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VI- SANÂ'Î'S PREFACE

The author's Preface to the work, given in A and L, and occupying in the latter nearly thirteen closely printed pages, is here given in abstract. It was not, as will appear, written specially as an introduction to theHadîqa , but to his collected works.

After an opening section in praise of God, the author introduces the tradition, "When a son of Adam dies, his activity ceases, except in three things; a permanent bequest, and knowledge by which men are benefited, and pious sons who invoke blessings on him after his death ." Considering these words one day, and reflecting that none of the three conditions was applicable to himself, he became sorrowful, and continued for some time in a state of grief and depression. one, day while in this condition, he was visited by his friend Ahmad b. Mas`ûd, who inquired the cause of his sorrow. The author told him that, not fulfilling any one of the above conditions, he was afraid to die; possessing not one of these three advocates at court, he would stand without possessions or adornment in the Presence of the Unity. His friend then began to comfort him, saying, "First let me tell you a story." Sanâ'î replied, "Do so."

Ahmad b. Mas`ûd then related how one day a company of women wished to have audience with Fâtima, Muhammad's daughter. Muhammad gave permission; but Fâtima, weeping, said, "O Father, how long is it since I have had even a little shawl for my head? and that mantle that I had pieced together in so many places with date-leaves is in pledge with Simeon the Jew. How can I receive them?" But Muhammad said, "There is no help; you must go." Fâtima went ashamed to the interview, and came back in sorrow to her father; who was comforting her when the rustle of Gabriel's wings was heard. Gabriel looked at Fâtima and asked, "What is this sorrow? Ask the women, then, what garments they had on, and what thou." Muhammad sent a messenger to the women, who returned, and said, "It was so, at the time when the Mistress of Creation bestowed beauty on that assembly, that the onlookers were astounded; though clothed, they seemed to themselves naked; and among themselves they were asking 'Whence came this fine linen, and from which shop this embroidery? What skilful artificers, what nimble-fingered craftsmen!'" Fâtima said, "O my father, why didst thou not tell me, that I might have been glad?" He answered, "O dear one, thy beauty consisted in that which was concealed inside thyself."

"By my life," continued Ahmad, "such modesty was allowable in Fâtima, brought up in seclusion; but here we have a strong and able man of happy fortune, one who is known as a pattern to others in both practice and theory! Though thou hast considered thyself naked, yet they have clothed thee in a robe from the wardrobe of Eternity. Is it proper for this robe to be concealed, instead of being displayed for the enlightenment of others? " And adverting to the saying, "When a son of Adam dies, his work is cut short, except in three things ," he takes the three one by one. First,a continuing alms ; but 'Every kindness is an alms; and it is a kindness that thou meet thy brother with a cheerful countenance, and that thou empty thy bucket into the pots of thy brother ;' that is, alms does not wholly consist in spreading food before a glutton, or giving some worthless thing to a pauper; it is a truer alms and a more imperishable hospitality to wear a cheerful countenance before one's friends, " and if others have the outward semblance of alms, thou hast its inward essence; and if they have set forth a table of food before men, thou hast set forth a table of life before their souls; so much for what thou sayest, 'I am excluded from a continuing alms!'"

Ahmad b. Mas`ûd then takes up the second point, knowledge that benefits; and quotes, "We take refuge with God from knowledge which does not benefit " and "Many a wise man is destroyed by his ignorance and his knowledge which does not advantage him ." As examples of knowledge that does not benefit he takes the science of metaphysics, a science tied by the leg to desire and notoriety, lying under the opprobrium of "He who learns the science of metaphysics is a heretic, and flys in circles in the air ;" as well as of the saying "A science newly born, weak in its credentials "--"I have perfected it for the sake of heresy, and so peace." Then similarly the science of calculation, a veil which diverts attention from the Truth, a curtain in front of the subtilties of religion; and the science of the stars, a science of conjectures and the seed of irreligion, for "Whoso credits a soothsayer has become an infidel ." After a tirade against the ordinary type of learned man, he proceeds, "All their falsifyings and terrorizings and imaginings and conjecturings are limited by their own defects; that philosophy of the law is cherished which is notorious over all the quarters and regions of the world; there is your 'knowledge that men benefit by '! From earth to Pleiades who is there sees any benefit in our doctors?" He then tells Sanâ'î that he is master of a more excellent wisdom; "the poets are the chiefs of speech ;" "the gift of the poets comes from the piety of the parents ;" "verily from poetry comes wisdom ;" and will have none of such sayings as "poetry is of the affairs of Satan ."

As to the third part of the tradition,and pious descendants to invoke blessings on him after his death , Ahmad says, "The sons which suffice are thy sons; what son born in the way of generation and begetting is dearer than thy sons, or more honoured? Who has ever seen children like thine, all safe from the vicissitudes of time? The sons of poets are the poets' words, as a former master has said--

'A learned man never desires son or wife
Should the offspring of both these fail, the scholar's offspring would not be cut off.'

A son according to the flesh may be a defilement to a family; but the son of intelligence and wisdom is an ornament to the household. These sons of yours you cannot disown."

He then asks Sanâ'î why he has thus become a recluse, and indolent and languid. This languidness is indeed preferable to a total heedlessness and forgetfulness of God, though Mutanabbi has said--

"I have not seen anything of the faults of men like the failure of those who are able to reach the end ."

He asks Sanâ'î not to bring forward the saying, "Laziness is sweeter than honey ," but to bestir himself and collect and complete his poetical works.

Sanâ'î tells us that he submitted himself to the advice of his friend, but brought forward the difficulties of house and food, since the work could not be performed friendless and homeless. Ahmad b. Mas`ûd thereupon built him a house, gave him an allowance for his maintenance for one year, and sent also a supply of clothing. He was therefore enabled to complete and arrange his writing's free from all care and anxiety. The preface ends with the praise of his generous friend.

The First Book of the Hadîqatu'-l-Haqîqat of Sanâ'î.

IN THE NAME OF GOD, THE MERCIFUL, THE COMPASSIONATE

O Thou who nurturest the mind, who adornest the body, O Thou who givest wisdom, who showest mercy on the foolish, Creator and Sustainer of earth and time, Guardian and Defender of dweller and dwelling; dwelling and dweller, all is of Thy creation; time and earth, all is under Thy command; fire and wind, water and the firm ground, all are under the control of Thy omnipotence, O Thou the Ineffable. From thy throne to earth, all is but a particle of what Thou hast created; the living intelligence is Thy swift messenger. Every tongue that moves within the mouth possesses life for the purpose of praising Thee; Thy great and sacred names are a proof of Thy bounty and beneficence and mercy. Each one of them is greater than heaven and earth and angel; they are a thousand and one, and they are ninety-nine; each one of them is related to one of man's needs, but those who are not in Thy secrets are excluded from them. O Lord, of thy grace and pity admit this heart and soul to a sight of Thy name!

Infidelity and faith, both travelling on Thy road, exclaim, He is alone, He has no partner. The Creator, the Bounteous, the Powerful is He; the One, the Omnipotent,--not like unto us is He, the Living, the Eternal, the All-knowing, the Potent, the Feeder of creation, the Conqueror and the Pardoner. He causes movement, and causes rest; He it is who is alone, and ha; no partner; to whatever thing thou ascribest fundamental existence, that thou assertest to be His partner; beware!

Our weakness is a demonstration of His perfection; His omnipotence is the deputy of His names. BothNo andHe returned from that mansion of felicity with pocket and purse empty. What is there above imagination, and reason, and perception, and thought, except the mind of him who knows God? for to a knower of God, wherever he is, in whatever state, the throne of God is as a carpet under his shoe. The seeing soul knows praise is folly, if given to other than the Creator; He who from earth can create the body, and make the wind the register of speech, the Giver of reason, the Inspirer of hearts, who calls forth the soul, the Creator of causes;--generation and corruption, all is his work; He is the source of all creation, and the place to which it returns all comes from Him and all returns to Him; good and evil all proceeds to Him. He creates the freewill of the good and of the wicked; He is the Author of the soul, the Originator of wisdom; He from nothing created thee something; thou wert of no account, and He exalted thee.

No mind can reach a comprehension of His mode of being; the reason and soul know not His perfection. The mind of Intelligence is dazzled by His majesty, the soul's eye is blinded before His perfection. The Primal Intelligence is a product of His nature,--it He admitted to a knowledge of himself. Imagination lags before the glory of His essence; understanding moves confined before His nature's mode of being. His fire, which in haughtiness He made His carpet, burnt the wing of reason; the soul is a serving-man in His pageant, reason a novitiate in His school. What is reason in this guest-house? only a crooked writer of the script of God.

What of this intelligence, agitator of trifles? What of this changing inconstant nature?, When He shows to intelligence the road to Himself, then only can intelligence fitly praise Him. Since Intelligence was the first of created things, Intelligence is above all choicest things besides; yet Intelligence is but one word out of His record, the Soul one of the foot-soldiers at His door. Love He perfected through a reciprocal love; but intelligence He tethered even by intelligence. Intelligence, like us, is bewildered on the road to His nature, like us confounded. He is intelligence of intelligence, and soul of soul; and what is above that, that He is. How through the promptings of reason and soul and senses can one come to know God? But that God showed him the way, how could man ever have become acquainted with Divinity?

ON THE KNOWLEDGE OF GOD

Of himself no one can know Him; His nature can only be known through Himself. Reason sought His truth,--it ran not well; impotence hastened on His road, and knew Him. His mercy said, Know me; otherwise who, by reason and sense, could know Him? How is it possible by the guidance of the senses? How can a nut rest firmly on the summit of a dome? Reason will guide thee, but only to the door; His grace must carry thee to Himself. Thou canst not journey there by reason's guidance; perverse like others, commit not thou this folly. His grace leads us on the road; His works are guide and witness to Him. O thou, who art incompetent to know thine own nature, how wilt thou ever know God? Since thou art incapable of knowing thyself, how wilt thou become a knower of the Omnipotent? Since thou art unacquainted with the first steps towards a knowledge of Him, how thinkest thou to conceive of Him as He is?

In describing Him in argument, speech is a comparison, and silence a dereliction of duty. Reason's highest attainment on His road is amazement; the people's riches is their zeal for Him.

Imagination falls short of His attributes; understanding vainly boasts her powers; the prophets are confounded at these sayings, the saints stupefied at these attributes. He is the desired and lord of reason and soul, the goal of disciple and devotee. Reason is as a guide to His existence; all other existences are under the foot of His existence. His acts are not bounded by 'inside' and 'outside'; His essence is superior to 'how' and 'why.' Intelligence has not reached the comprehension of His essence; the soul and heart of reason are dust upon this road; reason, without the collyrium of friendship with Him, has no knowledge of His divinity. Why dost thou instigate imagination to discuss Him? How shall a raw youth speak of the Eternal?

By reason and thought and sense no living thing can come to know God. When the glory of His nature manifests itself to reason, it sweeps away both reason and soul. Let reason be invested with dignity in the rank where stands the faithful Gabriel; yet before all His majesty a Gabriel becomes less than a sparrow through awe; reason arriving there bows down her head, the soul flying there folds her wing. The raw youth discusses the Eternal only in the light of his shallow sense and wicked soul; shall thy nature, journeying towards the majesty and glory of His essence, attain to a knowledge of Him?

ON THE ASSERTION OF THE UNITY

He is One, and number has no place in Him; He is Absolute, and dependence is far removed from Him; not that One which reason and understanding can know, not that Absolute which sense and imagination can recognise. He is not multitude, nor paucity; one multiplied by one remains one. In duality is only evil and error; in singleness is never any fault.

While multitude and confusion remain in thy heart, say thou 'One' or 'Two,'--what matter, for both are the same. Thou, the devil's pasture, know for certain what, and how much, and why, and how! Have a care! His greatness comes not from multitude; His essence is above number and quality; the weak searcher may not ask 'Is it ' or 'Who ' concerning Him. No one has uttered the attributes of the Creator, HE,--quantity, quality, why, or what, who, and where. His hand is power, His face eternity; 'to come' is His wisdom, 'the descent' His gift; His two feet are the majesty of vengeance and dignity, His two fingers are the effective power of His command and will. All existences are subject to His omnipotence; all are present to Him, all seek Him; the motion of light is towards light-how can light be separated from the sun?

In comparison with His existence eternity began but the day before yesterday; it came at dawn, but yet came late. How can His working be bounded by eternity? Eternity without beginning is a houseborn slave of his; and think not nor imagine that eternity without end (is more), for eternity without end is like to eternity without beginning.

How shall He have a place, in size greater or smaller? for place itself has no place. How shall there be a place for the Creator of place, a heaven for the Maker of heaven himself? Place cannot attain to Him, nor time; narration can give no information of Him, nor observation. Not through columns is His state durable; His nature's being has its place in no habitation.

O thou, who art in bondage to form and delineation, bound by 'He sat upon the throne '; form exists not apart from contingencies, and accords not with the majesty of the Eternal. Inasmuch as He was sculptor, He was not image; 'He sat ' was, not throne, nor earth. Continue calling 'He sat ' from thy inmost soul, but think not His essence is bound by dimensions; for 'He sat ' is a verse of the Qur'ân, and to say 'He has no place ' is an article of faith. The throne is like a ring outside a door; it knows not the attributes of Godhead. The word 'speech' is written in the Book; but shape and voice and form are far from Him; 'God descends ' is written in tradition, but believe not thou that He comes and goes; the throne is mentioned in order to exalt it, the reference to the Ka`ba is to glorify it. To say 'He has no place ' is the gist of religion; shake thy head, for it is a fitting opportunity for praise. They pursue Husain with enmity because 'Alî spoke the word 'He has no place .'

He made an earth for His creation in this form; behold how He has made a nest for thee! Yesterday the sky was not, to-day it is; again to-morrow it will not be,--yet He remains. He will fold up the veil of smoke in front of Him;--'On a day we will fold up the heavens ;' (Qur. 21:103) breathe thou forth a groan. When the knowers of God live in Him, the Eternal, they cleave 'behold ' and 'He ' in two through the middle.

ON GOD AS FIRST CAUSE

The course of time is not the mould whence issues His eternal duration, nor temperament the cause of His beneficence; without His word, time and temperament exist not, as apart from His favour the soul enters not the body. This and that both are wanting and worthless; that and this both are foolish and impotent. 'Old' and 'new' are words inapplicable to His essence; He is, for He consists not of any existences except Himself. His kingdom cannot be known to its limits, His nature cannot be described even to its beginning; His acts and His nature are beyond instrument and direction, for His Being is above 'Be ' and 'He '.

Before thou wert in existence a greater than thou for thy sake brought together the causes that went to form thee; in one place under the heavens by the command and act of God were the four temperaments prepared; I their gathering together is a proof of His power; His power is the draughtsman of His wisdom. He who laid down the plan of thee without pen can also complete it without colours; within thee, not in yellow and white and red and black, God has pourtrayed His work; and without thee He has designed the spheres; of what?--of wind and water and fire and earth. The heavens will not for ever leave to thee thy colours,--yellow and black and red and white; the spheres take back again their gifts, but the print of God remains for ever; He who without colours drew thy outlines will never take back from thee thy soul. By His creative power He brought thee under an obligation, for His grace has made thee an instrument I of expression of Himself; He said, 'I was a hidden treasure; creation was created that thou mightest know me; the eye like to a precious pearl throughkâf andnûn He made a mouth filled with Yâ în.

Sew no purse and tear not thy veil; lick no plate and buy not blandishment. All things are contraries, but by the command of God all travel together on the same road; in the house of non-existence the plan of all is laid down for all eternity by the command of the Eternal; four essences, through the exertion of the seven stars, become the means of bodying forth the plan. Say, The world of evil and of good proceeds not except from Him and to Him, nay, is Himself. All objects receive their outline and forms from Him, their material basis as well as their final shape. Element and material substance, the form and colours clothing the four elements,--all things know as limited and finite, as but a ladder for thy ascent to God.

ON PURITY OF HEART

Then, since the object of desire exists not in anyplace, how canst thou purpose to journey towards Him on foot? The highroad by which thy spirit and prayers can travel towards God lies in the polishing of the mirror of the heart. The mirror of the heart becomes not free from the rust of infidelity and hypocrisy by opposition and hostility; the burnisher of the mirror is your steadfast faith; again, what is it? It is the unsullied purity of your religion. To him in whose heart is no confusion the mirror and the form imaged will not appear as the same thing; although in form thou art in the mirror, that which is in the mirror is not thou,--thou art one, as the mirror is another. The mirror knows nothing of thy form; it and thy form are very different things; the mirror receives the image by means of light, and light is not to be separated from the sun;--the fault, then, is in the mirror and the eye.

Whoso remains for ever behind a veil, his likeness is as the owl and the sun.. If the owl is incapacitated by the sun, it is because of its own weakness, not because of the sun, the light of the sun is spread throughout the world, the misfortune comes from the weakness of the bat's eye.

Thou seest not except by fancy and sense, for thou dost not even know the line, the surface and the point; thou stumblest on this road of knowledge, and for months and years remainest tarrying in discussion; but in this matter he utters only folly who does not know the manifestation of God through his incarnation in man. If thou wishest that the mirror should reflect the face, hold it not crooked and keep it bright; for the sun, though not niggardly of his light, seen in a mist looks only like glass, and a Yûsuf more beautiful than an angel seems in a dagger to have a devil's face. Thy dagger will not distinguish truth from falsehood; it will not serve thee as a mirror. Thou canst better see thy image in the mirror of thy heart than in thy clay; break loose from the chain thou hast fettered thyself with,--for thou wilt be free when thou hast got clear from thy clay; since clay is dark and heart is bright, thy clay is a dustbin and thy heart a rose-garden. Whatever increases the brightness of thy heart brings nearer God's manifestation of Himself to thee; because Abû Bakr's purity of heart was greater than others', he was favoured by a special manifestation.

ON THE BLIND MEN AND THE AFFAIR OF THE ELEPHANT

There was a great city in the country of Ghûr, in which all the people were blind. A certain king passed by that place, bringing his army and pitching his camp on the plain. He had a large and magnificent elephant to minister to his pomp and excite awe, and to attack in battle. A desire arose among the people to see this monstrous elephant, and a number of the blind, like fools, visited it, every one running in his haste to find out its shape and form. They came, and being without the sight of their eyes groped about it with their hands; each of them by touching one member obtained a notion of some one part; each one got a conception of an impossible object, and fully believed his fancy true. When they returned to the people of the city, the others gathered round them, all expectant, so misguided and deluded were they. They asked about the appearance and shape of the elephant, and what they told all listened to. One asked him whose hand had come upon its ear about the elephant; he said, It is a huge and formidable object, broad and rough and spreading, like a carpet. And he whose hand had come upon its trunk said, I have found out about it; it is straight and hollow in the middle like a pipe, a terrible thing and an instrument of destruction. And he who had felt the thick hard legs of the elephant said, As I have it in mind, its form is straight like a planed pillar. Every one had seen some one of its parts, and all had seen it wrongly. No mind knew the whole,--knowledge is never the companion of the blind all, like fools deceived, fancied absurdities.

Men know not the Divine essence; into this subject the philosophers may not enter.

ON THE ABOVE ALLEGORY

One talks of 'the foot', the other of 'the hand', pushing beyond all limits their foolish words; that other speaks of 'fingers' and 'change of place' and 'descending', and of His coming as an incarnation. Another considers in his science His 'settling himself' and 'throne' and 'couch', and in his folly speaks of 'He sat' and 'He reclined', making of his foolish fancy a bell to tie round his neck. 'His face' says one; 'His feet' another; and no one says to him, 'Where is thy object?' From all this talk there comes altercation, and there results what happened in the case of the blind men and the elephant.

Exalted be the name of Him who is exempt from 'what' and 'how'! the livers of the prophets have become blood. Reason hamstringed by this saying; the sciences of the learned are folded up. All have come to acknowledge their weakness; woe to him who persists in his folly! Say, It is allegorical; depend not on it, and fly from foolish conceptions. The text of the Qur'ân--we believe it all; and the traditions--we admit the whole of them.

OF THOSE WHO HEED NOT

A discerning man questioned one of the indifferent, whom he saw to be very foolish and thoughtless, saying, Hast thou ever seen saffron, or hast thou only heard the name? He said, I have it by me, and have eaten a good deal of it, not once only, but a hundred times and more. Said the wise and discerning man to him, Bravo, wretch! Well done, my friend! Thou knowest not that there is a bulb as well! How long wilt thou wag thy beard in thy folly?

He who knows not his own soul, how shall he know the soul of another? and he who only knows hand and foot, how shall he know the Godhead? The prophets are unequal to understanding this matter; why dost thou foolishly claim to do so? When thou hast brought forward a demonstration of this subject, then thou wilt know the pure essence of the faith; otherwise what have faith and thou in common? thou hadst best be silent, and speak not folly. The learned talk nonsense all; for true religion is not woven about the feet of everyone.

ON THE STEPS OF ASCENT

Make not thy soul's nest in hell, nor thy mind's lodging in deception; wander not in the neighbourhood of foolishness and absurdities, nor by the door of the house of vain imagining. Abandon vain conceits, that thou mayest find admission to that court; for that mansion of eternity is for thee, and this abode of mortality is not thy place; for thee is that mansion of eternity prepared,--abandon to-day, and give up thy life for to-morrow's sake. This world's evil and good, its deceit and truth, are only for the ignoble among the sons of Adam.

To a high roof the steps are many,--why art thou contented with one step? The first step towards it is serenity, according to the attestation of the lord of knowledge; and after it thou comest to the second step,--the wisdom of life, of form and matter.

Know thou the truth,--that there is not in the world for the offspring of Adam a better staircase to mount the eternal heaven by, than wisdom and work. The wisdom of life makes strong the mind for both the upper and the lower abode; strive thou in this path, and although thou do not so in that, yet thou shalt not do amiss. Whoso sows the seed of sloth, sloth will bring him impiety for fruit; whoso took unto himself folly and sloth, his legs lost their power and his work failed I know nothing worse than sloth; it turns Rustams into cowards. Thou wert created for work, and a robe of honour is ready cut for thee; why are thou content with tatters? Why wilt thou not desire those striped garments of Arabia? Whence wilt thou get fortune and kingdom when thou art idle sixty days a month? Idleness in the day, and ease at night,--thou wilt hardly reach the throne of the Sasanians. Know that handle of club and hilt of sword are crown and throne to kings who know not the moisture of weeping eyes; but he who wanders about after money and a meal cringes ignoble and vile before a clenched fist.

Possessing knowledge, possess also serenity like the mountain; be not distressed at the disasters of fortune. Knowledge without serenity is an unlighted candle, both together are like the bee's honey; honey without wax typifies the noble, wax without honey is only for burning.

Abandon this abode of generation and corruption; leave the pit, and make for thy destined home; for on this dry heap of dust is a mirage, and fire appears as water. The man of pure heart unites the two worlds in one; the lover makes but one out of all three abodes.

ON THE PROTECTION AND GUARDIANSHIP OF GOD

Whoso is fenced around by divine aid, a spider spreads its web before him; a lizard utters his praise, a serpent seeks to please him. His shoe treads the summit of the throne; his ruby lip is the world's fitting ornament; in his mouth poison becomes sugar; in his hand a stone becomes a jewel. Whoso lays his head on this threshold places his foot on the head of things temporal; wise reason is powerless to explain these things, for all are powerless who come not to this door. I fear that through thy ignorance and folly thou wilt one day be left helpless onS irât ; thy ignorance will deliver thee to the fire; see how it is administering the soporific lettuce and poppies to thee.

Thou hast seen how in the middle of a morsel of food that one eats there will appear a grain of wheat, which has survived the attack of locust, and bird, and beast, has seen the heat of heaven and the glow of the oven, and remained unchanged under thy millstone. Who preserved it? God, God. He is a sufficient protector for thee,--for possessions and life and breath; thou art of His creation, that is enough. If thou procurest dog and chain thou canst overcome the antelope of the desert, and in thy trust and sincere belief in this thou art free from anxiety as regards a maintenance and livelihood: I say to thee,--and with reason and judgment, so that thou mayst not shut the door of thine ear against my words,--Thy trust in dog and chain I see is greater than in the All-hearing and All-seeing; the light of thy faith, if standing on this foundation, is given over to destruction by a dog and a thing of iron.

THE PARABLE OF THOSE WHO GIVE ALMS

A certain wise and liberal man gave away so many bags of gold before his son's eyes that when he saw his father's munificence he broke forth into censure and remonstrance, saying, Father, where is my share of this? He said, O son, in the treasury of God; I have given to God thy portion, leaving no executor and none to divide it with thee, and He will give it thee again.

He is Himself our Provider and our Master; shall He not suffice us, both for faith and worldly goods? He is no other than the disposer of our lives; He will not oppress thee,--He is not of those. To everyone He gives back seventy-fold; and if He closes one door against thee, He opens ten.

ON THE CAUSE OF OUR MAINTENANCE

Seest thou not that before the beginning of thy existence God the All-wise, the Ineffable, when He had created thee in the womb gave thee of blood thy sustenance for nine months? Thy mother nourished thee in her womb, then after nine months brought thee forth; that door of support He quickly closed on thee, and bestowed on thee two better doors, for He then acquainted thee with the breast,--two fountains running for thee day and night; He said, Drink of these both; eat and welcome, for it is not forbidden thee. When after two years she weaned thee, all became changed for thee; He gave thee thy sustenance by means of thy two hands and feet,--'Take it by means of these, and by those go where thou wilt! ' If He closed the two doors against thee, it is but Light, for instead of two, four doors have appeared,--'Take by means of these, by those go on to victory; go seek thy daily bread throughout the world!'

When suddenly there comes on thee thy appointed time, and the things of the world all pass away, and the two hands and feet fail in their office, to thee in thy helpless state He gives an exchange for these four. Hands and feet are shut up in the tomb, and eight heavens become thy fortune; eight doors are opened to thee, the virgins and youths of Paradise come before thee, that going joyfully to any door thou wilt thou mayest lose remembrance of this world.

O youth, hear this saying, and despair not of God's bounty. If God has given thee knowledge of Himself and put belief within thy heart, the robe of honour which is to thee like thy wedding-garment He will not take from thee on the day of resurrection. If thou hast neither learning nor gold, yet hast this, thou wilt not be destitute. He will bring thee to glory,--thou shalt not be disgraced; He will set thee in honour,--thou shalt not be despised. Thy possessions,--give not thy soul to their keeping; what He has given thee, hold thou fast to that. Thou layest up treasure,--thou shalt not see it again; if thou gavest it to Him, He would give it thee again. Thou puttest gold in the fire,--it burns up the dross, so He burns thy pure gold; when He has burnt out the bad, the good He gives to thee; fortune bends down her head to thee from the skies. The more enduring the benefit afforded by the fire, the kinder on that account is He who kindles the fire; thou knowest not what is good nor what bad; He is a better treasurer for thee than thou for thyself. A friend is a serpent; why seekest thou his door? the serpent is thy friend; why fliest thou from it in terror?

O seeker of the shell of the pearl of 'Unless ', lay down clothing and life on the shore of 'Not '; God's existence inclines only towards him who has ceased to exist; non-existence is the necessary provision for the journey. Till in annihilation thou lay aside thy cap thou wilt not set thy face on the road to eternal life; when thou becomest nothing, thou runnest towards God; the path of mendicancy leads up to Him. If fortune crushes thee down,the most excellent of Creators will restore thee. Rise, and have done with false fables;forsake thy ignoble passions,and come hither .

OF THE RIGHT GUIDANC

Every indication of the road thou receivest, O darwîsh, count it a gift of God, not thine own doing; He is the cause of the bestowal of benefits, He it is to whom the soul is guided, and He its guide. Recognise that it is God's favour guides thee on the path of duty and religion and His ordinance, not thine own strength. He is the giver of the light of truth and instruction, both Guardian of the world and its Observer too. He is kinder than mother and father; He it is who shall guide thee to Paradise.

Because of the unbelief of the people He made us our religion; He made us see clearly in the darkness. See the favour of God the Guider! for out of all creation He made man His chosen. His majesty needs not saint nor prophet for the enlightening of male or female; for the guidance of the six princes He made a cat a prophet, a dog a saint. Whose comes to Him and lends his ear, comes not of himself, but His grace leads him; His grace will guide thee to the end, and then the heavens will be thy slave. Know that it is He who makes the soul prostrate itself, as even through the sun the clouds give bounteous rain.

[ON THE SURRENDER OF THE SELF]

Dost thou desire thy collar of lace to be washed, then first give thy coat to the fuller. Strip off thy coat, for on the road to the King's gate there are many to tear it. At the first step that Adam took, the wolf of affliction tore his coat: when Cain became athirst to oppress, did not Abel give up his coat and die? Was it not when Idrîs threw off his coat that he saw the door of Paradise open to him? When the Friend of God remorselessly tore their garments from star and moon and sun, his night became bright as day, and the fire of Nimrod became a garden and a rose-bower. Look at Solomon, who in his justice gave the coat of his hope to the fuller; jinn and men, birds and ants and locusts, in the depth of the: waters of the Red Sea, on the tips of the branches, all raised their face to him, all became subservient to his command; when the lustre of his nature had been burnt in the fire of his soul, the heavens laid his body on the back of the wind.

When the venerable Moses, reared in sorrow, turned his face in grief and pain towards Midian, in bodily labour he tore off the coat from his anguished heart. For ten years he served Shu`aib, till the door of the invisible was opened to his soul. His hand became bright as his piercing eye; he became the crown on the head of the men of Sinai.

When the Spirit, drawing breath from the spiritual ocean, had received the grace of the Lord, he sent his coat to the cleanser of hearts at the first stage of his journey. He gave brightness to his soul, He gave him kingship, even in childhood. By the Eternal Power, through encouragement in secret and grace made manifest, he lost the self; the leprous body became dark again through him as the shadow on the earth, the blind eye became bright as the steps of the throne. Whoso like him seeks neither name nor reputation, can produce ten kinds (of food) from one jar. A stone with him became fragrant as musk; the dead rose to living action and spoke. By his grace life broke forth in the dead earth of the heart; by his power he animated the heart of the mire.

When predestined fate had closed the shops, and the hand of God's decree lay in the hollow of non-existence, the world was full of evil passions, the market full of ruffians and patrols. Then He sent a vicegerent into this world to abolish oppression; when he appeared from mid-heaven, fervid in soul and pure in body, he wore no coat on the religious path; then what could he give to the fullers of the land? When he passed from this mortal state to eternal life he became the ornament and glory of this perishable world.

IN HIS MAGNIFICATION.

When He shows His Nature to His creation, into what mirror shall He enter? The burden of proclaiming the Unity not everyone bears; the desire of proclaiming the Unity not everyone tastes. In every dwelling is God adored; but the Adored cannot be circumscribed by any dwelling. The earthly man, accompanied by unbelief and anthropomorphism, wanders from the road; on the road of truth thou must abandon thy passions;-rise., and forsake this vile sensual nature; when thou hast come forth from Abode and Life, then, through God, thou wilt see God.

How shall this sluggish body worship Him, or how can Life and Soul know Him? A ruby of the mine is but a pebble there; the soul's wisdom talks but folly there. Speechlessness is praise,--enough of thy speech; babbling will be but sorrow and harm to thee,--have done!

His Nature, to one who knows Him and is truly learned, is above 'How ' and 'What ' and 'Is it not ' and 'Why .' His creative power is manifest, the justice of His wisdom; His wrath is secret, the artifice of His majesty. A form of water and earth is dazzled by His love, the eye and heart are blinded by His Nature. Reason in her uncleanness, wishing to see Him, says, like Moses, 'Show me '; when the messenger comes forth from that glory, she says in its ear, 'I turn repentant unto thee .' (Qur. 7:138 sq.) Discover then the nature of His Being through thy understanding! recite his thousand and one pure names. It is not fitting that His Nature should be covered by our knowledge; whatever thou hast heard, that is not He. 'Point' and 'line' and 'surface' in relation to His Nature are as if one should talk of His 'substance' and 'distance' and 'six surfaces'; the Author of those three is beyond place the Creator of these three is not contained in time. No philosopher knows of imperfection in Him, while He knows the secrets of the invisible world; He is acquainted with the recesses of the mind, and the secrets of which as yet there has been formed no sketch upon thy heart.

Kâf andnûn are only letters that we write, but what iskun ? the hurrying of the agent of the divine decree. If He delays, or acts quickly, it depends not on His weakness; whether He is angry or placable depends not on His hate. His causation is known to neither infidelity nor faith, and neither is acquainted with His Nature. He is pure of those attributes the foolish speak of, purer than the wise can tell.

Reason is made up of confusion and conjecture, both limping over the earth's face. Conjecture and cogitation are no good guides; wherever conjecture and cogitation are, He is not. Conjecture and cogitation are of His creation; man and reason are His newly ripening plants. Since any affirmation about His Nature is beyond man's province, it is like a statement about his mother by a blind man; the blind man knows he has a mother, but what she is like he cannot imagine; his imagination is without any conception of what things are like, of ugliness and beauty, of inside and outside.

In a world of double aspect such as this, it would be wrong that thou shouldst be He, and He thou. If thou assert Him not, it is not well; if thou assert Him, it is thyself thou assertest, not He. If thou know not (that He is) thou art without religion, and if thou assert Him thou art of those who liken Him. Since He is beyond 'where' and 'when', how can He become a corner of thy thought? When the wayfarers travel towards Him, they vainly exclaim, 'Behold, Behold!' Men of hawk-like boldness are as ringdoves in the street, a collar on their necks, uttering 'Where, Where?'

If thou wilt, take hope, or if thou wilt, then fear; the All-wise has created nothing in vain. He knows all that has been done or will be done: thou knowest not,--yet know that He will assuage thy pain. In the knowledge of Him is naught better than submission, that so thou mayest learn His wisdom and His clemency. Of His wisdom He has given resources to His creatures, the greater to him who has the greater need; to all He has given fitting resources, for acquiring profit and warding off injury. What has gone, what comes, and what exists in the world, in such wise it was necessary; bring not folly into thy conversation; look thou with acceptance on His decrees.

ON THE EARNEST STRIVING

When thou hast passed from Self to being naught, gird up the loins of thy soul and set forth on the road, when thou standest up with loins girt thou hast placed a crown on thy soul's head. Set then the crown of the advance on the head of thy soul; let the foot that would retreat be the companion of the mire; though the thoughtless man laughs at this act, yet the wise chooses no other course.

Whoso turns not his face towards God, all his knowledge and possessions deem thou an idol. Who turns away his face from God's presence, in truth I call not him a man; a dog is better than a worthless man who turns away his face, for a dog finds not its prey without a search. A dog that lives in ease, though it gets fat, is not therefore more useful than a greyhound.

He will not take hypocrisy and deceit and lying, but looks to a man's belief in the Unity and his sincerity. The eye that is fixed on wisdom chooses the Truth; the pleasure-regarding eye sees not the Truth. False is what delights the eye; the Truth enters not among earthy thoughts. Infidelity and faith both have their origin in thy hypocritical heart; the path is long because thy foot delays: were it not so, the road to Him is but one step,--be a slave, and thou becomest a king with Him. Know that the different names of the colours are illusory, that thy sustenance is to be sought in the river of the Absolute. Leave off thy talk, and come to the pavilion; loose thy heavy bonds from off thyself. Perhaps thou hast not tasted the true faith, hast not seen the face of truth and sincerity; so that thou thoughtest the mystery was plain to be seen, and things thou sawest plainly have been mysteries to thee. I see in thee no rightness of belief; if there were I would be the true dawn of religion to thee;--I would have made the path of the true faith plain to thee hadst thou not been a fool and a madman.

[OF THE TRAVELLER ON THE PATH]

A man should be like Abraham, that, through God, his shadow may become a shady place; in fear of him and by his teaching the universe dares to breathe; Pharaoh is destroyed by the mighty aid of a Moses whom God assists.

To the wayfarer towards God on the path of love His cheek is the dawn of morning; (who but He can tear away the veil by day, or hang the veil by night?) His mind is snatched away from bonds of earth; the spiritual rule of the world is made manifest to him. He treads the Throne under his feet like a carpet; he is an owl, but boars with him a phœnix. He becomes lord of this abode and that, the loyal slave of God; the pure Intelligence reveals its face to man, and beautifies his body with its own light. The bounty of God throws its shade over his heart; then he says, 'How He prolongs the shadow .' (Qur. 25:47) When his soul feels the touch of God, 'We make the sun ' reveals its face to him (Qur. 25:48). The dumb all find tongues when they receive the perfume of life from his soul.

In His path the lovers recite to their souls the verse 'Every creature on the earth is subject to decay ;' (Qur. 55:26) the heavens, and the natural world and its varied colours seem vile to his perception. Whoso is turned away from this wine, for him all its fragrance and colour is destroyed; so that when with new ear thou shalt hear the shouts of 'He is One, He has no partner ,' thou shalt no longer in madness desire the varied colours, even though thy Jesus be the dyer. Thou shalt take what thou wilt of the colours, put them into one jar, and bring them out again;-listen truly, and not in folly: this saying is not for fools;-all these deceitful colours the jar of the Unity makes one colour. Then being now of one colour, all has become Him; the rope becomes slender when reduced to a single strand.

Chapter 7: The Tragedies Of Karbala’

The Umayyad government determined to destroy Islam and to annihilate its foundations and forces. Then it decided to degrade the Muslims, to paralyze their physical and mental activities, and to prevent them from practicing the principles of their great religion. Imam Zayn al-‘Abidin, peace be on him, witnessed this severe ordeal as his father, Imam al-Husayn, peace be on him, witnessed it during the days of the government of Mu‘awiya and Yazid. He shared his father’s pain and sorrow.

Imam al-Husayn was unable to carry out his great revolt during the days of Mu‘awiya because he understood that his revolt would fail, and that he would be unable to change the situations standing in the country. Because Mu‘awiya used strong policy and ruled with wisdom, it was impossible for Imam al-Husayn to overcome him and abort his plans. When this tyrannical person (Mu‘awiya) died and Yazid took the reins of government, Imam al-Husayn, peace be on him, decided to accomplish his religious duty. He determined to resist Yazid and to overthrow his government.

Accordingly, he would be able to preserve the Muslims’ interests and rights. Moreover he would be loyal to the fundamentals of the religion of his grandfather. So he, peace be on him, declared his great revolt through which Allah made the Book clear, and which He made a lesson for the wise. Hence we will briefly mention some sides of this great revolt, which showed terrible events to Imam Zayn al-‘Abidin. Although he was ill, Imam Zayn al-‘Abidin was able to understand all the stages of this tragedy through his sensitive feelings and his careful sentiment. That is as follows:

On the Plateau of Karbala’

The pure family of the Prophet, may Allah bless him and his family, adopted the rights of the oppressed and the persecuted, so they head for Iraq. When they arrived at the Plateau of Karbala’, they were afflicted by ordeals, misfortunes, and disasters, so they were sure of the destructive catastrophe. This occurred when they found themselves surrounded by the wicked forces who intended to shed their blood and to force them to yield to abasement, but Allah refused to accept that for them.

Imam al-Husayn looked at the young men from among the members of his family, they were in the bloom of youth, so he burst into tears and began saying: “O Allah, we are the Household of Your Prophet, Muhammad, peace be on him. We have been banished from the Scared City of our grandfather, and the Umayyads have transgressed against us, so, O Allah, take our right from them, and grant us victory over the oppressive people.”

Then he addressed the heroes from among his Household and his companions, saying: “The people are the slaves of this world, and the religion is licking on their tongues. They encompass it (the religion) as long as their livelihoods stream, but when they are tested by tribulation, they are a few in following the religion.1 ”

These brilliant words show the practical reality of the life of the people throughout the stages of history, so they are the slaves of this world at every place and time. As for the religion, it has no shade in their inner selves. When disasters befall them, they deny it and turn away from it, so, indeed, it is licking on their tongues.

Then Imam al-Husayn turned to his companions and said to them: “Then after, you have seen what has befallen us, and the world has changed and neglected (us), its kindness has turned away (from us), and nothing has remained of it except a rest like the rest of the container and a mean life which is like an unhealthy food. Don’t you see that the (people) do not put the truth into effect and do not prevent each other from (doing) falsehood? Indeed, the believer is desirous of meeting Allah. So, indeed, I see that death is (nothing) except happiness, and that life with the oppressive is (nothing) except boredom.2 ”

In this speech, Imam al-Husayn, peace be on him, showed that all kinds of ordeals and tribulations befell them, and that the thinking of the world toward them changed, for fate brought to them tiresome misfortunes, but the grandson of the great Prophet was brave enough to face them, for he saw that the people did not put the truth into effect and did not prevent each other from doing falsehood, and that life became abominable and martyrdom in the way of Allah was happiness.

When Imam al-Husayn finished his speech, all his companions rushed toward death to give people the most wonderful examples of sacrifice for establishing justice and fairness. Each one of them spoke with the words of sincerity, so the Imam thanked and lauded them for that.

Imam al-Husayn announced his Death

On the night of Muharram 10th, Imam al-Husayn, peace be on him, was sure of death, so he entered his own tent, prepared his own sword, and said:

Time, shame on you as friend! At the day’s

dawning and the sun’s setting!

How many a companion or seeker will be

a corpse! Time will not be satisfied with any

substitute.

The matter will rest with the Almighty one,

and every living creature will have to journey

along my path.

In these lines of poetry, the Imam announced his death. He was in the tent of Imam Zayn al-‘Abidin and of the granddaughter of the Prophet, may Allah bless him and his family, Zaynab, daughter of Imam ‘Ali, the Commander of the faithful, peace be on him. When Imam Zayn al-‘Abidin heard these lines, he understood what his father wanted, so tears choked him, and he kept silent and knew that tribulation had come upon them, as he said: “As for my aunt, Zaynab, she felt that her brother and the rest of her Household had determined to meet death and to attain martyrdom. She could not control herself; she jumped up, tearing at her clothes, sighing and went to him.” “Then I will lose a brother,” Zaynab said to him, “Would death deprived me of life, (for) my mother Fatima, is dead, and my father, ‘Ali, and my brother, al-Husayn, peace be on them (all).”

“O sister,” al-Husayn said to her as he looked at her with his eyes full of tears, “don’t let Satan take away your forbearance.”

However, Zaynab became pale, and sorrow tore up her gentle, tortured heart, so she lamented to her brother al-Husayn: “O my grief, your life will be violently wrenched from you and that is more wounding to my heart and harsher to my soul.”

When she was sure that her brother would be killed, she could not control her forbearance, so she tore her garment, struck at her face, and then she fell down in a faint. Then the granddaughters of the Prophet shared that severe ordeal with her. Among them was Umm Kulthu’m, who lamented: “Oh Muhammad! Oh ‘Ali! Oh Imam! Oh Husayn! We will be lost after you!”

That distressing sight had a great effect on the soul of Imam al-Husayn, peace be on him. Sorrow and sighs melted his heart, so he walked towards the granddaughters of the Prophet and ordered them to cling to forbearance and to bear the burdens of this severe ordeal, saying: “O sister, O Umm Kulthu’m, O Fatima, O Rabab, when I am killed, you must not tear your clothes, nor scratch your faces, nor cry out with grief and loss!3 ”

Imam al-Husayn, peace be on him, ordered his womenfolk to cling to forbearance during those severe ordeals that had come upon them, and he ordered them not to say obscene words.

The Day of ‘Asura’

There was no event in history similar to the event that came upon Imam al-Husayn, peace be on him, on the Day of ‘Asura’ because all the ordeals of the world came upon the plant of sweet basil of Allah’s Apostle, may Allah bless him and his family. Imam Zayn al-‘Abidin, peace be on him, talked about that tragic day which is immortal in the world of sorrows. He said: “No day was more difficult for Allah’s Messenger than the Day (Battle) of Uhud in which his uncle Hamza b. ‘Abd al-Muttalib, the lion of Allah and the lion of His Messenger, was killed, and after it was the Day (Battle) of Mu’ta in which his cousin Ja‘far b. Abi Talib was killed.” Then he (Zayn al-‘Abidin) said: “There was no day like the Day of al-Husayn, when thirty thousand men advanced against him (while) they claimed that they belonged to this community, and that they (wanted) to seek proximity to Allah, the Great and Almighty, through (shedding) his blood. He (al-Husayn) reminded them of Allah, but they did not learn (from him) till they killed him out of (their) oppression and aggression.4 ”

In the world of Islam, throughout history, there is no day more difficult than that of al-Husayn, for this great Imam revolted (against Yazid) to establish for all the peoples of the East an honorable life, freedom, welfare, security, and tranquillity. However, those wicked people rose against him and shed his blood in a savage way in which history has never seen. They committed these crimes to live under the yoke of slavery, oppression, and injustice.

Imam al-Husayn’s Sermon

Before the fire of the battle broke out, Imam al-Husayn thought that he had to establish proof for those corrupt people, to refute their justifications, and to make them understand clearly their affairs, so he, peace be on him, ordered his horse to be brought to him. He rode it and walked toward them in a highly impressive manner which was similar to that of his grandfather, Allah’s Apostle, may Allah bless him and his family. He delivered among them his historical sermon, which is the purest and most eloquent one in Arabic literature. He called them at the top of his voice to make them all hear his words.

He said to them: “People, listen to my words and do not hurry (to attack me) so that I may remind you of the duties you have towards me and so that (by telling you the true circumstances) I may free myself from any blame in (your attacking me). If you give me justice, you will become happier through that. If you do not give me justice of your own accord (as individuals), then agree upon your affairs (and your associates); let not your affairs be in darkness to you. Then carry (it) out against me and do not reflect (any further). Indeed my guardian is Allah, Who sent down the Book; He takes care of the righteous.”

The air carried Imam al-Husayn’s words to the womenfolk of the Prophet and they lamented loudly, so the Imam sent to them his brother al-‘Abbas and his son ‘Ali and said to them: “Calm them. By my life, their weeping will be very much.” When they became quiet, he went on delivering his sermon. He praised and glorified Allah, and he called down blessings upon the Prophet, may Allah bless him and his family, and said concerning that countless words. No speaker has ever been heard before or after him more eloquent in his speech than he was5 . He continued: “People, indeed Allah, the Most High, created this world and made it the abode of annihilation and vanishing. It changes its inhabitants from state to state, so the conceited one is he whom it deludes, and the miserable one is he whom it charms. So let not this world delude you because it cuts off the hope of him who has confidence in it and despairs the greediness of him who desires for it. I see that you have unanimously agreed on an affair through which you have made Allah angry with you, turn his Holy Face away from you, and send down his vengeance upon you. So the best lord is our Lord, and you are the worst slaves! You acknowledged obedience (to Allah) and believed in the Prophet Muhammad, may Allah bless him and his family, and then you have crept against his progeny and his family, you want to kill them. Satan has wholly engaged you, so he has made you forget the remembrance of Allah, the Almighty. So woe to you and to what you want! To Allah we belong and to Him is our return. These are people who have disbelieved (in Allah) after their belief (in Him). So away with the oppressive people!”

Imam al-Husayn, peace be on him, preached to the people with these words. He warned them against the delusion of this world and gave them proofs for its unsuccessful final results and prevented them from killing the family of their Prophet, for they would disbelieve in Islam and be worthy of Allah’s punishment and vengeance. Then the great Imam continued: “People, trace back my lineage and consider who I am. Then look back at yourselves and remonstrate with yourselves. Consider whether it is right for you to kill me and to violate the honor of my womenfolk. Am I not the son of the daughter of your Prophet, of his testamentary trustee (wasi) and his cousin, the first of the believers in Allah and the man who (first) believed in what His Apostle, may Allah bless him and his family, brought from his Lord? Was not Hamza, the lord of the martyrs, my uncle? Was not Ja‘far, the one who flies in Heaven, my uncle? Have you not heard the words of the Apostle of Allah, may Allah bless him and his family, concerning myself and my brother: ‘These are the two lords of the youths of the inhabitants of heaven’? Whether you believe what I am saying- and it is the truth, for by Allah I have never told a lie since I learnt that Allah hated people (who told) them- or whether you regard me as a liar, there are among you those, if you asked them, would tell you: Ask Ja‘far b. ‘Abd Allah al-Ansari, Abu’ Sa‘id al-Khudari, Sahl b. Sa‘ad al-Sa‘idi, Zayd b. Arqam, and Anas b. Malik to tell you that they heard these words from the Apostle of Allah, may Allah bless him and his family, concerning myself and my brother. Is there not (sufficient) in this to prevent you from shedding my blood?”

It was appropriate for this sermon to change the views of the units of that army and to make a military revolt among their ranks. Through this sermon Imam al-Husayn, peace be on him, summoned them to return to their intellects, to consider carefully his affair, for he was the grandson of their Prophet, may Allah bless him and his family, the son of his trustee, his womb relative, the lord of the youths of the inhabitants of heaven. All these factors were enough to prevent them from shedding al-Husayn’s blood and violating the honor of his womenfolk, but that army did not understand such excellent preaching, so it was inclined to crime and drowned in error.

However, the wicked sinner, Shimr b. Dhi al-Jawshan interrupted Imam al-Husayn, saying: “If I understand what you are saying, then I only worship Allah (very shakily) on the edge.”

Habeeb b. Muzahir, an excellent Muslim believer, answered Shimr, saying: “I think that you worship Allah (very shakily) on seventy edges, for I testify you are right. You do not understand what he is saying, for Allah has impressed (ignorance) upon your heart.”

Then the great Imam (al-Husayn) continued: “If you are in doubt about these words, you are in doubt that I am the son of the daughter of your Prophet. By Allah there is no son of a prophet other than me among you and among the peoples from the East to the West. Shame on you, are you seeking retribution from me for one of your dead whom I have killed, or for property of yours which I expropriated, or for a wound which I have inflicted?”

These words shook the ground under their feet. They became perplexed, not knowing what to say. Then Imam al-Husayn, peace be on him, called the commanders of the army, who wrote letters to him to come to their city, saying: “Shibth b. Rib‘i, Hajjar b. Abjar, Qays b. al-Ash‘th, Yazid b. al-Harth, didn’t you write: ‘The fruit has ripened; the dates have grown green; come to an army which has been gathered for you’?”

But those wicked sinners did not feel shame in betraying a promise and breaking a covenant; they all unanimously agreed on telling lies, saying: “We didn’t do (that).”

The Imam was astonished at their answer, so he said: “Glory belongs to Allah! Yes, by Allah, you did it.”

Thus, the Imam turned his face away from them and addressed the units of the army, saying to them: “People, if you hated me, then let me go to a safe place in the land.”

However, Qays b. al-Ash‘ath, a wicked sinner in Kufa who belonged to a corrupt family, interrupted him, saying: “Submit to the authority of your kinsmen (the Umayyads). They have never treated you with anything but what you liked.”

“By Allah, I will never give you my hand like a man who has been humiliated; nor will I flee like a slave,” said al-Husayn, peace be on him. Then he called out: “O Servants of Allah, I take refuge in my Lord and your Lord from your stoning. I take refuge in my Lord and your Lord from every haughty man who does not believe in the Day of Reckoning.”

Unfortunately, this excellent sermon did not penetrate their hearts, for ignorance had been impressed upon them, so they were like the cattle, rather they were more straying (than them) in way.

The Battle

Imam al-Husayn, peace be on him, took numerous measures to preserve peace and to avoid shedding blood, but ‘Umar b. Sa‘d declared public war against him, for he advanced toward the Imam’s camp, took an arrow, threw it at the Imam, and said: “Bear witness for me with the Governor that I was the first to throw (an arrow) at al-Husayn’s camp.”

This aggressive, mean person (‘Umar b. Sa‘d) asked his army to bear witness for him with his governor, b. Marjana (i.e., ‘Ubayd Allah b. Ziyad) that he was the first to throw an arrow at the Camp of the truth, dignity, and honor. Then his bowmen showered arrows upon al-Husayn and his companions and hit them all, so the Imam turned to his companions and said to them: “Noble men, stand up! These are the messengers of the people for you!”

Thus, the vanguards of the truth from among the companions of the Imam headed for the battlefield. With that, the battle started between the two armies; it was the most violent battle that ever occurred on the earth.

The Martyrdom of the Righteous

The army of the truth met the army of misguidance and falsehood. The companions of Imam al-Husayn eagerly competed with the male members of his House for death to attain Paradise. With that they led the movement of faith. None of their spirits became weak, so, with their unique sacrifice, they gave a proof of the greatness of Islam, which granted them such a steadfast spirit through which they, though few in number, were able to meet that savage army and cause it heavy casualties.

The companions of al-Husayn and the male members of his Household proved themselves brave, especially as it concerns Aba al-Fadl al-‘Abbas, peace be on him, who sacrificed his life for his brother al-Husayn. Throughout the history of humanity, there is no brotherhood more truthful, nobler, and more sincere than that of al-‘Abbas, so Imam Zayn al-‘Abidin, peace be on him, lauded and praised it when he said: “May Allah have mercy on my uncle al-‘Abbas, for he preferred (his brother to himself), showed extreme courage, and sacrificed his life for his brother to the extent that his hands were cut off, so Allah, the Great and Almighty, gave him two wings to fly with the angels in Heaven, as He had given Ja‘far b. Abi Talib. Al-‘Abbas has a great position with Allah, the Exalted, so all the martyrs will envy it on the Day of Judgment.6 ”

Aba al-Fadl al-‘Abbas was the last brother of al-Husayn to be killed. The Imam, peace be on him, stood beside al-‘Abbas’s holy corpse and said with great sorrow: “My back has just broken and my strength become little.”

Imam al-Husayn, peace be on him, felt loneliness and loss when he lost his brother, who was kind and obedient to him. In our book ‘Hayat al-Imam’ al-Husayn (the Life of Imam al-Husayn), We have spoken in detail about his martyrdom and the attitude of al-Husayn toward him.

Imam al-Husayn sought Help

Imam al-Husayn, 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 Karbala’ 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 happened to them after his martyrdom. That tragic sight had a great effect on him, so he sought help to protect the womenfolk of Allah’s Apostle, may Allah bless him and his family, saying: “Is there anyone to protect the womenfolk of Allah’s Apostle, may Allah bless him and his family? Is there any monotheist to fear Allah through us? Is there any helper who seeks hope from Allah through helping us?7 ”

When Imam Zayn al-‘Abidin heard his father asking those people for helped, he left his bed and leant on a stick because of his severe illness. When al-Husayn saw him, he called his sister Umm Kulthu’m, saying: “Hold him back lest the earth should be void of the descendants of the family of Muhammad!” So his aunt brought him back to his bed, and he suffered psychological pain more than he suffered from his illness. Ordeals and misfortunes filled his mind when he saw that brilliant group of his brothers and cousins martyred on the ground, their sincere companions slaughtered like sheep, his father was surrounded by the enemies of Allah, and the womenfolk of the Prophet shaking with fear. Nevertheless he faced those tragedies with forbearance and entrusted his affair to Allah.

Martyrdom of the great Imam

Those savage criminals surrounded the plant of the sweet basil of Allah’s Apostle, may Allah bless him and his family, stabbing him with their swords and spears and hitting him with stones. Bleeding sapped his strength, so the wicked criminal, Shimr b. Dhi al-Jawshan hurried to behead him. The narrators said: “On the lips of Imam al-Husayn, there was the smile of pleasure and of immortal victory which he gained.”

Imam al-Husayn, peace be on him, sacrificed his life to establish the state of Truth in the regions of this East, to destroy oppression and injustice, to divide the bounties of Allah among the deprived and the persecuted, and to save the community from the government of the Umayyads who denied human rights and turned the Muslim countries into a farm and took from it whatever they wanted.

Setting the Tents to Fire

The rude and roguish Umayyads set fire to the tents of Imam al-Husayn, peace be on him, paying no attention to the Prophet’s womenfolk and children who were in them. They carried firebrands in their hands and cried out: “Set fire to the houses of the oppressors!”

These people thought that the tents of al-Husayn were the houses of oppression while the houses of the Umayyads and of their agents were the houses of justice. They forgot that the Umayyads had drowned the Muslim countries in oppression and tyranny.

When they set the tents to fire, the women of Allah’s Apostle, may Allah bless him and his family, escaped to the desert while the fire was following them. As for the orphans, they cried and ran away towards the desert asking the people for help, but nobody helped or aided them. That was the most tragic sight which Imam Zayn al-‘Abidin saw. He did not forget it throughout his lifetime. After the martyrdom of his father, he always said: “By Allah, when I look at my aunts and my sisters, tears choke me because I remember the day of al-Taff when they escaped from tent to tent and the caller of the people was calling: ‘Set fire to the houses of the oppressors!’8 ”

The Attack against Zayn al-‘Abidin

The rude unbelievers attacked Imam Zayn al-‘Abidin whose strength was sapped by illness, and whose heart was torn by the terrible tragedies. The wicked criminal, Shimr b. Dhi al-Jawshan wanted to kill him, but Hameed b. Muslim scolded him, saying: “Glory belongs to Allah! Do you really kill children? He is only a sick lad!”

But Shimr paid no attention to Hameed, so his aunt, the wise lady Zaynab, hurried to him and cling to him, saying: “You will not kill him before killing me first.9 ” So, the mean ones left him alone

Imam Zayn al-‘Abidin became Impatient

Imam Zayn al-‘Abidin felt greatly grieved and worried. He wished that he left life. This is because he witnessed the horrible tragedies which befell the members of the House (ahl al-Bayt), peace be on them. He was about to die when he saw the corpse of his father, the corpses of the male members of the House (ahl al-Bayt), and of his companions exposed to the wind. When his aunt, the wise lady Zaynab, saw him, she consoled him, saying: “Why do I see you pleading for death, O the legacy of my grandfather, of my father and brothers?

By Allah, this is something which Allah had divulged to your grandfather and to your father. Allah took a covenant from the people whom you do not know, the mighty ones on this land, and who are known to the people of the heavens, that they would gather these severed parts and wounded corpses and bury them, then shall they set up on his Taff a banner for the grave of your father, the lord of martyrs, the traces of which shall never be obliterated, nor shall it ever be wiped out so long as there is day and night. The leaders of apostasy and the promoters of misguidance shall try their best to obliterate and efface it, yet it shall become more and more lofty instead.10 ”

His Burying the Pure Corpses

The rude and mean ones from among the Kufans buried the corpses of their dead and left on the hot sand of Karbala’ the corpse of the plant of the sweet basil of Allah’s Apostle, may Allah bless him and his family, (i.e., al-Husayn), the corpses of the male members of his family, and of their companions. So some of the Banu Asad, who did not take part in the battle, dug graves for those pure corpses. They were perplexed because they could not identify the corpses especially since the killers had separated the heads from the bodies. While they were perplexed, Imam Zayn al-‘Abidin, according to the Shi‘ite sources, came and informed them of the names of the martyrs from among the male members of the House, and of their companions. The Imam himself carried the corpse of his father and buried it in its final resting place while he was shedding bitter tears and saying: “Congratulations to the land that contains your pure body, for the world after you is dark whereas the hereafter in your light shall shine. As for the night, it is the harbinger of sleep, while grief remains forever, for Allah shall choose for the members of your House your abode wherein you shall abide. From me to you is greeting, O son of the Apostle of Allah, and the mercy of Allah and his blessings.”

On the holy grave he wrote these words: “This is the grave of al-Husayn b. ‘Ali b. Abi Talib, the one whom they killed even as he was a thirsty stranger. Beside the legs of Imam al-Husayn, he buried his son ‘Ali al-Akkbar. He buried the martyrs from among the Hashimites and other than them in one grave. Then he went with the Banu Asad to the river of al-‘Alqami, where he ordered a grave to be dug and in it he buried Qamar Banu Hashim (the Moon of the Hashimites), Abu’ al-Fadl al-‘Abbas b. ‘Ali, the Commander of the faithful, peace be on him. Then he burst into bitter tears and said: “May the world after you be obliterated, O Moon of Banu Hashim, and greetings from me to you, and the mercy of Allah and His blessings.11 ”

Those pure graves have become a symbol for the dignity of humanity, for every sacrifice stands on honor, justice, and the truth. They have become the holiest center for worship in Islam.

The Captives of the Household taken to Kufa

The wise ladies of Revelation and the Message were taken prisoners to Kufa, so the Umayyad army blew its trumpets and raised its banners to show its victory over the plant of the sweet basil of Allah’s Apostle, may Allah bless him and his family, and lord of the youths of the heaven. Muslim al-Jassas described that sight, saying: “Ibn Ziyad summoned me to repair the House of the Governor in Kufa. While I was plastering the doors, I heard cries coming from everywhere in Kufa, so I went to the servant of the palace and asked him: “Why is Kufa noisy?”

“This hour, they will bring the head of a rebel (kharijite) who revolted against Yazid,” answered the servant.

“Who is this rebel?” I asked.

“Al-Husayn b. ‘Ali,” was the answer.

He (Muslim al-Jassas) said: “So I left the servant, struck at my face to the extent that I feared that I would become blind, washed my hands from plaster, left the palace, and went to al-Kanas. While I was with the people waiting for the arrival of the captives and the heads, forty camels came carrying women and children, and ‘Ali b. al-Husayn came riding a camel without saddle. Both sides of his neck were bleeding. He was weeping and repeating these verses:

O community of evil, may your region be not

watered,

O community that never respected in our regard

our grandfather,

on bare camels of burden have you transported

us as if we never put up a creed for you !12

Jadhlam b. Bashir said: “When I came to Kufa in the year 61 A. H., ‘Ali b. al-Husayn along with the womenfolk came from Karbala’ to Kufa surrounded by soldiers. They were (riding) bare camels. The people came out to look at them, so the women of Kufa wept and lamented over them. I saw that ‘Ali b. al-Husayn was sapped by illness, chains were placed on his neck and he was handcuffed.13 He was saying with a weak voice: ‘They are weeping and lamenting over us! So who has killed us?’14 ”

Imam Zayn al-‘Abidin delivers a Speech

The Kufans surrounded Imam Zayn al-‘Abidin, peace be on him, so he thought that he had to address them to make them know the sin of what they committed against themselves and the community. He, peace be on him, lauded and praised Allah, and then he said: “O men, whoever recognizes me knows me, and whoever does not, let me tell him that I am ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib. I am the son of the man whose sanctity has been violated, whose wealth has been plundered, whose children have been seized. I am the son of the one who has been slaughtered by the Euphrates neither on blood revenge nor on account of inheritance. I am the son of the one killed in the worst manner. This suffices me to be proud.

“O men, I plead to you in the Name of Allah: Do you not know that you wrote my father then deceived him? Did you not grant him your covenant, your promise, and your allegiance, then you fought him? May you be ruined for what you have committed against your own souls, and out of your corrupt views! Through what eyes will you look at the Messenger of Allah when he says to you: ‘You killed my progeny, violated my sanctity, so you do not belong to my community’?”

Those slaves who blackened the face of history wept loudly and lamented, and they said to each other: “You have perished, yet you are not aware of it.”

The Imam continued his speech, saying: “May Allah have mercy on anyone who acts upon my advice, who safeguards my legacy with regard to Allah, His Apostle, and his Household, for we have in the Apostle of Allah a good example of conduct to emulate.”

So they all said with one tongue: “We, son of the Apostle of Allah, listen and obey, and we shall safeguard your trust. We shall not turn away from you, nor shall we disobey you; so, order us, may Allah have mercy on you, for we shall fight when you fight, and we shall make peace when you do so; we dissociate ourselves from whoever oppressed you and dealt unjustly with you.”

In response to this false obedience, the Imam said: “Far, far away it is from you to do so, people of treachery and conniving! You are separated from what you desire. Do you want to come to me as you did to my father? No, by the Lord of those (angels) that ascend and descend, the wound is yet to heal. My father was killed only yesterday, and so were his Household, and the loss inflicted upon the Apostle of Allah, upon my father, and upon my family is yet to be forgotten. Its pain, by Allah, is between both of these (sides) and its bitterness is between my throat and palate. Its choke is resting in my very chest.15 ” Then the Imam refrained from speech, turning away from those treacherous conniving people who were the mark of disgrace against mankind. It was they who killed the plant of the sweet basil of Allah’s Apostle, may Allah bless him and his family, (I. e., al-Husayn), who came to free them and to save them from the oppression and tyranny of the Umayyads. After that, they repented and wept over him.

The Tyrant with Imam Zayn al-‘Abidin

The captives of the Household of Allah’s Apostle, may Allah bless him and his family, were caused to enter the palace of the Governor of Kufa, b. Marjana (i. e., ‘Ubayd Allah b. Ziyad). When the tyrant, b. Marjana, saw Imam Zayn al-‘Abidin, peace be on him, who was sapped by illness, he asked him: “Who are you?”

“I am ‘Ali b. al-Husayn,” answered the Imam.

“Did not Allah kill ‘Ali b. al-Husayn?” Ibn Ziyad asked the Imam.

The Imam carefully replied: “I used to have an older brother also named ‘Ali whom you killed. He will request you on the Day of Judgment.”

Ibn Ziyad burst with anger and shouted at the Imam: “Allah killed him!”

The Imam answered him with bravery and steadfastness: “Allah takes the souls away at the time of their death; none dies except with Allah’s permission.”

Ibn Marjana was perplexed, not knowing what to answer this young captive who defeated him through giving proofs and quotations from the Qur’an, so he shouted at him, saying: “How dare you answer me like that!”

The wicked sinner, b. Marjana, ordered one of his swordsmen, saying: “Take this lad and behead him!”

The wise lady Zaynab, granddaughter of Allah’s Apostle, may Allah bless him and his family, put her hands around the Imam and bravely said to b. Marjana: “O Ibn Ziyad, it suffices you what you have shed of our blood! Have you really spared anyone other than this? If you want to kill him, kill me with him as well!”

The tyrant admired her and said to the swordsman with astonishment: “Leave him for her! Amazing is their tie of kinship; she wishes to be killed with him!”

Were it not for this heroic attitude of the wise lady Zaynab, Imam Zayn al-‘Abidin would have been killed and the rest of the progeny of Imam al-Husayn, peace be on him, who was the source of good and honor in the earth, would have been destroyed. In his book ‘al-Rasa’il’, al-Jahiz reported that b. Marjana said to his companions concerning ‘Ali b. al-Husayn: “Let me kill him, for he is the rest of this progeny (i. e., the progeny of al-Husayn), so through him I will sever this horn, deaden this disease, and cut off this material.”

However, they advised him to refrain from killing him, for they thought that the Imam would be destroyed by his illness.16 ”

A Kufan Kidnaps the Imam

A Kufan Kidnapped the Imam, hid him in his house, entertained and treated him kindly. When he saw the Imam, he burst into tears. The Imam thought that the Kufan was trustworthy. A short time later, the caller of b. Ziyad announced: “Whoever finds ‘Ali b. al-Husayn and brings him will have three hundred dirhams.” When the Kufan heard the caller, he put a rope around the Imam’s neck, tied his hands with the robe, and took the dirhams.17 This initiative, if correct, gives a picture of the Kufans who spared no effort to get money.

The Captives of the Household taken to Damascus

The womenfolk and the children of the Prophet, may Allah bless him and his family, were taken as prisoners to Damascus. They were in a condition the sight of which would cause anyone’s soul to melt. All the Kufans went out to see the captives of their Prophet off. The men and the women wept for them. Imam Zayn al-‘Abidin, peace be on him, wondered at their attitude and said: “They killed us and are weeping over us!18 ”

The wicked sinner, Shimr b. Dhi al-Jawshan, ordered a rope to be put around Imam Zayn al-‘Abidin’s neck.19 The historians said: “Imam Zayn al-‘Abidin did not say even a word to the rude people who accompanied him, nor did he ask them for a thing throughout the journey, for he knew that they were wicked and ignoble, and that they would not respond to any of his requests.

The caravan of the captives arrived at a place near Damascus and stopped there because the Umayyads wanted to decorate the city to show their rejoicing and the victory which the grandson of Abi Sufyan gained over the grandson of Allah’s Apostle, may Allah bless him and his family.

When Damascus was fully decorated, the captives of the Household of the Prophet, may Allah bless him and his family, were caused to enter it.

A Syrian with Zayn al-‘Abidin

An elderly Syrian, who was misled by the false rumors, came near Imam Zayn al-‘Abidin, peace be on him, and said to him: “Praise belongs to Allah Who annihilated you and Who granted the governor the upper hand over you.”

The Imam looked at the elderly Syrian. He understood that the elderly Syrian misunderstood the truth and was deceived by the false Umayyad mass media, so he asked him: “Shaykh, have you read the Qur’an?”

“Yes,” answered the man.

“Have you read,” continued the Imam, “the verse saying: ‘ Say: I do not ask you for a reward for it except that you treat my kinsfolk with kindness,’ the verse saying: ‘ and give the (Prophet’s) kinsfolk their due rights,’ and the verse saying: ‘and be informed that whatever you earn by way of booty, for Allah belongs the fifth thereof and for the Messenger (of Allah) and for the (Prophet’s) kinsfolk’? ”

The elderly Syrian admired the Imam and said to him with a faint voice: “Yes, I have read all of them.”

The Imam said to him: “We, by Allah, are the kinsfolk referred to in all these verses.” Then the Imam asked him: “Shaykh, have you read these words of Him, the exalted: ‘Allah only desires to take away uncleanness from you, O Household (of the Prophet) and purify thoroughly’? ”

“Yes,” was the answer.

“We are the Household (of the Prophet) whom Allah singled out with the Verse of Purification.”

The elderly Syrian shook all over. He wished that the earth had swallowed him up before saying his words. Then he asked the Imam: “I ask you in the Name of Allah, are you really them?”

“By our grandfather, Allah’s Apostle, may Allah bless him and his family, we are, without any doubt,” replied the Imam.

It was then that the elderly Syrian fell on Imam Zayn al-‘Abidin’s hands kissing them. His tears flowed down his cheeks, and he said: “I dissociate myself before Allah from those who killed you!”

The elderly Syrian sought repentance from the Imam from whatever rude remarks he had made earlier. So he, peace be on him, forgave him.20 ”

Imam Zayn al-‘Abidin in the Assembly of Yazid

The police men of Yazid tied with ropes the wise women of Revelation and the children of Imam al-Husayn, as sheep are tied. The beginning of the rope was around the neck of Imam Zayn al-‘Abidin, then around the neck of his aunt Zaynab, up to all the daughters of Allah’s Apostle, may Allah bless him and his family. Whenever they relaxed in their walking, they (the police men of Yazid) whipped them. They brought them in this condition whose terror cracked the mountains and made them stop before Yazid. So Imam Zayn al-‘Abidin turned to him and asked him: “What do you think the reaction of our grandfather, Allah’s Apostle, may Allah bless him and his family, might have been had he seen us looking like this?”

The tyrant, Yazid, collapsed. All those who were in his assembly wept. Yazid felt pain of that tragic sight, so he said: “May Allah detest b. Marjana the ugly. If there had been (any bond of) kinship between him and you, he would not have done this to you; he would not have sent you in this state.” Then the tyrannical one, Yazid, ordered the ropes to be cut off, turned to Zayn al-‘Abidin and said him: “How did you, ‘Ali, see what Allah did to your father al-Husayn?”

Al-Husayn’s brave son (Zayn al-‘Abidin) answered with calmness and tranquillity: “Whatever misfortune befalls the earth or your own selves is already in a Book even before we cause it to happen; this is easy for Allah, so that you may not grieve about what you missed nor feel elated on account of what you receive. And Allah does not love those who are haughty and proud.”

The tyrant, Yazid, burst in anger, his elation went away, and recited these words of Him, the Exalted: “Whatever misfortune befalls you is due to what your hands commit.” The Imam answered him, saying: “This (verse) concerns those who do wrong, not those who are wronged.” Then he turned his face away from him to disdain him and his position.21

Imam Zayn al-‘Abidin delivers a Sermon

Yazid permitted all the people to come to his palace, so the hall of his palace became full of people who came and congratulated him on the false victory. He was pleased and happy, because the world yielded to him, and the kingdom belonged to him only. So he ordered the orator to ascend the pulpit and to defame al-Husayn and his father, Imam ‘Ali, the Commander of the faithful, peace be on him. The orator ascended the pulpit and went too far in slandering the pure family (of the Prophet), and then he lauded in a false way Yazid and his father Mu‘awiya. Thus, Imam Zayn al-‘Abidin, peace be on him, interrupted him, saying: “Woe unto you, orator! You have traded the pleasure of the creature for the wrath of the Creator, so take your place in the fire (of Hell).”

Then the Imam turned to Yazid and asked him, saying: “Do you permit me to ascend this pulpit to deliver a speech that will please Allah, the Almighty, and that will bring good rewards for these folks?”

The attendants were astonished at this sick lad, who interrupted the orator and the governor while he was a captive. Yazid refused, but the people begged him. He said to them: “If he ascends the pulpit, he will not descends (from it) till he expose me and the family of Abi Sufyan.”

The people asked him: “What will this sick lad do?”

The people did not know the Imam. They thought that he was like the other people, but the tyrant, Yazid, knew him, so he said to them: “These are people who have been spoon-fed with knowledge.”

They kept pressuring him till he agreed. So the Imam ascended the pulpit and delivered the most wonderful speech in history in eloquence. He made the people weep. The folks were confused because the Imam’s speech controlled their hearts and feelings. The following is some of what he said: “O people, we were granted six things and favored with seven: We were granted knowledge, clemency, leniency, fluency, courage, and love for us in the hearts of the believers. We were favored by the fact that from among us came the chosen Prophet, Muhammad, may Allah bless him and his family, al-siddiq (the very truthful one), al-Tayyar (the one who flies in the heaven), the Lion of Allah and of the Prophet, may Allah bless him and his family, the mistress of the women of the world Fatima the chaste, and both lords of the youths of Heaven from among this nation”

Having introduced his family, the Imam continued his speech explaining their outstanding merits, saying: “Whoever recognizes me knows me, and whoever does not recognize, let me tell him who I am and to what family I belong: I am the son of Mecca and Mina; I am the son of Zamzam and al-Safa; I am the son of the one who carried Zakat in the ends of the mantle; I am the son of the best man who ever put on a loincloth and clothes; I am the son of the best man who ever put on sandals and walked barefooted; I am the son of the best man who ever made tawaf (the procession round the Kaaba) and Sa‘i (ceremony of running seven times between Safa and Marwa); I am the son of the best man who ever offered the hajj and pronounced talbiya (Here I am at your service); I am the son of the one who was transported on the buraq in the air; I am the son of the one who was made to travel from the Sacred Mosque to the Remote Mosque, so glory belongs to Him Who made (His Servant) travel; I am the son of the one who was taken by Gabriel to sidrat al-muntaha; I am the son of the one who drew near (his Lord) and suspended, so he was the measure of two bows or closer still; I am the son of the one who led the angels of the heavens in prayer; I am the son of the one to whom the Almighty revealed what He revealed; I am the son of Muhammad al-Mustafa; I am the son of ‘Ali al-Murtada; I am the son of the one who fought against the creatures till they said: There is no god but Allah. I am the son of the one who struck (the enemies) with two swords before Allah’s Apostle, may Allah bless him and his family, and stabbed (them) with two spears, emigrated twice, pledged allegiance twice (to the Prophet), prayed in the two qiblas, and fought (against the unbelievers) at Badr and Hunayn and never disbelieved in Allah not even as much as the twinkling of an eye. I am the son of the best of the believers, the heir of the prophets, the destroyer of the unbelievers, the Commander of the Muslims, the light of the mujahidin, the ornament of the worshippers, the crown of the weepers, the most patient of the patient, and the best of the steadfast from among the family of Yasin, and the Messenger of the Lord of the world’s inhabitants. I am the son of the one who was backed by Gabriel, supported by Mikael.

I am the son of the one who defended the Muslims, killed the oath breakers of allegiance and the unjust and the renegades, struggled against his tiring enemies, the most excellent one of those who walked (to war) from among Quraysh, the first to respond to Allah from among the believers, the prior to all the previous ones, the breaker of the aggressors, the destroyer of the atheists, an arrow from among the shooting-places of Allah against the hypocrites, the tongue of the wisdom of worshippers, the supporter of the religion of Allah, the protector of the affair of Allah, the garden of the wisdom of Allah, the container of the knowledge of Allah, tolerant, generous, benevolent, pure, Abtahi, satisfied, easily satisfied, intrepid, gallant, patient, fasting, refined, steadfast, courageous, honored, the severer of the backbones, the scatterer of the allies, the calmest of them, the best of them in giving free rein (to his horse), the boldest of them in tongue, the firmest of them in determination, the most powerful of them, a lion, brave, pouring rain, the one who destroyed them at the battles and dispersed them in the wind, the lion of al-Hijaz, the possessor of the miracle, the ram of Iraq, the Imam through the text and worthiness, Makki, Madani, Abtahi, Tuhami, Khay‘ani, ‘Uqbi, Badri, Uhdi, Shajari, Muhajiri, the Lord of the Arabs, the Lion of war, the inheritor of al-Mash‘arayn, the father of the two grandsons (of the Prophet) al-Hasan and al-Husayn, the one who manifested miracles, the one who scattered the phalanxes, the piercing meteor, the following light, the victorious Lion of Allah, the request of every seeker, the victorious over every victorious, such is my grandfather, ‘Ali b. Abi Talib. I am the son of Fatima, the chaste. I am the son of the mistress of women. I am the son of the purified, virgin (lady). I am the son of the part of the Messenger, may Allah bless him and his family.22 I am the son of the one who was covered with blood. I am the son of the one who was slaughtered at Karbala’. I am the son of the one for whom the Jinns wept in the dark and for whom the birds in the air cried.23 ”

The Imam continued saying ‘I am....’ until the people wailed. Yazid thought that a discord would occur, for the Imam made a cultural revolt through his speech when he introduced himself to the Syrians and made them know what they did not know, so Yazid ordered the muadhdhin to say the adhan and he said: “Allahu Akbar!”

The Imam turned to him and said: “You have made great the Great One who cannot be measured and cannot be perceived by senses, there is nothing greater than Allah.”

The muadhdhin said: “Ashhadu an la ilaha illa Allah!”

‘Ali b. al-Husayn said: “My hair, my skin, my flesh, my blood, my brain, and my bones bear witness that there is no god but Allah.”

The muadhdhin said: “Ashhadu anna Muhammadan rasool Allah!”

The Imam turned to Yazid and asked him: “Yazid, is Muhammad your grandfather or mine? If you say that he is yours, then you are a liar, and if you say that he is mine, then why did you kill his family?24 ”

Yazid became silent and was unable to answer, for the great Prophet was Imam Zayn al-‘Abidin’s grandfather. As for Yazid’s grandfather, he was Abu’ Sufyan, who was the mortal enemy of the Prophet, may Allah bless him and his family. The Syrians understood that they were drowning in sin, and that the Umayyad government spared no effort to delude and mislead them.

The Imam confined his speech to introducing the Prophet’s Household to the Syrians. He indicated to them that the Prophet’s Household had a great position with Allah, that they waged jihad against the enemies of Islam, and that they suffered persecutions. The Imam mentioned nothing other than these matters. I (the author) think that this confinement to these matters is among the most wonderful considerations and among the most exact type of eloquence. This is because the Syrians knew nothing about the Prophet’s Household except what the pseudo clergy men fabricated against them; the authority and its mercenaries fed the Syrians on enmity toward the Prophet’s Household and on obedience to the Umayyads.

Anyhow, the Imam’s speech had a great effect on the Syrians, who secretly told each other about the Umayyad false mass media, and about the disappointment and loss at which they reached, so their attitudes toward Yazid changed25 and they looked at him with disdain.

The Imam with al-Minhal

Imam Zayn al-‘Abidin, peace be on him, met al-Minhal b. ‘Amr and he asked him: “How have you received the evening, O son of the Apostle of Allah?”

The Imam looked at him and said to him: “We received the evening like the Israelites among the people of Pharaoh: they kill their sons and take their women captive. The Arabs brag before the non-Arabs saying that Muhammad was one of them, while Quraysh boasts before the rest of the Arabs of Muhammad belonging to it. We, his Household, are now homeless; so, to Allah we belong and to Him is our return.26 ”

The greatest Prophet was the original source for the honor of the Arab community. It was he who planned the honorable life for it and established for it the strongest state in the world, but Quraysh, who boasted before the rest of the Arabs of Muhammad belonging to it, killed his children and took his womenfolk as captives.

The Tyrannical apologizes to the Imam

When the Syrians became indignant with Yazid because of his killing the plant of sweet basil of Allah’s Apostle, he (Yazid) summoned Imam Zayn al-‘Abidin, peace be on him, apologized to him, and regarded b. Marjana (‘Ubayd Allah b. Ziyad) responsible for killing al-Husayn, saying: “May Allah curse b. Marjana! By Allah, if I had been with him (al-Husayn), he would never have asked me for a favor without me granting him it; I would have protected him from death with all my power even through destroying some of my sons. But Allah has decreed what you have seen. My little son, write to me and everything that you need is yours.27 Affairs will occur among your people, so do not take part in them.28 ”

However, Imam Zayn al-‘Abidin turned away from him and said nothing to him, for he knew that the reason for his apology was an escape from the crime he committed.

A Scholar asks about the Imam

A Jewish scholar was in the assembly of Yazid. He admired Imam Zayn al-‘Abidin, peace be on him, so he asked Yazid: “Who is that lad?”

“‘Ali b. al-Husayn,” replied Yazid.

“Who is al-Husayn?” asked the Jewish scholar.

“Son of ‘Ali b. Abi Talib,” answered Yazid.

“Who is his mother?” asked the Jewish scholar.

“Muhammad’s daughter,” replied Yazid.

“Glory belongs to Allah,” explained the Jewish scholar, “this is the son of the daughter of your Prophet, (why did) you kill him? You opposed him by doing evil to his blood relations. By Allah, if our Prophet, Mu’sa b. ‘Umran, had left a grandson among us, we would have worshipped him instead of Allah. Your Prophet left you yesterday; nevertheless you revolted against his grandson and killed him. How bad a community you are!”

The tyrannical one, Yazid, became angry and ordered the Jewish scholar to be hit on the mouth, still the Jewish scholar said: “Kill me if you want to. I have found in the Torah that whoever kills the progeny of a prophet will be cursed as long as he remains (living). When he dies, Allah will cause him to enter the fire of Hell.29 ”

The Imam with Yazid

The tyrannical one, Yazid, met Imam Zayn al-‘Abidin and asked him to ask his needs, so the Imam, peace be on him, said: “I want you to show me my father’s face, and bring back to the women what had been taken from them, for among it is the inheritances of fathers and mothers. If you want to kill me, send with the family someone to guide them to Medina.”

Imam Zayn al-‘Abidin, peace be on him, asked Yazid to show him his father’s head to bid the final farewell to it or to bury it with the holy corpse, but the tyrannical one (Yazid) refused to give him the head because he intended to show it around the country to spread fear among the people and to be a lesson for those who might revolt against him.

He also asked him to bring back what was taken from the women on Muharram 10th. With this the Imam did not mean the ornaments, rather he meant the dear things he inherited from his grandfather, the Prophet, may Allah bless him and his family, such as his turban, his breastplate, and his sword.

Yazid, the tyrannical, bowed his head. He thought about the Imam’s requests. Then he raised his head and said: “As for the face of your father, you will never see it. As for what was taken from you, it will be brought back to you. As for the women, no one will repatriate them except you. As for you, I will not kill you.30 ”

The Journey to Medina

Yazid ordered al-Nu‘man b. Bashir to escort the womenfolk of the Prophet, may Allah bless him and his family, and to send them back to Medina.31 He ordered him to take them out at night because he feared dissension and repercussions.32 The caravan walked and began covering the desert. The Alid women asked al-Nu‘man b. Bashir to take them to Karbala’ to renew their covenant with the grave of the Lord of martyrs, peace be on him.

Having reached Karbala’, the Alid women hurried to the grave of Imam Abi ‘Abd Allah, peace be on him, weeping and wailing. They stayed there mourning al-Husayn for three days to the extent that their voices became hoarse and their hearts became broken. Some sources mentioned that Jabir b. ‘Abd Allah al-Ansari, a great companion of the Prophet, visited the grave of al-Husayn, Imam Zayn al-‘Abidin, peace be on him, met him and told him about the tragedies which the members of the House (ahl al-Bayt), peace be on them, faced, and then they left Karbala’ and headed for Medina.

Bishr announced the Death of Imam al-Husayn

When Imam Zayn al-‘Abidin, peace be on him, came close to Medina, he alighted, set up a tent where he lodged his aunts and his sisters, turned to Bishr b. Hadhlam and said to him: “O Bishr, may Allah have mercy on your father, who was a poet! Can you compose any of it at all?” “Yes, O son of Allah’s Apostle,” replied Bishr. So the Imam ordered him to enter Medina and to announce the death of Imam al-Husayn among its people. Hence, Bishr set off towards Medina. When he came near the Mosque of the Prophet, he cried loudly and recited these verses:

O people of Yathrib! May you never stay

therein!

Al-Husayn was killed, so my tears now rain,

His body is in Karbala’ covered with blood

While his head is on spear displayed.

The people went in a hurry to the Mosque of the Prophet weeping loudly for the Imam, peace be on him. They gathered around Bishr, who was weeping, asking him for more information of al-Husayn, so he said to them: “Here is ‘Ali b. al-Husayn accompanied by his aunts and sisters; they have all returned to you. I am his messenger to you to inform you of his place.33 ”

The people went out to receive Imam Zayn al-‘Abidin all weeping and wailing. The historians said that that day was like the day when Allah’s Apostle, may Allah bless him and his family, passed away.34 They surrounded the Imam to offer him their condolences.

Imam Zayn al-‘Abidin delivers a Speech

The Imam, peace be on him, thought that he had to tell the people about the tragedies which they were subjected to. The Imam was unable to stand up to deliver a speech, for he was sapped by illness and overcome by grief, so a chair was brought for him. He sat in the chair and said: “Praise belongs to Allah, the Lord of the worlds, the Most Gracious, the Most Merciful, the King of the Day of Judgment, Creator of all creation, Who is the Exalted in the high heavens, Who is so near, He hears even the silent speech. We praise Him on the grave events, on time’s tragedies, on the pain inflicted by such tragedies, on the crushing of calamities, on the greatness of our catastrophe, on our great, monstrous, magnanimous and afflicting hardships.

“O People, Allah, the Most Exalted One, praise belong to Him, has tried us with great trials and tribulations, with a tremendous loss suffered by the religion of Islam. Abu’ ‘Abd Allah, al-Husayn, and his family have been killed, and his womenfolk and children taken captives. They displayed his head in every land from the top of a spear. Such is the catastrophe similar to which there is none at all.

“O people, which men among you are happy after him, or which heart is not grieved on his account? Which eye among you withholds its tears and is too miser with its tears? The seven great heavens wept over his killing; the seas wept with their waves, and so did the heavens with their corners and the earth with its expanse; so did the trees with their branches and the fish in the depths of the seas. So did the angels who are close to their Lord. So did all those in the heavens.

“O People, which heart is not grieved with his killing? Which heart does not yearn for him? Which hearing hears such a calamity that has befallen Islam without becoming deaf.

“O people, we have become homeless, exiles, outcasts, shunned, distanced from all countries as though we were the offspring of the Turks or of Kabul without having committed a crime, nor an abomination, nor afflicted a calamity on Islam! Never did we ever hear such a thing from our fathers of old. This is something new. By Allah, had the Prophet required them to fight us just as he had required them to be good to us, they would not have done to us any more than what they already have. So we belong to Allah and to Him is our return from this calamity, and what a great, painful, hard, cruel, and catastrophic calamity it is! To Allah do we complain from what has happened to us, from the sufferings we have endured, for He is the Omnipotent, the Vengeful.”

Sa‘sa‘a, an invalid who could barely walk on his feet, stood up and apologized to the Imam for not rushing to help his family due to his handicap. Imam Zayn al-‘Abidin, peace be on him, responded to him by accepting his excuse, telling him that he thought well of him, thanked him and asked Allah to have mercy on his father. Then the Imam walked accompanied by his aunts and sisters. The people surrounded him weeping and wailing until they reached the Mosque of the Prophet. There Zaynab, the wise lady of the family of Abi Talib, took both knobs of the door of the mosque and cried out and addressed her grandfather, the Prophet, may Allah bless him and his family, saying: “O my grandfather, I mourn to you my brother al-Husayn!35 ”

The wise ladies who were born and grew up in the lap of the Prophet held a mourning ceremony for the Lord of the martyrs. They put on the most coarse clothes and shrouded themselves in black and continued weeping and wailing.

Imam Zayn al-‘Abidin’s Grief

Imam Zayn al-‘Abidin, peace be on him, kept weeping day and night over his father and the members of his Household. Imam al-Sadiq, peace be on him, said: “My grandfather, ‘Ali b. al-Husayn, wept over his father for twenty years. When food was put before him, he wept.36 ” One of his retainers blamed him, saying: “I fear for you lest you should perish.”

So the Imam kindly said to him: “I only convey my complaints and my grief to Allah, and I know from Allah what you all do not know. Ya‘qu’b (Jacob) was a prophet from whom Allah caused one of his sons to be separated. He had twelve sons, and he knew that his son (Joseph) was still alive, he wept over him till he lost his eye sight. I looked at my father, my brothers, my uncles, and my companions (and saw them) slain all around me, so how can my grief end? Whenever I remember how Fatima’s children were slaughtered, tears choke me. Whenever I look at my aunts and sisters, I remember how they were fleeing from one tent to another.37 ”

When the Imam looked at water, his weeping increased, and his pain doubled. This is because water reminded him of the thirst of his father and the members of his Household. The narrators said: “When he took some water to drink, he wept. So he was asked about that, and he answered: ‘How do I not weep (while) my father was prevented from drinking the water which was free for beasts and wild animals?’38 ”

The Imam always wept over his father, and it was said to him: “You always weep, even if you kill yourself, you will increase (nothing) with this.” So he said: “I have killed my soul, and over it I weep.39 ”

A group of his retainers and the members of his Household felt pity for him because of his abundant weeping, so one of them asked him: “Has n’t your grief end yet?”

The Imam answered him, saying: “Woe unto you! Ya‘qu’b (Jacob) was a prophet from whom Allah caused one of his sons to be separated. He had twelve sons, and he knew that his son (Joseph) was still alive in the world, he wept over him till he lost his eye sight. I looked at my father, my brother, my uncle, and seventeen (persons) from the members of my Household (and saw them) slain all around me, so how can my grief end?40 ”

His heart melt with pity for his father, his Household, and his friends whose heads the swords of aggression severed in a cruel manner.

His Paying the Debts which his Father owed

Imam al-Husayn, peace be on him, was indebted to a group of people for more than seventy thousand dinars, so Imam Zayn al-‘Abidin, peace be on him, took great care of paying them to the extent that he prevented himself from having food and water. When he prepared this sum (of money), he hurried to pay every debt to the person to whom it was owed, and thus he could free his father from such an obligation.41

His Kindness to the Family of ‘Aqil

Imam Zayn al-‘Abidin, peace be on him, was very kind to the Family of ‘Aqil. He preferred them to his cousins and the members of his family, for they had an outstanding attitude during the Battle of Karbala’. That was when the sons and the honorable grandsons of ‘Aqil sacrificed their souls for Imam al-Husayn, peace be on him, while they were still young. They competed with each other for martyrdom, so they were all killed at that battle, and thus they sacrificed their lives for the religion of Allah.

Imam Zayn al-‘Abidin, peace be on him, had mercy on them and preferred them to the surviving members of his family. He was asked about that, and he, peace be on him, replied: “I remember their day with Abu ‘Abd Allah (al-Husayn), so I feel pity for them.42 ” An example of his kindness to the family of ‘Aqil was that al-Mukhtar b. Yousif, a great revolutionist, gave him a lot of money, and he built with it houses for them, but the Umayyad government ordered the houses to be demolished.43

His Staying in Medina

Imam Zayn al-‘Abidin, peace be on him, stayed in Medina and did not leave it except for performing the hajj to the Sacred House of Allah. The narrators said: “He traveled to Iraq to visit the grave of Imam (‘Ali) the Commander of the faithful, peace be on him.44 ” It is certain that he visited the grave of his father, Imam al-Husayn, peace be on him. With this we will end our talk about the tragedies of Karbala’, and the oppression and persecution to which Imam’ al-Husayn was subjected.

Notes

1.Hayat al-Imam al-Husayn, vol. 3, p. 97.

2.Al-Tabarani, al-Mu‘jam. Ibn ‘Asakir, Tarikh, vol. 13, p. 74.

3.Hayat al-Imam al-Husayn, vol. 1, pp. 172 - 173.

4.Al-Majjlisi, Bihar al-Anwar, vol. 9, p. 147.

5.Al-Tabari, Tarikh, vol. 6, p. 242.

6.Al-Majjlisi, Bihar al-Anwar, vol. 9, p. 147.

7.Hayat al-Imam al-Husayn, vol. 3, p. 274.

8.Ibid., p. 3.

9.Al-Qarmani, Tarikh, p. 108.

10.Kamil al-Ziyarat, p. 261.

11.Hayat al-Imam al-Husayn, vol. 3, pp. 324 - 325.

12.Ibid., p. 333.

13.Shaykh al-Mufeed, al-Amali, p. 143.

14.‘Abd Allah, Maqqtal al-Husayn.

15.Ibn Nama, Muthir al-Ahzan.

16.Hayat al-Imam al-Yusayn, vol. 3, pp. 345 - 347.

17.Mir’at al-Zaman fi Tawarikh al-A‘yan, p. 98. Ibn al-Jawzi, vol. 5. Ibn Sa‘d, Tabaqat.

18.Mir’at al-Zaman fi Tawarikh al-A‘yan, p. 99.

19.Ansab al-Ashraf, Q1/vol. 1.

20.Hayat al-Imam al-Husayn, vol. 3, p. 371.

21.Ibid., p. 376.

22.Ibid., p. 387.

23.Nafs al-Mahmu`m, p. 242.

24.Al-Khawarizmi, Maqqtal al-Husayn, vol. 2, p. 242.

25.Jawhart al-Kalam fi Maddh al-Sada al-‘Alam, p. 128.

26.Hayat al-Imam al-Husayn, vol. 3, p. 291.

27.Ibn al-Athir, Tarikh, vol. 3, p. 300.

28.Tahdhib al-Tahdhib, vol. 1, p. 157.

29.Al-Hada’iq al-Wardiya, vol. 1, p. 131. Al-Futu`h, vol. 5, p. 246.

30.Hayat al-Imam al-Husayn, vol. 3, p. 414.

31.Jawhart al-Kalam fi Maddh al-Sada al-‘Alam, p. 128.

32.Tafsir al-Matalib fi Amali Abi Talib, p. 93. Al-Hada’iq al-Wardiya, vol. 1, p. 133.

33.Hayat al-Imam al-Husayn, vol. 3, p. 423.

34.Al-Luhu`f, p. 116.

35.Al-Muqrim, Maqtal al-Husayn, p. 472.

36.Ahmed Fahmi, al-Imam Zayn al-‘Abidin, p. 31.

37.Al-Muqrim, Maqtal al-Husayn, p. 47. A narration similar to this has been reported in Hulyat al-Awliya’, vol. 3, p. 138.

38.Al-Majjlisi, Bihar al-Anwar, vol. 46, p. 108.

39.Ibid, p. 109.

40.Ibid, p. 108.

41.Sir al-Silsila al-‘Alawiya, p. 32.

42.Kamil al-Ziyarat, p. 107.

43.Ghayat al-Ikhtisar, p. 160.

44.Ibid.

Chapter 7: The Tragedies Of Karbala’

The Umayyad government determined to destroy Islam and to annihilate its foundations and forces. Then it decided to degrade the Muslims, to paralyze their physical and mental activities, and to prevent them from practicing the principles of their great religion. Imam Zayn al-‘Abidin, peace be on him, witnessed this severe ordeal as his father, Imam al-Husayn, peace be on him, witnessed it during the days of the government of Mu‘awiya and Yazid. He shared his father’s pain and sorrow.

Imam al-Husayn was unable to carry out his great revolt during the days of Mu‘awiya because he understood that his revolt would fail, and that he would be unable to change the situations standing in the country. Because Mu‘awiya used strong policy and ruled with wisdom, it was impossible for Imam al-Husayn to overcome him and abort his plans. When this tyrannical person (Mu‘awiya) died and Yazid took the reins of government, Imam al-Husayn, peace be on him, decided to accomplish his religious duty. He determined to resist Yazid and to overthrow his government.

Accordingly, he would be able to preserve the Muslims’ interests and rights. Moreover he would be loyal to the fundamentals of the religion of his grandfather. So he, peace be on him, declared his great revolt through which Allah made the Book clear, and which He made a lesson for the wise. Hence we will briefly mention some sides of this great revolt, which showed terrible events to Imam Zayn al-‘Abidin. Although he was ill, Imam Zayn al-‘Abidin was able to understand all the stages of this tragedy through his sensitive feelings and his careful sentiment. That is as follows:

On the Plateau of Karbala’

The pure family of the Prophet, may Allah bless him and his family, adopted the rights of the oppressed and the persecuted, so they head for Iraq. When they arrived at the Plateau of Karbala’, they were afflicted by ordeals, misfortunes, and disasters, so they were sure of the destructive catastrophe. This occurred when they found themselves surrounded by the wicked forces who intended to shed their blood and to force them to yield to abasement, but Allah refused to accept that for them.

Imam al-Husayn looked at the young men from among the members of his family, they were in the bloom of youth, so he burst into tears and began saying: “O Allah, we are the Household of Your Prophet, Muhammad, peace be on him. We have been banished from the Scared City of our grandfather, and the Umayyads have transgressed against us, so, O Allah, take our right from them, and grant us victory over the oppressive people.”

Then he addressed the heroes from among his Household and his companions, saying: “The people are the slaves of this world, and the religion is licking on their tongues. They encompass it (the religion) as long as their livelihoods stream, but when they are tested by tribulation, they are a few in following the religion.1 ”

These brilliant words show the practical reality of the life of the people throughout the stages of history, so they are the slaves of this world at every place and time. As for the religion, it has no shade in their inner selves. When disasters befall them, they deny it and turn away from it, so, indeed, it is licking on their tongues.

Then Imam al-Husayn turned to his companions and said to them: “Then after, you have seen what has befallen us, and the world has changed and neglected (us), its kindness has turned away (from us), and nothing has remained of it except a rest like the rest of the container and a mean life which is like an unhealthy food. Don’t you see that the (people) do not put the truth into effect and do not prevent each other from (doing) falsehood? Indeed, the believer is desirous of meeting Allah. So, indeed, I see that death is (nothing) except happiness, and that life with the oppressive is (nothing) except boredom.2 ”

In this speech, Imam al-Husayn, peace be on him, showed that all kinds of ordeals and tribulations befell them, and that the thinking of the world toward them changed, for fate brought to them tiresome misfortunes, but the grandson of the great Prophet was brave enough to face them, for he saw that the people did not put the truth into effect and did not prevent each other from doing falsehood, and that life became abominable and martyrdom in the way of Allah was happiness.

When Imam al-Husayn finished his speech, all his companions rushed toward death to give people the most wonderful examples of sacrifice for establishing justice and fairness. Each one of them spoke with the words of sincerity, so the Imam thanked and lauded them for that.

Imam al-Husayn announced his Death

On the night of Muharram 10th, Imam al-Husayn, peace be on him, was sure of death, so he entered his own tent, prepared his own sword, and said:

Time, shame on you as friend! At the day’s

dawning and the sun’s setting!

How many a companion or seeker will be

a corpse! Time will not be satisfied with any

substitute.

The matter will rest with the Almighty one,

and every living creature will have to journey

along my path.

In these lines of poetry, the Imam announced his death. He was in the tent of Imam Zayn al-‘Abidin and of the granddaughter of the Prophet, may Allah bless him and his family, Zaynab, daughter of Imam ‘Ali, the Commander of the faithful, peace be on him. When Imam Zayn al-‘Abidin heard these lines, he understood what his father wanted, so tears choked him, and he kept silent and knew that tribulation had come upon them, as he said: “As for my aunt, Zaynab, she felt that her brother and the rest of her Household had determined to meet death and to attain martyrdom. She could not control herself; she jumped up, tearing at her clothes, sighing and went to him.” “Then I will lose a brother,” Zaynab said to him, “Would death deprived me of life, (for) my mother Fatima, is dead, and my father, ‘Ali, and my brother, al-Husayn, peace be on them (all).”

“O sister,” al-Husayn said to her as he looked at her with his eyes full of tears, “don’t let Satan take away your forbearance.”

However, Zaynab became pale, and sorrow tore up her gentle, tortured heart, so she lamented to her brother al-Husayn: “O my grief, your life will be violently wrenched from you and that is more wounding to my heart and harsher to my soul.”

When she was sure that her brother would be killed, she could not control her forbearance, so she tore her garment, struck at her face, and then she fell down in a faint. Then the granddaughters of the Prophet shared that severe ordeal with her. Among them was Umm Kulthu’m, who lamented: “Oh Muhammad! Oh ‘Ali! Oh Imam! Oh Husayn! We will be lost after you!”

That distressing sight had a great effect on the soul of Imam al-Husayn, peace be on him. Sorrow and sighs melted his heart, so he walked towards the granddaughters of the Prophet and ordered them to cling to forbearance and to bear the burdens of this severe ordeal, saying: “O sister, O Umm Kulthu’m, O Fatima, O Rabab, when I am killed, you must not tear your clothes, nor scratch your faces, nor cry out with grief and loss!3 ”

Imam al-Husayn, peace be on him, ordered his womenfolk to cling to forbearance during those severe ordeals that had come upon them, and he ordered them not to say obscene words.

The Day of ‘Asura’

There was no event in history similar to the event that came upon Imam al-Husayn, peace be on him, on the Day of ‘Asura’ because all the ordeals of the world came upon the plant of sweet basil of Allah’s Apostle, may Allah bless him and his family. Imam Zayn al-‘Abidin, peace be on him, talked about that tragic day which is immortal in the world of sorrows. He said: “No day was more difficult for Allah’s Messenger than the Day (Battle) of Uhud in which his uncle Hamza b. ‘Abd al-Muttalib, the lion of Allah and the lion of His Messenger, was killed, and after it was the Day (Battle) of Mu’ta in which his cousin Ja‘far b. Abi Talib was killed.” Then he (Zayn al-‘Abidin) said: “There was no day like the Day of al-Husayn, when thirty thousand men advanced against him (while) they claimed that they belonged to this community, and that they (wanted) to seek proximity to Allah, the Great and Almighty, through (shedding) his blood. He (al-Husayn) reminded them of Allah, but they did not learn (from him) till they killed him out of (their) oppression and aggression.4 ”

In the world of Islam, throughout history, there is no day more difficult than that of al-Husayn, for this great Imam revolted (against Yazid) to establish for all the peoples of the East an honorable life, freedom, welfare, security, and tranquillity. However, those wicked people rose against him and shed his blood in a savage way in which history has never seen. They committed these crimes to live under the yoke of slavery, oppression, and injustice.

Imam al-Husayn’s Sermon

Before the fire of the battle broke out, Imam al-Husayn thought that he had to establish proof for those corrupt people, to refute their justifications, and to make them understand clearly their affairs, so he, peace be on him, ordered his horse to be brought to him. He rode it and walked toward them in a highly impressive manner which was similar to that of his grandfather, Allah’s Apostle, may Allah bless him and his family. He delivered among them his historical sermon, which is the purest and most eloquent one in Arabic literature. He called them at the top of his voice to make them all hear his words.

He said to them: “People, listen to my words and do not hurry (to attack me) so that I may remind you of the duties you have towards me and so that (by telling you the true circumstances) I may free myself from any blame in (your attacking me). If you give me justice, you will become happier through that. If you do not give me justice of your own accord (as individuals), then agree upon your affairs (and your associates); let not your affairs be in darkness to you. Then carry (it) out against me and do not reflect (any further). Indeed my guardian is Allah, Who sent down the Book; He takes care of the righteous.”

The air carried Imam al-Husayn’s words to the womenfolk of the Prophet and they lamented loudly, so the Imam sent to them his brother al-‘Abbas and his son ‘Ali and said to them: “Calm them. By my life, their weeping will be very much.” When they became quiet, he went on delivering his sermon. He praised and glorified Allah, and he called down blessings upon the Prophet, may Allah bless him and his family, and said concerning that countless words. No speaker has ever been heard before or after him more eloquent in his speech than he was5 . He continued: “People, indeed Allah, the Most High, created this world and made it the abode of annihilation and vanishing. It changes its inhabitants from state to state, so the conceited one is he whom it deludes, and the miserable one is he whom it charms. So let not this world delude you because it cuts off the hope of him who has confidence in it and despairs the greediness of him who desires for it. I see that you have unanimously agreed on an affair through which you have made Allah angry with you, turn his Holy Face away from you, and send down his vengeance upon you. So the best lord is our Lord, and you are the worst slaves! You acknowledged obedience (to Allah) and believed in the Prophet Muhammad, may Allah bless him and his family, and then you have crept against his progeny and his family, you want to kill them. Satan has wholly engaged you, so he has made you forget the remembrance of Allah, the Almighty. So woe to you and to what you want! To Allah we belong and to Him is our return. These are people who have disbelieved (in Allah) after their belief (in Him). So away with the oppressive people!”

Imam al-Husayn, peace be on him, preached to the people with these words. He warned them against the delusion of this world and gave them proofs for its unsuccessful final results and prevented them from killing the family of their Prophet, for they would disbelieve in Islam and be worthy of Allah’s punishment and vengeance. Then the great Imam continued: “People, trace back my lineage and consider who I am. Then look back at yourselves and remonstrate with yourselves. Consider whether it is right for you to kill me and to violate the honor of my womenfolk. Am I not the son of the daughter of your Prophet, of his testamentary trustee (wasi) and his cousin, the first of the believers in Allah and the man who (first) believed in what His Apostle, may Allah bless him and his family, brought from his Lord? Was not Hamza, the lord of the martyrs, my uncle? Was not Ja‘far, the one who flies in Heaven, my uncle? Have you not heard the words of the Apostle of Allah, may Allah bless him and his family, concerning myself and my brother: ‘These are the two lords of the youths of the inhabitants of heaven’? Whether you believe what I am saying- and it is the truth, for by Allah I have never told a lie since I learnt that Allah hated people (who told) them- or whether you regard me as a liar, there are among you those, if you asked them, would tell you: Ask Ja‘far b. ‘Abd Allah al-Ansari, Abu’ Sa‘id al-Khudari, Sahl b. Sa‘ad al-Sa‘idi, Zayd b. Arqam, and Anas b. Malik to tell you that they heard these words from the Apostle of Allah, may Allah bless him and his family, concerning myself and my brother. Is there not (sufficient) in this to prevent you from shedding my blood?”

It was appropriate for this sermon to change the views of the units of that army and to make a military revolt among their ranks. Through this sermon Imam al-Husayn, peace be on him, summoned them to return to their intellects, to consider carefully his affair, for he was the grandson of their Prophet, may Allah bless him and his family, the son of his trustee, his womb relative, the lord of the youths of the inhabitants of heaven. All these factors were enough to prevent them from shedding al-Husayn’s blood and violating the honor of his womenfolk, but that army did not understand such excellent preaching, so it was inclined to crime and drowned in error.

However, the wicked sinner, Shimr b. Dhi al-Jawshan interrupted Imam al-Husayn, saying: “If I understand what you are saying, then I only worship Allah (very shakily) on the edge.”

Habeeb b. Muzahir, an excellent Muslim believer, answered Shimr, saying: “I think that you worship Allah (very shakily) on seventy edges, for I testify you are right. You do not understand what he is saying, for Allah has impressed (ignorance) upon your heart.”

Then the great Imam (al-Husayn) continued: “If you are in doubt about these words, you are in doubt that I am the son of the daughter of your Prophet. By Allah there is no son of a prophet other than me among you and among the peoples from the East to the West. Shame on you, are you seeking retribution from me for one of your dead whom I have killed, or for property of yours which I expropriated, or for a wound which I have inflicted?”

These words shook the ground under their feet. They became perplexed, not knowing what to say. Then Imam al-Husayn, peace be on him, called the commanders of the army, who wrote letters to him to come to their city, saying: “Shibth b. Rib‘i, Hajjar b. Abjar, Qays b. al-Ash‘th, Yazid b. al-Harth, didn’t you write: ‘The fruit has ripened; the dates have grown green; come to an army which has been gathered for you’?”

But those wicked sinners did not feel shame in betraying a promise and breaking a covenant; they all unanimously agreed on telling lies, saying: “We didn’t do (that).”

The Imam was astonished at their answer, so he said: “Glory belongs to Allah! Yes, by Allah, you did it.”

Thus, the Imam turned his face away from them and addressed the units of the army, saying to them: “People, if you hated me, then let me go to a safe place in the land.”

However, Qays b. al-Ash‘ath, a wicked sinner in Kufa who belonged to a corrupt family, interrupted him, saying: “Submit to the authority of your kinsmen (the Umayyads). They have never treated you with anything but what you liked.”

“By Allah, I will never give you my hand like a man who has been humiliated; nor will I flee like a slave,” said al-Husayn, peace be on him. Then he called out: “O Servants of Allah, I take refuge in my Lord and your Lord from your stoning. I take refuge in my Lord and your Lord from every haughty man who does not believe in the Day of Reckoning.”

Unfortunately, this excellent sermon did not penetrate their hearts, for ignorance had been impressed upon them, so they were like the cattle, rather they were more straying (than them) in way.

The Battle

Imam al-Husayn, peace be on him, took numerous measures to preserve peace and to avoid shedding blood, but ‘Umar b. Sa‘d declared public war against him, for he advanced toward the Imam’s camp, took an arrow, threw it at the Imam, and said: “Bear witness for me with the Governor that I was the first to throw (an arrow) at al-Husayn’s camp.”

This aggressive, mean person (‘Umar b. Sa‘d) asked his army to bear witness for him with his governor, b. Marjana (i.e., ‘Ubayd Allah b. Ziyad) that he was the first to throw an arrow at the Camp of the truth, dignity, and honor. Then his bowmen showered arrows upon al-Husayn and his companions and hit them all, so the Imam turned to his companions and said to them: “Noble men, stand up! These are the messengers of the people for you!”

Thus, the vanguards of the truth from among the companions of the Imam headed for the battlefield. With that, the battle started between the two armies; it was the most violent battle that ever occurred on the earth.

The Martyrdom of the Righteous

The army of the truth met the army of misguidance and falsehood. The companions of Imam al-Husayn eagerly competed with the male members of his House for death to attain Paradise. With that they led the movement of faith. None of their spirits became weak, so, with their unique sacrifice, they gave a proof of the greatness of Islam, which granted them such a steadfast spirit through which they, though few in number, were able to meet that savage army and cause it heavy casualties.

The companions of al-Husayn and the male members of his Household proved themselves brave, especially as it concerns Aba al-Fadl al-‘Abbas, peace be on him, who sacrificed his life for his brother al-Husayn. Throughout the history of humanity, there is no brotherhood more truthful, nobler, and more sincere than that of al-‘Abbas, so Imam Zayn al-‘Abidin, peace be on him, lauded and praised it when he said: “May Allah have mercy on my uncle al-‘Abbas, for he preferred (his brother to himself), showed extreme courage, and sacrificed his life for his brother to the extent that his hands were cut off, so Allah, the Great and Almighty, gave him two wings to fly with the angels in Heaven, as He had given Ja‘far b. Abi Talib. Al-‘Abbas has a great position with Allah, the Exalted, so all the martyrs will envy it on the Day of Judgment.6 ”

Aba al-Fadl al-‘Abbas was the last brother of al-Husayn to be killed. The Imam, peace be on him, stood beside al-‘Abbas’s holy corpse and said with great sorrow: “My back has just broken and my strength become little.”

Imam al-Husayn, peace be on him, felt loneliness and loss when he lost his brother, who was kind and obedient to him. In our book ‘Hayat al-Imam’ al-Husayn (the Life of Imam al-Husayn), We have spoken in detail about his martyrdom and the attitude of al-Husayn toward him.

Imam al-Husayn sought Help

Imam al-Husayn, 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 Karbala’ 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 happened to them after his martyrdom. That tragic sight had a great effect on him, so he sought help to protect the womenfolk of Allah’s Apostle, may Allah bless him and his family, saying: “Is there anyone to protect the womenfolk of Allah’s Apostle, may Allah bless him and his family? Is there any monotheist to fear Allah through us? Is there any helper who seeks hope from Allah through helping us?7 ”

When Imam Zayn al-‘Abidin heard his father asking those people for helped, he left his bed and leant on a stick because of his severe illness. When al-Husayn saw him, he called his sister Umm Kulthu’m, saying: “Hold him back lest the earth should be void of the descendants of the family of Muhammad!” So his aunt brought him back to his bed, and he suffered psychological pain more than he suffered from his illness. Ordeals and misfortunes filled his mind when he saw that brilliant group of his brothers and cousins martyred on the ground, their sincere companions slaughtered like sheep, his father was surrounded by the enemies of Allah, and the womenfolk of the Prophet shaking with fear. Nevertheless he faced those tragedies with forbearance and entrusted his affair to Allah.

Martyrdom of the great Imam

Those savage criminals surrounded the plant of the sweet basil of Allah’s Apostle, may Allah bless him and his family, stabbing him with their swords and spears and hitting him with stones. Bleeding sapped his strength, so the wicked criminal, Shimr b. Dhi al-Jawshan hurried to behead him. The narrators said: “On the lips of Imam al-Husayn, there was the smile of pleasure and of immortal victory which he gained.”

Imam al-Husayn, peace be on him, sacrificed his life to establish the state of Truth in the regions of this East, to destroy oppression and injustice, to divide the bounties of Allah among the deprived and the persecuted, and to save the community from the government of the Umayyads who denied human rights and turned the Muslim countries into a farm and took from it whatever they wanted.

Setting the Tents to Fire

The rude and roguish Umayyads set fire to the tents of Imam al-Husayn, peace be on him, paying no attention to the Prophet’s womenfolk and children who were in them. They carried firebrands in their hands and cried out: “Set fire to the houses of the oppressors!”

These people thought that the tents of al-Husayn were the houses of oppression while the houses of the Umayyads and of their agents were the houses of justice. They forgot that the Umayyads had drowned the Muslim countries in oppression and tyranny.

When they set the tents to fire, the women of Allah’s Apostle, may Allah bless him and his family, escaped to the desert while the fire was following them. As for the orphans, they cried and ran away towards the desert asking the people for help, but nobody helped or aided them. That was the most tragic sight which Imam Zayn al-‘Abidin saw. He did not forget it throughout his lifetime. After the martyrdom of his father, he always said: “By Allah, when I look at my aunts and my sisters, tears choke me because I remember the day of al-Taff when they escaped from tent to tent and the caller of the people was calling: ‘Set fire to the houses of the oppressors!’8 ”

The Attack against Zayn al-‘Abidin

The rude unbelievers attacked Imam Zayn al-‘Abidin whose strength was sapped by illness, and whose heart was torn by the terrible tragedies. The wicked criminal, Shimr b. Dhi al-Jawshan wanted to kill him, but Hameed b. Muslim scolded him, saying: “Glory belongs to Allah! Do you really kill children? He is only a sick lad!”

But Shimr paid no attention to Hameed, so his aunt, the wise lady Zaynab, hurried to him and cling to him, saying: “You will not kill him before killing me first.9 ” So, the mean ones left him alone

Imam Zayn al-‘Abidin became Impatient

Imam Zayn al-‘Abidin felt greatly grieved and worried. He wished that he left life. This is because he witnessed the horrible tragedies which befell the members of the House (ahl al-Bayt), peace be on them. He was about to die when he saw the corpse of his father, the corpses of the male members of the House (ahl al-Bayt), and of his companions exposed to the wind. When his aunt, the wise lady Zaynab, saw him, she consoled him, saying: “Why do I see you pleading for death, O the legacy of my grandfather, of my father and brothers?

By Allah, this is something which Allah had divulged to your grandfather and to your father. Allah took a covenant from the people whom you do not know, the mighty ones on this land, and who are known to the people of the heavens, that they would gather these severed parts and wounded corpses and bury them, then shall they set up on his Taff a banner for the grave of your father, the lord of martyrs, the traces of which shall never be obliterated, nor shall it ever be wiped out so long as there is day and night. The leaders of apostasy and the promoters of misguidance shall try their best to obliterate and efface it, yet it shall become more and more lofty instead.10 ”

His Burying the Pure Corpses

The rude and mean ones from among the Kufans buried the corpses of their dead and left on the hot sand of Karbala’ the corpse of the plant of the sweet basil of Allah’s Apostle, may Allah bless him and his family, (i.e., al-Husayn), the corpses of the male members of his family, and of their companions. So some of the Banu Asad, who did not take part in the battle, dug graves for those pure corpses. They were perplexed because they could not identify the corpses especially since the killers had separated the heads from the bodies. While they were perplexed, Imam Zayn al-‘Abidin, according to the Shi‘ite sources, came and informed them of the names of the martyrs from among the male members of the House, and of their companions. The Imam himself carried the corpse of his father and buried it in its final resting place while he was shedding bitter tears and saying: “Congratulations to the land that contains your pure body, for the world after you is dark whereas the hereafter in your light shall shine. As for the night, it is the harbinger of sleep, while grief remains forever, for Allah shall choose for the members of your House your abode wherein you shall abide. From me to you is greeting, O son of the Apostle of Allah, and the mercy of Allah and his blessings.”

On the holy grave he wrote these words: “This is the grave of al-Husayn b. ‘Ali b. Abi Talib, the one whom they killed even as he was a thirsty stranger. Beside the legs of Imam al-Husayn, he buried his son ‘Ali al-Akkbar. He buried the martyrs from among the Hashimites and other than them in one grave. Then he went with the Banu Asad to the river of al-‘Alqami, where he ordered a grave to be dug and in it he buried Qamar Banu Hashim (the Moon of the Hashimites), Abu’ al-Fadl al-‘Abbas b. ‘Ali, the Commander of the faithful, peace be on him. Then he burst into bitter tears and said: “May the world after you be obliterated, O Moon of Banu Hashim, and greetings from me to you, and the mercy of Allah and His blessings.11 ”

Those pure graves have become a symbol for the dignity of humanity, for every sacrifice stands on honor, justice, and the truth. They have become the holiest center for worship in Islam.

The Captives of the Household taken to Kufa

The wise ladies of Revelation and the Message were taken prisoners to Kufa, so the Umayyad army blew its trumpets and raised its banners to show its victory over the plant of the sweet basil of Allah’s Apostle, may Allah bless him and his family, and lord of the youths of the heaven. Muslim al-Jassas described that sight, saying: “Ibn Ziyad summoned me to repair the House of the Governor in Kufa. While I was plastering the doors, I heard cries coming from everywhere in Kufa, so I went to the servant of the palace and asked him: “Why is Kufa noisy?”

“This hour, they will bring the head of a rebel (kharijite) who revolted against Yazid,” answered the servant.

“Who is this rebel?” I asked.

“Al-Husayn b. ‘Ali,” was the answer.

He (Muslim al-Jassas) said: “So I left the servant, struck at my face to the extent that I feared that I would become blind, washed my hands from plaster, left the palace, and went to al-Kanas. While I was with the people waiting for the arrival of the captives and the heads, forty camels came carrying women and children, and ‘Ali b. al-Husayn came riding a camel without saddle. Both sides of his neck were bleeding. He was weeping and repeating these verses:

O community of evil, may your region be not

watered,

O community that never respected in our regard

our grandfather,

on bare camels of burden have you transported

us as if we never put up a creed for you !12

Jadhlam b. Bashir said: “When I came to Kufa in the year 61 A. H., ‘Ali b. al-Husayn along with the womenfolk came from Karbala’ to Kufa surrounded by soldiers. They were (riding) bare camels. The people came out to look at them, so the women of Kufa wept and lamented over them. I saw that ‘Ali b. al-Husayn was sapped by illness, chains were placed on his neck and he was handcuffed.13 He was saying with a weak voice: ‘They are weeping and lamenting over us! So who has killed us?’14 ”

Imam Zayn al-‘Abidin delivers a Speech

The Kufans surrounded Imam Zayn al-‘Abidin, peace be on him, so he thought that he had to address them to make them know the sin of what they committed against themselves and the community. He, peace be on him, lauded and praised Allah, and then he said: “O men, whoever recognizes me knows me, and whoever does not, let me tell him that I am ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib. I am the son of the man whose sanctity has been violated, whose wealth has been plundered, whose children have been seized. I am the son of the one who has been slaughtered by the Euphrates neither on blood revenge nor on account of inheritance. I am the son of the one killed in the worst manner. This suffices me to be proud.

“O men, I plead to you in the Name of Allah: Do you not know that you wrote my father then deceived him? Did you not grant him your covenant, your promise, and your allegiance, then you fought him? May you be ruined for what you have committed against your own souls, and out of your corrupt views! Through what eyes will you look at the Messenger of Allah when he says to you: ‘You killed my progeny, violated my sanctity, so you do not belong to my community’?”

Those slaves who blackened the face of history wept loudly and lamented, and they said to each other: “You have perished, yet you are not aware of it.”

The Imam continued his speech, saying: “May Allah have mercy on anyone who acts upon my advice, who safeguards my legacy with regard to Allah, His Apostle, and his Household, for we have in the Apostle of Allah a good example of conduct to emulate.”

So they all said with one tongue: “We, son of the Apostle of Allah, listen and obey, and we shall safeguard your trust. We shall not turn away from you, nor shall we disobey you; so, order us, may Allah have mercy on you, for we shall fight when you fight, and we shall make peace when you do so; we dissociate ourselves from whoever oppressed you and dealt unjustly with you.”

In response to this false obedience, the Imam said: “Far, far away it is from you to do so, people of treachery and conniving! You are separated from what you desire. Do you want to come to me as you did to my father? No, by the Lord of those (angels) that ascend and descend, the wound is yet to heal. My father was killed only yesterday, and so were his Household, and the loss inflicted upon the Apostle of Allah, upon my father, and upon my family is yet to be forgotten. Its pain, by Allah, is between both of these (sides) and its bitterness is between my throat and palate. Its choke is resting in my very chest.15 ” Then the Imam refrained from speech, turning away from those treacherous conniving people who were the mark of disgrace against mankind. It was they who killed the plant of the sweet basil of Allah’s Apostle, may Allah bless him and his family, (I. e., al-Husayn), who came to free them and to save them from the oppression and tyranny of the Umayyads. After that, they repented and wept over him.

The Tyrant with Imam Zayn al-‘Abidin

The captives of the Household of Allah’s Apostle, may Allah bless him and his family, were caused to enter the palace of the Governor of Kufa, b. Marjana (i. e., ‘Ubayd Allah b. Ziyad). When the tyrant, b. Marjana, saw Imam Zayn al-‘Abidin, peace be on him, who was sapped by illness, he asked him: “Who are you?”

“I am ‘Ali b. al-Husayn,” answered the Imam.

“Did not Allah kill ‘Ali b. al-Husayn?” Ibn Ziyad asked the Imam.

The Imam carefully replied: “I used to have an older brother also named ‘Ali whom you killed. He will request you on the Day of Judgment.”

Ibn Ziyad burst with anger and shouted at the Imam: “Allah killed him!”

The Imam answered him with bravery and steadfastness: “Allah takes the souls away at the time of their death; none dies except with Allah’s permission.”

Ibn Marjana was perplexed, not knowing what to answer this young captive who defeated him through giving proofs and quotations from the Qur’an, so he shouted at him, saying: “How dare you answer me like that!”

The wicked sinner, b. Marjana, ordered one of his swordsmen, saying: “Take this lad and behead him!”

The wise lady Zaynab, granddaughter of Allah’s Apostle, may Allah bless him and his family, put her hands around the Imam and bravely said to b. Marjana: “O Ibn Ziyad, it suffices you what you have shed of our blood! Have you really spared anyone other than this? If you want to kill him, kill me with him as well!”

The tyrant admired her and said to the swordsman with astonishment: “Leave him for her! Amazing is their tie of kinship; she wishes to be killed with him!”

Were it not for this heroic attitude of the wise lady Zaynab, Imam Zayn al-‘Abidin would have been killed and the rest of the progeny of Imam al-Husayn, peace be on him, who was the source of good and honor in the earth, would have been destroyed. In his book ‘al-Rasa’il’, al-Jahiz reported that b. Marjana said to his companions concerning ‘Ali b. al-Husayn: “Let me kill him, for he is the rest of this progeny (i. e., the progeny of al-Husayn), so through him I will sever this horn, deaden this disease, and cut off this material.”

However, they advised him to refrain from killing him, for they thought that the Imam would be destroyed by his illness.16 ”

A Kufan Kidnaps the Imam

A Kufan Kidnapped the Imam, hid him in his house, entertained and treated him kindly. When he saw the Imam, he burst into tears. The Imam thought that the Kufan was trustworthy. A short time later, the caller of b. Ziyad announced: “Whoever finds ‘Ali b. al-Husayn and brings him will have three hundred dirhams.” When the Kufan heard the caller, he put a rope around the Imam’s neck, tied his hands with the robe, and took the dirhams.17 This initiative, if correct, gives a picture of the Kufans who spared no effort to get money.

The Captives of the Household taken to Damascus

The womenfolk and the children of the Prophet, may Allah bless him and his family, were taken as prisoners to Damascus. They were in a condition the sight of which would cause anyone’s soul to melt. All the Kufans went out to see the captives of their Prophet off. The men and the women wept for them. Imam Zayn al-‘Abidin, peace be on him, wondered at their attitude and said: “They killed us and are weeping over us!18 ”

The wicked sinner, Shimr b. Dhi al-Jawshan, ordered a rope to be put around Imam Zayn al-‘Abidin’s neck.19 The historians said: “Imam Zayn al-‘Abidin did not say even a word to the rude people who accompanied him, nor did he ask them for a thing throughout the journey, for he knew that they were wicked and ignoble, and that they would not respond to any of his requests.

The caravan of the captives arrived at a place near Damascus and stopped there because the Umayyads wanted to decorate the city to show their rejoicing and the victory which the grandson of Abi Sufyan gained over the grandson of Allah’s Apostle, may Allah bless him and his family.

When Damascus was fully decorated, the captives of the Household of the Prophet, may Allah bless him and his family, were caused to enter it.

A Syrian with Zayn al-‘Abidin

An elderly Syrian, who was misled by the false rumors, came near Imam Zayn al-‘Abidin, peace be on him, and said to him: “Praise belongs to Allah Who annihilated you and Who granted the governor the upper hand over you.”

The Imam looked at the elderly Syrian. He understood that the elderly Syrian misunderstood the truth and was deceived by the false Umayyad mass media, so he asked him: “Shaykh, have you read the Qur’an?”

“Yes,” answered the man.

“Have you read,” continued the Imam, “the verse saying: ‘ Say: I do not ask you for a reward for it except that you treat my kinsfolk with kindness,’ the verse saying: ‘ and give the (Prophet’s) kinsfolk their due rights,’ and the verse saying: ‘and be informed that whatever you earn by way of booty, for Allah belongs the fifth thereof and for the Messenger (of Allah) and for the (Prophet’s) kinsfolk’? ”

The elderly Syrian admired the Imam and said to him with a faint voice: “Yes, I have read all of them.”

The Imam said to him: “We, by Allah, are the kinsfolk referred to in all these verses.” Then the Imam asked him: “Shaykh, have you read these words of Him, the exalted: ‘Allah only desires to take away uncleanness from you, O Household (of the Prophet) and purify thoroughly’? ”

“Yes,” was the answer.

“We are the Household (of the Prophet) whom Allah singled out with the Verse of Purification.”

The elderly Syrian shook all over. He wished that the earth had swallowed him up before saying his words. Then he asked the Imam: “I ask you in the Name of Allah, are you really them?”

“By our grandfather, Allah’s Apostle, may Allah bless him and his family, we are, without any doubt,” replied the Imam.

It was then that the elderly Syrian fell on Imam Zayn al-‘Abidin’s hands kissing them. His tears flowed down his cheeks, and he said: “I dissociate myself before Allah from those who killed you!”

The elderly Syrian sought repentance from the Imam from whatever rude remarks he had made earlier. So he, peace be on him, forgave him.20 ”

Imam Zayn al-‘Abidin in the Assembly of Yazid

The police men of Yazid tied with ropes the wise women of Revelation and the children of Imam al-Husayn, as sheep are tied. The beginning of the rope was around the neck of Imam Zayn al-‘Abidin, then around the neck of his aunt Zaynab, up to all the daughters of Allah’s Apostle, may Allah bless him and his family. Whenever they relaxed in their walking, they (the police men of Yazid) whipped them. They brought them in this condition whose terror cracked the mountains and made them stop before Yazid. So Imam Zayn al-‘Abidin turned to him and asked him: “What do you think the reaction of our grandfather, Allah’s Apostle, may Allah bless him and his family, might have been had he seen us looking like this?”

The tyrant, Yazid, collapsed. All those who were in his assembly wept. Yazid felt pain of that tragic sight, so he said: “May Allah detest b. Marjana the ugly. If there had been (any bond of) kinship between him and you, he would not have done this to you; he would not have sent you in this state.” Then the tyrannical one, Yazid, ordered the ropes to be cut off, turned to Zayn al-‘Abidin and said him: “How did you, ‘Ali, see what Allah did to your father al-Husayn?”

Al-Husayn’s brave son (Zayn al-‘Abidin) answered with calmness and tranquillity: “Whatever misfortune befalls the earth or your own selves is already in a Book even before we cause it to happen; this is easy for Allah, so that you may not grieve about what you missed nor feel elated on account of what you receive. And Allah does not love those who are haughty and proud.”

The tyrant, Yazid, burst in anger, his elation went away, and recited these words of Him, the Exalted: “Whatever misfortune befalls you is due to what your hands commit.” The Imam answered him, saying: “This (verse) concerns those who do wrong, not those who are wronged.” Then he turned his face away from him to disdain him and his position.21

Imam Zayn al-‘Abidin delivers a Sermon

Yazid permitted all the people to come to his palace, so the hall of his palace became full of people who came and congratulated him on the false victory. He was pleased and happy, because the world yielded to him, and the kingdom belonged to him only. So he ordered the orator to ascend the pulpit and to defame al-Husayn and his father, Imam ‘Ali, the Commander of the faithful, peace be on him. The orator ascended the pulpit and went too far in slandering the pure family (of the Prophet), and then he lauded in a false way Yazid and his father Mu‘awiya. Thus, Imam Zayn al-‘Abidin, peace be on him, interrupted him, saying: “Woe unto you, orator! You have traded the pleasure of the creature for the wrath of the Creator, so take your place in the fire (of Hell).”

Then the Imam turned to Yazid and asked him, saying: “Do you permit me to ascend this pulpit to deliver a speech that will please Allah, the Almighty, and that will bring good rewards for these folks?”

The attendants were astonished at this sick lad, who interrupted the orator and the governor while he was a captive. Yazid refused, but the people begged him. He said to them: “If he ascends the pulpit, he will not descends (from it) till he expose me and the family of Abi Sufyan.”

The people asked him: “What will this sick lad do?”

The people did not know the Imam. They thought that he was like the other people, but the tyrant, Yazid, knew him, so he said to them: “These are people who have been spoon-fed with knowledge.”

They kept pressuring him till he agreed. So the Imam ascended the pulpit and delivered the most wonderful speech in history in eloquence. He made the people weep. The folks were confused because the Imam’s speech controlled their hearts and feelings. The following is some of what he said: “O people, we were granted six things and favored with seven: We were granted knowledge, clemency, leniency, fluency, courage, and love for us in the hearts of the believers. We were favored by the fact that from among us came the chosen Prophet, Muhammad, may Allah bless him and his family, al-siddiq (the very truthful one), al-Tayyar (the one who flies in the heaven), the Lion of Allah and of the Prophet, may Allah bless him and his family, the mistress of the women of the world Fatima the chaste, and both lords of the youths of Heaven from among this nation”

Having introduced his family, the Imam continued his speech explaining their outstanding merits, saying: “Whoever recognizes me knows me, and whoever does not recognize, let me tell him who I am and to what family I belong: I am the son of Mecca and Mina; I am the son of Zamzam and al-Safa; I am the son of the one who carried Zakat in the ends of the mantle; I am the son of the best man who ever put on a loincloth and clothes; I am the son of the best man who ever put on sandals and walked barefooted; I am the son of the best man who ever made tawaf (the procession round the Kaaba) and Sa‘i (ceremony of running seven times between Safa and Marwa); I am the son of the best man who ever offered the hajj and pronounced talbiya (Here I am at your service); I am the son of the one who was transported on the buraq in the air; I am the son of the one who was made to travel from the Sacred Mosque to the Remote Mosque, so glory belongs to Him Who made (His Servant) travel; I am the son of the one who was taken by Gabriel to sidrat al-muntaha; I am the son of the one who drew near (his Lord) and suspended, so he was the measure of two bows or closer still; I am the son of the one who led the angels of the heavens in prayer; I am the son of the one to whom the Almighty revealed what He revealed; I am the son of Muhammad al-Mustafa; I am the son of ‘Ali al-Murtada; I am the son of the one who fought against the creatures till they said: There is no god but Allah. I am the son of the one who struck (the enemies) with two swords before Allah’s Apostle, may Allah bless him and his family, and stabbed (them) with two spears, emigrated twice, pledged allegiance twice (to the Prophet), prayed in the two qiblas, and fought (against the unbelievers) at Badr and Hunayn and never disbelieved in Allah not even as much as the twinkling of an eye. I am the son of the best of the believers, the heir of the prophets, the destroyer of the unbelievers, the Commander of the Muslims, the light of the mujahidin, the ornament of the worshippers, the crown of the weepers, the most patient of the patient, and the best of the steadfast from among the family of Yasin, and the Messenger of the Lord of the world’s inhabitants. I am the son of the one who was backed by Gabriel, supported by Mikael.

I am the son of the one who defended the Muslims, killed the oath breakers of allegiance and the unjust and the renegades, struggled against his tiring enemies, the most excellent one of those who walked (to war) from among Quraysh, the first to respond to Allah from among the believers, the prior to all the previous ones, the breaker of the aggressors, the destroyer of the atheists, an arrow from among the shooting-places of Allah against the hypocrites, the tongue of the wisdom of worshippers, the supporter of the religion of Allah, the protector of the affair of Allah, the garden of the wisdom of Allah, the container of the knowledge of Allah, tolerant, generous, benevolent, pure, Abtahi, satisfied, easily satisfied, intrepid, gallant, patient, fasting, refined, steadfast, courageous, honored, the severer of the backbones, the scatterer of the allies, the calmest of them, the best of them in giving free rein (to his horse), the boldest of them in tongue, the firmest of them in determination, the most powerful of them, a lion, brave, pouring rain, the one who destroyed them at the battles and dispersed them in the wind, the lion of al-Hijaz, the possessor of the miracle, the ram of Iraq, the Imam through the text and worthiness, Makki, Madani, Abtahi, Tuhami, Khay‘ani, ‘Uqbi, Badri, Uhdi, Shajari, Muhajiri, the Lord of the Arabs, the Lion of war, the inheritor of al-Mash‘arayn, the father of the two grandsons (of the Prophet) al-Hasan and al-Husayn, the one who manifested miracles, the one who scattered the phalanxes, the piercing meteor, the following light, the victorious Lion of Allah, the request of every seeker, the victorious over every victorious, such is my grandfather, ‘Ali b. Abi Talib. I am the son of Fatima, the chaste. I am the son of the mistress of women. I am the son of the purified, virgin (lady). I am the son of the part of the Messenger, may Allah bless him and his family.22 I am the son of the one who was covered with blood. I am the son of the one who was slaughtered at Karbala’. I am the son of the one for whom the Jinns wept in the dark and for whom the birds in the air cried.23 ”

The Imam continued saying ‘I am....’ until the people wailed. Yazid thought that a discord would occur, for the Imam made a cultural revolt through his speech when he introduced himself to the Syrians and made them know what they did not know, so Yazid ordered the muadhdhin to say the adhan and he said: “Allahu Akbar!”

The Imam turned to him and said: “You have made great the Great One who cannot be measured and cannot be perceived by senses, there is nothing greater than Allah.”

The muadhdhin said: “Ashhadu an la ilaha illa Allah!”

‘Ali b. al-Husayn said: “My hair, my skin, my flesh, my blood, my brain, and my bones bear witness that there is no god but Allah.”

The muadhdhin said: “Ashhadu anna Muhammadan rasool Allah!”

The Imam turned to Yazid and asked him: “Yazid, is Muhammad your grandfather or mine? If you say that he is yours, then you are a liar, and if you say that he is mine, then why did you kill his family?24 ”

Yazid became silent and was unable to answer, for the great Prophet was Imam Zayn al-‘Abidin’s grandfather. As for Yazid’s grandfather, he was Abu’ Sufyan, who was the mortal enemy of the Prophet, may Allah bless him and his family. The Syrians understood that they were drowning in sin, and that the Umayyad government spared no effort to delude and mislead them.

The Imam confined his speech to introducing the Prophet’s Household to the Syrians. He indicated to them that the Prophet’s Household had a great position with Allah, that they waged jihad against the enemies of Islam, and that they suffered persecutions. The Imam mentioned nothing other than these matters. I (the author) think that this confinement to these matters is among the most wonderful considerations and among the most exact type of eloquence. This is because the Syrians knew nothing about the Prophet’s Household except what the pseudo clergy men fabricated against them; the authority and its mercenaries fed the Syrians on enmity toward the Prophet’s Household and on obedience to the Umayyads.

Anyhow, the Imam’s speech had a great effect on the Syrians, who secretly told each other about the Umayyad false mass media, and about the disappointment and loss at which they reached, so their attitudes toward Yazid changed25 and they looked at him with disdain.

The Imam with al-Minhal

Imam Zayn al-‘Abidin, peace be on him, met al-Minhal b. ‘Amr and he asked him: “How have you received the evening, O son of the Apostle of Allah?”

The Imam looked at him and said to him: “We received the evening like the Israelites among the people of Pharaoh: they kill their sons and take their women captive. The Arabs brag before the non-Arabs saying that Muhammad was one of them, while Quraysh boasts before the rest of the Arabs of Muhammad belonging to it. We, his Household, are now homeless; so, to Allah we belong and to Him is our return.26 ”

The greatest Prophet was the original source for the honor of the Arab community. It was he who planned the honorable life for it and established for it the strongest state in the world, but Quraysh, who boasted before the rest of the Arabs of Muhammad belonging to it, killed his children and took his womenfolk as captives.

The Tyrannical apologizes to the Imam

When the Syrians became indignant with Yazid because of his killing the plant of sweet basil of Allah’s Apostle, he (Yazid) summoned Imam Zayn al-‘Abidin, peace be on him, apologized to him, and regarded b. Marjana (‘Ubayd Allah b. Ziyad) responsible for killing al-Husayn, saying: “May Allah curse b. Marjana! By Allah, if I had been with him (al-Husayn), he would never have asked me for a favor without me granting him it; I would have protected him from death with all my power even through destroying some of my sons. But Allah has decreed what you have seen. My little son, write to me and everything that you need is yours.27 Affairs will occur among your people, so do not take part in them.28 ”

However, Imam Zayn al-‘Abidin turned away from him and said nothing to him, for he knew that the reason for his apology was an escape from the crime he committed.

A Scholar asks about the Imam

A Jewish scholar was in the assembly of Yazid. He admired Imam Zayn al-‘Abidin, peace be on him, so he asked Yazid: “Who is that lad?”

“‘Ali b. al-Husayn,” replied Yazid.

“Who is al-Husayn?” asked the Jewish scholar.

“Son of ‘Ali b. Abi Talib,” answered Yazid.

“Who is his mother?” asked the Jewish scholar.

“Muhammad’s daughter,” replied Yazid.

“Glory belongs to Allah,” explained the Jewish scholar, “this is the son of the daughter of your Prophet, (why did) you kill him? You opposed him by doing evil to his blood relations. By Allah, if our Prophet, Mu’sa b. ‘Umran, had left a grandson among us, we would have worshipped him instead of Allah. Your Prophet left you yesterday; nevertheless you revolted against his grandson and killed him. How bad a community you are!”

The tyrannical one, Yazid, became angry and ordered the Jewish scholar to be hit on the mouth, still the Jewish scholar said: “Kill me if you want to. I have found in the Torah that whoever kills the progeny of a prophet will be cursed as long as he remains (living). When he dies, Allah will cause him to enter the fire of Hell.29 ”

The Imam with Yazid

The tyrannical one, Yazid, met Imam Zayn al-‘Abidin and asked him to ask his needs, so the Imam, peace be on him, said: “I want you to show me my father’s face, and bring back to the women what had been taken from them, for among it is the inheritances of fathers and mothers. If you want to kill me, send with the family someone to guide them to Medina.”

Imam Zayn al-‘Abidin, peace be on him, asked Yazid to show him his father’s head to bid the final farewell to it or to bury it with the holy corpse, but the tyrannical one (Yazid) refused to give him the head because he intended to show it around the country to spread fear among the people and to be a lesson for those who might revolt against him.

He also asked him to bring back what was taken from the women on Muharram 10th. With this the Imam did not mean the ornaments, rather he meant the dear things he inherited from his grandfather, the Prophet, may Allah bless him and his family, such as his turban, his breastplate, and his sword.

Yazid, the tyrannical, bowed his head. He thought about the Imam’s requests. Then he raised his head and said: “As for the face of your father, you will never see it. As for what was taken from you, it will be brought back to you. As for the women, no one will repatriate them except you. As for you, I will not kill you.30 ”

The Journey to Medina

Yazid ordered al-Nu‘man b. Bashir to escort the womenfolk of the Prophet, may Allah bless him and his family, and to send them back to Medina.31 He ordered him to take them out at night because he feared dissension and repercussions.32 The caravan walked and began covering the desert. The Alid women asked al-Nu‘man b. Bashir to take them to Karbala’ to renew their covenant with the grave of the Lord of martyrs, peace be on him.

Having reached Karbala’, the Alid women hurried to the grave of Imam Abi ‘Abd Allah, peace be on him, weeping and wailing. They stayed there mourning al-Husayn for three days to the extent that their voices became hoarse and their hearts became broken. Some sources mentioned that Jabir b. ‘Abd Allah al-Ansari, a great companion of the Prophet, visited the grave of al-Husayn, Imam Zayn al-‘Abidin, peace be on him, met him and told him about the tragedies which the members of the House (ahl al-Bayt), peace be on them, faced, and then they left Karbala’ and headed for Medina.

Bishr announced the Death of Imam al-Husayn

When Imam Zayn al-‘Abidin, peace be on him, came close to Medina, he alighted, set up a tent where he lodged his aunts and his sisters, turned to Bishr b. Hadhlam and said to him: “O Bishr, may Allah have mercy on your father, who was a poet! Can you compose any of it at all?” “Yes, O son of Allah’s Apostle,” replied Bishr. So the Imam ordered him to enter Medina and to announce the death of Imam al-Husayn among its people. Hence, Bishr set off towards Medina. When he came near the Mosque of the Prophet, he cried loudly and recited these verses:

O people of Yathrib! May you never stay

therein!

Al-Husayn was killed, so my tears now rain,

His body is in Karbala’ covered with blood

While his head is on spear displayed.

The people went in a hurry to the Mosque of the Prophet weeping loudly for the Imam, peace be on him. They gathered around Bishr, who was weeping, asking him for more information of al-Husayn, so he said to them: “Here is ‘Ali b. al-Husayn accompanied by his aunts and sisters; they have all returned to you. I am his messenger to you to inform you of his place.33 ”

The people went out to receive Imam Zayn al-‘Abidin all weeping and wailing. The historians said that that day was like the day when Allah’s Apostle, may Allah bless him and his family, passed away.34 They surrounded the Imam to offer him their condolences.

Imam Zayn al-‘Abidin delivers a Speech

The Imam, peace be on him, thought that he had to tell the people about the tragedies which they were subjected to. The Imam was unable to stand up to deliver a speech, for he was sapped by illness and overcome by grief, so a chair was brought for him. He sat in the chair and said: “Praise belongs to Allah, the Lord of the worlds, the Most Gracious, the Most Merciful, the King of the Day of Judgment, Creator of all creation, Who is the Exalted in the high heavens, Who is so near, He hears even the silent speech. We praise Him on the grave events, on time’s tragedies, on the pain inflicted by such tragedies, on the crushing of calamities, on the greatness of our catastrophe, on our great, monstrous, magnanimous and afflicting hardships.

“O People, Allah, the Most Exalted One, praise belong to Him, has tried us with great trials and tribulations, with a tremendous loss suffered by the religion of Islam. Abu’ ‘Abd Allah, al-Husayn, and his family have been killed, and his womenfolk and children taken captives. They displayed his head in every land from the top of a spear. Such is the catastrophe similar to which there is none at all.

“O people, which men among you are happy after him, or which heart is not grieved on his account? Which eye among you withholds its tears and is too miser with its tears? The seven great heavens wept over his killing; the seas wept with their waves, and so did the heavens with their corners and the earth with its expanse; so did the trees with their branches and the fish in the depths of the seas. So did the angels who are close to their Lord. So did all those in the heavens.

“O People, which heart is not grieved with his killing? Which heart does not yearn for him? Which hearing hears such a calamity that has befallen Islam without becoming deaf.

“O people, we have become homeless, exiles, outcasts, shunned, distanced from all countries as though we were the offspring of the Turks or of Kabul without having committed a crime, nor an abomination, nor afflicted a calamity on Islam! Never did we ever hear such a thing from our fathers of old. This is something new. By Allah, had the Prophet required them to fight us just as he had required them to be good to us, they would not have done to us any more than what they already have. So we belong to Allah and to Him is our return from this calamity, and what a great, painful, hard, cruel, and catastrophic calamity it is! To Allah do we complain from what has happened to us, from the sufferings we have endured, for He is the Omnipotent, the Vengeful.”

Sa‘sa‘a, an invalid who could barely walk on his feet, stood up and apologized to the Imam for not rushing to help his family due to his handicap. Imam Zayn al-‘Abidin, peace be on him, responded to him by accepting his excuse, telling him that he thought well of him, thanked him and asked Allah to have mercy on his father. Then the Imam walked accompanied by his aunts and sisters. The people surrounded him weeping and wailing until they reached the Mosque of the Prophet. There Zaynab, the wise lady of the family of Abi Talib, took both knobs of the door of the mosque and cried out and addressed her grandfather, the Prophet, may Allah bless him and his family, saying: “O my grandfather, I mourn to you my brother al-Husayn!35 ”

The wise ladies who were born and grew up in the lap of the Prophet held a mourning ceremony for the Lord of the martyrs. They put on the most coarse clothes and shrouded themselves in black and continued weeping and wailing.

Imam Zayn al-‘Abidin’s Grief

Imam Zayn al-‘Abidin, peace be on him, kept weeping day and night over his father and the members of his Household. Imam al-Sadiq, peace be on him, said: “My grandfather, ‘Ali b. al-Husayn, wept over his father for twenty years. When food was put before him, he wept.36 ” One of his retainers blamed him, saying: “I fear for you lest you should perish.”

So the Imam kindly said to him: “I only convey my complaints and my grief to Allah, and I know from Allah what you all do not know. Ya‘qu’b (Jacob) was a prophet from whom Allah caused one of his sons to be separated. He had twelve sons, and he knew that his son (Joseph) was still alive, he wept over him till he lost his eye sight. I looked at my father, my brothers, my uncles, and my companions (and saw them) slain all around me, so how can my grief end? Whenever I remember how Fatima’s children were slaughtered, tears choke me. Whenever I look at my aunts and sisters, I remember how they were fleeing from one tent to another.37 ”

When the Imam looked at water, his weeping increased, and his pain doubled. This is because water reminded him of the thirst of his father and the members of his Household. The narrators said: “When he took some water to drink, he wept. So he was asked about that, and he answered: ‘How do I not weep (while) my father was prevented from drinking the water which was free for beasts and wild animals?’38 ”

The Imam always wept over his father, and it was said to him: “You always weep, even if you kill yourself, you will increase (nothing) with this.” So he said: “I have killed my soul, and over it I weep.39 ”

A group of his retainers and the members of his Household felt pity for him because of his abundant weeping, so one of them asked him: “Has n’t your grief end yet?”

The Imam answered him, saying: “Woe unto you! Ya‘qu’b (Jacob) was a prophet from whom Allah caused one of his sons to be separated. He had twelve sons, and he knew that his son (Joseph) was still alive in the world, he wept over him till he lost his eye sight. I looked at my father, my brother, my uncle, and seventeen (persons) from the members of my Household (and saw them) slain all around me, so how can my grief end?40 ”

His heart melt with pity for his father, his Household, and his friends whose heads the swords of aggression severed in a cruel manner.

His Paying the Debts which his Father owed

Imam al-Husayn, peace be on him, was indebted to a group of people for more than seventy thousand dinars, so Imam Zayn al-‘Abidin, peace be on him, took great care of paying them to the extent that he prevented himself from having food and water. When he prepared this sum (of money), he hurried to pay every debt to the person to whom it was owed, and thus he could free his father from such an obligation.41

His Kindness to the Family of ‘Aqil

Imam Zayn al-‘Abidin, peace be on him, was very kind to the Family of ‘Aqil. He preferred them to his cousins and the members of his family, for they had an outstanding attitude during the Battle of Karbala’. That was when the sons and the honorable grandsons of ‘Aqil sacrificed their souls for Imam al-Husayn, peace be on him, while they were still young. They competed with each other for martyrdom, so they were all killed at that battle, and thus they sacrificed their lives for the religion of Allah.

Imam Zayn al-‘Abidin, peace be on him, had mercy on them and preferred them to the surviving members of his family. He was asked about that, and he, peace be on him, replied: “I remember their day with Abu ‘Abd Allah (al-Husayn), so I feel pity for them.42 ” An example of his kindness to the family of ‘Aqil was that al-Mukhtar b. Yousif, a great revolutionist, gave him a lot of money, and he built with it houses for them, but the Umayyad government ordered the houses to be demolished.43

His Staying in Medina

Imam Zayn al-‘Abidin, peace be on him, stayed in Medina and did not leave it except for performing the hajj to the Sacred House of Allah. The narrators said: “He traveled to Iraq to visit the grave of Imam (‘Ali) the Commander of the faithful, peace be on him.44 ” It is certain that he visited the grave of his father, Imam al-Husayn, peace be on him. With this we will end our talk about the tragedies of Karbala’, and the oppression and persecution to which Imam’ al-Husayn was subjected.

Notes

1.Hayat al-Imam al-Husayn, vol. 3, p. 97.

2.Al-Tabarani, al-Mu‘jam. Ibn ‘Asakir, Tarikh, vol. 13, p. 74.

3.Hayat al-Imam al-Husayn, vol. 1, pp. 172 - 173.

4.Al-Majjlisi, Bihar al-Anwar, vol. 9, p. 147.

5.Al-Tabari, Tarikh, vol. 6, p. 242.

6.Al-Majjlisi, Bihar al-Anwar, vol. 9, p. 147.

7.Hayat al-Imam al-Husayn, vol. 3, p. 274.

8.Ibid., p. 3.

9.Al-Qarmani, Tarikh, p. 108.

10.Kamil al-Ziyarat, p. 261.

11.Hayat al-Imam al-Husayn, vol. 3, pp. 324 - 325.

12.Ibid., p. 333.

13.Shaykh al-Mufeed, al-Amali, p. 143.

14.‘Abd Allah, Maqqtal al-Husayn.

15.Ibn Nama, Muthir al-Ahzan.

16.Hayat al-Imam al-Yusayn, vol. 3, pp. 345 - 347.

17.Mir’at al-Zaman fi Tawarikh al-A‘yan, p. 98. Ibn al-Jawzi, vol. 5. Ibn Sa‘d, Tabaqat.

18.Mir’at al-Zaman fi Tawarikh al-A‘yan, p. 99.

19.Ansab al-Ashraf, Q1/vol. 1.

20.Hayat al-Imam al-Husayn, vol. 3, p. 371.

21.Ibid., p. 376.

22.Ibid., p. 387.

23.Nafs al-Mahmu`m, p. 242.

24.Al-Khawarizmi, Maqqtal al-Husayn, vol. 2, p. 242.

25.Jawhart al-Kalam fi Maddh al-Sada al-‘Alam, p. 128.

26.Hayat al-Imam al-Husayn, vol. 3, p. 291.

27.Ibn al-Athir, Tarikh, vol. 3, p. 300.

28.Tahdhib al-Tahdhib, vol. 1, p. 157.

29.Al-Hada’iq al-Wardiya, vol. 1, p. 131. Al-Futu`h, vol. 5, p. 246.

30.Hayat al-Imam al-Husayn, vol. 3, p. 414.

31.Jawhart al-Kalam fi Maddh al-Sada al-‘Alam, p. 128.

32.Tafsir al-Matalib fi Amali Abi Talib, p. 93. Al-Hada’iq al-Wardiya, vol. 1, p. 133.

33.Hayat al-Imam al-Husayn, vol. 3, p. 423.

34.Al-Luhu`f, p. 116.

35.Al-Muqrim, Maqtal al-Husayn, p. 472.

36.Ahmed Fahmi, al-Imam Zayn al-‘Abidin, p. 31.

37.Al-Muqrim, Maqtal al-Husayn, p. 47. A narration similar to this has been reported in Hulyat al-Awliya’, vol. 3, p. 138.

38.Al-Majjlisi, Bihar al-Anwar, vol. 46, p. 108.

39.Ibid, p. 109.

40.Ibid, p. 108.

41.Sir al-Silsila al-‘Alawiya, p. 32.

42.Kamil al-Ziyarat, p. 107.

43.Ghayat al-Ikhtisar, p. 160.

44.Ibid.