Ali ibn abi talib is The Voice of Human Justice (Sautul Adalatil Insaniyah) chapter7

Chapter28

Husayn and Yazid

Αll those events which Husayn had to go through rove that from the

oint of view of morality he occuied the highest lace of glory and all

the events through which Yazid assed are an evidence of the fact that

he was at the lowest ebb of ignominy. Τhe tragedy of Karbala is a suffi‐

cient roof for it. Τhis event seaks volumes for his stark wickedness.

Yazid was a drunkard. He used to wear silken clothes and layed on a

tambourine.

Husayn son of Αli and Yazid son of Mu`awiya were the ersons who

came in the world as erfect secimens of the qualities of the two famil‐

ies viz. the Hashimites and Umayyads. Husayn was a erfect Hashim of

his time as Yazid was Αbd al‐Shams. Ιf the secial qualities of a man can

be the true icture of the environments in which he is brought u there is

no doubt about the fact that Husayn and Yazid were the true models of

their families. Husayn reresented the Hashimites and Yazid the

Umayyads. Τhe only difference was that Husayn was the best secimen

of the Hashimite virtues and excellences whereas Yazid was devoid of

even the good qualities which were ossessed by Bani Umayyah.

Husayn was the son of the rohetʹs daughter Fatima and Αli son of

Αbu Τalib. When he was born the rohet took him in his la and ro‐

nounced `Αzanʹ in his ears so as to infuse his own sirit into the sirit of

his grandson make him a art and arcel of his own being and to im‐

ress uon him that he was born to erform a secial mission and that

urose of life had been fixed for him.

On the seventh day of his birth the rohet said with great hainess:

ʺΙ have named this son of mine Husaynʺ.

Τhe child grew u day after day in such a condition that he had in him

the soul of his grandfather the beatings of the heart of his father and a

dee imression of rohethood on his mind. Αll the virtues and excel‐

lences of his forefathers had combined in his erson. Αnd as he continued to grow u these virtues and qualities of his also continued to continued to grow u these virtues and qualities of his also continued to

become more aarent. become more aarent.

Τransmission of the qualities of forefathers to their children is a law of Τransmission of the qualities of forefathers to their children is a law of

nature about which there cannot be any doubt whatsoever. Just as the

children inherit the colours facial aearances material qualities etc.

from their ancestors they also inherit their characteristic virtues.

Husayn remained under the suervision of his grand‐ father till the

age of seven years. Αfter the rohetʹs demise his comanions continued age of seven years. Αfter the rohetʹs demise his comanions continued

to imitate him in the matter of love for Husayn. Α secial reason for their to imitate him in the matter of love for Husayn. Α secial reason for their

dislaying love for him was that his features very much resembled those dislaying love for him was that his features very much resembled those

of the rohet. Τhis is borne out by the statements of those ersons who of the rohet. Τhis is borne out by the statements of those ersons who

had seen the rohet as well as Husayn. had seen the rohet as well as Husayn.

Τhe great names of the ancestors and their achieve‐ ments have a great Τhe great names of the ancestors and their achieve‐ ments have a great

deal to do with the develoment of their children and the making of deal to do with the develoment of their children and the making of

their future bright. When the child hears about the achievements of his their future bright. When the child hears about the achievements of his

ancestors from his very early age a icture of theirs is drawn on his ancestors from his very early age a icture of theirs is drawn on his

brain and consequently he acquires the qualities of his ancestors. Α child brain and consequently he acquires the qualities of his ancestors. Α child

naturally inherits the qualities of his forefathers but his living with them naturally inherits the qualities of his forefathers but his living with them

at the same lace casts a great influence on them. at the same lace casts a great influence on them.

Besides the rohet Husayn also saw his revered father. He saw his Besides the rohet Husayn also saw his revered father. He saw his

erseverance steadfastness justice symathy hel for the oressed erseverance steadfastness justice symathy hel for the oressed

and anger for the oressors as well as good treatment and kindness and anger for the oressors as well as good treatment and kindness

shown to the enemies. He accomanied his father in the Battles of shown to the enemies. He accomanied his father in the Battles of

amel Siffin and Νahrawan and saw his astonishing bravery and amel Siffin and Νahrawan and saw his astonishing bravery and

learnt from him the ways of fighting for the sake of goodness and also learnt from him the ways of fighting for the sake of goodness and also

knew from him how to sacrifice oneʹs life to rotect the oressed and knew from him how to sacrifice oneʹs life to rotect the oressed and

helless from tyranny. helless from tyranny.

Husaynʹs revered mother was a very tender‐hearted and kind lady. On Husaynʹs revered mother was a very tender‐hearted and kind lady. On

account of this very tender‐heartedness she was always grieved to see account of this very tender‐heartedness she was always grieved to see

the hardshis to which her father the rohet and his comanions were the hardshis to which her father the rohet and his comanions were

subjected by the Quraysh. She was extremely sad on the day of the Battle subjected by the Quraysh. She was extremely sad on the day of the Battle

of Uhad when many Muslims were killed at the hands of the olytheist of Uhad when many Muslims were killed at the hands of the olytheist

Quraysh and their dead bodies were cut to ieces. Ιt was a very deress‐ Quraysh and their dead bodies were cut to ieces. Ιt was a very deress‐

ing scene for her to see her father weeing for his uncle Hamzah. ing scene for her to see her father weeing for his uncle Hamzah.

Ιt is said that after the death of the rohet Αnas bin Malik went one Ιt is said that after the death of the rohet Αnas bin Malik went one

day to see lady Fatima and requested her to control her grief in the in‐ day to see lady Fatima and requested her to control her grief in the in‐

terest of her own health. She said only this rely: ʺO Αnas! How did you terest of her own health. She said only this rely: ʺO Αnas! How did you

tolerate to entrust the ure body of the rohet to the grave?ʺ tolerate to entrust the ure body of the rohet to the grave?ʺ

Τhen she burst into tears and Αnas too began to wee. He came back Τhen she burst into tears and Αnas too began to wee. He came back

with a heart which was shattered by the grief of Fatima. with a heart which was shattered by the grief of Fatima.

Husayn used to see his grief‐stricten younger sister Zainab and felt ex‐

tremely sad for her.

Husayn looked at his mother and sister and then imagined the suffer‐

ings and hardshis which time had in store for himself his sister and

their descendants. He felt that very soon he and his sister would have to

shed tears on the death of their mother and then to mourn the martyr‐

dom of their father and their descendants would have to face great

hardshis.

Α few days later Husayn heard his mother making the following re‐

commendations to his sister Zainab: ʺDo not leave Hasan and Husayn.

Τake comlete care of them. Αfter me erform the duties of their

motherʺ.

His mother breathed her last after three months of the death of her

father. Husayn was standing by her side and saying goodbye to her. Αt

times he glanced at his sister who was stunned with grief. Τhen he

looked at his father and brother who were crying bitterly on the assing

away of lady Fatima.

Husayn sent his childhood in such an atmoshere of sorrow and

grief. When he grew u he saw the eole contending with and block‐

ing the way of his revered father at every ste. Τhe attitude of the mother

of the Faithful Αyesha and her suorters made him all the more sad. He

also saw the treachery committed by Mu`awiya Αmr bin Αas and their

henchmen with his father. Τhis increased his grief all the more and he

felt that unless evil was suressed with that bravery and force with

which his father endeavoured to suress it life would be meaningless.

Τhe most grievous day was that on which the hand of a criminal and a

sinner wounded the forehead of his illustrious father when he was offer‐

ing his rayers in the Masjid Kufa. Ιmam Αli could not survive this in‐

jury and breathed his last after two days. Τhus the imediment in the

ath of the oressors and tyrants to establish their authority was

removed.

Αfter some time his brother Hasan met martyrdom due to oisoning.

Αnd his grief and wonder knew no bounds when he saw that Bani

Umayyah and their suor‐ ters were shooting arrows on the funeral

bier ofhis brother. He also came to know that Mu`awiya had ordered

that Husaynʹs father and brother should be abused from the ulits. Ιn

fact he heard Mu`awiya doing so himself. Ιn short new causes for his

grief continued to aear. Τhese were the very causes which culminated

in the tragedy of Karbala‐the lace where the most heinous crime was

committed with the co‐oeration of mean Soldiers of Yazid and his wicked officers. Τhey committed atrocities on Husayn and a small grou

of his comanions and members of his family which one shudders to

imagine.

Τhis was how Husayn was reared from the oint of view of inherit‐

ance and training and these were the causes of his grief which he had to

exerience from the very time of his birth. Αs he had observed the suffer‐

ings of his grand‐ father father and mother grief and sorrow were in‐

grained in his nature.

Ιt was on account of the qualities inherited and acquired by Husayn

that he used to say: Forbearance is a ladder fidelity is manliness ride is

folly and weakness and association with the wicked is something which

makes one doubt and waver.

Τry to acquire that thing which you deserve. Ιt is humiliation and

abasement to live with the oressors. Τruth is dignity and falsehood is

hellessness.

       

Who was Yazid?

Yazid was a man who had inherited all the bad qualities of the

Umayyad Family. His disosition beliefs way of thinking and the man‐

ner of looking at various matters were exactly the same as those of Bani

Umayyah in general. Besides the evils inherited by him from his ancest‐

ors he had other mischievous tendencies and satanic qualities as well. He

did not ossess the aarent qualities of his father which are considered

to be his (i.e. Mu`awiyaʹs) merits although they were only tools to

strengthen his rule. Ιn fact it may be said that whereas all the bad qualit‐

ies of his family had combined in him he did not at all ossess any good

quality. Τhere has been no other reveller amongst Bani Umayyah like

Yazid and it was on account of his being wildly festive that he lost his

life. Ιt is said that one day while mounted on a horse he was trying to

out‐ace a monkey. During this cometition however he fell down from

the horse and died. His contemoraries have drawn a very recise and

concise icture of his in these words: ʺHe was a drunkard. He used to

wear silken clothes and layed on a tambourineʺ.

Ιf Husayn roved to be a model of virtue and good morals Yazid

roved to be the worst secimen of his ancestral vices. Ιf Husayn was

symathetic towards others as magnanimous ersons usually are Yazid

had no human sentiments and was absolutely shameless.

Yazid had been brought u in a family which consi‐ dered Ιslam to be

a olitical movement. Αccording to Bani Umayyah the rohethood of

the rohet was only a retext to acquire ower and authority and Ιslam meant transfer of ower from the hands of Bani Umayyah to the hands

of Bani Hashim. Yazid considered his countrymen to be only an army

whose duty it was to remain faithful to the ruler. Ιn his eyes the object of

the existence of his countrymen was that they should ay land revenue

and taxes and increase the wealth of the treasury which was to be sent

according to the sweet will of the ruler.

Αs Yazid was born and brought u in such a family it was necessary

that he too should adot the ways which were adoted by his forefath‐

ers and other members of his family during the age of ignorance and

after the advent of Ιslam. Furthermore he was brought u in the house

of a father who sent large sums of money of the ublic treasury at his

leasure. When wealth and ignorance are combined the result can be

nothing else excet rofligacy and debauchery.

Ιt was for this reason that like every ignorant erson who ossesses

wealth Yazid was a drunkard and was fond of a life of leasure and

layed with dogs. Αs soon as he ascended the throne he began sending

money lavishly to lead a life of debauchery and sensual leasure. He

gave enormous sums to his asociates slaves slave‐girls singers etc. He

had a large number of dogs who slet by his side and were made to

wear ornaments of gold and silver and silken dresses while the oor

eole from whom taxes were realized under coercion starved and

suffered hard‐ shis. He ruled for three and a half years only but during

this short eriod he combined in him all the disgrace absurdity and im‐

udence which were the result of Umayyad olitics.

Besides the above‐mentioned revelry and debauchery which Yazid in‐

herited from his ancestors he also committed other most heinous crimes.

During the first year of his reign he murdered Ιmam Husayn and his

comanions and made the eole of his family catives. During the

second year he lundered Madina without caring in the least for its sanc‐

tity. He ermitted his soldiers to do whatever they liked with the eole

of the city for a eriod of three days. onsequently eleven thousand er‐

sons including seven hundred comanions of the rohet from amongst

the Muhajirs and Αnsar were killed and the modesty of more than one

thousand virgins was outraged.

Ιt was the natural disosition of Ιmam Husayn that he should fight

against injustice and oression following the examle set by his grand‐

father and father. He used to say: ʺΙt is humiliation and disgrace to live

with the oressorsʺ. On the contrary Yazid always bestowed honours

on cruel and wicked ersons and gave them large resents for commit‐

ting heinous crimes. He also asked others to resect and honour such ersons. For examle one day when he was engaged in feasting and

drinking along with his friends and Ubaidullah Ιbn Zaid the chief actor

of the tragedy of Karbala was sitting on his right hand side he addressed

the cu‐bearer as under:

ʺGive me such a wine that it should make my heart cool. Τhen give the

same wine to Ιbn Ziad who is my confidant and trustee and the source of

my acquiring war booty and winning the battlesʺ.

(Τhis incident took lace only a few days after the martyrdom of Ιmam

Husayn).

Τhe honouring of Ιbn Ziad by Yazid resembles the honouring of the

greatest tyrant and criminal Hajjaj.

Ιn short if during the time of Mu`awiya `divine armyʹ consisted of

oisoned honey the `divine armyʹ during the days of Yazid was only

oison without the admixture of honey. During the reign of Yazid the

Umayyad arty‐sirit of the days of ignorance was fully revived. Νone

of the events of history can roduce a man more ignorable than Yazid ‐

the same Yazid who was the author of the tragedy of Karbala. Αnd simil‐

arly none of the events of history can roduce a erson who should os‐

sess as lofty a character as Husayn ‐ the same Husayn who was the mar‐

tyr of Karbala. Τhe ages relating to Yazid are absolutely black whereas

those relating to Husayn are relete with dignity and honour. On the one

side there were the trade and chiefshi of Umayyah and his slaves and

executioners and on the other side there were the lofty character and

bravery of the Family of Αbu Τalib and their free and zealous ersons

and martyrs in the ath of truth and justice.

Logic and reasoning are not so successful to rove a reality as are the

events which are related to it. Αs events contain conclusive arguments

within themselves there is no doubt about the fact that all those events

which Husayn had to go through rove that from the oint of view of

moral character he occuied the loftiest rank all the events through

which Yazid assed are an evidence of the fact that he was at the lowest

layer of degradation. Τhe tragedy of Karbala is a sufficient roof for this

fact. Τhis event seaks volumes for and shall always be ointing to the

most noble character of Husayn and the wickedness of the vilest of the

vile Yazid.

Before the tragedy of Karbala there occurred another event in which

there was on one side Husayn the model of sincerity and human sym‐

athy and on the other there was Yazid who was an embodiment of de‐

bauchery and licen‐ tiousness. Τhis event besides bringing to light the

resective characters of Husayn and Yazid also reminds one of the act made by Bani Hashim which was called Hilfal‐Fuul. Τhis act was

made by them with the co‐oeration of some Αrab tribes. One of its

items urorted to say that the signatories of the act would suort the

oressed and realize their rights from the oressors and would re‐

strain the owerful ersons from doing injustice to the weak and hel‐

less. Τhe ancestors of Yazid had oosed this act and those of Husayn

had lent it whole‐hearted suort.

Of course one character of this event is Husayn and the other is Yazid.

Yazid son of Mu`awiya came to know about the beauty of Urainab

daughter of Ιshaq who was the wife of the Qurayshite Αbdullah bin

Salam. Urainab was the most beautiful and accomlished woman of her

time and ossessed enormous wealth. Yazid fell in love with her without

having seen her. He lost all atience and mentioned the matter to

Mu`awiyaʹs favourite slave named Rafiq. Τhe slave informed Mu`awiya

about this love and told him that his son was very keen to marry Urain‐

ab. Mu`awiya called Yazid and enquired from him about the matter.

Yazid admitted that whatever Mu`awiya had been told was correct.

Mu`awiya said: ʺBe calm and atient. Something will be done in this be‐

halfʺ. Yazid said: Ιt is no use consoling me now because the matter is

already finished. She has already been married. Mu`awiya said: My dear

son! Kee the secret to yourself because if it is divulged it will do you no

good. God comletes what He ordains and what has already haened

cannot be heled.

Mu`awiya began thinking of solving the roblem and meeting the

wish of Yazid to marry Urainab. Αbdullah son of Salam the husband of

Urainab was at that time the Governor of Ιraq. Mu`awiya wrote a letter

to him saying: ʺΙ have an urgent business with you. Please come and see

me as early as ossible. Τhe matter is beneficial to youʺ

On receiving Mu`awiyaʹs letter Αbdullah roceeded to Syria at once

and met Mu`awiya. Τhe latter received him with great honour and re‐

sect. Αt that time Αbu Darda and Αbu Huraira two comanions of the

rohet were also available in Damacus. Mu`awiya called for them and

said to them: ʺSuch and such daughter of mine is now of age and Ι am

anxious to give away her hand in marriage. Ι think Αbdullah son of

Salam is a good man and Ι wish that she may marry himʺ.

Both of them raised Mu`awiya for his intelligence and devoutness

and said that whatever he had thought of was absolutely roer.

Mu`awiya said to them: ʺBoth of you should meet Αbdullah and men‐

tion the matter to him and find out his oinion about it. Αlthough Ι have authorised my daughter to marry a man of her choice but Ι am sure that

she will like Αbdullah bin Salam and will not refuse to marry himʺ

Αbu Darda and Αbu Huraira went to see Αbdullah. Ιn the meantime

Mu`awiya went into his alace and said to his daughter: ʺDear daughter!

Just hear what Ι have to say. When Αbu Darda and Αbu Huraira come to

you and tell you that Ι want to get you married to Αbdullah bin Salam

you should say: ʺOf course Αbdullah is a good man and a near relative

and of equal status with us. However he has already married Urainab

daughter of Ιshaq and Ι am afraid that if Ι marry him Ι may also become

jealous of her like all other women. Ιf in that event Ι say something un‐

becoming about Αbdullah Ι am afraid that Ι may invite the wrath of God

by doing so. However if Αbdullah divorces Urainab Ι am agreeable to

marry himʺ.

When Αbu Darda and Αbu Huraira conveyed the Message of Mu`aw‐

iya to Αbdullah bin Salam he was over joyed and told them to inform

Mu`awiya that the roosal was accetable to him. When they informed

Mu`awiya of the develoments he said to them: ʺΑs Ι have already told

you Ι would like this marriage. However Ι have authorised my daughter

to marry a man of her own choice. You should therefore go to her and

ask her whether she is ready to marry Αbdullah bin Salamʺ.

When they aroached the girl she gave them the same rely which

Mu`awiya had taught her to give. Τhey then conveyed her rely to

Αbdullah.

When Αbdullah son of Salam came to know that it was not ossible to

marry Mu`awiyaʹs daughter unless he devorced his wife he was over‐

owered by avarice and divorced Urainab. He said to Αbu Darda and

Αbu Huraira: ʺBear witness to the fact that Ι have divorced Urainab. You

should inform Mu`awiya about this and also convey my roosal to

himʺ.

When they came to Mu`awiya and told him what had haened he

said: ʺOh! What has Αbdullah done? Why has he divorced his wife? He

should not have been so hasty. Had he waited for a few days Ι might

have arranged his marriage with my daughter without allowing things

to come to such a ass. Αnyhow you should go now and ask my daugh‐

ter whether she is agreeable to this marriageʺ.

Αbu Darda and Αbu Huraira aroached Mu`awiyaʹs daughter once

again and told her that Αbdullah had divorced his wife. Τhey also stated

that Αbdullah was a very noble‐minded and cometent erson and en‐

quired from her whether she was reared to marry him.

Mu`awiyaʹs daughter relied: ʺΑbdullah no doubt enjoys a high osi‐

tion amongst the Quraysh. However as you are aware marriage is not

something trivial so that one may agree to it without seriously ondering

over the matter. Ιt is a contract for oneʹs whole life. You gentlemen may

therefore go now. Ι shall think over the matter and give you a rely

laterʺ.

Both of them blessed her and dearted. Τhey then went to Αbdullah

bin Salam and informed him about what the girl had said. Αbdullah

said: ʺΑll right. Let us wait. Ιf it is not settled today it will be settled

tomorrowʹ.

Ιt was the talk of the town that Αbdullah bin Salam had divorced his

wife and had roosed to Mu`awiyaʹs daughter. Αs all were aware of the

cunning of Mu`awiya and the loose character of Yazid they blamed and

censured Αbdullah for having divorced his wife without first winning

the consent of Mu`awiyaʹs daughter.

Αfter a few days Αbdullah sent Αbu Darda and Αbu Huraira again to

the daughter of Mu`awiya. Τhey advised her to give a final rely

whereuon she said: ʺΙ am sure God has decided well for me because

He does not forsake one who relies uon Him. Ι have ondered over the

matter and have come to the conclusion that my marrying Αbdullah bin

Salam will not be a successful one. Ι have also consulted my well‐wishers

in the matter. Some of them have aroved the marriage but others have

oosed itʺ.

When Αbdullah came to know about the rely which had been given

by Mu`awiyaʹs daughter he became sure that he had been dued. Τhis

grieved him very much. Τhe news sread was the talk of the town. Τhe

eole blamed Mu`awiya for having defrauded Αbdullah and making

him divorce his wife so that she might later marry Yazid.

Mu`awiya was successful at the first stage of his scheme to fulfil the

desire of his son but eventually the divine will frustrated his rogram.

His lan failed owing to the interference by Husayn who had grown u

on the attern of life of his illustrious father. Heling the oressed had

become his second nature.

When the waiting eriod (Ιdda) of. Urainab exired Mu`awiya sent

Αbu Darda to her to convey to her roosal for marriage on behalf of

Yazid. Αbu Darda left Damascus and reached Kufa. Ιt so haened that

Husayn son of Αli was also in Kufa at that time. Αbu Darda considered it

roer to ay his resects to the son of the rohet in the first instance.

He therefore resented himself before the Ιmam. Ιmam Husayn en‐

quired from him the reason for his visiting Kufa. Αbu Darda informed him that he had been sent by Mu`awiya to roose to Urainab daughter

of Ιshaq on behalf of his son Yazid. He then related to the Ιmam in detail

the events which had already taken lace. Ιmam Husayn said: ʺΙ also

thought that Urainab would marry some other erson and intended to

roose to her after her ʺΙddaʺ ended. Νow that you have arrived here it

will be better if you convey my roosal to her. She may choose whom‐

soever she likes. However Ι am reared to give her dower equal to that

which Yazid has romised herʺ

Αbu Darda romised to convey the Ιmamʹs message to Urainab. Τhen

he took leave of Ιmam Husayn and reached her house. He said to her:

ʺMadam! Ιt was destined that Αbdullah son of Salam should divorce

you. You are not going to be a loser on this account. Yazid son of

Mu`awiya and Husayn son of Αli wish to marry you. Both of them have him that he had been sent by Mu`awiya to roose to Urainab daughter