بسم الله الرحمن الرحيم

Tuesday, 24th October 2017

Articles

Hazrat Aun & Muhammad [as]

aunmohammed

Aun and Muhammad were the sons of Bibi Zainab. They had not accompanied Bibi Zainab when she left Madina with Imaam Hussain (A). Just before Imaam Hussain started his journey from Mecca, Hazrat Abdullah ibne Jaffer brought his two sons to Mecca and handing them over to Imaam Hussain said, "Ya Imaam, since you have decided to go and will not allow me to come with you, please take my two sons with you. Aun will represent his maternal grandfather Hazrat Ali (A) and the other will represent his paternal grandfather Hazrat Jaffer-e-Tayyaar".

Aun and Muhammad were quite young. It is reported that Aun was about thirteen and Muhammad was a year or two younger. They had learnt the art of fencing from their uncle, Hazrat Abbas.

On the night before Ashura Bibi Zainab said to them, "My sons, tomorrow there will be a battle. I can not ask you to fight because you are young. But if anything happens to Imaam Hussain, while you are still alive, I will be filled with shame." Both the boys stood up and said "Mother, we have the blood of Ali and Jaffer in our veins. Our grand fathers were warriors whose fame will always be remembered. Do you think we can possibly shame them? More over we are the pupils of Uncle Abbas. Mother, unless you forbid us and stop us from fighting, we shall go to the battlefield and show the enemies of Islam how bravely the children of Islam can fight. All we want from you is a promise that you will never weep for us. Or souls will never rest in peace if you grieve for us after we are gone".

Tears of joy and pride flowed down Bibi Zainab's eyes as she embraced her two boys. In the morning during the general attacks from the enemy, Aun and Muhammad fought side by side with Ali Akber, Qasim and Hazrat Abbas. Every time either of them succeeded in felling an enemy, he would look proudly at Hazrat Abbas who would smile and nod his approval. Imaam Hussain would not, however, give the two boys permission to go for single combat. They were very disappointed. They came to their mother for help. Bibi Zainab sent someone to request Imaam Hussain to come to her tent., When the Imaam came Bibi Zainab said, "Hussain, at the battle of Siffeen Abbas was only eight years old. When he saw someone trying to attack you, he rushed into the battle field and killed the man. Do you remember how proud our father Ali was? Today I too want to be proud of my sons. I want to see them go out there and defend Islam. Will you not allow me that privilege?" Imaam Hussain stood there in silence. He looked at his sister. He saw the disappointment on her face. He saw tears forming around her eyes. He put his arms around the two boys and led them to their horses. He kissed them and then helped them mount. "Go," said Imaam, "Go, and show the world how those as young as you can fight the injustice and oppression of Yazid!" Then he turned round and lifted the curtain of the tent. The boys raised their hands and said "Fi Amaani-llah, mother!" Bibi Zainab replied, "Bismillah my sons. Allah be with you!"

The two boys rode out into the battlefield. They fought bravely. At one point Umar Sa'ad asked, "Who are these two youngsters? They fight like I have seen Ali ibne Abu Taalib fight." When he was told who they were he ordered his soldiers to give up single combats and surround and kill the boys. Aun and Muhammad were attacked from all sides. Soon they were over-powered and brutally killed. Imaam Hussain and Hazrat Abbas carried the two young bodies to a tent and laid them on the floor. Imaam walked to Bibi Zainab's tent. He found her in sijdah praying, "Ya Allah, I thank you for accepting my sacrifice. My heart is filled with pride because my two sons have given their lives for your religion."

Reference: "The Journey of Tears" by Marhum Mulla Bashir Rahim [http://www.al-islam.org/journey-of-tears]

Source: www.hujjat.org

Habib ibn Mazahir

Bibi Zainab said to her brother: "Brother Husayn! Thousands of soldiers are gathering to fight you. We have hardly 72 men with us. Do you not have anyone to come to your help?"

"My sister Zainab, many wanted to join me during the journey from Medina to Kerbala. I politely discouraged them because their intention was not truthful. Many joined and have run away during the journey because they were scared of dying."

He continued: "Zainab! My sister! Falsehood can buy many supporters, but truth has only a few friends. The soldiers on the other side have been bought. They prefer happiness in this world than in the world hereafter. My 72 truthful men prefer happiness in the world hereafter and that is why they are with me."

That night, Imam Husayn wrote a letter to his childhood friend, Habib lbne Mazaahir, who was in Kufa.

Kufa was blocked off and nobody was allowed to leave.

Habib Ibne Mazaahir did not know the whereabouts of Imam Husayn until the letter from Husayn arrived at his house. At the time he was having breakfast with his wife and a young son. Habib read the letter from Husayn. He kissed it and tears began to flow from his eyes. His wife asked him what was wrong. Habib said: "I have received a letter from my master, Husayn. He has asked me to join him in Kerbala. Yazid's soldiers have surrounded him and are after his life."

Habib's wife said: "Habib! Your childhood friend has called you. Your master needs your help. What are you waiting for? Go Habib, before it is too late!"

Habib's worry was how to escape from Kufa without being seen. He instructed his slave to take his horse to a farm outside the city and to wait for him there. The slave did as he was told. The slave took Habib's horse to a farm outside the city. He waited for his master. His master was delayed.

The slave started talking to the horse: "O horse! Master Husayn is in trouble. He needs help. He has asked my master Habib to join him. Master Habib is late. Horse If he does not manage to escape from Kufa, I will ride on you and go to Husayn's help."

At Asr time, most of the men were in mosque. Habib managed to reach the farm where his horse was waiting.

He quickly mounted his horse and said to his slave: "Go, my friend, Go! I am freeing you from my services"

"Master! You are not being fair. I have served you faithfully for years. Now, I have a chance to serve the son of Bibi Fatemah, and you are asking me to go. Why are you denying me a place in Heaven'?"

Habib was taken aback by the words of his slave. He was pleased to hear that he had recognised the difference between the truth and the wrongful. He wanted to sacrifice his life for truth. Habib asked his slave to mount his horse. Together they galloped towards Kerbala. Habib reached Kerbala late in the evening. Imam Husayn greeted him with great affection.

Bibi Zainab heard that Habib had come. She asked her maid, Fizza, to convey her greetings to Habib.

When Habib heard that Bibi Zainab had sent greetings to him, he screamed out in grief and anger. He threw his turban down on to the ground. He slapped his face. Tears rolled down his cheeks as he spoke: "What a sad day! What has happened to the household of Bibi Fatemah? The princess! Grand-daughter of the Holy prophet, the daughter of Ali and Fatemah is sending her greetings to an ordinary person like me! Yazid! You beast, you tyrant! What have you done to the household of Bibi Fatemah?"

Days and nights of Moharram passed by, and Ashura came.

At dawn, Ali Akber gave Adhan for the last time. Yazid's soldiers blew the trumpets to start the battle. One-by-one, Husayn's companions went to the battlefield and gave their lives for Islam. Between Zohr and Asr time, Habib lbne Mazaahir came to Husayn. He said: "My Master, Husayn, allow me to go to the battlefield. Let me sacrifice my life for Islam."

"Habib, my childhood friend. Stay with me. You give comfort to me, my friend."

Habib persisted with his request. Eventually Husayn gave his permission. Husayn mounted his friend, Habib, on the horse. Habib lbne Mazaahir rode into the battlefield. He fought bravely but was finally over-powered. He fell to the ground. As Habib ibne Mazaahir fell to the ground, an enemy soldier came over and cut off his head. All the marytrs of Kerbala had their heads cut off, but Habib's was the first to be cut off by the enemy. Habib's head was not hung on the spearhead like that of the other martyr's. Habib's head was tied to a horse and pulled along the land of Kerbala.

Later on, in Shaam, Habib's head was tied to a horse's neck. A young boy, called Qasim, followed the horse wherever it went. One day, the man riding the horse asked the young boy Qasim: "Why are you following me around? What do you want? Qasim just looked at the head hanging from the horse's neck. The man asked again: "Why are you staring at the head".

"This head is the head of my father, Habib ibne Mazaahir; please give it to me so that I can bury my father's head." Habib's head seemed to look at his son and say: "My son Qasim, you are thinking of burying my head. What about the head of Husayn on that spearhead?"

Reference:
Tears for Kerbala

Source: www.hujjat.org

Arrival in Karbala

His arrival at Karbala’ took place on Muharram 2, 61 A.H/October 5, 680 A.D. [64] He gathered his children, sisters, and other family members. He cast a look at them then burst in tears. He supplicated saying, “O Allah! We are the progeny of Your Prophet Muhammad! We have been expelled and estranged from our grandfather's sanctuary, and Banu Umayyah oppressed us. O Allah! Seek revenge on them on our behalf, and grant us victory over the oppressing people.

He approached his companions saying, “People are the worshippers of this life, giving religion their lip-service; they uphold it as long as their livelihood is profitable. Once they are afflicted with a trial, few, indeed, will be those who uphold religion.” [65]

Then he praised Allah and glorified Him, blessing Muhammad and his Progeny, adding,

 “Our affair has reached the point which you can see. Life has changed and turned against us. Its goodness has abandoned us, leaving nothing but a trickle like a pot dripping and a life of hardship like an afflicted pasture. Do you not see how righteousness is not upheld and how falsehood is not shunned? Let every believer desire the meeting with Allah I see death as nothing but a source of happiness while living with the oppressors as sure displeasure”. [66]

Zuhayr stood up and said, “We have heard your statement, O son of the Messenger of Allah! Had life been secured for us forever, we would still have preferred to rise with you rather than remain therein.”

Burayr stood up and said, “O son of the Messenger of Allah! Allah has blessed us with your company so that we may fight defending you till our parts are cut off for your sake, then your grandfather will intercede on our behalf on the Day of Judgment.” [67]

Nafi’ Ibn Hilal said, “You know that your grandfather the Messenger of Allah (S), could not instill his love in the heart of people nor make them obey him and do what he liked them to do, and there were many hypocrites among them who promised to support him while hiding their treacherous intentions against him. They would meet him and speak to him words sweeter than honey then depart from him with those more bitter than colocynth till Allah took his soul away. Your father ‘Ali underwent the same. There were folks who were unanimous in supporting and fighting with him against those who broke their promises, who regarded themselves as more fair than him, and who abandoned the creed altogether, till he met his fate. He went to a mercy from Allah and pleasure. Today, you are with us in the same situation: there are those who reneged from their promise of support and who abandoned their oath of loyalty. These shall not harm except their own selves, and Allah shall suffice you for them; so, march with us, being rightly guided and in good health, be it to the east of the earth or to the west. By Allah, we are not too scared to meet Allah's destiny, nor do we hate to meet our Lord. We are determined to befriend whoever befriends you and be the enemy of whoever antagonizes you.” [68]

Al-Husain (A) bought the lots where his grave now stands from the residents of Nineva and al-Ghadiriyya for sixty thousand dirhams. He then turned and gave it back to them as charity on one condition: they lead people to his gravesite and host whoever visited it for three days. Al-Husain's sanctuary, which he bought, was four miles long by four miles wide. It is lawful for his offspring and those loyal to him and is prohibited from those who oppose them. It is full of bliss. Imam as-Sadiq (A) has said that those people did not fulfill that condition. [69]

When al-Husain (‘a) camped at Karbala’, he wrote Ibn al-Hanafiyya and a group from Banu Hashim saying, “It is as if this life has never been, and as if the hereafter has always been, and peace be with you.” [70]

To be continued...

Reference:

Maqtal al-Husain: Martrydom Epic of Imam al-Husain (A) by 'Abd al Razzaq al-Muqarram
Published by: Al-Kharsan Foundation for Publications, Beirut, Lebanon, 1426 AH/2005 AD

Notes:

[64] This date is provided by al-Tabari on p. 233, Vol. 6, of his Tarikh, by Ibn al-Athir on p. 20, Vol. 4, of his book Al-Kamil, and by al-Mufid in his book Al-Irshad.

[65] al-Majlisi, Bihar al-Anwar, Vol. 10, p. 198. Al-Khawarizmi, Maqtal al-Husain, Vol. 1, p. 237.

[66] This text is recorded in Al-Luhuf by Ibn Tawus. Al-al-Tabari, on p. 229, Vol. 6, of his Tarikh, says that al-Husain (‘a) had delivered this speech at Thu Hasm.

[67] Ibn Tawus, Al-Luhuf, p. 44.

[68] al-Bahrani, Maqtal al-’Awalim, p. 76.

[69] Shaikh al-Baha'i, Kashkool, Vol. 2, p. 91 (Egyptian edition), quoting Kitab al-Ziyarat by Muhammad Ibn Ahmad Ibn Dawud al-Qummi.

[70] Ibn Qawlawayh, Kamil al-Ziyarat, p. 75, Chapter 23. Abul-Faraj al-Ishfahani, on p. 151, Vol. 8, of his book Al-Aghani (Sasi edition), says that al-Hasan al-Basri wrote ‘Umar Ibn ‘Abd al-’Aziz about that when the latter became caliph. According to Muruj al-Thahab, ‘Umar Ibn ‘Abd al-’Aziz wrote Abu Hazim al-Madani al-A’raj saying, “Admonish me, and be brief,” so he wrote him back stating the above.

SOURCE: WWW.HUJJAT.ORG

Al - Hurr [as] Repents

Having heard al-Husain's speech and his plea for help, al-Hurr came to ‘Umar Ibn Sa’d and said, “Are you going to fight this man?” “Yes, by Allah,” said ‘Umar, adding, “a fight in the easiest part of which heads will roll down and hands will be cut off.” Al-Hurr asked him, “What is your objection to his offer of departure?” ‘Umar answered: “Had it been up to me, I would have accepted it, but your governor refuses.”

Al-Hurr left him and stood by the others. Beside him stood Qarrah Ibn Qays whom he asked, “Have you watered your horse today?” “No,” came the answer. “Do you then wish to do so?” was al-Hurr's question. Qarrah took that statement to imply that al-Hurr was reluctant to fight al-Husain (A) and did not wish to be seen by him defecting, so he walked away from him. Al-Hurr kept getting closer and closer to al-Husain (A). Al-Muhajir Ibn Aws asked him, “Do you want to charge at him?”

Al-Hurr remained silent. He felt chilled to the bones, so he shivered. Having seen him shiver, al-Muhajir felt terrified and said to him, “Had I been asked: ‘Who is the most daring of all the Kufians?', I would have given no name other than yours; so, why do I see you look like that?” Al-Hurr said, “I am giving my soul the option between choosing Paradise or hell. By Allah! I do not prefer anything over Paradise even if it means I will be burnt alive.” Having said so, he beat his horse in the direction of al-Husain (A).[583]

Turning his spear upside down and holding his shield the opposite way, he came lowering his head, feeling too shy to look at the Prophet's family in the eyes because of having exposed them to such hardship, bringing them to such a place where neither water nor grass could be found. Loudly he spoke these words:

 “O Allah! To You do I surrender, so do accept my repentance, for I have filled the hearts of Your walis and the sons of Your Prophet with fear! O father of ‘Abdullah! I am repentant; so, can my repentance be accepted at all?”

Al-Husain (A) said, “Yes. Allah will accept your repentance”. This statement found its place to al-Hurr’s heart, filling it with joy. He took a moment to contemplate upon the eternal life and the incessant bliss. It now became clear to him what that voice, which had addressed him, meant upon his departure from Kufa. He had a dialogue with al-Husain (A). Among what he said to him was:

 “When I went out of Kufa, I was addressed thus: “O Hurr! You are given the glad tidings of [going to] Paradise!” I said to myself, “Woe unto me! How can I be given such glad tidings since I am going to fight the son of the daughter of Allah's Messenger?!” [585]

Al-Husain (A) said to him, “You have now acquired a great deal of good and a great reward.”[586] A Turkish slave was with him. [587]

al-Hurr admonishes the Kufans

Al-Hurr sought al-Husain's permission to address the people, and permission was granted to him. As loudly as he could, al-Hurr called out to the Kufians thus:

 “O people of Kufa! A foolish and a bad example for others have you surely set when you invited him to come to you then grieved him and surrounded him from all directions, forbidding him from going anywhere in Allah's spacious land so that he and his family might be safe, rendering him like a captive in your hands, unable to help himself. You have prohibited him, his ladies, his children, and his companions from the flowing water of the Euphrates of which the Jews, the Christians, and the Zoroastrians drink and wherein black swine and dogs wade! Look and see how thirst has subdued them! Evil is the way whereby you have succeeded Muhammad (S) in treating his progeny! May Allah never permit you to drink on the Day of Thirst!”

His own men now started shooting him with arrows, so he was forced to retreat till he stood face-to-face with Imam Husain (A). [588]

After the martydom of Habib, al-Hurr Ibn Yazid al-Riyai came out accompanied by Zuhayr Ibn al-Qayn who was protecting him from the rear. Whenever one of them attacked and the situation became critical, the other would attack to rescue him, and they kept doing so for a while. [618] The horse on which al-Hurr was riding received hits on its ears and eyebrows, and it was bleeding as its rider was quoting the following verse by Antar Ibn Shaddad al-’Abasi:
 
I kept shooting them at its very mouth,
At its chest, till blood drenched it all.

Al-Hasin said to Yazid Ibn Sufyan, “Is this al-Hurr whom you wished to kill?” “Yes,” said Yazid, so the first came out and challenged al-Hurr to a duel. It turned out that al-Hasin was asking for a swift death, for it did not take al-Hurr long to kill him! Ayyub Ibn Mashrah al-Khaywani shot al-Hurr's horse with an arrow, hamstringing it. The poor horse leaped, so the rider leaped from it like a lion, [619] holding his sword in his hand. He kept fighting on foot till he killed more than forty men. [620]

A company from the footmen fiercely attacked him and killed him. Al-Husain's companions carried his body and put it before the tent in front of which they were fighting. They were doing so whenever a man was killed, and al-Husain (A), each time, kept repeating this statement: “He has been killed as prophets and the offspring of prophets are killed.” [621]

Al-Husain (A) turned to al-Hurr, who was breathing his last, and said to him, as he wiped out the blood from his face, “You are al-Hurr [which means: the free man], just as your mother named you, and you are free in this life and in the life hereafter.” One of the companions of al-Husain (A), who some say was [al-Husain (A)’s son] ‘Ali Ibn al-Husain, [622]eulogized him with the following verses which some people claim the Imam (A) himself had composed: [623]

How good al-Hurr of Banu Riya!
How patient when the lances intertwined!
How good al-Hurr when he defended Husain!
And in the morning his life he sacrificed!

To be continued...

Reference:

Maqtal al-Husain: Martrydom Epic of Imam al-Husain (A) by 'Abd al Razzaq al-Muqarram
Published by: Al-Kharsan Foundation for Publications, Beirut, Lebanon, 1426 AH/2005 AD

Notes:

[583] al-Tabari, Tarikh, Vol. 6, p. 244.

[585] Ibn Nama, Al-Luhuf, p. 58. as-Saduq, Al-Amali, p. 97, majlis 30. ‘Ali Ibn Muhammad al-Fattal al-Naishapuri, Rawat al-Wa’iin, p. 159.

[586] Ibid.

[587] Ibn Nama, Muthir al-Azan, p. 31. On p. 9, Vol. 2, of his book Maqtal al-Husain, al-Khawarizmi says that he [al-Hurr] had a Turkish slave with him.

[588] Ibn al-Athir, Vol. 4, p. 27.

[618] al-Tabari, Tarikh, Vol. 6, p. 252. Al-Bidaya, Vol. 8, p. 183.

[619] al-Tabari, Tarikh, Vol. 6, pp. 248 and 250.

[620] Ibn Shahr Ashub, Manaqib, Vol. 2, p. 217 (Iranian edition).

[621] This text is quoted from p. 118 of Taallum al-Zahra’ of Raiyy ad-Din al-Qazwini, from p. 135, Vol. 13, of al-Nu’mani's Ghayba. According to p. 256, Vol. 6, of al-Tabari's Tarikh and p. 30, Vol. 4, of Ibn al-Athir's book, as well as al-Mufid's book Al-Irshad, a tent was placed on the battlefield, but these authors did not mention al-Husain (‘a) by name due to the magnanimity of the situation.

[622] ’Abdullah Nur-Allah al-Bahrani, Maqtal al-’Awalim, p. 85. al-Khawarizmi, Maqtal al-Husain, Vol. 2, p. 11.

[623] ’Ali Ibn Muhammad al-Fattal al-Naishapuri, Rawat al-Wa’iin, p. 160. as-Saduq, Al-Amali, p. 97, majlis 30.

Source: www.hujjat.org

 

Imam Hussain's [as] Journey to Iraq

As we approach the month of Muharram, we will attempt to cover the journey of Imam al-Hussain (A) from Mecca to Kerbala.

When it came to Husain's knowledge that Yazid had appointed ‘Amr Ibn Sa’id Ibn al-’As as the head of an army, ordering him to take charge of the pilgrimage caravans and to kill al-Husain (A) wherever he could find him [1], he decided to leave Mecca before finishing the pilgrimage and be satisfied with performing only the ‘umra because he hated that the sanctity of the House might otherwise be violated.[2]

Mecca: Al-Husain (A) delivers a Sermon

Before departing, al-Husain (A) stood up to deliver a sermon. He said:

All praise is due to Allah The Will of Allah be done. There is no might except in Allah Allah has blessed His Messenger. Death is inscribed on Adam's children like a necklace on a girl's neck. My passion to be reunited with my ancestors is like that of Jacob for Joseph, and the demise I shall soon meet is better for me. I see my limbs being torn by speeding steeds in the desert between al-Nawawis and Karbala’, so they shall fill, through my death, hollow bellies and starved pouches. There is no avoiding a day recorded by the Pen. Whatever pleases Allah also pleases us, we Ahl al-Bayt. We shall be patient as we face His trial, and He shall give us in full the rewards due to those who persevere. The Prophet's offspring shall not deviate from His path Rather, they shall be gathered before him in the presence of the most Holy One. His eyes shall be cooled upon seeing them assembled, and he shall fulfill his promise. Anyone among us who is ready to sacrifice himself and is determined to meet Allah should join our departing party, for I shall depart in the morning if Allah Almighty so wills”. [3]

His departure took place on the 8th of Thul-Hijjah, 60 AH / September 12, 680 AD. He was accompanied by his family, slaves, and Shi’as from the people of Hijaz, Bara and Kufa who joined him during his sojourn in Mecca. He gave each one of them ten dinars and a camel to carry his luggage. [4]

Attempts to Dissuade Him From Departing

A group of his family members, in addition to others, asked him to postpone his trip till he could get to know the condition of the public. They feared the treachery of the Kufians and were apprehensive of a possible reversal in the situation. But the “Father of the Oppressed” was unable to reveal the knowledge with him about his fate to everyone he met. The facts, as they stand, are not to be revealed to just anyone who seeks them due to the different levels of people's comprehension and the differences in their ability to absorb. He, peace be upon him, had to answer each person according to his own condition and ability to comprehend.

He, for example, said to [‘Abdullah] Ibn al-Zubayr, “My father told me once that there is a ram in Mecca through which its sanctity would be violated, and I do not like to be it. Should I be killed outside Mecca even the distance of a span, it is better for me than being killed inside it.[5] By Allah! Had I been inside one of these holes, they would have taken me out of it and done what they wish to do. By Allah! They shall oppress me and transgress just as the Jews oppressed and transgressed the sanctity of the Sabbath”

As soon as Ibn al-Zubayr had left, al-Husain (A) said to those in his company, “There is nothing in this world this man loves more than seeing me depart from Hijaz. He knows very well that people do not equate him with me, so he wished to see me leave so that the space will be all his.” [6]

During the same night following which al-Husain (A) left for Iraq, Muhammad Ibn al-Hanafiyya came to him and said, “You know very well how the Kufians betrayed your father and brother, and I fear lest your case should be like theirs. Stay here, then, for you are the most respected one in the Haram, and the most secure.” Al-Husain (A) said to him, “I fear lest Yazid son of Mu’awiyah should assassinate me inside the Haram, thus becoming the one on whose account the sanctity of this House is violated.” Ibn al-Hanafiyya suggested to him to go to Yemen or to other parts of the peninsula, so Abu ‘Abdullah (A) promised him to think about it.

During the early hours of the morning, al-Husain (A) started the preparations for his departure. Ibn al-Hanafiyya again came to him and held the reins of the she-camel upon which al-Husain (A) had already mounted, saying, “Did you not promise me to think about my suggestion?” “Yes,” al-Husain (A) answered, “But after your departure, the Messenger of Allah (S) came to me in a vision and said, ‘O Husain! Get out! Allah Almighty has decreed to see you slain.'” Muhammad Ibn al-Hanafiyya said, “Inna lillahi wa inna ilayhi rajia’un” (We are Allah's, and to Him is our return). He asked him about the reason for letting his family accompany him. Al-Husain (A) said, “It is the Will of Allah to see them taken captives.” [7]

‘Abdullah son of Ja’far at-Tayyar, and also his sons ‘Awn and Muhammad, wrote him saying, “I plead to you in the Name of Allah to go home once you read this letter, for I fear lest you should be killed and your Ahl al-Bayt (‘a) be eradicated. If you get killed, the light on earth will be put out, for you are the standard of guidance and the hope of the faithful. Do not hurry in marching, for I shall see you shortly after you read this letter, and peace be with you.”

‘Abdullah took a letter from Yazid's governor over Mecca, ‘Amr Ibn Sa’id Ibn al-’As, granting al-Husain (A) security. He brought it to al-Husain (A) who was then accompanied by Yaya Ibn Sa’id Ibn al-’As, and he tried very hard to dissuade al-Husain (A) from marching to his destination, but Abu ‘Abdullah (A) refused. He informed ‘Abdullah that he had seen the Messenger of Allah (SAW) in a vision giving him an order which he had to carry out. He asked him what he had seen. “I have not narrated this vision to anyone,” said Imam Husain (A), “and I shall not narrate it till I meet my Lord, the most Exalted One, the most Great.” [8]

Ibn ‘Abbas said to him, “O cousin! I seek solace, but you are not solacing me, and I fear for you if you do it lest you should perish and be eliminated. The people of Iraq are treacherous; so, do not go near them. Stay in this land, for you are the master of the people of Hijaz. If the people of Iraq want you, as they claim, then let them unseat their governor and enemy, then you should go to them. If you insist on going out, go to Yemen, for it has fortresses and valleys, and it is a wide and spacious land, and your father has many supporters there. You will be insulated from [the evil] people. You will then be able to write people, dispatch your messengers and disseminate your message, for you will then realize your objective in good health” Al-Husain (A) said to him, “O cousin! By Allah! I know that you are an advisor with compassion, yet I have already decided to go.” Ibn ‘Abbas then said, “If you insist on going, do not take your women and children, for I fear lest you should be killed as they look on.” Al-Husain (A) said, “By Allah! They [the Umayyads] shall not leave me alone till I am dead. Should they do so, Allah will appoint over them those who will humiliate them till they become more degraded than a woman's rag.” [9]

Why did the Imam Leave?

This is the ultimate end of anyone seeking to know why al-Husain (A) did not tarry before going to Iraq. The father of ‘Abdullah [Imam al-Husain, peace be upon him] was not unfamiliar with the nature of the Kufians or with their treachery and hypocrisy. But what could he do after they had expressed their loyalty, obedience and submission to his orders? Can the Imam of a nation be excused for not providing guidance when he is solicited, or from redeeming them from the claws of misguidance and guiding them to what best pleases the Lord of the World, especially since their dissension and disunity had not yet become manifest?

The reason he gave for marching to meet them, despite their treacherous nature, which manifested itself in the way they treated him, his father and brother (A), would prompt those who look at the exterior appearance of matters to blame him. The Imam chosen for the guidance of the public is greater than doing anything that would be used as an argument against him. The country to which Ibn ‘Abbas and others referred has no security, and what happened between Bishr Ibn Arta'ah and the people of Yemen underscores the latter’s weakness of resistance and inability to face an oppressor.

Such is the view expressed by al-Shaikh al-Shushtari, may Allah elevate his status. He has said, “Al-Husain (A) had two obligations: a real one, and an evident one: a) As for the real one that caused him to face death and to expose his family to captivity and his children to slaughter, despite his knowledge [of such an imminent fate], it is due to the fact that the tyrants from among Banu Umayyah had convinced themselves that they were right and that ‘Ali and his offspring and supporters were wrong, so much so that they made cursing him part of their Friday congregational prayers... One of them forgot once to curse ‘Ali (A) in his Friday sermon, so they had to remind him of it. Since he was travelling, he had to repeat his prayers as qaza! Had al-Husain (A) surrendered and sworn the oath of allegiance to Yazid, there would have been no trace of the truth left.

This is so because there were many who thought that entering into a covenant with the Umayyads was indicative of their legitimacy and good conduct. But after al-Husain (A) had fought them, exposing his sacred life and those of his family and children to the atrocities that befell them, it became quite clear to the people of his time, and to succeeding generations, that right was on his side and that those who oppressed him were the misguided ones. b) As regarding the superficially evident cause, he (A) sought to safeguard himself and his family by all possible means, but he could not do so. They prohibited him from going anywhere.

Yazid wrote his governor over Medina to kill him. He, therefore, had to get out of it fearing for his life, then he sought refuge with Allah's Sacred House, the safe haven of anyone in apprehension. But they sought him even there to either arrest or to kill him even if he had been found clinging to the curtains of the Ka’ba. He had no choice except to perform a singular ‘umra rather than a complete Hajj. Then he went to Kufa because its people had written him and sworn the oath of allegiance to him, stressing the importance of his going to meet with them in order to save them from the evil of the Umayyads. He evidently was, therefore, morally obligated to go along with what they had suggested in order to bring his argument against them home, and so that they would not argue on the Day of Judgment saying that they sought refuge with him and solicited his help against the oppression of the oppressors, but he accused them of dissension and did not help them. Had he not gone to them, where else would he have gone especially since the earth suddenly became straitened before him despite its vastness? This is the meaning of his saying to Ibn al-Hanafiyya, ‘Had I entered inside one of these land cracks, they would have taken me out of it and killed me!'”

The Imam (A) had likewise said to Abu Harrah al-Asadi once, “Banu Umayyah confiscated my wealth, yet I remained patient. And they defamed my honour, and I again remained patient. Then they sought to kill me, so I fled.” [10]

Everyone in Mecca was grieved to see him leave. When they persisted in their attempts to dissuade him from leaving, he quoted poetic verses composed by a poet from the Aws tribe who had been warned by one of his cousins against participating in the jihad in support of the Messenger of Allah (SAW):

I shall proceed, for there is no shame
In death to a man who set his mind
To follow the truth
And to perform jihad as a Muslim.
He consoled the righteous men in person,
Leaving behind the depraved,
Opposing the criminals.
Then he cited the verse saying, “And Allah's Command is a decree already passed.”(33:38) [11]
He loathed peace in humiliation,
Honour loathes a free man being subdued,
So he said: O soul! Refrain from shame:
At the time of death, what is bitter tastes good!
Surrounded he became by his family's best youth
A family to which sublime honour and prominence belong
If it marches in the darkness of the night it shines:
Its shiny faces over-shining the brightest of the stars
By brave knights on wading steeds
In whose walk there is pride and grace.
Swift in the desert, dignified in stature,
Might in his help, subdued for him the conveyance.
Slapping the earth's face, red in hue
Not by slapping reddened but by the enemy's blood.
These are the folks from ‘Ali the conqueror
The darkness through them dissipates
And harm at bay is kept.
Thousands do they meet, courageous and bold
If and when their banners unfold
On a day when the face of death frowned,
When sharp swords did smile,
When the day of death is in black and in woe,
Their faces with delight become bright and mellow
As the faces of startled brave men turn yellow.
They stood on the battlefield only to cross
To death: the bridge is awaiting everyone who walks.
They assault, while heroes out of fear hesitate
And lions are accustomed to assault.
Till they were spent under the clouds of dust
On a battle resembling the Assembly Day!
Nay! Less terrifying is the Assembling Day!
They died in dignity, for them the war testifies
That they were men of honour when faced by what terrifies.
White bandages decorated their every head,
Blood outfitted them with outfits of crimson red.
Again and again the Oppressed One went back to his foes
With his sword and mare helping him to give them blows.
On the day of struggle with dust he covered every face
Of his troops as horizons grew pale shrouding the place.
If his lance composes poetry in one's heart,
His sword writes prose on his foes' necks on its part.
So one is not one when the swords clamour,
Nor two are two when lance clashes with the armour:
Had he wished to finish his foes at hand
He would have shaken existence itself at his command.
But decree had already passed, so he opted to march
To death patiently, for patient are the oppressed.
On the hot desert sands he dawned
A corpse that fell a prey
To every sword and lance in every way.
Between the ends of the lances he was spent
Thirsty, his corpse trampled upon by trained steeds
O son of Hasan! I complain to you for these are
Agonies crowding my heart
Do you know how much trial and tribulation
Your revered offspring faced at the Taff?
Let me console you in their regard,
For they approached death with heart.
Not a drop wetted their thirst,
Buried under the heat, in the desert,
Wind burying them with the dust...
What will you, O bereaved one, assault and be
Turning the blood of your foes into a sea?
Will you close your eyes when revenge can you take
From seeing the blood which, though on the right guidance
Dawned having none to console?
Near the Taff are the youths of Hashim
Buried under the lances' tips, their blood is sought
By everyone! No respite there shall be till you
Raise it so nothing can stand in its way.
A fire you shall light, a war no mighty host can subdue
How many times did Umayyah stir your wounds
No healing of the wound till the Meeting Day,
No healing to babes whom Umayyah nursed with death
Instead of breasts' milk, blood was given instead.
Here they lie dead, here the arrows embrace them,
Here the sands make their every bed.
A free lady who used to be confined
Dawned on the plains hot like timber lit by the heat
And a pure woman not used to mourning
Is now with whips driven, rebuked.
And a startled youth whose heartbeat almost
Sparks with fright... And another confused,
By the sight of steeds not at all amused,
Welcomed the night without a haven, without resort
Her veil, in enemy hands,
Is being passed from this to that,
So with her hands she seeks to hide
What with her veil she used to shield
Walked unveiled before the enemy eyes.
From one country to another she cries...
They grew up confined, they never knew
What slavery was, what’s the plain or the terrain.
Now they were insulted and dismayed,
By their enemy were they now displayed
For all to jeer at and to see:
A war trophy they now came to be...
Taken from land to distant land,
Handled by a filthy hand. [12]

To be continued....

References:

Maqtal al-Husain: Martrydom Epic of Imam al-Husain (A) by 'Abd al Razzaq al-Muqarram 
Published by: Al-Kharsan Foundation for Publications, Beirut, Lebanon, 1426 AH/2005 AD

Notes:

[1] Shaikh Lufallah al-Gulpaygani, Muntakhab al-Athar fi Akhbar al-Imam al-Thani ‘Ashar, Raiyy ad-Din al-Qazwini, p. 304, 10th night.

[2] Ibn Nama, Muthir al-Azan, p. 89. Al-Tabari, Tarikh, Vol. 6, p. 177.

[3] Ibn Tawus, Al-Luhuf, p. 33. Ibn Nama, p. 20.

[4] Shaikh ‘Abbas al-Qummi, Nafs al-Mahmum, p. 91.

[5] On p. 150, Vol. 2, of al-Azraqi's Tarikh Mecca, it is stated that Imam Husain (A) made this statement to Ibn ‘Abbas.

[6] Ibn al-Athir, Al-Kamil, Vol. 4, p. 16.

[7] al-Majlisi, Bihar al-Anwar, Vol. 10, p. 184.

[8] al-Tabari, Tarikh, Vol. 6, p. 219. Ibn al-Athir, Al-Kamil, Vol. 4, p. 17. Ibn Kathir, Al-Bidaya, Vol. 6, p. 163.

[9] Ibn al-Athir, Al-Kamil, Vol. 4, p. 16. The rag Imam al-Husain (A) is referring to is one used by a woman to absorb the blood during her menstruation.

[10]Al-Khasa’is al-Husainiyya, p. 32 (Tabriz edition).

[11] On p. 137 of Tathkirat al-Khawaof Ibn al-Jawzi, the grandson, al-Husain (A) cited these verses when al-Hurr warned him against disputing with Banu Umayyah.

[12] Excerpted from a poem by the Hujjah Sayyid Muhammad Husain al-Kayshwan published in ‘Allama Shaikh Sharif al-Jawahiri's Muthir al-Azan.

SOURCE: www.hujjat.org

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