Nafasul Mahmoom: relating to the heart rending tragedy of karbal chapter1

 Nafasul Mahmoom: relating to the heart rending tragedy of karbal

Chapter1

ID

Title: Nafasul Mahmoom: relating to the heart rending tragedy of karbal

Author (s): Qomi, Sayyed Abbas

Publisher (s): Qum: Ansariyan, 2005=1384.

Translator: Aejaz Ali T. Bhujwala (Al Husainee)

Appearance: 494 p

Congress Classification: BP۴۱/۵/ق۸ن۷۰۴۹۵۲ ۱۳۸۴

Dewey decimal classification: ۲۹۷/۹۵۳۴

National bibliography number: ۱۱۶۹۴۱۱

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A historical account, using original sources, of the Tragedy of Karbala', from the time of the birth of Imam Husayn (as) till the time of Mukhtar's revolt.

Translator’s Note

Praise be to Allah with all the hymns by which He

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is praised by the Angels, who are nearest to Him, by His creatures, who are most honorable in His sight, and by those adorers, who are best approved by Him. A praise that excels all praise in the same way as the Lord excels all His creatures. And His blessings be upon His Messenger (S) , the Prophet of Mercy, and upon his Pure Progeny (a. s. ) , who are the lanterns in darkness and brilli ant minarets of guidance, and high lofty standards of Religion. And His Special Blessings on His Last Deputy and His Remaining Emissary, the Ex pected Mahdi (May Allah hasten his glad advent).

Mankind has been confounded by the question of immortality since time im memorial. Philosophers and Saints alike have grappled with the question spending considerably time and energy. But none other than Islam has pro pounded this great fortune in it’s entirety personified in the image of a Martyr (shaheed) in the way of righteousness, the way of the Almighty. Martyrdom (Shahadah) is the perfection of faith and the pinnacle of submis sion that is the basis of Islam. Not surprisingly, Islam has offered Martyrdom as the ultimate goal of the pious, and views it as a complete proof of piety, and consequently has guaranteed the martyr immortality as a logical outcome of his sacrifice. The Holy Qur’an elucidates this great honor in the following words:

“Think not of those who were slain in the cause of Allah as dead. Nay, they are alive, finding their sustenance with their Lord. ” (Sura Ali-’Imran,

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3: 169).

Thus it has always been the earnest desire of a devout Muslim to acquire this great felicity and attain ever lasting bliss.

The concept of martyrdom (Shahadah) in Islam can only be understood in the light of the Islamic concept of Holy Struggle (Jihad) , and the concept of Jihad may only be perceived if the concept of the doctrine of enjoining good (Amr bil Maroof) and forbidding evil (Nahi anil Munkar) is properly comprehended.

The concept of martyrdom in Islam has been misunderstood by both Muslims and non-Muslims. Martyrdom is closely associated with the concept of Jihad. Most non-Muslim scholars, intentionally or unintentionally, have defined Jihad as the Holy ‘war’, and thus have misunderstood Jihad and Shahadah. In the literal sense of the term, Jihad means to struggle or to strive. In the words of Ayatullah Sayyid Muhammad Husayn Behishti (d. 1981) ,

“Jihad liter ally means utmost effort to achieve an objective. In Islamic terminology it means to endeavor and make sacrifice for the cause of Allah, i. e. , for the deliverance of the people from injustice and subjugation, restoration of belief in Allah’s Unity (Tawhīd) , and establishment of a just social system. ”

Islamic Scholars have classified Jihad into two types:

(1) Jihad al Akbar (the greater Jihad) , i. e. , the Jihad against the passions of one’s own self, and

(2) Jihad al Asghar (the lesser Jihad) , i. e. , struggle against the oppressors to establish truth in the path of Allah and safe guarding humanity.

Coming back to Shahadah, the word is derived from the Arabic verbal root

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shahada, which means to see, to witness, to testify, to become a model and an exemplary (Shahid). Shahadah therefore literally means to see, to wit ness, and to become a model. A Shahid is a person who sees and witnesses, and he is therefore the witness, as if the martyr witnesses and sees the truth and thus stands by it firmly, so much so that not only does he testi fy it verbally, but he is prepared to struggle and give up his all for the truth, thus to become a martyr (Shaheed). In this way, and by this struggle and sacrifice for the sake of truth, he becomes a model, a paradigm, and an example for others, worthy of emulation. Both Shaheed (Martyr) and Shahid (a witness) are derived from the same Arabic root.

The renowned Philosopher and Scholar of the Muslim world, Ayatullah Murtaďa Mutahhari in his literary work Ash Shaheed, lucidly describes the role and importance of the martyr and martyrdom in the following words:

“All those who have served humanity in one way or the other, whether as scholars, philosophers, inventors or teachers, deserve the gratitude of mankind. But no one deserves it to the extent the martyrs do and that is why all sec tions of the people have a sentimental attachment to them. The reason is that all other servants of humanity are indebted to the martyrs, whereas the martyrs are not indebted to any of them.

A scholar, a philosopher, an inventor and a teacher require

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a congenial and conductive atmosphere to render their services and it is the martyr who with his supreme sacrifice provides that atmosphere. He can be compared to the candle whose function is to burn and get extinguished in order to shed light for the benefit of others. The martyrs are the candles of humanity. They burn themselves out and illuminate humanity. If they do not shed their light, no human organization can shine.

But what is the basis of the sanctity of martyrdom? It is evident that merely being killed can have no sanctity. It is not always a matter of pride. Many a death may even be a matter of disgrace.

Martyrdom is the death of a person who in spite of being fully conscious of the risks involved, willingly faces them for the sake of a sacred cause or as the Holy Qur’an says, in the cause of Allah (fee Sabeelillah). Martyrdom has two elements: firstly life is sacrificed to achieve a sacred cause and secondly it is made consciously and willingly.

A martyr through his blood immortalizes his entire being. His blood forever flows in the veins of the society he belongs. Every other group of people can make only a part of its faculties immortal, but a martyr immortalizes all his faculties. ”

Ayatullah al Uzma Sayyid Ruhullah Musawi al Khumayni, while extolling this great felicity says “Martyrdom is eternal honor”, and “Martyrdom is the secret of victory. ”

The best and the most prominent example of struggle against oppression for enjoining

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good and forbidding evil is embodied in the exalted personality of Imam Husayn (a. s. ) , the grandson of the Holy Prophet Muhammad (S) , whose martyrdom was an event of momentous political and religi ous significance in the Islamic world and has a powerful impact upon the Muslim community in particular and humanity as a whole, from the time it occurred in the middle of the seventh century (61 A. H. / 680 A. D. ) right up to the present day and for all times to come.

To understand the struggle at Karbala (in Iraq) , we need to turn back a few pages of history. It was a Divine Decree and the need of the hour for Imam Hasan (a. s. ) , the elder grandson of the Holy Prophet (S) to enter into a peace treaty with Mu’awiyah, the son of Abu Sufyan and father of Yazid, thus shifting the temporal rulership to him. But before shifting the caliphate to him, Imam Hasan (a. s. ) laid down some specific terms and conditions for Mu’awiyah to abide by, which were readily accepted by him. The terms being:

(1) That Mu’awiyah will abide by the Holy Book (Qur’an) of Allah and the Sunnah of His Prophet (S).

(2) That he shall have no authority to nominate anyone as his successor, and the Caliphate will be surrendered back to the custody of Imam Hasan (a. s. ) to be followed by his brother Imam Husayn (a. s. ).

(3) That the Muslims of Syria, Iraq, Hijaz and Yemen shall enjoy peace and amnesty.

(4) The friends and

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companions of Imam Ali (a. s. ) and all their women and children shall be protected against all fear and shall be allowed to live in peace.

(5) That Mu’awiyah shall not, in any way, either openly or secretly, plot against, injure or threaten Imam Hasan (a. s. ) , Imam Husayn (a. s. ) and other kinsmen of the Holy Prophet (S). He will abstain from afflicting any loss of life or property, directly or indirectly, to the members of the Imam’s family.

(6) That he shall pay the annual yield of the land of Darabjurd to Imam Hasan (a. s. ).

(7) That abusive language shall not be used with reference to Ameerul Mo’meneen Ali bin Abi Talib (a. s. ) , and that the custom of cursing Ali (the ‘Fourth Caliph’) and his followers in Prayers and on pulpits shall be discontinued.

The terms of the peace treaty as given above have been recorded with slight textual variations by all the historians viz. Tabari, Ibn Aseer, Ibn Hajar, Ibn Shahna, Abul Fida etc. and all the above mentioned have una nimously noted that Mu’awiyah did not observe any of the terms. In fact he shamelessly declared, “O Muslims! I have succeeded in acquiring power and dominion over you by means of the peace treaty with Hasan. Now all the terms and conditions of the treaty lie under my feet and it simply rests with my whims to abide by them or not. ”

But although the temporal Caliphate was shifted to Mu’awiyah, the Divine Leadership and Religious Authority (i. e. , Spiritual Caliphate) remained with Imam

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Hasan (a. s. ) being the beloved Grandson of Prophet Muhammad (S) and himself an exemplar of excellent morals and virtue.

“Astute, unscrupulous and pitiless, the first Caliph of the Umayyads (Mu’awiyah) shrank from no crime necessary to secure his position. Murder was his accustomed mode of removing a formidable opponent” says Osborn.

Mu’awiyah always aspired to perpetuate the Caliphate into his own family (Bani Umayyah) , but could not do so until Imam Hasan (a. s. ) was alive. Thus he allured Ja’dah bint Ash’as, an avaricious wife of Imam Hasan (a. s. ) , into poisoning him, and ultimately achieved his goal.

The ground being now clear, yet his insecurity remained, for the younger brother of Imam Hasan (a. s. ) , viz. Imam Husayn (a. s. ) , the only surviving grandson of Prophet Muhammad (S) was still alive and would voice his protest if Mu’awiyah openly tried to transgress the covenant of the peace treaty. Imam Husayn (a. s. ) succeeded his brother in Islamic Leadership and Divine Au thority, himself being an embodiment of virtue and ethics.

When Mu’awiyah sensed that his end was near, he feared that the Caliphate would revert back to the younger brother of Imam Hasan (a. s. ) after his death as was specified in the terms of the Peace treaty. In furtherance of his own treacherous designs and at the suggestion of guileful people like Mugheerah ibn Sha’bah, he started taking the oath of allegiance for his son Yazid, thus securing the Caliphate in his own family.

Mu’awiyah died in 60 A. H. after securing the oath of allegiance

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for his son Yazid, who thus assumed the Caliphate forcefully. “Mu’awiyah’s son Yazid”, says Philip Hitti, “was the first confirmed drunkard among the caliphs and won the title, Yazidal Khumoor, the Yazid of wine. One of his pranks was the training of a pet monkey Abu Qays, to participate in his drinking bouts. ” To quote Ibn Aseer, a famous Muslim historian, “Yazid was notori ous and well known for his love of numerous musical instruments, passion for hunting and play with young boys, dogs, monkeys, etc.

Every morning he rose still drunk. His monkeys and young boys wore gold caps. If a monkey died, he spent a considerable time in mourning it. ” “As cruel and treacherous as Mu’awiyah”, writes Justice Ameer Ali, “Yazid did not, like his father, possess the capacity to clothe his cruelties in the guise of policy. His depraved nature knew no pity or justice. He killed and tortured for the pleasure he derived from human suffering. Addicted to the grossest of vices, his boon companions were the most condemned of both sexes. ”

Yazid’s disbelief is well apparent from verses he recited after the murder of Imam Husayn (a. s. ):

“I wish those of my clan, who were killed at Badr, and those who had seen the Khazraj clan wailing (in the battle of Uhad) on account of lancet wounds, were here. They would have hailed me with loud cries and said, ‘O Yazid! May your hands never be paralyzed’, because I have killed the chiefs of his (the

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Prophet’s) clan. I did so as revenge for Badr, which has now been completed. The Bani Hashim only played a game with government. There has come no Message (Risalah, from Allah) , nor was anything revealed (as Wahy). I would not belong to the Khandaq family, if I had not taken vengeance upon the descendants of Muhammad. We avenged the murder of Ali, by killing his son, a horseman and a brave Lion. ”

Immediately after coming to power, Yazid started demanding the oath of allegiance (bay’ah) from one and all by means of force, threat or bribes, including the grandson of the Prophet Imam Husayn (a. s. ). Paying allegiance was an old Arab practice that was carried out in important matters such as that of rulership and authority. Those who were ruled, and specially the well known among them, would give their hand in allegiance, agreement and obedience to their king or the one in authority and in this way would show their whole-hearted support for his actions without any opposition to him.

Acknowledging Yazid would have implied according sanctity to all his sinful deeds by none other than the grandson of Prophet Muhammad (S) , the Messenger of Allah, and which would in future have constituted the tenets of Islam. Almost all of the Muslim Community had pledged the oath of alle giance to Yazid, some under influence of wealth and status, while others under pressure. Thus allegiance was demanded from Imam Husayn (a. s. ) and he had a firm “No. ” This “No” of the

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Imam had enraged Yazid. But why? Appar ently Husayn’s single vote mattered very little. But no, it mattered very much as it was not simply a vote, it was a veto. It would have been a confirmation of his actions and caliphate by none other than the only surviving grandson of the Holy Prophet, and the most powerful candidate to the caliphate who was more entitled to succeeding his grandfather than Yazid himself.

Imam Husayn (a. s. ) strongly protested against this in the following words,

“Yazid is corrupt, habitually drunk, killer of innocents, and notorious for his vices. A person like me can, under no circumstances, agree to take the oath of allegiance to such a immoral and debased person like Yazid. ”

Allegiance to Yazid was death to Islam and the affirmation of his rule was a negation of all ethical and moral values.

Mas’oodi says that,

“Whoever accepted the slavery of Yazid by swearing fealty at his hands was spared, otherwise he was subjugated. Thus the meaning of allegiance to Yazid was not merely the acceptance of a new caliph, but it meant to sell one’s Religion and faith in slavery to a tyrant. ”

It was left to Imam Husayn (a. s. ) that he should either swear the oath of allegiance to the tyrant Yazid and thus lead a humiliated life, or be killed and thus attain the greatest felicity, martyrdom and immortality. And Imam Husayn (a. s. ) most generously replied,

“Death with honor is better than a life of degradation. ”

Thus he was forced to leave his

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hometown (Madina) and seek refuge in the Sacred Sanctuary (Ka’bah) , but was compelled to depart from there too and settle at a land devoid of water or vegetation named Karbala (lit. grief and trials). Imam Husayn (a. s. ) said,

“Surely this is the plain I was in quest of. This is the plain where my Holy Grandfather (S) had prophesied that I, with all my companions will lay slain. Here will the garden of Fatima (a. s. ) be cut and destroyed. I cannot and I will not move from this place. I have reached the destined destination. ”

Vehemently pursued, Imam Husayn (a. s. ) ultimately found himself a reluctant party to the greatest battle of all times, a struggle of truth against falsehood, humanity against villainy, righteousness against evil, justice against corruption. The grandson of the Holy Prophet Muhammad (S) stood in the scorching heat of Karbala along with seventy two of his compan ions, thirsty and weary but with a firm determination, against the huge army of seventy thousand men satiated and well equipped with arms. His friends, companions, brothers, sons, nephews, including his six month old babe fell martyr one after the other zealously offering their lives for truth.

Even after this the Imam’s strong determination and resolute stand could not be repressed. Time and again, through his speeches, he relent lessly made them see the truth. He invited them towards righteousness and forbade them from evil and immorality, but they were heedless and obstinate in their ignorance.

Now Husayn stood alone in the desert of

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Karbala in the midst of the forces of evil and corruption. But before laying down his life he displayed to them his unique valor that he had inherited from his father and pushed back the army, until voices of request sprang from amidst them. One of those who fought the battle of Karbala against him says, “I have never seen a person bereaved of his sons, menfolk and his companions more Lion-hearted than him. The foot soldiers were scattering to his right and left like goats when a wolf come upon them. ” [1]

It was the voice of Allah Almighty that called out to him saying,

“O Serene Soul (O soul that art at rest! )! Return to your Lord, well-pleased (with Him) , well-pleasing (Him) , So enter among my servants, And enter into my Para dise. ” (Sura al-Fajr, 89: 27-30)

Hearing this Imam sheathed his sword and bowed down his head in submission (to Allah). Seeing this the enemies pounced upon him like hungry wolves and cut off his sacred head, while still in prostration. Thus Husayn was martyred, but his concept, aim, ideology, and above all the truth prevailed.

Some men think that at Karbala, Imam Husayn (a. s. ) lost the battle. But if one tries to understand the personalities of Imam Husayn (a. s. ) and Yazid in the light of their respective aims and objectives for which they fought the battle, Husayn was decidedly the victor in the fulfillment of his objectives.

The mission of Husayn was not to allow Yazid to undo the spir itual and moral

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treasure of Islam, which the latter was bent upon destroy ing. Husayn faced the worst types of oppression, he suffered death and destruction, his immediate relatives were subjected to torture and butchery, his women-folk and tender children were humiliated and taken captives, but the cumulative forces of coercion could not deter him from fulfilling his objectives.

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[1]: Tareekh Kamil - Ibn Aseer.

One cannot also ignore the complete resolve and unflinching faith that these womenfolk led by Sayyidah Zainab (a. s. ) and Sayyidah Umm Kulthum (a. s. ) , the sisters of Imam, and the tender children displayed in the objectives that Husayn stood for, at Karbala and much after that. Even these frail and tender members of the Household of Husayn had to pass through untold trials and torment, and have made sacrifices that are unparalleled in the annals of history.

With his blood, Husayn saved the richest and the noblest possession of mankind - spiritualism. By his sacrifices, Husayn created a new manifesto for men and women of the entire world and for all times to come. Soren Kierkegard has truly said,

“The tyrant dies and his rule ends, the martyr dies and his rule begins. ”

At this juncture of human history, when humanity has achieved a significant position on account of its advancement in the field of knowledge, it can better understand Imam Husayn (a. s. ) and his ideals. Beyond doubt, the world has progressed in the fields of Science and Technology, but in social and moral fields, there has been no considerable improvement. Frustration is the general theme and people

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appear to be groaning under the stress of malaise. Further, materialism seems to have eaten up the vitals of life. The only remedy is spiritualism and where there is spiritualism, there is Husaynism. Those who are groping in the dark and are in search of ‘light and life’, may approach Husayn, for he provides both.

It is now up to all to maintain his remembrance, the grand legacy (Aza) passed on to us by the Infallible Imams (a. s. ) and the Eminent Scholars. We should thus preserve it’s honor and sanctity and above all voice our protest against any kind of injustice and immorality which prevails in the society, in one form or the other, thus following the foot-steps of the Master of Martyrs Imam Husayn (a. s. ) , who is a paradigm of truth, morality, humanity, justice and righteousness.

Ayatullah al Uzma Sayyid Ruhullah Musawi al Khumayni says:

“Let (Ashura) mourning gatherings in commemoration of the Martyr of Noblemen and the oppressed (Imam Husayn) be held with increasing attendance and splendor, for these ceremonies mark the triumph of reason over ignorance, justice over tyranny, trust against treason and Islamic rule over that of the despot. Let the blood smeared flags of Ashura be hoisted higher and higher as token of the arrival of the day for the oppressed to take their venge ance (against oppression). ”

Lastly, as Ben Johnson says,

“Who falls for the love of God, shall rise a star. ”

Numerous books have been compiled by Muslim and non-Muslim authors regard ing the martyrdom of Imam

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Husayn (a. s. ) , it’s concept, significance, and effects. Ayatullah Aqa Buzurgh Tehrani (d. 1389 A. H. / 1970 A. D. ) in his encyclopedic work entitled Az Zari’ah ila Tasaneef ash Shi’ah mentions the names of two thousand books written in various languages on this subject alone until his time.

The pioneer in this field was Asbagh bin Nabatah Mashaje’i (d. 140 A. H. ) , one of the distinguished companions of Imam Ali (a. s. ) , who was very much alive during the tragedy of Karbala. He was the first to compile a book on Martyrdom (Maqtal) of Imam Husayn (a. s. ). He was followed by Jabir bin Yazid Jo’fi (d. 128 A. H. ) , a companion of Imam Muhammad al Baqir (a. s. ) and Imam Ja’far as Sadiq (a. s. ). Following them was Abu Makhnaf Loot bin Yahya bin Sa’eed Azdi (d. 157 A. H. ).

Abu Makhnaf was alive during the tragedy of Karbala and had the opportunity to meet and personally interview those who were present in Karbala and directly relate from them. He wrote the renowned book named “Maqtal al Husayn. ” As opined by the author in his preface that the Maqtal referred to by Allamah Majlisi in his Biharul Anwar is not the original Maqtal, while this book is extant and also quoted by some ancient historians who have narrated from him in their books viz. Tabari in his Tareekh, Baladhuri in his Ansab al Ashraf, Ibn Kathir in his Tareekh.

Mention must be made of the four manuscripts of the Maqtal, located at Gotha (No. 1836) , Berlin (Sprenger, Nos. 159-160) , Leiden (No. 792) , and St. Petersburg

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(Am No. 78). It was from the first two that Ferdinand Wustenfeld made a German translation of the work entitled Der Tod des Husein Ben Ali und die Rache (Gottingen, 1883). [1]

Other ancient compilers being Nasr bin Muzahim Manqari (d. 212 A. H. ) , Muhammad bin Umar Waqidi (d. 207 A. H. ) , Abu Ishaq Ibrahim bin Ishaq Nahawandi (269 A. H. ) , Ibn Ishaq Saqafi (d. 283 A. H. ) , Ahmad bin Abi Ya’qoob (d. after 292 A. H. ) , Ibn A’sam Kufi (d. 314 A. H. ) , Abdul Aziz bin Yahya Jaludi (d. 332 A. H. ) , Abul Faraj Isfahani (d. 355 A. H. ) , etc.

The book “Nafasul Mahmoom” (lit. The Sigh Of The Aggrieved! ) is a compre hensive work authored by the eminent traditionist Shaikh Abbas Qummi (a. r. ) (d. 1359 A. H. /1940 A. D. ) who has compiled it quoting from various authorita tive books as stated by him in the Preface of this book. Nafasul Mahmoom forms the basis of reference for contemporary authors, researchers, histor ians and orators (Zakereen) and is acclaimed by one and all.

The present Spiritual Leader of the Islamic Republic of Iran Ayatullah al Uzma Sayyid Ali al Husaynee Khamenei, in one of his speeches of 29 Zilhajj 1415 A. H. , while highlighting the importance of Ashura and Azadari to the Ulema and seminary students, specifically said that, “For the mourning (of Imam Husayn) open and read the book Nafasul Mahmoom of Muhaddis Qummi. You will witness that it will be a means of invoking grief for the listeners and will give rise to a tempest in the sea of love (of Ahlul Bayt). ”

Shaikh Abbas Qummi was a Master Traditionist,

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being the student of the Celebrated Scholar Ayatullah Mirza Husayn Noori Tabarsi. He has authored numerous important books viz. Safinatul Bihar, Muntahal Amal, Tohfatul Ehbab, Kunna wal Alqab, Baytul Ehzan, Tohfatur Razawiyyah, Mafatihul Jinan - the renowned book of Dua’, etc.

The present book happens to be the second in the translation series of Muhaddis Qummi’s books, the first being Manazelul Akherah. For the sake of convenience, I have divided the book into two volumes, the first one ending at the martyrdom of the companions of Imam Husayn (a. s. ) , and second volume beginning with the martyrdom of the Bani Hashim ending with the revenge of Mukhtar bin Abi Ubaydah Saqafi and the elimination of Ubaydullah bin Ziyad (l. a. )

Being purely reportage, the author has directly quoted the versions of the narrators and has refrained from altering the original texts or fur nishing his own opinion regarding a particular report, except in some cases. Being a translator, I too have emulated him and have neither added not deleted any text from the original narration. Perhaps the readers may find some of the reports as being unacceptable or against what is popularly understood. Wherever I have found it necessary, I have annexed notes to it for further understanding and clarification. Thus readers are requested to refer to these notes.

Arabic being an eloquent and a lucid language, it is usually impossible to translate certain words or phrases into any other language, thus it becomes necessary at some places to quote the original Arabic

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words.

Notwithstanding whatever knowledge and effort put in such work, it remains far from being perfect, for perfection is the essence of Allah. I therefore request the readers to write in, should they feel it necessary, to raise any point or make any remarks in so far as the translation goes and not the actual text of the book.

Last but not least, May his (Imam Husayn) angelic soul guide us, and act as a beacon of light to restore sanity in this strife-torn world full of vices and immorality, with men thirsting for each other’s blood, despite all the scientific achievements he has gained. The need for remembering Imam Husayn (a. s. ) , his achievements and practicing his ideals is ever so imperative.

May the Imam accept this humble service of mine seeking his pleasure and the pleasure of Allah. And may Allah exalt the position of the author of this informative book, Shaikh Abbas bin Muhammad Ridha’ Qummi, and offer him refuge under His Empyrean in Qiyamah amongst the slaves of the Ahlul Bayt (a. s. ).

Aejaz Ali T. Bhujwala (al Husaynee)

[aejazali@hotmail. com [11]]

Baqirul Uloom Islamic Library & Research Centre

Bombay, India.

Friday 16 March 2001 / 20 Zilhajj 1421 A. H.

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[1]: Origins and Early Development of Shi’ah Islam - S. H. M. Ja’fari

Author’s Preface

In the name of Allah, the Beneficent, the Merciful. Praise be to Allah, Who is aware of the roaring of the wild beasts, (and) the sins of the slave done in secrecy. Who causes the to and fro motion of the fishes in the deep seas and forms the waves of water through strong winds.

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And Mercy and Salutations upon the Master of the Universe, the Superior among the dwell ers of the heavens and the earth, Muhammad (S) , (the one) assigned with astounding miracles and signs of indisputable evidence, and (His Mercy and Salutations) upon his Pure Progeny (a. s. ) , the oppressed among them, who are the lanterns in darkness and the refuge of the nation from peril. And (His Mercy and Salutations) explicitly upon the Oppressed Martyr Imam, the one killed while in journey and captivated in grief, Husayn, the Lan tern of Guidance and the Ship of Salvation.

And then, says the guilty sinner, the adherer of the rearmost favor of the Household (Ahlul Bayt) of the Prophethood, Abbas the son of Muhammad Ridha’ al Qummi (the author). It had been my heart’s desire since a long time to author a brief treatise on the Martyrdom of our Master Imam Husayn (a. s. ) , and to compile the authentic reports successively transmitted to me through the trustworthy ones, until I entered the ranks of the eulogizers of the Master of the oppressed Abu Abdullah (Imam Husayn) , a thousand benedic tions and praises upon him. But there were obstacles in between and occu pancy intervening therein, until I was favored with the Pilgrimage of Abul Hasan Ali (ar Ridha’) bin Moosa bin Ja’far bin Muhammad bin Ali bin Husayn bin Ali bin Abi Talib, Allah’s benediction upon all of them.

(I was blessed with) the kissing of the eminent and exalted threshold in the vicinity of his Mausoleum. Then I stretched

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forward my needy hands in his audience and requested him to fulfill this desire of mine, which is the “Pinnacle of (my) hopes” and I solicited goodness from the Magnificent and Exalted Allah and hastened the path of resuming the compilation of this book. I gathered (the reports) from the following credible books:

1. Al Irshad by the Honorable Shaikh Abu Abdullah Muhammad bin Muhammad bin Nu’man al Mufeed, died in Baghdad in 413 A. H. , and buried at the (blessed) feet of Imam al Jawad (a. s. ) in Kazmayn.

2. Kitab Malhoof (or Lahoof) by the Noble Sayyid Raziyuddin Abul Qasim Ali bin Moosa bin Ja’far bin Tawoos Husaynee, died in Baghdad in 664 A. H.

3. Tareekh al Rusul wal Mulook by Muhammad bin Jareer Tabari, died in Baghdad in 310 A. H. He was addressed as “the Most Learned upon the earth” by the Master of Masters Muhammad bin Khuzaymah.

4. Tareekh-e-Kamil by the Genealogist, Historian and the Custodian, Allamah Ali bin Abil Karam, renowned as Ibn Aseer Jazari, died in Mosul in 630 A. H.

5. Maqatilat Talibiyyin by the Historian, Genealogist and the proficient author, Shaikh Ali bin Husayn Umawi, renowned as Abul Faraj Isfahani Zaydi, died in Baghdad in 356 A. H.

6. Muroojuz Zahab wa ma’adinul Jawahir by the Trustworthy Historian, the credible among the two sects, the ideal perpetrator Abul Hasan Ali bin Husayn al Mas’oodi, he was a contemporary of Abul Faraj Isfahani.

7. Tazkiratul Khawasul Ummah fee Ma’rifatil Aimmah authored by the Distin guished Scholar Shaikh Shamsuddin Yusuf, renowned as Sibt ibn

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Jawzi, died in Damascus in 654 A. H. and is buried on the mount Qaysoon.

8. Matalibus Sa’ool fee Manaqibe Alar Rasool authored by the impeccable Author Muhammad bin Talha Shafe’i.

9. Fusulul Muhimmah fee Ma’refatil Aimmah by Nuruddin Ali bin Muhammad renowned as Ibn Sabagh Maliki, died in 858 A. H.

10. Kashfal Ghummah fee Ma’refatil Aimmah by Bahauddin Ali bin Isa Irbili Imami who completed it in 687 A. H. , died in 692 A. H.

11. Al Iqdul Fareed by Abu Umar Ahmad bin Muhammad Andalusi Maliki, re nowned as Ibn Abd Rabbah, died in 338 A. H. , while this book is quite useful for it contains everything.

12. Al Ehtijaj by Abu Mansoor Ahmad bin Ali bin Abi Talib Tabarsi, the tutor of Ibn Shahr Ashob, died in 620 A. H.

13. Manaqib Ale Abi Talib by the Divine Erudite Muhammad bin Ali Sarawi Mazandarani, renowned as Ibn Shahr Ashob, died in 588 A. H. and is buried in Mount Jawshan in the outskirts of Halab.

14. Rawzatul Wa’ezeen by the Martyr Shaikh Muhammad bin Hasan bin Ali Farsi, renowned as Fattal Naishapuri, the tutor of Ibn Shahr Ashob, died in 514 A. H.

15. Maseerul Ehzan by Ja’far bin Muhammad bin Ja’far Hilli, renowned as Ibn Nima, the teacher of Allamah Hilli, died in 645 A. H.

16. Kamile Bahai dar Saqifah by Imaduddin Hasan bin Ali bin Muhammad Ta bari, the contemporary of Muhaqqiq al Hilli and Allamah Hilli, died in 698 A. H.

17. Rawzatus Safa by Muhammad bin Khawind Shah, died in 903 A. H.

18. Tasleeyatul Majalis by Muhammad bin Abi Talib

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Musawi Haeri from which Allamah Majlisi has quoted in the tenth volume of his Biharul Anwar.

And other books of Martyrdom (Maqatil) viz. Maqtale Kalbi through Tazkirah of Sibt Ibn Jawzi and Tareekh of Tabari, and Maqtale Abu Makhnaf Azdi [1] through Tabari.

This book contains some chapters, one introduction and one conclusion, and I have named it “Nafasul Mahmoom” (The Sigh of the Aggrieved)!

Abbas bin Muhammad Ridha’ al Qummi

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[1]: I have referred to Abu Makhnaf as “Azdi” and have not addressed him by his agnomen (Kuniyah) “Abu Makhnaf” (except while quoting from Biharul Anwar or Hisham bin Muhammad Kalbi) for the simple reason so as to avoid misconstruing that it is the report of Abu Makhnaf which has been quoted in the tenth volume of Biharul Anwar. It is confirmed to me that the reports (quoted in Biharul Anwar) are not related from the renowned book of Abu Makhnaf, for, Abu Makhnaf Loot bin Yahya bin Sa’eed bin Makhnaf Azdi Ghamadi Kufi was a chieftain and an acknowledged traditionist of Kufa and his reports are liable to be authentic.

He has related traditions from Imam Ja’far as Sadiq (a. s. ) , and his father was one of the companions of the Commander of the faithful Imam Ali (a. s. ) , Imam Hasan (a. s. ) and Imam Husayn (a. s. ). Abu Makhnaf has authored numerous books, one of them being “Maqtalul Husayn” (dealing with the martyrdom of Imam Husayn) which has been relied upon and narrated by the ancient eminent Scholars. It can be verified from the Tareekh of Muhammad bin Jarir Tabari, who has quoted extensively, in fact the entire episode of the Martyrdom of Imam Husayn (a. s. ) from the (original) Maqtal of Abu Makhnaf.

And, if the reports of Tabari are compared to the ones of the Maqtal ascribed to Abu Makhnaf (in Biharul Anwar) , it will be found that the Maqtal is not the same as that (original) Maqtal, nor is it quoted from any other reliable historian. And whatever is quoted solely by him (Majlisi in Biharul Anwar through Abu Makhnaf) (with due respects) is not considered as authentic in my view.

Introduction: Birth of Our Master Imam Husayn (a. s. ) , the oppressed

There is a difference of opinion among the Shi’ah and Sunni Scholars, traditionists and historians regarding the day, month and year of the birth of Imam Husayn (a. s. ). Some opine that he was born on the third of the month of Sha’ban or fifth of the same month, or on the fifth of the month of Jamadi’ ul Ula forth year after Migration (Hijrah) , while some say that it was in the end of the month of Rabi’ ul Ula third year after Migration.

Thus, Shaikh Al-Tusi in his Tahzeeb, Shaikh Shaheed al Awwal in his Duroos, and Shaikh Bahai in his Tawzeehal Maqasid unanimously agree and accept the tradition of Siqatul Islam (the Trustworthy Authority of Islam) Shaikh Kulaini (May Allah sanctify his grave) , that Imam Ja’far as Sadiq (a. s. ) said that,

“The distance between (the birth of) Imam Hasan (a. s. ) and (the conception of) Imam Husayn (a. s. ) was a Tuhr (a period of cleanliness between two consecutive menses) , while between their birth six months and ten days. ”

What is meant here is the minimum period of cleanliness, which

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is of ten days. Imam Hasan (a. s. ) was born on the fifteenth of the month of Ramazan in the year of the battle of Badr i. e. second year of Migration (Hijrah).

Besides, it is related that the distance between (the birth of) Imam Hasan (a. s. ) and (the conception of) Imam Husayn (a. s. ) was not a period of a Tuhr (cleanliness) , and Imam Husayn (a. s. ) remained in his mother’s womb for six months.

It is written in the Manaqib of Ibn Shahr Ashob from Kitab al Anwar , that Allah, the Exalted, sent felicitations to His Prophet Muhammad (S) regarding the conception and birth of Imam Husayn (a. s. ) while condoling him for his martyrdom. When Hazrat Fatima az Zahra (a. s. ) was informed about it, she was grieved, then the following verse was revealed,

“With trouble did his mother bear him and with trouble did she bring him forth, and the bearing and the weaning of him was thirty months”. (Sura al Ahqaf, 46: 15).

Normally a woman’s period of pregnancy is of nine months, and no child born in six months can survive, except Prophet Isa (a. s. ) and Imam Husayn (a. s. ). [1]

Shaikh Saduq, through his chain of transmitters, quotes from Safiyyah bint Abdul Muttalib, that she said: When Imam Husayn (a. s. ) was born, I was attending to his mother. The Holy Prophet (S) came to me and said,

“O Aunt! Bring my son to me. ”

I replied that I had not yet purified him. He replied,

“Will you purify him? Rather Allah, the Exalted, has cleansed and purified

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him. ”

In another tradition it is related that Safiyyah says that she then gave the child to the Prophet who placed his tongue in his mouth, and Imam Husayn (a. s. ) started licking it. Safiyyah says that I strongly perceive that the Prophet did not give him anything else except milk and honey. She says that then the child urinated and the Prophet planted a kiss in the centre of his eyes and wept, then handing him over to me said,

“O my dear son! May Allah curse the people who will kill you”,

and he repeated it thrice. I asked, “May my parents be your ransom! Who will kill him”? and he replied,

“The oppressive group to emerge from among the Bani Umayyah. ”

It is related that the Prophet recited the Azan in his right ear and Iqamah in the left one. Imam Ali Zainul Abedeen (a. s. ) relates that the Holy Prophet himself recited the Azaan in the ears of Imam Husayn (a. s. ) the day he was born. Besides it is related that on the seventh day the Aqiqa was performed and two white charming sheep were sacrificed, one thigh of which along with a gold Ashrafi (a gold coin) was given to the mid-wife. The hair of the child was shaven off and silver equal to it’s weight was given as charity, then scent was applied on the child’s head.

The Trustworthy Authority of Islam Shaikh Kulaini relates that Imam Husayn (a. s. ) did not drink milk from his mother Hazrat Fatima (a. s. ) nor

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any other woman. He was always brought to the presence of the Holy Prophet who gave him his thumb to suck. Imam Husayn (a. s. ) sucked his thumb and then would remain satiated for two or three days. Thus Imam Husayn (a. s. ) ’s flesh and blood was formed from the flesh and blood of the Holy Prophet (S).

Shaikh Saduq (May Allah sanctify his grave) quotes Imam Ja’far as Sadiq (a. s. ) as saying that when Imam Husayn (a. s. ) was born, Allah commanded Jibra’eel to descend upon the earth with a thousand Angels and congratulate the Prophet on His behalf and himself. Jibra’eel descended and on the way he passed by an island where an Angel named Fitrus, who was a bearer of the empyrean, lay there banished.

Allah had once assigned a job to Fitrus who delayed it due to laziness; hence Allah took away his wings and expelled him to the island. Fitrus worshipped Allah there for seven hundred years until the time Imam Husayn (a. s. ) was born. When Fitrus saw Jibra’eel he inquired of him as to where was he going. Jibra’eel answered that, “Allah, the Exalted, has bestowed His Blessings (Imam Husayn) upon Muhammad (S) , thus Allah has commanded me to go and congratulate him on His behalf and myself. ” Fitrus said,

“Then O Jibra’eel! Take me too along with you to the presence of the Prophet, perhaps he might pray for me. ”

Ji bra’eel lifted him up and brought him to the Holy Prophet (S). When he reached there he

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offered condolence to him on behalf of Allah and him self, then he presented the matter of Fitrus. The Prophet commanded Fitrus to touch himself with the body of Imam Husayn (a. s) and arise. Fitrus did so and ascended upwards saying,

“O Prophet of Allah! This son of yours will be mercilessly killed by your nation. Therefore it is incumbent upon me in exchange of this favor that I recompense. Hence there is no person who visits his grave except that I receive him, and there is no Muslim who offers salutations to him or who prays for him except that I take it to his presence and carry his message. ”

Saying this Fitrus flew away. In another narrative it is related that Fitrus flew away saying,

“Who is similar to me? For I am a freed one of Husayn (s. a. s) , the son of Ali (a. s. ) and Fatima (a. s. ) , whose Grandfather is Ahmad (S). ”

Shaikh Al-Tusi relates in misbah that Qasim bin Abul Ala’a Hamadani (the agent of Imam Ali an Naqi) received a written pronouncement from Imam al Mahdi (a. t. f. s. ) which read as follows: Our Master Imam Husayn bin Ali (a. s. ) was born on Thursday, the third of the month of Sha’ban, therefore fast on that day and recite this supplication: “O Allah! I ask you in the name of the one who is born this day… (till the end) ” Furthermore the following words are quoted: “Fitrus took shelter under his cradle, and we seek shelter after him under his grave. ”

Sayyid

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ibn Tawoos says in Malhoof that there was no Angel in the Heavens who did not turn up to congratulate the Prophet (S) on the birth of Imam Husayn (a. s. ) and condole him for his martyrdom, and revealed the reward reserved for the Imam. They showed him the grave of Imam Husayn (a. s. ) , and the Prophet prayed,

“O Allah! Forsake him who forsakes Husayn, and slay him who slays Husayn, and do not bestow abundance to the one who wishes to derive advantage from his death. ” [1]

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[1]: The author says that we strongly perceive that in reality the above verse refers to Imam Husayn (a. s. ) and Prophet Yahya (a. s. ) (and not Prophet Isa) for their lives were quite identical to one another while the period of their mother’s pregnancy was the same. It is related that Prophet Yahya (a. s. ) remained in his mother’s womb for six months as Imam Husayn (a. s. ) , whereas in the case of Prophet Isa (a. s. ) , it is found in numerous traditions that his mother bore him for a very short period viz. nine hours, each hour equal to a month, and this seems quite acceptable. It is related that Ummul Fazl, the wife of Abbas bin Abdul Muttalib (the uncle of the Prophet) who nurtured Imam Husayn (a. s. ) , recited some couplets eulo gizing him.

[1]: Ibn Shahr Ashob writes in Manaqib that one day Jibra’eel descend ed and saw Hazrat Fatima (a. s. ) sleeping while Imam Husayn (a. s. ) was feeling restless and weeping. Jibra’eel sat down and consoled and played with the child until Hazrat Fatima (a. s. ) awoke, and the Prophet apprised her of this. Sayyid Hashim Husayn Bahrani quotes in his Madinatul Ma’ajiz from Sharhabeel bin Abi Awf, that when Imam Husayn (a. s. ) was born, an Angel from among the Angels of the High Paradise descended and went to the Great Sea and called out between the Heavens and the earth, “O servants of Allah! Wear the dress of grief and sorrow, and mourn, for the son of Muhammad (S) lies beheaded, oppressed and subdued. ”

On some of the virtues of Imam Husayn (a. s. )

point

The virtues of our Master Imam Husayn (a. s. ) are quite apparent and the tower of his honor and eminence is luminous and indisputable. In all matters he holds an exalted status and honorable rank. There is none among the Shia’h and others who have not praised his grace, excellence and superiority.

The intelligent among them have recognized the truth, while the ignorant are furbishing them. And why would not this be, for his es teemed self is surrounded from all sides by nobility, and the great ap pearance has taken hold of him all over, while beauty has sunk deep into him from all directions and this cannot be denied by any Muslim.

His Grand father is Muhammad al Mustafa (the chosen one) (S) , his Father Imam Ali al Murtaďa (the approved one) (a. s. ) , Grandmother Hazrat Khadija (a. s. ) , Mother Hazrat Fatima az Zahra (the splendid one) (a. s. ) , brother Imam Hasan (a. s. ) the honorable, his uncle Ja’far at Tayyar, and his Progeny pure Imams from the chosen

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ones among the family of Hashim. It is said in one of the couplets: “Your splendor is evident for everyone, except the blind who cannot see the moon. ”

In Ziyarat-e-Nahiyah our Master Imam al Mahdi (a. t. f. s. ) praises his excel lent personality in the following words:

“And you fulfilled your duties and responsibilities with utmost readiness.

Renowned for your charity, you performed the mid-night Prayer in darkness.

Your path was firm, (you were) benevolent among the creatures, greatest among the precedents, noble with regard to the lineage and eminent with regard to ancestry, and you had an exalted position and several (other) excellences.

You were of a commendable character, amply generous.

You were forbearing, sober, penitent, benevolent, knowledgeable, rigorous.

A martyred Imam, penitent, beloved (by the believers) , dreadful (for the disbelievers).

You are the son of the Prophet of Allah (S) and the deliverer of the Holy Qur’an.

And the arms of the nation (ummah).

And the one who endeavored in the way of (Allah’s) obedience.

Protector of the oath and covenant.

You hated the path of the transgressors.

A Bestower upon those in trouble.

One who prolonged the Bowing and Prostration.

(You remained) Abstinent from the world,

You always viewed it with the sight of the one who has to leave it soon. ”

The he continues to say:

“I wonder at myself that I am about to glorify the one whose praise has exhausted the paper. The water of the seas is insufficient to fill the book of your excellence, so that I may dip my finger

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in it to turn the pages thereof (to read it). ”

His Valor

The reporters and reliable authorities specify that when Imam Husayn (a. s. ) intended to go to Iraq, Ubaydullah bin Ziyad dispatched troops one after the other towards him and also gathered the Police force to kill him. He prepared an army of thirty thousand soldiers (foot and horse-men) to follow him in groups one after the other and to surround him fully equipped from all sides. They gave him the following notice:

“Either submit to the orders of the son of Ziyad and swear the oath of allegiance to Yazid, or be ready for combat, which would split open the liver and cut the life vein, dispatch the souls above, and would throw the bodies head-long unto the ground. ”

But the Imam, following the footsteps of his respected Grandfather and Father, refused to surrender to indignity. He set an example of self-respect and honor for the people, and accepted (noble) death below the sword. Then he himself, along with his brother and family members arose to defend (Islam) and accepted death instead of submitting to the tyranny of Yazid.

The wicked and vile army desisted them and the immoral infidels started shooting arrows at him. But Imam Husayn (a. s. ) stood firm like a mountain and nothing could weaken his determination. His feet were more resolute upon the earth of Martyrdom than a mountain, while his heart was not disturbed because of the fear of battle or death.

Similarly his supporters likewise

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faced the forces of Ubaydullah ibn Ziyad and killed and wounded many of them. And they themselves did not die until they had killed many of them, and made them taste death by the ardor of the Hashimites. And none among the Hashimites fell a martyr until they had thrown their opponents unto the ground and killed them and sunk the hilts of their swords into their bod ies. Imam Husayn (a. s. ) himself attacked the enemies like a ferocious lion and with his mighty sword threw them upon the ground.

The narrator quotes a man as saying that,

“By Allah! I have seen none like him, who having lost his sons, relatives and dear friends, and in spite of this, his heart being powerful and serene, and feet firm upon the ground. By Allah! I have seen none like him before or after him”

It has been related that there arose a dispute for a farm between Imam Husayn (a. s. ) and Waleed bin Uqba. And although Waleed was the governor of Madina (but was on the wrong) , Imam was infuriated and removed his turban from his head and put it in his neck.

In the book Ehtijaj it is related from Muhammad bin Saeb, that one day Marwan bin Hakam told Imam Husayn (a. s. ) that, “If it were not for your esteem and honor through Hazrat Fatima (a. s. ) , how could you have gained excellence over us”? Imam Husayn (a. s. ) was infuriated and caught hold of his neck with an iron fist, then he

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removed the turban from his head and tied it in Marwan’s neck, and he fell down unconscious, then he left him.

The author says that Imam Husayn’s valor became a by-word while his for bearance in the battlefield had exhausted and frustrated others. His combat is similar to that of the Holy Prophet (S) in the battle of Badr. While his forbearance, even after facing numerous enemies and possessing support ers less in quantity, is similar to his Father Imam Ali (a. s. ) in the battle of Siffīn and Jamal.

Imam Mahdi (a. t. f. s. ) in Ziyarat-e-Nahiyah says:

“And (they) initiated the attack upon you.

So you too stood up (equipped with) spear and sword.

And you routed the army of transgressors.

And you were surrounded in the dust of the battle and (were) fighting with Zulfiqar with such ferocity as if you were Ali, the empowered one.

So when the enemies saw you to be composed and calm without fear or anxie ty, they began to plot and lay traps for you, and began to fight with you with cunningness and mischief.

And the accursed (Umar bin Sa’ad) ordered his army to cut off the water supply (from you).

And all of them unleashed their atrocities to kill you and they hastened to line up against you.

They struck at you with arrows and (they) extended their futile hands to wards you.

They did not consider your rights, nor did they deem their putting to swords your friends as a sin, (and) they looted your belongings.

You bore the tribulations (of the battle) with firmness and forbore

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their troubles, such that the Angels of the Heavens were astounded at your pa tience.

Then the enemies surrounded you from all sides and inflicted you with wounds.

And they partitioned themselves between you and your family, there remained no helper for you.

You deflected them with persistence and patience away from your women and children.

Until they forced you down from your horseback, and you descended to the earth, wounded.

The horses were trampling you with their hooves.

The atrocious army fell upon you with their swords.

The perspiration of death appeared on your forehead and your hands and feet folded and unfolded to the right and the left (with uneasiness).

You were beholding with fear your belongings and your Household.

When in such a situation you might not have thought of your children and family due to personal pain. ”

His Knowledge

It should be borne in the mind that the knowledge of Ahlul Bayt (a. s. ) was inspired by Allah and they were in no need to gain knowledge (from others). And their present day knowledge was similar to that in the past (without any change).

They were in no need of analogy, ponderence or con jecture, while apprehending their intellect is far beyond the capacity of human beings. The one who tries to conceal their excellences is similar to the one attempting to veil the face of the sun. It should be noted that they examined the concealed in the present state. They grasped the verity of intellect in the solitude of worship and they were far more better than as perceived

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by their companions and friends. They would not pause (to think) in front of the common profiteer and those trying to test them, nor become upset or show slackness.

They were prudent in their conditions and discourses and were unparalleled in their age. In distinction and honor, from the beginning until the end, they were in conformity with one another. When they opened their mouth to speak, others would remain silent. When they spoke others would listen to them (with awe). Thus every strider could not reach them (their lofty position) nor their aims were fulfilled (to surpass them) and did not succeed in their policies.

They possessed such qualities, which had been bestowed upon them by the Creator, and the Truth ful (Lord) announced that He had removed doubts regarding them. He explic itly praised their grace and superiority until He made them independent of evidences and analogy. Thus they said, “We are the sons of Abdul Muttalib, the Master of men. ”

His munificence and generosity

It is related that one day Hazrat Fatima az Zahra (a. s. ) took her sons Imam Hasan (a. s. ) and Imam Husayn (a. s. ) to the presence of the Holy Proph et (S) who was seriously ill (and he later died because of it). She requested the Holy Prophet (S) to present to her sons something as inheritance (from his attributes). To which the Prophet (S) replied,

“As for Hasan, he shall inherit my awe and supremacy, and as for Husayn, he will inherit my generosity and valor. ”

It is renowned that Imam Husayn (a. s. )

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liked to serve guests and fulfill the desires of people and was friendly towards the relatives. He gifted the indigent and poor, gave to the needy, clothed the naked ones, fed the hun gry, relieved the debts of the indebted, caressed fondly the orphans, and aided the needy ones. Whenever he received any wealth, he distributed it to others.

It is related that once when Mu’awiyah went to Makkah, he presented nu merous wealth and clothes to Imam (a. s. ) , but he refused to accept them. This being the attribute of generous and liberal men, and characteristic of the munificent. His personality bore witness to his kindness, while his speech confirmed his excellent trait, and his actions manifested his noble qualities.

It should be noted that generosity combined with munificence and mercy is confined in (the personality of) Ahlul Bayt (a. s. ) while in others it is just superficial. Therefore stinginess was never attributed to anyone among the Bani Hashim, while their generosity was compared to the clouds (of rain) and their valor to the Lions.

Imam Ali Zainul Abedeen (a. s. ) , in one of his sermons in Syria said,

“We are presented with wisdom, forbearance, generosity, eloquence, valor, and love in the hearts of believers. ”

Verily they are inspiring oceans and clouds filled with rains.

The good deeds performed by them were inherited by them from their forefa thers. They had made good character as the Divine Law and a means of perseverance and recognition of extreme honor, for they were the noble sons of noble fathers.

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They were the masters of the nation, chosen ones from among the people, chiefs of the Arabs, the epitome of the children of Adam, the sovereigns of this world, guides of the hereafter, Allah’s proof among His servants, and His trustees in the towns. While all the eminence is evident and visible in them.

Others have learnt (the lesson of) generosity from them and gained guidance from their methods. How would he not part with his wealth, who has set his foot (in the battlefield to sacrifice his life) , and how would he not deem the things of this world to be lowly who has collected courage (provisions) for the Hereafter. There is no doubt regarding the one who is ready to sacrifice his life in the battlefield, that he will ever be prepared to part with his wealth. Then how will the one, who has abandoned the pleas ures of this world, have worth for the things of this transient world?

The poet says:

“He is generous with regard to his self, where even the munificent are stingy, while the generosity of self (sacrifice) is the pinnacle of generosity. ”

Hence it is said that generosity and valor have consumed milk from the same breast (go hand in hand with one another) and are attached to one another. Thus every generous person is brave and every brave generous, and this being a common system.

Abu Tamam says regarding this: “When you see Abu Yazid in a gathering or in a battlefield, or

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ransacking, then you shall agree that generosity is nearing valor and munificence to valor. ”

Abut Tayyib says: “They say that munificence is not enough, until he built a house on the way fare, I say that the valor of a generous man warns him against stinginess, O generosity, you may turn similar to a whirlpool, his sword has rendered him protection from being drowned. ”

Once Mu’awiyah praised the Bani Hashim for their munificence, the children of Zubayr with valor, the Bani Makhzoom with arrogance, and the Bani Umayyah with forbearance. When Imam Hasan (a. s. ) heard his words, he said,

“May Allah kill him! He desires that the Bani Hashim (reacting to his praise) may give away their wealth and thus become dependent on him, and the children of Zubayr (being influenced by his praise) may get killed while fighting, and the Bani Makhzoom would pride upon themselves so that people may dislike them, and that the Bani Umayyah may (cautiously) become lenient so that the people may start liking them. ”

Mu’awiyah said the truth, although truthfulness is far away from him, but it so happens that quite often a liar (unwillingly) utters the truth. In the case of Bani Hashim, where Mu’awiyah said that generosity was present in them and valor and temperateness were particularly found in them, while people just imitated them. The best qualities which were distributed among all men were unified together in them. This being the truth while everything else false. [1]

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[1]: It is related that once a nomad came and saluted Imam Husayn (a. s. ) and asked from him saying, “I have heard from your Grandfather that if you have a desire, ask from any one of these men: A noble Arab, a generous master, one who understands the Qur’an, or the one gifted with a beautiful face. The nobility of the Arabs is due to your Grandfather (the Prophet) , while generosity is your custom, the Qur’an has descended in your own house, and particular beauty is apparent in you, and I have heard your grandfather say: Whoever desires to see me, should look at my Hasan and Husayn. ” Imam said, “Tell me what do you desire”?

The nomad wrote down his desire onto the ground. Imam said, “I have heard my father Imam Ali (a. s. ) say, that the worth of every man is through his good actions, and I have heard my grandfather the Prophet of Allah say, that favor is measured through one’s wisdom. Thus I shall ask you three questions, if you answer one of them, I shall fulfill one third of your desire, while if you answer two of them, two thirds of your desires shall be fulfilled, and if you answer all three of them, your entire wish shall be fulfilled. ” Then he brought a bag full of coins and said, “If you answer, you shall get from this. ” The nomad said, “Do ask me, and there is no Might and no Power except with Allah, the Most High, the most Great. ”

Imam said, “What deliv ers a slave (of Allah) from destruction”? He replied, “Reliance upon Allah. ” He (a. s. ) then asked, “What is the adornment of man”? He replied, “Knowledge accompanied by forbearance. ” Imam asked, “But what if he does not possess it”? He said, “Wealth with generosity and munificence. ” Imam again asked, “And what if he does not possess it”? He replied, “Poverty accompanied by patience. ” Imam said, “And if he does not possess it”? He replied, “Thunderbolt (damnation) which would burn him. ” The Imam smiled and forwarded the bag (full of coins) towards him. In another tradition it is related that the bag contained a thousand Ashrafis (a gold coin) and two of his personal rings whose gems were worth two hundred Dirhams each.

His eloquence, abstinence, humility, and worship

As regards his eloquence, virtue, humility and worship,

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if we go on to relate about it, we will cross the limits of the capacity of this book. Instead we quote the traditions about the love and affection of the Holy Prophet (S) towards him.

Shaikh Muhammad ibn Shahr Ashob in his Manaqib quotes from Ibn Umar, that one day the Prophet (S) was seated on the pulpit delivering a sermon. Suddenly Imam Husayn (a. s. ) came and his legs got entangled in the end of his shirt and he fell down and started weeping. The Holy Prophet (S) alighted from the pulpit and lifted him up and said,

“May Allah kill the Shaitan! Verily he is a charming child. By Him in whose hands is my life! I do not know as to how I alighted from the pulpit. ”

In Manaqib, Abus Sa’adat, while praising the Prophet’s Household (Ahlul Bayt) relates from Yazid bin Ziyad, that one day the Holy Prophet (S) came out of the house of Ayesha and passed from near the house of Hazrat Fatima (a. s) when he heard Imam Husayn weeping. He said,

“O Fatima! Do you not know that the weeping of Husayn causes me great pain”?

It is quoted in Manaqib from Sunan of Ibn Majah and Faeq of Zamakhshari, that one day the Holy Prophet (S) passed through a lane and saw Imam Husayn (a. s. ) playing with some children. The Prophet stretched his hands and tried to catch him, but Imam Husayn (s. a. s. ) started running from here to there so that he could escape. The Prophet

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was amused and at last got hold of him. Then he placed one of his hand under the chin and the other on his head, then he lifted him up and kissing him said,

“Husayn is from me, and I am from Husayn. Allah befriends the one who holds Husayn dear. Verily Husayn is one of the tribes (of the twelve tribes of Bani Israel). ” [1]

In the book Manaqib it is quoted through Abdul Rahman bin Abi Layla, that he says, that one day we were sitting in the presence of the Holy Prophet (S) when Imam Husayn (a. s. ) came and started jumping and playing on the back of the Prophet. The Prophet said, “Leave him alone. ”

In the same book it is quoted from Lays bin Sa’ad, that one day the Holy Prophet (S) was leading the congregational Prayers (Namaz-e- Jama’ah) , when Imam Husayn (a. s. ) , who was an infant, was sitting besides him. When the Prophet went into prostration (sajdah) , Husayn sat on his back and striking his legs said, “Hil Hil” (a noise by which mounts are galloped). The Prophet brought him down with his hands and made him sit besides him and then stood up. Then again when the Prophet went for the other prostra tion this happened, until he ended his Prayers.

It is related from Amali of Hakim that Abu Rafe’ says, that one day I was playing a game called “Midhah” [2] with Imam Husayn (a. s. ) who was a small child at that time. When I won, I

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told him to let me mount upon his back (as was the rule of the game) , but he said that would I like to mount upon the back of the one who had mounted the back of the Holy Prophet (S)? Hence I yielded to it. Then when he won, I said that I too would not allow him to sit on my back as he had done. But then he said that would I not like to lift up the person who was lifted by the Holy Prophet (S) himself? And here too I yielded.

In the same book it is related through Hafs bin Ghiyas from Imam Ja’far as Sadiq (a. s. ) , that one day the Holy Prophet (S) prepared to recite the Prayers and Imam Husayn (a. s. ) was standing besides him. The Prophet recited the Takbeer (Allaho Akbar) and Imam could not pronounce it. The Prophet repeated it again but Imam could not do so. The Prophet repeated his Takbeer seven times and on the seventh time Husayn recited it correct ly. Imam Sadiq (a. s. ) says that thus reciting Takbeer seven times before starting the Prayers (Salat) is recommended (Sunnat).

In the same book it is quoted from Tafseer of Naqqash from Ibn Abbas that he said, one day I was sitting in the presence of the Holy Prophet (S) when his son Ibrahim was sitting on his left thigh and Imam Husayn (a. s. ) on his right one. The Prophet kissed each of them subsequently. Suddenly Jibra’eel descended with the Revelation

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(Wahy). When the Revela tion ended, the Holy Prophet (S) said,

“Jibra’eel came to me from my Lord and informed me that the Almighty Allah sent greetings to me and said that He would not let these two children remain together, let one become a ransom over the other. ”

The Prophet looked at Ibrahim and started weeping and said,

“His mother is a slave-girl, if he dies no one accept myself will feel pain. But Husayn is Fatima’s and my cousin Ali’s son and my flesh and blood, if he dies not only Ali and Fatima but myself too shall feel immense pain. Hence I prefer my personal grief over the grief of Ali and Fatima. Hence O Jibra’eel! Let Ibrahim die, for I ransom him over Husayn. ”

Ibn Abbas says that after three days Ibrahim died. After this whenever the Holy Prophet (S) saw Husayn, he would kiss him and pull him towards himself and lick his lips. Then he would say,

“May my life be sacrificed on him upon whom I ransomed my son Ibrahim. May my parents be your ransom O Aba Abdillah”!

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[1]: Reg. the twelve tribes of Bani Israel, it is quoted in the Qur’an: “And of Moosa’s people is a party, who guide (people) with truth and there by do justice. And We divided then into twelve tribes (or) nations” (Sura al A’araf: 159-160).

[2]: Midhah - This particular game is played with pebbles which have to be aimed into a pit.

Forty Traditions (Ahadith) regarding the merit of mourning over the afflictions of Imam Husayn (a. s. ) , the reward of invoking curse upon his murderers, and prophesies regarding his martyrdom

Tradition n. 1

The author of the book Shaikh Abbas Qummi says that: My teacher Haj Mirza Husayn Noori (May Allah enlighten his grave) has related traditions to me with complete general permission to narrate from him. Mirza Husayn Noori has got permission (to relate) from the Sign of Allah (Ayatullah) Haj Shaikh Murtaďa Ansari (May Allah sheath him with His Mercy) , who has got it from the Honorable

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Master Haj Mulla Ahmad Naraqi.

From our Noble Master Sayyid Mahdi Bahrul Uloom, from the Chief of Chiefs, our Master Aqa Muhammad Baqir Behbahani renowned as “Waheed”, from his father Mulla Muhammad Akmal, from the Divine Scholar Mulla Muhammad Baqir Majlisi Isfahani, from his father Mulla Muhammad Taqi Majlisi, from our Honorable Shaikh Muhammad Ameli renowned as Bahauddin (Shaikh Bahai) , from his father Shaikh Husayn bin Abdas Samad Ameli Harisi, from Shaikh Zainuddin (Shaheed ath-Thani, the second Martyr).

From Shaikh Ali bin Abdul Ali Meesi, from Shaikh Muhammad bin Dawood Jazzini, from Ali bin Muhammad, from his father Muhammad bin Maki (Shaheed-al-Awwal, the first Martyr) , from Muhammad bin Allamah Hilli, from his father Allamah Hilli, from Ja’far bin Sa’eed Hilli, from Fakhar bin Ma’eed Musawi, from Imaduddin Tabarsi, from Abu Ali (Mufeed ath-Thani, the second Mufeed) , from his father Shaikh Al-Tusi, from Shaikh Mufeed, from the Honorable Shaikh Saduq, from majeluya Qummi, from Ali bin Ibrahim Qummi, from his father Ibrahim bin Hashim Qummi, from Rayyan bin Shabeeb (the maternal uncle of Mo’tasim) , who says that I went to meet Imam Ali ar Ridha’ (a. s. ) on the first day of the month of Muharram. Imam Ridha’ (a. s. ) asked me,

“O son of Shabeeb! Are you in the state of fasting today”?

I replied in the negative. Imam continued,

“This is the day when Prophet Zakariyyah (a. s. ) prayed to his Lord thus:

“Lord grant me from unto Thee a good offspring, Verily Thou art the Hearer of Prayers” (Surah al-Ali Imran, 3: 38).

Then Allah accepted his

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Prayers and commanded His Angels to go and give him glad tidings regarding the birth of his son Prophet Yahya (a. s. ). The Angels came and called out to him while he was engaged in Prayers in the niche. Hence the one who fasts on this day and asks for his desires from Allah, his Prayer will be answered as was of Zakariyah. ”

Then Imam (a. s. ) said,

“O son of Shabeeb! Muharram is such a month that the Arabs of the age of ignorance (pre-Islamic) too respected its sanctity and forbade oppression and blood-shed in it. But these people (the Umayyads) did not honor the sanctity of this month nor of their Prophet. In this month they killed the son of the Prophet and imprisoned the women-folk after looting and plundering their belongings, verily Allah will never ever forgive this crime of theirs. ”

“O son of Shabeeb! If you wish to mourn and lament over anyone, do so upon Husayn bin Ali bin Abi Talib (a. s. ) for he was beheaded like a lamb. Eighteen persons from among his family, who were unparalleled in the earth, were also killed along with him. The heavens and the earth lamented the death of Husayn (a. s. ). Four thousand Angels descended from the heavens to aid him, but when they reached there they saw that he had already been mar tyred. Thus, now they all remain near his blessed grave with disheveled hair covered with dust until the rising of the Qaem (Imam al Mahdi). Then they will all

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aid him and their slogan will be: Vengeance for the blood of Husayn. ”

“O son of Shabeeb! My father (Imam Moosa al Kazim) has related from his father (Imam Ja’far as Sadiq) , who has related from his grandfather (Imam Ali Zainul Abedeen) , that when my grandfather Imam Husayn (a. s. ) was mar tyred, the sky rained blood and red sand. ”

“O son of Shabeeb! If you weep over the afflictions of Husayn (a. s. ) such that tears flow from your eyes and fall upon your cheeks, Allah will forgive all your sins whether big or small and less or large in number. ”

“O son of Shabeeb! If you desire to meet Allah the Glorified in a state purified of all sins, then go for the pilgrimage to the grave of Imam Husayn (a. s. ). ”

“O son of Shabeeb! If you desire that you may abide in the palaces of Paradise in the company of the Holy Prophet (S) and his Progeny, then invoke Allah’s curse upon the murderers of Imam Husayn (a. s. ). ”

“O son of Shabeeb! If you desire to earn the reward of those who were martyred along with Imam Husayn (a. s. ) , then whenever you remember him, say: I wish I had been with them, then I too would have attained the Great Triumph. ”

“O son of Shabeeb! If you desire to reside in the exalted status of Para dise along with us, then bemoan our sorrows and sufferings and rejoice in our happiness and remain attached to our love. For even if a person is attached to

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a stone in this world, Allah shall make him arise with it on the day of Qiyamah. ”

Tradition n. 2

Through successive chain of authorities, the Noble Shaikh Muhammad bin Nu’man al Mufeed (May Allah sanctify his spirit) relates from the Noble Shaikh Abul Qasim Ja’far bin Muhammad Qawlawayh Qummi (May Allah scent his grave) , from Ibn Waleed, from Saffar, from Ibn Abul Khattab, from Muhammad bin Isma’il, from Saleh bin Aqbah, from Abu Haroon Makfoof, who says that once I went to the presence of Imam Ja’far as Sadiq (a. s. ). Imam told me to recite some couplets to which I started reciting.

Then Imam (a. s. ) said,

“Not like this, recite as you do so for him (Imam Husayn) among yourselves and (standing) on the head of his grave. ”

Then I recited, “While passing by the grave of Husayn tell his blessed bones…” Then Imam (a. s. ) started weeping and hence I became silent. Imam Sadiq (a. s. ) told me to continue and recite some more, thus I recited “O Farwa! Arise and weep and lament upon your Master Husayn, give an opportunity to weep over the corpse of Husayn. ” Abu Haroon continues that Imam Sadiq (a. s. ) wept bitterly and the women of his household too wept. When they became silent, Imam said,

“O Abu Haroon! If a person recites couplets about Imam Husayn (a. s. ) and makes ten people weep by it then Paradise is reserved for him at that very mo ment. ”

Then Imam started reducing the number of persons till he reached one and said,

“If a person recites

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couplets about Imam Husayn (a. s. ) and makes a single person weep by it, then Paradise is reserved for him at that very moment. ”

Imam retorted,

“Anyone who remembers Imam Husayn (a. s. ) and weeps over him, shall have Paradise (as his reward). ”

The author (Shaikh Abbas Qummi) says that the couplets recited by Abu Haroon were the ones composed by Sayyid al Himyari and which has been explicitly quoted by Shaikh Ibn Nima.

Tradition n. 3

Through successive chain of authorities, Shaikh Saduq relates from his chain of authorities from Ibn Abbas that, Imam Ali (a. s. ) asked the Holy Prophet (S) , “Do you hold Aqeel dear to yourself”? The Prophet (S) replied,

“Yes by Allah! I do hold him dear due to two reasons. The first being that I personally hold him dear, second being that Abu Talib loved him, and that his son (Muslim) will die befriending your son (Imam Husayn). And verily the eyes of the believers will weep (over his martyrdom) and the Angels close to Allah will send blessings upon him. ”

The Prophet started weeping and tears fell upon his chest, then he said,

“I complain to Allah regarding that (pain and sufferings) which my Progeny will have to bear after my death. ”

Tradition n. 4

Through successive chain of narrators, the Honorable Shaikh Abul Qasim Ja’far bin Qawlawayh relates from Musme’ Kardeen who says that one day Imam Ja’far as Sadiq (a. s. ) told me,

“O Musme’! Being a resident of Iraq do you go for the pilgrimage to the grave of Imam Husayn (a. s. ) ”?

I

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replied, “No, for the people of Basra know me well and they are the adherents of the Caliph and there are numerous enemies from the nasibies (those who bear enmity towards the Prophet’s Ahlul Bayt) of the clans and others around us. I fear lest they malign me in presence of the sons of Sulayman (bin Abdul Malik, the Abbaside Caliph) , who would then torture and harass me. ” Then Imam said,

“Then do you remember the troubles which were inflicted on Imam Husayn (a. s. ) ”

and I replied in the affirmative. Imam again asked,

“Are you then disturbed by it”?

I replied, “Verily yes, by Allah! And this grief effects me such that the people of my family see this (it’s effects) upon my face, and I even leave my meals while this sorrow becomes apparent on my cheeks. ” Imam Sadiq (a. s. ) said,

“May Allah have mercy upon your tears! Verily you are of those people who are afflicted by our grief, those who rejoice at our prosperity and lament over our sorrows, and who are attached to us in our time of dread and peace. In fact when you die, you will find our Blessed Forefathers close to you and they will counsel the Angel of death regarding you, and glad tidings shall be given to you which will illuminate your eyes. Then he shall be more compassionate and merciful towards you than a mother is to her son. ”

Saying this Imam started weeping and I too could not control

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my tears. Then he continued,

“Praise be to Allah, Who with His Mercy, has exalted us over all creatures, and favored our Household (Ahlul-Bayt) with His blessings. O Musme’! Verily the heavens and the earth have been lamenting since the time the Commander of the faithful Ali (a. s. ) was martyred. The Angels who weep over us are numerous, and their tears have never dried up from the time of our martyrdom, and there is none who does not lament over us. And no one weeps over us and our afflictions, accept that Allah sends His blessings upon him before his tears fall on his cheeks from his eyes. And if one tear, which have fallen from their eyes, is thrown in the pit of hell, it’s heat would cool down as if no fire ever existed there. The one whose heart feels pain for us will rejoice on the day he sees us during his death and (his delight) will remain intact till he meets us at the fountain of Kauthar. Kauthar itself will be contented to see our friends, and such delicacies will be placed in his mouth, that he will not be ready to move away from there. ”

Tradition n. 5

Through successive chain of narrators, Shaikh Abul Qasim Ja’far bin Qawla wayh Qummi, through his chain of authorities, relates from Abdullah bin Bakr, who narrates in the contents of a lengthy tradition that, I performed the Hajj Pilgrimage along with Imam Ja’far as Sadiq (a. s. ) and then said, “O Son of the

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Prophet of Allah! If the grave of Imam Husayn bin Ali (a. s. ) is exhumed what will be found therein”? Imam replied,

“O son of Bakr! What a great question you have asked. Verily Imam Husayn bin Ali (a. s. ) , together with his father, mother and brother is in the presence of the Prophet of Allah (S). And he eats (of the bounties) with all of them, and is on the right side of the Empyrean (Arsh) and is bonded with them and says: O Allah, fulfill what You had promised me. Then he looks at the pilgrims who have come to his grave with their names and the names of their fathers, and he knows what they have brought in their luggage more better than they know their sons. And he looks at those who weeps over his afflictions and prays to Allah for their contentment and self-sufficiency. Then he says: O one who weeps over me! If you are informed about the rewards and bounties which Allah has reserved for you (because of your mourning) , then you would be more delighted than the grief. Then he seeks pardon for all their sins and faults. ”

Tradition n. 6

Through successive chain of authorities, the Noble Shaikh and the Chief of Traditionists Muhammad bin Ali bin Babawayh Qummi, through his authorities, quotes Imam Ali ar Ridha’ (a. s. ) saying that,

“Whoever remembers our sorrows, and weeps over the oppressions which have been inflicted upon us, then on the day of Qiyamah he shall be on our

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status along with us. And the one who remembers our sorrows and thereby weeps and makes others weep, then his eyes shall not weep on the day when all eyes will be weeping. And the one who sits in such a gathering wherein our matters are discussed, his heart will not die on the day when all hearts shall perish. ”

Tradition n. 7

Through my chain of transmitters reaching Shaikh ut Taifa Abu Ja’far Al-Tusi, who relates from Shaikh Mufeed, who relates from Ibn Qawlawayh, from his father, from Sa’ad, from Barqi, from Sulayman bin Muslim Kindi, from Ibn Ghazawan, from Isa bin Abi Mansoor, from Aban bin Taghlib, who relates from Imam Ja’far as Sadiq (a. s. ) that he said,

“The sorrowful sigh over the oppression which have been inflicted upon us is glorification, and grief upon us is worship. And guarding our secrets carries the reward of struggle in the path of Allah. ”

Then he retorted,

“Verily it is necessary that this tradition be written in gold. ”

Tradition n. 8

Through his chain of transmitters, the Jurist Shaikh Abul Qasim Ja’far bin Qawlawayh relates from Ibn Kharejah that Imam Ja’far as Sadiq (a. s. ) said that Imam Husayn (a. s. ) says,

“I am the Martyr of grief and was martyred in captivity. And it is (incumbent) upon Allah to send the one who comes to visit my grave in sorrow, to reach contented back to his family. ”

Tradition n. 9

It has been related by Shaikhat Taifa Al-Tusi, through successive chain of narrators from Abu ‘Amr Usman Daqqaq, from Ja’far bin Muhammad bin Malik, from

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Ahmad bin Yahya Azdi, from Makhool bin Ibraheem, from Rabi’ bin Mu nzir, from his father who quotes Imam Husayn bin Ali (a. s. ) as saying that,

“There is no slave of Allah who sheds tears and his eyes become wet, except that Allah will put him in Paradise for a (lengthy) period. ”

Ahmad bin Yahya Azdi says that one day I saw Imam Husayn (a. s. ) in a dream and in quired from him regarding the validity of the tradition and the Imam re plied that it was true.

Tradition n. 10

Through chain of transmitters, Shaikh Abul Qasim Ja’far bin Qawlawayh re lates through his chain of transmitters from Abu Ammarah, the Nawha reci tor, that one day the name of Imam Husayn (a. s. ) was taken in the presence of Imam Ja’far as Sadiq (a. s. ) and he did not even smile till the night, and he would always say, “Husayn is the means of weeping for all believ ers. ”

Tradition n. 11

Through my chain of transmitters connected to the Honorable Shaikh Ali bin Ibrahim Qummi who relates from his father, from Ibn Mahboob, from Ala’, from Muhammad, from Imam Muhammad al Baqir (a. s. ) who said that, Imam Ali bin Husayn Zainul Abedeen (a. s. ) said,

“If a believer weeps over the mar tyrdom of Imam Husayn (a. s. ) and tears flow from his eyes and fall on his cheeks, then Allah will make him reside in the palaces of Paradise where he shall abide for a lengthy period of time. And if tears flow from a be liever’s eyes (in sorrow) and falls upon his cheeks for the oppression

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and tyranny which has been inflicted upon us by our enemies, then Allah will present him a seat in Paradise. And the believer who undergoes sufferings on our behalf and tears flow on his cheeks, then Allah will remove sorrow from his face, and on the day of Qiyamah will keep him away from His wrath and safeguard him against the fire (of hell). ”

Tradition n. 12

Through chain of transmitters, Shaikh Saduq Muhammad bin Ali bin Babawayh Qummi relates from his father (Ibn Babawayh Awwal) , from the Master of Qummis Abdullah bin Ja’far Humayri, from Ahmad bin Ishaq bin Sa’ad, from Bakr bin Muhammad Azdi that Imam Ja’far as Sadiq (a. s. ) once told Fuzayl that,

“Do you discuss our traditions when you sit in each others company”?

Fuzayl replied, “Yes we certainly do so, may I be your ransom”! Imam said,

“Whoever remembers our traditions, or in whose presence we are discussed and tear equal to the size of a wing of a fly flow from his eyes, Allah will forgive all his sins although they be equal in number to the foam (of the water) of the river. ”

Tradition n. 13

Through my chain of transmitters (I relate) from the Noble Shaikh, the Master of Traditionists, Muhammad bin Ali bin Babawayh Qummi (Shaikh Saduq) who relates from Abi Ammarah (the eulogizer, Nawha recitor) that he says that, Imam Ja’far as Sadiq (a. s. ) told me, “Recite some couplets in praise of Imam Husayn (a. s. ). ”

I recited the couplets and Imam started weeping. Again I recited some more and he wept.

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I continued my recital and Imam wept each time until his entire Household started lamenting. Then Imam said,

“O Abu Ammarah! A person who recites couplets for Imam Husayn (a. s. ) and makes fifty people weep, his reward is Paradise. And a person who recites couplets for Imam Husayn (a. s. ) and makes thirty people weep, his reward is Paradise. And a person who recites couplets and makes twenty people weep, his reward is Paradise. And a person who recites couplets for Imam Husayn (a. s. ) and makes ten people weep, his reward is Paradise. While a person who recites couplets for Imam Husayn (a. s. ) and makes one person weep, his reward is Paradise. While a person who recites couplets for Imam Husayn (a. s. ) , and himself weeps, his reward is Paradise. And whoever recites a couplet for Imam and himself is aggrieved, his reward is Paradise. ”

Tradition n. 14

Through successive chain of transmitters reaching Ja’far bin Qawlawayh Qummi, who relates from Haroon bin Moosa Tal’ukbari, from Umar bin Abdul Aziz Kashshi, from Umar bin Sabah, from Ibn Isa, from Yahya bin Imran, from Muhammad bin Sinan, from Zayd bin Shiham, who says that, I was sitting in the presence of Imam Ja’far as Sadiq (a. s. ) with a group of people from Kufah, when Ja’far bin Affan entered. Imam welcomed him, signaled him to sit closer to him and then said, “O Ja’far” he said, “Here I am (at your service) , may I be your ransom”!

Imam said,

“I have heard that you recite elegies for Imam Husayn

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(a. s. ) , and that you recite it very well. ”

He replied, “Yes, may I be your ransom. ” He recited and the Imam started weeping, and all those who were present there too started weeping, until Imam’s beard was soaked in tears.

Then he said,

“O Ja’far! By Allah! The Angels close to Allah have descended here and heard your couplets for Imam Husayn (a. s. ) and wept like us and even more. The Almighty Allah has re served Paradise for you at this very moment and has forgiven your sins. O Ja’far! Do you want to hear something more”?

Ja’far replied in the af firmative and Imam continued,

“There is none who recites elegies in the praise of Imam Husayn (a. s. ) and himself weeps besides making others weep, except that Allah will make Paradise obligatory for him and forgive him. ”

Tradition n. 15

Through successive chain of transmitters, Shaikh Saduq relates from Ibn Masroor, from Ibn Amir, from his uncle, from Ibrahim bin Abi Mahmood, who says that Imam Ali ar Ridha’ (a. s. ) said,

“Muharram is a month in which bloodshed was considered unlawful by the pre-Islamic pagan Arabs, but our blood was shed in this month. Our sanctity was violated and our children & women-folk were made captives. Our tents were set ablaze and whatever was found therein was looted. And they did not even honor the relation, which we share with the Prophet of Allah (S). The day on which Imam Husayn (a. s. ) was martyred has injured our eyes and our tears are constantly flowing since then. Our dear ones

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were dishonored on the plains of grief and trials (Karbo bala) making way for sorrows and sufferings until Qiyamah. Thus, sorrowful people should mourn over it (the martyrdom of Imam Husayn) , for weeping upon it nullifies the major sins. ”

Then he said,

“When the month of Muharram would approach, no one would see my father (Imam Moosa al Kazim) ever laughing until the tenth, and grief would prevail upon him. And the tenth would be the day of sorrow, grief and lamenting, and he would say: This is the day when Husayn (a. s. ) was massacred. ”

Tradition n. 16

Through my connecting chain of transmitters reaching Shaikh Saduq, who re lates from Talqani, from Ahmad Hamadani, from Ali bin Hasan bin Fazzal who relates from his father that Imam Ali ar Ridha’ (a. s. ) said,

“Whoever avoids attending to his worldly affairs on the tenth of Muharram, Allah will fulfill all the wishes and desires of this world as well as the hereafter. Whoever considers this day to be a day of mourning, sorrow and weeping for himself, Allah the Glorified will make the day of Qiyamah to be a day of rejoicing for him and his eyes will be cooled in Paradise on account of us. And whoever considers the tenth of Muharram to be a day of prosperity and buys something for his house (considering it a good omen) , then Allah will not give him affluence in that thing. And on the day of Qiyamah he will be made to arise along with Yazid, Ubaydullah bin Ziyad

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and Umar ibn Sa’ad (may Allah’s curse be on all of them) and will be thrown into the lowest abyss of hell. ”

Tradition n. 17

Through successive chain of transmitters, Shaikh Saduq relates from the Holy Prophet Muhammad (S) that he said, that Prophet Moosa bin Imran (a. s. ) supplicated to Allah and said,

“O my Lord! My brother has died, thus forgive him. ”

It was revealed to him,

“O Moosa! If you desire, I shall forgive all the people from the beginning until the end, except the murderers of Husayn (a. s. ) , for I shall surely take revenge from them. ”

Tradition n. 18

Through my connecting chain of transmitters reaching the Honorable Shaikh Abul Qasim Ja’far bin Qawlawayh Qummi, who relates with his chain of au thorities, that Imam Ja’far as Sadiq (a. s. ) said,

“The murderers of both, Prophet Yahya (a. s. ) as well as Imam Husayn (a. s. ) were illegitimate. The heavens have not wept, except on account of the martyrdom of both of them. ”

Tradition n. 19

Through successive chain of transmitters, the Noble Shaikh Ja’far bin Qawlawayh relates with his chain of authorities from Dawood Raqqi, who says that once I was in the presence of Imam Ja’far as Sadiq (a. s. ) when he asked for water to drink. When he drank it, grief overtook him and his eyes became full of tears. Then he said,

“O Dawood! May Allah’s curse be upon the murderers of Imam Husayn (a. s. ). There is no servant (of Allah) who drinks water and remembers Husayn and curses his enemies, except that Allah writes one lac (100,000) virtues in his record, and

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forgives one lac sins of his, and elevates his position one lac times. It is as if he has freed one lac slaves, and on the day of Qiyamah he shall arise satiated. ”

Tradition n. 20

Through successive chain of transmitters, the Honorable Shaikh Abul Qasim Ja’far bin Qawlawayh relates from the Noble Shaikh, the Trustworthy (Au thority) of Islam, Muhammad bin Ya’qoob Kulaini, who relates with his chain of authorities from Dawood bin Farqad, who says that I was seated in the house of Imam Ja’far as Sadiq (a. s. ) when we saw a pigeon (called Zaghabi) humming. Imam turned towards me and asked,

“O Dawood! Do you know what this bird is saying”?

I replied in the negative. Imam said,

“It curses the murderers of Imam Husayn (a. s. ) , thus preserve such pigeons in your houses. ”

Tradition n. 21

Through successive chain of transmitters, the Sign of Allah (Ayatullah) , the Eminent Scholar Allamah Hilli relates from the Sovereign of Investiga tors Khwaja Nasiruddin Muhammad bin Muhammad Al-Tusi, from the Learned Shaikh and Traditionist Burhan Muhammad bin Muhammad bin Ali Hamadani Qazwini (who had settled in Ray) , from the Honorable Shaikh Muntajabuddin Ali bin Ubaydullah bin Hasan Qummi, from his father, from his grandfather, from the Noble Shaikh Abil Fath Muhammad bin Ali bin Usman Karajaki, from Muhammad bin Abbas, with his chain of narrators from Hasan bin Mahboob, who relates with his chain of narrators from Sandul, from Darim bin Firqad who says that Imam Ja’far as Sadiq (a. s. ) said that,

“Recite Sura al Fajr in your obligatory (wajib) and supererogatory (Nafilah) morning

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Prayers, for it is particularly related to Imam Husayn (a. s. ). Have you not heard the words of Allah the Exalted in this Verse (Ayah):

O Tranquilled Soul at (complete) rest! Return to your Lord, well-pleased (with Him) , (and) His being well-pleased with you. ” (Surah al-Fajr, 89: 27-30).

Here Imam Husayn (a. s. ) is referred to as the“Tranquilled Soul, well-pleased (with Allah) and His being well-pleased with him. ”

His companions from the family of the Proph et, are those who will be pleased with Allah on the day of Qiyamah and Allah too will be pleased with them. Verily this Sura is particularly connected to Imam Husayn, his followers (Shi’ah) , and the followers (Shi’ah) of the Progeny of Prophet Muhammad (S). The one who contin uously recites this Sura will remain with Imam Husayn (a. s. ) in Paradise in his elevated station, and verily Allah is Predominant and All-Wise. ” [1]

Tradition n. 22

Through successive chain of narrators, the Honorable and felicitous Shaikh Abu Ja’far Al-Tusi, through his chain of transmitters, relates from Muhammad bin Muslim, who says that I have heard Imam Muhammad al Baqir (a. s. ) and Imam Ja’far as Sadiq (a. s. ) as saying that,

“Indeed the reward and compen sation given by Allah for the martyrdom of Imam Husayn (a. s. ) is that Imamate has been issued forth from his progeny, there is cure in (the earth of) his grave, the fulfillment of desires at the head of his grave, and from the time the pilgrim goes to visit his grave and returns back, no accounting will be taken (from him). ”

Muhammad bin Muslim asked Imam

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Sadiq (a. s. ) , “These rewards are (for the people) on account of Imam, but what about the reward for him. ” Imam replied,

“Indeed Almighty Allah has united him with the Holy Prophet (S) and Imam remains with the Prophet in his station and position. ”

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

“And (as for) those who believe and their offspring follow them in faith, We will unite with them their offspring. ” (Surah at-Tur, 52: 21).

Tradition n. 23

Through successive chain of authorities, the Noble Shaikh Abul Qasim Ja’far bin Sa’eed (Muhaqqiq Hilli) relates from the Noble Sayyid Muhammad bin Abdullah bin Ali bin Zuhra Husaynee Halabi (May his grave be scented) , from the Master Traditionist, the Rightly Guide of the Nation and Religion, Muhammad bin Ali bin Shahr Ashob Sarawi, who quotes from the Honorable Shaikh Ahmad bin Abu Talib Tabarsi’s book Ehtijaj under a lengthy tradition dealing with Sa’ad bin Abdullah Ash’ari’s meeting with Imam al Mahdi (a. t. f. s. ) , in which Sa’ad asked Imam al Mahdi (a. t. f. s. ) the interpreta tion regarding the words: Kaf, Ha, Ya, Ain, Swad in Sura al Maryam. Imam replied,

“These words are from the concealed codes regarding which Allah informed His Servant the Prophet Zakariyah (a. s. ) and regarding which it was revealed to the Holy Prophet Muhammad (S).

The incident is as follows: Prophet Zakariyah (a. s. ) asked his Lord to teach him the names of the Five Pure Ones, to which Jibra’eel descended and taught him the five names. Whenever Prophet Zakariyah (a. s. ) recited the four names, Muhammad (S) , Ali

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(a. s. ) , Fatima (a. s. ) and Hasan (a. s. ) , his heart would be enlightened and his sorrow would part away, but when he took the name of Husayn (a. s. ) he would become sorrowful and turn restless.

One day he asked Allah Almighty, “My Lord! When I utter the names of these four Pure Per sonalities, my sorrow parts away, but when I take the name of Husayn (a. s. ) , I turn sorrowful and weep and wail. ” Then Allah, the Mighty the Sublime re vealed to him regarding Kaf, Ha, Ya, Ain, Swad. Kaf stands for Karbala, and Ha for Halakah (perdition) of the Prophet’s Household, Ya for Yazid, the oppressor and murderer of Husayn (a. s. ) , Ain for Atash (thirst) , and Swad for (Sabr) Patience and forbearance of Husayn.

When Prophet Zakariyah (a. s. ) heard this he was so much grieved that for three consecutive days he refused to come out of his place of worship and did not permit people to meet him, and remained grief-stricken and wept profusely. And he recited the following elegy: O Lord! Will you let the best of Creatures see the plight of his son? O Lord! Will you allow this disaster to fall upon his Household? O Lord! Will you let Ali and Fatima wear the dress of grief and will they witness this calamity”?

He (Prophet Zakariyah) would always say, “O Lord! Bestow upon me with a son who would be the light of my eyes in my old-age, and when you present me with a son make my love

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intense for him and then let me taste the grief of his loss as Your Friend Muhammad (S) who will mourn the death of his son.

Thus Allah blessed Prophet Zakariyah (a. s. ) with a son Prophet Yahya (a. s. ) whose death was mourned by Prophet Zakariyah (a. s. ). Prophet Yahya (a. s. ) ’s period of (his mother’s) pregnan cy was six months similar to that of Imam Husayn (a. s. ). ”

Tradition n. 24

Through chain of authorities reaching the Pillar of Islam Shaikh Saduq, who relates from his chain of narrators from Abil Jarood, who says that Imam Muhammad al Baqir (a. s. ) said that, one day the Holy Prophet Muhammad (S) was in the house of the mother of the faithful Umm Salama (a. s. ) , his wife, and told her not to allow anyone to visit him. Imam Husayn (a. s. ) , who was a child at that time, entered therein and rushed to the Prophet (S). Umm Salama (a. s. ) followed him and saw Imam Husayn (a. s. ) seated on the chest of the Prophet (S) and the Prophet (S) was weeping. In his hand there was something which he was turning upside down. Then he said,

“O Umm Salama! Jibra’eel has come to me and reported that my Husayn will be martyred and this earth is of his place of martyrdom. Preserve this with you, and the day this earth turns into blood, know then that Husayn has been martyred. ”

Umm Salama said, “O Prophet of Allah! Pray to Allah to relieve Husayn from this calamity. ” The Prophet replied,

“Yes I prayed to

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Allah for it, but Allah revealed to me that due to his martyrdom, a status will be bestowed on him, which will be unapproachable by anyone else. And he will be having such followers (Shi’ah) who will intercede (on the day of Qiyamah) and their intercession (Shafa’ah) will be accepted. And that Mahdi (a. t. f. s. ) will be from his progeny. Hence how good for them who will befriend Husayn and will be among his followers (Shi’ah). For verily on the day of Qiyamah they will be successful. ”

Tradition n. 25

Through successive chain of authorities till Shaikh Saduq, who relates with his chain of narrators from Imam Ja’far as Sadiq (a. s. ) , that he said regarding the verse of the Qur’an:

“And mention Isma’il in the Book, surely he was truthful in (his) promise, and he was a Messenger, a Prophet. ” (Surah al-Maryam, 19: 54).

The Isma’il referred to by Allah in the above verse is not the Prophet Isma’il (a. s. ) the son of Prophet Ibraheem (a. s. ) , but is another Prophet from among the Prophets of Allah. He was chosen by Allah for his people, who tortured him to such an extent, that they peeled the skin off his head and face. An Angel descended unto him and said, “Allah the glorious has sent me to you, ask whatever is your heart’s de sire. ” The Prophet replied,

“I am sympathetic towards whatever will befall Husayn. ”

Tradition n. 26

Through my successive chain of authorities reaching Shaikhut Taifa (Al-Tusi) , who through his chain of narrators relates from Zainab bint Jahash, the wife

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of the Holy Prophet (S) , that she says: One day the Prophet (S) was sleeping in my house when Imam Husayn (a. s. ) entered there in. I tried to keep him busy so that he would not wake up the Prophet (S) from his sleep. Then I became engrossed in some work and Husayn entered the room wherein the Prophet was sleeping. I followed him and saw that he was lying on top of the Holy Prophet (S) and urinated on his stomach. I tried to lift him up, but the Prophet (S) said,

“O Zainab! Leave him alone until he finishes. ”

When he finished, the Prophet (S) arose and purified himself and started recit ing the Prayers (Salat). As soon as he went into prostration (Sajdah) Husayn sat on his back. The Prophet remained in prostration until Husayn himself got off from his back. Then when he arose Husayn returned back and the Prophet lifted him up. When he finished his Prayers he stretched his hands forward and said, “Come near, come near O' Jibra’eel. ” I asked, “O Messenger of Allah! Today I found you doing something which you have never done before. ” To which the Prophet replied,

“Yes, Jibra’eel came to offer condolences and told me that my people would kill my Husayn, and he brought along with him red sand for me. ”

Tradition n. 27

Through successive chain of authorities reaching the Honorable Shaikh Abul Qasim Ja’far bin Qawlawayh Qummi, who relates with his chain of authorities from Imam Ali bin Abi Talib (a. s. )

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that, one day the Holy Prophet Muhammad (S) came to visit us. I brought some food for him which Umm Ayman had brought as a gift for us viz. a tray of dates, a cup of milk and a bowl of butter so that he may partake of it. When he finished eating I arose to pour water on his hands to wash it. When he finished washing it, he rubbed the wet hands on his blessed face and beard.

Then he went to the place of worship in the corner of the room and went into prostration and started weeping for a long time. Then he raised his head and none from among us had the courage to go near him and inquire. Husayn arose and went and sat upon the thigh of the Prophet of Allah, and put his head to his chest and placed his jaw on his head and said, “O dear father! Why do you weep”? The Proph et replied,

“I looked at you all and was happy and contented to an extent as I was never ever so much pleased before. Then Jibra’eel descended and reported to me that you all will be martyred, and your graves will be far away from one another. Hence I thanked Allah for what will befall (you all) and asked goodness for you. ”

Husayn said,

“Then O father! who will look after our graves and come to visit them in spite of such distance”?

To which the Prophet replied,

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“Those people among my nation (ummah) will come to visit your graves, who intent seeking my pleasure and goodwill. And hence I will go to assist them on the station of accounting (in Qiyamah) , and hold their hands and relieve them from the fear and hardships of that day. ”

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

[1]: S. V. Mir Ahmad Ali in his interpretation of the above Verse comments: “The human soul passes through states or stages. The state in which the soul seeks fulfillment of his lower desire, crossing the limits prescribed by Allah’s laws, is called Nafsul Ammarah (the soul of lasciviousness) , and the soul which reproaches against the rebellious intentions, is called Nafsul Lawwama (the self accusing soul).

And the soul which has conquered all desires and surrendered itself to the Lord, is called Nafsul Mutma’innah (the tranquil soul) the satisfied one, i. e. at rest in peace and perfect harmony with the Divine Will, triumphed over every kind of passion, desire, sorrow, pain, disappointment, for the sake of any enjoy ment of this life, getting totally mindful of pleasing the Lord and none else. This is the highest stage of the spiritual progress the human soul in this world achieves, must strive for. ”

Tradition n. 28

Through my successive chain of authorities reaching the Noble Shaikh Mufeed, who in his Irshad relates from Awza’ee, from Abdullah bin Shaddad, from Ummul Fazl bint Haris, who says that, one day I went to the presence of the Holy Prophet Muhammad (S) and said, “O Prophet of Allah! Tonight I saw a very bad dream. ” The Prophet inquired as to what it was. I said that it was very hard upon me, to which he again asked me to relate it to him. I said, “I saw that a piece of your body cut off and fell in my lap. ” The Prophet replied,

“It is fine, for verily my Fatima (a. s. ) will soon deliver a boy and you will be her midwife then. ”

Hence Imam Husayn (a. s. ) was born and lay in my lap as the Prophet had predicted. One day I took him to the presence of the Prophet (S). Suddenly I looked at his eyes and saw them filled with tears. I asked, “May my parents be your ransom O Prophet of Allah! What has happened to you”? He replied,

“Jibra’eel came to me and reported that the people from among my nation (ummah) will kill this son

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of mine, and he has brought red colored sand (from the earth of the place of his martyrdom). ”

Tradition n. 29

Through my successive chain of authorities reaching Shaikh Mufeed, who in his Irshad relates from (the mother of the faithful) Umm Salama (a. s. ) , that she says, one night the Holy Prophet (S) went away from our midst and did not return for quite a long time. When he came back his hair was disheveled and he was covered with dust and one of his palms was closed. I asked, “O Prophet of Allah! What has happened, for I now see you distressed and covered with dust. ” The Prophet replied,

“I was taken to Iraq at a place called Karbala, and was shown the place where my son Husayn and other members of my family and children will lay slain. I have gathered their blood (red sand) and it is here in my hand. ”

Then he opened his palm and said, “Take it and preserve it with you. ”

I took it from him and saw that it was red colored sand. I kept it in a bottle and sealed it’s lid and preserved it with me.

When Husayn left for Iraq from Makkah, I would remove that bottle every day and night and smell it and look at it and weep over the sufferings, which would befall him. Then on the tenth of Muharram, the day on which Husayn was martyred, I removed it in the first part of the day and it was

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as usual.

Then when I removed it in the last hours of the day, I saw that it had turned into pure blood. I was grieved and started wailing in my house, but I concealed it, lest the enemies in Madina might be informed of it and may hasten to rejoice over it. From that day onwards I kept this sorrow concealed in my heart until the time and day the news of his martyrdom reached Madina, thus its verity was proved.

Tradition n. 30

Through my successive chain of authorities reaching Shaikh Mufeed, who relates in his Irshad that one day the Holy Prophet Muhammad (S) was seated and Imam Ali (a. s. ) , Hazrat Fatima (a. s. ) , Imam Hasan (a. s. ) , and Imam Husayn (a. s. ) were sitting around him. The Prophet addressed them and said,

“What will be your state when all of you will be killed and your graves will lie scattered”?

Imam Husayn (a. s. ) said,

“Will we die a natural death or will we be martyred”?

The Prophet replied,

“O my dear son! You will be killed with oppression and cruelty, and your brother (Hasan) too will be killed with tyranny and cruelty, and your offspring will be scat tered over the land. ”

Husayn asked, “Who will kill us, O Prophet of Allah”?

He replied, “The worst among men”,

then Imam Husayn inquired, “Then will anyone come to visit us (our graves) after our death”?

The Prophet an swered,

“Yes my dear son! A group of people from among my community will come to visit your

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graves seeking my pleasure. Then on the day of Qiyamah, near the station of accounting, I will go to them and catching hold of their hands will save them from it’s terrors and sorrows. ”

Tradition n. 31

Through successive chain of authorities Allamah Majlisi has quoted in Biharul Anwar, that the author of Durrus Sameen has written in the inter pretation of the following verse of the Qur’an,

“Then Adam received from his Lord (certain) words, and Allah turned to him (mercifully) ” (Surah al-Baqarah, 2: 37).

that Prophet Adam (a. s. ) saw the names of Prophet Muhammad (S) and Imams (a. s. ) written on the base of the Empyrean (Arsh) and Jibra’eel instructed him to say: O' the Praiseworthy (Hameed) , by the right of Muhammad (S) , O Most High (Ali) , by the right of Ali, O Creator (Fatir) , by the right of Fatima, O Benevolent (Mohsin) , by the right of Hasan and Husayn, and from you is goodness. When Prophet Adam (a. s. ) uttered the name of Husayn his eyes were filled with tears and his heart was pained. Adam told Jibra’eel,

“O brother Jibra’eel! When I take the name of the fifth one among them, my eyes get filled with tears and my heart gets shattered. ”

Jibra’eel replied, “This son of yours (Husayn) will be sur rounded by such afflictions that all other calamities will seem low and less when compared to it. ” Prophet Adam (a. s. ) asked Jibra’eel as to what those afflictions would be, to which Jibra’eel replied, “He will be killed as a thirsty, forlorn and a

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lonely traveler. He will have no friend or helper.

Would that you see him calling out: O thirst! O loneliness! and his thirst would spread between him and the heavens like smoke. No one will answer his call except the swords and the rain of death, and he will be butchered like a sheep from the back of his neck. And the enemies will rob the belongings from his tents, and his blessed head, while those of his companions, will be paraded on the points of lances in the cities in the midst of his (imprisoned) ladies. Thus it has been revealed in the knowl edge of the Lord. ”

Thus Prophet Adam (a. s. ) and Jibra’eel both started weeping as a mother weeps over the loss of her son.

And it has been narrated from other trustworthy reports, that on the day of Eid, Imam Hasan (a. s. ) and Imam Husayn (a. s. ) entered the house of their Grandfather the Prophet of Allah Muhammad (S) and said,

“O Grandfa ther! Today is the day of Eid, and the children of Arabs have worn new and colorful clothes, while we do not have any new dress with us, hence we have come to you. ”

The Prophet pondered over their state and wept that he did not have a dress with him suitable for them, nor did he desire to send them disheartened and with a broken heart. He lifted his hands and prayed,

“O Allah! Make amends for their and their mother’s heart. ”

Suddenly Jibra’eel descended

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with two white dresses among the dresses of Paradise. The Prophet was overjoyed and said,

“O Masters of the youth of Paradise! Take these dresses which have been stitched by the tailor (from Allah) according to your sizes. ”

Both the Imams saw that the dresses were white in color and hence said,

“O Grandfather! These are of white color, how can we wear it, when the children of Arabs have worn colorful clothes”?

The Prophet (S) put his head down and started thinking about it when Jibra’eel said,

“O Muhammad (S)! Rejoice and cool your eyes. The powerful dyer of the Divine color will fulfill their desire and make them happy by those colors which they desire. Hence O Prophet, do order that a ewer and vessel be brought. ”

A vessel was brought and Jibra’eel said, “O Prophet of Allah! I shall pour water over these dresses and you wring them until the desired color appears. The Prophet soaked the dress of Imam Hasan (a. s. ) and said,

“Which color do you desire”?

Imam Hasan (a. s. ) replied that he preferred the green color, to which the Prophet rubbed the dress with his own hands which turned into bright green color similar to emeralds, by the will and command of Allah. He then handed it over to Imam Hasan (a. s. ) who wore it. Then Jibra’eel took another dress and started pouring water in the vessel. The Prophet then turned towards Imam Husayn (a. s. ) , who was of five years of age at that

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time, and asked,

“O light of my eyes! Which color do you desire”?

To which Husayn replied that he preferred the red color. The Prophet again rubbed the dress with his own blessed hands and it turned into bright red color similar to rubies. He then handed it over to Imam Husayn (a. s. ) who wore it too. The Holy Prophet and both Imams were over joyed and they returned back to their mother. When Jibra’eel saw this he started weeping. The Prophet said,

“O brother Jibra’eel! This is not the day to mourn, when my sons are rejoicing and are happy. By Allah! Please let me know the reason for your grief. ”

Jibra’eel replied, “I mourn because your sons have selected one color each. As regards your son Hasan, he will be poisoned and because of it’s effect his body will turn green. And as regards your other son Husayn, be will be killed by swords and his head severed, while his body will be smeared with red blood. ” Hearing this the Prophet started weeping and his sorrow increased.

Tradition n. 32

Through successive chain of narrators till Shaikh Saduq, who relates from Ibn Abbas that he says, I was along with the Commander of the faithful Imam Ali (a. s. ) when we were going towards Siffīn. When we passed by Naynawah, on the banks of the River Euphrates (Furat) , Imam Ali said in a loud voice,

“O Ibn Abbas! Do you recognize this place”?

I replied in the negative. Imam continued,

“If you had

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known that what I know, you would not move from here without weeping. ”

Then Imam Ali (a. s. ) wept such bitterly that his beard became wet and tears started falling on his chest, and I too started weeping. He started calling out,

“Alas! What business the children of Abu Sufyan and Harb have with me, they being of the group of shaitan and friends of disbelief. O Aba Abdillah (Imam Husayn)! Adhere to patience and forbearance. Your father sees all that which shall befall you. ”

Then he called for water and performed ablutions and recited Prayers as much as he desired and then repeated what he said before. After finishing he slept for sometime and then awoke and called me. I said, “Here I am at your service, O Commander of the faithful. ” Imam Ali (a. s. ) said,

“Shouldn’t I narrate to you what I dreamt now”?

I replied, “Verily you slept and what you dreamt would be true and fair, O Commander of the faithful. ” Imam replied,

“I dreamt that some men have descended from the heavens carrying white stan dards and equipped with bright and shining swords and have drawn a line on this ground. I saw that the branches of the palm-trees are reaching on the ground and frantic pure blood was dripping from them. And I saw my dear son and the light of my eyes Husayn smeared in blood calling out for help, but nobody is responding to them.

The men who had descended from the heavens are

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calling to him: O Progeny of Prophet! Adhere to patience and for bearance, for you will be killed at the hands of the most accursed people. O Aba Abdillah (Imam Husayn)! This is Paradise that eagerly awaits you.

Then they condoled me and said: O Abul Hasan! Glad tidings to you, for on the day of Qiyamah, Allah will cool your eyes due to him, then I awoke as you now see. By Him in whose hands is Ali’s life! The most honest Abul Qasim (Holy Prophet) had related to me, that I would come to this valley, whilst going to fight the rebellions and mischievous people. And this valley is known as Karbobala, where my Husayn together with seventeen people among mine and Fatima’s progeny would be buried, and this place is renowned in the heavens. And this place of Karb (grief) and Bala (trials) will be mentioned as the two Harams (of Ka’bah and Prophet’s Mosque) and Baitul Muqaddas are mentioned. ”

Tradition n. 33

Through successive chain of authorities reaching Shaikh Saduq, who relates through his successive chain of authorities from Harsamah bin Abi Muslim, who says that we fought the battle of Siffīn along with Imam Ali (a. s. ). While returning back we halted at Karbala and recited the morning Prayers there. Then he gathered a handful of earth and smelt it and said,

“Praise be to you O earth (of Karbala)! A group of people will be associated with you, who will enter Paradise without any accounting. ”

When I returned back to

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my wife who was of the followers (Shi’ah) of Ali, I told her, “Shouldn’t I narrate to you a tradition from your Master Ali? Ali dismounted at a place called Karbala and recited the morning Prayers and lifted up a hand ful of earth and said: Praise be to you O earth (of Karbala)! A group of people will be associated with you, who will enter Paradise without any accounting. ” My wife replied that the Commander of the faithful said that which was truth and right.

When Imam Husayn (a. s. ) came to Karbala, I was present among the forces of Ubaydullah bin Ziyad. When I saw the place and the trees, I remembered the tradition of Imam Ali (a. s. ). I sat on my Camel and went to Imam Husayn (a. s. ). I saluted him and narrated to him whatever I had heard from his father Imam Ali (a. s. ) about this place. Imam Husayn (a. s. ) asked me,

“Are you with us or among our opponents”?

I replied, “I am not with you nor with your opponents, but have left behind me small child ren regarding whom I fear that Ubaydullah bin Ziyad might harm them. ” Imam said,

“Then go away to a place where you would not see the place of our martyrdom, nor hear our call (for help). For by Him in Whose hands is the life of Husayn! Today there is none who hears our call (for help) and does not assist us, except that Allah will throw him headlong into the

fire of hell. ”

Tradition n. 34

Through successive chain of transmitters reaching Shaikh Mufeed, who re lates from Abul Hakam, who says that, I have heard from my teachers and other scholars, that once Imam Ali (a. s. ) delivered a sermon in which he said,

“Ask from me whatever you desire before you may fall short of me. By Allah! Will you not ask me regarding the group of people who have led astray a hundred people, or who have captivated a hundred people, but I will inform you about them as to who is the instigator and who will admin ister it until the day of Qiyamah. ”

A man arose and asked, “Tell me as to how many hair are there in my head and beard”? Imam Ali (a. s. ) replied,

“By Allah! My friend the Messenger of Allah (S) has related to me regarding what you have asked me. An Angel is seated on the edge of the hair of your head who curses you, and on each hair of your beard a devil is seated who instigates (and invites you towards evil and immorality). And a child in your house will be the murderer of the son of the Holy Prophet (S) , and this sign is a truthful proof about that which I have informed you. And otherwise I would have also told you regarding what you questioned me, but proving that is difficult (to count the hair). But the proof regarding it is what I have informed you regarding the curse upon you and your

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accursed son. ”

At that time his son was small and was crawling on his feet. And when Imam Husayn’s situation reached thus, he became the commander for his murder and whatever Imam Ali (a. s. ) had predicted took place. [1]

Tradition n. 35

Through successive chain of authorities reaching the Honorable Shaikh Abul Qasim Ja’far bin Muhammad bin Qawlawayh (May Allah scent his grave) , who relates through his chain of authorities from Imam Muhammad al Baqir (a. s. ) that: Whenever Imam Husayn (a. s. ) went to the presence of the Holy Prophet Muhammad (S) , he would draw him closer to himself and would tell the Commander of the faithful Imam Ali (a. s. ) to take care of him. Then the Prophet would bend down and start kissing him and weep. (Once) Imam Husayn asked him as to why he wept? The Prophet replied,

“My dear son! I am kissing that part of your body, which will be cut asunder by the sword, thus am lamenting over it. ”

Imam Husayn (a. s. ) said,

“O dear Father! Will I be killed”?

He replied,

“Yes, by Allah! You, your father and your brother shall all be killed. ”

Imam asked,

“O father! Will the places of our martyrdom be far from one another”?

The Prophet replied in the affirma tive. To which Imam Husayn asked,

“Who among your people would then come to visit our graves”?

He replied,

“No one among my people would come to visit my grave, your father’s grave, your brother’s grave, and your grave, except the truthful ones (siddiqeen). ”

Tradition n. 36

Through successive chain of transmitters

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reaching the Noble Traditionist Muhammad bin Ali bin Shahr Ashob Sarawi (May Allah enlighten his grave) , who relates from Ibn Abbas, that one day Hind (the wife of Abu Sufyan) called up Ayesha to ask the Prophet (S) regarding the interpretation of a dream. The Prophet (S) told her to relate as to what she had dreamt. She said,

“I saw a sun rising over my head and a moon emerging from my interior. A dark star came forth from the moon and attacked the sun. A small (bright) star which has emerged from the sun had been swallowed up by the dark star, engulfing the entire horizon into darkness. Then I saw that numerous stars have appeared in the heavens, while the earth was filled with dark stars who have engulfed the horizon entirely. ”

When the Prophet heard this, tears started flowing from his eyes and he ordered Hind to go away twice saying,

“O enemy of Allah! You have renewed my sorrow and have informed me of the death of my beloved ones. ”

When she went away he said,

“O Allah! Send your curse upon her and her progeny. ”

When he was asked regarding the interpretation of the dream he said,

“The sun which had risen over her head is Ali ibn Abi Talib (a. s. ) , while the moon (which emerged from her interior) is Mu’awiyah the seditious, trans gressor and denier of Allah. And the darkness which she refers to and the dark star which emerged from the moon and

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attacked the small sun (the bright star) which came forth from the sun and swallowed it, and the entire world turned dark. It’s interpretation is that my son Husayn will be mur dered by the son of Mu’awiyah, because of which the sun will turn black (in grief) and the entire horizon dark. While the dark stars which have en gulfed the entire earth are the Bani Umayyah. ”

Tradition n. 37

Through successive chain of authorities reaching the Shaikh and Jurist, the Triumphant and Thriving Muhammad bin Maki the Martyr (Shaheedal Awwal, the first martyr) who relates from the Shaikh and Jurist, the Virtuous Scholar, the Glory of Religion, Abu Muhammad Hasan bin Ahmad (Nizamuddin) bin Muhammad (Najeebuddin) bin Nima Hilli, who relates from his Honorable father Shaikh Ahmad, who relates from his brother, the Star of the Nation and Religion, Ja’far bin Muhammad bin Nima Hilli, who relates in his book Mu seerul Ehzan from Abdullah bin Abbas, who says that when the Holy Prophet Muhammad (S) ’s illness (because of which he later died) became severe, he called for Imam Husayn (a. s. ) and pressed him to his chest, while the sweat of death was apparent on him. Then he said,

“What business has Yazid got with me? O Allah do not grant abundance to him, and O Allah send your curse upon Yazid. ”

Then he became unconscious and remained in this state for quite a long time. Then when he regained consciousness, he kissed Husayn while tears were flowing from both his eyes, and he said,

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“Beware, I and your murderer will stand in front of the Almighty (Who will judge between us). ”

Tradition n. 38

Through the above referred chain of authorities from the same book, it is related from Sa’eed bin Jubayr, who relates from Ibn Abbas who says that one day I was seated in the presence of the Holy Prophet (S) when Imam Hasan (a. s. ) came. When the Prophet’s sight fell on him, he started weeping and then said,

“Come to me, come to me”

and made him sit on his right thigh. After some time Imam Husayn (a. s. ) came and the Prophet (S) after looking at him started weeping. Then he made Imam Husayn sit on his left thigh. Then after some time Hazrat Fatima (a. s. ) came and the Prophet again started weeping and repeated as before and told her to sit facing him. Then when Imam Ali (a. s. ) came he started weeping and repeating his words signaled him to sit on his right side. When the companions, who were sitting there saw this, they said, “O Prophet of Allah! You have not seen anyone among them except that you have wept, is there none among them whose sight could make you happy”? The Prophet replied,

“I swear by Him Who has exalted me to Prophethood and has elevated me above the entire creation! No one on the entire earth is more dear to me than them. While my weeping is the result of the sufferings which shall befall them after my death. And I

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recollect the oppression which shall befall my son Husayn. It is as if I see him taking refuge under the shelter of my grave or the Sacred Sanctuary (Ka’bah) , but no one will let him halt there. He will then go to the place which is the spot of his Martyrdom and grief and trials. While a group of men will assist him, who will be the leaders of all Martyrs among my people on the day of Judgment. It is as if I see that arrows are shot at him and he has fallen down upon the earth of perdition from his steed. Then they will slaughter him like a sheep in an oppressive manner. ”

Then he started weeping and wailing and all those near him too wept and their voices in creased. Then he arose and said,

“O Allah, I complain to you about all those sufferings which my progeny will have to bear after my death. ”

Tradition n. 39

It is quoted in Museerul Ehzan through successive chain of transmitters reaching the Noble Shaikh Ja’far bin Muhammad Qawlawayh Qummi, that it is related to me that one day Imam Husayn (a. s. ) went to his brother Imam Hasan (a. s. ). When he looked at Imam Hasan (a. s. ) , he started weeping. Imam Hasan (a. s. ) asked,

“O Aba Abdillah! Why do you weep”?

Imam Husayn (a. s. ) replied that he wept on account of that which would befall him. Imam Hasan (a. s. ) said,

“What shall befall me is the fatal poison, but none of my days will

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be similar to that of yours. Thirty thousand people, claiming to follow our Grandfather (the Prophet) , will unite to attack you and shed your blood, and violate the sanctity and imprison your womenfolk and children and plunder your tents. At that time the wrath (of Allah) will descend upon the Bani Umayyah and the heavens will rain blood, and all things will lament over you, to the extent that the wild-beasts of the forests and the fish of the rivers will also weep over your sufferings. ”

Tradition n. 40

Through successive chain of narrators reaching the Noble Shaikh Ja’far bin Muhammad bin Qawlawayh Qummi, who through his chain of transmitters relates from Hammad bin Usman, who in turn relates from Imam Ja’far as Sadiq (a. s. ) that when Prophet Muhammad (S) was taken to the heavens (on the night of Me’raj, Ascension) , he was told by Allah Almighty that I test you by three ways so as to know the extent of your patience. The Prophet re plied,

“I surrender to your command O Allah! But I lack the ability to forbear Your trial. Please tell me as to what the three ways are”?

It was said, the first is hunger and giving preference to the needy over yourself and your family. The Prophet replied,

“I accept O Lord! And am satisfied and bow my head in front of your Command, while favor and patience are from You alone. ”

Second being the lies which people will attribute to you, the fear and severe danger, and

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donating your life in My way, and fighting the forces of disbelief with your life and wealth, and patience upon the sever ity and difficulty which will befall you at their hands and the hands of the hypocrites, and the sorrows and troubles and the wounds of the battle field. The Prophet replied,

“I accept O Lord! And am satisfied and bow my head in front of Your Command, while favor and patience are from You alone. ”

While the third one being the sufferings and martyrdom which your family will have to bear after your death. Then your cousin (Imam Ali) will have to face vilification, reproach and suppression and will be frustrated besides falling prey to severity and oppression and will ultimately be martyred. The Prophet replied,

“I accept O Lord! And am satisfied and bow my head in front of Your Command, while favor and patience are from You alone. ”

As regards your daughter (Sayyidah Fatima) , she too will have to bear the hardships (and all the afflictions which would befall her were related to him). Then this daughter of yours will have two sons from your cousin, one of whom (Imam Hasan) will be killed by a coward and his belong ings will be looted and he will be wounded with a lance, while these acts of tyranny will be performed by the people of your nation (ummah). The Prophet replied,

“I accept O Lord! Verily we are Allah’s, and verily unto Him shall we return, and am satisfied and

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bow my head in front of Your Command, while favor and patience are from You alone. ”

As regards her second son (Imam Husayn) , the people will call him for a battle and kill him to the extent that his sons and whoever (from his family or friends) accompanying him shall also be killed. Then they will loot his family, and he will request for help from Me, but verily Martyrdom has been decreed for him and for those accompanying him. And his Martyrdom is a proof over all the people from the east to the west. And the heavens and the earth shall weep over him, and the Angels, who would not be able to assist him, shall lament too. Then I shall emerge a man (Imam Mahdi) from his progeny, by whose means I will assist you, and his spirit is near Me under the Empyr ean.

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[1]: It is related by Ibn Babawayh, that the one who questioned was Sa’ad bin Abi Waqqas whose son was Umar, who commanded the forces at Karbala. While Ibn Abil Hadeed says that he was Tameem bin Usamah bin Zuhayr bin Durayd Tamimi and his son’s name was Haseen, one of the commanders in the troops of Yazid at Karbala. In another tradition the name of the father of Sinan bin Anas is quoted.

Part 1: On what befell Imam Husayn (a. s. ) before Yazid bin Mu’awiyah claimed alle giance from him, until his Martyrdom

After the death of Imam Hasan (a. s. ) , a movement came about among the Shi’ah of Iraq. They wrote a letter to Imam Husayn (a. s. ) stating their intention of deposing Mu’awiyah and their readiness (to support him) and swearing the allegiance (bay’ah) at his hands. In reply to their letter Imam Husayn (a. s. ) wrote that he disagreed to it because a pact had been made between them and Mu’awiyah, which would not be violated by them until the period expired (till Mu’awiyah died) , and when Mu’awiyah dies it would then be decided as to what would be done.

Mu’awiyah died in the middle

of the month of Rajab 60 A. H. Yazid wrote a letter to Waleed bin Utba bin Abu Sufyan, who was appointed the governor of Madina by Mu’awiyah, to demand the oath of allegiance from Husayn ibn Ali (a. s. ) immediately.

Relating to the death of Mu’awiyah bin Abu Sufyan

point

Mas’oodi and other historians narrate, that in the former days of his ill ness (because of which he died) one day Mu’awiyah went to the bath house. When he looked at his weak and feeble body, he started weeping, for he realized that his end was near and he recited the following couplet: “I see that time has hastened to break me, and has taken some of my part from me and left some, the deflection of my length and breadth has made him sit down, after having stood for a lengthy period of time. ”

And when his death and the days of separation of the world drew near and his illness increased, while the chances of his recovery seemed less, he recited some couplets in remorse: “I wish I had not been a sovereign for a instant, nor would I have been blinded while being absorbed in worldly pleasures, (I wish) I would have been similar to the poor, who suffices upon the necessities until he joins the people of the grave. ”

Ibn Aseer Jazari says that during his illness Mu’awiyah said, “I am like that livestock whose time of harvesting has neared. My kingship and ruler ship over you has been for a long time, because of which I am sick of

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you and you are sick of me. I desire to be separated from you and you wish the same, but I am better than the one who will rule over you after me, as those who were before me were better than me. It is said that whoever likes to meet the Almighty, the Almighty too likes to meet him.

O Allah! I like to meet You and I request You to like my meeting too and make it a means of prosperity for me. ” After some time the signs of death became apparent upon him and when he realized his certain death, he called his son Yazid and said:

Mu’awiyah’s will to his son Yazid

“O my dear son! I have fastened the load of pain and have warded off rebellion from you, and have straightened up matters. I have tamed the enemies, have brought the reins of the Arabs in your hands, and have accumulated that for you which no one has ever done. Thus consider the people of Hijaz, who are your foundation and your roots. Give respect to those among the people of Hijaz who come to you, and keep inquiring about those who are not present among them.

Besides, consider the people of Iraq, and if they desire that you depose a Governor every day, do not refuse, for it is easy to change a Governor than to face ten thousand swords drawn forth facing you.

Favor the people of Syria for they are your near-ones and your reservoirs, and if

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you fear an enemy, ask for their help. And when you have accomplished your goal (of defeating the enemy) return them back to the cities (of Syria) , for if they remain elsewhere their manners will change.

I do not fear anyone opposing or fighting with you on the question of Caliphate except four persons. Those being Husayn bin Ali, Abdullah bin Umar, Abdullah bin Zubayr and Abdul Rahman bin Abu Bakr. [1]

As regards Abdullah bin Umar, (excessive) worship has broken him, if no one remains to assist him, he shall succumb to you. As regards Husayn bin Ali, he is light-minded person, and the people of Iraq will betray him until they force him to rebel. If he revolts and you gain victory over him, excuse him, for he is linked to us through relation and he keeps greater right while having relation and nearness of the Holy Prophet. As regards the son of Abu Bakr, he follows that what his companions like, and his aspiration are only women and play. While the one who like a Lion lies in ambush, and the Fox who is playing a game with you and is in track of an opportunity to pounce upon you is the son of Zubayr. And if he revolts and you gain vic tory over him, separate every joint of his. Try and keep safe the blood of our own people. ”

It is said that during the days of the illness and death of his father Mu’awiyah, Yazid was not

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present in Syria. Hence Mu’awiyah called for Zahhak bin Qays and Muslim bin Uqba Murri and instructed them to hand over his will to Yazid, while this seems quite acceptable.

Ibn Aseer further says that in his illness Mu’awiyah had become delirious and would sometimes say, “What is the distance between ourselves and Gootah (the name of a fertile oasis on the south side of Syria) ” Hearing this his daughter started wailing aloud, “O Sorrow! ” Mu’awiyah regained conscious ness and said, “If you are incongruous (you have the right to do so) , for you have seen the incongruous one. ”

When Mu’awiyah died, Zahhak bin Qays came outside his house and ascended the pulpit when the shroud of Mu’awiyah was in his hands. He praised and glorified the Almighty and said, “Verily Mu’awiyah was a support, brave and a fortunate Arab by whose hands Allah turned away conspiracies and mis chief. And Allah bestowed him the sovereignty upon His slaves, and the cities and towns were under his control. But now he has died and this is his shroud. And we will cover him with this shroud and enter him in his grave, and we shall leave him in the intermediate period (barzakh) until the day of Judgment. Then whoever desires to pray the Prayer over him should gather at the time of Zuhr to do so. ” Zahhak himself lead the Prayer over his dead body.

It is said that when Mu’awiyah became severely ill, his son Yazid was at Hawareen (a town in

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Halab, Syria). A letter was sent to him to hasten to meet his father. When the letter reached Yazid, he recited the following couplet: “The messenger arrived with a closed letter by which the heart became tense, we said, woe be to you, what do you have in the document, he replied that the caliph is motionless, in pain. ”

When Yazid reached Syria, Mu’awiyah had already been buried, hence he recited the Prayer over his grave. [1]

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[1]: In this narration the name of Abdul Rahman bin Abu Bakr is quoted which is an error, for he had already died before Mu’awiyah.

[1]: Some of the crimes committed by Mu’awiyah depicting his villainous character:

(1) The gravest sin being his poisoning Imam Hasan (a. s. ) , the grandson of the Holy Prophet Muhammad (S) , by alluring his wife Ja’dah bint Ash’as (Murujuz Zahab and Isbatul Wasiyyah - Mas’oodi Vol 2: Page 47, Tareekh - Abul Fida Vol 1: Page 182, Iqdul Fareed - Ibn Abd Rabbah Vol 2: Page 11, Rawzatul Manazir - Ibn Shahnah Vol 2: Page 133, Tareekhul Khamees - Husayn Dayarbakri Vol 2: Page 238, Akbarut Tiwal - Dinawari Page 400, Maqatilat Talibeyeen - Abul Faraj Isfahani, Isti’ab - Ibn Abdul Birr etc.

(2) Instigating the murder of Imam Ali (a. s. ) (con firmed by the murderer Ibn Muljim as quoted by Hakim Sanai in Manaqibe Murtaďawi Page 277)

(3) Murdering Muhammad bin Abi Bakr, companion of Imam Ali (a. s. ) and son of Caliph Abu Bakr (Tareekh - Tabari Vol 4: Page 592) ,

(4) Murdering Malik bin Haris Ashtar, companion of Imam Ali (a. s. ) and a Tabe’e (Tareekh - Tabari Vol 4: Page 521) ,

(5) Assassinating Hujr bin Adi, the companion of the Holy Prophet (S) and his companions (Tareekh - Ibn Asakir, Isti’ab - Ibn Abdul Birr, Tareekhe Kamil - Ibn Aseer Jazari, Dalailun Nubuwwah - Bayhaqi, Tareekh - Ya’qoob bin Sufyan,

(6) Harassing Abu Zarr al Ghifari, the distinguished companion of the Holy Prophet (S) (Murujuz Zahab - Mas’oodi, Tareekh - Ibn Wadih Ya’qoobi) ,

(7) Laying the foundation stone of cursing Imam Ali (a. s. ) the cousin and son in law of the Holy Prophet (S) and his progeny on the streets, Mosques, pulpits and in daily Prayers (Tareekh Kamil - Ibn Aseer, Iqdul Fareed - Ibn Abd Rabbah, Tareekh - Abul Fida, Rawzatul Manazir - Ibn Shahnah, Sharh Maqasid - Taftazani, Khilafat wa Mulukiyyat - Abul A’ala Mawdudi Page 100) ,

(8) Shamelessly disregarding the terms of the peace treaty entered into (and accepted by him) with Imam Hasan (a. s. ) (Tareekhe Kamil - Ibn Aseer, Tareekh - Abul Fida, Rawzatul Manazir - Ibn Shahnah) ,

(9) Causing whole scale terror and bloodshed of Muslims while dispatching his blood thirsty commanders (Tareekh Kamil - Ibn Aseer, Tareekh - Abul Fida, Tareekhul Madina - Samhudi, Maqatilat Talibiyeen - Abul Faraj Isfahani, Tareekh - Ibn Khalliqan, Tareekh - Ibn Asakir, Tareekh - Tabari, Sharh Nahjul Balagha - Ibn Abil Hadeed Mu’tazili) ,

(10) Nurturing false traditionists like Abu Hurayra and provoking them to forge traditions against Ahlul Bayt (a. s. ) ,

(11) Including Ziyad (the illegitimate son of a prostitute Sumayyah) among the Bani Umayyah by declaring him to be his brother (Tareekh - Abul Fida, Khilafat wa Mulukiyyat - Abul A’ala Mawdudi Page 162/3) ,

(12) Unlawfully appointing Yazid, his evil and immoral son, as his successor, Caliph of the Muslims and Vicegerent of the Holy Prophet (S) ,

(13) Instigating the battle of Siffīn against the Commander of the faithful Imam Ali (a. s. ) thus shedding the blood of devout Muslims and Prophet’s companions like Ammar bin Yasir, Khuzaymah bin Sabit etc therein,

(14) A self styled monarch, a reveler worse than the Caesars and Chosroes (as witnessed by Umar bin Khattab in Isti’ab - Ibn Abdul Birr Vol 1: Page 253 and Tareekhe Kamil - Ibn Aseer Vol 3: Page 216, Al Bidaya wan Nihaya - Shahrestani Vol 8: Page 125) ,

(15) Disregard for lawful or unlawful (Muhaziratul Adibba’ - Raghib Isfahani Page 370) , (16) A wine bibber as confirmed by Abdullah bin Buraydah in Musnad - Imam Ahmad Ibn Hanbal Vol 5: Page 347) ,

(16) Himself an illegitimate child (Rabi’ul Abrar - Za makhshari, Sarguzashte Mu’awiyah - Mawlawi Abdul Wahid Khan Page 25, Masa lib Bani Umayyah - Isma’il bin Ali Hanafi) , apart from being an adulterer, gambler, gluttonous and evil personified (Ref. Sarguzashte Mu’awiyah - Abdul Waheed Khan).

The governor of Madina and Imam Husayn (a. s. )

(Kamil) When Yazid had taken the oath of allegiance for the Caliphate from the people, he wrote a letter to Waleed bin Utba informing him of the death of Mu’awiyah. In a short letter he wrote, “Now then! [2] Ask for the oath of allegiance from Husayn, Abdullah bin Umar and Abdullah bin Zubayr, and do not give them respite until they do so. ”

When Waleed read about the death of Mu’awiyah, he was alarmed and the news disturbed him, thus reluctantly he summoned Marwan bin Hakam. Marwan was the governor of Madina before Waleed, and hence when Waleed became the governor, he hated and abused him while separating himself from him for a long time until the news of the death of Mu’awiyah and the demand of alle giance from the people reached him. This being difficult for him, he called for Marwan.

When Marwan came, Waleed read the contents of the letter to him. When Marwan heard it he recited “Verily we are Allah’s and verily unto Him shall we return”, and he

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prayed for blessings to be bestowed upon Mu’awiyah. When Waleed asked his advice regarding the issue, Marwan re plied, “In my opinion, before announcing the death of Mu’awiyah, summon these persons this very moment (and ask them to swear the oath of alle giance for Yazid). If they refuse, cut off their necks before they learn about Mu’awiyah’s death. For if they become slightly aware of this, each one of them will go away to different places and start revolting, and shall claim themselves eligible for the Caliphate. ”

Waleed called for Abdullah bin ‘Amr bin Usman, who was just a lad, to summon Imam Husayn (a. s. ) and Abdullah bin Zubayr to meet him. It was a time when Waleed usually did not meet anyone. Abdullah bin ‘Amr saw them seated in the Mosque and conveyed Waleed’s message to meet them. They told him to go back and that they would soon follow him. Abdullah bin Zubayr turned towards Imam Husayn (a. s. ) and said, “In your opinion what is the reason for Waleed to call us to meet him at this unusual hour”? Imam re plied, “I presume that their leader of rebels has died and he has called us to swear the oath of allegiance to Yazid before the news spreads among other people. ” Abdullah too consented to it and asked as to what he would do. Imam replied that he would go to meet Waleed accompanied by some youths. (Irshad)

Then he called for a group from among his relatives and said,

“Lift

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up your arms, for Waleed has called me at this hour and might force me to do that which I detest. I do not trust him, thus remain with me. When I go inside to meet him, you all sit at the door, and when you hear my voice raised, barge inside to defend me. ”

When Imam came to Waleed, he saw Marwan sitting with him. Waleed gave the news of the death of Mu’awiyah to Imam Husayn (a. s. ) , and he recited: “Verily we are Allah’s and verily unto Him shall we return. ” Then Waleed read the letter of Yazid and his order to get the pledge of allegiance for him. Imam replied,

“I understand that you shall not agree if I swear the oath of allegiance in secrecy and privately until and unless I do so pub licly so that people may be informed about it. ”

Waleed replied in the affirmative. Imam Husayn (a. s. ) said,

“In that case wait until dawn. ”

Waleed replied, “As you desire. You may go in Allah’s refuge, until you come to me with the people. ” Marwan said, “If Husayn goes away from your midst without swearing the oath of allegiance, you will never have the power to ask the allegiance again until much bloodshed between him and you. Hence imprison him till he swears the oath of allegiance, or else cut off his head. ” Imam Husayn (a. s. ) arose and said,

“O son of Zarqa! Will you dare to kill me? Verily you have lied and

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have sinned. ”

Saying this Imam Husayn (a. s. ) came outside and returned back with his men to his house. Then Marwan turned towards Waleed and said, “You disobeyed me? By Allah! You will never be able to lay your hands upon him. ” Waleed replied, “Woe be to your soul which is your own enemy O Marwan! You have advised me regarding that which would ruin my religion. By Allah! I do not like to acquire the wealth and domin ion over which the sun rises and sets if it involved the killing of Husayn. Glory be to Allah! I should kill Husayn simply because he refused to swear the oath of allegiance? By Allah! I am convinced that whoever is asso ciated with the killing of Husayn, on the day of Qiyamah he (his deeds) will weigh less in scales near Allah. ” Marwan said, “If this is what you think, then whatever you did is quite right. ” Then he returned back dis pleased with him.

Ibn Shahr Aashob writes in Manaqib that when Imam Husayn (a. s. ) went to meet Waleed and read the contents of the letter, he said that he would not swear the oath of allegiance (bay’ah). Marwan, who was present there said, “Swear the oath of allegiance to the Commander of the faithful (meaning Yazid). ” Imam Husayn (a. s. ) replied,

“Woe to you! Verily you have attrib uted falsehood to the believers. Who has made him the Commander of the faithful”?

Hearing this Marwan arose and unsheathed his sword and said, “Call the executioner

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and tell to behead him before he leaves from here, and the responsibility of his blood will be on my neck. ” When voices were raised, nineteen men from among the family of Imam barged in with daggers and Imam Husayn (a. s. ) went away with them.

When this news reached Yazid, he deposed Waleed and appointed Marwan as the governor of Madina. After this Imam Husayn (a. s. ) and Abdullah bin Zubayr left for Makkah, and Abdul Rahman bin Abu Bakr and Abdullah bin Umar were left untouched. [1]

As regards Abdullah ibn Zubayr, when he received Waleed’s message he replied that he would soon come, then he went to his house and hid himself. Waleed followed him thereafter and saw that he had gathered his friends and had segregated himself. Waleed pressed him but Abdullah said that he wanted respite to think over. Then Waleed sent his slaves to Abdullah who went and abused him saying, “You will have to come to us or else he will slay you. ” Abdullah said, “I am wary because of your compulsion. Give me respite, so that I may dispatch one of my men to the governor to ask what he wants from me. ”

Then he sent his brother Ja’far bin Zubayr. Ja’far went to Waleed and said, “May Allah’s mercy be upon you! Lift your hands off Abdullah for you have frightened him. Tomorrow he will come to you Allah willing, hence command your envoys to return back. ” Waleed sent someone to call back his messengers who

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returned back. On the same night Abdullah, accompanied by his brother Ja’far, left for Makkah taking the road of Fara’, and no one else accompanied them.

(Irshad) In the morning when Waleed was informed about his flight, he sent a slave of Bani Umayyah with eighty horsemen, who galloped behind him, but could not trace him hence returned back. And that day they remained busy in the affair of Imam Husayn (a. s. ) and dispensed with him until the night approached.

In the morning Imam Husayn (a. s. ) came out of his house to hear the reports from the people, when he came across Marwan. Marwan said, “O Aba Abdillah! I desire your goodwill, thus accept what I say until you reach the road of righteousness. ” Imam told him to say what he wanted to. Marwan replied, “I say that you swear the oath of allegiance to Yazid, for it will be better for your life of this world and the hereafter. ” Imam Husayn replied,

“Verily we are Allah’s and verily unto Him shall we return. Peace upon Islam if the nation gets trapped in the leadership of Yazid, for I have heard my Grandfather say that Caliphate is forbidden upon the children of Abu Sufyan. ”

Thus they started talking to each other and their correspon dence increased, in the end Marwan was offended and left.

On the same day Waleed sent some people to the presence of Imam Husayn (a. s. ) so that he may come to swear the oath of allegiance. Imam replied,

“Let morning

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dawn and we shall see and you too shall see. ”

When they heard this they did not force him and returned back. On the same night he left from Madina, and it was the night of twenty-eighth of the month of Rajab. He left accompanied by his sons, brothers, nephews and his family members except Muhammad ibn Hanafiyah. Muhammad was not aware as to where he would go and hence said,

“O brother! You are most dear and beloved near me and hence you are most worthy for the gift of advice. Keep away from Yazid bin Mu’awiyah and from the renowned cities as far as you can. Scatter your messengers around and invite people towards yourself. If people obey your command and swear fealthy to you, offer Praise to the Almighty, and if they leave you and gather around someone else, your intellect and religion will not be lessened. And your valor and mercy will not diminish. I fear lest you go to a renowned town wherein a group of people supports you while the others may rebel and thus you may fall prey to their lances. At that time, the one who is the best person among all the people with regard to himself and his parents, his blood may spill and his family be humiliated. ”

Imam Husayn (a. s. ) replied,

“O dear brother! Where should I go to”?

Muhammad replied,

“Go to Makkah, and halt there. If you find relief, settle there for that is what you seek. And if

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the climate does not suit you, go towards Yemen. If you find safety therein, stay or else take refuge in the deserts and mountains. Then go from one place to another until you find out the position of the affairs of the people. At that moment your decision will be the best opinion. ”

Imam Husayn (a. s. ) replied,

“O brother! You have advised rightly and I wish that your advise may be firm and trium phant. ”

Then he went to the Mosque and recited the following couplets of Yazid bin Mufarri’:

“Neither will I offend the grazing cattle in the morn ing, nor shall I be called Yazid. There will never come the day when I will yield submissively, and death watches me to back off. ”

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

[2]: Amma Ba’ad: A formulary phrase linking introduction and actual subject of a book, letter or speech

[1]: As regards Marwan the son of Hakam bin As, his animosity towards Prophet Muhammad (S) is quite renowned. The Holy Prophet (S) had banished Hakam bin Aas from Madina due to his rancor against Islam along with his son Marwan (Ref. Tareekh - Abul Fida, Milal wan Nihal - Shahrestani, Ma’arif - Ibn Qutaybah Page 94, Isti’ab - Ibn Abdul Birr Page 118-119, Isabah - Ibn Hajar Vol 1: Page 344, Riyazun Nazarah - Muhibuddin Tabari Vol 2: Page 143).

Thus Marwan was often addressed as “Tareed ibn Tareed” (the exiled and son of the exiled). When Usman bin Affan ascended the Caliphate, he called both of them back, being himself from the Bani Umayyah, and presented them with lavish gifts and went to the extent of marrying one of his daughters to Marwan. Marwan’s hatred towards the Prophet’s Ahlul Bayt (a. s. ) came to light when Imam Hasan (a. s. ) was martyred and his body was brought to the grave of the Holy Prophet (S) to be buried along side him. It was Marwan, who along with with the other Bani Umayyah objected strongly against doing so.

He started reciting: “O Lord! Battle is better than ease. Should Usman be buried in the outskirts of Madina and Hasan be buried along side the Prophet? That will never be while I carry a sword. ” After which arrows were shot at the body of Imam Hasan (a. s. ) and he had to be buried, in accordance to his will, at Jannatul Baqi’ (Ref. Rawzatus Safa - Muhammad bin Khawind Shah Vol 3: Page 7, Tareekh - Abul Fida Vol 1: Page 183, Rawzatul Manazir - Ibn Shahnah Vol 2: Page 133, Tareekhe Kamil - Ibn Aseer Vol 3: Page 182).

Marwan’s grandmother Zarqa, the daughter of Wahab, was a renowned prosti tute (Ref. Kitaban Niza wat Taqasum, Page 20 - Ahmad bin Ali Maqrizi) In the above episode Imam Husayn (a. s. ) refers to him saying “O son of Zarqa” thus announcing his ignoble descent.

Discourse of Allamah Majlisi in Biharul Anwar

point

Allamah Majlisi relates in Bihar al Anwar that Muhammad bin Abu Talib Musawi says, that when Waleed received the letter to slay Imam Husayn (a. s. ) it was very hard upon him and he said,

“By Allah! May Allah not let me witness the murder of the son of His Prophet, even if Yazid gives me the entire the world and whatever is contained therein in lieu of it. ”

It is said that one night Imam Husayn (a. s. ) stepped out of his house and went to the head of the grave of his Grandfather and said,

“Salutations be upon you O Prophet of Allah! I am Husayn the son of Fatima (a. s. ). I am your beloved and the child of your beloved. I am your son whom you have left

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as your heir among your ummah. Thus O Prophet of Allah! Be a witness that these people have deserted me and neglected me while refusing to protect me. This is my complaint to you until I come to your presence. ”

Then he arose and started reciting the Prayers, constantly bowing and pros trating. Waleed went to his house to inquire whether the Imam had left Madina or no. When he saw that the Imam was not there he said, “Thanks to Allah that he has left and I have been saved from being indicted and in volved in spilling his blood. ” Then Imam returned back to his home and on the second night he again went to the grave of the Holy Prophet (S) and recited some units of Prayers. After finishing the Prayers he said,

“O Allah! This is the grave of Your Prophet, and I am the grandson of Your Prophet. You are aware as to what has befallen me. Verily I cherish virtue and righteousness and abhor evil. O Lord of Glory and Honor! I adjure You by the right of this grave and the one who is buried therein, to bring forth for me that which is approved by You and Your Prophet. ”

Imam con tinued weeping until the morning, then he placed his head on the grave and slept for a short time. He dreamt that the Prophet (S) , surrounded by the Angels from the left, right and front, coming towards him. The Prophet came near and pressed Imam

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Husayn (a. s. ) ’s head to his chest. Then he kissed him between his eyes and said,

“O my beloved Husayn! It is as if I see you smeared in blood at the place of grief and trials, and a group from among my people have beheaded you, and you are thirsty while they do not quench your thirst. In spite of this they desire my intercession (on the day of Qiyamah). May Allah keep them away from my intercession. O my beloved Husayn! Your Father, Mother and Brother have come to me and they are desirous of meeting you. And you have acquired such a lofty position in Paradise, that unless you attain Martyrdom you shall not get there. ”

Imam looked at his Grandfather and said,

“O Grandfather! I do not desire to return back to this world. Please take me along with you and enter me into your grave. ”

The Prophet replied,

“You should return back (towards the world) and attain Martyrdom, and thus gain whatever great rewards Allah has reserved for you. For on the day of Qiyamah, you, your Father, your Uncle and Yours Father’s Uncle shall arise as a distinguished group until you all enter Paradise. ”

Imam Husayn (a. s. ) arose from his sleep alarmed and nar rated his dream to his family and the progeny of Abdul Muttalib. On that day no one in the world was more grievous and sorrowful than the family of the Holy Prophet (S).

Thus, Imam Husayn (a. s. ) started making preparations for the journey.

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During midnight he went to the graves of his Mother Hazrat Fatima (a. s. ) and his Brother Imam Hasan (a. s. ) to bid them farewell.

In the morning when he returned back to his home, his brother Muhammad ibn Hanafiyah came to him and said, “O dear brother! You are most dear and beloved to me than anyone else. And I will not refuse to advise anyone except you, being most worthy of it, for you are from me, and are my life, my spirit and my eyes and the elder of my family. Your obedience is obligatory upon me for Allah has exalted you over me and has chosen you as the Master of the Youth of Paradise. ” Then he recited the entire Tradition narrated by the Prophet (S) viz.

“Hasan and Husayn are the chiefs of the youth of Paradise. ”

Then he said, “I desire that you go to Makkah, if you find peace, stay there, and if the matter turns out to be different, then go to Yemen, for the people therein are among the helpers and followers of your Grandfather and Father. And they are the most kind hearted and merciful among men, while their towns and cities are vast. Then if you can halt there, do so, if not, then seek shelter in the deserts and mountain-caves and go from one town to the other until you witness the state of affairs of people, and may Allah judge between us and the group these of evil-doers. ”

Imam Husayn

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(a. s. ) replied,

“O brother! Although there is no place left in this world for sheltering me, I shall never ever swear the oath of alle giance to Yazid. ”

Hearing this Muhammad ibn Hanafiyah concluded his speech and started weeping and the Imam too wept. Then he said,

“O Brother! May Allah reward you favorably, for you have advised me and have opined righteously. As regards yourself O dear brother! You may stay behind in Madina and be alert and keep informing me about the affairs of the enemies. ”

Then Imam Husayn (a. s. ) asked for paper and pen and wrote the following recommendation for his brother Muhammad bin Hanafiyah:

“In the Name of Allah, the Beneficent, the Merciful. This contains that which has been willed by Husayn bin Ali bin Abi Talib to his brother Muhammad re nowned as Ibn Hanafiyah. Verily Husayn bears witness that there is no Lord except Allah Alone. And bears witness that Muhammad (S) is the Slave and the Messenger of Allah, who has been righteously chosen by Him. And that Paradise and hell are truth, and without doubt the day of Qiyamah will come. And Allah will arise all those who are buried inside their graves. I have not risen to spread evil or to show off, nor for spreading immorality or oppression. But I have left for the betterment of the ummah of my Grand father and I desire to propagate the Religion and forbid against evil, thus following the footsteps of my Grandfather and Father Ali

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bin Abi Talib (a. s. ). Thus the one who accepts truth through me, will have received truth from Allah, while the one who betrays me, I shall forebear until Allah judges between myself and the oppressive creed and verily Allah is the Best Judge. This is the testimony to you from me O brother. And my favors is with Allah Alone on Whom alone I rely, and my return is towards Him. ”

Then he folded the letter and affixed his seal on it and gave it to his brother Muhammad ibn Hanafiyah and bade him farewell and left in the darkness of the night.

Muhammad bin Abu Talib says that Muhammad bin Ya’qoob has related in Wasael from Muhammad bin Yahya, from Muhammad bin Husayn, from Ayyub bin Nuh, from Safwaan, from Marwan bin Isma’il, from Hamza bin Humran who says that we questioned Imam Ja’far as Sadiq (a. s. ) regarding the uprising of Imam Husayn (a. s. ) and the lagging behind of Muhammad ibn Hanafiyah in Madina. Imam replied,

“O Hamza! I shall relate to you a report after which you will never put forward such questions to me in any gathering. When Imam Husayn (a. s. ) intended to leave Madina, he called for the paper and wrote therein: In the Name of Allah the Beneficent, the Merciful. This is from Husayn bin Ali bin Abi Talib to the Bani Hashim. Now then! The one who accompanies me shall be martyred, while the one who separates from me will not attain success and peace.

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Salutations. ”

Conversation of Angels with Imam Husayn (a. s. )

Shaikh Mufeed has narrated through his chain of transmitters, that Imam Ja’far as Sadiq (a. s. ) said, that when Imam Husayn (a. s. ) left Madina, a group of Angels, having distinct marks, met him on the way. They carried swords in their hands and had mounted the horses of Paradise. They came to Imam, saluted him and said, “O Allah’s Proof (Hujjah) upon the creatures after your Grandfather, Father and Brother! Allah the Glorious had rendered help to your Grandfather through our medium in many of his battles, and has now sent us to assist you. ” Imam replied,

“The promised land is called Karbala, thus you may come to me there. ”

They said, “O Proof of Allah! You may command whatever you desire and we will comply to it and obey you. If you fear the enemies we shall defend you against them. ” Imam replied,

“They have no way upon me and they will not be able to hurt me until I reach my (destined) mausoleum. ”

The army of genie in defense of Imam Husayn (a. s. )

Numerous groups of Muslim genie came to Imam Husayn (a. s. ) and said, “O our Master! We are your adherents and helpers thus we shall fulfill your command, whatever it be. If you desire we will halt here and slay all your enemies. ” Imam replied,

“May Allah reward you with goodness! Haven’t you read the Qur’an which was revealed to my Grandfather, wherein is stated:

“Wherever you be, death will overtake you, even if you be in towers (strong and) lofty. ” (Surah an-Nisaa’, 4: 78)

and it is stated,

“Those

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for whom slaugh ter was ordained would certainly have gone forth to the places where they (now) lie (slain). ” (Surah aal-‘Imraan, 3: 154)

Then if I remain in this place, how would this unfortunate nation be tested and tried? And who will lay in my grave in Karbala. (On the day) When Allah the Glorious spread the earth, He chose that land for me. And has made it a place of refuge for my followers (Shi’ah) so that they might find peace there under in this world as well as the hereafter. Come to me on Saturday, for I shall be martyred in the end of the week on the tenth. No one from among my family, friends, brothers and relatives will remain alive after my death, my head will then be taken to Yazid. ”

The genie said, “O friend of Allah! And O the son of the friend of Allah! If the obedience of your orders would not have been obligatory on us and killing would not have been unlawful, we would surely have killed all your enemies before they reach you. ” Imam replied,

“By Allah! We are competent enough to kill them than you. But the intention is that one should be killed with (presenting valid) proofs and reasons, and should be guided with proofs and reasons. ”

In other words, the Imam did not wish that they be destroyed before submitting his proofs unto them. (Here ends that which has been quoted in the book of Muhammad bin Abi Talib)

Dialogue of Umm Salama (a. s. ) with Imam Husayn (a. s. ) during his journey

Allamah Majlisi

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says that I have read in some books, that when Imam Husayn (a. s. ) decided to leave Madina, Umm Salama (a. s. ) came to him and said, “O my dear son! Do not aggrieve me by going towards Iraq. For I have heard your Grandfather say that my son Husayn will be killed in Iraq at a place called Karbala. ” Imam replied,

“O dear Grandmother! I too am aware of it and I shall be forcefully killed while there is no escape from it. By Allah! I know the day when I shall be killed and recognize my murderer besides being aware of the Mausoleum where I shall be buried. And I know all those people among my family, relatives and followers who shall die along with me. And I wish to show you the place where I shall be buried. ”

Then he pointed towards Karbala and the land there at arose and he showed her the places where he would be buried, where he would lay martyred, the site of his encampment, and the place where he would halt. When Umm Salama saw this she wept bitterly and offered all decree to the Almighty. Then Imam said,

“O Grandmother! Allah Almighty desires to see me killed and that my head be severed with cruelty and injustice. Besides (Allah) desires that my family and womenfolk be expelled, and my children oppressed, bare headed, arrested and bound in chains. And they would plead and call out for help, but none would come to

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their aid. ”

In another tradition it is stated that Umm Salama told Imam Husayn (a. s. ) that, “I have with me some sand which your Grandfather had given and which lies in a bottle. ” Imam replied,

“By Allah! I shall be killed even if I do not go to Iraq. ”

Then he lifted a handful of earth (from the land of Karbala which had risen) and giving it to Umm Salama said, “Mix this with the sand in the bottle given to you by my Grandfather, when it turns into blood, know that I have been martyred. ” (Here ends the quotation of Biharul Anwar).

Conversation of Jabir bin Abdullah Ansari with Imam Husayn (a. s. )

Sayyid Bahrani in Madinatul Ma’ajiz quotes from Saqibul Manaqib, and others quote from Manaqibus Sua’da that Jabir bin Abdullah Ansari says, that when Imam Husayn (a. s. ) intended going towards Iraq, I came to his presence and said, “You are the son of the Prophet of Allah (S) and one of his two endeared grandchildren. I do not hold any other opinion except that you too enter into a peace treaty (with Yazid) as your brother had done with Mu’awiyah, and verily he was trustworthy and rightly guided. ” Imam Husayn replied,

“O Jabir! Whatever my brother did was ordained by Allah and the Prophet, and whatever I shall do too shall be according to the command of Allah and His Prophet. Do you wish that at this very moment I invite the Holy Prophet, Imam Ali, and my brother Hasan) to testify regarding my action”?

Then Imam looked towards the

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heavens, suddenly I saw that the doors of heavens opened ajar and Prophet Muhammad (S) , Imam Ali (a. s. ) , Imam Hasan (a. s. ) , Hazrat Hamza (a. s. ) , Hazrat Ja’far at Tayyar (a. s. ) and (my uncle) Zaid descended from the heavens upon the earth. Seeing this I became frightful, when the Prophet said,

“O Jabir! Did not I inform you prior to Husayn during the time of Hasan, that you would not become a believer unless you surrendered to the Imams and not object to their actions? Do you desire to see the place where Mu’awiyah will dwell and the place of my son Husayn and of his murderer Yazid”?

I replied in the affirmative. Then the Prophet (S) struck his foot onto the ground and it tore apart and another ground ap peared beneath. Then I saw a river flowing, which also tore apart, under neath which was another ground. Thus seven layers of the ground and rivers ripped apart (one below the other) until there appeared hell. I saw that Waleed bin Mughirah, Abu Jahl, Mu’awiyah and Yazid were bound together in a chain along with the other rebellious Satans. And their torment was more severe than that of the other people of hell. Then the Holy Prophet (S) com manded me to lift my head. I saw that the heavens had opened their doors and Paradise was apparent. Then all those blessed people who had descended from there returned back. When they were in the air the Prophet (S) called out to Imam Husayn

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(a. s. ) ,

“Come and mingle with me my dear Husayn. ”

I saw that Husayn (a. s. ) ascended too and joined them onto the high status in Paradise. The Holy Prophet (S) then caught hold of the hand of Husayn (a. s. ) and told me,

“O Jabir! This son of mine is here along with me, submit to him and do not fall in doubt so as to become a believer. ”

Jabir says that, “May both my eyes turn blind if whatever I have seen and related from the Prophet is false. ”

On Imam Husayn (a. s. ) ’s intention on proceeding towards Makkah (from Madina) and the letters addressed to him by the people of Kufa

point

When Imam Husayn (a. s. ) intended going towards Makkah, Abdullah bin Muti’ came to meet him and said, “May I be your ransom! Where do you intend going”? Imam replied,

“Presently I have decided to go to Makkah, after that I shall seek consultation from the Almighty. ”

Abdullah said, “May Allah destine goodness for you! You may go to Makkah, but lest you go to Kufa for it is an ill-omened city. Your father was assassinated therein and your brother was rendered helpless, was forsaken and wounded by a spear and it was near that he would succumb to that wound.

You may remain attached to the Ka’bah for you are the Master of the Arabs and the people of Hijaz (region of West Arabia, the barrier land, running parallel to the Red Sea and wherein lies the dual holy cities of Makkah and Madina) do not regard anyone else as your equal. The people therein will exert themselves to hasten to your

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aid, may I be your ransom, for if you are killed we shall be enslaved and conquered after you. ”

Shaikh Mufeed says that Imam Husayn (a. s. ) proceeded towards Makkah taking the main roads reciting the following verse of the Qur’an:

“So he went forth in fear, apprehending. ” (Surah al-Qasas, 28: 21)

Someone told him, “It would be better if we take a crooked road as Abdullah bin Zubayr and avoid the main road, so that those in our pursuit might not reach you. ” Imam re plied,

“No by Allah! I shall not forsake this road, until Allah commands me further. ”

Imam Husayn (a. s. ) entered Makkah on Friday the third of the month of Sha’ban reciting the following verse:

“And when he (Prophet Moosa) turned his face towards (the land of) Madyan, said: Maybe my Lord will guide me in the right path. ” (Surah al-Qasas, 28: 22)

When Imam Husayn (a. s. ) settled in Makkah, the people therein and those who had come for the Hajj (Annual Pilgrimage to Makkah) , and people from other towns came to meet him. Abdullah bin Zubayr too was in Makkah and had taken asylum near the Ka’bah and prayed and circumambulated it. He too accompa nied by other people came to offer his salutations to Imam Husayn (a. s. ) once in every two days consequently or often more.

Imam’s presence in Makkah made him uneasy, for he knew that till the time Imam remained in Makkah, the people therein would not pledge their oath of allegiance to him (for he too eyed the Caliphate).

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Because they held the Imam dear and con sidered him more worthy to rule over them. ”

As regards the people of Kufa, when they received the news of the death of Mu’awiyah they started vilifying Yazid. Besides they were informed that Imam Husayn (a. s. ) had refused to swear the oath of allegiance to Yazid and had gone to Makkah. While Abdullah bin Zubayr too had fled to Makkah with him and competed with him.

The followers (Shi’ah) of Imam gathered at the house of Sulayman bin Surad Khuza’i and discussed about the death of Mu’awiyah and praised and glori fied Allah. Sulayman arose and said,

“Mu’awiyah is dead, and Imam Husayn (a. s. ) has refused to swear the oath of allegiance to Yazid and has pro ceeded towards Makkah. You are his and his father’s followers (Shi’ah) , then if you desire assisting him and fighting his enemies, write to him and inform him about it. But if you fear lest you would turn sluggish and retreat, then do not betray him (by inviting him here). ”

Everyone una nimously swore that they would support him and fight his enemies under his command and offer their lives for sacrifice. When Sulayman heard this he invited them to write letters addressing to the Imam and they wrote as follows:

Letters of the people of Kufa to Imam Husayn (a. s. )

“In the name of Allah the Beneficent, the Merciful. To Husayn bin Ali (a. s. ) from Sulayman bin Surad, Musayyab bin Najabah, Rufa’ah bin Shaddad, Habib bin Mazahir and other followers from the citizens of Kufa, the be lievers and Muslims. Peace

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be upon you! We praise and glorify Allah before you, besides Whom there is no other Deity. Now then!

Praise be to Allah that He has destroyed your obstinate enemy. The one (referred to Mu’awiyah) who had leapt upon the Islamic nation and snatched their affairs into his own hands and grabbed their booty and seized control of it without their consent. He killed the virtuous and spared the wicked ones. And he scat tered the wealth of Allah among the tyrants and the wealthy people, thus he was annihilated as (the people of) Samood were destroyed, and we have no Imam left with us (except you).

We request you to come to us so that Allah may unite us upon the truth. Nu’man bin Basheer is alone present in the palace, but we do not gather with him on the Friday (Prayers) , nor do we go to him on the day of Eid. If we learn that you have proceeded to come to us, we shall drive him out from here until we pursue him to Syria, Allah willing. Allah’s Peace and Blessings be upon you. ”

They gave this letter to Ubaydullah bin Musme’ Hamadani and Abdullah bin Wal Taymi and told them to hasten. They rushed until they reached Makkah on the tenth of the month of Ramazan. Then the people of Kufa waited for two days and again sent Qays bin Mus-hir Saydawi, Abdul Rahman bin Abdullah bin Shaddad Arhabi, and Ammarah bin Abdullah Saluli with hundred and

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fifty letters written by one, two, three or four people.

Then again after a lapse of two days they sent Hani bin Hani Sabee’i and Sa’eed bin Abdullah Hanafi with a letter whose contents were as follows:

“In the name of Allah the Beneficent, the Merciful. To Husayn bin Ali (a. s. ) from his followers, believers and Muslims. Now then! Make haste, for people are awaiting you and hold no other opinion, hence hasten, has ten. Peace be upon you. ”

Another letter was written by Shabas bin Rab’ee, Hajjar bin Abjar Ajali, Yazid bin Haris bin Ruwaym Shaybani, Urwa bin Qays Ahmasi, ‘Amr bin Hajjaj Zubaydi, and Muhammad bin ‘Amr Tamimi which read as follows:

“Now then! The gardens have turned green and the fruits have ripened. If you desire, you may arrive here, the army is ready to defend you. ”

When all the mes sengers gathered together, Imam read the letters and inquired from them about the people.

Sayyid ibn Tawoos says that Imam Husayn (a. s. ) arose and recited Prayers between Rukn and Makan (in the Ka’bah) and desired goodness from the Almighty. Then he called for Muslim bin Aqeel bin Abi Talib (a. s. ) and apprised him about the situation and wrote a letter in reply to the people of Kufa.

Shaikh Mufeed says that Imam Husayn (a. s. ) sent the following reply with Hani bin Hani Sabee’i and Sa’eed bin Abdullah Hanafi, who were the last messengers (from Kufa):

“In the name of Allah the Beneficent, the Merci ful. From Husayn bin Ali to the

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noblemen among the Muslims and believers.

Now then! Hani and Sa’eed have brought me your letters, they being your last messengers. I have realized your opinions through them and your judgment is that: There is no Imam over us. You come towards us, perhaps Allah will unite us through you upon the truth and righteousness.

I send to you my cousin, my brother and a trustworthy person from among my family Muslim bin Aqeel. And I have instructed him to inquire about your affairs and write to me regarding it. And if he writes to me that your elders, the wise and the learned men hold the same opinion as your messengers have conveyed to me and as written in your letters, then I shall come to you quickly, Allah willing.

I swear by my life, that he is not an Imam and guide except he who judges in accordance to the Book of Allah, and establishes justice, and professes the True Religion and dedicates himself to the will of Almighty Allah. Greetings. ”

Then Imam Husayn (a. s. ) called Muslim bin Aqeel bin Abi Talib (a. s. ) and dispatched him to Kufa with Qays bin Mushir Saydawi, Ammarah bin Abdullah Arjee and Abdul Rahman and Abdullah, the sons of Shaddad Arhabi. He en joined them with fear of Allah to conceal their mission, besides advising them to be merciful, and that if they find people to be firm and resolute then they should immediately inform him. [1]

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[1]: Imam Husayn (a. s. ) sent his representative to Kufa declaring his authority to be assured of the seriousness of the Kufans. Any opposition or support to his representative would be considered an opposition or support to the Imam himself. Only after that, would their claims and pleas come to light, for they had invited him, pledged to support him and had literally blackmailed him saying that, “We have no Imam left with us (except you)... ”

This representative had to be a man of great trust, faith, and steadfast ness. In addition he had to have a powerful personality capable of execut ing this important obligation. This was not a mission of secondary impor tance but involved representation from a revolutionary leader, who was also a guardian of Religion, upholder of faith and a refuge for humanity. It needed a man of great foresight and experience with complete grasp of the political situation of the time as well as the principles of the sacred teachings of Islam. It needed a man of firm moral standing and integrity, who would be a true representative from such a sacred person as Husayn bin Ali (a. s. ).

Imam Husayn (a. s. ) chose Muslim bin Aqeel (a. s. ) , his cousin and brother in law, the husband of his sister Ruqayya, the daughter of Imam Ali (a. s. ) through his marriage with Ummul Baneen (mother of Abbas) , for this import ant mission. In the eyes of Husayn, Muslim possessed all those requisite qualities that were desirable for such an assignment. He was a man of great courage who would not lose himself in times of victory and would remain steadfast and patient at times of defeat and opposition, a man of all seasons.

Thus, those who would assist him (like Hani bin Urwah) would be the ones firm in their faith and obedience to Islam and Imam, while those who would not be able to help him for whatsoever reason, although being ardent be lievers (like Habib bin Mazahir, Muslim bin Awsaja, Abu Samamah) , they would hasten to assist the Imam at Karbala in compensation for being unable to defend his envoy (Muslim). While those who would deliberately and impo tently withdraw their support of Muslim, but would prefer to remain silent spectators, their faltering faith and hypocrisy would be apparent; hence it would act as a litmus test for faith and steadfastness.

Muslim would commu nicate the Imam’s objectives to the people and prepare them for the ul timate occurrence, as can be observed, that after the martyrdom of Muslim, many Kufans hastened to Karbala to assist the Imam, thus proving the suc cess of Muslim’s mission. Muslim’s attachment and obedience to the Imam is apparent through his will (made to Umar bin Sa’ad) apprising Imam of the treason of the Kufans and stopping him from coming there besides dispatching his two infant sons towards Imam to convey the message.

 

Muslim bin Aqeel’s departure from Makkah in mid-Ramazan according to the discourse by Mas’oodi

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(Irshad) As quoted by Mas’oodi, Muslim bin

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Aqeel (a. s. ) reached Madina and offered Prayers at the Masjide Nabawi and bade farewell to his household. He took along with him two people from Bani Qays as guides to direct the way and left. They took a wrong road and hence lost the way. They became thirs ty and could no longer walk further. The two men who had escorted Muslim died due to severe thirst, but they directed him to the way before dying.

Muslim advanced further and stopped at a renowned halting place called Mazeeq and dispatched Qays bin Mus-hir Saydawi with a letter to Imam Husayn (a. s. ) which read as follows: “Now then! I left Madina accompanied by two escorts as guides, but we lost the way and became intense thirsty and the two associates died because of it. We proceeded further until we found water and hence saved ourselves and this place called Mazeeq in Batne Jannat. I consider this to be an ill omen, if you deem fit please relieve me and dispatch someone else to pursue this task. Salutations. ”

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

“Now then! I fear regarding your excuse to relieve you from the task for which I sent you is due to fright. Therefore proceed further towards what I sent you. Salutations. ”

When Muslim read the letter, he said that he did not fear anything for him self and proceeded further. He reached a water place, which was of Bani Tayy and dismounted there and then proceeded further. Suddenly Muslim saw a hunter shoot

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an arrow towards a Gazelle, who came into his sight and killed it. Thus Muslim said, “Allah willing, we too shall kill our enemies thus”, and then proceeded further.

As is written in Murujuz Zahab, that he (Muslim) entered Kufa on the fifth of the month of Shawwal. According to the narration of Tabari, he resided at the house of Mukhtar bin Abi Ubaydah and the Shi’ah came to visit him. Then when a group of people gathered, he read the letter of Imam Husayn (a. s. ) to them, hearing which they started weeping. Then Abis bin Abi Shabeeb Shakiri arose and after Praising and Glorifying Allah said, “Now then! I do not speak for the people, nor am I aware as to what is con cealed in their hearts, and thus I do not want to deceive you. By Allah! I only say that which is in my heart. By Allah! I shall respond to you whenever you call out, and shall fight your enemies by your side. And in your presence I shall strike them with the sword until I meet Allah, and I do not intend anything except Allah’s favor (in lieu of all this). ”

Then Habib bin Mazahir Faq’asi stood up and said, “May Allah’s blessings be upon you! You have revealed concisely whatever you had in your mind. I swear by Allah, besides Whom there is no other Deity, that I too am of the same belief as of this man (referring to Abis who preceded him) ”, and

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then he repeated what Abis had said.

Hajjaj bin Ali says that I asked Muhammad bin Bashr that, “Did you not reply to him (Muslim) ”? He replied, “I desired that Allah would grant success and esteem to my friends, but I did not appreciate being killed nor did I like to utter a lie. ”

(Irshad) Eighteen thousand men swore the oath of allegiance to Muslim and hence he wrote to Imam Husayn (a. s. ) informing him about their oath, and invited him to come to Kufa. This letter was written by Muslim some twenty seven days before his martyrdom. The Shi’ah visited Muslim quite frequently and the place of his whereabouts became known.

Nu’man bin Basheer issues warning to the people of Kufa

This news reached Nu’man bin Basheer, who was made the governor of Kufa by Mu’awiyah and Yazid too had let him remain in his place. He ascended the pulpit and after Praising and Glorifying Allah said,

“Now then! O slaves of Allah! Fear Allah and do not make haste in spreading mischief and discord, for it will result in the murder of men, bloodshed and confisca tion of wealth. I do not fight the one who does not confront me, nor do I advance towards the one who does not advance towards me. I do not vilify you nor do I call for account anyone by mere suspicion or accusation. But if you turn your face away from me and break the oath of allegiance or try to oppose your Imam, then by Allah, besides Whom there is no other

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Deity, I shall then strike you with my sword until it’s hilt remains in my hand even if there does not remain my supporter among you. Yet I hope that those among you who know the truth are numerous than those whom falsehood will (ultimately) destroy. ”

Abdullah bin Muslim bin Rabi’ah Hazrami, who was an ally of the Bani Umayyah stood up and said,

“This mischief which you now see will not cease except by the use of force, and this attitude which you have towards the enemies is that of the timid ones. ”

Nu’man replied,

“If I remain timid while obeying Allah, then I cherish it than remaining mighty while disobey ing Him”,

saying this he alighted from the pulpit and left. Abdullah bin Muslim came out and then wrote a letter to Yazid bin Mu’awiyah saying,

“Muslim bin Aqeel has come to Kufa and the Shi’ah have pledged the oath of allegiance to him on behalf of Husayn bin Ali. Then if you desire that Kufa should remain under your domain, dispatch a powerful man who would imple ment your orders and act according to your command. For Nu’man bin Basheer is a feeble man or is deliberately showing as weak. ”

Ammarah bin Uqbah and Umar bin Sa’ad bin Abi Waqqas too wrote similar letters to Yazid. When these letters reached Yazid he called for Sarjoon, the slave of Mu’awiyah and said,

“Husayn has sent Muslim bin Aqeel to Kufa and people have started pledging their oath of allegiance to him,

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while Nu’man is a feeble man and there are other bad reports regarding him. According to your opinion whom should I nominate as the governor of Kufa in his stead”?

During that period Yazid was annoyed with Ubaydullah bin Ziyad. Sarjoon replied,

“If today Mu’awiyah becomes alive would you listen to his counsel”?

Yazid replied in the affirmative. Sarjoon produced a letter of Mu’awiyah appointing Ubaydullah bin Ziyad as the governor of Kufa, and then said,

“This is the advice of Mu’awiyah, for when he was about to die, he intended bestowing the governorship of Kufa and Basra both to Ubaydullah. ”

Yazid agreed and sent a message to Ubaydullah. Then he called for Muslim bin ‘Amr Bahilee, the father of Qutaybah, and handed over a letter in the name of Ubaydullah whose contents were as follows:

“Now then! My follow ers in Kufa have written to me that the son of Aqeel is gathering troops to spread rebellion among the Muslims. Then when you read my letter, hasten towards Kufa and search for the son of Aqeel as if you were looking for a bead, until you find him. Then bind him (in chains) , either kill him or banish him from the city. Salutations. ”

Yazid also gave him the authority for the Governorship of Kufa. Muslim bin ‘Amr proceeded until he reached Ubaydullah at Basra. As soon as Ubaydullah received the command and author ity, he ordered to prepare for the journey scheduled for the next day.

An account of the personality of Nu’man bin Basheer

It is appropriate that here we

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discuss in brief about Nu’man bin Basheer. He name is Nu’man bin Basheer bin Sa’ad bin Nasr bin Sa’labah Khazraji Ansari. His mother is Umrah bint Ruwahah, the sister of Abdullah bin Ruwahah Ansari who was martyred along with Ja’far bin Abu Talib (a. s. ) in the battle of Mutah. It is said that Nu’man was the first child among the Ansar (helpers of Madina) to be born after the Prophet entered Madina, just as Abdullah bin Zubayr was the first child to be born among the emi grants after the Prophet’s entry into Madina.

His father Basheer bin Sa’ad was the first person to swear the oath of allegiance to Abu Bakr in Saqifa, and like wise the other Ansar followed suit. Basheer was killed in the battle of Aynut Tamar [1] along with Khalid bin Waleed.

Nu’man was from the family of poets and being a follower of Caliph Usman, hated the Kufans because of their love for Imam Ali (a. s. ). He was the only Ansar who had accompanied Mu’awiyah in the battle of Siffīn. He was considered respect ful and of high regard in the eyes of Mu’awiyah, thus Yazid too liked him.

Nu’man remained alive till the Caliphate of Marwan bin Hakam and was the governor of Hamas. When people started swearing the oath of allegiance to Marwan, he invited people towards Abdullah bin Zubayr and opposed Marwan. And this incident occurred when Zahhak bin Qays was killed in Marje Rahit. [2] But the people of Hamas did not pay attention to

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his call and thus he fled from there, they pursued him until they found him and ultimately killed him. This happened in the year 65 A. H.

As regards Yazid calling him a feeble man and a slanderer, it has been quoted by Ibn Qutaybah Deenawari in his book Al Imamah was Siyasah that, it was so because Nu’man bin Basheer had said that, “The grand son of the Prophet is more dear to me than the grandson of Bahdul. ” The grandson of Bahdul was none other than Yazid bin Mu’awiyah whose mother Maysoon was the daughter of Bahdul Kalbiyyah. Ibn Qutaybah is Abu Muhammad Abdullah bin Muslim bin Qutaybah bin Muslim bin ‘Amr Bahili, and this Muslim bin ‘Amr is the same person who was sent by Yazid to Ubaydullah nominating him as the governor of Kufa.

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[1]: Aynut Tamar - A campaign carried out during the Caliphate of Abu Bakr, in a view to expand his dominion.

[2]: Marje Rahit - A battle fought between the followers of Abdullah bin Zubayr and Marwan bin Hakam, Marwan won the battle and thus his caliphate was secured.

Imam’s letter to the noblemen of Basra

It is quoted by Sayyid ibn Tawoos in Malhoof that Imam Husayn (a. s. ) sent a letter to a group of righteous noblemen of Basra through his retainer named Sulayman, whose agnomen was Abu Razeen, inviting them for assistance and obedience to him. Those included therein were Yazid bin Mas’ood Nahsha li and Manzar bin Jarood Abadi.

Yazid bin Mas’ood then gathered the people of Bani Tameem, Bani Hanzalah and Bani Sa’ad. When they came he said, “O people of Bani Tameem! What is my position and descent in your eyes”? They replied, “It is fair. By Allah! You are a support of our backs and the prime of nobility, and hold a place in noble

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presence and you take lead in it. ” Then he said, “I have gathered all of you here so that I may ask your opinion regarding a matter and invite your assistance for it. ” They said, “By Allah! We are your well-wishers and we shall not be reluctant to counsel you sincerely. You may say, so that we may know what it is. ”

Yazid bin Mas’ood said, “Mu’awiyah has died, and we do not grieve nor regret his death, because the doors of injustice and tyranny have cracked and the pillars of oppression have been given a severe blow. He has made innova tions in the form of (demanding) allegiance for his son (Yazid) and he was adamant about it, when how far from right is it what he had decided. He endeavored but was weakened and he asked for counsel and opinion from his friends, but they betrayed him.

Then his son Yazid who drinks wine and is wicked has arisen and has claimed to be the Caliph of the Muslims. He rules over them without their consent in spite of being an ignorant and foolish man, he cannot even recognize his own footsteps. I swear by Allah, that fighting Yazid is more worthy than fighting with the polytheists. And this is Husayn bin Ali, the grandson of Prophet Muhammad (S).

He is of genuine dignity, an honest counselor, a great intellectual, and is more worthy and rightful for the Caliphate. For he is an antecedent among the emigrants, a senior,

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and foremost in Religion, he is attached in proximity to the Prophet. He is affectionate towards the young and sympathetic to wards the elders while being kind to others. He is a thorough Leader, and Paradise is attained through his medium, while he propagates through preaching and counsel. Hence do not close your eyes against the Light of Truth and do not fall into the pit of falsehood.

Sakhr bin Qays misled you on the day of (the battle of) Jamal and disgraced you, hence wash off the stains of disgrace from yourselves by assisting the grandson of the Proph et. By Allah! None will withhold their hands from assisting him except that their progeny will be humiliated, deprived and abandoned. I have now worn the helmet for the battle and have fastened the armor. For the one who is not killed will ultimately die, and the one who flees from it will not escape it. Thus answer me well, may Allah’s blessings be upon you. ”

Hearing this the Bani Hanzalah said, “O Aba Khalid! (referring to Yazid bin Mas’ood) We are the quiver of your arrows and the champions of the clan. If you hurl us (towards the enemy) we shall fall upon the target, and if you accompany us in the battlefield you shall emerge a victor. If you enter the depths of the sea we too shall accompany you, and turn to whichev er side you turn to. We shall defend you with our swords and our bodies shall be your

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shield. We are at your disposal whenever you need us. ”

Then Bani Sa’ad bin Yazid said, “O Aba Khalid! The most abhorred thing in our sight is opposing you and failing to accept your command. Verily Sakhr bin Qays had forbade us to fight (on the day of the battle of Jamal) and we were pleased by this act of ours and our dignity remained intact. You may give us respite so that we may counsel among ourselves and let you know our opinions regarding it. ”

While the Bani Amir bin Tameem said, “O Aba Khalid! We are the children of your father and your confederates. If you are displeased, we shall not remain satisfied, and if you leave, we shall not linger behind. Hence com mand us so that we may respond, and call us so that we may obey you. Verily command is with you. ”

Then he told the Bani Sa’ad, “O Bani Sa’ad! By Allah! Then if you are in doubt and you shall side with the Bani Umayyah (and fail to assist Husayn) , Allah will never lift the sword away from your necks, while you still hold your swords. ”

Then he (Yazid bin Mas’ood) wrote a reply to Imam Husayn (a. s. ) , “Now then! We have received you letter and have pondered over that which you have invited, that we may have our share of obedience to you and we may attain the excellence of assisting you. Allah never lets the earth to remain empty of His Vicegerent, who is benevolent

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and the guide to the path of salva tion. Verily you are Allah’s proof over His creation and His trust upon the earth. You are a branch of the olive tree of Muhammad (S). He was the origin while you are the branch. Hasten to us with felicitations, for I have brought the necks of Bani Tameem under your command and they shall excel each other in your obedience like the thirsty Lions who make haste to drink water. Besides I have brought the Bani Sa’ad under your submission and have washed the filth from their hearts with (rain) water falling from the clouds. ”

When Imam Husayn (a. s. ) read the contents of the letter he said,

“What else do you desire. May Allah grant you security on the day of fright (Qiyamah) and quench your thirst on the day of extreme thirst and endear you. ”

When Yazid bin Mas’ood was just preparing to proceed towards the Imam, he re ceived the news of his martyrdom. Hence he lamented over the loss of this grace (of Martyrdom).

As regards Manzar bin Jarood, when he received the letter of Imam Husayn (a. s. ) he brought it along with Imam’s messenger to the presence of Ubaydullah bin Ziyad, for he feared that it might be a conspiracy by Ubaydullah himself, while his daughter Bahriyah was the wife of Ubaydullah. Ubaydullah sent the messenger of Imam to the gallows and ascended the pulpit and recited a sermon, in which he admonished the people of Basra against oppo sition and

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revolt. That night he spent in Basra and the next morning he appointed his brother Usman bin Ziyad his Vicegerent and hastened towards Kufa.

Tabari says that Hisham said that Abu Makhnaf related to me from Sa’qib bin Zuhayr, from Abu Usman Nahdi that Imam Husayn (a. s. ) wrote a similar letter to the noblemen of the five divisions of Basra and their chiefs through his retainer named Sulayman. The letters with similar contents were addressed to Malik bin Musme’ Bakri, Ahnaf bin Qays, Manzar bin Jarood, Mas’ood bin ‘Amr, Qays bin Haysam and Umar bin Abdullah bin Mu’ammar,

“Now then! Verily Allah has chosen Prophet Muhammad (S) above all His creatures and granted him (the prestige of) Prophethood and chose him for the Apostleship. Then the Almighty took him towards His mercy (death) after the Prophet having guided all people towards the truth, and after having propagated the message for which he was sent. Thus we are his Household (Ahlul Bayt) , friends, vicegerents and his successors and are more worthy of succeeding him than anyone else. Then the nation has tried to precede us in this matter and we helplessly withdrew to avoid dissentions. We cherish peace although we consider ourselves more worthy and deserving of it (Caliphate) than them. I have sent towards you my messenger and I invite you to the Book of Allah and the tradition (sunnah) of the Prophet, for I see that the traditions (sunnah) have been destroyed and innovations have crept up. Hence if you

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pay heed to my words and obey my command, then I shall guide you to the Righteous path. And peace be upon you and Allah’s blessings and mercy. ”

Whoever read this letter among the noblemen, they kept it concealed except Manzar bin Jarood who feared that this might be a conspiracy of Ubaydullah. Hence he took the messenger to Ubaydullah on the same night of the morning on which Ubaydullah left for Kufa. He gave the letter to Ubaydullah so he could read it. After reading the letter Ubaydullah gave ordered the execu tion of the messenger and himself went on the pulpit of Basra and after praising and glorifying Allah said,

“Now then! By Allah! A ravished Camel is not at par with me, nor do I flee from the sound of an empty water-skin. I myself am a wrath for my adversaries and a fatal poison for those who oppose me. The one who flings a clod of mud towards me shall have the reward of a stone (I shall deal severely with the one who even minutely opposes me).

O people of Basra! The commander of the faithful (referred to Yazid) has bestowed me the guardianship of Kufa and tomorrow I shall leave for there. I appoint my brother Usman bin Ziyad bin Abu Sufyan as my Vice gerent upon you. Beware, remain away from opposition and mischief, for by Allah, besides Whom there is no other Deity, if I hear regarding the oppo sition of anyone amongst you, I shall

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surely kill him along with the chief of his clan, and his guardians.

I hold the present ones responsible for those who are absent until stability is restored, and none of those oppos ing or disliking me remains among you. I am the son of Ziyad, and am more similar to my father than anyone who has ever set his foot upon the earth, and am not like my maternal or paternal uncle. ”

Then he left Basra and proceeded towards Kufa leaving behind his brother Usman in his place.

Azdi relates that Abul Makhariq Rasbee says that some of the Shi’ah of Basra gathered at the house of a woman of the tribe of Abdul Qays. The name of the woman was Mariya, daughter of Sa’ad or Manqaz, who was a Shi’ah. Her house was a place of gathering for them and they associated with one another.

When Ubaydullah bin Ziyad was informed that Imam Husayn (a. s. ) was proceeding towards Iraq, he wrote to his superintendent that he should appoint guards and block the roads. Yazid bin Nabeet, who was from the clan of Abdul Qays, decided to go to defend Imam Husayn (a. s. ). He had ten sons whom he asked as to who would accompany him. Two of his sons viz. Abdullah and Ubaydullah agreed to come. When the Shi’ah had gathered at the house of Mariya, he disclosed his intention to leave in the presence of his com rades. His friends said that they feared Ubaydullah’s men against him. To which

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he replied that,

“When the hooves of my Camel sets upon the deserts, I do not fear their pursuit”,

and he left and paved the way of success until he reached Imam Husayn (a. s. ) at Makkah. He went to the tent of Imam Husayn (a. s. ) at Abtah. When Imam Husayn (a. s. ) received news of his arri val, he arose to receive him. When he came near the Imam’s tent he was told that Imam had already left to meet him at his place. He returned back and saw Imam sitting at the door waiting for him and he (a. s. ) said,

“In the Grace of Allah and His Mercy, in that they should rejoice. ” (Surah al-Yunus, 10: 58)

He then saluted him and sat down. Then he related his intention to the Imam, who prayed for his well-being. He remained with the Imam till Karbala and fought there and was martyred along with both of his sons.

Ubaydullah bin Ziyad’s exit from Basra towards Kufa

When Ubaydullah received the letter of Yazid, he selected five hundred people from Basra, which included Abdullah bin Haris bin Nawfal, Shareek bin A’awar, both of whom were Shi’ah, and accompanied by them and Muslim bin ‘Amr Bahili and his retinue and family, left for Kufa.

(Irshad) When he reached Kufa, Ubaydullah had worn a black turban and had covered his face. People there had received news that Imam Husayn (a. s. ) was due to arrive to Kufa hence they waited his arrival.

They mis took him to be Imam Husayn (a. s. ) , and from the midst of whichever group

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he passed they saluted him saying, “Welcome O son of the Prophet”! When Ubaydullah saw them rejoicing at the arrival of Imam Husayn (a. s. ) , he was troubled. When people started increasing, Muslim bin ‘Amr called out, “Get away, this is the commander Ubaydullah bin Ziyad. ” He then reached the palace at night surrounded by a group of people who still thought that he was Imam Husayn (a. s. ).

Nu’man bin Basheer shut the door on him and his comrades (mistaking him to be Imam Husayn) when one of his people called out to him to open the door. Nu’man mistaking him to be Imam Husayn (a. s. ) said,

“I request you in the Name of Allah to get away from here. For by Allah, I shall not hand over the trust to you, nor do I intend fighting you. ”

Ubaydullah remained silent and then came closer, when Nu’man was speaking with him while hanging from atop the balcony. Ubaydullah said,

“Open the door, you have not opened yet, and your nights have become pro longed (in which you have slept instead of governing). ”

These words of Ubaydullah were heard by a man behind him, who turned to the people stand ing behind mistaking him to be Imam Husayn (a. s. ) , and said,

“O people! By Him besides Whom there is no other Deity, this is Ibn Marjanah (referring to Ubaydullah). ”

Mas’oodi says that when the people recognized him, they started throwing stones at him, but he got away. (Irshad) Then Nu’man opened the door for

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him and he entered therein and closed the door on the people and they dispersed away.

In the morning he announced for the congregation Prayers and people gathered. Ubaydullah bin Ziyad praised and glorified Allah and then said,

“Now then! The Commander of the faithful (referring to Yazid) has given me the charge of your city and your frontiers, while your booty is under my control, and he has ordered me to assist the oppressed and bestow upon the deprived. And has also commanded me to be fair to the obedient ones and take severe action against the suspicious and the rebels amongst you. Then I shall fulfill his command regarding you and shall put to practice his or ders. I shall be like a merciful father for the obedient and good people among you, and my spear and sword will be upon the head of those who diso bey my command and oppose my rule. Let each man fear himself, let right warn you and not threat. ”

In another narration it is quoted that he said,

“Take my words to that Hashemi (referring to Muslim bin Aqeel) that he should guard himself again st my wrath. ”

(Irshad) Then he alighted from the pulpit and dealt strictly with the chiefs and commanded that,

“Note down the names of the guarantors (of men) , and the followers of Yazid, while also those of the rebels and the suspi cious who might revolt or cause disturbances. All these people should be brought to me so that I may

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decide about them. Then the chiefs who do not write down their names should stand surety that none among them would oppose us nor revolt. The one who does not do so, will be denied immunity and his blood and wealth will be lawful for us. And if a rebel of Yazid is ever found in any area under the control of a chief and he does not report to us about him, he shall be hanged on the door of his house and his sti pends will be stopped and he will be fed to the Lions. ”

In Fusulul Muhimmah it is quoted that a group of people of Kufa were im prisoned by him and executed at that very moment (Kamil, Muhammad bin Abi Talib, Tabari)

When Muslim bin Aqeel was informed regarding the arrival of Ubaydullah and heard his words, he left the house of Mukhtar and went to the door of Hani bin Urwah Muradi and called out to him. When Hani came out he looked dis pleased and Muslim said,

“I have come to your door to seek shelter and as a guest. ”

Hani replied,

“You have put me in trouble, and if you had not entered my house and had confided in me, I would be pleased to tell you to go away. But your entering into my house has bound me in responsibility, hence do come in. ”

Thus Hani gave him residence and the Shi’ah started visiting him in secret while safeguarding from Ubaydullah ibn Ziyad.

(Manaqib)

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People started swearing the oath of allegiance at the hands of Muslim until the number reached twenty five thousand. Then they decided to revolt, but Hani advised that they should wait further.

Ubaydullah called his retainer Ma’qal and gave him three thousand dirham [1] (Kamil) and told him to find the whereabouts of Muslim bin Aqeel and his associates and intermingle with them. Then he should partake that wealth with them and thus show them that he too was among their own people and hence remain aware of their intentions and report to him. Ma’qal entered the Mosque and heard that Muslim bin Ausaja Asadi was taking the oath of allegiance in the name of Imam Husayn (a. s. ). Muslim at that moment was busy in Prayers, when he finished his Prayers Ma’qal came up to him and said,

“O slave of Allah! I am a native of Syria, a slave of Zil Kila, who has been favored by Allah with the love of the Household (Ahlul Bayt) (a. s. ) of the Prophet (S). These are three thousand dirham, and I desire to give it to the person regarding whom I have heard that he has come to Kufa and is accepting the oath of allegiance in the name of the grandson of the Prophet. I have heard from some people that you are acquainted with the Ahlul Bayt (a. s. ) hence I have come to you. I request you to accept this wealth and take me to your chief so that I may swear

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the oath of allegiance to him, and if you desire I should swear fealthy at your hands before meeting him. ”

Muslim replied,

“I am delighted to meet you and happy upon your desire to reach your destination, and may Allah aid the Ahlul Bayt (a. s. ) with your assistance. But I do not like that people should be aware of that issue before its completion and I fear the oppressor and his power. ”

Then Muslim accepted his allegiance with firm promises to remain faithful and to keep it concealed. Ma’qal started coming to him for some days until Muslim took him to the presence of Muslim bin Aqeel (a. s. ).

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[1]: Islamic Silver currency weighting approximately 3. 12 grams. And equivalent to approximately 2 dollars.