Nafasul Mahmum : Relating To The Heart Rending Tragedy Of Karbala chapter2

Nafasul Mahmum : Relating To The Heart Rending Tragedy Of Karbala

Chapter2

Ubaydullah Kufa

point

In the preceding chapter we have seen that when Ubyadullah bin Ziyad intended to go to Kufa from Basra, Shareek bin A’awar was along with him. Shareek had a very strong inclination towards Shi’aism. He was along with Ammar bin Yasir (a. s. ) in the battle of Siffīn (Kamil, Tabari) and his debate with Mu’awiyah (Manaqib) is quite renowned.

When Shareek left Basra (with Ubaydullah) , on the way he pretended to be exhausted and uneasy. He intended that Ubaydullah might stop along with him and thus Imam Husayn (a. s. ) may reach Kufa before him, but Ubaydullah paid no heed to him and proceeded further.

When Shareek reached Kufa he resided at the house of Hani bin Urwah and constantly encouraged him to support the cause of Muslim bin Aqeel and his leadership. Shareek fell ill, and because Ubaydullah (Kamil, Muhammad bin Abi

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Talib) and the other nobles respected him, he sent him a message that he would come to meet him that night. Shareek told Muslim,

“Tonight the wicked man will be coming to meet me, and when he sits down you may come from behind and kill him. Then you may go to the palace and take the reins into your hands while no one will stop you from doing so. And if I am cured of this illness, I shall go to Basra and straighten the affairs for you there. ”

(Abul Faraj) At night Ubaydullah came to visit Shareek. Earlier Shareek had told Muslim,

“When that man enters herein, let him not escape from your clutches. ”

Hani stood up and said,

“I do not consent to it that Ubaydullah should be killed in my house”

and despised this idea. Thus, Ubaydullah came and sat down and inquired from Shareek regarding his health and asked him as to what illness was he inflicted with. When their conversation became lengthy, Shareek noted that no one had come out, and fearing that the desired objective may not be achieved started reciting the following cou plet:

“Why anticipate in bestowing gifts to Salama, to him and to the one who bestows upon him, spill the cup of death into his throat. ”

He repeated it twice or thrice. When Ubaydullah heard it he could not understand and said that he was uttering vain under the influence of ill ness. Hani said,

“Yes it is true, may Allah amend

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you, he has been in this state since yesterday. ”

Ubaydullah arose and left.

(Tabari) Furthermore it is said that Ubaydullah had come accompanied with his retainer Mehran. While Shareek had told Muslim that when he would ask for water, Muslim should come and strike a blow at Ubaydullah. Ubaydullah came and sat near Shareek on his bed and his retainer Mehran stood behind him near his head. Shareek asked for water, and when the maid was bringing water, her sight fell on Muslim who was hiding in ambush and she moved away.

He again asked for water but with no response, and for the third time he asked and said,

“Woe to you! You do not give me water. Give me the water even if it results in my death. ”

Mehran understood and he signaled Ubaydullah, to which he too arose to leave. Shareek said that he desired to will to Ubaydullah, to which he replied that he would come some other time and left. Mehran took him away hurriedly and said,

“By Allah, they had desired to kill you. ”

Ubaydullah replied,

“How could they do this when I respect and am kind to Shareek, and that too in the house of Hani, whom my father had favored”?

Mehran said,

“Whatever I have said is true. ”

(Kamil) When Ubaydullah left, Muslim came out of his hiding and Shareek asked him as to what stopped him from killing Ubaydullah. Muslim replied,

“Two things stopped me from doing so. First because Hani does not

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approve that Ubaydullah should be killed in his house, and second because of the Tradition related by the Holy Prophet (S) that, “Islam stops from killing anyone unawares and a believer refrains himself from it. ”

Shareek said,

“If you had killed him, you would in fact have killed a transgressor, wicked and a crafty unbeliever. ”

Ibn Nima says that when Ubaydullah went away and Muslim came to Shareek sword in hand, Shareek asked him as to what stopped him from performing the deed. Muslim replied that,

“I was just coming out when the wife of Hani pleaded with me not to kill Ubaydullah in their house and started weeping. Then I threw away my sword and sat down. ”

Hani said,

“Woe be to that woman! She has killed herself and myself and from what I fled has ultimately taken place. ”

(Kamil) Shareek remained alive for three more days and then died. Ubaydullah lead his funeral Prayers, and later when he was informed that Shareek had plotted to kill him, he said,

“By Allah! From now on I will never lead the funeral Prayer of any of the Iraqis, and if (my father) Ziyad would not have been buried alongside him, I would certainly have exhumed the grave of Shareek. ”

After the death of Shareek, Ma’qal the retainer of Ubaydullah, who was ap pointed to spy upon them with his wealth, came often to Muslim bin Ausaja. Muslim took him to meet Muslim bin Aqeel who accepted the oath of alle giance from him.

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Then he ordered Abu Samamah Saedi, who looked after all the financial transactions, to accept the amount from him. Abu Samamah was in charge of buying the ammunitions, he was a renowned brave man among the Arabs and a man of distinction among the Shi’ah. (Kamil)

Ma’qal started coming to them, heard their conversations and after being aware of their secrets would convey it to Ubaydullah. While Hani had distanced himself from Ubaydullah with an excuse of being unwell.

Ubaydullah called Muhammad bin Ash’as and Asma bin Kharejah and ‘Amr bin Hajjaj Zubaydi too, whose daughter Ruwayhah was the wife of Hani and the mother of his son Yahya. Ubaydullah inquired about Hani and his remaining aloof from them (Kamil) and was told that he was unwell.

Ubaydullah said,

“I have heard that he is well and sits at his door. Go and meet him and tell him not to avoid that what is mandatory and obligatory upon him. ”

They came to Hani and told him that,

“Ubaydullah has inquired about you, and he says that if you are unwell he would come to meet you. And people have told him that you frequently sit at your door. He is determined to know why you have kept yourself aloof from him, while the commander will not tolerate this distancing and ungratefulness, hence we request you to come along with us. ”

Then Hani called for his dress and wore it and sat on the mule and when he reached near the palace,

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a fear crept his heart that there might be trouble further. Hani told Hisan bin Asma bin Khareja,

“O my nephew! I fear that man, what do you think about it”?

He replied,

“I do not see any reason for you to fear, thus remove any sorrow from your heart”,

and Asma (or Hisan bin Asma) was not aware of the trap, but Muhammad bin Ash’as was very much aware of it. Then they entered the court of Ubaydullah along with Hani. When Ubaydullah saw Hani, (Irshad) he said,

“The traitor has come in walking on his own feet. ”

When Hani was brought near Ubaydullah, Shurayh was sitting next to him, and Ubaydullah recited the couplets:

“I desire him to remain alive, but he desires to kill me. ”

(Kamil) Ubaydullah had been kind to Hani and hence he told him as to what had happened. Ubaydullah said,

“Woe O Hani! What is this mischief which has crept up in your house against the commander of the faithful (referred to Yazid) and for the Muslims? You have brought Muslim and have sheltered him in your house and are gathering manpower and arms for him, and you think that I am unaware of these things”?

Hani replied,

“I have not done any thing. ”

Ubaydullah said that he had done it, then when their argument increased, Ubaydullah called the retainer (Ma’qal) whom he had sent as his spy. He came and stood facing Hani, and Ubaydullah asked him if he knew him to

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which he replied in the affirmative and Hani under stood that he was Ubaydullah’s spy and had conveyed to him all their re ports.

When he regained his mind he said,

“Listen to me and believe me that by Allah I am not lying to you. I have not invited Muslim nor was I aware of his intentions. Then he came to my house and asked my permission to reside therein and I felt ashamed to refuse it to him. Thus this respon sibility fell upon me that I sheltered him and you know what happened thereafter. And if you wish I shall pledge at your hands and deposit secur ity with you. And I promise that after returning I shall turn him away from my house and shall return back to you. ”

Ubaydullah said,

“No by Allah! You shall not leave until you bring him (Muslim) to me. ”

Hani said,

“I shall not bring my guest to you so that you may kill him. ”

(Irshad) Ubaydullah said,

“By Allah! You will have to bring him to me”,

and Hani replied,

“By Allah! I shall never do so. ”

It is related by Ibn Nima that Hani said,

“By Allah! Even if he is under my feet, I shall not lift them up and hand him over to you. ”

When their argument increased, Muslim bin ‘Amr Bahili (there was no other Basran or Syrian in Kufa except him) saw that when Hani had turned ob stinate he told Ubaydullah to leave him so that he may

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speak to him. He took Hani in a corner where Ubaydullah could see them and said,

“O Hani! I request you in the Name of Allah not to kill yourself nor put your tribe to hardship. This man (referring to Muslim bin Aqeel) is their cousin and they will not kill him nor inflict any trouble upon him. Hence hand him over to Ubaydullah and there will be no shame and perdition in it for you, because you would only be handing him over to the commander. ”

Hani replied,

“By Allah! There is shame and disgrace in it for me, I will not hand over my guest to him when I am strong and my arms are powerful and have numerous supporters with me. And even if I would have been alone and had no helper, I would not have handed him over to him, rather I would die supporting him. ”

Ubaydullah heard his words and commanded that he be brought to him. When Hani was brought he said,

“By Allah! Either you bring him to me or I shall behead you. ”

Hani replied,

“If you do so, by Allah, many swords will be unsheathed around your house. ”

Hani had thought that the people of his clan would support him.

Ubaydullah said,

“Do you make me fear the swords of your clans”?

Then he ordered Hani to be brought closer to him. When he was brought, Ubaydullah started striking with his cane on his nose, forehead and cheeks until his nose

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was fractured and blood gushed out and was smeared on his clothes. The flesh of his forehead and cheeks fell upon his beard and the cane broke.

Tabari says that when Ubaydullah told Asma bin Kharejah and Muhammad bin Ash’as to call Hani, they said that he would not come until Ubaydullah offers him security.

Ubaydullah said,

“He does not require any security, but he has surely deviated. Bring him to me, and if he refuses to do so without my granting him (promise of) security, then do so. ”

They went to Hani and informed him to which he said,

“If he gets hold of me, he shall surely kill me. ”

But they urged him and brought him to Ubaydullah. At that moment Ubaydullah was seated in the Mosque delivering the Friday sermon when Hani arrived with his hair hanging on both sides upon his shoulders. When Ubaydullah finished leading the Prayers he signaled Hani, who followed him until they reached the palace. They entered therein and Hani saluted him. Ubaydullah said,

“O Hani! Do you not remember that when my father (Ziyad) came to this town (Kufa) , he did not spare a single Shi’ah here until he killed them, except your father and Hujr, and you are aware of what befell Hujr later. He (Ziyad) was always grateful towards you and he also wrote to the commander of Kufa that he expected him to be fair to you. ”

Hani replied that he remembered it. Ubaydullah continued,

“And in return

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for these favors you have sheltered a man in your house to kill me”?

Hani replied that he had not done so. Then Ubaydullah ordered the Tamimi retainer to be brought forward and Hani understood that he was Ubaydullah’s spy and had conveyed the reports to him. Hani replied,

“O commander! The news which has reached you is verily true, but I shall not annul your favors. Your family is under my protection, hence you may go away safely wherever you wish. ”

Mas’oodi says that Hani told Ubaydullah that,

“Your father has surely favored and obliged me, I am wealthy and thus I desire to compensate you (because of him). Then do you desire that I should propose goodness to you”?

Ubaydullah asked him as to what it was. Hani replied,

“You and your family may take all your provisions and wealth and return to Syria, for the man who is more worthy and deserving of this honor than yourself and Yazid, has come. ”

Tabari and Ibn Aseer Jazari relate that hearing his words Ubaydullah bowed his head. His retainer Mehran who was standing behind his head holding a thorny staff said,

“What a shame and disgrace it is that a nomad slave is rendering protection to you in your own dominion. ”

Ubaydullah yelled that Hani should be imprisoned. Mehran threw his staff and caught hold of Hani’s hair and lifted his face towards Ubaydullah. Ubaydullah lifted up the staff and started striking it on the face of Hani. The thorns

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of the staff start ed flying away due to excessive force of striking and penetrated the walls. He hit Hani with such severity that his nose and forehead were fractured.

Ibn Aseer Jazari says that Hani extended his hands towards the sword of a soldier standing nearby but he moved back. When Ubaydullah saw this, he said,

“You have rebelled and have thus made the shedding of your blood impune for us. ”

(Irshad) Ubaydullah ordered that he should be arrested. Hani was taken away and imprisoned in one of the rooms of the palace. The door was locked on him and Ubaydullah ordered that guards be deputed on him.

(Kamil) When Asma bin Kharejah saw this, he stood facing Ubaydullah and said,

“O you deceiver! Release Hani. You had promised us that you would protect him and when we brought him, you injured his face and shed his blood, and now you intend killing him. ”

Ubaydullah ordered him to be pound ed. It was done and he was silenced. Then they left him in a wretched state and he sat down. Then Muhammad bin Ash’as (who was also sent to fetch Hani along with Asma) said,

“We are in total conformity with the command of the chief, whether it be profitable for us or no. ”

‘Amr bin Hajjaj (Hani’s father-in-law) received news that Hani is killed, and hence he along with the clan of Mazhaj, came and surrounded the palace from all sides and called out,

“I am ‘Amr bin Hajjaj, and along

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with me are the valours and noblemen of Mazhaj. We have not disobeyed nor have we abandoned our group. ”

At that time Shurayh Qazi was sitting near Ubaydullah, and Ubaydullah told him to go to Hani and inquire and tell them (‘Amr and his companions) that he is alive. When Shurayh went, Hani asked,

“O Muslims come to my aid! (Has) my clan been killed? Where are the virtuous ones and where are my companions? Will this enemy and son of an enemy frighten me? ”

Then when he heard the voices of the people he said,

“I presume that the voice is of (the people of) my clan of Mazhaj and my noble Muslims. And if only ten of them enter herein, they will surely rescue me from here. ”

Shurayh, who was accompanied by the guards of Ubaydullah, left and later said that,

“If the guards of Ubaydullah would not have been along with me, I would surely have conveyed the message of Hani to them. ”

Shurayh came outside and said,

“I have seen your friend with my own eyes, he is alive and has not been killed. ”

‘Amr and his companions said,

“Praise be to Allah that he is not killed. ”

Tabari relates that when Shurayh came to Hani, he said,

“O Shurayh! Do you see what they have done to me. ”

Shurayh replied,

“I see that you are alive. ”

Hani said,

“Do I look alive in this wretched state? Then go and tell my people that if they return

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back, he (Ubaydullah) will surely kill me. ”

Shurayh returned to Ubaydullah and said,

“I have seen that Hani is alive but the marks of the torture is visible upon him. ”

Ubaydullah re plied,

“I consider it befitting that a king may torture and punish his subjects. Go to these people and inform them. ”

Shurayh came out and Ubaydullah signaled Mehran to accompany him. Shurayh called out,

“Why is this vain hue and cry, Hani is alive, but the commander has chastised him which is not fatal for his life, hence go away and do not put your lives and the life of your companion in danger. ”

Hearing this they returned back.

Shaikh Mufeed and some others say, that Abdullah bin Khazin says, that I was appointed by Muslim bin Aqeel (a. s. ) as a spy in the palace so as to inform him of the treatment being meted out to Hani. When I saw that they had beaten Hani and later imprisoned him, I mounted my horse and hastened to inform Muslim regarding it. And I saw some women of the clan of Bani Murad calling out amidst one another “O grief for him! O bereavement of him! ”

I came to Muslim and informed him about the happenings. Muslim told me to go and call out in a loud voice to his supporters. And he had gathered four thousand men in the adjoining houses. I went and called out to them, “O defenders of the nation! ”, (Kamil) this being their slogan. Then they

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informed one another and gathered near Muslim.

Jazari says that Muslim gave the charge of the clan of Bani Kindah to Abdullah bin Aziz Kindi and told him to walk in front of him. Then he gave the charge of the clans of Mazhaj and Asad to Muslim bin Awsaja Asadi, the charge of the clans of Tameem and Hamadan to Abu Samamah Saedi, and the charge of (the battalion of) Madina to Abbas bin Ja’dah Jadali, and pro ceeded towards the royal palace.

When the news reached Ubaydullah he hid inside the palace and closed it’s doors. Muslim surrounded the palace from all sides while the streets and the Mosque became full of people, and they started gathering until the evening. The situation became tense for Ubaydullah and there was none with him except thirty guards and twenty people from among the noblemen, his family and retainers. While the noblemen came to meet Ubaydullah from the second door adjoining the building of the Romans, while the people were abusing Ubaydullah and his father (Ziyad).

Ubaydullah called Kaseer bin Shihab Harisi and ordered him to take along with him, a man from among the clan of Mazhaj and roam in the streets, admonishing the people to desert Muslim. Besides he told Muhammad bin Ash’as to go, and with the help of his supporters among the Bani Kinda and Hazramawt, pitch a standard into the ground and to call out that whoever comes under the standard would remain safe.

In the same way

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he instructed Qa’qa’ bin Shaur, Shabas bin Rab’ee Tamimi, Hajjar bin Abjar Ajali and Shimr bin Ziljawshan Zababi to do the same. He kept the chiefs and noblemen along with him not wishing to be without them because of the few people left with him.

They went out and started admonishing people from supporting Muslim bin Aqeel (a. s. ). Then Ubaydullah told the noblemen and chiefs who were with him to deceive those people who were subservient to them with false promis es, and admonish and warn those who were disobedient to them. They did as directed, with the effect that when people heard the words of their noble men, they started moving away and scattered.

Until the situation reached such a stage that women started coming to their sons and brothers and telling them to return, for the other people who were left were sufficient for the task (of supporting Muslim). Likewise men too started coming (to take their relatives) and people started moving away. Ultimately Muslim was left with only thirty men. When he recited the Prayers of Maghrib in the Mosque, thirty people followed him.

When he saw this situation he turned towards the door of the Bani Kindah. (Irshad) Only ten people remained with him until he reached the door, but when he stepped out no one was left. Then he turned around and saw that no one was left to guide him or offer him shelter in their house or defend him from the enemy. Hence Muslim wandered

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in the lanes of Kufa (Irshad).

Mas’oodi relates that then Muslim stepped down from his Horse and wandered in the streets of Kufa. He was unaware as to which way he was going until he passed from near the houses of Bani Jabala, a branch of the clan of Kindah. He passed from near the house of a woman named Taw’ah, who was a slave girl of Ash’as bin Qays, who had freed her.

Later Usayd Hazrami had married her from whom she had a son named Bilal. Bilal had gone out with some people and Taw’ah was waiting for him at the door. When Muslim saw her he saluted her and requested her for some water. The woman brought water for him. After drinking Muslim sat at the door. When the woman returned back after keeping the cup in the house, she saw Muslim and asked,

“O servant of Allah! Did not you drink the water”?

Muslim replied in the affirmative. She continued,

“Then go back to your family. ”

When Muslim heard this he became silent. The woman repeated her sentence but Muslim did not answer. The woman said for the third time,

“Glory be to Allah! O servant of Allah! Arise, may Allah give you strength. Then return back to your family, for it is not appropriate for you to sit at my door, nor do I permit you to do so. ”

Muslim stood up and said,

“O maid of Allah! I do not have a house nor

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my clan in this town. You are among the generous and favorable ones. Perhaps I could compensate you for it in the future. ”

The woman asked him as to what could she do for him. Muslim answered,

“I am Muslim bin Aqeel, these people have deceived me and committed fraud and have brought me out of the place of my safety. ”

The woman asked (in aston ishment) whether he was really Muslim bin Aqeel, to which he answered in the affirmative. She then told him to enter her house, which Muslim did. The woman gave him a separate room, not the one which she used, and spread a sheet for him and gave him food to eat, but Muslim could not eat.

Suddenly Taw’ah’s son returned back (Kamil) and noticed that his mother entered the room frequently. He inquired of her as to what concern she had in the room, she did not answer as much as he inquired. The boy forced her and ultimately she revealed to him on oath to keep it a secret and not to reveal it to anyone, hence the boy remained silent.

As regards Ubaydullah, when the voices of screaming and yelling ceased, he told his supporters to see whether anyone was left. They saw that no one was left and informed him accordingly. Then Ubaydullah came to the Mosque before the Isha Prayers and made his supporters sit around his pulpit. Then he ordered that it should be proclaimed that,

“The blood of every

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general, chief of clans and warrior is lawful for us, who does not remain present for the Prayers of Isha. ”

Thus the Mosque became full of people and Ubaydullah lead the Isha Prayers. Then he ascended the pulpit and after Prais ing Allah said,

“Now then! Verily the son of Aqeel, an ignorant and illit erate person, has come to spread dissension and discord as you all have seen. Thus the blood of whosoever offers him refuge in his house shall be lawful upon us. And we shall offer money of his compensation to the one who brings him to us. ”

Then he advised people to remain obedient and attend to him. Then he ordered Haseen bin Nameer to seal all the streets and to search the houses. Haseen was in charge of the Police force and was from the clan of Bani Tameem.

Abul Faraj says that Bilal the son of the old woman (Taw’ah) , who had of fered refuge to Muslim, woke up in the morning and informed Abdul Rahman bin Muhammad bin Ash’as that Muslim was in his house as his mother’s guest.

Abdul Rahman rushed to his father Muhammad bin Ash’as, who at that moment was seated with Ubaydullah. He narrated the entire incident in a hush voice to his (step) father. Ubaydullah inquired as to what he was saying. Muhammad replied that,

“He has brought the news that the son of Aqeel (Muslim) is present in one of our houses. ”

Ubaydullah, pricking him on the side with his staff,

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said,

“Go immediately and bring him to me. ”

Abu Makhnaf says that Qudamah bin Sa’ad bin Zaedah Saqafi related to him that Ubaydullah dispatched sixty or seventy people from the clan of Qays, under the command of Abdullah bin Abbas Salami with Muhammad bin Ash’as, and they came to the house where Muslim was present.

In Kamile Bahai it is stated that when Muslim bin Aqeel heard the voice of the neighing of the horses, he recited the supplications speedily. Then he wore his armor and told Taw’ah,

“Verily you have done goodness and have favored me, and you have earned your share of intercession of the Holy Prophet of Allah (S) who is the Master of men and genie. Last night I had seen my uncle, the Commander of the Faithful Imam Ali (a. s. ) , in a dream, who told me that tomorrow I would be alongside him. ”

In one of the books of Martyrdom (Maqatil) , it is stated that when the time of morning Prayers drew near, Taw’ah brought some water for Muslim so that he may perform his ablutions and said,

“O my master! Haven’t you slept the previous night”?

Muslim replied,

“I slept for sometime and I saw my uncle, the Commander of the Faithful (a. s. ) , commanding me to hasten and finish speedily, hence I have concluded that today is the last day of my life. ”

In Kamil Bahai it is stated that when the troops of the enemies reached the house of Taw’ah, Muslim feared lest they would

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burn her house and hence came outside and slew forty-two men.

Sayyid Ibn Tawoos and Shaikh Ja’far Ibn Nima says, that Muslim wore his armor and mounted his horse and striking them with his sword pushed them away from the house.

Regarding the mounting of Muslim upon his horse has been narrated by Sayyid ibn Tawoos and Ibn Nima only, and I have found no one else stating it, while all other statements bear testimony to it. It has been specifically mentioned by Mas’oodi in Murujuz Zahab, that before entering the house of Taw’ah, Muslim had mounted his horse, and that then he alighted from his horse and started wandering in the streets of Kufa.

He did not know as to which way he was going until he reached the house of a slave girl of Ash’as bin Qays and asked for water. She gave him water to drink and asked him as to who his was. Muslim introduced himself to her, and she was moved and invited him to be her guest.

Abul Faraj says that when Muslim heard the sound of the hooves of the horses and voices of the people, he perceived that they had come for him and he unsheathed his sword. The people had entered the house and scattered therein, seeing this he attacked them fiercely. When they saw this, they ran up to the roof and started hurling stones and burning wood upon his head. When Muslim saw this he muttered to himself,

“Verily this struggle

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is for the sake of the murder of the son of Aqeel. O my self! Go forth to wards the inevitable death. ”

Then he drew his sword and confronted them in the streets.

Mas’oodi and others say that when combat ensued between Muslim bin Aqeel (a. s. ) and Bukayr bin Humran Ahmari, Bukayr struck the mouth of Muslim bin Aqeel with his sword, which cut the upper lip and landed on the lower one cutting it too. Muslim dealt a terrible blow upon his head and another on his shoulder, which reached his stomach. Muslim was reciting the following Rajaz: [1]

“I swear, I will only be killed as a free man, although I consider death as something horrible, every man one day will meet an evil, I fear that I will be cheated and deluded. ”

When Muhammad bin Ash’as saw this, he went up to him and said,

“We shall not lie to you nor commit deceit. ”

Then he offered Muslim protection, hence Muslim accepted his offer. They mounted him on a mule and took him to the presence of Ubaydullah bin Ziyad. When Muhammad ibn Ash’as offered protec tion to Muslim, he took away the sword and other arms from him. A poet points out to Muhammad’s satire in these words:

“You abandoned your uncle and were sluggish in assisting him, Alas! he would have acquired a secured place if you had not been there, Alas! you killed the one sent by the Progeny of Muhammad (S) , you shamelessly pulled away the sword

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and shield off him. ” [1]

While the above couplet refers to the incident of Hujr bin Adi regarding whom it shall be discussed later.

He killed forty-one people out of them. Muhammad bin Abu Talib says that when Muslim had killed numerous men, and this news reached Ubaydullah, he dispatched someone to Muhammad bin Ash’as with a message that,

“We have sent you to (fight) a single man and commanded you to bring him to us, while a severe crack is visible among your men. Then what would be your state if we sent you to someone other than him”?

Muhammad replied back,

“O commander! Do you think that you have sent us in pursuit of a vegetable vendor of Kufa or a foreign refugee? Do you not know that you have sent us against a ferocious lion, a swordsman, and a renowned champion, who is from the family of the best of creations. ”

Ubaydullah sent a reply saying,

“Offer protection to him until you gain control over him. ”

In some books it is stated that Muslim was like a lion, and the strength of his arms was such that he lifted up people with his hands and threw them on top of the roofs.

Sayyid Ibn Tawoos in his Malhoof writes, that when Muslim (a. s. ) heard the sound of the hooves of the horses, he wore his armor and mounted his horse. Then he attacked the army of Ubaydullah until he had killed numerous among them. Muhammad bin Ash’as called out to him

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in a loud voice,

“O Muslim! There is protection for you. ”

When Muslim heard him he said,

“How can one rely upon the promise of deceptors and evil doers”?

Then he turned towards then and started fighting while reciting the Rajaz of Humran bin Malik Khas’ami:

“I swear, I will only be killed as a freeman, although I consider death as something horrible. Or it turns the cold into a bitter heat and deflects the rays of the sun (forever). Every man one day will meet an evil, I fear that I will be cheated and deluded. ”

Then the army raised a hue and cry and called out,

“No one shall lie to you nor deceive you”,

but he did not pay any heed to their words. Then a large battalion attacked him, he received numerous wounds on his body and a man dealt a blow from behind with his lance. Muslims fell off his horse and was arrested.

In Manaqib of Ibn Shahr Ashob it is written that Muslim bin Aqeel (a. s. ) was wounded such severely with the arrows and stones, that he was exhausted and sat with his back leaning against a wall. Then he said,

“What is the matter that you have been hurling stones at me as is done to an infidel, while I am from the Household of the ethical Prophet. Do you not have regard for the Household (Ahlul Bayt) of the Prophet due to his right”?

Then Muhammad bin Ash’as said,

“Do not kill

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yourself, verily you are under my protection. ”

Muslim replied,

“I shall not surrender to be imprisoned by you until the strength remains within me, by Allah, this will never happen. ”

Saying this he attacked them and they fled away. Then Muslim said,

“O Allah! Thirst is killing me. ”

Then they attacked him from all sides and Bukayr bin Humran Ahmari cut off his upper lip with a stroke of his sword. Then Muslim dealt him a blow with his scimitar, which pierced his stomach and killed him. Then someone attacked him from behind with a spear and he fell down from his horse and was thus arrested.

Shaikh Mufeed, Jazari and Abul Faraj say that Muslim was utterly wounded and was exhausted while fighting. Then, breathing heavily, he came and sat with his back (leaning) towards the wall of a house. Muhammad bin Ash’as came near him and said that he would give him protection. Muslim turned towards the people and asked whether they all agreed to it and they an swered in the affirmative except Ubaydullah (or Abdullah) bin Abbas Salami, who said that,

“I have nothing to do with it”,

saying this he stepped aside. Muslim replied,

“By Allah! If you do not grant me security, I will never place my hand in yours. ”

They brought a mule and mounted him on it. They surrounded him from all sides and took away his sword. Muslim was now utterly disappointed, tears started flowing from his eyes. He realized that these people

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would ultimately kill him and hence said,

“This is the first betrayal. ”

Muhammad bin Ash’as said,

“I hope that there will be no danger for you. ”

Muslim said,

“Is there only a hope? Then where is your promise of protection? Verily we are Allah’s, and verily unto him shall we return. ”

Then he started weeping, and Ubaydullah bin Abbas Salami said,

“The person who desires what you have desired and when he comes in a state in which you are now, he should not weep. ”

Muslim replied,

“I do not weep for myself nor do I fear being killed, even though I do not befriend being killed, but I weep for my relatives and the people of my household, who would be reach ing here shortly, and I weep for Husayn and his family. ”

Then Muslim turned towards Muhammad bin Ash’as and said,

“I believe that you are unable to fulfill the promise of security. ”

Then he desired that a messenger be sent to Imam Husayn (a. s. ) to apprise him of the situation so that he may not come there.

Shaikh Mufeed relates that Muslim told Muhammad bin Ash’as that,

“O slave of Allah! I see that you are unable to fulfill the promise of security that you have given me, then you may perform a good act. Dispatch someone to wards Imam Husayn (a. s. ) , who would narrate my words to him. For I think that today or tomorrow he might proceed to come here with his household. The messenger should convey to

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him that he has been sent by Muslim bin Aqeel, who has been arrested by them, and he presumes that before today evening he might be killed. He sends message that: May my parents be your ransom! You along with your Household may retreat back, do not let the people of Kufa deceive you. These are the very same companions of your father, regarding whom your blessed father (Imam Ali) desired that he would die and thus be relieved of them. The people of Kufa have lied to you, and the one who has been lied has no judgment. ”

Hearing this Muhammad bin Ash’as replied,

“By Allah! I shall surely convey your message. ”

Azdi relates from Ja’far bin Huzayfa that Muhammad bin Ash’as called Ayas bin Atal Tai, who was from the children of Malik bin ‘Amr bin Samamah. Ayas was a poet and was the confidante of Muhammad, who told him,

“Go to the presence of Imam Husayn (a. s. ) and present him this letter. ”

Then he wrote down the contents, which Muslim had told him and said,

“These are the provisions for your journey and these are expenses for your family (in your absence). ”

Ayas replied,

“I am in need of a mount, for my Camel has turned feeble. ”

Muhammad replied,

“Take this saddled Camel of mine and go. ”

Ayas left and after a lapse of four nights reached Imam Husayn (a. s. ) at Zubalah and conveyed the message to him and handed him the letter of Muslim. After hearing him

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Imam Husayn (a. s. ) said,

“Whatever has been destined shall occur, and we desire from Allah to judge between ourselves and the mis chief of the people. ”

When Muslim bin Aqeel (a. s. ) had taken shelter in the house of Hani bin Urwah and eighteen thousand people had taken the oath of fealthy to him, Muslim dispatched Abis bin Abi Shabeeb Shakiri with a letter to Imam Husayn (a. s. ) which read as follows:

“Now then! The one who goes in search of water does not lie regarding it to his family. Eighteen thousand men from among the people of Kufa have sworn the oath of fealthy to me, hence hasten as soon as you receive my letter, for all the people are with you while their view and desire are not with the progeny of Mu’awiyah. Greetings. ”

The above-referred letter has also been quoted in Museerul Ehzan, which was dispatched along with Abis bin Abi Shabeeb Shakiri and Qays bin Musah hir Saydawi,

“Now then! The one who goes in search of water does not lie regarding it to his family. All the people of Kufa are on your side and eighteen thousand men from among them have taken the oath of allegiance to me. As soon as you read my letter, hasten, peace be upon you and Allah’s Mercy and Blessings. ”

--------------------

[1]: Rajaz - Epic poems recited by Arab warriors in the battlefield while announcing their valour and virtues.

[1]: The poet was Abdullah bin Zubayr Asadi, and his couplets are as follows: “Did you not abandon Muslim and did not fight assisting him, in fear of death and of being subdued, You shamelessly killed the one sent by the Progeny of Muhammad (S) , he would have remained safe if you would have not been there, if you would have been from the (clan of) Bani Asad, you would have recognized his esteem and would have earned the inter cession of Ahmad (S) in Qiyamah. ”

Muslim bin Aqeel (a. s. ) taken to the presence of Ubaydullah bin Ziyad

As regards Muslim, Muhammad bin Ash’as took him to the palace of Ubaydullah bin Ziyad. Muhammad entered therein alone and told him that he had arrested Muslim but had given him the promise of

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protection too. Ubaydullah replied,

“You do not have the right to do so, rather I had sent you to bring him to me. ”

Hearing this Muhammad became silent. When Muslim was seated at the gate of the palace, he saw a jug filled with cold water and asked for some. Muslim bin ‘Amr Bahili said,

“Do you see how cold this water is? By Allah! You will not get even a single drop from this until (Allah’s refuge) you drink the boiling water (Hameem) in hell. ”

Muslim asked him as to who he was, to which he replied that,

“I am the one who has recognized the truth while you have abandoned it, I am the one who is a well-wisher of the nation and the Imam while you have desired evil for him, and am obedient to him whereas you have disobeyed him. I am Muslim bin ‘Amr Bahili. ”

Muslim replied,

“May your mother weep over you! How cruel, unsympathetic and a harsh man are you. O son of Bahila! Verily you are more worthy than me to taste the boiling water (Hameem) and abide eternally in hell. ”

Then Ammarah bin Atbah called for water to give it to him.

In Irshad and Kamil of Ibn Aseer it is narrated, that ‘Amr bin Hurays sent his retainer to fetch water. The retainer returned with a jar of water along with a napkin and a cup, and gave the water to Muslim to drink. (Kamil) When Muslim took the cup

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to drink water, it became full with his blood thus he could not partake it. Thrice the cup was filled with water, and when water was filled for the third time, his front teeth fell in it. Muslim said,

“Praise be to Allah! If this water would had been destined for me, I could have drank it. ”

Muslim was then taken to the presence of Ubaydullah bin Ziyad and he did not greet him. A guard told him, “Why do you not greet the commander”?

Muslim replied,

“Why should I greet him when he desires to kill me, and if he does not desire my death, then I have abundant greetings for him. ”

Ubaydullah said, “By my life! You shall surely die. ” Muslim said, “So be it”? To which Ubaydullah answered in the affirmative. Then Muslim said, “If this is the case then give me respite so that I may will to someone among my kinsmen”, to which Ubaydullah agreed. Muslim turned towards Umar bin Sa’ad and said, “There exists kinship between us, I desire that I may relate to you something in confidence. ” Umar refused to yield, to which Ubaydullah said, “Do not refuse to fulfill the desire of your cousin”. Hearing this Umar stood up (Irshad) and sat with Muslim at a place where Ubaydullah could see them. (Kamil)

Muslim said,

“I have become indebted in Kufa for a sum of seven hundred dirhams, so please pay it off by selling the property of mine which is in Madina. ”

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(Kamil) “And take my corpse after my death from Ubaydullah and bury it. Besides send someone to Imam Husayn (a. s. ) who would return him back. ”

Umar went to Ubaydullah and revealed whatever Muslim had told him. Ubaydullah said,

“A trustworthy man does not commit treachery, but sometimes a traitor fulfils a trust. As regards his (Muslim’s) wealth, do whatever you desire to do with it. And as for Husayn, if he does intend towards us, we will not intend towards him. But if he challenges us, we shall not refrain ourselves from (harming) him. Regarding his corpse, we shall certainly not accept your intervention in that matter. ”

While others quote him saying that,

“As regards his corpse, after we have killed him it is not our concern, you may do what you desire with it. ”

Then he turned towards Muslim and said,

“O son of Aqeel! The people were unified and in accordance with one another, but you came and divided them and created discord. ”

Muslim replied,

“It is not so, but the people of this town are of the opinion that your father (Ziyad) killed many of their virtuous men. He shed their blood and followed the footsteps of the Choesroes (the rulers of ancient Persia) and Caesers (the rulers of ancient Rome). We have come to enjoin justice and invite towards the Holy Book and Traditions (of the Prophet). ”

Ubaydullah said,

“O transgressor! What relation you hold with these? And why did you not do that among the

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people, while you were busy drinking wine (Allah’s refuge) in Madina”?

Muslim replied,

“Did I drink wine? By Allah! He knows that you are not speaking the truth, nor am I similar to what you have ascribed to me. While drinking wine is a practice of those (referring to Ubaydullah and his father Ziyad) who in rage and enmity spill the blood of the Muslims, and who rejoices and delights as if he has never ever committed any indecency (referred to Yazid). ”

Ubaydullah was infuriated and said,

“May Allah kill me if I do not kill you in a manner as no one else has ever been killed in Islam. ”

Muslim replied,

“It is befitting you that you introduce such innovations in Islam which have never taken place. You are an evil murderer, wicked chastiser, ill natured, and a degraded person than all those who preceded you. ”

Then Ubaydullah started abusing him, Imam Husayn (a. s. ) , Imam Ali (a. s. ) and Hazrat Aqeel (a. s. ) while Muslim did not speak to him.

Martyrdom of Muslim bin Aqeel bin Abi Talib (a. s. )

Mas’oodi says that when their speech concluded and Muslim spoke harshly to Ubaydullah, he ordered that Muslim should be taken to the roof of the palace and it was said to Bukayr bin Humran Ahmari to behead him and take his revenge.

Jazari says that Muslim (a. s. ) told Muhammad bin Ash’as,

“By Allah! I would never have surrendered if you had not given me the promise of protec tion. Then defend me with your sword for your promise has been broken. ”

Then they took

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him on top of the palace when he was asking forgiveness from Allah and praising and glorifying Him. Then they took him to the place overlooking the shoe-makers and severed his blessed head which fell down.

(May Allah’s Mercy and Blessings be upon him). His murderer was Bukayr bin Humran, whom Muslim had previously wounded. Then his body too was thrown down. When Bukayr came down, Ubaydullah asked him, “What was Muslim utter ing when you took him to the roof”?.

He replied that,

“Muslim was glorifying Allah and seeking His forgiveness. ”

When I intended to kill him, I told him to come near and then I said:

“Praise be to Allah who has given me an upper hand over you and thus I have taken the revenge from you. ”

Then I struck a blow, which went waste. Then Muslim said:

“O slave! Haven’t you taken your revenge by inflicting this wound upon me”?

Ubaydullah said,

“Such dignity even at the verge of death”?

Bukayr said,

“Then I struck him a second blow and killed him. ”

Tabari says that Muslim was taken on the roof of the palace and his neck was severed and body thrown down to the people. An order was issued that his corpse be taken to that place where garbage is thrown and to be hanged there.

Martyrdom of Hani bin Urwah Muradi

Mas’oodi says that Bukayr bin Humran Ahmari severed the head of Muslim and threw it down followed by his body. Then Ubaydullah ordered that Hani be taken to the market-place and

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beheaded with hands fastened together. Hani was calling out to the people of Murad, whose chief and spokesman he was, to assist him.

When Hani would mount, four thousand armored men of the Bani Murad along with eight thousand men on foot would accompany him. And if those who were under the agreement with him among the people of Kinda and others would be with him, then thirty thousand armored men would accompany him. Even then at the need of the hour no one responded to him due to slackness and deceit.

Shaikh Mufeed says that Muhammad bin Ash’as came to Ubaydullah and inter ceded on behalf of Hani saying, “You are aware of the honor that Hani holds in this town while also his family in the tribe. His people know that myself and my colleague have brought him to your presence, hence I request you in the name of Allah to hand him over to me, for I do not desire enmity with the people of this town. ”

Ubaydullah promised to do so but later regretted and immediately ordered that Hani should be taken to the market and beheaded. They took him to the market, where the sheep were sold, with hands bound together, while he was calling out, “O Mazhaj! There is no one from the Mazhaj for me today! O Mazhaj! Where is Mazhaj”? When Hani sensed that no one came forward to render him assistance, he pulled away his hand from the rope and started yelling, “Isn’t

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there a stick, a knife, a stone or even a bone by which a man may defend himself”?

The guards leapt upon him and tied his hands tightly and told him to extend his neck (so that they may behead him) , to which he replied that, “I am not generous in this regard and shall not help you in the matter of my murder. ” Then Rasheed, a Turkish retainer of Ubaydullah, dealt a blow with his sword upon Hani, which went waste, and Hani said, “Verily retreat is towards Allah. O Allah! (I come) towards Your Mercy and Your Paradise. ” Then he dealt a second blow by which Hani was martyred. (May Allah’s Mercy and Blessings be upon him).

It is written in Kamil of Ibn Aseer that Abdul Rahman bin Haseen Muradi once met the Turkish retainer (who had killed Hani) traveling along with Ubaydullah and killed him.

Abdullah bin Zubayr Asadi said regarding the murder of Hani bin Urwah and Muslim bin Aqeel (while some attribute it to Farazdaq, the poet):

“If you do not know what death is, then look at Hani in the marketplace and the son of Aqeel, a hero whose face was covered with the wounds of sword, and another who fell to death from the roof, the wrath of Ibn Ziyad struck them both, and they became legends for every traveler on road, you see a beheaded corpse whose color death has changed, and his blood flowed abun dantly like a river, a young man

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who was more shy than a young woman, was more incisive than a sharp edged sword, is Asma riding in safety a mount which moves at walking pace, while Mazhaj urged him to seek revenge, and Murad wander around him? And all of them in fear of the questioner and the questioned, then if you do not avenge (the death of) your two masters, then you are illegitimate (sons) , lowly and degraded. ”

Ubaydullah dispatched both, the heads of Muslim and Hani to Yazid, who sent him a thanksgiving letter as follows:

“I have received news that Husayn is coming towards Iraq, deploy guards over the roads, gather provisions, and keep alert. Imprison and detain the dubious ones and kill those who fight you. ”

It is stated in Irshad that Yazid said,

“And arrest people on grounds of suspicion and kill the accused, then keep me informed of the happenings. ”

Mas’oodi says that Muslim bin Aqeel (a. s. ) revolted in Kufa on Tuesday, the eighth of the month of Zilhaj 60 A. H. , this being the same day when Imam Husayn (a. s. ) left Makkah to come to Kufa, and (Muslim) was martyred on Wednesday ninth Zilhaj, i. e. , the day of Arafah. Then Ubaydullah ordered that Muslim’s body be hanged and his head was dispatched to Damascus. This being the first body among the Bani Hashim, which was hanged upon the (city) door, and the first head among them, which was sent to Damascus.

It is written in Manaqib that both the heads were sent to

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Damascus with Hani bin Habooh Wade’ee and were hung at the gate of (the city of) Damas cus.

In the Maqtal of Shaikh Fakhruddin it is quoted that the bodies of Muslim and Hani were being dragged in the market. When the people of the tribe of Mazhaj were informed about it, they mounted on their horses and fought with them until they took the bodies of Muslim and Hani from them. Then they gave the dead body bath and shrouded and buried them. May Allah’s Mercy be upon them and may Allah’s wrath befall their murderers, a severe wrath.

Appendix

As has been quoted in Habibus Siyar, Hani bin Urwah was a notable of Kufa and an outstanding Shi’ah, and besides it has been related that he met the Holy Prophet Muhammad (S) and was blessed with his companionship. He was eighty-nine years old when he was martyred and his dignity and eminence can be proven from his bold speech with Ubaydullah as quoted above.

Mas’oodi says that he was a Shi’ah and chief of the (clan) of Murad, and four thousand armored horsemen and eight thousand on foot would accompany him. When Imam Husayn (a. s. ) was informed about the martyrdom of Muslim and Hani, he said,

“Verily we are Allah’s and verily unto Him shall we return”,

and repeated,

“Allah’s Mercy be upon both of them. ”

Moreover he read a letter in the presence of the people,

“In the Name of Allah, the Benefi cent, the Merciful. A heart rending news has reached us

that Muslim, Hani and Abdullah bin Yaqtoor have been martyred. ”

Pilgrimage to the grave of Hani bin Urwah Muradi

It is quoted in the Mazar of Muhammad bin Mashhadi, Misbahuz Zaer of Sayyid Ibn Tawoos, Mazar of Shaikh Mufeed, and Mazar of Shaikh Shaheed (may Allah sanctify their souls) in context to the supplications of the Mosque of Kufa that: Stand near his (Hani bin Urwah’s) grave and send salutations upon Muhammad (S) and his Progeny and then say,

“Allah’s Sublime Peace and His Benediction be upon you, O Hani bin Urwah! Peace be upon you O (the) devout and sincere slave of Allah and His Prophet...... (till the end). ”

Then recite two units of Prayers as gift and pray for him and bid farewell.

Besides, Hani was among those who had fought alongside Imam Ali (a. s. ) in the battle of Jamal. It is quoted in Manaqib of Ibn Shahr Ashob, that he recited the following Rajaz in that battle “It is a battle in which the guide is a Camel, their woman, the chief of misguidance, is in the fore front, while Ali is the Master of the masters and a Master. ”

Sayyid Mohsin Kazmi in his Takmelah writes that, “Hani was included among the praiseworthy men and whatever we have quoted (of his virtues) proves it. ” Then he says, “Formerly Sayyid Mahdi Bahrul Uloom was in doubt regard ing (the sincerity of) Hani. Then when he investigated the reports, he repented and in apology compiled a couplet in praise of Hani. ”

The author (Shaikh Abbas Qummi) says that the above-referred

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Sayyid Mahdi Bahrul Uloom in his Rijal has discussed in detail on the subject of Hani, and then states that, “These different reports unanimously agree that Hani bin Urwah offered shelter to Muslim bin Aqeel (a. s. ) in his house.

He took necessary steps for him and organized manpower and ammunitions. He refused to hand over Muslim to Ubaydullah, and was even ready to sacrifice his life for it, until he was harassed, beaten, tortured and imprisoned, and was ultimately killed with his hands bound together. While this being a clear proof of his virtue and a fruitful end. He is included among the companions of Imam Husayn (a. s. ) and his Shi’ah, who laid down their lives for him. The words which he spoke to Ubaydullah is enough proof of (his sincerity) that,

“The man has come who is more worthy of Caliphate than yourself and your master (Yazid) ”

besides that which is quoted in Muntakhab of Shaikh Fakhruddin Turayhi that he said,

“Even if a child of the family of Muhammad (S) is hiding below my feet, I shall not lift it up until it is cut off. ”

And similar speeches which he delivered bear witness, that whatever he did was due to his foresight and intelligence, and not due to prejudice or pride or simply because he gave refuge to Muslim (and was thus bound to protect him). The following words of Imam Husayn (a. s. ) bear witness to it.

When Imam received the news of his Martyrdom and that

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of Muslim, he prayed for Allah’s Mercy for them and repeated it numerous times and said, “A heart rending news has reached us that Muslim bin Aqeel, Hani bin Urwah and Abdullah bin Yaqtoor have been martyred. ”

It is quoted in Malhoof of Sayyid Ibn Tawoos that when the news of Martyr dom of Abdullah bin

Yaqtoor reached Imam Husayn (a. s. ) , whose Martyrdom occurred after that of Muslim and Hani, his eyes were filled with tears and he said,

“O Allah! Bestow a merciful status for us and our Shi’ah, and unite us in the place of repose of Your Blessings. Verily You have power over all things. ”

Our masters (the Ulama) (may Allah’s Benediction be upon them) have quoted salutations for Hani and still visit his grave. They have explicitly stated that he was among the felicitous martyrs, who were devot ed to (serve) Allah and His Prophet. They died in the way of Allah and thus entered His Mercy and Benediction, the salutation being “Allah’s immense Peace......... (till the end). ”

Then it is said that the contents of this salutation is not textual or mere reports, and even if it is so, then the contents itself prove that he was a felicitous martyr, a noble dignitary and one whose end was fair. I have witnessed our Shaikhs like Mufeed and other Ulama, who have included Hani among the noblemen, and have added, “May Allah be pleased with him”, or “May Allah have mercy upon him” after his name. And I have

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not found any of our Ulama ever reproaching or criticizing him.

As regards the episode which is reported, that when Ubaydullah came to Kufa, Hani went to pay his respects to him and with the other noblemen kept visiting him until the time Muslim bin Aqeel came to his house. This epi sode does not in any way give way for suspicion regarding Hani, for this was due to dissimulation (taqiyyah). Hani was a renowned person and Ubaydullah considered him and held good relations with him.

Thus if under these circumstances, had he kept himself aloof and remote from Ubaydullah, then his dissimulation would go waste, which formed the basis of Muslim’s task. Hence it was necessary for him to keep contact with Ubaydullah and visit him frequently so that he may not fall a prey to his suspicion. But when Muslim came to his house, he lessened going to Ubaydullah and pretended to be ill, but whatever he had not deemed, took place.

As regards his desisting Muslim from revolting hastily, could be on account of his foresight and he desired that more and more people may gather and a great number of arms could be collected too. And so that Imam Husayn (a. s. ) himself would come to Kufa, hence the situation would come under control and if fighting would ever occur, it would be under the auspices of Imam himself. And as regards preventing the murder of Ubaydullah in his house, it is already quoted that there is difference in reports.

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Some narrate that Hani himself had planned that he would pretend to be ill, so that when Ubaydullah would come to visit him, he could be killed by Muslim. And as is quoted that Muslim said, that a woman wept and pleaded with him not to kill Ubaydullah in the house. Thus Sayyid Murtaďa alone has quoted this reason in his Tanzeeyahul Ambiyah.

And as regards Ubaydullah’s question to Hani regarding his giving refuge to Muslim, and Hani’s answer that, “By Allah! I have not invited Muslim to my house, nor was I aware of his intentions. Then he came to my house and asked me permission to reside therein and I could not refuse, thus this responsibility fell upon me”, these words were uttered by Hani only to save himself from the clutches of Ubaydullah, and in dissimulation, and it is not possible that Muslim would have taken Hani’s protection without in forming him and taking an oath from him, and Hani would be unaware of his intentions.

Again it is not possible that Hani, being a notable of the Shi’ah, would be unaware of the intentions of Muslim. Thus it proves the unreliability of whatever is quoted in Rawzatus Safa that Hani told Muslim that, “You have put me great difficulty and pain, and if you had not en tered into my door, I would have sent you away”, is not sound, and this statement is not quoted anywhere else.

Ibn Abil Hadeed, in his Sharhe Nahjul Balagha, quotes two narrations

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re garding Hani, one praising him, while the other vilifying him. The one praising him is his statement regarding Imam Ali (a. s. ) , wherein he says that, “I am the first one to confirm him, and shall not be the first one to deny him. ” Sayyid (may Allah’s Mercy be upon him) relates the narration praising Hani and quotes the one vilifying him too (from Sharhe Nahjul Balagha, the chapter of empowerment) that Imam Ali (a. s. ) said in his short Aphorisms,

“The tool of kingship is a wide bosom”, [1]

and in refutation of this he (Sayyid) says that this is nothing more than a fiction and does not contain grounds for being a narration, while it does not even contain any chain of transmitters. Besides it is not quoted from any other book nor from other historical or biographical books. The historians have referred to the incident wherein Mu’awiyah asked the people to take the oath of allegiance to his son Yazid and has quoted regarding those who yielded and those who refused and other matters, while the above incident is absent therein. Thus if this incident would have been true, then it should have been quoted, for it was certainly a novelty.

Furthermore, because Hani later broke off the allegiance of Yazid and revolted in assistance of Imam Husayn (a. s. ) and was killed for him. They would then have quoted the above guilt of his if it would have been true. While the case of Hani was similar to that of Hurr

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(Allah’s mercy be upon him) who repented, and his repentance was accepted for what he had done. And his case was more severe than that of Hani, thus Hani is more liable to be forgiven (if he ever erred).

Abul Abbas Mubarrad says that Mu’awiyah gave the governorship of Khurasan to Kaseer bin Shihab Mazhaji. There Kaseer misappropriated too much wealth and ran away taking shelter in the house of Hani bin Urwah. When the news reached Mu’awiyah, he issued orders that Hani’s blood should be spilled with impunity.

Hence Hani left Kufa and went to seek refuge with Mu’awiyah. Mu’awiyah did not recognize him, when all the people left, Hani remained seated in his place. When Mu’awiyah inquired of him, he replied that he was Hani bin Urwah. To which Mu’awiyah said, “This day of yours is not (the same) as the other days, when your father boasted that: I comb my tresses and I draw my cloak, my mount is a Bay Horse with a black tale and mane, and I walk accompanied by the chiefs of Bani Ateef, and if oppression comes my way, I roll away the heads. ”

Hani replied, “Verily I am respected today more than yesterday. ” Mu’awiyah asked him the reason for it, to which Hani replied that it was because of Islam. Mu’awiyah said, “Where is Kaseer bin Shihaab”? Hani replied, “He is with me and among your group. ” Mu’awiyah said, “Do you see how much wealth he has misappropriated, then take away a

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part from him and give him a part of it. ”

Furthermore, it is related that the troops of Yazid arrested a man from the helpers of Imam Husayn (a. s. ) in Karbala, and took him to the presence of Yazid. Yazid looked towards him and asked, “Are you the son of the man who said: I comb my tresses.........? ” The man replied in the affirma tive, hence Yazid ordered him to be killed. (Allah’s mercy and Blessings be upon him).

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[1]: The explanation as given by Ibn Abil Hadeed in his Sharh Nahjul Balagha with reference to the words “The tool of kingship is a wide bosom”, reproaching Hani, is the incident at the time when the chiefs of Iraq went to Mu’awiyah when he ordered the people to take the oath of allegiance to Yazid. Hani, who was a representative of the chiefs of Iraq, requested Mu’awiyah to appoint him in charge of taking the allegiance for Yazid, but in the above incidents Hani clearly opposed Mu’awiyah and this narrative is nothing but incongruous.

Martyrdom of Meytham bin Yahya at Tammar

point

During the period of the martyrdom of Muslim bin Aqeel (a. s. ) , the other significant events, which occurred, are the martyrdom of Meytham at Tammar and Rushayd al Hajari. Besides it is appropriate that we quote here the mar tyrdom of Hujr bin Adi and ‘Amr bin Humaq.

Meytham was one of the distinct and favorite companions of the Commander of the faithful Imam Ali (a. s. ) , rather he, ‘Amr bin Humaq, Muhammad bin Abu Bakr and Oways Qarani were among his disciples. Keeping in mind their merit and worthiness, Imam Ali (a. s. ) had trained them with concealed knowledge and mysteries, which would occasionally be apparent from them.

Once Meytham told Abdullah bin Abbas, who was one of the students of Imam Ali (a. s. ) and had learnt the Qur’anic Exegeses from him, and whom Muhammad bin Hanafiyah had referred to as “the Divine of the nation” that, “O son of Abbas! Ask from me whatever you desire regarding the interpretation of the Qur’an, as I have recited the revelations of the Qur’an before Imam

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Ali (a. s. ) and have received it’s interpretation from him. ” Abdullah bin Abbas addressed his maid servant saying, “Bring me a paper and pen”, and started writing down.

It is narrated that when the order was issued to hang Meytham he called out in a loud voice saying, “O people! Whoever desires to listen to the mys terious sayings of the Commander of the faithful Ali (a. s. ) , come closer to me. ” Hearing this people gathered around him and he started narrating the astonishing traditions. While this dignified personality (Allah’s Mercy be upon him) , was among the abstinents and was such that the skin of his body had dried due to excessive worship and abstinence.

In Kitab al Gharat it is related by Ibraheem Saqafi, that Imam Ali (a. s. ) had trained Meytham in abundant knowledge and concealed mysteries, which he would occasionally relate to the people, after hearing which the Kufans would fall in doubt and accuse Imam Ali (a. s. ) of sorcery and deceit (for they could not digest and comprehend it). One day Imam Ali (a. s. ) , in the presence of a large gathering of some of his genuine followers as well as the skeptical ones said,

“O Meytham! After my death you will be seized and will be hanged. Then on the preceding day blood shall ooze from your nose and mouth, which will dye your beard. Then on the third day a weapon will be pierced in your stomach, which will result in your death, thus look forward to that day. The

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place where you shall be hanged is facing the house of ‘Amr bin Hurays. You shall be the tenth one from among those people who shall be hanged, while the timber of your gallow will be the shortest among all, and it will be nearer to the ground. And I shall show you the palm-tree on whose trunk you shall be hanged. ”

Then after two days he showed him the palm-tree. Thereafter Meytham always came near the tree and recited Prayers and would say, “What a blessed palm-tree you are, for you have been created and are growing up for me “.

After the martyrdom of Imam Ali (a. s. ) , Meytham often went to visit the palm-tree until it was cut down, then he looked after it’s trunks. He would go to ‘Amr bin Hurays and say, “I will be your neighbor, thus fulfill the rights of neighborhood well. ” ‘Amr would not understand his meaning and would ask, “Do you intend buying the house of Ibn Mas’ood or Ibn Hakeem”?

In Kitabul Fazael it is written that Imam Ali (a. s. ) often came out of the Mosque of Kufa and sat near Meytham talking to him. One day as usual he came to Meytham and said,

“Should not I give you glad tidings”?

Meytham asked him as to what it was. He said,

“One day you shall be hanged. ”

He asked, “O my Master! Will I die the death of a Muslim”? Imam answered in the af firmative.

Aqiqi relates that Abu Ja’far Imam Muhammad al Baqir (a. s. ) held Meytham

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very dear, while Meytham was a believer, was grateful in prosperity and forbearing in adversity.

Meeting between Habib bin Mazahir and Meytham at Tammar

It is related in Manhajul Maqal from Shaikh Kashshi, who relates through his chain of transmitters reaching Fazl bin Zubayr, who relates that one day Meytham was mounted on his horse when he passed by Habib bin Mazahir Asadi, who was near a group of the people of Bani Asad. They started speak ing to one another in a manner that the necks of their horses had joined each other.

Habib said, “Verily I see an old bald man with a large belly who sells watermelon near Darur Rizq. He shall be hanged because of his love for the Prophet’s Household (Ahlul Bayt) (a. s. ) and his stomach shall be punctured on the gallows itself. ”

Meytham said, “I too recognize a red-faced man who has two long tresses, he shall go to defend and aid the grandson of the Prophet and shall be killed, while his severed head will be paraded in Kufa. ” Saying this they both departed from one another. The people who were present there and heard their conversation said, “We have never seen greater liars than these two. ”

Now they had not yet dispersed when Rushayd Hajari came to search them (Meytham and Habib) and asked the people their whereabouts. The people said that they had left and related to him their conversation. Rushayd said, “May Allah’s blessings be upon Meytham, he forgot to say one sentence, that the one who gets the severed head

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to Kufa will get a reward of a hundred dirhams”, saying this he left.

When people heard him they said, “Verily he is a more greater liar than them. ” These people then say that after a lapse of some days we saw Meytham on the gallows near the house of ‘Amr bin Hurays, and the severed head of Habib bin Mazahir being paraded in Kufa after he was martyred along with Imam Husayn (a. s. ). Thus we witnessed with our own eyes whatever those men had predicted.

Meytham says that one day Imam Ali (a. s. ) called me and said,

“What will be your state at that time O Meytham, when the man, whose father is not known, but the Bani Umayyah have included him among them (viz. Ubaydullah bin Ziyad) will call you and order you to disassociate yourself from me? ”

I said, “O Commander of the faithful! By Allah! I shall never disassociate myself from you. ” He said,

“In that case you shall be killed and hanged on the gallows. ”

I retorted, “By Allah! I shall forebear, while this is quite insignificant in the way of Allah. ” Imam said,

“O Meytham! You shall then be along with me in my status (in Paradise). ”

Saleh bin Meytham relates that Abu Khalid Tammar has narrated to me, that one day I was with Meytham in the river of Euphrates on Friday, when a storm started. Meytham, who was sitting in a boat called Ziyan, came out and looking towards the storm said, “Tie the boats firmly, for

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I see a fearful storm ensuing, while Mu’awiyah has just died. ”

When next Friday dawned, a messenger came from Syria. I met him and inquired about the reports there in. He said that, “The people therein are in a good state. Mu’awiyah has died and people are taking the oath of allegiance to Yazid. ” I asked him as to which day he died, to which he replied that it was on the last Friday.

The Commander of the faithful Imam Ali (a. s. ) reveals his mysteries to a well

Shaheed al Awwal Shaikh Muhammad bin Maki has related that Meytham said: One day my Master, the Commander of the faithful Imam Ali (a. s. ) , took me out of Kufa to the desert until we reached the Mosque of Ja’fi. Then he turned towards the Qibla and recited four units of Prayers. After finishing the Prayers he glorified Allah and stretched his hands saying,

“O Lord! How shall I call upon You when I have disobeyed You. And how shall I not call upon You when I recognize You and Your love is present in my heart. I have stretched my hands full of sins in Your presence and my eyes full of desires...... (till the end of a long supplication). ”

Then he recited a supplication in a silent tone and fell into prostration and repeated, “Al Afw” (O Pardoner) a hundred times. Then he arose and came out of the Mosque and I started following him until we reached a desert. Then Imam drew a line and said,

“Beware, do not cross this line. ”

Saying this he

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went away from me. The night being dark I said to myself, “You have left your Master alone in spite of several of his enemies, what will be your excuse in the presence of Allah and His Prophet? By Allah! I will follow him so as to inquire his condition in spite of disobeying his orders. ”

Hence I followed him and saw him bending his upper body with his head into a well and talk ing with it, while hearing to it too. He became aware that someone was with him; hence he turned towards me and asked who it was. I replied that I was Meytham. He said,

“Did not I order you not to cross the line”?

I replied, “O my Master! I was afraid lest your enemies might harm you, thus I was uneasy. ” He asked,

“Have you heard whatever I said (to the well) ”?

I re plied in the negative. He continued,

“O Meytham! My heart contains myster ies, and when it becomes narrow on account of it, I dig the earth with my fists and bury the mysteries under the stones, the Beeches grow from the earth, among my seeds this tunes in. ”

Shaikh Mufeed writes in Irshad that Meytham was a retainer of one of the women of Bani Asad. Imam Ali (a. s. ) bought him from her and freed him. He asked his name, to which he replied that his name was Salim. Imam said,

“The Holy Prophet Muhammad (S) informed me that the name your father had

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kept in Persia was Meytham. ”

Meytham replied, “Verily the Prophet of Allah (S) and the Commander of the faithful (a. s. ) speaks the truth. By Allah! That is my name. ” Imam said,

“Then return to the name by which the Prophet has addressed you and leave the name Salim, while your agnomen (Kuniyah) [1] should be Abu Salim. ”

One day Imam Ali (a. s. ) told him,

“After my death you will be arrested and put to the gallows and a weapon shall be pierced into your stomach. Then on the third day blood will come forth from your nose and mouth, which will dye your beard, thus await that dye. You shall be hanged at the door of ‘Amr bin Hurays, you being the tenth (to be crucified among other nine) , while the timber of your gallow will be the shortest and will be the nearest to the ground than others. Come, I shall show you the Palm-tree by whose trunk you shall be hanged. ”

Then he showed him the Palm-tree. Meytham often visit ed the tree and Prayed below it and would say, “What a blessed palm-tree you are, that I have been made for you and you have been made for me. ” He often went near the tree and took care of it until it was cut down. He knew that place in Kufa where he would be hanged.

He often visited ‘Amr bin Hurays and would say, “I shall soon be your neighbor, thus be a fair neighbor to me. ” ‘Amr would

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say, “Are you buying the house of Ibn Mas’ood or Ibn Hakeem”? For he was not aware as to what Meytham meant.

The year, in which he was martyred, Meytham went for Hajj and thereafter went to the presence of Umm Salama (a. s. ). Umm Salama asked him as to who he was and he replied that he was Meytham. She said, “By Allah! I have often heard the Prophet remember your name at mid-night. ”

Then Meytham inquired about Imam Husayn (a. s. ) from Umm Salama, to which she replied that he was in his garden. He said, “Please tell him that I would have loved to offer my salutations to him, but Allah willing, we shall meet one another in the presence of the Lord of the worlds. ” Umm Salama called for some scent and perfumed Meytham’s beard with it and said, “Very soon it will be dyed with blood. ”

Thereafter Meytham went to Kufa and was seized and taken to Ubaydullah. Ubaydullah was told that, “This man is the most beloved of Ali. ” He said, “Woe be to you! This Persian man”? He was replied in the affirmative. Then Ubaydullah asked Meytham, “Where is your Lord”? Meytham replied, “In ambush of the oppressors, while you are one of the oppressors. ”

Ubaydullah said, “Even after being a Persian (non-Arab) you say what you mean (your Arabic is eloquent). Tell me then, what your Master (Imam Ali) predicted to you as to what I shall do to you”? Meytham replied, “Yes, he did

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tell us that I will be the tenth one whom you shall put to the gallows, and that the timber of my gallow would be the shortest, and also that I shall be closer to the ground than them. ” Ubaydullah said, “By Allah! I shall do the opposite of what he said. ” Meytham replied, “How can you do the opposite, when by Allah, Imam Ali (a. s. ) had heard it from the Prophet (S) , while he had heard it from Jibra’eel, who in turn heard it from the Al mighty. How can you oppose them? And I even know the place in Kufa where I shall be hanged, and I shall be the first in Islam to be bridled. ”

Thus Meytham was imprisoned along with Mukhtar bin Abu Ubaydah Saqafi. Meytham told Mukhtar, “You shall be freed from here and will rise to avenge the blood of Imam Husayn (a. s. ) , and you shall kill him who will kill us. ” When Ubaydullah called for Mukhtar to be killed, a message arrived from Yazid ordering him to free Mukhtar. He released him and ordered Meytham to be crucified.

He came out of the prison and confronted a man who told him that, “Do you not have the ability to free yourself from this”? Meytham smiled and point ing to the Palm-tree said, “I have been created for it and it has been brought up for me. ”

When Meytham was hanged on the gallows, people gathered around him at the door of the house of ‘Amr

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bin Hurays who said, “By Allah! He often said that he would be my neighbor. ” When Meytham was crucified, ‘Amr ordered his maid to sweep the ground beneath and sprinkle water and fumigate it. ” Meytham then started relating the virtues of Bani Hashim on the gallows.

News reached Ubaydullah that the slave had insulted him to which he ordered that a bridle should be put in his mouth; hence Meytham was the first man in Islam to be bridled. Meytham was martyred ten days before Imam Husayn (a. s. ) came to Iraq. On the third day a weapon (probably a spear) was pierced into his stomach and he exclaimed “Allaho Akbar”, and at the end of the day blood oozed from his nose and mouth. (May Allah's Mercy and Blessing be Upon him)

It is related that seven date-sellers pledged that they would take the corpse of Meytham from there and bury him. During night they came there when the guards had lightened a fire and could not see them. They took him down from the gallows and buried him near the stream in the street of Bani Murad, and threw away the gallow into the garbage. When morning dawned the horsemen went in pursuit of them but failed to find them.

I (the author) say that among the progeny of Meytham is Abul Hasan Meytham bin Ali bin Isma’il bin Shu’ayb bin Meytham at Tammar, who was a Shi’ah Mutakallim (Scholastic) during the times of Mamoon and Mu’tasim. He held

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debates with the atheists and opponents, and his contemporary was Abu Huzayl Allaf, the chief of Mu’tazilah in Basra.

Shaikh Mufeed narrates that Ali bin Meytham once asked Abu Huzayl Allaf that, “Do you not believe that Iblees (Shaitan) restrains from performing all good deeds and that he invites towards the evil”? Abu Huzayl replied in the affirmative. Ali said, “Then does he invite towards evil without being unaware that it is evil, and he stops from good without knowing that it is good”?

Abu Huzayl replied, “Yes, he knows all that. ” Abul Hasan (Ali) con tinued, “Thus it is proved that Shaitan is aware of all that is good or evil. ” Abu Huzayl agreed to it, to which Ali said, “Then tell me about the Imam (Caliph) after the Prophet whether he knew all that was good or evil”? Abu Huzayl replied in the negative. Ali said, “Then Shaitan is more learned than your Imam. ” Hearing this Abu Huzayl was dumb-founded.

It should be noted that frequently Meytham is pronounced with a Kisrah (a vowel coming below an alphabet) below meen (as Meytham) , but some write the name of Maysam bin Ali Bahrani, the expounder of Nahjul Balagha, with the Fatha (a vowel coming above an alphabet) of meem (as Maysam).

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[1]: The use of “Abu” (father of) or “Umm” (mother of) followed by the name of the son, often as a prefix for one’s name.

Martyrdom of Rushayd al Hajari (May Allah sanctify his spirit)

Hajar is one of the cities, which is the governor’s seat of Bahrayn or is its district. The commander of the faithful Imam Ali (a. s. ) gave him the name of Rushayd al Balaya (Rushayd of Trials) and trained him in the

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Science of trials and death (Ilmul Balaya wal Manaya). Thus he predicted how a person would die or how such and such person would be killed, and whatev er he said came out to be the truth. In the episode of Meytham we have related how he predicted regarding (the Martyrdom of) Habib bin Mazahir.

I recollect from the Ta’leeqah of Shaikh Bahai that Shaikh Kaf’ami has included Rushayd among the porters of Imams (a. s. ).

It has been related in Ikhtisas, that when Ziyad (the father of Ubaydullah) , was in pursuit of Rushayd, he went underground. One day he came to Abu Arakah, who was sitting on the door of his house with some of his friends, and entered therein. Abu Arakah was alarmed and followed him in fright. Then he told Rushayd, “Woe be to you! You have killed me and orphaned my children while spreading ruination. ” Rushayd asked him as to why he said that. Abu Arakah replied, “These people are in search of you and you come to my house, when the people present here see you”? Rushayd said, “None of them have seen me. ” Abu Arakah said, “Are you joking with me”? Then he caught hold of him, tied his hands, locked him in a room and closed the door and came out to his friends and said, “I sense that now an old man entered my house. ”

They replied that they had not seen anyone entering therein. He repeated his question and they replied in the

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negative and hence he became silent. Then he feared lest someone else might have seen him, and hence went to the court of Ziyad to investigate whether they discussed Rushayd or no, and if they were aware (that Rushayd is in his house) , he would hand him over to them. Thus he went and saluted Ziyad and sat near him. There was a cool atmosphere therein when suddenly he saw Rushayd, seated on a mule, coming towards Ziyad.

As soon as he saw him, the color of his face changed and was bewildered and was sure of his death. Rushayd entered therein and saluted Ziyad. On seeing him Ziyad arose and embraced and kissed him. Then he welcomed him and asked him as to how he was and inquired about his family and stroked his beard affectionately. Rushyad sat there for sometime and then arose and left. Abu Arakah asked Ziyad, “May your Lord reconcile you! Who was this nobleman”?

He replied that the man was among his Syrian friends, who came to visit him. Hearing this Abu Arakah arose and rushed towards his house. He entered therein and saw Rushayd in the manner he had left him. Abu Arakah said, “Now when you possess this art that I have just witnessed, do as you wish and come to my house as and when you desire. ” [1]

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[1]: Ziyad was the son of a loose woman named Sumayyah, who in slavery bore Ziyad to a Greek Retainer of the tribe Saqeef named Ubaid. This fact was not generally known, and Ziyad’s parentage was generally supposed to be uncertain, whence he was called “his father’s son” (Ibn Abeeh). When Mu’awiyah became a candidate for the Caliphate and required help, he endeavored to enroll among his adherents a number of the most sagacious of the Arabs.

Among these was Ziyad, whom he determined to adopt. He therefore obtained an affidavit from a wine-dealer of Taif named Abu Maryam Saluli, to the effect that Abu Sufyan had come to his tavern and demanded a prosti tute, that Sumayyah had been brought by him to Abu Sufyan, and that she in consequence gave birth to Ziyad. The best historians disbelieve this story, which they suppose to have been the fabrication of Mu’awiyah got up with the intention of securing the services of Ziyad, an intention which was realized. Ziyad in consequence came to be called son of Abu Sufyan, after having been called son of Sumayyah or his father’s son. (History of Islamic Civilization: Umayyads and Abbasids - Jurji Zaydan).

Mu’awiyah appointed him as the governor of Iraq and Fars. Ziyad made a minute search of the Shi’ah of Imam Ali (a. s. ) and having seized them, amputated their hands and feet, blinded them, hanged them on the branches of date-palm trees, exiled them and killed them so that eventually the distinguished Shi’ah of Iraq were eliminated. Thus he killed Rushayd Hajari, ‘Amr bin Humaq, Juwayrah bin Mushir Abdi etc. and instigated the murder of Hujr bin Adi. It has been related by prominent narrators (as quoted in this book) that one of the disgraces which befell Kufa was including Ziyad (the illegitimate) among the Bani Umayyah.

Similar was his son Ubaydullah (born to a prostitute Marjanah) who equated him with regard to despotism and bloodshed. He was the chief instigator of the mass slaughter of the Prophet (S) ’s family at Karbala. Yazid, following the footsteps of his father Mu’awiyah made him the governor of Kufa and Basra and incited him to murder Imam Husayn (a. s. ).

An account of the personality of Abu Arakah

The author says that the above referred Abu Arakah is from the clan of Bajilah and is from among the companions of Imam Ali (a. s. ).

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While Barqi says that he was from Yemen and includes him among Imam’s companions like Asbagh bin Nabatah, Malik Ashtar and Kumayl bin Ziyad.

The family of Abu Arakah is renowned among the Shi’ah biographers and the transmitters of traditions of Imams (a. s. ) like Basheer Nabbal and Shajarah who were the sons of Maymoon bin Abu Arakah. While Ishaq bin Basheer, Ali bin Shajarah and Hasan bin Shajarah were all among the prominent and noblemen.

While the treatment of Abu Arakah with Rushayd was not due to his less distinction but because of the fear of his life, and because Ziyad was strongly in pursuit of Rushayd and other Shi’ah of Imam Ali (a. s. ). He persecuted them, as also those who befriended them, hosted them or gave them shelter. Here the honor and manliness of Hani is apparent that he hosted Muslim bin Aqeel (in site of such harsh prohibitions) , and gave him shelter in his house and sacrificed his life for him. May Allah sanctify his grave and descent Paradise unto him.

Shaikh Kashshi relates from Abi Hayyan Bajali who relates from Qinwa, the daughter of Rushayd. Abu Hayyan says that I told Qinwa to relate to me all that she had heard from her father. She said: I heard my father say that Imam Ali (a. s. ) has informed me and said that,

“O Rushayd! How will you forebear when the one (Ziyad) , whom the Bani Umayyah have included among themselves, will call upon you and amputate your feet, hands,

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and tongue”?

I asked, “O commander of the faithful! Will Paradise be the outcome of this”? Imam replied,

“O Rushayd! You are along with me in this world as well as the hereafter. ”

Qinwa says that some days passed when Ubaydullah bin Ziyad, the illegitimate one, (Ubaydullah is an error of the narrator, while the correct one is his father Ziyad) called him. Then he told Rushayd to disassociate himself from Imam Ali (a. s. ) and the guard struck him to utter this. The illegitimate (Ziyad) said, “You have been informed about it, then how do you wish to die”? Rushayd replied, “My friend (Imam Ali) had told me that I will be forced to disassociate myself from him, and that when I refuse to do so, both of my hands, feet and my tongue shall be cut. ” Ziyad said, “Now by Allah! I shall belie his words. ”

Then he ordered him to be brought forward, his hands and feet should be amputated while his tongue should be left intact. I (Qinwa) caught hold of his hands and feet and said, “O dear father! Do you feel the pain due to what has befallen you”? He replied, “No, but similar to a person who is trapped in the midst of people. ” When they brought him out of the palace people started gather ing at a distance away from him. He said, “Go and bring me ink and paper so that I may write down for you all that is destined to occur

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till the Qiyamah. ” Then a barber was sent who cut off his tongue and he died the same night. (May Allah’s Mercy and Blessings be upon him)

Fuzayl bin Zubayr says that one day Imam Ali (a. s. ) , accompanied with his companions went to a garden named Barna and sat under the shade of a Palm-tree. He called for some dates, which were plucked from the trees, and brought to him. Rushayd Hajari said, “O Commander of the faithful! How good these dates are. ” He answered,

“O Rushayd! You shall be crucified on the trunk of this Palm-tree. ”

Rushayd says that constantly in the morning as well as the evening I watered the tree. After the demise of Imam Ali (a. s. ) , when I passed by the tree, I saw that the branches of the tree had been cut down and I said to myself, “Now my end has drawn near. ” After some days a headman came to me and said that the commander desired to see me. I went to the palace and saw the timber of the Palm-tree gathered there. When I came the other day I saw that the second part of the tree was made into a ring and was bound on both the sides of the well to draw water from it.

I said to myself, “Verily my friend has not lied to me. ” (Another day) The headman came to me and said that the commander desired to see me. When I entered the palace, I saw the

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timber kept therein and the ring too was there. I went near the ring and striking it with my foot, said, “You have been fostered and grown up for me. ”

Then I went to Ubaydullah and he said, “Relate to me the lies which your master has said. ” I said, “By Allah! I am not a liar nor was he a liar. My master has foretold me that you will cut off my hands, feet and tongue. ” He said, “Verily I shall belie his words. Take him away and cut off his hands and feet. ” When they took him outside near his people, he started relating some important matters to them, then he said, “Ask me, for I owe this nation one thing which they have not returned back. ” Hearing this a man went to Ibn Ziyad and said, “What have you done, you have cut his hands and feet and he has started relating important matters to the people. ”

Ibn Ziyad ordered that he should be brought back. When he was brought back, Ibn Ziyad ordered that his tongue should be cut off and then crucified.

Shaikh Mufeed relates from Ziyad bin Nasr Harisi, who says that I was with Ziyad when they brought Rushayd al Hajari. Ziyad asked him, “What has Ali told you regarding that which we shall do to you”? Rushayd replied, “That you will cut off my hands and feet and thereafter crucify me. ” Ziyad said, “By Allah! I shall falsify his prophecy, let him

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go away. ”

When Rushayd started going out Ziyad said, “By Allah! I do not consider any other thing worst for him than what has been foretold by his master. Then cut off his hands and feet and hang him on the gallows. ” Hearing this Rushayd said, “Far be it, another prophecy remains which has been foretold to me by Imam Ali (a. s. ). ” Ziyad said, “Cut off his tongue”, to which Rushayd said, “By Allah! This is the verification of the report of the Commander of the faithful (a. s. ). ”

Martyrdom of Hujr bin Adi

Hujr was among the companions of Imam Ali (a. s. ) and the one receiving the allowances, he was called Hujr al Khayr (Hujr of goodness). He was renowned for his abstinence, abundance of worship and Prayers. It has been narrated that every day and night he recited a thousand units (Rak’at) of Prayers (Salat) and was among the learned companions.

Although of a less age, he was included among their noble ones. In the battle of Siffīn he was the standard bearer of the clan of Kinda, and in the battle of Naharwan he was the commander of the right wing in the left part (of the army of Imam Ali).

Fazl bin Shazan says that among the great noblemen, chiefs and pious Ta be’een [1] were Jandab bin Zuhayrah the killer of magicians, Abdullah bin Budayl, Hujr bin Adi, Sulayman bin Surad, Musayyab bin Najabah, Alqamah, Ashtar, Sa’eed bin Qays and similar to them and more. Battles had bought them and then they increased (in

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size) and were martyred along with Imam Husayn (a. s. ).

When Mugheerah bin Sha’bah was made the governor of Kufa, he ascended the pulpit and abused Imam Ali (a. s. ) and his Shi’ah. He cursed the murderers of Usman and prayed for his forgiveness. Hujr arose from his place and said,

“O ye who believe! Do stand firmly with justice, (bearers of) wit ness for Allah’s sake, though it be against your own selves. ” [1]

I bear witness that the man whom you have vilified, his merit is far more worthy than the one whom you have praised. While the one whom you applaud is worthy of vilification than the one whom you slander. ” Mugheerah said, “Woe be to you O Hujr! Restrain yourself from such speech and keep yourself away from the wrath of the king, which would increase until he kills you. ”

But Hujr would be least effected and would always oppose him in this matter until one day as usual Mugheera ascended the pulpit, and those being the last days of his life, started cursing Imam Ali (a. s. ) and his Shi’ah. Suddenly Hujr sprang up and called out in a loud voice, which could be heard by those who were present in the Mosque, saying, “O man! You do not recognize the person whom you defy? You vilify the Commander of the faithful and praise the culprits”?

In the fiftieth year of the Hijra, Mugheerah died and Kufa and the enclo sure of Basra came under the control of Ziyad bin Abeeh, who then came

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to Kufa. Ziyad called for Hujr, who was his old friend, and said, “I have heard how you treated Mugheerah and he endured it, but by Allah I shall not tolerate it. I tell you that Allah erased off the friendship and love of Ali from my heart and replaced it with enmity and envy (for him). Besides Allah erased off the enmity and envy which persisted in my heart for Mu’awiyah, replacing it with friendship and love (for him). If you remain on the right path, your world as well as faith will remain secure, but if you strike your hands to the left and right, then you shall put yourself into damnation and your blood will be lawful for us.

I detest punishing before warning nor do I like to arrest without any reason, O Allah be a witness. ” Hujr replied, “Never will the commander see me doing that what he dislikes and I shall accept his advise”, saying this Hujr came out, thus he dissimulated and took precautions thereafter. Ziyad cherished him and held him dear. The Shi’ah started visiting Hujr (in secret) and listened to his address. Ziyad usually spent the winter in Basra and sUmmr in Kufa and Samarah bin Jundab was his Vicegerent in Basra and ‘Amr bin Hurays in Kufa (in his absence).

One day Ammarah bin Uqbah told Ziyad, “The Shi’ah have been visiting Hujr and are under his influence, and I fear lest they rebel in your absence. ” Ziyad called Hujr

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and warned him and then left for Basra leaving behind ‘Amr bin Hurays in his place. Shi’ah continued visiting Hujr and when he sat in the Mosque, people came to listen to him.

They occupied half of the Mosque and those who came to watch them too sat around them, until the entire Mosque became full of them. Their hue and cry increased and they started vilifying Mu’awiyah and abusing Ziyad. When ‘Amr bin Hurays was informed about it, he ascended the pulpit, while the noblemen of the town sat around him, and he invited them to obey and warned them from opposi tion. Suddenly a group from among the people of Hujr jumped up and started pronouncing the Takbeer (Allaho Akbar). They went near him cursing and pelting stones at him. ‘Amr alighted from the pulpit and went to his palace and closed the doors and wrote to Ziyad about it.

When Ziyad became aware of it, he recited the couplet of Ka’ab bin Malik: “Since morning reached the village, our chiefs voiced their refusal, (saying) else why should we sow our seeds, if we cannot defend it (the field) with our swords. ” Then he said, “I am void if I do not make Kufa safe from Hujr and make him an example for others. Woe be to your mother O Hujr! Your dinner has landed you upon the Fox. ” This is a proverb regard ing which it is said that one night a man went in search of dinner and

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himself became the food of a fox.

Then he left for Kufa and entered the palace. He came out wearing a robe of silk brocade and a green fur coat and entered the Mosque. At that moment Hujr was seated in the Mosque surrounded by his friends. Ziyad mounted the pulpit and delivered a threatening speech. He said to the noblemen of Kufa, “Summon to yourselves whoever of your relatives are sitting with Hujr and those among your brothers, sons, or kinsmen who would listen to you, until you separate them from him. ” They did as ordered and most of them dispersed, and when Ziyad saw that the followers of Hujr had lessened, he called Shaddad bin Haysam Hilali, the head of the police, and told him to bring Hujr to him. He came and told Hujr to accept the call of the commander. Hujr’s companions said, “No, by Allah! We do not accept this. ”

Hearing this Shaddad ordered his police force to surround them from all sides with their swords drawn, thus they surrounded Hujr. Bakr bin Ubayd Amudi attacked ‘Amr bin Humaq on the head who fell down and two persons from among the clan of Azd viz. Abu Sufyan and Ajalan lifted him up and took him to the house of a man of Azd viz. Ubaydullah bin Malik where he remained hidden until he left Kufa. Umayr bin Zayd Kalbi, who was among the followers of Hujr, said, “No one among us has a sword except

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myself, and is insufficient. ”

Hujr replied, “Then what do you suggest”? He replied, “Arise and go to the places of your relatives so that they might defend you. ” Hujr arose and left, Ziyad who was looking at them seated on the pulpit called out, “O sons of the clans of Hamadan, Tameem, Hawazin, Bagheez, Mazhaj, Asad and Ghatafan! Arise, and go to the houses of Bani Kinda towards Hujr and get him here. ”

When Hujr came to his house and saw the scarcity of his supporters, he released them saying, “You may all return, for you do not have the strength to resist these people and shall be killed. ” When they tried to return back, the horsemen of Mazhaj and Hamadan came and they confronted them until Qays bin Zayd was arrested and others dispersed. Hujr went towards the road of Bani Harb, a branch of Bani Kinda, and took refuge at the house of Sulayman bin Yazeed Kindi. They ran in his pursuit until they reached the house of Sulayman.

Sulayman unsheathed his sword to go out and defend him, when his daughters started weeping and Hujr stopped him and left his house from a chimney. He then went towards Bani Anbarah, another branch of Bani Kinda, and took refuge in the house of Abdullah bin Haris, the brother of Malik Ashtar Nakha’i. Abdullah welcomed him with a cheerful face. Sud denly Hujr was informed that, “The police have been searching you in the street of Nakha’, for a black

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slave girl has informed them and they are in your pursuit. ” Hujr along with Abdullah came out in the darkness of the night and took shelter at the house of Rabi’ah bin Najiz Azdi.

When the police force failed to find him, Ziyad called Muhammad bin Ash’as and said, “Either bring me Hujr or I shall destroy all your Palm-trees and shall ruin all your houses, and you shall not be able to save yourself until I cut you to pieces. ” Muhammad replied, “Give me some respite so that I may search him. ” Ziyad replied, “I will give you three days time, if within that period you bring Hujr to me, then you are free, or else count yourself among the dead. ” The soldiers dragged Muhammad towards the cell while the color of his face had changed. At that moment Hujr bin Yazeed Kindi, who was from a branch of the clan of Bani Murrah, stood surety for him and hence he was released.

Hujr remained in the house of Rabi’ah for one day and night, then he sent a retainer named Rushayd, who was from Isfahan, to Muhammad bin Ash’as with a message that, “I have been informed how the obstinate tyrant has treated you. Do not fear for I shall come to you. Then you go to Ziyad with some of your men and tell him to give me security and send me to Mu’awiyah so that he may decide what is to be done to me. ”

Thus

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Muhammad accompanied by Hujr bin Yazeed, Jareer bin Abdullah and Abdullah brother of Malik Ashtar went to meet Ziyad and gave him the message of Hujr. Ziyad heard it and agreed. They sent a messenger towards Hujr to inform him and he came to Ziyad. Seeing him Ziyad ordered him to be imprisoned. He was imprisoned for ten days and Ziyad did no other work except pursue the other supporters of Hujr.

Ziyad remained in pursuit of the supporters of Hujr who had fled away, until he had imprisoned twelve out of them. Then he summoned the chiefs of the four districts of Kufa viz. ‘Amr bin Hurays, Khalid bin Arfatah, Qays bin Waleed and Abu Burda, the son of Abu Moosa Ash’ari and said, “All of you should bear witness regarding what you have seen of Hujr. ” And they bore witness that Hujr was forming factions and abusing the Caliph and reproaching Ziyad.

And that he was exonerating Abu Turab (Imam Ali) and praying for (Allah’s) Mercy on him and disassociating himself with his enemies and opponents, while those along with him are the chiefs of his friends and share the same views. Ziyad looked at their testimonies and said, “I do not recognize this testimony and I presume it to be incomplete. I desire that another letter with similar contents should be written. ”

Hence Abu Burda wrote: “In the name of Allah the Beneficent, the Merciful. This is the testimony, which is given by Abu Burda, the son of

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Abu Moosa, for the Lord of the worlds, that Hujr bin Adi has disobeyed and abandoned the group. He has cursed the Caliph and invited towards mischief and bat tle. He has gathered an army and urged them to break the oath of allegiance and invited to depose Mu’awiyah from the Caliphate. He has cultivated obscene disbelief in Allah. ”

Ziyad said, “Affix your signatures, I shall try my best to see that the foolish traitor is beheaded. ” Then the noblemen of other three districts bore witnesses in a similar manner. Then he called the people and said, “You all may bear witness just as the people of all the four districts have borne witness. ” Thus seventy people bore witness which included the following: Ishaq, Moosa and Isma’il the sons of Talha bin Ubaydullah, Manzar bin Zubayr, Ammarah bin Uqbah, Abdul Rahman bin Hibaar, Umar bin Sa’ad bin Abi Waqqas, Wa’el bin Hujr Hazrami, Zirar bin Hubayrah, Shaddad bin Manzar, who was renowned by the name of Ibn Ba zee’ah, Hajjaj bin Abjar Ajali, ‘Amr bin Hajjaj, Lubayd bin Atarud, Muhammad bin Umayr bin Atarud, Asma bin Kharejah, Shimr bin Ziljawshan, Zajr bin Qays Jo’fi, Shabas bin Rab’ee, Simak bin Muhzima Asadi, the caretaker of one of the four Mosques in Kufa constructed in rejoice over the Martyrdom of Imam Husayn (a. s. ).

They included the names of two more men, but they refused to sign viz. Shurayh bin Hars Qazi and Shurayh bin Hani. When Shurayh bin Hars was asked regarding Hujr, he

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said, “He always fasted and remained engrossed in Prayers throughout the night. ” Shurayh bin Hani said, “I heard that my name has been included in it (without my consent) , thus I nullify it. ”

Ziyad then handed over the deed of witness to Wa’el bin Hujr and Kaseer bin Shihab and dispatched them with Hujr bin Adi and his companions to Syria. He ordered them at night to proceed accompanied by the police outside Kufa and they were fourteen men. When they reached the graveyard of Azram, a station in Kufa, Qabeesah bin Zabee’ah Abasi, who one of the companions of Hujr, his sight fell upon his house. He saw his daughters looking from the house and he requested Wa’el and Kaseer to take him near his house so that he may bequeath. When they took him near his house, his daughters start ed weeping.

He remained silent for some time and then told them to remain quite and they did so. Then he said, “Fear Allah and forbear, for in this journey, I desire a fair end from my Lord in two matters that either I may be killed, which is a better felicity, or I may be released and come back to you in good health. The one who gave you sustenance and looked after you is the Almighty Allah, Who is alive and will never die. And I desire that He will not abandon you and consider me for your sake. ” Saying this he returned back and his people prayed

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for him.

Then they proceeded further and reached Marj Azra, which is some miles before Syria, and they were imprisoned there. Mu’awiyah summoned Wa’el bin Hujr and Kaseer to him. When they came he opened the letter and read it in the presence of the Syrians, whose contents were as follows: To the pres ence of the slave of Allah, Mu’awiyah bin Abu Sufyan, from Ziyad bin Abu Sufyan. Now then! Allah has brought forward a fair trial for the Commander of the faithful and has removed his enemies, and has crushed the anarchy of the rebels.

The rebels of Ali, the friend of the youth, have dispossessed the Commander of the faithful under the leadership of Hujr bin Adi and have separated from the group of Muslims, and have risen up to fight us. But Allah has subdued their wrath and has given us dominance over them. Then I have called the devout, noble and the wise men of Kufa, and they have borne witness for whatever they saw. And I have sent them along with the witnesses of the pious and virtuous men of the town, whose signatures are affixed at the end of the letter. ”

When Mu’awiyah read this letter he asked the opinion of the Syrians regard ing it. Yazeed bin Asad Bajali said, “Scatter them among the villages of Syria so that the people of the book (viz. Christians and Jews) may finish their task. ” Hujr then sent a message to Mu’awiyah saying that, “We still remain

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under the pledge of allegiance to the Commander of the faithful. We have not abandoned it, nor do we protest. Our enemies and ill-wishers have borne witnesses against us. ”

When Mu’awiyah received this message of Hujr he said, “Verily Ziyad is more reliable in our eyes than Hujr. ” Then he dispatched Hadabah bin Fayaz Quza’ee (who was blind with one eye) with two more persons to bring Hujr and his companions to him at night. When Karim bin Afeef Khas’ami saw him he said, “Half of us will be killed and the other half released. ” The messenger of Mu’awiyah came to them and released six persons from them upon the mediation of some Syrians.

As regards the other eight men, the messenger of Mu’awiyah said, “Mu’awiyah has sent orders that if you disassociate yourselves with Ali and curse him, we shall release you, or else you shall be killed. And the Commander of the faithful believes that shedding your blood is lawful for us due to the witnesses of the people of your town, but the Commander has shown kindness, while if you disassociate yourselves from that man, you shall be released. ” When they heard this they refused to oblige, hence the ropes were untied from their hands and shrouds were brought for them, thus they arose and spent the entire night in Prayers.

When it dawned, the companions of Mu’awiyah told them that, “O group (of men)! Last night we observed that you have recited abundant Prayers and supplications,

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now tell us so that we may know your belief regarding Usman. ” They replied, “He was the first person who ordered unjustly and paved a wrong path. ” They said, “The Commander of the faithful knows you better. ” Then they stood upon their heads and said, “Do you now disasso ciate yourself from that man (Imam Ali) or no”? They replied, “No, rather we befriend him. ” Hearing this each messenger of Mu’awiyah caught hold of each one of them so as to kill them.

Then Hujr told them, “At least let me perform the ablutions and give us some respite so that we may recite two units of Prayers, for by Allah, whenever I have performed the ablutions, I have prayed. ” They agreed to it and they recited the Prayers, after com pleting it Hujr said, “By Allah! Never have I recited such a short Prayer, lest people might think that I have done so fearing death. ” Hadabah bin Fayaz A’awar advanced towards him with a sword to attack him when Hujr started trembling. Hadabah said, “You said you did not fear death, I still tell you to disassociate yourself with your Master and we shall release you. ” Hujr said, “How should I not fear, when the grave is ready, the shroud worn and the sword unsheathed. By Allah! Although I fear, I do not utter those words which may invite the wrath of Allah. ”

The author says that I recollect a tradition that when Hujr went to see Imam Ali (a. s. ) , when

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he was wounded on the head by the sword of Ibn Muljim. He stood facing the Imam and recited some couplets: “Alas upon the abstentious master, (who is) pious, a brave Lion, and a virtuous door. ” When Imam Ali (a. s. ) looked at him and heard his couplets, he said,

“What will be your state when you shall be ordered to disassociate yourself from me, then what will you say”?

Hujr replied, “O Commander of the faithful! Even if I be cut asunder to pieces and thrown into the blazing fire, I prefer it than disassociating myself from you. ” Imam said,

“May you succeed in accomplishing good deeds O Hujr! And may you be amply rewarded by Allah for your love of the Progeny of your Prophet (S). ”

Then the other six companions of Hujr were put to sword. Abdul Rahman bin Hissan Anzee and Kareem bin Afeef Khas’ami were left out and they said, “Take us to the presence of Mu’awiyah, so that we may relate to him about that man regarding whom he has ordered us”, they were then taken to the presence of Mu’awiyah.

When Kareem entered therein, he said, “Allah, Allah, O Mu’awiyah! Verily you shall go from this mortal house to the house of eternity, then you shall be asked as to why you shed our blood. ” Mu’awiyah replied, “So then what do you have to say about Ali”? He replied, “As you say. I disassociate myself from the Religion of Ali through which we worshipped

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Allah. ” Then Shimr bin Abdullah Khas’ami arose and pleaded on his behalf and hence Mu’awiyah forgave him but with a stipulation that for one month he would be imprisoned, and till the time Mu’awiyah rules he would not be allowed to leave Kufa.

Then he turned towards Abdul Rahman bin Hissaan and said, “O brother from the clan of Rabi’ah! What do you have to say regarding Ali”? He replied, “I bear witness that Ali was among those men who remembered Allah the most and he invited towards good, forbade evil and forgave the faults of others. ” Mu’awiyah said, “Then what do you have to say regarding Usman”? he replied, “He was the first man who opened the doors of oppression and shut the doors of righteousness. ” Hearing this Mu’awiyah said, “Verily you have killed yourself. ” He replied, “Rather I have killed you. ”

Mu’awiyah then sent him back to Ziyad with a message saying that, “He is the worst among those whom you had sent to me. Torture him severely, for he is worthy and then kill him in the worst possible manner. ” When he was sent to Ziyad, he sent him to Qays Natif who buried him alive.

The seven persons who were martyred were:

(1) Hujr bin Adi,

(3) Shareek bin Shaddad Hazrami,

(5) Saifee bin Fusayl Shaybani,

(7) Qabeesah bin Zabee’ah Abasi,

(9) Mahzar bin Shihab Minqari,

(11) Kudam bin Hayyan Anzi, and

(13) Abdul Rahman bin Hissan Anzi. (May Allah’s Mercy and Blessings be upon them)

--------------------

[1]: Tabe’een - Those who had seen, met or accompanied for a good period of time the companions of the Holy Prophet (S).

[1]: Sura an Nisa: 135.

The author says that the Martyrdom of Hujr had a great impact upon the Muslims, who reproached Mu’awiyah for it. Abul Faraj Isfahani says that Abu Makhnaf said that, Ibn Abi Zaedah related to me from Abu Ishaq, that he said, “I remember people saying that the first disgrace which befell Kufa was the Martyrdom of Hujr bin Adi, the acceptance of Ziyad as the brother of Mu’awiyah and the Martyrdom of Imam Husayn (a. s. ). ”

At the time of his death, Mu’awiyah said, “I shall be in deep trouble be cause of Ibnal Adbar. ” Ibnal Adbar is referred to Hujr bin Adi for his father was called “Adbar” because behind he had received a wound of a sword. And it has been related that when Rabi’ bin Ziyad Harisi, the gover nor of Khurasan, heard the news of the martyrdom of Hujr and his compan ions, he wished for death. He lifted both his hands (towards the heavens) and said, “O Allah! If you consider me, give me death at this very moment”, then he died.

Ibn Aseer says in his Kamil that Hasan Basri said, that Mu’awiyah had four such qualities in him, that each one of which was enough for his damnation. First being that he forced himself upon the Muslim nation with the power of his sword and did not (care to) take their opinions regarding his Cali phate, when there were present the companions of the Prophet (S) and other notables and generous men among them.

The second being that he nominat ed (as Caliph) his

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rebel son Yazid, the wine-bibber, one who wore a silken dress, and beat the tambourine. The third being that he accepted Ziyad as his brother when the Holy Prophet had said, “A child is ascribed to the husband (of the woman) , and for the adulterer are stones”, and the fourth being that he killed Hujr and his companions. Woe unto him as regards Hujr and his companions.

It is related that the people said, “The first disgrace which befell Kufa was the martyrdom of Hasan bin Ali (a. s. ) , the Martyrdom of Hujr bin Adi, and accepting Ziyad to be the son of Abu Sufyan. ”

Hind bint Zayd Ansariyah, who was a Shi’ah woman, recited a couplet in praise of Hujr.

The Author says that the historians have recorded some other reasons re garding the Martyrdom of Hujr. They say that once Ziyad was delivering a sermon on Friday and he prolonged it, thus the Prayers were postponed. Sensing it, Hujr bin Adi called out in a loud voice, “The Prayers”, but Ziyad ignored him and continued. Hujr again repeated, “the Prayers”, but he continued the sermon. Hujr feared lest the time of Prayers would elapse, hence he lifted some sand in his hands and stood up to offer Prayers.

Following suit the other people arose too. Seeing this Ziyad descended from the pulpit and recited the Prayers. Then he wrote regarding this matter to Mu’awiyah and exaggerated therein. Mu’awiyah wrote back that Hujr be dispatched to him bound in chains. When Ziyad

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desired to arrest him, the people of his clan stood up to defend him. Hujr stopped them and was bound in chains and taken to Mu’awiyah. When he went to the presence of Mu’awiyah, he said, “Peace be upon you O Commander of the faithful! ” Mu’awiyah said, “Am I the Commander of the faithful? By Allah! I shall not forgive you nor shall I accept your plea. Take him away and behead him. ” Hujr said to those in charge of him that, “At least give me time to recite two units of Prayers. ”

He was given the time and he hurriedly performed it and said, “If I had not feared (lest you might think that I fear death) , then I would surely have prolonged it. ” Then he turned towards those who were present and said, “Bury me along with the chains and the blood of my body, for I desire to meet Mu’awiyah on the highway tomorrow in Qiyamah. ”

It is written in Asadul Ghabah, that Hujr was among those who received a stipend of two thousand five hundred, he was Martyred in the Year 51 Hijra and his grave is renowned at Azra and he was an executor of desires.

The Author says that the letter which Imam Husayn (a. s. ) wrote to Mu’awiyah contained the following words:

“Are you not the murderer of Hujr bin Adi al Kindi and other worshipers, who resisted oppression and considered innovations to be grave and who did not fear reproach in the way of Allah?

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You killed them with oppression and injustice in spite of offering them refuge. ”

$$SUB[-Martyrdom of ‘Amr bin Humaq]

Martyrdom of ‘Amr bin Humaq

‘Amr bin Humaq, (as has been related earlier that he was present with Hujr bin Adi in the Mosque) accompanied by Rufa’ah bin Shaddad fled from Kufa and reached Madaen and from there, went to Mosul. They took shelter in a huge mountain therein. When this news reached Ubaydullah bin Balta’ah Hamadani, the governor of Mosul, he proceeded with the horsemen and a group of the people of the town towards them. ‘Amr, who was suffering from drop sy, did not have the courage to confront them.

But Rufa’ah, who was a strong youth, mounted his horse and told ‘Amr that he would defend him. ‘Amr replied, “What is the use? Save yourself and go away. ” Rufa’ah at tacked them and they gave way, while his horse fled away from their midst. The horsemen chased him but he wounded them with his arrows, hence they re turned back.

They arrested ‘Amr bin Humaq and asked him as to who he was? He replied, “I am the one whom if you release, it will be better for you, and if you kill me, you will be in great loss”, but he did not disclose his identity. They took him to the ruler of Mosul, who was Abdul Rahman bin Usman Saqafi, the nephew of Mu’awiyah, and renowned as Ibn Ummul Hakam. He wrote to Mu’awiyah regarding him. Mu’awiyah replied that, “He is the one

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who has acknowledged having inflicted Usman with nine wounds of a spear, then have n’t you punished him? He should be inflicted with nine wounds of the spear. ”

They brought him out and inflicted nine wounds of spears and ‘Amr succumbed to the first or the second stroke of the spear, later he was beheaded and his head was dispatched to Mu’awiyah. His being the first head in Islam, which was sent from one place to another.

The Author says that this is what has been narrated by the commoners (Ammah, non-Shi’ah) books of Islamic history (simply to justify his murder by Mu’awiyah and alleging him to be the murderer of Caliph Usman). As regards the distinguished (Khassah, Shi’ah) reports, it is related from Shaikh Kashshi, that once the Holy Prophet Muhammad (S) sent a group of people with the orders that,

“At such and such time of the night you shall loose your way, then go towards the left and you shall meet a man, who will be having a herd of Sheep. You ask him the way, but he shall not show you the way until you eat with him. Then he will sacrifice a sheep and prepare food for you and eat along with you, then he will show you the way. You convey my greetings to him and inform him about my appearance in Madina. ”

They left, and as predicted lost their way. One of them said, “Did not the Prophet tell us to go to the left

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side”? They went towards the left and met the man, regarding whom the Prophet had prophesied, and asked him the way. The man being none other than ‘Amr bin Humaq, who asked them, “Has the Prophet appeared in Madina”? They replied in the affirmative and he accom panied them. He went to the presence of the Holy Prophet (S) and remained there until Allah willed, then the Prophet told him,

“Return to the place where you have come from, when the Commander of the faithful Ali becomes in charge of Kufa, go to him. ”

‘Amr returned back until the time Imam Ali (a. s. ) became the Caliph in Kufa, and he came to him and resided there. Imam Ali (a. s. ) asked him,

“Do you have a house here”? ,

to which he replied in the affirmative. Imam continued,

“Then sell your house and buy one in the midst of (the people of the clan of) Azd. For tomorrow when I am gone from among your midst and some people will be in your pursuit, the people of the clan of Azd will defend you till you leave Kufa and find yourself in the fort of Mosul. You will pass by a paralytic man, you will sit down besides him and ask for water. He will give you water and then inquire about you, you then relate your condition to him and invite him towards Islam. He will accept Islam, and then place your hands upon his thighs and Allah will cure him of

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his disease. Then arise and walk till you pass by a blind man seated on the way. You ask for water and he will give it to you. And then he will inquire about you, you then relate your condi tion to him and invite him towards Islam. He will accept Islam, and then you place your hands upon his eyes and Allah the Honorable, the Glorified, will grant him sight. He too will accompany you, and verily these men will be the ones to bury you. Then some riders will pursue you and when you reach such and such place near a fort, they shall come to you. Then you dismount from your horse and enter the cave. Verily the worst men from among the men and genie will unite to kill you. ”

Whatever Imam Ali (a. s. ) had predicted occurred, and ‘Amr did exactly what he was told to do. When they reached the fort, ‘Amr told those two men to go on top and inform him what they saw. They went on top and said that they saw some riders coming towards them. Hearing this ‘Amr dismounted from his horse and entered the cave, while his horse fled away. When he entered the cave a black serpent, who had taken shelter therein, bit him.

When the riders reached near they saw his horse running and concluded that ‘Amr should be somewhere near. They started searching for him and found him inside the cave. And wherever they touched his body, the

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flesh thereat came out (due to the lethal poison). Then they beheaded him and took his head to Mu’awiyah, who ordered it to be placed on the lance, this being the first head in Islam, which was placed on the lance.

As will be related later that Zahir, who was martyred with Imam Husayn (a. s. ) in Karbala, was the retainer of ‘Amr bin Humaq, he was the same person who had buried him. It is related in Qamqaam, that ‘Amr bin Humaq was from the progeny of Kahin bin Habeeb bin ‘Amr bin Qayn bin Zarrah bin ‘Amr Rabi’ah Khuza’i. He came to the presence of Prophet Muhammad (S) after the Peace Treaty of Hudaybiyah.

While some are of the opinion that he accepted Islam in the year of the farewell Pilgrimage (Hajjatul Wida) , but the first report seems to be more reliable. He remained in the presence of the Prophet and memorized numerous traditions. The author of the book (Qamqam) relates from ‘Amr bin Humaq that he quenched the thirst of the Prophet who prayed for him thus:

“O Lord! Grant him a youthful life. ”

Thus he remained alive for eighty years but none of the hair of his beard turned white. He was included among the Shi’ah of Imam Ali (a. s. ) and fought the battles of Jamal, Siffīn and Naharwan along with him. Besides he was among those who stood up to support Hujr bin Adi and was among his companions.

He left Iraq in fear of Ziyad and

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took refuge in the cave in Mosul. The governor of Mosul sent his soldiers to arrest him. When they entered the cave they found him to be dead because a snake bit him. His grave is re nowned in Mosul, and is a place for pilgrimage, and he holds a great posi tion. A dome is erected upon his grave. Abu Abdullah Sa’eed bin Hamadan, the cousin of Saifud Dawla and Nasirud Dawla, started it’s renovation in the month of Sha’ban 336 A. H. There ensued clashes between the Shi’ah and the Sunni because of the building of his shrine. Shaikh Kashshi relates that he was among the disciples of Imam Ali (a. s. ) and among the foremost who turned towards him.

In the book Ikhtisas it has been enumerated, regarding the preceding and close companions of Imam Ali (a. s. ) , that Ja’far bin Husayn relates from Muhammad bin Ja’far Mu’addab that he said, “Imam Ali (a. s. ) ’s four pillars from among the companions of the Holy Prophet (S) are Salman, Miqdad, Abu Zarr and Ammar. And among the Tabe’een are Owais bin Anees Qarnee, who will intercede (in Qiyamah) for the people equal to the tribes of Rabi’ah and Muzar, and ‘Amr bin Humaq.

Ja’far bin Husayn says that ‘Amr bin Humaq enjoyed the same status near Imam Ali (a. s. ) as Salman had near the Holy Prophet (S). Then there are Rushayd al Hajari, Meytham at Tammar, Kumayl bin Ziyad Nakha’i, Qambar the freed retainer of Imam Ali (a. s. ) , Muhammad bin Abu Bakr, Muzre’ the freed

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retainer of Imam Ali (a. s. ) , and Abdullah bin Yahya regarding whom on the day of Jamal, Imam said,

“O son of Yahya! I give glad tidings that you and your father are among the Shartatul Khamees. [1] Allah has chosen you on the empyrean. ”

Then there are Janad bin Zuhayr Amiri, while all the progeny of Amir were the Shi’ah of Imam Ali (a. s. ) , Habib bin Mazahir Asadi, Hars bin Abdullah Aa’awar Hamadani, Malik bin Haris Ashtar, Alam Azdi, Abu Abdullah Jadali, Juwayrah bin Musahhir Abadi.

In the same book it is related that ‘Amr bin Humaq told Imam Ali (a. s. ) that, “I have not come to you in pursuit of wealth or prestige of this world, but have come to you for you are the cousin of the Prophet and best among all men and the husband of Fatima (a. s. ) , the mistress of women, and the father of the Prophet’s immortal Progeny, and your share is more than any other Emigrant (Muhajir) or Helper (Ansar).

By Allah! If you command me to shift the mountains from their place and pull out the water from the deep seas, I shall obey you until death overtakes me. I will always strike your enemies with the sword in my hand and shall assist your friends and may Allah elevate your position and grant you victory. Even then I do not believe that I may have accomplished what is due towards you. ” Imam Ali (a. s. ) prayed for him thus:

“O Allah! Illuminate his heart and

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guide him towards the Right Path. I wish there were a hundred similar to you among my Shia’h. ”

In the same book it is related that at the beginning of Islam, ‘Amr bin Humaq was a keeper of Camels of his tribe. His tribe was under the pledge with Prophet Muhammad (S). Once some of the Prophet’s companions passed by him, whom the Prophet had sent to propagate. They had asked the Prophet that they did not have the provisions for their journey nor knew the way. The Prophet replied that,

“On the way you shall meet a handsome man who will feed you, quench your thirst and guide you to the path, and he shall be of the people of Paradise. ”

They reached ‘Amr, who fed them with Camel meat and milk, and his coming to the presence of the Prophet and accepting Islam until the caliphate reached Mu’awiyah (has already been discussed).

Then he remained aloof from the people in Zoor in Mosul. Mu’awiyah wrote to him: “Now then! Allah extinguished the fire of battle and cooled down the mischief, and Allah bestowed success to the pious. You are not distant nor more guilty than your friends, they have bowed down their heads in front of my command and have hastened to assist me in my task. But you still remain withdrawn, thus come to assist me in my task so that your past sins may be forgiven by it and your good deeds which have worned out may

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ripen. Perhaps I may not be as bad as my predecessors. If you are self-respecting, abstentious, obedient and well-behaved, then enter the security of Allah and the Prophet of Allah in my refuge. Cleanse your heart of envy and your soul from rancor. And Allah is a sufficient witness. ”

‘Amr refused to go to Mu’awiyah, hence he sent someone who killed him and brought his head to Mu’awiyah. They sent his head to his wife, who kept it in her lap, and said, “For a long time you had kept him away from me, and now you have killed him and have brought him to me as a gift. How fair is this gift which is my pleasure and who also liked me. O messenger! Take my message to Mu’awiyah and tell him that Allah will surely take revenge for his blood, and very soon His wrath and woe will hasten. You have committed a grievous crime and killed a devout and pious person. O Messenger! Convey to Mu’awiyah, whatever I have said. ” The messenger conveyed her message to Mu’awiyah, hence Mu’awiyah called the woman to him and inquired of her, “Did you utter these words”?

She replied that, “Yes, I have said them, and I do not regret nor am sorry for it. ” Mu’awiyah told her to go away from his town, to which she replied that, “I will surely do so, for your town is not my native place and I consider it to be a prison, which has

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no place in my heart. Much time has passed when I have not slept herein, while my tears are (constantly) flowing. My debt has increased here, and I have not found anything here which would illuminate my eyes. ”

Abdullah bin Abi Sarh Kalbi told Mu’awiyah, “O commander of the faithful! She is a hypocrite woman, let her follow her husband. ” When the woman heard this, she looked towards him and said, “O you ulcer of a frog! Haven’t you killed the one who clothed you with blessings and bestowed a cloak upon you? Indeed you have abandoned the Religion and verily a hypo crite is the one who pursuits unjustly and claims to be one of the servants of Allah, and Allah has condemned his infidelity in the Qur’an. ”

Hearing this Mu’awiyah ordered his porter to throw her out. She said, “Astonishment at the son of Hind, who has signaled by his finger, and has (tried to) stop me from using a harsh tongue, by Allah! I shall split open his belly with my harsh speech sharp as iron, if not I be Amenah, the daughter of Rasheed. ”

Abu Abdullah Imam Husayn (a. s. ) in his letter to Mu’awiyah wrote:

“Are you not the murderer of ‘Amr bin Humaq, the companion of the Prophet (s. a. w. s) , and a devout man, whose body had become slender and whose color had turned pale due to excessive worship? With what face did you give him (the promise of) security, and promised him in the name of Allah, if similarly

it would have been given to a bird, it would have come down from the moun tain in your lap. Then you confronted Allah and deemed the promise to be low”?

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[1]: It is narrated that it was asked to Asbagh bin Nabatah Majashe’i as to why Imam Ali (a. s. ) had referred to him and other men like him as Shar tatul Khamees, to which he replied that, “It is so because we had covenant ed with him, that we would fight on his side until we attain victory or are killed. Then he too covenanted and stood surety that he would send us to Paradise in reward of this struggle. ” An army is also referred to as Khamees, because it is comprised of five sections: Muqaddamah (Front Wing) , Qalb (Central Wing) , Maymanah (Right Wing) , Maysarah (Left Wing) , and Saqqah (Rear Wing). Thus those referred to as Shartatul Khamees are those warriors (of the army) between whom and Imam Ali (a. s. ) a covenant (Shart) was entered into. (Ref. Muntahal Amal).

Martyrdom of the two infant sons of Muslim bin Aqeel bin Abi Talib (a. s. )

Shaikh Saduq has related in his Amali from his father (Ibn Babawayh Awwal) , from Ali bin Ibraheem, who relates from his father, from Ibraheem bin Raja, from Ali bin Jabir, from Usman bin Dawood Hashmi, from Muhammad bin Muslim, from Humran bin A’ayan from Abu Muhammad, one of the noblemen of Kufa.

He says that when Imam Husayn (a. s. ) was martyred, two infant boys from his cantonment were arrested and taken to Ubaydullah bin Ziyad. Ubaydullah called for the prison guard and said, “Take away these two children and imprison them. Do not give them good food or cold water, and harass them. ”

The infants fasted during the day and when night came the guard brought two breads of barley and a jar of water for them. When one year passed in this manner, one of them said to the other, “We have spent quite a long time in the prison and our lives are passing away, while our bodies have worn out. When the old prison guard comes to us, we shall reveal to him our status and ancestry, so that he might be compassionate towards us. ”

Thus during night as usual the old prison guard came with two breads of barley and a jar of water. The younger one said, “O Shaikh! Do you know Prophet Muhammad (S) ”? He replied,

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“How should I not know him, for he is my Prophet. ” The child then said, “Do you then know Ja’far bin Abi Talib (a. s. ) ”, to which he replied in the affirmative and said, “Allah has be stowed him with two wings, so he flies along with the Angels wherever he desires. ” The child then said, “Do you then know Ali bin Abi Talib (a. s. ) ”? The old man said, “Yes I do know him, for he is the cousin and brother of my Prophet. ” The child retorted, “O Shaikh! We are from the progeny of your Prophet and are the sons of Muslim bin Aqeel bin Abi Talib (a. s. ). We have been in prison under you for a long time. You do not give us good food and you persecute us in the prison. ”

The prison guard fell upon their feet and said, “May my life be your ransom O progeny of the chosen Prophet of Allah! The doors of this prison are open for you, you may go away to whichever place you desire. ” When night fell, he brought two bread of barley and a jar of water and showed them the way, then said, “Travel during the night and hide during the day till Allah grants you relief. ”

The two children came out at night and went to the house of an old woman and said, “We are small travelers and do not know the road, and the dark ness of the night has fallen. Give us refuge in your house

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for today’s night, and we shall go away as soon as it dawns. ” The woman said, “Who are you my dear ones? I have never smelt a similar fragrance which is emanat ing from you. ” They replied, “O woman! We are from the progeny of the Prophet and have escaped from the prison of Ubaydullah bin Ziyad having escaped death. ”

The woman said, “O dear ones! My son in law is an evil man, who was present in the massacre of Karbala among the faithfuls of Ubaydullah. I fear lest he finds you here and kills you. ” The children replied, “We desire to halt here only for a night, and as soon as it dawns, we shall go away from here. ” The woman agreed and brought some food for them. The children had food and water and went to sleep. The younger brother said to the elder one, “O dear brother! I desire that we spend this night in peace. Come closer so that we may embrace one another and go to sleep and kiss each other, lest death might part us. ” They embraced each other and went to sleep.

When night advanced, the evil son in law of the old woman came and slowly knocked at the door. The woman inquired as to who it was. He replied that he was her son in law. The woman told him, “Why have you come at this unearthly hour”? The man replied, “Woe be to you! Open the door before I may

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turn insane and my bladder may burst due to pursuit and due to what has befallen me. ” The woman said, “Woe be to you! What has befal len you”?

He replied, “Two children have escaped from the clutches of Ubaydullah bin Ziyad, and he has announced that whoever brings one of their heads to him, he shall be rewarded one thousand Dirhams. While he shall give two thousand dirhams for both their heads, and I have borne pains (in pursuing them) , while nothing has reached my hands. ” The old woman said, “Fear the wrath of the Holy Prophet on the day of Qiyamah. ”

He replied, “Woe be to you! This world should certainly be desired. ” She said, “What will you do with this world when it is not accompanied by the Hereafter”? The man answered, “Why do you defend them such drastically as if you are aware of their whereabouts. Come, so that I may take you to the commander. ” The woman said, “What work does the commander have with me, an old woman, who lives in a corner of the desert”? He said, “I am in their pursuit. Open the door so that I may relax a bit and during morning I may think what mode should I adopt to seek them. ” The woman thus opened the door and brought food for him. He ate and slept.

At midnight he heard the voices of snoring of the children and advanced towards it like a wanton Camel. He started howling like

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a Cow and hit his hands on the wall, until his hand touched the side of the younger one. The child asked him as to who he was? He replied that he was the owner of the house and asked them as to who they were? The younger one woke up his elder brother and said, “Arise O brother! For we have fallen prey to that what we feared. ” He again inquired of them as to who they were, to which they replied, “O man! Do you promise our safety if we reveal to you our identity”? He replied in the affirmative.

They said, “Do you swear protection and responsibility of Allah and His Prophet”? to which he replied in the affirmative. They again said, “Prophet Muhammad the son of Abdullah (S) is the witness”? He agreed. They said, “Allah is the judge and witness upon whatever we shall tell you now”? He accepted it. Then the children said, “We are from the progeny of your Prophet Muhammad (S) and have escaped from the prison of Ubaydullah bin Ziyad in fear of being killed. ” He replied, “You have escaped from death and have again fallen prey to it. Praise be to Allah Who has given me victory over you. ”

Saying this he arose and tied the hands of the children. The children’s hands lay tied until morning. And when it dawned, the man called his black slave named Faleeh, and said, “Take these two children to the shore of Euphrates

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and strike off their heads and bring it to me, so that I may take it to Ubaydullah and earn the reward of two thousand dirhams. ” The retainer lifted his sword and started walking with the children. They had not reached far from the house, when one child told him, “O black slave! You resemble Bilal the Mu’ezzin (the caller of Prayer) of the Prophet of Allah (S). ”

The retainer said, “My master has ordered me to kill you, but tell me as to who you are”? They replied, “We are from the progeny of your Prophet Muhammad (S) , and have escaped from the prison of Ubaydullah bin Ziyad in fear of death. The woman had offered us shelter in her house while your master intends killing us. ”

The retainer fell on their feet and kissing them said, “May my life be your ransom, and may my face act as a shield for yourselves, O children of Allah’s chosen Prophet! By Allah! I shall not perform the act which would invite the wrath of Muhammad (S) on the day of Qiyamah. ” Saying this he threw away his sword and jumped into the sea and swam away to the opposite shore. When his master saw it he screamed, “You have disobeyed me. ” To which he replied, “I have never disobeyed you until you yourself disobeyed Allah. And now that you have disobeyed Allah, I disown you in this world as well as the Here after. ”

Then the man called his son and

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said, “I have gathered for you through lawful and unlawful means, while this world is such that it should be acquired. Hence take these children to the shore of Euphrates and severe their heads and bring them to me, so that I may take them to Ubaydullah and get two thousand dirhams as reward for it. ” His son lifted the sword and started walking ahead of them. They had not reached far when one of the child told him, “O youth! How I fear your youth being burnt in the fire of hell. ” The youth asked them as to who they were? They replied, “We are from the progeny of your Prophet, and your father intends killing us. ”

Hearing this, the youth fell upon their feet and kissing them repeated the words of the slave and jumped into the sea and swam to the opposite shore. When his father saw this he called out, “You disobey me”? To which he replied, “Allah’s obedience is more dear (to me) than your’s. ” Hearing this the accursed said, “No one will be ready to kill you except myself”, saying this he lifted the sword and went towards them.

When they reached the shore of Euphrates, he unsheathed his sword. When the infants saw the naked sword, their eyes became full of tears. Then they said, “O Shaikh! Take us to the market and sell us and do not invite the wrath of the Prophet in Qiyamah. ” He replied, “No, verily I shall kill you

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and take your heads to Ubaydullah and thereby earn reward from him. ” They said, “O Shaikh! Do you not consider the relation we share with the Proph et”? To which he said, “Verily you have no relation with the Prophet as such. ” They again said, “O Shaikh! Then take us to the presence of Ubaydullah, so that he may decide what to do with us. ”

He replied, “I do not have any other way, except that I may earn his nearness by spilling your blood. ” The children said, “O Shaikh! Do you not have pity upon our infan cy”? to which he replied that, “Allah has not allotted mercy in my heart. ” Then they said, “O Shaikh! Now that there is no hope left, give us respite to recite some units of Prayers. ” He said, “Pray as much as you like if it benefits you. ” The children recited four units of Prayers, then lifted their eyes towards the heavens and cried, “O Ever-Living! O Wise! O the Best of Judges! Judge between us with righteousness. ”

He stood up and severed the head of the elder brother and kept his head in a bag. The younger brother, who had smeared his body in the blood of his elder broth er, said, “I desire to meet the Prophet of Allah (S) in this very state drenched in the blood of my brother. ” He said, “Do not fear, for I shall soon join you with your brother”, saying this he severed his head too and placed

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it in the bag. Then he threw their bodies into the river of Eu phrates.

He then brought the heads to Ubaydullah, who was seated on his throne with a bamboo staff in his hands. He placed the heads of the children facing Ubaydullah, who after seeing it arose and sat down thrice. Then he said, “Woe be to you! Where did you find them”? He said, “A woman from our family had given them refuge. ” Ubaydullah said, “Then did you not honor the right of guesthood”? He replied in the negative. Ubaydullah asked, “What did they say to you”? He replied, “They said: Take us to the market and sell us and tie our hands and do not earn the wrath of Prophet Muhammad (s. a. w. s) in Qiyamah. ”

Ubaydullah said, “Then what did you reply”? He said, “I said: No, verily I shall kill you and take your heads to Ubaydullah and thereby earn reward of two thousand Dirhams from him. ” Ubaydullah said, “Then what did they reply”? He said, “They said: Then take us alive to the presence of Ubaydullah, so that he may decide what to do with us. ” “Then what did you say”, asked Ubaydullah. He replied, “I said: No, but I seek to earn his nearness by spilling your blood. ” Ubaydullah asked, “Why did you not bring them to me alive, so that I could have gifted you four thou sand dirhams”? He replied, “My heart did not give me respite except to earn your nearness by spilling

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their blood. ”

Ubaydullah then asked him as to what they then said. He replied, “They said: At least honor the relation we have with the Prophet” and I said “Verily you have no relation with the Prophet as such. ” Ubaydullah said, “Woe be to you! Then what did they say”? He said, “They then said, “Do you not pity our infancy and I replied that Allah had not placed mercy in my heart. ” Ubaydullah said, “Woe be to you! What else did they tell you”?

He replied, “Then they said: Give us some respite so that we may recite some units of Prayers”, and I replied, “Pray as much as you like if it benefits you. The children then recited four units of Prayers. ” Ubaydullah said, “What did the children say after ending their Prayers”? He said, “They lifted their eyes towards the heavens and said, “O Everliving! O Wise! O the Best of Judges! Judge between us with righteousness. ”

Hearing this Ubaydullah said, “Allah has verily judged between you. Who shall come forth to kill this accursed man”, hearing this a Syrian came forward. Ubaydullah said, “Take him to the same spot where he slayed the children and strike his head, and spill his blood over theirs, and hasten to bring his head to me. ” The man did exactly as told and when his head was brought, it was placed on a lance and children threw stones and arrows at it and said, “This is the murderer of the

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progeny of the Prophet. ” [1]

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[1]: As regards Ubaydullah’s putting to sword the murderer of these children is not astonishing, for Ubaydullah was a shrewd and cunning man. He distributed gifts among the murderers of Imam Husayn (a. s. ) , at the same time he feared lest people might start killing one another in greed for the gifts, claming that the one killed was the follower of Imam Husayn (a. s. ).

In the above case, his motive (of killing the infants) was already achieved, and thus simply to shift the blame off his head, he punished their murderer. No mercy can ever be imagined from the one who instigated the bloody coup at Karbala. His putting to death Meytham at Tammar, Hani bin Urwah, Muslim bin Aqeel etc. and above all his harsh treatment towards the imprisoned ladies and children of the Prophet’s Household bear witness to his despotic character.

Imam Husayn (a. s. ) ’s intention of proceeding towards Iraq from Makkah

(Irshad) Muslim bin Aqeel (a. s. ) ’s uprising in Kufa occurred on the eighth of the month of Zilhajj 60 A. H. , while he was martyred on the day of Arafah i. e. the ninth of Zilhajj. Imam Husayn (a. s. ) left for Iraq on the day of Tarwiyah i. e. eight of Zilhajj, the day of Muslim’s uprising. When Imam was in Makkah, a group of the people of Hijaz and Basra joined him, his family and clientele.

When Imam intended going towards Iraq, he circumambulated the Ka’bah and walked (Sa’ee) between Safa and Marwah, then he removed the pilgrim’s garb (Ehram) and declared it to be a lesser pilgrimage (Umrah). He could not halt to complete the major Pilgrimage (Hajj) , for he feared lest he might be arrested in Makkah and taken as captive to Yazid.

(Malhoof) It is related that on the day of Tarwiyah (eight of Zilhajj) , ‘Amr bin Sa’eed bin As entered Makkah with a huge army. Yazid had ordered him that if he confronted Imam Husayn (a. s. ) he should attack him, and if possible, to kill him. Thus Imam left Makkah on the same day.

Ibn Abbas relates that I saw Imam Husayn (a. s. ) standing near the door of the Ka’bah with Jibra’eel’s hand in his, before he left for Iraq. Jibra’eel was calling out,

“Hasten to offer allegiance to (the Proof of) Allah, the Mighty, the Glorified. ”

(Malhoof) Furthermore it is related that when Imam Husayn (a. s. ) intended going towards Iraq, he stood up

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and delivered the following sermon:

“Praise be to Allah! By Allah’s will only! There is no power but with Allah! And Blessings of Allah be upon His Messenger! Verily death is bound with the sons of Adam as a necklace around the neck of a maiden. How I desire and long to meet my Ancestors similar to (Prophet) Ya’qoob (a. s. ) , who was desirous of meeting (Prophet) Yusuf (a. s. ). Verily I proceed to wards the place of my martyrdom, which has been selected for me. It is as if I see the wolves of the desert (of Bani Umayyah) separating each part of my body between Nawawees and Karbala, and filling their empty bellies and utricles. There is no escape from that which has been written down by the pen of destiny, and the pleasure of our Household (Ahlul Bayt) lies in the pleasure of Allah. Verily we will endure His trials and secure the reward due for the forbearing ones. The cord of the Prophet (S) and his child cannot be separated from him, but will all be united together with him near the Right (Allah). Thereby his (the Prophet’s) eyes will be cooled due to us and thus Allah will fulfill what He has promised through them. Then whoever desires to lay down his life for us and strive in the way of Allah, should come out with us, for I shall be leaving tomorrow morning, Allah willing. ”

Our Master, the Traditionist Mirza Noori, in his book Nafsur Rahman says that

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Nawawees is a graveyard of the Christians, where presently the grave of Hurr bin Yazid ar Riyahi stands in the north western side of the town. As regards Karbala, it is a piece of land on the bank of a stream which flows from the western direction towards the city and passing besides the grave of Ibn Hamza. There are some gardens and fields in it, while the town is in between them.

(Malhoof) It is related that on the night of the day in which Imam Husayn (a. s. ) left Makkah, Muhammad bin Hanafiyah came to his presence and said, “O dear brother! You are very well aware as to who these people of Kufa are. They committed treachery with your father (Imam Ali) and brother (Imam Hasan) , and I fear that they might do the same with you. If you deem fit, do stay here, for you are the most respected and safe herein. ” Imam re plied,

“O brother! I fear lest Yazid bin Mu’awiyah assault me unawares in the Sacred Sanctuary (Haram) itself, and thus the sanctity of the Sacred Sanctuary and the House of Allah would be spoilt due to me. ”

Ibn Hanafiyah said, “Then go to Yemen if you fear this, or go away into the corner of the desert, where you would be safe and no one would be able to lay their hands on you. ” Imam replied that he would think over the proposal.

When it dawned, Imam prepared to go and the news reached Muhammad

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bin Hana fiyah. He came and caught hold of the reins of his camel, on which the Imam was mounted and said, “O my brother! Had you not promised me that you would consider my desire, then why do you leave in such haste”? Imam re plied,

“After you left, the Holy Prophet (S) came to me and said: O Husayn! Hasten towards Iraq, for Allah desires to see you martyred. ”

Muhammad bin Hanafiyah said, “Verily we are Allah’s and verily unto Him shall we return. ” Then Muhammad continued, “Then what is the need of taking these women along with you in such a state”? He replied,

“The Prophet told me that Allah desires to see them in captivity. ”

Then he greeted Muhammad and left.

The question put forward by Hamza bin Humran to Imam Ja’far as Sadiq (a. s. ) regarding Muhammad bin Hanafiyah’s keeping aloof, and Imam’s reply thereat, has already been related in another place in the Section 3 “Dis course of Allamah Majlisi in Biharul Anwar” of Chapter 2 in this book.

Imam Ja’far as Sadiq (a. s. ) says that,

“When Husayn bin Ali (a. s. ) intended to go towards Iraq, he handed over his books and testimony to Umm Salama (a. s. ) as a trust, and when Imam Ali Zainul Abedeen (a. s. ) returned back, Umm Salama handed over the same to him. ”

Mas’oodi writes in his Isbatul Wasiyyah, that when Imam Husayn (a. s. ) in tended to go to Kufa after writing a letter to the Kufans, and before dispatching Muslim bin Aqeel (a. s. ) to Kufa, Umm

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Salama (a. s. ) came up to him and said, “I remind you not to go (there). ” Imam asked her the reason, to which she replied, “I have heard the Prophet of Allah (S) say that ‘my son Husayn will be martyred in Iraq’ and he handed over to me a bottle filled with earth, which I have preserved with me and (often) inspect it. ” Imam replied,

“O dear mother! I shall be compelled to die. There is no refuge from what has been decreed, and there is no other alternative for death. I myself know the day, time and the place where I shall be martyred, then I identify the spot of my martyrdom besides the mausoleum where I shall be buried, as I recognize you. Then if you desire, I would show you my burial place and that of the ones to be martyred along with me. ”

Umm Salama replied that she desired doing so. Imam Husayn (a. s. ) uttered the name of Allah and the ground (of Karbala) arose and he showed her the burial place of himself and others. Then he took some earth from it and told her to mix it with the former one (given to her by the Prophet). Then he said,

“I shall be martyred on the tenth (of Muharram) after the Zuhr Prayers. Salutations upon you O dear mother! We are pleased with you. ” [1]

Umm Salama preserved his report and awaited the tenth (Ashura’).

Mas’oodi, in his Murujuz Zahab writes that when Imam Husayn (a. s. ) decided to

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go towards Iraq, Abdullah bin Abbas came to his presence and said, “O cousin! I have heard that you intend going towards Iraq, while the people therein are treacherous and quarrelsome. Do not make haste, and if you desire, fight these tyrants. And if you do not wish to reside in Makkah, then go to Yemen, for it is located in a corner and you possess numerous friends and brothers therein. Then halt there and dispatch your envoys across and write to the Kufans and your followers in Iraq, that they might depose their commanders from there. And if they succeed in deposing them, and there remains no one to quarrel with you, only then you enter therein, for I do not trust them. And if they do not do so, remain where you are and wait for Allah’s command, for there are numerous forts and valleys in Yemen. ”

Hearing this Imam said,

“O cousin! I know that genuinely you are my well wisher and are sympathetic towards me, but Muslim bin Aqeel has written to me that the Kufans have sworn the oath of allegiance to me, and have united to support me, hence I have finally decided to go there. ”

Abdullah said, “You have tested the Kufans twice. These are the very people who had been supporting your father and brother, while tomorrow they might be among your murderers siding their commander. Then if you go towards them and Ubaydullah bin Ziyad is informed about it, he will send

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them to revolt against you. And the people who have written to you inviting you there, will turn into your worst enemies. Then if you disapprove my words, do not take the women and children along with you. For by Allah! I fear lest you might be killed as Usman was murdered, while his women and children were beholding. ”

Imam replied to Ibn Abbas,

“By Allah! I hold it dear to be killed in any other place, rather than spoil the sanctity of the Ka’bah because of me (by being murdered herein). ”

Then Ibn Abbas lost all hope to persuade him and arose and left. Then he went to Abdullah bin Zubayr and recited the following couplet: “O Lark! You have got a vacant place, then lay your eggs and raise your voice, your seat is empty, strike your beak on the ground wherever you desire, then Husayn is going towards Iraq and is leav ing behind Hijaz for you. ”

When Abdullah bin Zubayr heard that Imam is going to Kufa (he was delight ed). He was restless and aggrieved with Imam’s presence in Makkah, for the people therein did not consider him equal to Imam Husayn (a. s. ) , hence there was no greater news for him than that Imam was leaving Makkah. Then he came to Imam and said, “O Aba Abdillah! What have you decided? I fear Allah by not fighting against their cruelties and their disrespect towards Allah’s virtuous slaves. ”

Imam Husayn (a. s. ) replied,

“I have decided to go to Kufa. ”

Ibn

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Zubayr said, “May Allah grant you success! If I had friends like you, I would have refused going there. ” He feared lest Imam would accuse him for it hence said, “Then if you stay back here and invite me and the people of Hijaz to swear the allegiance at your hands, we shall agree to it and will hasten towards you, for you are more worthy of the Caliphate than Yazid and his father. ” [1]

Abu Bakr bin Haris bin Hisham came to the presence of Imam Husayn (a. s. ) and said, “Verily relation (with you) demands that I should be merciful to you, and I do not know how you consider me in terms of being your well-wisher. ”

Imam replied,

“O Abu Bakr! You are not a deceiver. ”

Abu Bakr said, “Your father was more able and people were more desirous of him and considered him. They were more obedient and subservient to him. They ral lied around him in large numbers when he marched towards Mu’awiyah, except the people of Syria, while he was more powerful than Mu’awiyah. Even then they betrayed him and became a burden upon him with their lust for the world. Then they made him swallow anger, and they disobeyed him until the matter reached such that he went towards the Grandeur and Pleasure of Allah. Then they did the same to your brother, as your father, and you were a witness to all this.

Yet now you desire to go towards those who had revolted against your

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father and brother and oppressed them? Then you like to fight along with them against the Syrians, the Iraqis and the one who has prepared himself and is more powerful, while people fear him and wish for his success? Then if he receives news that you are proceeding towards him, he might bribe them, and verily they are desirous of this world. Then those very people who have promised to assist you will be ready to fight you, and those very people who claim to love you will leave you devoid of helpers and will go to their aid. Then remember Allah in respect of yourself. ”

Imam Husayn (a. s. ) replied,

“O Cousin! May Allah reward you favorably! You have advised me sincerely. But Allah’s Decree shall surely occur. ”

Abu Bakr said, “O Aba Abdillah! I give you to Allah’s refuge. ”

It is written in Tareekh of Tabari that Azdi says, that Abu Jabbab Yahya bin Abu Hayyah relates from Adi bin Hurmala Asadi, who relates from Abdullah bin Salim and Mazri bin Mashma’il Asadi. They said that, “We went to Makkah from Kufa to perform the Haj, until we entered Makkah on the day of Tarwiyah (8th Zilhajj). We saw Imam Husayn (a. s. ) and Abdullah bin Zubayr at the time of Zuhr, standing between the Ka’bah and Hajarul Aswad. We went towards them and heard Ibn Zubayr telling Imam Husayn (a. s. ) that, “You may reside here if you desire so and be in charge. We are your supporters, helpers, your well-wishers and

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your obedient ones. ”

Imam replied,

“My father had told me that the blood of a man will be shed unjustly here, and I do not desire to be that man. ” [1]

Ibn Zubayr continued, “Then halt here and leave the matter to me. For I shall obey you and will not deceive. ”

Imam replied,

“I do not desire to do so. ”

Then they started speaking in a whisper among themselves until we heard people calling out to hasten to wards Mina at the time of Zuhr. Then we saw that Imam Husayn (a. s. ) started circumambulating the Ka’bah, then he performed the Sa’ee between Safa and Marwah, and cut some of his hair. Then he ended his Umrah and left towards Kufa, while we went to Mina with other people.

Sibt ibn Jawzi in his Tazkiratul Khawas, writes that when Muhammad bin Hanafiyah received news of the departure of Imam Husayn (a. s. ) towards Kufa, he was performing the ablutions, and a jar was kept in front of him. He wept profusely until the jar became full of his tears. Then there was none in Makkah who was not grieved and afflicted by his departure, for they had tried their best to dissuade him from doing so. Then he recited the following couplets: “I will depart, for there is no shame in death for a young man, whenever he intends (to do what is) right and he strives like a Muslim, who has soothed righteous men through (the sacrifice of) his life, who has scattered

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the accursed and opposed the criminals. If I live, I will not regret (what I have done) , and if I die, I will not suffer. Let it be enough for you to live in humiliation and be reviled. ”

Then he recited the following verse of the Qur’an:

“And the behest of Allah is a Decree, irrevocable. ” (Surah al-Ahzaab, 33: 38)

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[1]: The devotion and love of Umm Salama (a. s. ) for the Household (Ahlul Bayt (a. s. ) ) of the Prophet is apparent from the above incident. Her rever ence of the true Vicegerent of the Prophet and the Imam of the age is renowned since her support of Imam Ali (a. s. ). Abul Fida in his Tareekh says that before leaving Madina (towards Basra for the battle of Jamal) , Imam Ali (a. s. ) called on Umm Salama, one of the widows of the Prophet, and bade her farewell.

Umm Salama said to him, “In the name of Allah! I deliv er you into His Protection. By His Power and His Majesty, you alone are with the truth, and all your enemies are in error. If it were not the command of Allah to the wives of His Prophet to stay at home, I would have accompanied you in this campaign. ” She had a son named Umar bin Abi Salama, by her first marriage, whom she offered to him saying, “He is my only child. He is all that I have in this world. I offer him to you. He will, if necessary, sacrifice his life for you. ” (Tabari, Ibn Khaldoon, A’asam Kufi. ) The words of Imam Husayn (a. s. ) in the above narration that “We are pleased with you” elucidates that she was one of those who had earned the pleasure of the Allah and His Proof (Hujjah).

[1]: A martyr’s motivation is different from that of ordinary people. His logic is that of a devout reformer and a zealous gnostic. If the two logics, viz. the logic of an earnest reformer and the logic of a zealous Gnostic are put together, the result becomes the motivation of a martyr. People like Abdullah bin Abbas and Muhammad bin Hanafiyah tried to dissuade him from going towards Kufa. Their argument was that his action was not logical. They were right in their own way. It was not in conformity with their logic, which was the logic of worldly wise men.

But Imam had a higher logic. His logic was that of a martyr which is beyond the comprehension of ordinary men while theirs was based on the consideration of personal interests and political gains. From their point of view, Imam’s action was not discreet and prudent at all. Abdullah bin Abbas made a proposal which was politically very sound. It has been the usual practice of clever people to use others as their tools. They push others forward and remain behind themselves. If others succeed, they take full advantage of their success, otherwise they lose nothing.

[1]: Imam Ali (a. s. ) ’s prediction of the murder of Abdullah bin Zubayr proved accurate. Abdullah bin Zubayr, after many years, took refuge in Makkah. Yazid sent an army to Makkah which laid siege to it. The Ka’bah was catapulted with stones and then set on fire. Once again Ibn Zubayr was attacked and the Ka’bah was catapulted during the reign of Abdul Malik bin Marwan’s rule. Ibn Zubayr was eventually killed in Makkah by Hajjaj bin Yusuf. Here, Imam Husayn (a. s. ) is telling Abdullah bin Zubayr of his inevitable fate.

Relating to Imam Husayn (a. s. ) ’s departure from Makkah towards Iraq

Imam Husayn (a. s. ) left Makkah towards Iraq on the day of Tarwiyyah (eighth Zilhajj) , before receiving the news of the martyrdom of Muslim bin Aqeel, who had in those very days revolted in Kufa. He was accompanied by his relatives, children and his Shi’ah.

It is stated in Matalibus Su-ool and others, that there were eighty two men in the caravan with Imam Husayn (a. s. ).

It is written in Al Makhzoon fi Tasleeyatul Mahzoon, that Imam Husayn (a. s. ) gathered his fellow travelers, who had resolved to go with him to Iraq, and gave each of them ten gold Dinars and a Camel for carrying their luggage. Then he left Makkah on Tuesday, the eight of Zilhajj, the day of Tarwiyah, accompanied by eighty two men among his Shi’ah, friends, retainers and his family.

(Irshad) Farazdaq the poet says, that I went for the pilgrimage in the sixtieth year of Hijra. When I reached the sacred precincts driving the Camel, I saw Imam Husayn (a. s. ) leaving Makkah equipped with arms and equipment. I inquired as to whose caravan it was, to which they told me that it was of Husayn bin Ali (a. s. ). I went towards

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him, saluted and said, “May Allah grant you your desire and may your desire be fulfilled! May my parents be your ransom O son of the Prophet! What makes you hasten from the Hajj”?

He replied,

“If I do not hasten to leave, I shall surely be arrested”,

then he asked me as to who I was. I replied that I was an Arab and then he did not ask me anything more. Then he asked,

“What news do you have regarding the people of Iraq”?

I replied, “Verily you have asked a wise question, the hearts of the people are with you, but their swords are against you. And destiny descends from the heavens and Allah does what He desires. ”

Imam replied,

“You speak the truth, all matter is from Allah. ‘Everyday He is in a (new) splendorous manifestation. (Surah al-Rahman, 55: 29) ’ And if His Decree is the same what we desire, we offer thanks to Him for His blessings, and (only) His help should be sought to offer thanks to Him. Then if fate shuts the hopes, the one who has pure intentions and is pious, shall not be violated. ”

I replied, “Yes, may Allah grant you success in your hope and safeguard you from that which you fear. ” Then I put forward some questions regarding vows and the rites of Hajj, he answered them and then moved away saluting me, thus we parted away. [1]

When Imam Husayn (a. s. ) left Makkah, Yahya bin Sa’eed bin As, along with a

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group of men met him, who were sent by ‘Amr bin Sa’eed, and asked him as to where he intended going and ordered him to return back. Imam did not pay any heed to him. There ensued quarrel among them and they started flogging one another. But Imam and his companions resisted them fiercely.

It is stated in Iqdul Fareed that when ‘Amr bin Sa’eed received the news of Imam’s departure, he said, “Mount upon every Camels between the heavens and the earth and pursue him. ” The people were astonished by his speech and went in his pursuit but could not reach him.

(Irshad) Imam reached a place called Tan’eem, and met a caravan of revenue coming from Yemen which was sent by Baheer bin Raysan to Yazid. The goods contained green weeds (Yemeni saffron) and clothes. Imam Husayn (being the Imam of the age and Yazid being an usurper of Caliphate) confiscated it and said to the drivers of the Camels that,

“Whoever among you desires to come with us till Iraq can do so, and we shall pay them for it and shall behave well with them. While whoever desires to go back, we shall pay them the cost until here and they can leave. ”

Thus a few among them took their payment and left, while those who accompanied them were given proper value and clothes.

(Kamil) Then he proceeded further until they reached Safah and met Farazdaq there. Then the contents of their meeting are the same as has been

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related earlier. There he received a letter of Abdullah bin Ja’far (a. s. ) sent to Imam Husayn (a. s. ) with his sons Aun and Muhammad. It’s contents were as follows:

“Now then! I say to you in the name of Allah, return back as soon as you receive my letter, for I fear that the direction which you go will result in death and the extirpation of your family. And if this happens, the earth will turn dark, for you are the light of guidance and the hope of the believers. Do not make haste for I am following this letter. Salutations. ”

Tabari says that Abdullah bin Ja’far went to ‘Amr bin Sa’eed bin As and said, “Write a letter addressing to Imam Husayn (a. s. ) offering him securi ty, promising fairness and favor. Then impress upon him and request him (sincerely) to return back, so that he may be satisfied and thus return. ” ‘Amr bin Sa’eed replied, “Do write as you desire and bring it back to me so that I may affix my seal on it. ”

Abdullah wrote the letter and brought it back to ‘Amr and said, “Send your brother Yahya with this letter, so that the Imam may be assured that the letter is your effort. ” He did as direct ed. ‘Amr bin Sa’eed was designated as the Governor of Makkah by Yazid.

Yahya and Abdullah bin Ja’far went with the letter to Imam Husayn (a. s. ) and gave it to him. Yahya read the letter. When they returned back they said that when

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we presented the letter to Imam Husayn (a. s. ) and requested him to return back, he excused himself saying,

“I saw the Holy Prophet (S) in a dream and he entrusted a task to me, which I shall perform whether it benefits me or not. ”

I told him to relate to us his dream to which he said,

“I have not related the dream to anyone nor shall I do so, until I reach the presence of my Lord. ”

It is related in Irshad that when Abdullah failed to dissuade Imam from returning back, he told his sons Aun and Muhammad to remain with him and go with him and safeguard him on his behalf (if the need arises). Then he returned back with Yahya bin Sa’eed to Makkah. [1]

Tabari says that the contents of the letter of ‘Amr bin Sa’eed were as follows: “In the name of Allah the Beneficent, the Merciful. From ‘Amr bin Sa’eed to Husayn bin Ali. Now then! I request the Almighty to keep you away from that which may cause your destruction, and to guide you to the path of reward. I have been informed that you are proceeding towards Iraq, I offer you in Allah’s protection with both hands, and I fear that it may result in your ruination. I am dispatching Abdullah bin Ja’far and Yahya bin Sa’eed to you, hence return back to me. I pledge security, kindness, virtue and favor for you, and Allah is a Witness, Guarantor, Surety and an Attorney over

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it. And peace be upon you. ”

Imam Husayn (a. s. ) replied to him:

“Now then! The one, who invites towards Allah and performs virtuous deeds and says that he is a Muslim, has not disassociated with Allah and His Prophet (S). And you have invited me towards security, virtue and kindness, while the best security is that of Allah. Then the one, who does not fear Allah in this world, shall not receive His refuge in the Hereafter. We desire from Allah that we may fear him in this world, so as to avail His security in the Hereafter. If your intention through this letter is kindness and virtue, then may Allah reward you favorably in this world as well as the Hereafter. ”

(Irshad) Imam Husayn (a. s. ) hastened towards Iraq and did not look behind until he reached Zatul Irq. Here the prophesy of the Commander of the faithful Imam Ali (a. s. ) was fulfilled. Shaikh Al-Tusi in his Amali has related from Ammarah Dehni, that he says, that Abu Tufayl told me, that Mu sayyab bin Najabah came to the presence of Imam Ali (a. s. ) catching hold of Abdullah bin Saba. Imam Ali (a. s. ) asked as to what had happened. He re plied, “This man speaks a lie regarding Allah and His Prophet. ” Imam asked him as to what he said. I could not hear what Musayyab said but I heard Imam Ali (a. s. ) saying that,

“Alas! A man (Referring to Imam Husayn) riding a swift and well-equipped Camel shall come to you

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not having per formed the Hajj or Umrah, and will be killed. ”

And when Imam Husayn (a. s. ) reached Zatul Irq (Malhoof) he met Bashr bin Ghalib, who was coming from Iraq, and inquired from him regarding the state of the people therein. He replied that, “I have seen the people in a state that their hearts are on your side, but their swords are with Bani Umayyah. ”

Imam replied,

“This brother from Bani Asad says the truth, Allah does whatever He desires and orders whatever He wills. ”

(Irshad) When Ubaydullah bin Ziyad received news that Imam Husayn (a. s. ) was proceeding towards Kufa, he sent Haseen bin Tameem, his police officer, towards Qadsiyah. Then he organized an army from Qadsiyah to Khaffan and from Qadsiyah to Qatqataniyah. He then announced to the people that Husayn bin Ali was coming towards Iraq.

Muhammad bin Abu Talib Musawi relates, that when Waleed bin Utba received the news that Imam was proceeding towards Iraq, he wrote to Ubaydullah bin Ziyad: “Now then! Husayn is coming towards Iraq, and he is the son of Fatima (a. s. ) and Fatima is the daughter of the Prophet of Allah (S).

Beware lest you behave badly with him and invite commotion for yourself and your relatives in this world, which will never be diminished, while the distinguished people and the commoners will never forget it until the end of this world. ” But Ubaydullah paid no heed to Waleed’s words.

Rayashi, through his chain of transmitters, relates that the narrator said, that I

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went for the Pilgrimage and became aloof from my companions and started walking alone and lost my way. Suddenly my sight fell upon some tents and mules, I went towards them and inquired as to whose tents they were.

They replied that the tents were of Husayn (a. s. ). I asked that was it Husayn the son of Ali and Fatima (a. s. ) , and they replied in the af firmative. I inquired as to which particular tent he was and they pointed it to me. I went and saw that the Imam was sitting at the door of the tent reclining on a pillow and reading a letter. I saluted him and he answered. I said, “O son of the Prophet of Allah! May my parents be your ransom! Why have you halted at such a barren desert, devoid of population or for tresses”?

Imam replied,

“The people have terrified me and these are the letters of the people of Kufa who will kill me. Then when they have performed this crime, after having left no sanctity being violated, Allah will appoint a man over them, who will slaughter them and dishonor them more than the people of a slave-girl. ”

I (the author) say, that we strongly perceive that the ‘people of the slave-girl’ is an error, while the correct one is Faram (menstrual cloth) of a slave-girl, for it is related that Imam Husayn (a. s. ) said:

“By Allah! They will not leave me until they spill the blood of my heart, then when

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they do so, Allah will appoint a man over them, who will humiliate them more than the Faram of a woman. ”

(Irshad) When Imam reached Hajir in Batne Ummah, he dispatched Qays bin Musahhir Saydawi to Kufa, while some say that he sent his foster brother Abdullah bin Yaqtoor. He had not yet received the news of the Martyrdom of Muslim bin Aqeel, and he sent a letter with him:

“In the name of Allah, the Beneficent, the Merciful. From Husayn bin Ali to his believer and Muslim brothers. I praise Allah Almighty, besides Whom there is no other Deity. Now then! I have received the letter from Muslim bin Aqeel, inform ing me regarding the fairness of your intentions and the compliance of your noblemen to assist us and seek our rights. I invoke Allah, the Honorable, the Glorified, that we may face fairness and reward you with the greatest reward. I have left Makkah on Tuesday, the eighth of Zilhajj, the day of Tarwiyyah. When my messenger reaches you, speeden up your task and prepare yourselves that I shall reach you within some days. Peace be upon you and Allah’s Mercy and His Blessings”

While Muslim had written a letter to Imam Husayn (a. s. ) twenty seven days prior to his Martyrdom, which read as follows:

“Now then! The person, who goes in search of water, does not lie to his family regarding it. Eighteen thousand people (of Kufa) have pledged allegiance at my hands, thus as soon as you receive

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my letter, hasten to come. ”

And the people of Kufa had written to Imam that, “You have a hundred thousand swords here (to assist you) , thus do not delay. ”

Qays bin Musahhir Saydawi left for Kufa with Imam’s letter. When he reached Qadsiyyah, he was arrested by Haseen bin Tameem, who sent him to Ubaydullah bin Ziyad. Ubaydullah said, “Sit on the pulpit and curse the liar and son of the liar” (referred to Imam Husayn, Allah’s refuge).

(Malhoof) At another place it is related that when he neared Kufa, Haseen bin Nameer stopped him so as to search him. Qays removed the letter of Imam and tore it, thus Haseen sent him to Ubaydullah. When he was made to stand facing Ubaydullah, he questioned him as to who he was. Qays replied, “I am one of the Shi’ah of the Commander of the faithful Imam Ali (a. s. ) and his son. ” He asked him as to why he tore the letter. Qays replied, “So that you may not be aware as to what was written therein. ” Ubaydullah asked as to who had written it and to whom was is addressed to. Qays replied, “It was from Husayn bin Ali to a group of the people of Kufa, whose names I do not know. ” Ubaydullah was infuriated and said, “You shall not go away from me until you reveal their names, or ascend the pulpit and curse Husayn bin Ali, his father and his brother, or else I shall separate each of your

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joints. ” Qays replied, “I shall not reveal their names but am ready to curse. ”

Saying this he ascended the pulpit and started praising and glori fying Allah. Then he offered salutations upon the Prophet (s. w. a. s. ) and started praising Imam Ali (a. s. ) , Imam Hasan (a. s. ) and Imam Husayn (a. s. ) and asked for Allah’s abundant blessings to be bestowed upon them. Then he sent curses upon Ubaydullah, his father and all the oppressors of Bani Umayyah, from the beginning until the end. Then he said, “O people! I have been sent by Imam Husayn (a. s. ) towards you and I have left him at such and such place, then respond to his call. ” When Ubaydullah was informed as to what Qays said, he ordered that he should be thrown from the top of the palace. Thus he was martyred. (May Allah’s Mercy and Blessings be upon him).

(Irshad) It has been related that he was thrown down with his hands bound together and his bones were crushed, and while some life was still present in him, Abdul Malik bin Umayr Lakhmi came and cut off his head. When people ridiculed him for this act he said, “I desired to relieve him of the pain and hence I did that. ”

Imam Husayn (a. s. ) then left Hajir and reached a watering place of the Arabs, where Abdullah bin Mutee’ Adawi was residing. When he saw the Imam, he went up to him and said, “May my parents be your ransom! O son of the Prophet of Allah! Why

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have you come here”? He helped the Imam dismount and took him to his place. Imam said,

“As you must have heard that Mu’awiyah has died, and the people of Iraq have written to me and invited me towards them. ”

Abdullah bin Mutee’ replied, “O son of the Prophet of Allah! I request you in the name of Allah to consider the sanctity of Islam, besides the sanctity of Quraysh and the Arabs. By Allah! If you seek the kingdom, which the Bani Umayyah hold, they shall surely kill you. And when they have killed you they shall not fear anyone else after you. By Allah! Thus the sanctity of Islam, Quraysh and the Arabs will be violated. Hence do not do so, and do not go to Kufa and do not expose yourself to the Bani Umayyah. ” But Imam did not agree and intended proceeding further.

Ubaydullah had ordered that the roads from Waqisa till Syria and Basra be closed, so that none could enter therein nor leave from there. Imam Husayn (a. s. ) , unaware of the happenings (in Kufa) , proceeded further until he met some nomads. He inquired from them and they replied, “By Allah! We do not know anything else except that we cannot enter therein nor come out. ” Thus Imam continued to go further.

It is related that when he reached Khuzaymiyah, he halted there for one night and day. In the morning his sister Hazrat Zainab (a. s. ) came to him and said, “O dear brother! Should not I relate

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to you what I heard last night”? Imam asked her as to what she had heard. She replied, “During night when I came out of the tent for some task, I heard a caller saying: O eyes strive and get full of tears, who shall weep after me over these martyrs, who are being dragged by destiny to fulfill the promise. ” Imam Husayn (a. s. ) replied,

“O dear sister! Whatever has been decreed shall come to pass. ”

Tabari in his Tareekh relates, that Imam proceeded further until he reached the watering place above Zarood.

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[1]: It is quite strange that let alone the evil and vicious men, even the faithful and devout Muslims were reckless in assisting the Imam (a. s. ) and to hasten to his call. Rather they considered Hajj to be more important a duty that assisting the grandson of the propagator of Islam, who himself was a Guardian of Religion, Upholder of Faith, and a Refuge for Humanity.

And who had come out to safeguard the sanctity and honor of Islam, to enjoin good and forbid evil, which he declared every now and then. The Prophet (S) in his lifetime had predicted numerous times the martyr dom of his grandson and the eminence of his companions, yet they let him go his way and later lamented upon this cold attitude of theirs. It is preci sely stated in the Qur’an:

“What! Do people imagine that they will be left off on (their) saying: We believe! and they will not be tried”? (Sura al-Ankaboot, 29: 2)

[1]: Abdullah, the son of Ja’far (at Tayyar) bin Abi Talib, nicknamed Bahrus Sakha (the Ocean of Munificence) , was a genuine and sincere follower of Imam Husayn (a. s. ) and his family. His services to the Imam of his age and obedience can be verified by his rendering assistance to Imam Ali (a. s. ) in the battle of Jamal and Siffīn. Imam Ali (a. s. ) had given his daughter Sayyidah Zainab (a. s. ) in marriage to him. His attachment towards his uncle (Imam Ali (a. s. ) ) and his bold attitude towards his enemies, can be verified through his daring speech with Mu’awiyah in his house, wherein he strongly remonstrated Mu’awiyah for his hostility towards Imam Ali (a. s. ) and his evil deeds.

His sincerity towards Imam Husayn (a. s. ) can be con firmed from the above narratives wherein he tries all possible means to assist him and render him security. In some narratives it is stated that the reason for him not accompanying Imam Husayn (a. s. ) was due to his ill-health. This may sound a bit unacceptable but an insincere person would never ever send his wife, children and brother along with the one, whom he knows would be killed. Rather he directed his sons to remain with their uncle and safeguard him.

Tabari, in the sixth volume of his Tareekhul Rusool wal Mulook, quotes an incident that when the news of Imam Husayn (a. s. ) ’s martyrdom was an nounced, Abdullah bin Ja’far held a mourning assembly, so people came to him to offer their condolences (for the martyrdom of his sons Aun and Muhammad). His retainer Abul Lislas (or Salasil) said to him, “This is what we got from Husayn. ” Abdullah was enraged and hurled a sandal at him say ing, “O son of an adulteress woman! How dare you say something like that about Husayn? By Allah! Had I been with him, I would not have liked to part with him before being killed defending him. By Allah! What consoles me is that both my sons were martyred in his defense, together with my brother as well as my cousin, who all stood firmly on his side. ”

Then he turned towards those in his presence and said, “Praise to Allah! It is surely very heavy upon my heart to see Husayn (a. s. ) get killed, and that I could not defend him with my life, but both my sons have. ” These being the words of an honest and sincere adherer of the Household (Ahlul Bayt (a. s. ) ) of the Prophet (S).

Abu Makhnaf says that Saddi, a man from Bani Fazara, related to me, that in the days of Hajjaj bin Yusuf, we had taken refuge in the house of Hars bin Abi Rabi’ah, located in the street of the date-sellers. After the death of Zuhayr bin Qayn, it had been snatched away from Bani ‘Amr bin Yashkur, while the Syrians did not come there. Saddi says that I asked the man of Bani Fazara, “Relate to me regarding your accompanying Imam Husayn (a. s. ) from Makkah. ”

He said, “We left Makkah with Zuhayr bin Qayn Bajali and were traveling alongside Imam Husayn (a. s. ). We despised halting alongside the Imam at any place. Whenever Husayn bin Ali would leave from a particular place, Zuhayr would stay behind, and if Husayn would halt at a particular place, Zuhayr would leave from there, until we reached a place where there was no way except to pitch our tents alongside him. Hence we

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pitched our tents on one side and Husayn on the other. We were having our lunch when the messenger of Husayn came to us, saluted and came inside the tent. Then he said, “O Zuhayr! Abu Abdullah (Imam Husayn) has sent me to you to invite you to come to him. ” We dropped whatever (morsel of food) was there in our hands as if birds sat still on our heads. ”

Abu Makhnaf says that Dulham bint ‘Amr, the wife of Zuhayr told me that I told Zuhayr, “The son of the Prophet of Allah (S) has sent his messenger to you, so why do you not go to meet him? Glory be to Allah! I desire that you go to him and listen to what he has to say, then return back. ” She says that Zuhayr went and after a short time returned back with a brightened face. Then he ordered that his belongings and tent should be shifted to that of Imam Husayn (a. s. ). Then he told me, “I have divorced you. Return back to your family, for I desire that you should face nothing except goodness from my side. ”

It is related in Malhoof that Zuhayr bin Qayn said, “I have decided to assist Imam Husayn (a. s. ) until I sacrifice my life for him. ” Then he gave his dower to his wife and handed her over to his cousin, so that he may reach her to her relatives. The woman arose and bade farewell to her hus band, with tears

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in her eyes and said, “May Allah be your aid and send goodness for you. I only desire from you that on the day of Qiyamah you should remember me in the presence of Husayn’s Grandfather (S).

Tabari says that then Zuhayr told his companions, “The one who desires to come with me can do so, or else this is my last covenant with him. And I desire to relate to you an incident, when we had fought the battle of Lanjar and Allah gave us victory. We won a lot of spoils in hand, when Salman Bahili (some say Salman Farsi) told us: Are you contented with this victory which has been given to you and with the wealth that has come to you? And we replied in the affirmative. Then he said: When you meet the Prince of the youth from the Progeny of Muhammad (referring to Imam Husayn) , be more joyful to fight alongside him than you are with the booty that you just received. ” Zuhayr continued, “I give you in Allah’s refuge. ” Then Zuhayr always remained among the companions of Imam until he attained martyrdom.

It is related that when Zuhayr was martyred along with Imam Husayn (a. s. ) , his wife sent her retainer to Karbala to shroud his master.

It is written in Tazkirah of Sibt ibn Jawzi, that Zuhayr was martyred along with Imam Husayn (a. s. ). When his wife received the news, she told her retainer, “Go and give shroud to your master. ” When the retainer came

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he saw that the body of Imam was lying without shroud, thus he said to him self, “How can I give shroud to my master and leave Husayn without it, by Allah this can never happen. ” Then he gave the shroud to Imam Husayn (a. s. ) and brought another shroud for Zuhayr.

(Irshad) Abdullah bin Sulayman and Manzar bin Mushma’il Asadi, two men from Bani Asad, relate that we performed our Hajj and we desired nothing else except to meet Imam Husayn (a. s. ) so as to be acquainted as to where his matter had reached. We started galloping our horses speedily until we reached Zarood and found him. Suddenly we saw a man coming from Kufa.

When he saw Imam Husayn (a. s. ) , he tried to change his track. Imam too stopped for a moment as if desiring to meet him, he did not pay any heed and left. We proceeded towards him and one of us told the other, “Come, we should go to that Kufan and inquire from him the state of Kufa. ” Saying this we went up to him and saluted. He replied our salutation.

I asked him as to which tribe he belonged to. He replied that he was from the tribe of Bani Asad. We said that we too were from Bani Asad. Then we asked him his name. He replied that he was Bakr bin so and so. We too revealed our ancestry to him and inquired from him the state of Kufa. He replied, “Yes I am

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aware of the happenings of Kufa. I have not left Kufa until I saw Muslim bin Aqeel and Hani bin Urwah being martyred. I saw that their legs were tied with ropes and their corpses being dragged in the streets of Kufa. ”

Then we went towards Imam and started walking with him until he halted at Sa’labiyah at night. We went closer and saluted him. He answered our salu tation and we said, “We have got news for you, if you desire we should relate it to you in the open, and if you desire we should narrate it to you in secrecy. ” He looked towards us and his companions and said, “There is nothing hidden from them. ” Then we said, “Did you see the Camel-rider, who was coming towards us yesterday”? Imam replied,

“Yes, I saw him and I wish I could inquire from him. ”

We continued, “By Allah! We asked him in your stead. The person was from our clan and was intelligent, honest and of a sound judgment, and he said that he had not left Kufa until he saw Muslim bin Aqeel and Hani bin Urwah being martyred, and their corpses being dragged into the streets of Kufa. ” Imam replied,

“Verily we are Allah’s and verily unto Him shall we return. May Allah’s blessings be upon both of them. ”

He repeated it several times, then we said, “We ask you in the name of Allah regarding yourself and your family to go away from here. You do not

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have any companions or supporters in Kufa. We fear lest people therein might unite in hostility against you. ”

Then Imam turned towards the children of Aqeel and said,

“What is your opinion now that Muslim has been martyred”?

They replied, “By Allah! We shall not return back, until we avenge the blood of Muslim or we might be killed. ” Then Imam turned towards us and said,

“There is no goodness in life after them. ”

Then we concluded that without doubt he wanted to go, and said, “May Allah bestow fairness upon you. ”

Then he said,

“May Allah’s mercy be upon both of you. ”

Then his companions said, “By Allah! Surely you hold a more higher status than Muslim. Then if you go to Kufa people will respond to you call. ” Then Imam became silent and waited until dawn. Then he told his companions and retainers to take water as much as they could, and proceeded further.

(Malhoof) It is related that when it dawned, a man from the inhabitants of Kufa, named Abu Hirrah, came and saluted Imam Husayn (a. s. ) and said, “O son of the Prophet! Why did you leave the Sanctuary of Allah and His Prophet”? Imam replied,

“Woe be to you O Abu Hirrah! The Bani Umayyah confiscated my wealth but I bore it patiently, they insulted me and I tolerated, but then they desired to spill my blood (in the Sacred Sanctuary). By Allah! An oppressive group of people will kill me and Allah will humiliate them and will assign

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a sharp-edged sword over them. Then Allah will appoint a man over them, who will humiliate them more severely than the people of Saba, whose ruler was a woman, who governed their wealth and lives. ”

The Noble Shaikh Abu Ja’far Kulaini relates from Hakam bin Utaybah, that a person met Imam Husayn (a. s. ) at Sa’labiyah, when he had intended going to Karbala (or Kufa). He came and saluted the Imam, who answered and asked him as to where he was from. He replied that he was a Kufan. Imam said,

“By Allah O brother from Kufa! If I had met you in Madina, I would have shown you the traces of Jibra’eel in my house where he brought, the Revelations (Wahy) upon my grandfather. O brother from Kufa! Verily the wise men questioned us and gained knowledge, then it is quite impractical that we should not be knowing this (regarding the martyrdom). ”

Then he hastened until he reached Zubalah, where he received the news of the martyrdom of Abdullah bin Yaqtur.

(Malhoof) In another tradition it is related, that he received the news of the Martyrdom of Muslim bin Aqeel there (in Zubalah).

(Irshad, Tabari) Then he removed a letter and read it in the presence of the people:

“In the name of Allah, the Beneficent, the Merciful. Now then! We have received a heart rending news that Muslim bin Aqeel, Hani bin Urwah and Abdullah bin Yaqtur have been martyred, and the ones claiming to be our Shi’ah have deserted us. Those

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of you who would like to go away may do so, they shall not be reproached and the allegiance has been lifted off from them. ”

Thus people started moving away from his midst, until only those remained with him, who had accompanied him from Madina, or those few who had joined him on the way. He took this step, for the nomads accompany ing him thought that he would go to the place where people would obey him. Hence the Imam did not desire to keep them in the dark and wanted only those (genuine) men to remain with him who knew what would ultimately happen.

It is because of this that the Imam always remembered Prophet Yahya (the son of Prophet Zakariyyah) and would hint that he too would be killed likewise and his severed head would be taken a token of gift (as that of Prophet Yahya).

(Malhoof) It is related from Imam Ali Zainul Abedeen (a. s. ) that

“We accompanied Imam Husayn (a. s. ) from Makkah, and he did not halt at any place or left that place, except that he remembered Prophet Yahya (a. s. ). Then one day he said, “One of the wretched things of the world in the sight of Allah is that the head of Yahya was taken as a token of gift to one of the adulteress of Bani Israel. ”

(Irshad) When it dawned, he told his companions to collect water in large quantity and they proceeded further until they reached Batnul Aqbah and halted there. There he met a

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man from Bani Ikrimah named ‘Amr bin Lawzan, and he asked Imam where he intended to go. Imam replied that he intended to go to Kufa.

Hearing this he said, “I invoke you in the name of Allah to return back, for your hosts will be none other than the points of the lances and the edges of the swords. If those people (the Kufans) , who have invited you had prepared themselves to face the battlefield and had straightened the affairs for you, then it would have been fine to go to them, but the case is quite averse, as I have informed you. Hence in my opinion you should abandon going there. ” Imam replied,

“O slave of Allah! I am not unaware of what you opine, but none can go against the commands of the Almighty. ”

He then continued,

“By Allah! These people will not leave me until they spill the blood of my heart, and when they have done this, Allah will appoint a person over them, who will make them the most humil iated among nations. ”

Shaikh Abul Qasim Ja’far bin Muhammad bin Qawlawayh relates from Imam Ja’far as Sadiq (a. s. ) , that when Imam Husayn bin Ali (a. s. ) reached Batnul Uqba, he addressed his companions that,

“I see myself being murdered. ”

They asked him, “Why so O Aba Abdillah”? He replied that he had dreamt regarding it and they asked him what it was. To which he replied,

“I saw that dogs have been injuring me, and a pie-bald dog is wretched

among them all. ”

Saying this he proceeded further until he reached Sharaf, and at dawn he commanded his men to collect water in large quantity, and proceeded fur ther.