S) teachings and divine inspiration. One of the issues they have prior information about is their own martyrdoms. Although this topic has been a subject of exhaustive debate and dispute among Islamic scholars, we have shown the truth of this matter in a separate article entitled,“‘Ilm-e Ghayb-e Imam” (Hidden Knowledge of the Imam).1

2. There are a lot of hadiths (traditions) recounted in books by the various sects of Islam which prove that the Holy Prophet (S) knew everything about the martyrdom of Imam al-Husayn (as) and the place and manner of the tragic event of Karbala. These traditions have been traced and seen in the words of Amir al-Mu’minin ‘Ali (as), Imam al-Hasan (as), Imam al-Husayn (as) himself, Umma Salmah, ‘A’ishah, and others. There is no doubt that Imam al-Husayn (as) had heard these traditions and knew about them well.

Asma’ bint ‘Umays says, “I was Fatimah al-Zahra’s attendant after the birth of Imam al-Husayn (as). One day the Holy Prophet (S) came and said, ‘O Asma’! Bring my child to me.’ I wrapped a piece of cloth around al-Husayn (as) and took him to the Noble Prophet (S). The Prophet put him on his lap and started reciting the call to prayer[adhan] in his right ear and the prelude to prayer[iqamah] in his left ear.”

She adds,“Then, the Noble Prophet started crying and said, ‘Verily, soon it must be that a horrible event must come to pass for you. O Lord! Curse his killer!’ Then, the Prophet turned to me and said, ‘Do not inform Fatimah about this’.”

Asma’ recounts, “On the seventh day after the birth of Imam al-Husayn, the Holy Prophet (S) came and sacrificed a sheep for the blessed newborn.

He performed all the Islamic ceremonial acts according to Allah’s laws such as naming the child and reciting supplications that are supposed to be recited for newborns on the seventh day. Then the Noble Prophet (S) put the newborn on his lap and said, ‘O Aba ‘Abd Allah! It is very hard and unbearable for me.’

Then, he cried. I said, ‘My father and mother be your ransom! Why are you crying on this first important day of celebration after the birth of a child?’ He answered, ‘I am crying for this child of mine because a group of oppressors from the tribe of Bani Umayyah and other unbelievers[kuffar] will kill him. Allah will not permit me to intercede for these people on the Day of Resurrection’.”2

Ibn ‘Abbas says,“One day, Imam al-Husayn (as) was on the Prophet’s lap. The Archangel Gabriel said, ‘Do you love him?’ The Noble Prophet (S) said, ‘How can I not love him when he is the fruit of my heart?’ Gabriel said, ‘Verily, your ummah (nation) will kill him. Do you want me to show you the site of his martyrdom and grave?’ Then, Gabriel brought out a fist full of soil full of blood and showed it to the Holy Prophet.” 3

3. It has been directly reported in various hadiths that Imam al-Husayn (as) knew about his martyrdom at Karbala. Although the chains of transmission for some of these hadiths have problems, some sections of these chains are authentic.

We will now refer to some of these hadiths:

Imam al-Husayn (as) said,“There is no believer who sheds tears for my martyrdom unless it serves as a lesson.” 4

One day, when Imam al-Husayn (as) was leaving the Ka‘bah, ‘Abd Allah ibn Zubayr came to escort Imam al-Husayn (as) and see him off. ‘Abd Allah ibn Zubayr said,“O Aba ‘Abd Allah! It is time for the hajj. Are you abandoning the hajj and going to Iraq?” Imam al-Husayn (as) replied,“O son of Zubayr! It is better for me to be buried next to the River Euphrates than next to the Ka‘bah.” 5

In a letter to Muhammad ibn Hanafiyyah, Imam al-Husayn (as) wrote,“In the Name of Allah, the Beneficent, the Merciful, from al-Husayn ibn ‘Ali to Muhammad ibn ‘Ali and before him Bani Hashim. Verily, whoever does not join me will not attain victory; wa salam.” 6

When Imam al-Husayn (as) reached the pass of Batan, he told his companions,“I do not see myself in a situation other than that I should be killed.” They said,“How is that, O Aba ‘Abd Allah?” He answered,“I saw a dream a while ago.” His companions asked,“What did you dream?” He answered,“I saw dogs attacking me viciously…” 7

4. When we refer to history, we come to know that some people tried to stop Imam al-Husayn (as) from going to Iraq. They reminded the Imam that if he undertook this journey, he would certainly be killed.

In a letter to Imam al-Husayn (as), ‘Abd Allah ibn Ja‘far said,“I request that you change your mind about going on this journey, because I fear that it will result in your death…” 8

Ibn ‘Abbas, Muhammad ibn Hanafiyyah and Abu Bakr Makhzumi also tried to prevent Imam al-Husayn (as) from undertaking this dangerous journey, and warned him about the disloyalty of the people of Iraq.

5. Political and military analysis also confirms this issue because events which testify to this subject all prove that the way which Imam al-Husayn followed would end in his martyrdom. After hearing that Muslim ibn ‘Aqil had been martyred, and also after Hurr ibn Yazid Riyahi had informed Imam al-Husayn (as) about ‘Umar ibn Sa‘d’s intention, it was very clear for Imam al-Husayn (as) that his action could have no other conclusion other than martyrdom.

He did not require supernatural powers or inspiration to perceive this - common knowledge was enough for him to understand this issue.

Examination of the Qur’anic verse regarding self-destruction

We have gathered from the proofs previously presented that Imam al-Husayn (as) had knowledge about his impending martyrdom. But the question is: Does Islam allow a person to take measures which are sure to result in his own death? Wouldn’t this be considered self-destruction[tahlukah] which is forbidden by the divine law[shari‘ah] of Islam according to explicit texts of the Holy Qur’an?

Now, it is important to examine and analyze the following Qur’anic verse that talks about self-destruction, well-known as“the Verse of Self-destruction” [ayah al-tahlukah] .

Allah, the Exalted says,

وَأَنْفِقُوا فِي سَبيلِ اللهِ وَلا تُلْقُوا بِأَيْديکُمْ إِلَي التَّهْلُکَة وَأَحْسِنُوا إِنَّ اللهَ يحِبُّ المُحْسِنينَ

“And spend in the way of Allah and cast not yourselves into perdition by your own hands, and do good to others, surely Allah loves the doers of good.” 9

Response

Responding to this objection, we say,

Firstly, this verse cited as evidence pertains to charity (and spend in the way of Allah), and the intended meaning is that a person is not supposed to bring about his own perdition as a result of giving charity.

The aim of this verse is to say that man should not give charity to the extent that he himself becomes helpless and needy. Therefore, this Qur’anic verse is not relevant to the subject of martyrdom and being killed in the way of Allah.

Secondly, if the meaning of the above-mentioned verse could be extended to donating and pledging one’s soul in the way of Allah, it would only forbid man from commiting acts that are unfruitful and purposeless. This means that man should not commit acts which result in wasting and ruining his life without reason.

However, if exposing oneself to the danger of death leads to martyrdom which will in turn lead to the awakening of the society from indifference and apathy and the result is that a better society should be built from the radiance of this action, this kind of ‘self-destruction’ will never be considered as throwing oneself into perdition.

It is for this reason that Allah, the Exalted, in the Holy Qur’an interprets the death of martyrs not as death, but as ‘spiritual life’.

Martyrs never die because with their apparent death in the form of a body without a soul, the blood of a martyr injects new life into society. Can it be said that a self-sacrificing man who dies fighting at the war front has thrown himself to perdition and destruction?

Were all those companions of the Holy Prophet (S) who were invited to jihad in the way of Allah cast into perdition and destruction? Such an idea cannot be accepted.

Thirdly, what is the intent of“perdition by your own hands” as mentioned in the above quoted verse? If the purpose is worldly perdition and destruction, then the intended meaning of the verse is: do not let the corrupt and unbelieving people gain predominance over you.

If the purpose is about the hereafter (in the sense that, man does not respond positively to divine call and duty), then the meaning is that the one who abandons self-sacrifice and charity should be wary about his hereafter.

He should not throw himself into perdition and self-destruction because of not responding positively to the divine call.

The judgement of reason

This issue can also be approached from the viewpoint of reason and logic. Some say,“Reason judges that man should protect his life from every kind of danger and calamity. He should not go out looking for trouble exposing himself into self-destruction.”

As has been mentioned earlier, logic and reason reproach taking measures that will lead to self-destruction and perdition when the result is not beneficial. However, if the dead man is in essence alive, his spirit remains in the society, and he has spiritual life which goes with receiving sustenance directly from Allah, common sense and logic cannot consider such a death to be ‘self-destruction’.

On the contrary, refraining from such a death would be an unwise or foolish thing opposed to reason.

Measures taken by the Imams regarding the means of their martyrdoms

In a previous discussion, although we considered the topic of Imam al-Husayn’s (as) divine knowledge about his martyrdom, it is possible that this question has not been fully answered as regards the other Imams.

The question which remains is, “Why did the Imams take measures which they knew would finally lead to their own deaths? For example, if they knew that the food they were taking contained deadly poison which was meant to kill them, why then did they eat that food?

Do their actions, just like the uprising of Imam al-Husayn (as), result in blessings and graces which persuaded them to undertake such action? Considering that he knew that Ibn Muljam was lying in ambush for him in the Mosque of Kufah, why did Imam ‘Ali (as) go to the mosque? And why did Imam al-Hasan (as) and Imam al-Rida (as) eat the food they were given although they knew that the food they were taking was poisonous? Is this not suicide? Does this not amount to self-destruction?

Response

There are a number of ways to respond to the above question:

1. Regarding the nature of the knowledge of the Imams, there is debate about whether their knowledge is intuitive[huduri] or acquired[husuli] . In addition, there is a question of whether the knowledge of an imam depends upon his will or whether it is always present with him without requiring him to use his will or exert any effort to get it? That is to say, do the Imams know things whenever they wish to know them, especially in external issues?

According to the opinions of some religious scholars and on the authority of hadiths, the knowledge of the Imams about the hidden[ghayb] is dependent upon their own wills[mashiyyah] .

2. Even if the Imams of the Ahl al-Bayt (as) have complete awareness about events that will come to pass, and supposing their understanding about the reality of things and events is intuitive knowledge, not dependent on their own free will, they still cannot trespass or violate the destiny of Allah because they depend on Allah and follow His divine will and decree in all matters.

Shaykh Yusuf Bahrani, in the book“Al-Durrah al-Najafiyyah” , says,“The reason the Ahl al-Bayt (as) were pleased to be killed either by poison or by the sword, or by means of any other hardship imposed upon them by the oppressors, even when they had the power to repel these events, is that they knew that their actions were pleasing to Allah, the Exalted.

Therefore, their actions do not amount to self-destruction and perdition. The mentioned verse is about an instance where Allah has forbidden undertaking a certain action. On the contrary, we know that the measures undertaken by the Ahl al-Bayt (as) were all a source of Allah’s satisfaction.”

3. Because the martyrdoms of none of the Shi‘ah Imams was futile or fruitless, and because their martyrdoms all had significant social benefits, we can therefore compare their martyrdoms with the martyrdom of Imam al-Husayn (as).

Their martyrdoms: a) helped people recognize their enemies better; that is why some of their martyrdoms resulted in uprisings and revolts against usurper governments; b) were causes of social awareness in the ummah during their time and awoke the people from indifference and apathy; c) caused people gather together to commemorate their death anniversaries, and in this way helped people get to know and understand their virtues and spiritual perfections better. Gathering to commemorate the death anniversaries of the Infallible Imams (as), in itself, has a lot of blessings and graces for the awareness of the Muslim World in any age or time.

Because the origin of their martyrdoms is in itself a great blow against the body of Islam and the Muslims and is a cause of deprivation of the favors and graces resulting from their presence in the ummah, it is therefore appropriate to hold ceremonies to commemorate them and participate in mourning ceremonies.

4. ‘Allamah Hilli, commenting on the action Imam ‘Ali (as) took by going to the Mosque of Kufah where he would become martyred on the nineteenth of the holy month of Ramadan, says,“It is possible for me to say that Imam ‘Ali (as) knew about his martyrdom on that night. He knew where he was going to be killed.

But his duty cannot be compared to our duty; there is a difference between what measures he is charged with undrertaking and the measures we are charged with undertaking. It is possible that giving the blood of his heart generously in the way of Allah is incumbent for him, in the same way that steadfastness is incumbent upon the holy soldier who is fighting in Allah’s way, even though his steadfastness may lead to his death.” 10

References

1. ‘Ali Asghar Ridwani, Shi‘ah-shenasi va Pasokh be Shubahat (To Know the Shi‘ahs and Responses to Doubts).

2. Hayat al-Imam al-Husayn (as), vol. 1, p. 98; Al-Hakim al-Neyshaburi, Al-Mustadrak ‘ala al-Sahihayn, vol. 3, p. 176; Ibn ‘Asakir, Mukhtasar Tarikh Damishq, vol. 13, p. 62.

3. Majma‘ al-Zawa’id, vol. 9, p. 62.

4. Saduq, Al-Amali, majlis 28, hadith 7.

5. Kamil al-Ziyarat, section [bab] 23, hadith 5.

6. Ibid., hadith 15.

7. Ibid., hadith 14.

8. Hayat al-Imam al-Husayn (as), vol. 3, p. 24.

9. Surat al-Baqarah 2:195.

10. Mir’at al-‘Uqul, vol. 3, p. 126, as narrated by ‘Allamah Hilli.

Did Allah Leave Imam al-Husayn (as) Unaided?

One of the questions which is often asked about the event of Karbala and Imam al-Husayn (as) is why Allah did not help Imam al-Husayn (as)? Allah is capable of doing whatever He wishes. Why then did Imam al-Husayn (as) not resort to miraculous and supernatural powers in order to repel and exterminate his enemies?

Did Allah not, according to explicit Qur’anic texts, help His Prophet (S) with invisible aid in the Battle of Badr and other wars? Why did the event of Karbala have to end with the martyrdom of Imam al-Husayn (as), all his companions and some members of his family and the captivity of those who remained alive?

The concept of help in Islamic thought

The concept of help[nusrat] enjoys a special position in Islamic thought, and the Holy Qur’an has mentioned a number of instances in this regard.

A. The means of Allah’s help

Some verses of the Holy Qur’an have recounted the means of Allah’s help, such as:

1. Eradicating the unjust

The Holy Qur’an mentions eradicating and uprooting the unjust, an action that is in reality a kind of help to the monotheists and believers. Allah, the Exalted, says,

﴿ قَالَ رَبَّ انْصُرْنِي بِمَا کَذَّبُونِ * قَالَ عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ * فَأَخَذَتْهُمُ الصَّيْحَةُ بِالحَقِّ فَجَعَلْنَاهُمْ غُثَاءاً فَبُعْداً لِلْقَوْمٍ الظَّالِمِينَ * ثُمَّ أَنشَأنَا مِنْ بَعْدِهِمْ قَرُوناً آخِرِين ﴾

“He said: O my Lord! Help me against their calling me a liar. He said: In a little while they will most certainly be repenting. So the punishment overtook them in justice, and We made them as rubbish; so away with the unjust people. Then we raised after them other generations.” 1

2. Invisible soldiers

Sometimes Allah helps believers with invisible soldiers; meaning that He helps believers by means of the angels.

Allah the Most High says,

﴿ إِلاّ تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللهُ إِذ أَخْرَجَهُ الَّذِينَ کَفَرُوا ثَانِي اثْنَيْنِ إِذْهُمَا فِي الْغَارِ إِذْ يقُولُ لِصَاحِبِهِ لا تَحْزَنْ إِنَّ اللهَ مَعَنَا فَأَنْزَلَ اللهُ سَکينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَمْ تَرَوْهَا وَجَعَلَ کَلِمَةَ الَّذِينَ کَفَرُوا السُّفْلي وَکَلِمَة اللهِ هِي الْعُلْيا وَاللهُ عَزِيزُ حِکِيمٌ ﴾

“If you will not aid him, Allah certainly aided him when those who disbelieved expelled him, he being the second of the two, when they were both in the cave, when he said to his companion: Grieve not, surely Allah is with us. So Allah sent down His tranquillity upon him and strengthened him with hosts which you did not see, and made lowest the word of those who disbelieved; and the word of Allah, that is the highest; and Allah is Mighty, Wise.” 2

3. Intimidation and fear

Sometimes, the fear that Allah puts in the hearts of the unbelievers is a kind of help to the believers. By this means, Allah intimidates the unbelievers. Allah says,

﴿ سَنُلْقِي فِي قُلُوبِ الَّذِينَ کَفَرُوا الرُّعْبَ بِمَا أَشْرَکُوا بِاللهِ مَا لَمْ ينَزِّلْ بِهِ سُلْطَاناً وَمَأْوَاهُمُ النَّارُ وَبِئْسَ مَثْوَي الظَّالِمِينَ ﴾

“We will cast terror into the hearts of those who disbelieve, because they set up for Allah that which He has sent down no authority, and their abode is the fire; and evil is the abode of the unjust.” 3

Intimidation and fear are the most effective weapons on the battlefield, and Allah has helped the believers enjoy the benefits of this weapon.

B. The conditions for help

Allah’s help and aid has conditions, which have been mentioned in the verses of the Holy Qur’an; among them:

1. Patience and steadfastness

Allah says,

﴿ وَلَنْ تَرْضَي عَنْکَ الْيَهُودُ وَلاَ النَّصَارَي حَتَّی تَتَّبِعَ مِلَّتَهُمْ قُلْ إِنَّ هُدَی اللهِ هُوَ الهُدَی وَلَئِنِ اتَّبَعْتَ أَهْوَائَهُمْ بَعْدَ الَّذِي جَاءَکَ مِنَ الْعِلمِ مَا لَکَ مِنَ اللهِ مِنْ وَلِيٍ وَلا نَصِيرٍ ﴾

“And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah’s guidance is the true guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper.” 4

He also says,

﴿ أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الجَنَّةَ وَلَمِّا يَأْتِکُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِکُمْ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَـتَى نَصْرُ اللهِ أَلاَ إِنَّ نَصْرَ اللهِ قَرِيبٌ ﴾

“Or do you think that you would enter the Garden while yet the state of those who have passed away before you has not come upon you, distress and affliction befell them and they were shaken violently, so that the Apostle and those who believed with him said: When will the help of Allah come? Now surely the help of Allah is nigh!” 5

2. Preserving and safeguarding help

One of the conditions for receiving Allah’s help is that the people for whom this help is meant should possess the capacity and worthiness to receive that help, meaning that they should preserve it and bring about social justice after the fulfilment of Allah’s help.

Allah, the Exalted, says,

﴿ اُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللهَ عَلَي نَصْرِهِم لَقَدِيرٌ * الَّذينَ اُخْرِجُوا مِنْ دِيارِهِمْ بِغَيْرِ حَقٍّ إِلاَّ أَنْ يقُولُوا رَبُّنَا اللهُ وَلَو لا دَفْعُ اللهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْکَرُ فِيهَا اسْمُ اللهِ کَثيراً وَلَينْصُرَنَّ اللهُ مَنْ يَنْصُرُهُ إِنَّ اللهَ لَقَوِيٌ عَزِيزٌ * أَلَّذِينَ إِنْ مَکَّنَّاهُمْ فِي الأَرْضِ أَقَامُوا الصَّلاَةَ وءاتَوُا الزَّکَاةَ وَأَمَرُوا بِالمَعْرُوفِ وَنَهَوْا عَنِ المُنْکَرِ وَللهِ عَاقِبَةُ الاُمُورِ ﴾

“Permission to fight is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them; those who have been expelled from their homes without a just cause except that they say: Our Lord is Allah. And had there not been Allah’s repelling some people with others, certainly there would have been pulled down cloisters and churches and synagogues and mosques in which Allah’s name is much remembered; and surely Allah will help him who helps His cause; most surely Allah is Strong, Mighty. Those who, should We establish them in the land, will keep prayer and pay the poor rate and enjoin good and forbid evil; and Allah’s is the end of affairs.” 6

C. Testing a believer by withholding help

It can be inferred from certain verses of the Holy Qur’an that sometimes Allah tests the believers by withholding help from them. He intends to manifest whether they have perseverance and firmness of purpose or are weak and fainthearted. Will they run away from the battlefield or stand firmly defending the religion of Allah? Allah, the Exalted says,

﴿ وَلا تَهِنُوا وَلا تَحْزَنُوا وَأَنتُمُ الأَعْلُونَ إِنْ کُنْتُمْ مُؤْمِنِينَ * إِنْ يمْسَسْکُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِثْلُهُ وَتِلْکَ الأَيَّامُ نُداوِلُها بَيْنَ النَّاسِ وَلِيَعْلَمَ اللهُ الَّذِينَ آمَنُوا وَيتـَّخِذَ مِنْکُم شُهَدَاءَ وَاللهُ لا يُحِبُّ الظَّالِمِينَ * وَلِيُمَحِّصَ اللهُ الَّذِينَ آمَنُوا وَيَمْحَقَ الْکَافِرِينَ * أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الجَنَّةَ وَلَمَّا يَعْلَمِ اللهُ الَّذِينَ جَاهَدُوا مِنْکُمْ وَيَعْلَمَ الصَّابِرِينَ ﴾

“And be not infirm, and be not grieving, and you shall have the upper hand if you are believers. If a wound has afflicted you (at the Battle of Uhud), a wound like it has also afflicted the unbelieving people; and We bring these days to men by turns, and that Allah may know those who believe and take witnesses from among you; and Allah does not love the unjust. And that He may purge those who believe and deprive the unbelievers of blessings. Do you think that you will enter the Garden while Allah has not yet known those who strive hard from among you, and (He has not) known the patient.” 7

Responses to two questions

Sometimes it is asked whether or not Imam al-Husayn (as) achieved the professed objectives of his movement. Also, the question is sometimes asked as to whether Imam al-Husayn (as) was militarily victorious over his enemies or not. Here, what is meant by victory is a victory which leads to rule and government.

The answer to the first question is that Imam al-Husayn (as) certainly attained to the professed aims and objectives of his uprising and undoubtedly came out of the war victorious as shown in previous discussion.

As for the second question, it must be said that the answer is negative; because outwardly the army of ‘Umar ibn Sa‘d managed to prevail over the tiny army of Imam al-Husayn (as), killing Imam al-Husayn himself (as), the youths of Bani Hashim and many of his companions. This is something which, from a military perspective, apparently looks like defeat.

However, Imam al-Husayn’s (as) uprising had aims and objectives beyond military defeat and governmental rule. The Imam intended to awaken the Islamic community; a community that had sunk into apathy and indifference, and had turned the teachings of Islam upside down. The only factor that could awaken the consciences of these insensible people from their deep sleep of negligence was Imam al-Husayn’s martyrdom.

That is why we see that after the martyrdom of Imam al-Husayn (as), uprisings sprang up against the rule of Bani Umayyah which finally led to the downfall of this cursed sultanate. It is for this reason that the Holy Prophet (S) said,

حسين منّي وأنا من حسين

“Al-Husayn is from me, and I am from al-Husayn.”

That is to say that the Holy Prophet (S) and his message is intricately connected to Imam al-Husayn (as) and his uprising.

The triangle of prosperity, trial and free will

Man attains advancement and success by means of trials and difficulties and the use of his free will to make correct decisions about his life. Therefore, prosperity and salvation have no meaning and become worthless when they are attained without trials and self-determination.

In the same way, a man who has never been tempered by trials and afflictions will not put in the same effort to improve and advance and so will never achieve success at the level of his innate and inherent propensity.

Trials are sometimes personal and private and they are sometimes social, including under their fold all aspects of the society. Sickness, poverty, disbelief, children, worldly life, help, opportunity to escape from the battlefield, and other things like this are all kinds of trials for a believing person. Mention has been made in the Holy Qur’an about trials and temptations for believers, when it says,

وَلَنَبْلَُوَنَّکُمْ حَتَّى نَعْلَمَ المُجَاهِدِينَ مِنْکُم وَالصَّابِرينَ

“And most certainly, We will try you until We have known those among you who exert themselves hard, and the patient, and made your case manifest.” 8

The event of Karbala was a trial for the Muslim ummah

The event of Karbala was a scene of great trial for the Islamic ummah in the same way that the wars which occurred during Imam ‘Ali’s caliphate and the peace which Imam al-Hasan al-Mujtaba (as) made with Mu‘awiyah ibn Abu Sufiyan were all incidents of Allah’s trials for the Islamic community.

Allah tried the Muslims to manifest who in reality was trudging the path of truth and justice and would follow the Infallible Imams (as) from those who had deviated from the path of the Ahl al-Bayt (as). In this way, everyone was made known by his own actions.

References

1. Surat al-Mu’minun 23:39-42.

2. Surat al-Tawbah (or Bara’ah) 9:40.

3. Surat Al ‘Imran 3:151.

4. Surat al-Baqarah 2:120.

5. Surat al-Baqarah 2:214.

6. Surat al-Hajj 22:39-41.

7. Surat Al ‘Imran 3:139-142.

8. Surat Muhammad 47:31.

Why Did Imam al-Husayn (as) Bring his Family to Karbala?

Another question brought forth for discussion is why Imam al-Husayn (as) brought his family to Karbala while he knew very well that a brutal battle would ensue between him and the army of Kufah and that this battle would end with his martyrdom and his family being taken into captivity. Why would he bring his Ahl al-Bayt (as) along on this dangerous journey?

First response

There have been various responses provided for the above-mentioned question. One of the answers is that it was a prevalent custom among the Arabs of that time to bring their families and wives to the battlefield.

Objection

This response does not meet the needs of our question because it brings other questions to mind: Why did the Arabs bring their families to the battlefield? Even if it is true that this custom did exist among the Arabs, what benefit and gain would there be in bringing one’s household to a battlefield?

Was it usual for Imam al-Husayn (as) to follow or imitate the customs and social practices of the Arabs? Was Imam al-Husayn (as) not following Allah’s decree when he brought his family and newborn children to the battlefield?

Second response

Another answer put forward as a possibly correct response is that Imam al-Husayn (as) knew that he bore a great divine mission on his shoulders. The mission was to bring about social awareness and consciousness in the Muslim ummah. For fulfillment, this mission had to traverse different stages.

One of those stages was fulfilled by the martyrdom of certain individuals. Another stage would have to reach fulfilment after the martyrdom of Imam al-Husayn (as) and his companions, and was accomplished by way of speeches and open and public display of the oppression imposed upon Imam al-Husayn (as) and his Ahl al-Bayt (as) by Yazid ibn Mu‘awiyah’s government.

Only with the manifestation of this second stage does the divine mission of Imam al-Husayn (as) become complete.

This second aspect was well fulfilled by the household of Imam al-Husayn (as) and the captives of Karbala. Yazid ibn Mu‘awiyah wanted to secure his position and government by killing Imam al-Husayn and then later claiming that he had only been compelled to do so because Imam al-Husayn (as) had strayed from the religion.

It was by means of the speeches given by the captives of Karbala, led by Imam al-Sajjad (as) and Zaynab al-Kubra, that the oppression and crimes committed by Yazid were exposed. It was because these crimes were publicly disclosed by the captives that Yazid could not achieve his sinister and ominous objectives.

Imam al-Husayn (as) knew very well that if he and all his children and companions were killed, and some of his household members were not present to witness his martyrdom, no one would disclose the oppression committed against him to the public.

There had to be some family members who should remain alive and be taken into captivity so that they could disclose the oppression that was committed against him, or all the blood which would be shed would have been futile. This is why Imam al-Husayn (as) brought the womenfolk of his household along with him and why this act was considered necessary.

It can therefore be said that the public speeches which were given by the womenfolk of Imam al-Husayn’s (as) household shook the foundations of Yazid’s government and eventually brought about its collapse.

Objection

This possibility, although rational, does not completely meet the needs of our question either because still a second question comes to mind: Why did Imam al-Husayn (as) bring even the newborns of his household? The duty of divulging the events of Karbala could be left to certain older members of his household, as was done by Imam al-Sajjad (as) and Zaynab al-Kubra, and the other women who were in Imam al-Husayn’s (as) caravan.

There was no need to bring the children and newborns to accomplish this duty. Therefore, this argument does not explain the entire cause for bringing all the members of his household, although it can be cited as one of the philosophies behind bringing his family along.

Third response

Some people, while trying to provide a response to this question, have focused on the human tragedies of this event, and have emphasized that Imam al-Husayn (as) intended to prove and expose Yazid’s inner self and the crimes he had committed against Islam and the Prophet’s Ahl al-Bayt (as).

That is why Imam al-Husayn (as) brought all the members of his household, including the women and children. Even though he knew what Yazid would do to his family members, Imam al-Husayn (as) brought them along in order to prove the true nature and identity of Yazid and his government. In this way, he could substantiate that Yazid was not worthy of being the caliph for the Muslim ummah.

This response can also be cited as one of the causes of Imam al-Husayn’s (as) bringing his household along, but is still not a complete reason for this act.

Fourth response

Others say: the reason for bringing all his household members to Karbala was that Imam al-Husayn (as) wanted to incite people to come to his help, because when the Imam is seen with all his children and womenfolk, his friends and supporters would be persuaded to join him out of mercy and compassion, and the hearts of his enemies would become sympathetic.

However, this possibility does not seem correct because:

Firstly, Imam al-Husayn (as) could use other means of persuading both his friends and enemies, like making speeches and sending representatives to different cities and countries.

Secondly, Imam al-Husayn did not want to create a state of anxiety and uneasiness in the ummah. He did not desire to obtain the people’s help at all costs by arousing their emotions and sympathies. On the contrary, he wanted the people to choose their way by their own volition.

Fifth response

Another answer, which is probably a better answer to this question, is that Imam al-Husayn (as) brought his Ahl al-Bayt (as), womenfolk and newborns because he was worried about them. If Imam al-Husayn (as) had gone on his own and left his Ahl al-Bayt (as) in Medina when he rose up against Yazid, there was the fear that the caliphate apparatus would arrest and imprison them.

The Imam saw it to be in everyone’s interests to take his Ahl al-Bayt (as) along with him so that, on the one hand, he could keep them under his own protection and, on the other, they could be charged with continuing the mission by sermonizing and divulging the oppression suffered by the pure and chaste Ahl al-Bayt (as). This possibility can also be confirmed as follows:

a. When we take Yazid’s government’s way of conduct into consideration, it is probable that Yazid would have arrested and taken the Ahl al-Bayt (as) into custody.

b. On the night before the day of ‘Ashura, Imam al-Husayn (as) told all his companions to feel free to leave him alone at Karbala, but he did not give permission for his Ahl al-Bayt (as) to do the same.

c. The governor of Medina at that time was ‘Amru ibn Sa‘id Ashdaq. When the news of Imam al-Husayn’s (as) death reached him, he rejoiced. At a time when the whole of Medina was engulfed in sorrow and everyone was crying and feeling miserable, he said,“This cying and weeping should be for ‘Uthman.” And also in another speech, he severely criticized the people for mourning over Imam al-Husayn (as), and rejoiced at their misfortune.1

Now, if the Ahl al-Bayt (as) and womenfolk of Imam al-Husayn (as) had remained in Medina, no one can imagine what such a vile man would have done to them? Would he not have arrested, tortured and imprisoned them? Sa‘id was the one who gave orders that all the houses of Bani Hashim should be destroyed. And he was very stubborn in his enmity and hatred of Imam ‘Ali (as).2

References

1. Muqarram, Maqtal al-Husayn (as), p. 334.

2. Ibid., p. 335.