Those, who strive for a cause, do not care for the odds or the consequences. Imam Husain (a.s) left Medina for the cause of Islam; to save Islam from the corruption, innovation and distortions introduced by the Banu Umayya. Islam was no longer the simple way of life, in which bereft of pomp and pretensions, the ruler was hardly distinguishable from the ruled. When Imam Ali (a.s) went into the bazaar of Kufa, he could not be differentiated from the ordinary citizens. As the Caliph, Imam Ali (a.s) made it clear that he was not to be feared and shunned. He was one among them, though he held the ultimate authority. Even people, who did not profess Islam, felt safe under his rule.
The Banu Umayya always considered Islam the religion to be an empire and nothing more. They could hardly understand, nor did they care to understand the philosophy of Islam. For them, Islam was a monarchy heritable by those who had the money, means and power to suppress the masses. Instead of being the creed providing to the poor, help in this world and hope of salvation in the life to come, Islam was made into the creed of the oppressive ruler wielding his sword in the name of Islam while they were, in fact, cutting the faith into shreds. This terrifying image of the Banu Umayya is now being imposed upon Muslims allover the world by the opportunistic detractors of Islam. This terrorist image is the only everlasting contribution of the Banu Umayya to Islam.
It was then high time for someone to take up the cause of the real Islam, to bring out and expose the corruption, innovation and distortions introduced by the Banu Umayya in Islam. It was time for somebody to take up the cause of the poor and the oppressed, and to retrieve for them the Islam that had changed their very way of life and made them intellectuals instead of the robbers, dacoits and murderers that they were before the advent of Islam. When Imam Husain (a.s) took up this cause, he had no fear of numbers or the immediate result. He knew that he was grossly outnumbered. He knew that he and his
followers would certainly loose their lives in the strife. He also knew that ultimately posterity would realise that the truth would prevail over falsehood. He established that even in the face of huge numbers and heavy odds, the truth never bows down to falsehood. It is for these reasons that we find Imam Husain (a.s) ignoring what appears, at first look, to be sound advice from Abdullah Ibn Abbas, Mohammad ibn al-Hanafyyia, Abdullah ibn Ja’far, Jabir ibn Abdullah al-Ansari, Ibn az-Zubair, Umar ibn Abdurrahman, Musawwar ibn Makhramah, Abdullah ibn Umar and a great number of relatives and friends.[1]
His relatives and friends were more concerned with the worldly outlook of extreme odds and immediate fatal result. Therefore, they tried to persuade him from going to Kufa, for they were fully aware from the days of Imam Ali’s Caliphate that the people of Kufa were weak-hearted, irresolute and most untrustworthy. They were also aware that Yazid and his men were capable of terrorizing and committing the greatest atrocities, even on women and children, in order to retain their power. However, Imam Husain (a.s) himself gave his reason for not listening to their apparently advice, “I shall not be blamed by Allah for shrinking from the religious duty of training and guiding people to be pious and simple. If the people of Kufa prove disloyal and if I am killed in the discharge of my duty, my position will be much nearer to God and they will be responsible for their disloyalty and evil deeds.”[2]
According to the historian ibnul Atheer,[3] Abdullah ibn Ja’far himself, and according to other historians,[4] the Governor of Mecca Amr bin Sa’eed either by himself or at the instance of Abdullah ibn Ja’far, wrote a letter to Imam Husain (a.s). The letter was taken by Abdullah ibn Ja’far and Yahya bin Sa’eed, the brother of the Governor of Mecca. At-Tabari[5] sets out the contents of the letter as follows:“I am told that you are proceeding towards Iraq. May God protect you from any evil that may befall you. I am afraid you may be killed. I am sending this letter through Abdullah bin Ja’far and my brother Yahya bin Sa’eed so that you may come back with them to me. I assure you that in me you will find asylum, protection, kindness and good company, and for what I have written I hold
[1] Imam Husayn [A] & Tragic Saga of Karbala, p. 108-115.
[2] Life of Husain the Saviour, P. 124.
[3] Al-Kamil of ibnul Atheer.
[4] Al-Iqd al-Fareed.
[5] Tarikh at-Tabari.
God as my witness.” Imam Husain (a.s) wrote back, “You have offered me asylum and protection. In Allah is the best asylum and refuge. He does not give refuge in the hereafter to those who do not fear Him in this world. We pray that we may fear and abide by Him in this world so that we may hope for and find His refuge on the Doomsday. May Allah reward you for your offer to be kind and good to me.”[1]
Realizing that Imam Husain (a.s) was ready to sacrifice himself for his cause, Abdullah ibn Ja’far left his two teenaged sons Oun and Muhammad as his representatives to fight against evil.[2] Then, Abdullah ibn Ja’far and Yahya bin Sa’eed returned to Medina.
Mohammed bin Abu Talib Musavi writes that when al-Waleed bin Utba, the governor of Medina learnt that Imam Husain (s) was proceeding towards Iraq, he (al-Waleed) who knew the cruel nature of Ubaidullah ibn Ziyad, the recently appointed Governor of Basra and Kufa, wrote to ibn Ziyad as follows:“Al-Husain is coming towards Iraq. He is the son of Fatima who is the only child of the messenger of Allah. See that no harm comes to him nor should his family members be harassed in any manner. If any irreversible damage is caused by you, the world will never forgive or forget you.” Ibn Ziyad read the letter but he did not heed the advice.[3]
Imam Husain’s caravan stopped at a place called al-Abtah where Yazid ibn Thabit al-Basri met Imam Husain (a.s) and learnt about the reasons of the Imam’s migration.[4] The caravan halted for a short while at some place where Imam Husain (a.s) purchased food and other stock from a caravan that brought goods from Yemen.
At a junction of roads called Thatul Araq, Imam Husain (a.s) met Bishr bin Ghalib who was coming from Iraq. When Imam Husain (a.s) enquired, Bishr said, “Their (the people of Kufa) hearts are with you, but their swords are against you.”[5] According to ath-Thahabi, at Thatul Araq, Imam Husain (a.s) met the famous poet al-Farazdaq who was going with his mother to Mecca to perform the Hajj. According to some
[1] Nafasul Mahmoom, p. 245-248.
[2] Ibid., p. 247 quoting Tarikh at-Tabari.
[3] Bihar al-Anwar, vol. 44 p. 368, Nafasil Mahmoom, p. 249, Imam Husayn [A] & Tragic Saga of Karbala, p.116.
[4] Imam Husayn [A] & Tragic Saga of Karbala, p. 118.
[5] Nafasul Mahmoom, p. 249.
authors, their meeting took place at Mecca near the Kaaba. Yet, others report that their meeting took place at a place called al-Sifah.[1] Al-Farazdaq tried unsuccessfully to dissuade Imam Husain (a.s) from going to Kufa. When Imam Husain (a.s) resumed the journey towards Kufa, he found that all crossroads were manned by ibn Ziyad’s military and check-posts were set up barring all roads except the one leading to Kufa. Hussayn bin Numeir was in charge of these operations. By doing so, ibn Ziyad ensured that Imam Husain (a.s) had no other option but to take only the road to Kufa. Imam Husain (a.s) and his caravan reached a place called Tha’labiyyah where he met Abu Hurrah to whom Imam Husain (a.s) explained why he had to leave Mecca.
As there was no fresh news from Muslim, Imam Husain (a.s) sent, according to some historians, Qais bin Musahhir as-Saidawi, and according to some others, Abdullah bin Yaqtur, to go speedily in advance and get news about Muslim ibn Aqeel. It is quite probable that Imam Husain (a.s) sent both Qais bin Musahhir and Abdullah bin Yaqtur, one after another within a short span of time.
At a place known as Qadisiyya, Qais bin Mushir was intercepted by Hussayn bin Numeir. Before he could be searched, Qais destroyed the letter written by Imam Husain (a.s) to the people of Kufa. Hussayn bin Numeir arrested and sent Qais bin Musahhir to Ubaidullah ibn Ziyad in Kufa. Ubaidullah asked Qais to curse Imam Husain (a.s) from the on pulpit. Qais ascended the pulpit and praised the Ahlul Bayt (a.s) and cursed Mu’awiya, Yazid and Ubaidullah ibn Ziyad, who ordered Qais to be thrown from above the roof of the palace and later beheaded.
At a place called Wadi al-Aqiq, Abdullah ibn Ja’far’s two sons Oun and Muhammad brought and delivered a letter from their father addressed to Imam Husain (a.s). They told the Imam that Abdullah himself had gone to meet Amr bin Sa’eed, the Governor of Mecca, to persuade him to provide all comforts to Imam Husain (a.s) when he would arrive in Mecca. Later, Abdullah ibn Ja’far himself met Imam Husain (a.s) and left his two sons to serve him as his representatives.
The next day, Imam Husain’s caravan reached Waqisa, which was turned into a garrison of Yazid’s Syrian soldiers. A short distance from Imam Husain’s caravan, another caravan was following and pitching
[1] Imam Husayn [A] & Tragic Saga of Karbala, p. 119, Footnote 3.
its tents. Imam Husain (a.s) sent his men to inquire who the members of the other caravan were and what there intention in following his caravan was. They found that the caravan belonged to Zohair bin al-Qain al-Bajali[1] of the Nukheilah tribe and that they were following Imam Husain’s caravan from Mecca, and out of the fear of the Umayyad soldiers, they were pitching their tents at a distance. When they heard the invitation of Imam Husain (a.s), they hung their heads and dared not visit him for fear of persecution by the Umayyad army that was posted all along the route taken by the caravans. When their women folk saw this, they blamed them for their meekness. Zohair ibn al-Qain then went to Imam Husain (a.s) and after a short conversation, he returned and asked his men to pitch their tents near Imam Husain’s caravan. Thus, Zohair’s men joined the small band of Imam Husain’s followers and their women joined the company of Lady Zainab (a.s).[2]
On the next day, Imam Husain (a.s) halted at a place called al-Khuzaimiah.[3] He found a man hurrying past his tents. He sent Abdullah bin Sulaiman and Munthir bin Isma’il to find out who the rider was. The rider informed Sulaiman and Munthir that he was Bakr from the Bani Asad tribe and that he was coming from Kufa where he had witnessed the torture and beheading of Hani ibn Urwa and Muslim bin Aqeel. They narrated the details of the incidents leading to the martyrdom of Muslim ibn Aqeel and Hani ibn Urwa. When questioned about Abdullah bin Yaqtur, he said, “Abdullah was captured by Hussayn bin Numair who searched his bags and found letters addressed by Imam Husain (a.s) to some nobles of Kufa. Abdullah bin Yaqtur snatched and tore the letters into small bits and scattered them into the wind. Being Enraged, Hussayn sent bin Yaqtur to Ubaidullah ibn Ziyad, who in turn, tortured and threatened to kill him if he failed to either disclose the names of persons to whom Imam Husain (s) had addressed letters or alternatively to curse Imam Husain (a.s) from on the pulpit of the mosque of Kufa. Bin Yaqtur chose the second alternative. When being brought before the congregation in the mosque, bin Yaqtur ascended the pulpit and instead of cursing Imam Husain (a.s), he praised his noble qualities and he cursed Mu’awiya,
[1] Some authors say that the name is Zohair ibn Qais instead of Zohair ibn al-Qain.
[2] Nafasul Mahmoom, p. 254-256, Life of Husain, p. 127, Imam Husayn [A] & Tragic Saga of Karbala, p. 127.
[3] A’tham al-Kufi says that the poet al-Farazdaq met Imam Husain [s] at al-Khuzaimiah.
Yazid, Ibn Ziyad and the Banu Umayya, and exposed their cunning, lawlessness, cruelty and evil intentions to retain the power illegally grabbed by them. The enraged ibn Ziyad killed bin Yaqtur by throwing him down from the highest building.”[1]
On hearing this, both Abdullah bin Sulaiman and Munthir bin Isma’il were so much grieved that they did not disclose the sorrowful incidents to Imam Husain (a.s) except after two days. When the caravan halted at Zobala, they narrated the incidents related to them by Bakr at al-Khuzaimiah. Meanwhile, Hilal bin Nafi’ and Uthman bin Khalid brought the news confirming Bakr’s narration gathered through others.
When being told about Muslim’s martyrdom, Imam Husain (s) called Muslim’s teenaged daughter Ruqayyah and placed his hand on her head. The young girl realized that her uncle was treating her as if she was an orphan. Imam Husain (a.s) said, “My daughter, from today I am your guardian in place of your father.”
The next morning, a resident of Kufa called Abu Harrah came to Imam Husain (a.s) and said, “In these awful times, what made you leave the safe precincts of your grandfather and the Holy Kaaba?” The Imam (a.s) replied, “O Abu Harrah, I showed restraint when the Banu Umayya usurped my properties. I showed restraint when they spread falsehood and they cursed me and the Ahlul Bayt openly. Now they have sworn to kill me. I have no other option but to migrate since it is obligatory on me to avoid bloodshed as far as possible.”[2]
Wherever Imam Husain (a.s) made a halt, people joined his caravan, hoping that he was going to Kufa to remove the tyrant governor and that there would be a war resulting in acquiring territory and treasury. They had no other desire but to take a share in the spoils of a possible war. By the time, Imam Husain’s caravan reached a place called Zobala, the number of persons accompanying had swelled into several thousands.
According to some historians, it was at Zobala that the Imam (a.s) received the details of the martyrdom of Muslim ibn Aqeel, Hani Ibn Urwa and Abdullah ibn Yaqtur, through the messengers sent by
[1] Life of Husain the Saviour, p. 128, Nafasul Mahmoom, p. 258-260 quoting al-Malhuf.
[2] Nafasul Mahmoom, p. 260.
Mohammed bin al-Ash’ath and Umar ibn Sa’d, as the last wish of Muslim ibn Aqeel.[1] Some other historians say that this happened at Tha’labiyya.[2] Some historians record that it was at Tha’labiyya that a Christian man met Imam Husain (a.s), became a Muslim and joined the caravan and was martyred at Karbala.[3]
Realizing the materialistic objective of several persons who joined his company, Imam Husain (a.s) called together all of them and said,
“You are aware of the grievous murder of Hani, Muslim, bin Yaqtur and other supporters of the Ahlul Bayt. We are betrayed by the very people who wrote letters welcoming us to Kufa. Yazid is only demanding me to give my allegiance to him and recognize him as the leader of all Muslims. He seeks only to punish me if I did not comply. If you choose to continue to follow me, you will be exposed to severe torture before losing your life. Whoever wants to leave may do so now. It will not be a sin to leave me now nor shall I have any complaint against those who wish to leave now.”[4]
A majority of the people who accompanied Imam Husain (a.s.) in the hope of acquiring the spoils of war, departed, leaving only a small contingent of a few hundred people.
Throughout his journey, Imam Husain (a.s) frequently gave such sermons and advised the people to leave him. As a result, at every stage the number of followers dwindled, so much so that only those accompanying him from Medina or a few more of persons who joined him remained with him, in the ranks of those who were later martyred at Karbala.
Imam Husain (a.s) left Zobala after a few days. When the caravan passed a place called Batnul Aqabah, an old man called Amr bin Louthan from the tribe of Bani Ikrima told Imam Husain (a.s), “I see nothing but the tips of lances and the glint of swords as far as the eye could see in Kufa. The very people, who had written letters requesting you to come, have now turned against you. They will not stop short in killing you. Please turn back and to any place except Kufa.”
[1] Al-Malhuf, al-Saduq’s al-Irshad, Nafasul Mahmoom, p. 262.
[2] Imam Husayn & Tragic Saga of Karbala, p. 128, Imam al-Husain wa Asshabuh, p. 166.
[3] Ibid., p. 132, Ibid., p. 172.
[4] Nafasul Mahmoom, p. 261.
Imam Husain (a.s) replied, “I am aware of the situation, but I can not act against the Will of God. By God, these people will surely slay me.”[1]
A short distance from Batnul Aqabah, the caravan came across an oasis in a place called Shiraf with many wells and ponds. Here, Imam Husain (a.s) halted the caravan and asked his men to fill all leather bags and every utensil they had with water. This move perplexed his companions as so much water added to the weight and slowed down the journey.
Hussayn bin Numair (whose father’s name is mentioned as Tameem instead of Numair by a few authors) was given charge of sealing all the roads except the one leading to Kufa. Al-Hurr ibn Yazid ar-Riyahi was sent by Ubaidullah ibn Ziyad with a thousand horsemen as an advance force to intercept, surround and prevent Imam Husain (a.s) from going anywhere else except Kufa, where Yazid’s forces had already assembled in great numbers and strength.
After a short journey in the midst of barren and arid desert, a cavalry of al-Hurr’s one thousand tired and thirsty horsemen approached Imam Husain’s caravan. Several of them fainted due to dehydration and their horses were stumbling due to the severe thirst under the scorching sun of the desert. The contingent was headed by al-Hurr bin Yazid ar-Riyahi, who said that before he could utter anything he and his men and horses needed water to quench the thirst that was nigh killing them. Imam Husain (a.s) ordered his men to supply water to all of them including their horses.
Ali Bin at-Ta’’aan al-Muharibi says, “On that day, I was present as one of the soldiers in al-Hurr’s cavalry. I was so thirsty and weak that I could hardly drink the water offered by al-Husain’s men. Al-Husain helped me in drinking the water. When all the men and horses of al-Hurr were satiated and it was time for the noon prayer, al-Husain asked al-Hajjaj bin Masruq to call out the Azan for prayers. When men from al-Husain’s camp and the cavalry of al-Hurr had assembled for prayers, al-Husain addressed them as follows:‘I have not come to you of my own accord, but only in response to your written requests and personal pleadings in which you stated that you are without an Imam [guide in religious matters]. You expressed the desire that I should guide you in religious matters and you had covenanted and bound
[1] Nafasul Mahmoom, p.263.
yourself to abide by my religious guidance. Tell me clearly if you are firm, even now, in your covenant to take and abide by my guidance in religion, so that I may be assured once again about the genuineness of your need and your promise. On the other hand, if you do not intend to keep your covenant made to me or if you do not want my presence, I shall return to where I have come from’.
When nobody gave any reply, al-Husain asked al-Hajjaj Bin Masruq to call out the Eqamah. Then al-Husain asked al-Hurr if he wished to separately offer the prayer along with his men or wished to pray under al-Husain’s Imamate. Al-Hurr replied that he and his men would offer the prayer under the leadership (imamate) of al-Husain, and then we rested until evening.”[1]
Ali Bin at-Ta’’aan al-Muharibi continues, “When the time for the Evening Prayer came, al-Husain asked the Azan be called out. Once again, when all the men from both camps assembled, they requested al-Husain to lead the prayers… After offering the prayer, al-Husain addressed the men as follows:“Fear God and do justice by giving the rightful person his due. We the Ahlul Bayt have the rightful and superior claim, and we deserve to be the successors of the messenger of Allah instead of those who have now usurped the seat of Caliphate. The usurpers are oppressing you and are indulging in excesses. But in spite of your numerous letters and representations, if you now choose to deny my rights and if you do not wish to welcome me amidst you, I will return back to whence I have come’.
Al-Hurr replied, ‘I know nothing about the letters of which you speak’.
Thereupon, Imam Husain (a.s) called Uqba bin Sam’an who brought the bag containing the letters. On seeing thousands of letters written by the people of Kufa, al-Hurr said, ‘We did not write these letters. We are bound by the orders to surround and bring you to Ubaidullah ibn Ziyad in Kufa’. Then al-Hurr read out a letter sent by Ubaidullah ibn Ziyad under orders of Yazid, with specific instructions directing the cavalry headed by al-Hurr to surround Imam Husain’s caravan and lead it straight to Kufa. Imam Husain (a.s) said, ‘Your death will overtake you before you could accomplish that task’. Imam Husain (a.s) asked his men to prepare for the journey back to Medina. When they were about to proceed, al-Hurr’s forces obstructed the way. Imam Husain (a.s)
[1] Nafasul Mahmoom, p.266, Imam Husayn [A] & Tragic Saga of Karbala, p. 132 quoting Tarikh at-Tabari, vol. 5 p. 403.
rebuked al-Hurr for obstructing the passage. Al-Hurr told Imam Husain (a.s) that he had no personal ill will against Imam Husain (a.s) and that he was constrained to obey Ibn Ziyad’s order; otherwise, Ibn Ziyad would carry out the threat to confiscate all his properties and kill him and all his children and family members for disobedience. Al-Hurr said that since Imam Husain (a.s) did intend to go to Kufa, he would also not be allowed to go to Medina. Al-Hurr suggested that Imam Husain (a.s.) might take any road except the road to Medina or Kufa. On hearing this, Imam Husain’s caravan turned right and proceeded towards al-Uthayb and al-Qadisiyya.[1]
On the way, the caravan halted at al-Badiyah. Al-Hurr and his one-thousand-man army were closely following Imam Husain (a.s), and were praying behind him. At-Tabari reports from Abu Makhnaf that Uqba bin Abul Khirad has narrated a lengthy sermon of Imam Husain (a.s) addressed to his followers and to al-Hurr and his men at al-Badiyah. The sermon is as follows:
“God will punish those who do not oppose, by word and deed, a tyrant who legitimizes what is forbidden, transgresses the limits prescribed by God, breaks his covenant and flouts the traditions of the messenger of Allah (s) and terrorizes and tyrannizes his subjects and leads a sinful life. The Banu Umayya have become the disciples of Satan and forsaken God. They have forbidden what is lawful and made lawful what is forbidden by God. They have appropriated the public treasuries as if they are their personal properties. I am the first one to oppose and protest against their evil deeds. You wrote letters to me and your representatives came to me. I am told that you have made a covenant that you will not betray me to my enemies nor will you desert me in times of need. It is but just that you should abide by your covenant. I am Husain son of Ali and Fatima the only child and daughter of the Messenger of God (s). I am with you and my family is with your family. We are not those who misappropriate public funds. We are those who do not touch or use public funds. We lead our lives as any common man, so that you may emulate us by leading a simple life bereft of wasteful pomp. On the contrary, if you choose to ignore and break your pledge and wish to absolve yourself from the promised obligations, it will not surprise me, for you have broken your covenants made with my father Ali, my brother Hasan and my cousin
[1] Nafasul Mahmoom, p. 267.
Muslim ibn Aqeel. Only a conceited and inexperienced person will be misled by your vain promises. Whoever makes a pledge and then breaks it is in deed at a great loss.”[1]
Imam Husain’s caravan halted at a place that was the pasture of an-No’man bin al-Munthir’s horses. It was near the border between the Arabia, Iraq and Persia. Here, Thur-Rimma bin Adi, Nafi’ bin Hilal, Majm’a bin Abdullah and Umar bin Khalid met Imam Husain (a.s). Thur-Rimma was an expert guide of the desert roads. Thur-Rimma recited a poem eulogizing Imam Husain (s) and his noble cause and cursing the Banu Umayya and their evil deeds.[2] All the four men pledged their support to Imam Husain (a.s). Al-Hurr said that since they were from Kufa, they should be sent back to Kufa or in the alternative, they should remain in al-Hurr’s army. Imam Husain (a.s) told al-Hurr that they were his sincere followers and they should remain with him and be considered among those who had accompanied him from Medina.[3]
Thur-Rimma informed Imam Husain (a.s) that many of the people of Kufa, under mortal fear of being killed by ibn Ziyad, and several others having succumbed to his bribery were ready to take up arms against Imam Husain (a.s). When asked about Qais bin Mussahir, the messenger sent by Imam Husain (a.s) to Kufa, they replied that he too, like Abdullah Bin Yaqtur, was killed when he refused to curse the Ahlul Bayt (a.s) and to praise Yazid from on the pulpit in the mosque of Kufa. Thur-Rimma told Imam Husain (a.s) that ibn Ziyad has filled up the open lands of Kufa with a great number of soldiers from Syria and other places, with orders to intercept and immediately kill Imam Husain (a.s).
Thur-Rimma then came near Imam Husain (a.s) and whispered, “I have seen a great army in Kufa gathered by Yazid and Ubaidullah ibn Ziyad in order to surround and kill you. I like that you avoid Kufa at all cost. You have such a small group of men that even al-Hurr’s thousand horsemen can overpower and kill you all. If you want, I can show a safe place in the mountains of Aja’. It is a safe valley surrounded by mountains where my tribe lives in a fortification that is
[1] Nafasul Mahmoom, p.269, Imam Husayn [A] & Tragic Saga of Karbala, p. 142, Maqtal al-Husayn of al-Muqarram, p. 184.
[2] Tarikh at-Tabari, ibnul Athir’s al-Kamil.
[3] Tarikh at-Tabari, ibnul Athir’s Kamil. quoted in Nafasul Mahmoom, p. 274.
safe from marauders and neighboring kings. From there, you can write to the tribe of Tay who inhabit the mountains and within ten days, their warriors will come to guard you. I promise you that as long as we, the tribe of Tay, live no harm will come to you.”
Imam Husain (a.s) thanked and blessed Thur-Rimma for his offer and said that he was under a binding promise that he would not betray al-Hurr by leaving with Thur-Rimma.
Thur-Rimma said that though he wished to join Imam Husain’s caravan and sacrifice his life along with him, he had to bring essential goods to his people on whose behalf he was acting as a trustee and also that the yearly sustenance of his large family was with him to be delivered to them. Thur-Rimma promised that as soon as he had discharged his trust, he intended to rush back to Imam Husain (a.s) to sacrifice his life for him. Imam Husain (a.s) bade farewell to Thur-Rimma.
According to Jamil bin Marsad, Thur-Rimma narrated that after discharging his trust, he (Thur-Rimma) made his last will and bade farewell to his family, saying that Imam Husain (a.s) was in need of assistance and that he had to hurry to sacrifice his life for the Imam (a.s). When Thur-Rimma was on his way, he met Samat bin Badr near the place called Uthayb al-Hijanat. Samat bin Badr informed Thur-Rimma that Imam Husain (a.s) was already martyred. Thur-Rimma returned to his people to narrate the above incidents.[1] Another weak report relates that Thur-Rimma was present with Imam Husain (a.s) in the battle of Karbala and suffered several wounds due to which he fainted and was later rescued by some people.[2]
When the caravan pitched the tents at some place on its way, Imam Husain (a.s) gathered his small group of companions and spoke to them saying,
“You see what matter has happened. 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 a 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.”[3]
[1] Nafasul Mahmoom, p.277 quoting Tarikh at-Tabari.
[2] Maqtal of Abu Makhnaf.
[3] Life of Imam Husain the Saviour, p. 136, Nafasul Mahmoom, p. 270.
Imam Husain (a.s) then tried to dissuade his companions from accompanying him, as he wanted to face the situation alone. He did not want to expose his companions to any harm. Hearing this, Bilal bin Nafi’, Burair bin Khudhair and other companions of Imam Husain (a.s) protested saying that if they would be slain, then revived to be slain again a hundred times, they would not leave him, for he was fighting against an evil tyrant, and therefore would attain martyrdom and they too have chosen to fight against evil and attain martyrdom. Thus, the companions, despite Imam Husain’s entreaties, refused to leave him. Zuhair ibnul Qayn got up and said, “Even if life in this world becomes everlasting, we would prefer to leave [give up our lives] this world behind to follow and serve you.”[1]
This situation is unique and exceptional in the history of humankind. It is natural for anybody facing imminent threat to his life to assemble as many of his supporters as possible to defend himself. Here, we find Imam Husain (a.s) dissuading his companions from accompanying him. This is not the conduct of one who desires to wage war. Imam Husain’s companions were also unique in that they knew that they were few in number and would be annihilated by the huge army that had gathered, and yet they willingly chose to stand against tyranny along with Imam Husain (a.s).
In stark contrast is the case of Ubaidullah ibn al-Hurr al-Ju’fi who was a sympathizer of the third Caliph Uthman. He had fought in the war of Siffin as a supporter of Mu’awiya against Imam Ali (a.s). When Imam Husain’s caravan made a short halt at Qasr Bani Muqatil, they found Ubaidullah ibn al-Hurr Ju’fi in a tent. When Imam Husain (a.s) met him, he said that he had left Kufa as it was filled and fortified with the military of Yazid with instructions to kill Imam Husain (a.s) and his family members even if it were to be in the premises of the Kaaba. Imam Husain (a.s) said, “All of you have led a sinful life. Here is an opportunity to be absolved of your sins. If you support me, my grandfather the messenger of Allah (s) will intercede for you.”
Ubaidullah replied, “I know that what you say is true, but I have seen Yazid’s forces in such great numbers that it is impossible for me to fight them, and I do not want to lose my life. Anyway, I offer you my horse. He is a fast steed and he has always brought me safe from my pursuing enemy.”
[1] Al-Malhuf.
Imam Husain (a.s) replied, “I am in no need of your horse. I advice you to go so far away that when I call out, my voice would not reach you, for then if you hear me and do not come to my aid, you will be a transgressor who will surely be thrown into hell.”[1]
Al-Hurr and his cavalry was following Imam Husain’s caravan at some distance and some times, he purposefully halted for long time so that there was great distance between the two caravans. When Imam Husain (a.s) and his small caravan reached a placed called Nineveh, a rider came from Kufa and gave a letter in which Ibn Ziyad directed al-Hurr to surround Imam Husain’s caravan and take it to a parched, arid open land away from any source of water. On hearing this, a follower of Imam Husain (a.s) called Yazid bin Ziyad bin Muhajir Abu Sha’tha al-Kindi and an-Nahdi asked the messenger:“Are you not Malik bin Nusair al-Beddi?” The man replied affirmatively. Then, Yazid bin Ziyad bin Muhajir said, “You are indeed an evil messenger.” Malik said, “I have been sincere to my leader and I did what he bade me.”
Yazid said, “Indeed, you have chosen an evil leader; for the Qur’an reveals that such leaders will be deemed to be the ones who invite people to the fire of Hell and they shall not receive any help [on the Day of Judgement].”[2]
It has been the shameful conduct of the infidels and the hypocrites to deny water. In the same way, Mu’awiya had denied water to Imam Ali (a.s) and his men before. Ibn Ziyad denied water to be given to Muslim ibn Aqeel too.
Thus surrounded, Imam Husain’s caravan reached a place that was about forty miles from Kufa and three miles from the bank of the Euphrates. Here, Imam Husain’s horse stopped and all efforts to goad him to go forward having failed. Imam Husain (a.s) took the unprecedented step of using his whip, which the Ahlul Bayt (a.s) never did as they loved their animals and always treated them kindly. Imam Husain (a.s) then changed several horses but to no avail. Then, camels were brought in and they too did not move from their place. At last, Imam Husain (a.s) asked some villagers about the name of the place, and some said it was al-Jazeerah, some others said Nineveh, and others said the Land of Taff. Yet, another said it was known as as-Saqiya, but
[1] Imam Husayn [A] & Tragic Saga of Karbala, p. 148, Maqtal al-Husayn, p. 189, Nafasul Mahmoom, p 278-289.
[2] Nafasul Mahmoom, p. 291.
Imam Husain (a.s) kept on inquiring. An old man, who had seen over a hundred summers said, “This place, I heard from my elders, was called Karbala in ancient times and that every Prophet (s) who passed by this place was afflicted with severe grief.” Imam Husain (a.s) said, “Verily, Karbala is composed of two words Karb (sorrow) and Bala (affliction).”
In the Old Testament, Deuteronomy 1:19 says that the Prophet Moses (a.s.) lost his way and wandered for forty years around a place called ‘the Terrible Wilderness’ near Kadesh Barnea which later came to be known as Qadisiya. It was also the place foretold for sacrifice near the river Euphrates [Jeremiah 46, 9]. According to the Prophetic traditions, Noah’s ark was caught in a whirlpool and Jesus Christ suffered and cried at Karbala. Imam Husain (a.s) then ordered the tents to be pitched. It is unanimously agreed by all historians that it was Thursday, the second day of Muharram of the year 61 A.H. Imam Husain (a.s) sent his men to call the residents of the village inhabited by the Banu Asad, who owned the lands where he had pitched his tents. He offered to pay 60,000 dirhams and purchase the land. The tribesmen remonstrated saying that the accursed land was fallow and never did anything grow in it, and therefore no useful purpose would be served in buying it. Imam Husain (a.s) replied, “This land will become fertile with my blood and the blood of my kin and companions, and people will soon inhabit it and my Shia (followers) will visit it as a place of pilgrimage.”
Imam Husain (a.s) purchased the land for 60,000 dirhams and a purchase was made in the name of Ali al-Akbar bin al-Husain ibn Ali ibn Abi Talib (a.s). Imam Husain (a.s) asked Ali al-Akbar to immediately entrust the land back to the owners by declaring, “I donate this land back to you and make you its custodians so that you may keep the visitors of our graves as guests for three days.”
Then, Imam Husain (a.s) called all the men, women and children of the tribe of Banu Asad. He addressed their men saying, “My grandfather the messenger of Allah (s) has told me that after my martyrdom, Yazid’s army would severe the heads of the martyrs and leave the bodies on the open plains of Karbala. It is my desire that you should arrange to bury our bodies.” Imam Husain (a.s) turned to the women and told them, “If, out of fear of reprisal by Yazid’s men, your men fail to bury our bodies, please try to do so
under the cover of night.” Imam Husain (a.s) then addressed the children of Banu Asad, “Oh children, if your men and women fail to bury our bodies, I entrust the responsibility to you to playfully come and throw a little soil to cover our headless bodies.”
The entire night of the second day of Muharram was spent by Imam Husain (a.s), his family and companions in offering prayers and glorifying God.
Muslim bin Aqeel: Imam Husain’s Ambassador to Kufa
Imam Husain (a.s) called his cousin Muslim bin Aqeel and asked him to proceed to Kufa to ascertain the veracity of the thousands of letters written by the people of Kufa. Muslim took with him two guides for the journey. The guides lost the way in the desert. They died of severe thirst. Muslim was fortunate to find a well. He reached Kufa with some difficulty. He stayed in the house of the great warrior al-Mukhtar, son of Abu Ubayda ath-Thaqafi. Muslim was warmly welcomed by the people of Kufa who gathered in great numbers. Within a few days, over eighty thousand of them took the oath of allegiance. By taking the hand of Muslim in paying allegiance, they accepted Imam Husain (a.s) as their Imam. Muslim presided over the daily five-time prayers at the huge mosque of Kufa which was filled to capacity.
Muslim wrote to Imam Husain (a.s) about the warm welcome and the oaths of allegiance he received from most of the residents of Kufa. Muslim wrote confirming the need for Imam Husain (a.s) to come to Kufa, for religious guidance of the Ummah. He sent the letters through Aabis bin Shabeeb ash-Shakiri, Qais bin Mushir as-Saidawi, and others.
At this point of time, if Muslim had any political inclination, he could have easily overthrown the governor of Kufa with the help of his host, the great warrior al-Mukhtar, son of Abu Ubayda ath-Thaqafi and the public support he enjoyed. However, he neither wished nor was he authorized by Imam Husain (a.s) to do anything that would amount to interference in the affairs of the government.
The governor of Kufa, an-No’man bin Basheer, was informed about the growing popularity of Muslim (may Allah have mercy on him) and the perceived threat of a possible interference with the government. However, the governor found that Muslim’s mission was purely religious and it did not constitute a threat to the government. From on the pulpit, an-No’man proclaimed that he would neither harm anyone who did not interfere with the government, nor would he let anyone
go unpunished if he found any such interference. The failure on the Governor’s part to take any action against Muslim created panic among the Umayyads of Kufa. Imarah Bin Uqbah, Umar bin Sa’d bin Abi Waqqas and Abdullah bin Muslim wrote separate letters to Yazid detailing Muslim’s popularity in Kufa, and the consequent exposure of the ruler’s atrocities and the probable unification of the pious and the poor against the tyranny of the state. They complained that the governor was inept in handling the situation and was guilty of inaction, and therefore he should be forthwith replaced by a more stringent ruler.
Yazid was always apprehensive of a possible public revolt by his harassed subjects and of loosing the throne that he knew was illegally usurped by him. On receipt of the complaints from the Umayyads, Yazid immediately issued orders dismissing an-No’man Bin Basheer. Ubaidullah ibn Ziyad, who was then Governor of Basra, was given the additional charge as the Governor of Kufa with specific instructions to kill Muslim and any one who gave shelter to him or sympathized with Imam Ali (a.s). Ibn Ziyad had already earned notoriety as the vile, cunning and cruel governor of Basra.
Ibn Ziyad dressed himself in the manner of Imam Husain (a.s), and he, throwing a veil over his face to conceal the impersonation, entered Kufa with his soldiers. People, in thousands, had already gathered and performed their prayers behind Muslim in the great mosque of Kufa. Muslim told them that he had already written asking Imam Husain (a.s) to come to Kufa. At that time when Ibn Ziyad, dressed like Imam Husain (s), entered the mosque, people thought that Imam Husain (a.s) himself had actually arrived with his followers. They rushed to meet him, kiss his hands and swear fealty to him. When Ubaidullah ibn Ziyad removed the veil, people were aghast to see that instead of Imam Husain (a.s), it was the cruel Governor of Basra, Ibn Ziyad, who had impersonated and deceived them. Immediately, Ibn Ziyad issued an order proclaiming that anyone assisting or even found associating or speaking to Muslim would be beheaded forthwith. This created a great scare in the minds of the people.
When Ibn Ziyad knocked on the palace gate, an-No’man bin Basheer, the Governor, also thought that Imam Husain (a.s) had come. He peered from the balcony of his palace and said, “Go away! I do not wish to have anything with you.” Ibn Ziyad’s men shouted that it was not Imam Husain (a.s) but Ibn Ziyad who had come to relieve him from
the post of Governor on orders from Yazid. Hearing this, an-No’man opened the palace gates.
In the night, Ibn Ziyad proclaimed that everyone should attend the Morning Prayer and none should stay at home. In the Morning Prayer, Ibn Ziyad proclaimed rewards to those who would bring Muslim bin Aqeel dead or alive and threatened with confiscation of property and death for anyone who sheltered Muslim.
Shareek bin al-A’war was a sincere follower of the Ahlul Bayt (a.s). He lived in Basra. He was aware that Imam Husain (a.s) had sent Muslim ibn Aqeel to Kufa and that the Imam (a.s) himself was expected to reach Kufa shortly. On hearing that, Yazid had appointed Ibn Ziyad as the Governor of Kufa. Shareek unsuccessfully tried to delay the reaching of Ibn Ziyad to Kufa before Imam Husain (a.s). Soon, Shareek also reached Kufa and stayed with his friend Hani Ibn Urwa. When Muslim learnt of the arrival of Ibn Ziyad and the strict orders issued by him, he left al-Mukhtar’s house and took shelter with Hani Ibn Urwa.
Ibn Ziyad had great respect for Shareek. When ibn Ziyad learnt that Shareek was ill, he sent word that he would visit Shareek in Hani’s house in the night. Ibn Ziyad was also a friend of Hani. Shareek detested Ibn Ziyad for his cruelty and hatred to the Ahlul Bayt (a.s). Shareek told Muslim ibn Aqeel that since ibn Ziyad was a cruel hypocrite, he deserved to be killed. This proposed visit was the best opportunity to get rid of this wretch. Shareek gave a sword to Muslim and suggested that he (Muslim) should hide himself behind the curtains and at a given signal attack and kill Ibn Ziyad while he was engaged in conversation. Hani was reluctant to have ibn Ziyad killed in his house where he would be his guest. Shareek, however, gave the prearranged signal, but Muslim remained in his room. Shareek started asking for water and recited a couplet. As Muslim ibn Aqeel failed to carry out the plan, Shareek repeated the couplet thrice. Hani pacified ibn Ziyad saying that due to his illness Shareek was hallucinating since morning. Ibn Ziyad’s servant Mehran realized that there might be a conspiracy to kill ibn Ziyad. Therefore, Mehran pulled ibn Ziyad and took him away. However, some narrators record that it was not Shareek but Hani ibn Urwa himself who pretended illness and planned to kill ibn Ziyad.[1] However, the reports about Shareek are more authentic.
[1] Nafasul Mahmoom, p. 172.
Later Shareek questioned Muslim as to why he lost an opportunity to eliminate an inveterate enemy of the Ahlul Bayt (a.s). Muslim ibn Aqeel replied that the Prophet (s) and his progeny had never been aggressors. They never took anyone by surprise or stabbed him from the back. They never would kill a Muslim, even if he were only in name, except in retaliation of his attacking first. Lastly, Muslim said that he did not want to kill ibn Ziyad in the house of his host, Hani ibn Urwa.[1] These words uttered by Muslim are eloquent testimony to the fact that Imam Husain (a.s), Muslim, or anyone of the Ahlul Bayt (a.s) never ever made any attempt to gain power by slyly eliminating the enemy through underhand methods. Shareek was so much grieved by the loss of an opportunity to eliminate ibn Ziyad that he died three days after the incident.
Ibn Ziyad was clueless about the whereabouts of Muslim. He consulted his slave Mekhal who was very cunning and adept at mean tricks. Mekhal asked Ibn Ziyad to give him three thousand silver coins. With this, he went about pretending to be a friend of Imam Husain (s) who was seeking to hand over the bag of money to Muslim. In the Mosque, Mekhal met Muslim ibn Awsaja al-Asadi who was a sincere friend and follower of the Ahlul Bayt (a.s). Mekhal told Muslim ibn Awsaja that he was a friend and follower of the Ahlul Bayt (a.s) and that having heard that Muslim ibn Aqeel was in Kufa as the Ambassador of Imam Husain (a.s), he was desirous of meeting and paying his allegiance to Imam Husain (a.s) at the hands of Muslim ibn Aqeel. Mekhal told Muslim ibn Awsaja that he was carrying three thousand Dirhams to be given to Imam Husain (a.s) through Muslim ibn Aqeel. The ruse worked and Muslim Ibn Awsaja, after extracting promises of secrecy, took Mekhal to Hani’s house. Mekhal met Muslim ibn Aqeel and handed over the bag of coins to his (Muslim) treasurer Abu Thumama. Mekhal then returned to the palace to inform Ibn Ziyad that Muslim was staying with Hani.
When Ibn Ziyad knew this, he sent for Usama ibn Khadija and Amr bin al-Hajjaj az-Zubaidi to inquire about Hani. They replied that Hani was ill and bedridden. Ibn Ziyad said that he had information that Hani was only pretending to be sick. Ibn Ziyad asked Usama and Amr to fetch Hani. When Hani was brought, Ibn Ziyad asked whether he was sheltering Muslim ibn Aqeel. When Hani evaded giving a direct reply,
[1] Ibid., p. 138, Life of Imam Husain the Saviour, P. 115.
Ibn Ziyad called for Mekhal, the spy, and asked Hani if he knew Mekhal. Hani realized that he was trapped. Ibn Ziyad asked Hani to deliver Muslim ibn Aqeel, and when Hani refused to hand over Muslim, Ibn Ziyad hit Hani on the face with his stick and broke hiss nose. Hani was then locked up in a room.
When Hani’s tribesmen found that Hani had not returned from ibn Ziyad, they surrounded the palace and threatened to assault ibn Ziyad. Hani’s tribesmen were valiant warriors. Fearing an uprising, Ibn Ziyad called for Shuraih (the judge) and asked him to see for himself that Hani was very much alive, and to report the matter to Hani’s tribesmen and to ask them to go home. Shuraih found that Hani, though alive, was severely beaten and he was bleeding. Hani asked Shuraih to inform his condition to his tribesmen. Shuraih wanted to report what he found, but ibn Ziyad threatened to kill him if he reported anything except that Hani was alive. On being assured by Shuraih that Hani was alive, his tribesmen left the palace. Immediately, Ibn Ziyad asked his men to kill Hani, sever his head, and throw his body in a well.
The public support, which Muslim had, was genuine. But, as always, the poor carry the memories and scars of oppression and are easily scared and subdued by guile and by threats. Over twenty thousand people surrounded Ubaidullah Ibn Ziyad who took refuge behind the closed door of the palace along with twenty of his elite. Cunning and cruel that he was, Ubaidullah ibn Ziyad sent, as spies into the crowd through a back door, his cronies Kathir ibn Shihab al-Harithi, al-Qa’qa’ ibn Shour ath-Thuhali, Shabath ibn Rib’iy at-Tamimi, Hajjar ibn Abjar, Shimr ibn thil-Jowshan al-Aamiri. They mingled with the crowd and pretended to sympathize with the public. They first looked for, targeted their relatives and friends, and told them that though their cause was just, it was futile to confront a cruel despot like ibn Ziyad. They also spread rumors that at Ubaidillah’s request, Yazid had dispatched a large army to quell the rebellion. They spread the rumor that when the army would arrive, even the innocent bystanders would not be spared the severest punishment, and whatever they possessed would surely be confiscated, leaving them to become beggars. Simultaneously, Ubaidullah ibn Ziyad sent Muhammad ibn al-Ash’ath, al-Qa’qa’ ath-Thuhali and a few others with white flags in gesture of truce to proclaim that whoever came over to them and stood under the white flag would be spared punishment and whoever failed to do so
would be severely punished by Ubaidullah ibn Ziyad and the approaching army of Yazid. Those, who came under the flag, were quickly whisked away to their homes. The rumors and the trick had an electrifying effect and soon the mob disappeared. The bewildered Muslim ibn Aqeel was left watching the sudden turn of events.[1]
Kathir ibn Shihab al-Harithi was entrusted with the task of finding out all those who were companions of Imam Ali (a.s) and those who sympathized with or supported the cause of Imam Husain (a.s). Soon, Shihab arrested and imprisoned Sulayman ibn Surad al-Khuza’iy, Ibrahim bin Malik al-Ashtar, Ibn Safwan, Yahaya ibn Ouf, Sa’sa’a bin Souhan al-Abdi and other pious and learned men of Kufa. Later Hussein bin Numayr arrested and imprisoned al-Muktar ath-Thaqafi who was living in a village called Qatawan. He also arrested Abdullah bin Nufeil at the Mosque of Kufa. In fact, the last mentioned two nobles were kept in confinement until after the death of Yazid bin Mu’awiya and were released by the public in a subsequent uprising.
Muslim realized the seriousness of the situation when Hani was summoned and arrested by Ibn Ziyad. He was very much worried at the sudden and adverse turn of events. He was apprehensive that in response to his letter, Imam Husain (s) might soon reach Kufa and thus would walk into the trap that was being laid for him. Even at that time, the mosque in Kufa was full with devotees who offered prayers behind Muslim Ibn Aqeel. As the news spread that Yazid’s army was fast approaching, the congregation melted. Muslim left the mosque accompanied by only about thirty people. Further down the streets only ten people remained. At the end of the street Muslim found himself alone. He lamented at the sudden desertion by the people of Kufa. He met Sa’eed ibn al-Ahnaf who told him that the doors of Kufa had been closed and spies sent all over the place to trace him. Sa’eed then took Muslim to the house of Mohammed ibn Kathir who welcomed him heartily. Soon, news about Muslim reached ibn Ziyad who sent a contingent to search Ibn Kathir’s house. Ibn Kathir had so cleverly hidden Muslim that ibn Ziyad’s soldier could not find him. Ibn Ziyad ordered ibn Kathir and his son to be arrested. When they were brought before him, ibn Ziyad questioned them as to where they had secreted Muslim. The valiant ibn Kathir and his son refused to betray Muslim bin Aqeel. They tried to put up a fight, but they were
[1] Imam Husayn [A] & Tragic Saga of Karbala, 85.
martyred. When Muslim learnt of the murder of ibn Kathir and his son, he mourned for them and left ibn Kathir’s house.[1]
Thirsty and worried, Muslim aimlessly wandered the streets of Kufa. Muslim saw an old woman named Tou’ah. He asked her for water, as he was extremely thirsty. The old woman questioned Muslim, found who he was, and gave him asylum as she loved and venerated Imam Ali (s) and his family. Unfortunately, the old woman’s wretched son, Bilal bin al-Hadhrami was a soldier in Ibn Ziyad’s army. He was a greedy man and he betrayed Muslim for monetary gain.
Ibn Ziyad’s contingent of three hundred men surrounded the house of Tou’ah that was in a narrow lane. Muslim came out of the house and faced the soldiers who were forced to come two at a time because of the narrowness of the lane. Muslim killed a major portion of the contingent. The commandant, Mohammed ibn al-Ash’ath, had to send for reinforcement several times. At this, Ibn Ziyad became angry and asked the commandant if he would need the entire army to catch a single person. The commandant, Mohammed bin al-Ash’ath, silenced ibn Ziyad with this reply:“We are not after a petty shop keeper. We are encountering a lion of the family of Hashim. If you are so brave, you may yourself come and conduct the operation.”[2] Ibn Ziyad then ordered that either by offering safety or by any sly means Muslim should be captured.
Finding it impossible to pry out Muslim from his advantageous position, Mohammed ibn al-Ash’ath employed an old Umayyad trick. He sent his soldiers to the rooftops of adjoining houses and asked them to throw burning torches soaked in oil. The entire lane was filled with choking smoke and burning torches. The commandant asked his soldiers to dig a trench at the entrance of the street and cover it up with sticks and grass. Unable to bear the heat and smoke, Muslim came out fighting. He fell into the covered and concealed trench and was captured.[3] According to al-Mas’udi, Mohammed ibn al-Ash’ath offered a truce of safety without any duplicity. Muslim agreed to this and surrendered himself.[4] However, the earlier version reported in al-
[1] Imam Husayn [A] & Tragic Saga of Karbala, p.87.
[2] Nafasul Mahmoom, p 155.
[3] Nafasul Mahmoom, p 156.
[4] Nafasul Mahmoom, p. 153.
Malhoof and Manaqib of Shahr Ashoob[1] that Muslim was trapped in a ditch and captured, and the later version of al-Mas’udi that ibn al-Ash’ath promised asylum are incidents that followed one another and therefore both versions are reliable.
Muslim told al-Ash’ath, “I am afraid you will not be able to keep up your promise or provide me any safety. Therefore, as a last wish, I ask you to convey the message to Imam al-Husain that the people of Kufa have betrayed us and that al-Husain should avoid Kufa and go to some other place.” Mohammed ibn al-Ash’ath took Muslim to Ubaidullah Ibn Ziyad’s palace and said that he had promised protection to him. Ibn Ziyad became angry and asked, “Who has authorized you to give any guarantee of protection? Your duty was to bring Muslim here and you have nothing else to do now.”
Muslim bin Amr al-Bahli took charge of Muslim bin Aqeel. Muslim asked for water to quench his burning thirst, but the request was refused. Then, Imara bin Uqba according to some historians and according to some others Amr bin Hureith sent his servant to bring a mug of water. When Muslim tried to drink the water, blood fell from his mouth filling the cup. Muslim attempted thrice, but on all three attempts, his blood filled the cup. On the last attempt, his teeth fell in the cup due to a serious injury in his mouth, inflicted by Bukeir bin Hamran al-Ahmeri.[2] Muslim threw the cup saying that it appeared that he would be killed while being thirsty.
Muslim told Umar Bin Sa’d who was sitting with ibn Ziyad:“You are related to me, though distantly. I would like to make a last will to you personally before I am killed.” When Umar bin Sa’d declined, Ubeidullah ibn Ziyad said, “Go aside and listen to his last will. After all, he is your relative.” Muslim and Umar bin Sa’d went to a corner on the terrace. Muslim said, “I owe seven hundred dirhams, which I used for my food… etc. I want that you may take the responsibility of discharging it from my own funds lying in Medina. Secondly, my dead body should be given a decent burial according to Islamic rites. Lastly, but the most important is that you should arrange to send a message to Imam Husain asking him not to come to Kufa at any cost.” Amr ibn al-Aas informed ibn Ziyad about the last wishes of Muslim. Ibn Ziyad said, “A trustee never betrays his trust. But sometimes mistakenly thieves are made trustees.” Then Ibn Ziyad said to
[1] Ibid., p. 157.
[2] Ibid., p. 162, 157.
Muslim, “You may deal with your money as you please. As for Husain, we will do what we intend to do. And as for your dead body, why you bother about what is done to it.”[1]
Ibn Ziyad then started blaspheming and cursing Muslim bin Aqeel and Imam Husain (s) with false allegations. Muslim refuted the false allegations and reiterated that neither he nor Imam Husain (s) had ever intended to divide the Ummah. Muslim said that ibn Ziyad and his master Yazid bin Mu’awiya were the ones who were breaking the Islamic tenets and were making un-Islamic innovations. Ibn Ziyad became angry and said, “I see that you shall be killed in a manner in which none was ever killed before in the history of Islam.” To this, Muslim replied, “You are a hard hearted tyrant and a heathen capable of all such innovations.” Ibn Ziyad then ordered, and Bukeir bin Hamran beheaded Muslim ibn Aqeel and threw down the headless body from the turret into the cobblers’ market. Hani was beheaded by Rashid (a Turkish slave of Ubaidullah ibn Ziyad) in the market of meat vendors.[2] The headless bodies of Muslim ibn Aqeel and Hani ibn Urwa were dragged through the markets. When the clan of Bani Muthhaj, to which Hani belonged, learnt about this, the entire clan rose up in revolt, rescued the headless bodies and buried them according to the Islamic rites.
Later Muslim’s severed head was mounted on a lance and taken along with the severed head of Hani ibn Urwa to Damascus. On seeing the heads, Yazid gloated over them and directed that the heads should be hung in the arch of the main entrance of Damascus. Yazid issued orders that people should be imprisoned on the slightest suspicion or even false allegation to be punished severely.[3]
Hani was a companion of Imam Ali (s) and he fought with him in the Battle of the Camel (al-Jamal) during his Caliphate. Hani commanded great respect among people and was a known supporter of the Ahlul Bayt (a.s.). The killing of Muslim ibn Aqeel and Hani Ibn Urwa took place on the day of Arafa, Tuesday the ninth of Thul Hijjah, in the year 60 AH. Some writers claim that it was Wednesday, the 10th of Thul Hijjah. The earlier account of al-Mas’udi in Murooj ath-Thahab and of other writers is considered more authentic. On the very day when
[1] Nafasul Mahmoom, p. 162 quoting al-Kamil of ibnul Atheer.
[2] Ibid., p. 163-166.
[3] Nafasul Mahmoom, p. 166.
Muslim ibn Aqeel was martyred in Kufa, Imam Husain (a.s) left Mecca towards Kufa.
While accompanying Imam Husain (a.s), Muslim had left his wife and four sons and a daughter in Medina. When Imam Husain (a.s) asked him to proceed to Kufa, he took permission to go to Medina and bring his wife and children. He left his wife, two sons Muhammad and Qasim and a daughter Ruqayyah with Imam Husain (s) and took with him his two younger sons to Kufa.[1] Ali Nazari Munfared wrote, “... The number of Moslem’s children is five, of whom two – Abdullah and Muhammad - were martyred in the Karabala event and two other sons were martyred in Kufa.”[2] However, the manner of attaining martyrdom of all the four children is almost identical. Sheikh Abbas al-Qummi relates that the two sons of Muslim left with Imam Husain (a.s) were captured and imprisoned after the event of Ashura. However, an old guard, who sympathized with the Ahlul Bayt (a.s.), let them out of prison. The two children wandered and found shelter with an old woman who, from the fragrance of their body, recognized them to belong to the Prophet’s family. She had a son-in-law who was employed in Yazid’s army. He came into the house. In the night he heard the snoring of the children, apprehended them, and despite the pleas of the old woman, the man asked his slave named Faleeh to behead them on the banks of the Euphrates. When the slave learnt about the identity of the two sons of Muslim, he threw away the sword, plunged into the river and crossed to the opposite shore, to the surprise of his master. The man then asked his son to behead the children. As they were proceeding along the bank of the Euphrates, the young man came to know that the children were the grandchildren of the Prophet (s). Like the slave, he also threw the sword, plunged into the river and crossed over to the opposite shore. The enraged man then declared that he himself beheaded the children, threw their bodies in the river and took the severed heads to ibn Ziyad with the hope of getting the promised reward. Ibn Ziyad after enquiring in detail as to what transpired between him and the children, asked a Syrian slave to behead the man for his cruelty as his reward.[3]
An almost similar, if not identical, account has been given about the two sons whom Muslim took with him to Kufa. S.V. Mir Ahmed Ali writes, “At last, somehow Muslim managed to send his two young children
[1] Life of Husain the Saviour, by Mirza Ghulam Abbas Ali, Ch. 9, p. 95.
[2] Imam Husayn (A) and the Saga of Karabal, Eng. Tr. Ali Ebrahimi, p. 104.
out of Kufa with his message to the Holy Imam, a counter to his previous communication to him, requesting Imam Husain never to think of Kufa any more.”[1] Ahmed Ali continues, “The two young souls in their concealed march from Kufa, traveling during nights, lost their way in the desert. They were once arrested and imprisoned but the pitiful guard of the prison allowed them to escape, and at last they were found by the good-hearted lady, the wife of Haris, who was already in search of the innocents to win the rich reward.” S.V. Mir Ahmed Ali then narrates that in the middle of the night the children saw their father in their dream and started lamenting. The noise betrayed their presence and Haris took them out to the banks of the Euphrates. When he attempted to behead them, his wife intervened and lost her hands. Haris severed the heads of the children and threw their bodies in the river.[2]
[1] Husain the Saviour of Islam, by S.V. Mir Ahmed Ali, Ansariyan Publications, [2005], p. 155.
[2] Ibid., p. 158-159.
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