The night after the battle was the most painful one for the remaining members of Imam Husain’s family. Imam Zainul Aabidin (a.s.) was lying unconscious with high fever. On the martyrdom of his father, he had succeeded as the fourth Imam. There was no male member to guide the women. Tents were burnt and the women and children were forced to go out into the open. Lady Zainab (a.s), in keeping with the family tradition, approached Imam Zainul Aabidin (a.s.), the Imam of the time, and asked, “O son, all our men have been killed, our tents have been set on fire, and our head-scarves have been snatched. We have no option but to remain in the tents and be burnt to ashes or to go out into the open. You are the Imam succeeding our martyred lord Husain. What do you order us to do in the present state of affairs?”
By her conduct, Lady Zainab (a.s) established that Zainul Aabidin Ali ibn al-Husain (a.s) was the Imam succeeding his father that even at the peril of one’s life, one has to strictly abide by the order, direction, and wish of the Imam of the time.
Imam Zainul Aabidin replied that death would be preferable to life after the loss of Imam Husain, yet since it would amount to suicide if they remained to be burnt in the tents, they should go out into the open. The Imam further said that if all were burnt to death, there would be no anyone to tell the truth about what happened in Karbala and the tyrants would spread all sorts of false rumors. It was therefore necessary to live, though as captives, in order to propagate the message of Imam Husain (a.s) and explain in detail the atrocities and injustice meted out to him and his companions. From that moment, Lady Zainab (a.s) became Husain’s ambassador, espousing Husain’s cause at every opportunity, even at the most adverse situation.
Lady Zainab gathered all the women and children around the unconscious Imam Zainul Aabidin in a secluded open spot. She took a pole from a burning tent to ward off any mischief monger. In the middle of the night, she found that two children were missing. She left in search of the missing children, telling her sister Umm Kulthoom to take care of others in her absence.
When Lady Zainab (a.s) entered the battlefield in search for the missing children, she found them lying, clasped to each other. Out of sheer fright and the terrific stress, the children had died. When she returned, she found that Sukaina, the teenaged daughter of Imam Husain (a.s), was missing too. Once again, Lady Zainab (a.s) went into the battlefield. She found that, clasped to a headless body, Sukaina appeared to be asleep. She heard a voice asking her not to disturb the child. Lady Zainab (a.s) then asked, “Are you my brother Husain?” She received the reply, “Yes.”
The battlefield was strewn with the bodies of the martyrs. The men of Umar bin Sa’d removed the bodies of their killed soldiers, leaving behind the bodies of Imam Husain (a.s), his relatives and companions.[1] Some persons related to some of Imam Husain’s companions removed the bodies of their relatives. Al-Hurr’s tribesmen took away the bodies of al-Hurr, his son, and brother and buried them at their village that is about seven kilometers from Karbala. Some other persons took the bodies of their relatives. Only the bodies of the offspring of Abdul Muttallib were left in the battlefield.
It was an unholy custom among the Arabs in the pre-Islamic times that the body of the vanquished was trampled under the hoofs of horses in a show of barbaric power. The custom was prohibited and discontinued after the Prophet (s) had proclaimed Islam. Thus in none of the several battles and skirmishes, nowhere do we find such incidents of trampling of dead bodies.
As a mark of their return to barbarism, Umar bin Sa’d ordered horses to be freshly shod in order to trample the headless body of Imam Husain (a.s). Umar bin Sa’d called for volunteers to trample Imam Husain’s body (a.s) under the hoofs of their horses. The ten accursed men, who volunteered to do that, were [1] Ishaq ibn Hawiyyah [2] al-Akhnas ibn Marsad ibn Alqama ibn Salamah al-Hadhrami [3] Hakeem ibn Tufayl al-Sinbisi [4] Amr ibn Sabih al-Saidawi [5] Raja’ ibn Munqith al-Abdi [6] Salim ibn Khaythama al-Ju’fi [7] Wahidh ibn Ghanim [8] Hani ibn Thubeit al-Hadhrami [9] Salih ibn Wahab al-Ju’fi and [10] Useid ibn Malik.[2]
[1] Imam Husain and the Tragic Saga of Karbala, p.304.
[2] At-Tabari’s Tarikh, vol. 6, P.161, Ibnul Athir’s Tarikh, vol. 4, P.33, al-Mas’udi’s Muruj ath-Thahab, vol. 2, p.91, al-Bidaya of Ibn Kathir, vol. 8, p.189, Tarikh al-Khamis, vol. 3, p. 333, Manaqib of Shahr Ashub, vol. 2 p.224, at-Tabrasi’s A’lamul
Before trampling the body, the accursed Ishaq ibn Hawiyyah pillaged the shirt from Imam Husain’s headless body; al-Akhnas ibn Marthad ibn Alqama al-Hadhrami took his turban; al-Aswad ibn Khalid took his sandals; Jamee’ ibn al-Khalq al-Awdi or according to some others, Aswad ibn Handhala took his sword; Badjal took Imam Husain’s ring by cutting his finger.
When the severed heads of the Hashimites were counted, Umar bin Sa’d noticed that the head of the infant Ali al-Asghar (a.s) was missing. He ordered his men to find it soon. They started poking the ground with lances to find the sift soil where Ali al-Asghar (a.s) was buried by Imam Husain (a.s). Soon, a lance struck a soft spot and when probed deeper out, came the body of the infant transfixed on the lance. The infant’s head was severed and mounted on a lance with the other heads of the seventeen Hashimites.[1]
We have dealt with some detail in order to show that the headless bodies trampled and left in the battlefield were practically unrecognizable. Though there are several reports that men from the tribe of Banu Asad buried the bodies on the night of the eleventh of Muharram,[2] Shiite sources discount such accounts, firstly on the ground that Banu Asad could not have identified the bodies, and secondly, on account of a fundamental belief that the Imam being Immaculate could only be buried by another Imam.
The Waqifites believed that Imamate ended with the seventh Imam Musa al-Kadhim (a.s). Ali bin Hamza, a Waqifite man, argued that since Ali bin Musa ar-Redha (a.s) was in Medina when his father Imam Musa al-Kadhim (a.s) died in Baghdad, he (ar-Redha) could not have buried his father, being in Medina away from Baghdad, and so ar-Redha (a.s) could not be the Imam.
Imam ar-Redha (a.s) asked, “Tell me, who buried Imam Husain at Karbala?” The Waqifite man answered, “Of course, it was Imam Ali ibnul Husain Zainul Aabidin (a.s) who buried Imam Husain (a.s).” Imam Reza (a.s) said, “But Imam Zainul Aabidin (a.s) was unconscious with fever and was taken to Kufa as a captive. How could he have buried Imam Husain?”
Wara, p.662, Imam Husayn & the Tragic Saga of Karbala, p. 314-316, al-Jibouri’s Kerbala & Beyond, p.65.
[1] Life of Imam Husain the Saviour, p. 242.
[2] Nafasul Mahmoom, p. 120 quoting Shahr Ashub and al-Mas’udi.
The Waqifite replied, “Imam Zainul Aabidin (a.s) by his miraculous powers came from Kufa to Karbala in the night after Ashura, buried his father and other relatives and he returned to Kufa before Umar bin Sa’d or ibn Ziyad could notice his absence.”
Imam ar-Redha (a.s.) replied, “The same powers that enabled Imam Zainul Aabidin to come from Kufa to Karbala in order to bury Imam Husain enabled me as the Imam to come from Medina to Baghdad to bury my father.” The incident is reported in detail by Sheikh Abbas al-Qummi.[1]
There are no detailed reports available about the burial, probably because the historians recording the incidents moved to Kufa along with the caravan on the eleventh of Muharram. According to Shiite tenets, Imam Ali Ibnul Husain Zainul Aabidin (a.s) with the assistance of the tribesmen of Banu Asad, Angels and the believers from the Jinn identified the bodies and buried Imam Husain’s headless body along with that of the infant Ali al-Asghar (a.s). At the foot of Imam Husain’s tomb, he buried Ali al-Akbar (a.s). The body of Habib ibn Mudhahir was buried near the tomb of Imam Husain (a.s). The bodies of the other Hashimites along with other companions of Imam Husain (a.s) were buried in a common graveyard at the foot to one side of Imam Husain’s tomb as we find them today in the miraculous shrine in Karabala. After some weeks, the captives were released and the heads of the martyrs given back to them. Lady Zainab insisted that the martyrs’ families be allowed to mourn their deads. The caravan reached Karbala. They found that a companion of the Prophet (s) Jabir bin Abdullah al-Ansari had already reached the tombs and was offering his supplications. Imam Zainul Aabidin (a.s.) Joined the heads to the bodies of the martyrs with the help of the men from the tribe of Banu Asad.
Seventh and eighth of Muharram
The water stored in Imam Husain’s camp was exhausted by the night of the sixth of Muharram and in the extreme heat of the desert; the whole seventh day and the following night were spent by the children in crying for water. On the eighth day of Muharram, Imam Husain’s brother and trusted friend Abbas (s) tried to dig a well in several places, one after another. Unfortunately, they faced a sheet of solid rock at every place, shattering the hope of providing water to the thirsty children in Imam Husain’s camp.[1]
Ali Nazari Munfared and some others write, “Nineteen steps away from the tents facing the Qibla, Imam Husain (a.s) dug in the ground and a gush of water erupted from which everybody drank and water bags were filled. After this, the water disappeared without leaving any sign.”[2]
This is quite contrary to the reports received from the infallible Imams (a.s). Even non-Shia sources do not record any such incident, except perhaps in much later interpolations during the long rule of the Umayyads and the Abbasids. From the Shia traditions, it is established beyond doubt that no water was available in Imam Husain’s camp from the seventh until the night of the tenth of Muharram, 61 AH.
Unable to see small children crying for water, Imam Husain’s companion Yazid bin Hussayn al-Hamadani took the Imam’s permission to talk to and persuade Umar ibn Sa’d to allow them to bring water from the river. When he met ibn Sa’d, he did not greet him with the customary salutation. Ibn Sa’d asked, “Why did you not greet me? Am I not a Moslem?” Al-Hamadani replied, “You have assembled to kill the Prophet’s grandson. With what excuse will you plead before the Prophet (s) for whose intercession you hope on the Day of Judgement? You have denied water to children that even an infidel will not do. How do you
[1] Life of Imam Husain [s] [The Saviour ], p. 148.
[2] Imam Husayn [A] & Tragic Saga of Karbala, p. 168, Nafasul Mahmoom, p. 310 quoting Madinatul Ma’ajiz.
then call yourself a Muslim?” Umar ibn Sa’d said, “For the present, I am not worried about the Day of Judgment. What concerns me is the Governorship of Ray which is waiting for me after I am finished with Husain.”[1]
Then, Imam Husain (a.s) called Abbas (a.s) and asked him to take some companions and try to fetch water from the Euphrates. Abbas (a.s) took twenty horsemen, and when they reached the riverbank, they were challenged by al-Hajjaj who was guarding the river with his platoon. On hearing the voice of Hilal bin Nafi’, who was his cousin, al-Hajjaj permitted him to go to the river to drink. Hilal said, “When the Holy Prophet’s grandson and small children and ladies in his camp are not allowed to drink water, it is a shame that you allow me to drink it.” He then asked his companions to charge forward and collect as much water as possible in the leather bags. However, al-Hajjaj and his soldiers unsuccessfully fought with Abbas (a.s) and his companions who succeeded in bringing a few leather bags of water, which was not sufficient even to quench the thirst of the children.[2] The thirsty children rushed to take water, and in the melee, the vessel was upturned and water flowed out on the ground. The elder members of Imam Husain’s entourage did not get any water to drink since the seventh of Muharram.
Ibnul Atheer, a well-known Sunni historian, writes in al-Kamil, “A vile soldier, called Abdullah bin Hussayn al-Azdi standing at the banks of the Euphrates, taunted al-Husain by saying:‘Don’t you see the crystal water, as pure and transparent as the sky above? By God, you will not be allowed to taste a drop until your death.’ On hearing this, al-Husain lifted his hands toward the sky and prayed that the wretch might taste the severity of thirst before his death. Thereupon, the said Abdullah was seized by a burning thirst that to quench it he went on gulping water from the river, vomiting it and gulping again and again, until at last his stomach became bloated and he fell and died in the river within a short time.”[3] Though several such incidents should have been seen as a warning, the wicked forces of Yazid remained unmoved.
[1] Nafasul Mahmoom, p. 310-311, Imam Husayn [A] & Tragic Saga of Karbala, p. 169.
[2] Life of Imam Husain [s] [The Saviour ], p. 149, Imam Husayn [A] & Tragic Saga of Karbala, p. 169-170
[3] Nafasul Mahmoom, p. 307, Imam Husayn [A] & Tragic Saga of Karbala, p. 168, Life of Husain the Saviour, p. 148.
Umar bin Sa’d was greatly enraged to learn that the brave companions of Imam Husain (a.s) could face such a large platoon and succeed in getting water, however meager, to Imam Husain’s camp. He ordered that the riverbank should be barricaded more vigilantly and not a drop should reach Imam Husain’s camp. Umar also tightened the circle around Imam Husain’s tents and planned to attack them with his enormous army.
On knowing this, Imam Husain (a.s) came out of his tent accompanied by twenty of his companions and asked Umar ibn Sa’d to come out for a discussion. Umar came with twenty of his companions. The Imam (a.s) asked his companions to stay back. Umar also left his companions and met the Imam (a.s) alone. According to some historians, Imam Husain’s son Ali al-Akbar (a.s) and brother Abbas (a.s) accompanied him when the others went and stood at a distance. Umar ibn Sa’d was accompanied by his son and one servant. Imam Husain (a.s) told ibn Sa’d, “Do you not fear God who will call you to account for my blood? You are aware that I am the grandson of the Prophet (s). Leave the Banu Umayya and keep away from harming me, for that will be more pleasing to God.” Umar replied, “I am afraid that all my properties will be confiscated.” The Imam (a.s) said, “I will compensate you with my properties.”
According to some narrators, Umar untenably excused himself saying, “I am afraid they will annihilate my kith and kin.” Imam Husain (a.s) replied, “Soon you will be killed in your bed and you shall have no intercession or clemency. I hope that you shall not eat from the wheat of Iraq except a little after me.” Umar sarcastically replied, “Barley shall be enough!”[1]
After this, ibn Sa’d ordered his army to surround the camp of Imam Husain (a.s) from all sides. This incident took place on the night of eighth of Muharram.
Between the fourth and the eighth of Muharram, ibn Ziyad continued to send additional soldiers as reinforcement. By the morning of the eighth of Muharram, over a lakh and forty thousand armed men were assembled against Imam Husain (a.s) at Karbala. Whenever ibn Ziyad’s forces arrived in Karbala, there was jubilation and beating drums and blowing of trumpets. Every time this happened, Imam Husain’s sister
[1] Nafasul Mahmoom, p. 315, Imam Husayn [A] & Tragic Saga of Karbala, p. 170-171, Life of Husain the Saviour p. 151-152.
Zainab (a.s) inquired if any body had come in response to Imam Husain’s letter. On hearing a negative reply, she used to feel dejected. At last, she remembered Habib ibn Mudhahir who was a childhood friend of Imam Husain (a.s.). She asked Imam Husain (a.s.) to write to him. Finding over a lakh of soldiers gathered by the satanic forces of Yazid and his commanders, Imam Husain’s sister Zainab (a.s) insisted that he should also write to some of his friends. Imam Husain (a.s) wrote a letter to his childhood friend, Habib bin Mudhahir in the following words,
“From Husain bin Ali to the great Jurist Habib. I am now surrounded by Yazid’s forces at Karbala.”
When Imam Husain’s messenger brought the letter, according to one group of historians, Habib was buying henna in the market place. According to other historians, when Imam Husain’s messenger brought the letter, Habib was having food with his wife. Yet, others contend that the incident of buying henna was on an earlier and entirely different occasion and the conversation was between Habib, Maytham and Kumail.
According to the first version, on seeing the letter, Habib returned the henna to the shopkeeper saying, “Henna is of no use to me now. My white beard will become red with my own blood.” According to the second version, on reading the letter, Habib got up from the dinner and told his wife, “I bequeath you all that I posses and I hereby divorce you.” His wife sorrowfully asked about the cause for this. Habib informed her that he was leaving in response to Imam Husain’s call to join him as he was surrounded by Yazid’s forces. He was sure that he would be martyred and so he bequeathed all that he possessed to his wife and divorced her so that she might, if she chose, go to her mother’s house and live there. Habib told her that the wicked and satanic forces of Yazid would not spare even women and children from insults and abuse. The noble wife expressed her determination to serve Imam Husain’s sister Zainab (a.s) and other ladies of his house during their travails. Habib reached Imam Husain’s camp along with his wife to discharge the obligation to the Imam.
When Habib reached Imam Husain’s camp, he found only a few hundred persons. He asked permission to go to the nearby residents, the Bani Asad tribe, and seek their help, since they were known to be brave and honest people. He went under the cover of night and met
the tribe of Bani Asad, who were glad to learn that Habib also belonged to their tribe. Habib said, “I have brought you the best of all presents. I bring good news for you, both in this world and in the hereafter. The Grandson of the Prophet (s) has been surrounded by a vile and cruel army. If you choose to help the Prophet’s grandson, you will earn their blessings.” Abdullah bin Basheer spoke for the Bani Asad tribe and said, “We will be only too glad to help the Prophet’s grandson.” On hearing this, ninety warriors from the Bani Asad tribe accompanied Habib ibn Mudhahir and proceeded towards Imam Husain’s camp. Meanwhile, Umar bin Sa’d learnt about this and sent four hundred men under the command of al-Azraq. A severe skirmish ensued and many people were killed on both sides. Fearing hard reprisal by ibn Sa’d, the remaining persons of the Bani Asad returned back and vacated their village.
Shimr along with his relative Abdullah bin Mahl requested ibn Ziyad to issue a letter of guaranteeing asylum and safe passage saying, “Our four cousins Abbas, Ja’far, Abdullah and Uthman, who are sons of our aunt Ummul Banin (and Imam Ali) are with al-Husain. We do not want that any harm may come to them as they are related to us.” Ubaidullah ibn Ziyad agreed and gave the letter guaranteeing safe passage and asylum to Abbas, Ja’far, Abdullah and Uthman, the four sons of Imam Ali (a.s).[1] On the night of Ashura, Shimr showed this letter to Abbas (a.s) and his brothers and asked them to desert Imam Husain (a.s) and save themselves. Abbas (a.s) replied, “How strange! You bring us clemency while the Prophet’s grandson is sought to be killed. Damn your asylum and protection! God is our protector and we are safe under the banner of the Imam.”>[2]
Imam Husain (a.s.) came out and addressed the army of Yazid that surrounded him,
“Do you not know that I am the grandson of the messenger of Allah? Do you not know that I am the son of only child of the messenger of Allah Fatima? The martyr Hamza was my father’s uncle. The martyr Ja’far was my father’s brother. Have not you heard the messenger of Allah declare and stress his love for the Ahlul Bayt, and that the Qur’an and the Ahlul Bayt are the
[1] Imam Husayn [A] & Tragic Saga of Karbala, p. 174, Nafasul Mahmoom, p. 317-318.
[2] Ansab al-Ashraf, vol. 3 p. 184 quoted in Imam Husayn [A] & Tragic Saga of Karbala, p. 174-175, Nafasul Mahmoom, p. 318.
inseparable legacies that the messenger of Allah was leaving behind; and that I and my brother Hasan are the masters of the youths of Paradise? If you do not know all these things, then ask and verify, if you so desire, the truth of what I have said from the surviving companions of the messenger of Allah, such as Jabir bin Abdullah al-Ansari, Abu Sa’eed al-Khudri, Sahl bin Sa’d as-Saa’idi, Zayd bin Arqam, Anas bin Malik…etc..”[1]
Imam Husain (a.s) then addressed those who belonged to Kufa and were now in Umar bin Sa’d’s army,
“Have you not written to me complaining that you had no Imam and therefore invited me to come to Kufa and guide you in religious matters?”
When they pretended ignorance of such letters, Imam Husain (a.s) had the letters brought from his tent and started reading out their contents along with the names of writers. When there was no answer to this, Imam Husain (a.s) said,
“Even if you deny writing these letters and assume that the letters are forged, tell me why you have surrounded us and do not allow us to go away.”
To this, Qeis ibn Ziyad replied, “First, you acknowledge Yazid as the caliph and sovereign, and then we shall listen to you.”
Imam Husain (a.s) replied, “I would rather sacrifice my life than to declare allegiance to Yazid who is a tyrant and oppressor; ho is steeped in worldly, carnal pleasures; brazenly disobeys the Divine Commandments and in the open court makes fun of the Prophet (s). I would prefer to go away from here, but if I am constrained, I will not submit to the threats of a hypocrite and a despot. ”
In reply, one from the enemy said, “We will not let you go, nor will we allow you to have even a drop of water until you are slain and your head is presented to Yazid.”[2]
[1] Nafasul Mahmoom, p 313, Haeiri’s Balaghatul Husain, p. 156-157.
[2] Life of Imam Husain [s] [The Saviour], p. 150-151.
Yazid’s forces gather at Karbala
Ibn Ziyad had given strict orders to surround and compel Imam Husain (a.s) to proceed to Kufa where a large army was assembled. However, Imam Husain never allowed them to succeed in their plan. He proceeded to take a different route and arrived at Karbala. On the second of Muharram, the year 61 AH when Imam Husain pitched his camp at Karbala, al-Hurr also pitched his camp a little distance from Imam Husain’s camp. Al-Hurr wrote to Ubaidullah ibn Ziyad stating that Imam Husain (a.s.) had finally pitched his camp and settled at Karbala and appeared to have no plan to proceed to Kufa. Had Imam Husain (a.s) proceeded to Kufa, it would have been construed as his seeking to fight the forces of Ibn Ziyad who had already gathered there. By pitching his camp at Karbala, Imam Husain (a.s), forever, removed even the remotest chance of an allegation that he was the aggressor since he sought the stationary army of ibn Ziyad. By making ibn Ziyad to change his plans and send his army to Karbala, Imam Husain (a.s.) showed who was the aggressor and who was after whom. Secondly, by avoiding going to Kufa, Imam Husain (a.s.) forestalled the possible allegation that since he knew that a huge army had gathered and was for him at Kufa, it was suicidal to proceed to Kufa. Lastly sitting at a neutral place, Imam Husain (a.s.) kept the door for negotiations open, as could be seen in the following pages.
If at all it can be called a ‘battle’, the battle of Karbala was extremely unequal and one sided. On the one side, when Imam Husain (a.s) pitched his camp in Karbala on the second of Muharram the year 61 AH, there were only few hundreds of persons, including ladies, children, teenagers, old men and only a few able (to fight) persons. According to some historians, there were five hundred cavalry and about a hundred infantry in the camp of the Imam Husain.[1] Some companions of the Imam (a.s) suggested that it was possible to defeat al-Hurr’s army of the thousand men before any additional forces arrived. The Imam (a.s) refused, saying that the Ahlul Bayt never
[1] Nafasul Mahmoom, p. 295 quoting Murooj ath-Thahab.
commenced any hostility. Instead, Imam Husain (a.s) wrote and sent letters to Sulayman bin Surad, al-Musayyab bin Najaba, Refa’ah bin Shaddad, Abdullah ibn Wal and other known adherents of the Ahlul Bayt (a.s).
The letters were identical and were as follows:
“Those who do not stand up to a tyrant and transgressor of the faith will suffer in this life and the life to come. You are aware that the Banu Umayya are impelled by their satanic desire, have perpetuated corruption, usurped the treasury for themselves, transgressed religious injunctions and permitted what is prohibited and prohibited what is lawful in Islam. You will recall that you wrote to me complaining that you are left without a guide in religion and had invited me to Kufa. Now, I am besieged by Yazid’s army. If you still hold fast to the pledge you made and the affection you promised to show me, know that at your instance I have come. I will not be surprised if you retract from your pledge, for, you had betrayed my father Ali and my brother Hasan.”[1]
Imam Husain (a.s) gathered his small group of companions and said to them,
“The course which affairs have taken is manifest to you. The world has changed its colours; virtue has almost vanished. This is the age of Wrong and the followers of Right have passed away. A time has come when the true believer has to separate himself from the mischievous mutineers and turn towards his Creator. Do you not see that the Divine Commands are neglected and what is forbidden is practiced with relish? Life under tyrants is hard to live and I consider death a great honor.”[2]
Hilal bin Nafi’ got up and said, “I would prefer to sacrifice my life than to live after you.” Zohair ibn al-Qain said, “If I were to be killed in defending you and then raised to life again a thousand times, I would still defend and not desert you.”
The battlefield chronicler Abu Makhnaf records that on the other side, in the course of two days, between the third and the fourth of Muharram, the plains of Karbala were filled with over a hundred and forty thousand warriors from Syria, Iraq, Iran and other countries to
[1] Imam Husayn [A] & Tragic Saga of Karbala, p. 155-156.
[2] Life of Imam Husain the Saviour, p. 136, Nafasul Mahmoom, p. 270, Imam Husayn [A] & Tragic Saga of Karbala, p. 156.
oppose Imam Husain (a.s). Umar bin Sa’d bin Abi Waqqas brought an army of six thousand soldiers, four thousand men were headed by Shibth bin Rib’iy, various contingents of between ten and twenty thousand men each headed by Urwa bin Qays, Sinan bin Anas an-Nakh’iy, Hussayn Bin Numair, Shimr bin Thil Joushan, Mudha’ir bin Raheena al-Mazini, Yazid bin Rikab al-Kelbi, Nadhr bin Harasha, Muhammad bin al-Ash’ath, Abdullah bin Hussayn, Khouli al-Asbahi, Bakr bin Ka’b bin Talha, Hajjar ibn Abhur[1] besides the warriors under the command of Umar bin Hajjaj.
On the fourth of Muharram, Umar bin Sa’d wanted Urwa bin Qais a prominent figure from Kufa to go to Imam Husain (a.s) and inquire why he had come. Urwa was one of those who had repeatedly written to Imam Husain (a.s) inviting him to come to Kufa. He made a lame excuse from the task of meeting Imam Husain, as he felt ashamed to face the Imam (a.s). Ibn Sa’d tried to persuade other prominent personalities of Kufa to go on the errand, but they refused out of shame as it was they who had written letters inviting Imam Husain (s) to come to Kufa.[2] Then, Katheer bin Abdullah agreed to go to Imam Husain’s tent. He was stopped by Zohair ibn al-Qain or by Abu Thumama according to some sources, and asked to remove his weapons that he did not agree and went back.[3] Umar ibn Sa’d then sent Qurra bin Qeis al-Handhali. Imam Husain (a.s) asked if anyone knew Qurra. Zohair ibn al-Qain said that Qurra was his sister’s son and belonged to the clan of Tameem. Qurra agreed and deposited his weapons with Zohair and was allowed to meet Imam Husain (a.s). To Qurra’s question, Imam Husain (a.s) replied that the people of Kufa wrote letters inviting him to come to Kufa and guide them in religious matters as they were without an Imam. Imam Husain (a.s) further said that in those circumstances, as an Imam, it was his divinely entrusted mission to come and guide the people of Kufa even at the cost of his life. Imam Husain (s) then said that if the people of Kufa had changed their mind and they did not want him to come to Kufa, he was ready and willing to go back. Zohair told Qurra that it was unfortunate that Qurra was with the opponents of the grandson of the Prophet (s).[4] On hearing this, Qurra replied that before taking any decision he would
[1] Life of Imam Husain the Saviour, p. 143, 144.
[2] Nafasul Mahmoom, p. 303
[3] Life of Husain the Saviour, p. 145.
[4] Nafasul Mahmoom, p. 304-305.
first prefer to convey the reply of Imam Husain (a.s) to ibn Sa’d and watch his reaction.
On the nights of the fourth and the fifth of Muharram, Umar bin Sa’d wanted to meet Imam Husain (a.s). Arrangements were made in an open space between Imam Husain’s camp and Umar’s army when a long conversation ensued during which Imam Husain (a.s) showed hundreds of letters written by the people of Kufa. The next night a similar meeting took place in which Imam Husain (a.s) explained that he had come only in response to the invitation of the people of Kufa; that it was his Divinely entrusted mission, as an Imam, to guide Muslims and that he had no other aspirations.[1]
Umar bin Sa’d wrote to Ibn Ziyad, “By God’s grace, an inevitable conflict and unnecessary bloodshed has been avoided in my dialogue with al-Husain. He showed me over twelve thousand letters written by the people of Kufa inviting him to guide and lead them in religious matters. Al-Husain has not come with any ulterior motive of grabbing power, but only to perform his religious obligation as an Imam. If, however, the people of Kufa say that they do not need him, he intends to go back to Medina or to any far-off place or even to any foreign country. As a last alternative, al-Husain suggested that there should be a meeting between him and Yazid and the matter of leadership of the Muslims should be decided by public choice. Let me know what you propose to do in the matter keeping in mind all the alternatives, so that the matter may be resolved peacefully, without hurting the Prophet’s grandson.”[2]
Khouli, who was inimical to the Ahlul Bayt, wrote to Ibn Ziyad that Umar ibn Sa’d appears to have been impressed with Imam Husain’s reasoning and mellowed and hence might not carry out the purpose for which he was given the command of the army. On hearing this, Ibn Ziyad said sarcastically, “Look, here is an advisor and well wisher of Muslims.” Ibn Ziyad was enraged by the attitude of Ibn Sa’d and he called for Shimr bin Thil Joushan to whom he gave a letter to be delivered to Umar ibn Sa’d. Shimr gleefully took the letter to Karbala and gave it to Umar bin Sa’d on the night of the sixth of Muharram.
The contents of the letter were recorded by Abu Makhnaf as well as A’sam al-Kufi, and translated into English by Mirza Ghulam Abbas Ali as follows:
[1] Life of Imam Husain [s] [ The Saviour ], p. 146, Imam Husayn [A] & Tragic Saga of Karbala, p. 170-171.
[2] Imam Husayn [A] & Tragic Saga of Karbala, p. 161, 171, Nafasul Mahmoom p. 305.
“O son of Sa’d! I have known that you spend whole nights out of your camp along with Husain near the bank of the Euphrates. You hold friendly discourses with him on various topics and show him mildness. Now as soon as this reaches you and you read it, see that no drop of water is carried to Husain’s camp, if you mind your own welfare. Post your men between the Euphrates and Husain’s soldiers. Attack and destroy them. I allow the use of water of the Euphrates by Christians and Jews, but refuse it to Husain, his relatives and friends. Guard the banks, so that they may not be able to take any water in return for what they have done to Uthman who was so badly treated. I know that harming dead bodies does no good or evil, but I command you to trample their dead bodies under the hoofs of horses after you will have killed them. If you are reluctant to carry out my orders, hand over the charge of my forces to the bearer Shimr bin Thil Joushan and come to me to wait for my future orders. As soon as you receive this letter, seal the banks of the river and see that not a drop of water reaches Husain’s camp.”[1]
Umar bin Sa’d realized that Shimr had always carried a grudge against him for being preferred and given command of the army and that he was overlooked; therefore, he incited Ibn Ziyad against him. The possibility of losing his command of the army as well as the riches promised by ibn Ziyad, was enough to, once again, blind Umar ibn Sa’d from the reality placed before him by Imam Husain (a.s) during the preceding nights. He forthwith ordered the closure of the banks of the Euphrates by posting several battalions under the command of Amr bin al-Hajjaj, and Hussayn ibn Numair with strict instructions not to allow anyone from Imam Husain’s camp to come near the river and take any water.[2]
[1] Life of Imam Husain [s] [The Saviour ], p. 147, Imam Husayn [A] & Tragic Saga of Karbala, p. 167 quoting Ansabul Ashraf, vol. 3 p. 180, Nafasul Mahmoom, p 307.
[2] Imam Husayn [A] & Tragic Saga of Karbala, p. 168, Nafasul Mahmoom, p. 307.
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