Muawiyah and Umar Ibn Al Khattab
Imam Hussein ibn Ali, the grandson of the Prophet Muhammad, and his followers faced persecution and martyrdom at the hands of the Umayyad caliphate's forces. Yazid, the grandson of Hind and Abu Sufyan, who were considered early adversaries of Islam, played a central role in this conflict. Hind bint Utba was responsible for the assassination of Hamza, the uncle of the Prophet Muhammad (اللّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ). She committed further atrocities upon Hamza's body.
Muawiyah, son of Abu Sufyan and her son, is regarded as the founder of a period of significant corruption. Appointed by Umar Ibn Al Khattab as the Governor of Damascus, Muawiyah eventually transferred power to his son Yazid. Yazid ordered an army of over 100,000 to specifically target and kill Imam Hussein (pbuh), the last living grandson of Prophet Muhammad at that time was not just a fleeting historical event but has become a cornerstone of cultural and national identity. The day of Ashura and its events symbolize a revolution and renaissance, rooted in the sacrifice of the leader of the youth of paradise event extends beyond a specific sect of Muslims, inspiring those dedicated to reform, renewal, and the pursuit of emancipation and freedom across humanity, bringing compassion to all.
Umar appointed Muawiyah ibn Abi Sufyan as the governor of Damascus, Syria, in 639 CE. This appointment occurred during Umar's reign, which saw significant expansion of the Islamic state into regions including Egypt, Greater Syria, and Preservative skills and military prowess allowed him to strengthen his hold over Syria, eventually expanding his influence to become a key figure in early Islamic governance and the founder of the Umayyad dynasty in the time of Imam Ali (pbuh).
Muawiyah claimed the caliphate, asserting control over the Muslim empire from his power base in Syria. He moved the capital to Damascus and founded the Umayyad dynasty, which marked a significant shift in Islamic governance. His reign introduced several administrative innovations, including the establishment of diwans (bureaus) for better governance and communication, and he is credited with creating the first postal system in the Islamic world is complex, as he is seen as a pragmatic ruler who prioritized the stability and expansion of the Islamic state, but his methods and the establishment of a dynastic rule were viewed critically by many contemporaries and later historians.
The Dark Period: The Tyranny of Muawiyah and the Rise of Yazid
In that dark period in the history of Islam marked by the collapse of values and the corruption of morals, one of Muawiyah's followers, Al-Mughirah bin Shu'bah Al-Thaqafi, advised him to leave the caliphate to Yazid. The reason for this hypocrite's opinion was that he wanted to curry favor with Yazid after Muawiyah's death and to lay the foundations of his authority over Kufa after hearing news of his removal from it. Muawiyah thought, planned, and decreed, and was ultimately killed as he decreed. Even among Muawiyah's followers, none understood the idea that this monster would be a "commander of the believers." A dissolute, drunkard, reckless, homosexual, sadistic young man, his enemies being a monkey and a dog, who occupies the highest position in Islam, which is the Caliphate.
Muawiyah's announcement that Yazid would succeed him aroused severe resentment and denunciation, even from his companions who knew Yazid well. Muawiyah ignored all feelings of discontent and resentment among the people and worked with all means of coercion and brutality to implement this idea, not caring about the dire consequences that this ill-fated caliphate would have on the nation. He disregarded the opinions of Muslims and their objections to it.
We do not wish here to review the vile means that Muawiyah followed to achieve this purpose of murder, treachery, deception, and fraud, which are well-documented in the sources. In the end, Muawiyah imposed his son as the successor on the Muslims. When the sword rules, tongues are silenced.
The Declaration of Revolution: Imam Hussain’s Stand Against Yazid
A Bold Stand for Truth and Justice
What did Imam Hussain (AS), the son of Muhammad and the heir of the prophecy, do? Should he pledge allegiance to the son of the liver-eater when he is the son of the mistress of women? He declared it loudly:
"I am from the house of prophecy, the source of the message, and the place where angels descend. Through us, God has conquered and through us, He will seal. Yazid, the drinker of alcohol, the murderer of forbidden souls, the one who declares immorality, someone like me does not pledge allegiance to someone like him".
With these words directed at the governor of Medina, Al-Walid bin Utba, who called on him to pledge allegiance to Yazid, the Lord of Martyrs announced his revolution. In that difficult atmosphere, where values had melted away, society reached the extremes of moral decline, and an atmosphere of terror prevailed, Imam Hussain refused to pledge allegiance to a deviant criminal and announced this publicly! He announced his clear position of rejection and confrontation by stating:
"Indeed, the Da'i, Ibn al-Da'i, has concentrated between two things: between basket and humiliation, and how low is humiliation for us. God refuses that for us, and His Messenger and the believers, and good and purified chambers, and proud souls, and hot noses, so that we prefer obedience to the mean over the honorable wrestler".
With these words, the master of martyrs and the father of the free announced his revolution. It was a revolution, an ember, and a cry in the conscience of the nation that will remain resounding forever. We do not want here to review this great revolution from its political and military aspects or investigate its events from Hussain's departure from Medina to Mecca and then his martyrdom in Karbala. But there is one truth: in that tragic situation, it was inevitable that there would be a revolutionary to confront deviation and restore the Muslim human being's lost dignity. So there was Hussain, and there was Karbala.
Confronting Falsehood with Courage
When falsehood triumphs in its ugliest form and terrorist rule sweeps away all obstacles before it, the feeling of goodness disappears in the souls, causing them to lose hope and collapse.
The contagious feeling of loss of dignity spreads, and crime increases, leaving no planning for a process of balancing the forces for confrontation. Religion, with its high ideals and sublime principles, requires a person to stand up, revolt, and spread his mind, even if he is alone. This is what Imam Hussain (AS) did. He chose his role, or rather, his role chose him. The son of the Prophet and the most honorable human being on the face of the earth went forward to confront whatever force confronted him. He offered his blood and the blood of his family and friends, whom he selected and in whom all the principles and values of the revolution crystallized, to be the cry that awakens the human conscience.
Imam Hussain (AS) left, and his departure had no meaning other than martyrdom. With martyrdom alone, Islam remains. Islam was linked to Imam Hussain (AS) in a close and inseparable way, and Imam Hussain (AS) was linked to Islam, so that was its meaning.
The Betrayal of Kufa
Despite the betrayal of Kufa's people, who had failed his father and betrayed his brother, Imam Hussain sent his cousin Muslim bin Aqeel to investigate the matter. His role as Imam, guardian, and designated heir required him to rise up and fulfill his duty towards his grandfather's nation and leave the city for Iraq. He left an answer for his brother Muhammad ibn al-Hanafiyya and for everyone who tried to dissuade him from his intention to leave Medina.
"In the name of God, the Most Gracious, and Most Merciful, this is what Al-Hussain bin Ali recommended to his brother Muhammad bin Al-Hanafiya: Hussain bears witness that there is no God but God alone, with no partner, and that Muhammad is His servant and Messenger who brought the truth from Him, and that Paradise is real and Hell is real, and that the Hour is coming, about which there is no doubt, and that God resurrects those in the graves. I did not go out as an evildoer, tyrant, corrupter, or unjust person. Rather, I went out to seek reform in the nation of my grandfather (may God bless him and grant him peace). I want to enjoin good and forbid evil and follow the path of my grandfather and my father Ali bin Abi Talib (peace be upon him). So whoever accepts me accepts the truth, God is more worthy of the truth, and whoever rejects this, I will be patient until God decides between me and the people, and He is the Best of judges".
The Influence of Ibn Ziyad in Kufa and the Events Leading to Karbala
Ibn Ziyad's Movements and the Change in Karwan Hosseini's Course
Since Ibn Ziyad (may God’s curse be upon him) started moving back and forth in Kufa, there was a significant shift in the course of Karwan Hosseini. Hurr ibn Yazid, a Rayahi and my spy, reached the countryside of Khashka, in the area of Khashak, and in the hills of Karwan. Hazrat Imam Hussein (peace be upon him) stopped there and summoned me to Karbala. During Muharram, Karwan Hazrat Sayyid Al-Shuhada (peace be upon him) settled in Dasht Ninoya, with Hurr and a thousand soldiers encircling their tents.
The Case of Omar bin Saad's Deployment to Karbala:
Ibn Ziyad's Orders and Omar bin Saad's Hesitation
Ibn Ziyad (may God’s curse be upon him) cursed Omar bin Saad (may God curse him) with threats and promises. Omar bin Saad was ordered to go to Karbala with four thousand troops, originally to march to Dustbi as Daylam had conquered it. Ibn Ziyad wrote a covenant for the governorship of Rayy and the borders of Dustbi and Daylam for him. Seeking protection, Ibn Saad extended the covenant [1].
That night, Omar bin Saad gathered his advisors and was advised against going to war against Al-Hussein. His nephew, Hamzah bin Al-Mughirah bin Shu’bah, implored him not to sever ties of kinship and sin against the Lord. Hamzah said, "By God, you may leave this world, your wealth, and all the authority of the earth if it were yours. It would be better for you than meeting God with the blood of Hussein" [2].
Omar bin Saad spent the night contemplating and recited:
Should I leave the kingdom of Rayy and its desires?
Or will I return blameworthy for killing Hussein?
In killing him, there is a fire beyond which he is not,
But the kingdom of Rayy is the apple of my eye [3].
Final Decision and March to Karbala
In the morning, Omar bin Saad told Ibn Ziyad that he had been assigned this job and people knew about it, suggesting appointing someone else. However, Ibn Ziyad insisted that Omar either lead the army or send back the covenant. Seeing the urgency, Omar agreed and went to Karbala with four thousand men [4].
Ibn Ziyad's Further Instructions
Ibn Ziyad sent instructions to Omar bin Saad to deploy four thousand troops from Dustbi to Karbala. Omar bin Saad accepted and sought a night's respite to gather his forces. He advised people to join the march against Hussein (peace be upon him), despite having internal reservations. The next morning, Omar set out as ordered [5].
Omar bin Saad's Conflict and Consultation
Upon reaching Karbala, Omar bin Saad realized the gravity of his mission. When told they were in Karbala, he remarked on the day's distress and affliction. Although initially hesitant, Ibn Ziyad threatened him with severe consequences if he did not proceed against Hussein. Despite seeking pardon multiple times, Ibn Ziyad remained adamant [6].
Omar bin Saad ultimately resolved to march, having fifty men with him, and was conflicted about the mission.
Omar bin Saad's Attempt to Avoid Conflict
After reconsidering, Omar bin Saad asked Ibn Ziyad to send someone else to confront Hussein, suggesting some nobles of Kufa. Ibn Ziyad rejected his advice and reiterated that Omar must lead the army or return the covenant. Pressured, Omar bin Saad complied, leading his four thousand troops to Karbala [7].
Ibn Ziyad's Decrees and Threats
Ibn Ziyad’s threat was clear: if Omar did not march and advance on Hussein, he would be isolated from his work, his house demolished, and his neck stabbed. Despite the pleas from Banu Zahra to avoid conflict with Hussein, the enmity between Banu Hashim and the others persisted. Omar bin Saad’s final decision to march was influenced by these threats and the promise of governance over Rayy and Daylam [8].
Ibn Ziyad's Actions in Kufa
Ibn Ziyad's actions included gathering people in the Kufa mosque, praising Yazid, and urging them to fight against Hussein. He distributed supplies and commanded loyalty to Yazid, increasing their livelihood and emphasizing the security provided under Yazid’s rule [9].
Deployment of Forces
Ibn Ziyad dispatched key figures like Al-Husayn bin Numayr, Hajjar bin Abjar, Shimr bin Dhi Al-Jawshan, and Shabath bin Rab’i to assist Omar bin Saad. He also set up guards around Kufa to prevent anyone from joining Hussein [10].
Summary of Key Events
Manipulation and Coercion: Ibn Ziyad manipulated and coerced Omar bin Saad into leading the army against Hussein.
Internal Struggle: Omar bin Saad struggled with his conscience but ultimately succumbed to Ibn Ziyad’s threats and promises.
Mobilization: Key figures in Kufa were mobilized to suppress support for Hussein and ensure the army's strength.
March to Karbala: Despite internal conflicts, Omar bin Saad marched towards Karbala, leading to the eventual confrontation and tragedy of Ashura [11].
Continued Analysis of Events Leading to the Tragedy of Karbala:
Ibn Ziyad's Decree and Omar bin Saad's Reluctance
Ubayd Allah bin Ziyad (may God curse him) appointed Omar bin Saad bin Abi Waqqas (may God curse him) as the governor of Rayy and Hamadan. He ordered Omar to lead an army of four thousand to confront Hazrat Imam Hussein (peace be upon him). Despite his initial reluctance, Omar bin Saad complied due to Ibn Ziyad’s threats [12].
Ibn Ziyad (may God curse him) said to Omar, "If you do not march against Hussein, I will strip you of your governorship, demolish your house, and stab your neck." Faced with these threats, Omar bin Saad had no choice but to obey [13].
Family Pressure and Final Decision
Members of the Zahra family approached Omar bin Saad, urging him to reconsider and not to fight Hussein (peace be upon him). Despite their pleas, Omar bin Saad, under the pressure of Ibn Ziyad (may God’s curse be upon him), decided to proceed against Imam Hussein (peace be upon him) [14].
When Hazrat Imam Hussein (peace be upon him) was born, he was the first to be greeted by Shukran. Peace be upon him and his wife. Imam Hussein (peace be upon him) was born in Buhandan.
Ibn Ziyad’s Manipulation and the Appointment of Omar bin Saad
In the book of the life of Imam Hussein (peace be upon him), it is mentioned that Ibn Ziyad (may God’s curse be upon him) specifically chose Omar bin Saad for this mission. He did this to tempt the people and push them into war against Rayhana, the Messenger of God (peace and blessings be upon him). Omar bin Saad, being a prominent figure and son of the conqueror of Iraq, was seen as capable of swaying public opinion and leading the attack [15].
Arrival of Omar bin Saad in Karbala
On the day of Muharram in the year 61 AH, Omar bin Saad arrived in Karbala with his troops. He was accompanied by four thousand horsemen, and Al-Hurr had a thousand horsemen, making a total of five thousand horsemen [16].
Omar bin Saad called a man from his companions named Urwa bin Qais and instructed him to go to Hussein and ask why he had come to Karbala and what he wanted. Urwa, feeling ashamed, refused, so Omar sent a brave knight, Abdullah Al-Subaie [17].
Confrontation with Al-Hussein’s Camp
When Al-Subaie approached Hussein, he was told to put down his sword, but he refused, stating he was only there to convey a message. Abu Thumama Al-Saydi offered to take his sword, but Al-Subaie refused, leading to a heated exchange. Al-Subaie returned to Omar bin Saad, saying he could not deliver the message [18].
Further Attempts and Rejections
Qurra bin Qais Al-Hanzali was then sent to Hussein’s camp. When he arrived, Al-Hussein’s companions recognized him. Habib bin Mazahir Al-Asadi identified him as someone he knew with a good opinion. Qurra conveyed Omar bin Saad's message, and Al-Hussein responded, stating he came because the people of Egypt invited him, but they betrayed him [19].
Ibn Ziyad's Reinforcements
Ibn Ziyad sent reinforcements to assist Omar bin Saad, including figures like Al-Husayn bin Numayr, Hajjar bin Abjar, Shimr bin Dhi Al-Jawshan, and Shabath bin Rab’i. Despite these reinforcements, Ibn Ziyad continued to press Omar bin Saad, warning him not to make any decisions without consulting him [20].
Blacksmiths' Preparations
In the days leading up to the confrontation, the blacksmiths in Kufa were busy making swords, spears, and arrows, which were poisoned to ensure they inflicted maximum harm. These weapons were used to shed the blood of Rayhana, the Messenger of God, and his family [21].
Summary of Key Events
Manipulation and Coercion: Ibn Ziyad’s manipulative and coercive tactics forced Omar bin Saad into leading the army against Hussein.
Internal Struggle: Despite various pleas, Omar bin Saad complied with Ibn Ziyad’s orders.
Mobilization: Key figures were mobilized to strengthen the army against Hussein.
Preparations for Battle: Weapons were crafted and poisoned to ensure lethal outcomes.
Final Confrontations: Attempts at mediation failed, leading to the inevitable clash in Karbala [22].
Continued Analysis of Events Leading to the Tragedy of Karbala
Confrontation with Al-Hussein’s Camp
When Al-Hanzali stood before Al-Hussein, he conveyed the message from Omar bin Saad. Al-Hussein responded, "Inform your friend that I came here because the people of Egypt wrote to me, pledging their allegiance, support, and not to abandon me. If they now hate me, I will leave" [23].
At this point, Habib bin Mazahir Al-Asadi addressed Qurra, saying, "Woe to you, Qurra! You had a good opinion of the people of the House. What changed you to bring this message? Stay with us and support this man." Qurra acknowledged the truth in Habib's words but chose to return to his friend with Al-Hussein’s message [24].
Ibn Ziyad’s Instructions and Omar bin Saad’s Reluctance
Qurra returned to Omar bin Saad and relayed Al-Hussein's message. Omar bin Saad wrote to Ubaidullah bin Ziyad, informing him of Al-Hussein's stance. Ibn Ziyad, upon reading the letter, urged Omar to kill Al-Hussein, lamenting the consequences and invoking God's help [25].
Arrival and Encampment of Forces
As the four thousand horsemen led by Omar bin Saad and the thousand led by Al-Hurr arrived in Karbala, they were joined by additional troops. Omar bin Saad instructed Urwa bin Qais Al-Ahmasi to inquire about Al-Hussein’s presence in Karbala. Urwa, feeling ashamed of his past correspondences with Al-Hussein, refused and suggested someone else be sent [26].
Interactions with Al-Hussein’s Camp
Omar bin Saad then sent Abdullah Al-Subaie, a brave knight. When Al-Subaie reached Al-Hussein, he refused to disarm, stating his mission. Abu Thumama Al-Saydi offered to take his sword, but Al-Subaie declined, leading to a tense exchange. He returned to Omar bin Saad, stating he couldn’t deliver the message [27].
Omar bin Saad then sent Qurra bin Qais Al-Hanzali. Upon seeing him, Al-Hussein’s companions recognized him. Habib bin Mazahir Al-Asadi identified him and questioned his motives. Qurra conveyed Omar bin Saad’s message, and Al-Hussein responded, explaining his reasons for coming to Karbala [28].
Habib bin Mazahir’s Appeal
Habib bin Mazahir appealed to Qurra, questioning his change of heart and urging him to support Al-Hussein. Qurra acknowledged the truth but decided to return with Al-Hussein’s message. Habib expressed his trust and concern for Qurra’s previous good opinion of the House of Mustafa [29].
Reinforcements and Orders
Upon receiving the message from Qurra, Omar bin Saad informed Ibn Ziyad, who then sent further reinforcements, including Al-Husayn bin Numayr and Hajjar bin Abjar. Despite these reinforcements, Ibn Ziyad continued to press Omar bin Saad to consult him before making any decisions [30].
The Blacksmiths' Preparations
In Kufa, blacksmiths were busy making swords, spears, and arrows, poisoning them to ensure maximum harm. These weapons were intended to shed the blood of Rayhana, the Messenger of God, and his family [31].
The Scene Before the Battle
Omar bin Saad gathered his advisors and expressed his reluctance to fight Al-Hussein. His sister’s son, Hamzah bin Al-Mughirah bin Shu’bah, implored him not to sever his ties of kinship and sin against God. Despite these pleas, Omar bin Saad, under Ibn Ziyad’s threats, felt compelled to proceed [32].
Final Attempts at Mediation
Omar bin Saad continued to send envoys to Al-Hussein, seeking a peaceful resolution. Each envoy faced rejection or returned with messages that emphasized Al-Hussein’s commitment to his cause. Despite these attempts, Ibn Ziyad's determination to eliminate Al-Hussein and his companions prevailed [33].
Summary of Key Events
Manipulative Tactics: Ibn Ziyad’s manipulative and coercive tactics forced Omar bin Saad into leading the army against Hussein.
Internal and External Pressure: Despite various pleas, Omar bin Saad complied with Ibn Ziyad’s orders.
Mobilization: Key figures were mobilized to strengthen the army against Hussein.
Preparations for Battle: Weapons were crafted and poisoned to ensure lethal outcomes.
Final Confrontations: Attempts at mediation failed, leading to the inevitable clash in Karbala [34].
The Dignity of Hazrat Amir al-Mu’minin (peace be upon him) and the Fate of Omar bin Saad (may God’s curse be upon him):
Foretelling Omar bin Saad’s Fate
Hazrat Amir al-Mu’minin (peace be upon him) once encountered a young Omar bin Saad (may God’s curse be upon him) and foretold his tragic fate. Muhammad Ibn Sirin recounted that Ali Ibn Abi Talib (peace be upon him) said to Omar Ibn Saad: "Woe to you, Ibn Saad. How will you be if one day you have to choose between Paradise and Hell, and you choose Hell?" This prophetic statement highlighted the future decision Omar bin Saad would face, ultimately leading to his cursed fate [35].
Ibn Ziyad’s Incitement to Attack Imam Husayn (peace be upon him)
Ibn Ziyad (may God’s curse be upon him) gathered people in the Kufa Mosque, delivering a speech praising the virtues of the Abu Sufyan family and Yazid (may God’s curse be upon him). He spoke highly of Yazid’s conduct, benevolence, and generosity, claiming Yazid increased their livelihood and provided for them. Ibn Ziyad then urged them to fight against Al-Hussein (peace be upon him), stating that Yazid commanded him to take them to war against his enemy [36].
Mobilizing Forces Against Al-Hussein:
Strategic Deployment
Ibn Ziyad gathered his commanders and forces, including Husayn Ibn Numayr Tamimi, Hajjar Ibn Abjar, Shimr Ibn Dhu al-Jawshan, and Shabath Ibn Rabi’, ordering them to assist Omar bin Saad. Shabath ibn Rab’i, initially reluctant, was coerced by Ibn Ziyad, who accused him of malingering [37].
Preventing Support for Al-Hussein
Ibn Ziyad appointed Zujar ibn Qais al-Ja’fi with five hundred horsemen to guard the Sarat Bridge, preventing anyone from leaving Kufa to join Al-Hussein. Aamir ibn Abi Salamah ibn Abdullah ibn Arar al-Dalani attempted to pass, but Zujar intercepted him. Aamir attacked and defeated Zujar’s forces, reaching Karbala to join Al-Hussein, where he ultimately attained martyrdom [38].
Addressing the People of Kufa
In another speech at the Jami’ Mosque of Kufa, Ibn Ziyad praised Yazid and Muawiyah’s reign, emphasizing their benevolence and the increased livelihood provided. He then commanded the people to prepare for war against Al-Hussein (peace be upon him), framing it as an obligation to support their benevolent ruler [39].
Ibn Ziyad’s Gatherings and Commandments:
Speech and Provisions
Ibn Ziyad’s speeches served to manipulate and rally support for the assault on Al-Hussein. His provisions and mobilization efforts demonstrated his determination to carry out Yazid’s orders, emphasizing the need to crush Al-Hussein’s resistance [40].
Strategic Deployment
By placing Zujar ibn Qais at the Sarat Bridge and calling upon other commanders, Ibn Ziyad sought to isolate Al-Hussein and prevent reinforcements. This strategy aimed to ensure Al-Hussein’s forces were outnumbered and demoralized [41].
The Role of Fear and Manipulation
Ibn Ziyad’s tactics relied heavily on fear and manipulation. By accusing Shabath of malingering and invoking the fear of hypocrisy, he coerced compliance. His speeches in Kufa aimed to portray the war against Al-Hussein as a necessary defense of Yazid’s benevolent rule [42].
Summary of Key Events
Prophetic Warning: Ali Ibn Abi Talib (peace be upon him) predicted Omar bin Saad’s tragic choice between Heaven and Hell.
Manipulative Tactics: Ibn Ziyad’s manipulation and coercion were aimed at rallying support for the attack on Al-Hussein.
Strategic Deployment: Key commanders and forces were deployed to isolate and overwhelm Al-Hussein’s camp.
Preventing Reinforcements: Guards were stationed at key points to prevent support from reaching Al-Hussein.
Coercion and Fear: Fear and accusations were employed to ensure compliance among commanders and soldiers [43].
These events and strategies led to the tragic confrontation at Karbala, culminating in the martyrdom of Imam Husayn (peace be upon him) and his companions, marking a significant and sorrowful chapter in Islamic history.
Samra bin Jundub's Role in the Temptation to Fight Imam Husayn
Samra bin Jundub, a false companion, played an important role in urging people to fight Imam Husayn (peace be upon him). He was in charge of Ubayd Allah bin Ziyad’s police and actively incited people to confront the grandson of the Prophet (peace be upon him and his family) [44].
Ibn Ziyad’s Actions in Kufa Before the Battle
Ibn Ziyad took several steps to ensure no support would reach Imam Husayn. He mobilized forces, gave speeches to manipulate public opinion, and placed guards around Kufa. His efforts were aimed at isolating Imam Husayn and preventing any reinforcements from reaching him [45].
These actions culminated in the tragic events at Karbala, highlighting the lengths to which Ibn Ziyad went to fulfill his orders and the immense struggle faced by Imam Husayn and his companions [46].
Ibn Ziyad's Curses and Commands:
Ibn Ziyad's Speech and Provisions
Ibn Ziyad (may God curse him) gave a fiery speech, filled with curses and manipulations, to mobilize people against Imam Husayn (peace be upon him). He praised Muawiyah (may God curse him) and emphasized the benevolence and rewards provided by Yazid [47].
Key Points from the Speech:
Praise for Yazid: Yazid is praised for his good conduct, mirroring his father Muawiyah’s policies.
Generosity: Yazid’s generosity and increased provisions were highlighted.
Call to Arms: He warned the people of Kufa to support Yazid’s rule and join the war against Imam Husayn, or face severe consequences.
Mobilizing Key Figures
Ibn Ziyad summoned various commanders, including Katheer bin Shihab Harithi, Muhammad bin Ash'ath bin Qais, Qaqa' bin Suwayd bin Abd Rahman Manqari, and Asma' bin Kharijah, to mobilize the people and prevent any support for Imam Husayn [48].
Actions Taken:
Ensuring Obedience: Commanders were instructed to ensure obedience among the people.
Coercion: Ibn Ziyad personally monitored and coerced Shabath ibn Rab’i to ensure compliance.
Preventing Reinforcements: Ubayd Allah ibn Ziyad placed Zajar ibn Qays Ja’fi in charge of preventing anyone from leaving Kufa to support Imam Husayn [49].
Preventing Reinforcements:
Strict Measures and Deployments
Ibn Ziyad took several measures to ensure that no reinforcements could reach Imam Husayn:
Guarding Key Locations: Zajar ibn Qays Ja’fi was stationed with five hundred horsemen to guard the Sarat Bridge.
Monitoring Kufa: Forces were instructed to patrol and prevent any movement towards Imam Husayn.
Killing Defectors: Anyone attempting to join Imam Husayn was captured and killed, as exemplified by the killing of a man from the Levant [50].
Specific Incidents
Aamir ibn Abi Salamah’s Escape: Aamir ibn Abi Salamah managed to defeat Zajar’s forces and reach Karbala to join Imam Husayn.
Ubayd Allah binAl-Hurr’s Betrayal: Abdullah bin Yasar, who attempted to support Imam Husayn, was captured and killed by Ubayd Allah bin Al-Hurr [51].
Final Preparations and Battle:
Deployment of Forces
Ibn Ziyad continued to send reinforcements to Karbala, ensuring a large and overwhelming force against Imam Husayn. Key deployments included:
Husayn ibn Numayr with a thousand men
Hajjar ibn Abjar with another thousand men
Shabath ibn Rab’i despite his reluctance
Attempt to Kill Ibn Ziyad
Ammar ibn Abi Salamah al-Dalani attempted to assassinate Ibn Ziyad but failed. He later joined Imam Husayn in Karbala and was martyred alongside him [52].
The Final Confrontation:
Ibn Ziyad’s Last Actions
As the battle approached, Ibn Ziyad took final steps to isolate Imam Husayn:
Appointing Amr bin Harith in Kufa: He ensured no reinforcements could leave Kufa.
Guarding the Euphrates: He ordered strict control over the river to prevent any support from reaching Imam Husayn [53].
The Fate of the Supporters
Many supporters of Imam Husayn were captured or killed before reaching Karbala. Despite these measures, some managed to join Imam Husayn and were martyred with him [54].
Summary of Ibn Ziyad's Actions
Manipulative Speeches: Mobilized forces through deception and threats.
Strategic Deployments: Placed key commanders to prevent support for Imam Husayn.
Strict Controls: Enforced tight security and severe punishments to isolate Imam Husayn.
Final Confrontation: Ensured overwhelming force against Imam Husayn leading to the tragic events at Karbala.
These actions by Ibn Ziyad highlight his ruthless determination to suppress Imam Husayn and his followers, leading to the martyrdom of one of the most revered figures in Islamic history [55].
The Appointment of Zujar bin Qais Jaafi:
Deployment of Zujar bin Qais
Ibn Ziyad (may God curse him) appointed Zujar bin Qais Jaafi with a force of five hundred horsemen. His task was to prevent anyone from Kufa from joining Imam Husayn (peace be upon him) [56].
Key Actions:
Stationing at Sarat Bridge: Zujar and his men were to block the route to prevent any reinforcements from reaching Imam Husayn.
Intercepting Aamir ibn Abi Salamah: Aamir ibn Abi Salamah and his companions attempted to pass, but Zujar ordered them to turn back. Aamir defeated Zujar’s forces and managed to join Imam Husayn in Karbala, where he was martyred.
Narrative Excerpt:
“Ubayd Allah ibn Ziyad appointed Zujar ibn Qais al-Ja’fi with five hundred horsemen and ordered him to stay at the Sarat Bridge to prevent anyone leaving Kufa seeking Husayn, peace be upon him. Aamir ibn Abi Salamah passed by him, and Zujar said: ‘You know where you want to go; turn back.’ Aamir attacked him and his companions, defeated them, and reached Karbala to join Husayn, where he was martyred” [57].
The Dignity of Hazrat Amir al-Mu’minin (peace be upon him):
Harthama bin Sulaym's Encounter
Harthama bin Sulaym had a significant encounter during his service under Hazrat Ali (peace be upon him) at Karbala. His experience foreshadowed the tragic events that would unfold [58].
Key Points:
Forewarning of Karbala: Hazrat Ali (peace be upon him) foretold that the soil of Karbala would witness a great tragedy and that its people would enter Paradise without reckoning.
Harthama's Revelation: Harthama shared this prophecy with his wife, a devout follower of Hazrat Ali. When Ibn Ziyad sent forces against Imam Husayn, Harthama remembered the prophecy and sought Imam Husayn’s advice.
Narrative Excerpt:
“Harthama bin Sulaym said: We invaded Siffin with Ali (peace be upon him). When we descended in Karbala, he prayed with us and took some soil, saying, ‘Woe to you, soil! Let a people be gathered with you to enter Paradise without reckoning.’ When Ibn Ziyad sent the mission to Husayn, I joined reluctantly, remembering Ali’s words. I met Husayn, who said, ‘Are you with us or against us?’ I said, ‘Neither with you nor against you, for I fear for my family from Ibn Ziyad.’ Husayn said, ‘Go so that you do not see our killing, for anyone who witnesses our martyrdom without aiding us will enter Hell.’ I left hurriedly, escaping the tragedy” [59].
Historical Accounts of Kufan Resistance:
Resistance to Fighting Imam Husayn
Historical texts recount how many Kufans resisted fighting against Imam Husayn. Despite Ibn Ziyad’s coercive measures, some managed to join Imam Husayn [60].
Key Actions:
Kufan Resistance: Many Kufans were reluctant to fight and sought ways to avoid confrontation.
Sending Forces: Ibn Ziyad sent additional forces to patrol Kufa, ensuring no one joined Imam Husayn.
Narrative Excerpt:
“When Ibn Ziyad directed a large force to fight Husayn, they reached Karbala, but many hesitated to fight. Ibn Ziyad sent Suwayd bin Abd al-Rahman to patrol Kufa. He found a man from the Levant who came for an inheritance and sent him to Ibn Ziyad, who ordered his execution. This caused many to leave, avoiding the battle” [61].
Summary of Ibn Ziyad’s Actions:
Ruthless Measures and Mobilization
Ibn Ziyad’s relentless efforts to isolate and confront Imam Husayn highlight his ruthless nature. His manipulative speeches, strategic deployments, and strict measures aimed to suppress any support for Imam Husayn, leading to the tragic events at Karbala.
Notable Deployments:
Zujar bin Qais Jaafi: Stationed at the Sarat Bridge to block reinforcements.
Suwayd bin Abd al-Rahman: Patrolled Kufa to prevent support for Imam Husayn.
Commanders Mobilized: Various commanders were tasked with ensuring obedience and preventing dissent.
Key Events:
Intercepting Aamir ibn Abi Salamah: Despite attempts to block him, Aamir reached Karbala and was martyred.
Harthama bin Sulaym’s Encounter: His encounter with Hazrat Ali and later Imam Husayn underscored the prophecy and tragedy of Karbala.
Kufan Resistance: Despite Ibn Ziyad’s measures, many Kufans resisted fighting Imam Husayn, demonstrating the widespread reluctance and moral conflict within Kufa [62].
These actions by Ibn Ziyad set the stage for the Battle of Karbala, leading to the martyrdom of Imam Husayn and his companions, a pivotal moment in Islamic history.
Testimonies of Companions and Early Supporters:
Anas bin Al-Harith Al-Kahili
Anas bin Al-Harith Al-Kahili, a companion of the Prophet Muhammad (PBUH), played a significant role in the events leading up to Karbala. Known for his participation in the battles of Badr and Hunayn, he was deeply committed to supporting Imam Husayn (peace be upon him) [63].
Key Points:
Prophetic Forewarning: Anas heard the Prophet predict the martyrdom of Imam Husayn in Karbala and urged his companions to support him.
Joining Imam Husayn: Anas accompanied Imam Husayn from Mecca to Karbala, seeking permission to perform Jihad and ultimately attaining martyrdom.
Narrative Excerpt:
“Anas bin Al-Harith Al-Kahili was one of the companions of the Prophet (PBUH), and he witnessed Badr and Hunayn with him. He heard him say: ‘This son of mine - meaning Al-Husayn - will be killed in the land of Karbala, so whoever of you witnesses that, let him support him.’ He accompanied Al-Husayn and his companions from Mecca. He was an old and obedient man, and he asked permission from the Imam to perform Jihad before him, so he gave him permission” [64].
Abdullah bin Umair
Abdullah bin Umair, a resident of Kufa, was moved by the plight of Imam Husayn and decided to join him in Karbala, despite the dangers [65].
Key Points:
Living in Kufa: Abdullah resided near the well of Al-Jaad in Hamdan with his wife, Umm Wahb bint Abd.
Hearing about the Call: Upon learning that forces were being sent to confront Imam Husayn, he expressed his desire to join the fight for the Prophet’s grandson.
Support from His Wife: His wife supported his decision and accompanied him to join Imam Husayn.
Narrative Excerpt:
“There was a man among us called Abdullah bin Umair, from Banu Alim, who had descended on Kufa and taken a house near the well of Al-Jaad in Hamdan, with his wife from Al-Nimr bin Qasit, Umm Wahb bint Abd. He saw the people being sent to Husayn and asked about them. Upon learning they were being sent against Husayn, he said: ‘By God, I have been keen on jihad against the polytheists, and I hope that jihad against those attacking the son of the daughter of their Prophet will not be easier in reward with God than His reward for me in the jihad of the polytheists.’ He informed his wife, who supported him, and they both went out at night until they joined Husayn” [66].
Historical Accounts of Early Muharram:
The Fourth Day of Muharram
The fourth day of Muharram saw significant developments, as key figures in Kufa issued rulings and mobilized forces against Imam Husayn [67].
Key Actions:
Incitement by Sharih Qadi: Sharih Qadi issued a fatwa supporting the confrontation with Imam Husayn.
Mobilization by Husayn bin Numayr: Under the orders of Ubaydullah bin Ziyad, Husayn bin Numayr led four thousand soldiers to Karbala.
Narrative Excerpt:
“On the fourth day of Muharram, Sharih Qadi issued a fatwa for the killing of Husayn (peace be upon him), and Ibn Ziyad incited the people in the mosque of Kufa to fight against Husayn. On the same day, Husayn bin Numayr, under the orders of Ubaydullah bin Ziyad, led four thousand soldiers to Karbala” [68].
These historical accounts highlight the courage and commitment of early supporters like Anas bin Al-Harith and Abdullah bin Umair, who stood by Imam Husayn in his hour of need. Their actions, along with the larger mobilization efforts against Imam Husayn, set the stage for the tragic events of Karbala.
Incidents of the Sixth Night of Muharram, Year 61 AH:
The Appeal of Habib bin Mazahir to the Banu Asad Tribe
Habib bin Mazahir, a devoted companion of Imam Husayn (peace be upon him), sought support from the Banu Asad tribe. This narrative is captured in various historical texts, including those by Khwarazmi, Muqrim, and in the genealogies of the nobles and the "Seas of Lights" [69].
Key Points:
Habib's Request: Upon seeing the dire situation, Habib approached Imam Husayn, asking for permission to seek support from the Banu Asad tribe.
Imam's Permission: Imam Husayn granted him permission, and Habib discreetly visited the tribe at night to appeal for their assistance.
Banu Asad's Response: Many members of the tribe responded positively to Habib's call, with some expressing their readiness to support Imam Husayn.
Narrative Excerpt:
“When Habib bin Mazahir Al-Asadi saw that, he came to Al-Husayn and said to him: O son of the Messenger of God, here is a lion alive close to us. Would you give me permission to go to them tonight and call on them to support you? Perhaps God will repel from you some of what you hate? Al-Husayn said to him: I have given you permission, so Habib from Al-Husayn’s camp came out to them in the middle of the night in disguise until he came to them, and he greeted them and they greeted him and they recognized him, so they said to him: What do you need, cousin? He said: My need for you is that I have brought to you the best that no foreigner has ever brought to a people. I have come to invite you to support the son of the daughter of your Prophet, for he is among a group of believers. One man among them is better than a thousand men. They will not let him down, nor will they surrender him, and among them is an eye of extremism. This is Omar bin Saad, who surrounded him with twenty-two thousand, and you are my people and my clan, and I have come How much is this? My advice, so obey me today, and you will obtain the honor of this world and the good reward of the hereafter, for I swear to God that not a man among you will be killed with the son of the daughter of the Messenger of God, patient and seeking reward, unless he is the companion of Muhammad (may God’s prayers and peace be upon him and his family) in the highest of the worlds. Then a man from Banu Asad, called Abdullah bin Bishr, stood up and said: I am the first to respond to this call. Then he began to shake and say: The people knew when they quarreled, and the knights refrained when they fought I am the brave, heroic fighter, as if I were the lair of Basil's lair” [70].
Confrontation with Ibn Saad’s Forces
Despite the positive response from the Banu Asad tribe, Ibn Saad's forces intercepted them, preventing them from joining Imam Husayn [71].
Key Points:
Ibn Saad’s Spy: A spy from Ibn Saad informed him of Habib's actions, leading to a swift military response.
The Clash: Ibn Saad sent Al-Azraq bin Al-Harith with four hundred horsemen to confront the Banu Asad tribe, resulting in a skirmish near the Euphrates River.
Retreat: The Banu Asad tribe, realizing they could not withstand Ibn Saad's forces, retreated, and Habib returned to Imam Husayn with the disappointing news.
Narrative Excerpt:
“Then the men of the neighborhood went to Habib and answered him, and ninety of them came together and came with Habib looking for Husayn. Then a man from the neighborhood came out, and it was said: So-and-so bin Amr, and he came to Omar bin Saad in the middle of the night and told him about it. Then Omar called a man from his companions, called Al-Azraq bin Al-Harith Al-Sada’i, and he joined him with four hundred horsemen and took him to the Bani Asad neighborhood with the one who brought the news, so we saw those people. From the Banu Asad, they came in the middle of the night with Habib, seeking Husayn’s army, when Ibn Saad’s horses met them on the shore of the Euphrates, and there was a small distance between them and Husayn’s camp, so the two sides skirmished and fought, so Habib shouted in Azraq, Ibn al-Harith: What is the matter with us? Depart from us, oh woe to us, leave us alone and be difficult for someone else, but I refuse Al-Azraq and Banu Asad learned that they could not bear Ibn Saad’s stinginess, so they retreated and returned to their neighborhood, then they carried on in the middle of the night, fearing that Ibn Saad would crush them. Habib returned to Al-Husayn and told him, and he said: There is no power nor strength except in God, the Most High, the Great” [72].
Increasing Pressure from Ibn Saad
As the siege tightened, Imam Husayn and his companions faced increasing hardships, and the forces of Ibn Saad continued to surround them [73].
Key Points:
Severing Water Supply: Ibn Saad’s forces effectively cut off access to water from the Euphrates.
Preparation for Battle: The companions of Imam Husayn remained resolute, preparing for the inevitable confrontation.
Narrative Excerpt:
“Those horses returned until they descended on the Euphrates and came between Husayn and his companions and the water. With Afzayesh Rose Afzun to thank Omar bin Saad (may God curse him) Habib bin Mazahir Asadi Nzd Hazrat Imam Husayn (peace be upon him) offered and offered a reply: Oh Farzand Bayambar, where are you from the tribe of Banu Asad Zandgi Kindly. Is it permissible for me to go to the office and what do I want to know about it? I used this method to use it, and I used it to use it. Imam (peace be upon him) allowed Dadand and Habib to speak on this occasion, with photos of people who thanked him in front of Perun, went away, and the word “Imam” increased. I just asked my beloved person to say: What is the secret, uncle? Habib said: This is the reason why I have lost my mother's veins. New est. Amada or what did he say to him, then Farzand entered into the graves of the believers, whether he was a woman or a woman. This is a joke, it's just a joke. If you want to close the phone and then touch it, then change it to another phone. Omar bin Saad (may God curse him) is a prophet for thanking him. What are the people and clans of Hasted, and in the opinion of what is Armagan, there is a mother” [74].
These accounts illustrate the attempts by Imam Husayn’s loyal companions to secure additional support and the relentless opposition they faced from Ibn Saad's forces, highlighting the mounting tensions and imminent conflict at Karbala.
Incidents of the Sixth Night of Muharram, Year 61 AH:
The Assembly of Shabath ibn Rabi and the Forces of Ibn Ziyad
Context and Background:
During the month of Muharram, in the year 61 AH, numerous notable events unfolded, particularly involving Shabath ibn Rabi, who played a significant role in the conflict against Imam Husayn (peace be upon him). Shabath was a key figure among the forces of Ibn Ziyad and had a complex relationship with the events leading up to the tragedy at Karbala.
The Mobilization Against Imam Husayn
Gathering of Forces:
Ibn Ziyad commanded a significant force, with Omar ibn Saad amassing around twenty thousand soldiers. This gathering took place over six nights, as recorded in historical accounts [75].
Shabath ibn Rabi’s Involvement:
Ibn Ziyad, keen on consolidating his forces, summoned Shabath ibn Rabi to join the battle against Imam Husayn. Despite Shabath's initial reluctance and his attempt to avoid involvement, Ibn Ziyad pressured him, citing concerns about Shabath’s loyalty [76].
Narrative Excerpt:
"He continued sending troops until they gathered at Omar bin Saad’s house for six nights during the month of Muharram, twenty thousand horsemen. Then Ibn Ziyad sent to Shabth ibn Rabi’: ‘Come to us, for we want to take you to the war against Al-Husayn, peace be upon him.’ But Shabth rebelled and wanted Ibn Ziyad to spare him, so he sent to him: 'As for what follows, my messenger informed me of your malignancy, and I fear that you will be among those who “if they meet those who believe, they say, ‘We believe.’ And when they are alone with their devils, they say, ‘We are with you. We are only mocking.’ If you are in our obedience, then come to us quickly. So Shabath came to him after dinner so that he would not look at his face and see the traces of the illness on it. When he entered, he welcomed him and brought him closer to his seat and said: I would like you to be assigned to fight this man and help Ibn Saad against him. He said: I will, Prince. So he sent him with a thousand horsemen” [77].
The Confrontation and Complicity
The Hypocrisy and Conflict:
Shabath’s Ambivalence: Shabath ibn Rabi, despite his internal conflict, chose to align with Ibn Ziyad’s forces, motivated by fear and the promise of rewards. His actions were indicative of the broader moral decay among some factions of the Muslim community at the time [78].
Narrative Excerpt:
"When Ishaa prayer, Isha Ibn Ziyad left and said, Ibn Ziyad said, ‘When Ibn Ziyad entered, he pulled a car with it, or he left it, and he left it, and he said, ‘From Dost Darm, it is jung, where is Barwa’s word?’ Omar bin Saad, as a nickname, said: ‘Oh, the emir of Chennai, just like that, but Shabath bin Rabi’ (may God curse him) saw me wearing a bracelet with Karbala Farstad on it” [79].
The Role of Shabath ibn Rabi in Historical Context
Identity and Allegiances:
Shabath ibn Rabi, characterized by his conflicting loyalties, played a pivotal role in the campaign against Imam Husayn. His allegiance to Ibn Ziyad is documented in various historical sources, reflecting the broader ideological struggle of the time [80].
Narrative Excerpt:
“Shabath ibn Rabi’ (may God curse him) began with the name Hazrat Imam Hussein (peace be upon him) based on the history of Tabari and the genealogies of the nobles, based on the text of the text of the Sikh system, based on the history of Tabari and the genealogy of the nobles. At the time of Ashura, Hazrat Imam Husayn (peace be upon him) or his family, Hazrat (peace be upon him) said, ‘No, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no.’ Picard Here are the members of the name of Hazrat Sayyid al-Shuhada (peace be upon him) to deny the name. Rabath Ruba (may God curse him) has two homosexuals. Renewal of the names of the mosques of the Shabath bin Rabi Bud mosque” [81].
The Strategy and the Tragedy
Military Movements and Orders:
Ibn Ziyad's orders were clear, and the forces under Omar ibn Saad were strategically positioned to encircle and isolate Imam Husayn. Shabath ibn Rabi, with his thousand horsemen, was part of this formidable array [82].
Narrative Excerpt:
“The first to go out to Omar ibn Saad was al-Shimr ibn Dhu al-Jawshan al-Saluli (may God curse him) with four thousand horsemen, then Omar ibn Saad had nine thousand, then Zayd ibn Rikab al-Kalbi followed him with two thousand, and al-Husayn ibn Numair al-Sakuni with four thousand, and Al-Musabi Al-Mari had three thousand, and Nasr bin Harbah had two thousand, so he made up twenty thousand. Then Ibn Ziyad sent a man to Shabath bin Rabi al-Rihi and asked that he be directed to Omar bin Saad. He fell ill with an illness, so Ibn Ziyad said to him: ‘Are you malingering? If you obey us, then go out to fight our enemy.’ So he went out to Omar bin Saad with a thousand horsemen after Ibn Ziyad honored him and gave him and loved him. He followed him with Hajjar bin Abjar with a thousand horsemen, so Omar bin Saad became with twenty-two thousand, between a horseman and a footman. Then Ibn Ziyad wrote to Omar bin Saad, ‘I have not given you a pretext for fighting Al-Hussein due to the large number of horses and men, so see that you do not start a matter until you consult me morning and evening, with every morning and every day, and peace be upon you” [83].
The Final Stand at Karbala
A Moment of Reflection:
Shabath’s legacy is a testament to the tragic choices made by individuals who were once part of the Muslim community but chose to align with tyranny and oppression. His role in the events of Ashura is a stark reminder of the complexities and moral dilemmas faced by those who stood against Imam Husayn [84].
Narrative Excerpt:
“According to the transmission of the book of Al-Futuh Ibn Ziyad (may God’s curse be upon him), in the opinion of Omar bin Saad, he is cursed, but for the sake of Farstadn Farmandhan, and for the sake of Shukrian Kufa, there is a name, i.e., a guaranteed debt, such as an excuse, or in the opinion of any delay in it” [85].
This account of Shabath ibn Rabi provides a deep insight into the multifaceted dynamics of the battle of Karbala, highlighting the tragic interplay of faith, duty, and betrayal that shaped one of the most defining moments in Islamic history.
Incidents of the Sixth Day of Muharram, Year 61 AH:
Gathering of Troops
One of the significant events documented in historical texts is the assembly of a large force under the command of Omar bin Saad. This event occurred six days into Muharram and involved the mobilization of a substantial number of troops by Ibn Ziyad (may God’s curse be upon him) [86].
Key Points:
Mobilization: Ibn Ziyad continued to send troops to Karbala, gathering around twenty thousand horsemen by the sixth day of Muharram.
Command: Ibn Ziyad appointed Shabth ibn Rabi’ to lead a contingent, although Shabth initially feigned illness to avoid participation.
Narrative Excerpt:
“He continued sending troops until they gathered at Omar bin Saad’s house for six nights during the month of Muharram, twenty thousand horsemen. Then Ibn Ziyad sent to Shabth ibn Rabi’: ‘Come to us, for we want to take you to the war against Al-Hussein, peace be upon him.’ But Shabth rebelled and wanted Ibn Ziyad to spare him, so he sent to him: ‘As for what follows, my messenger informed me of your malignancy, and I fear that you will be among those who “if they meet those who believe, they say, “We believe.” And when they are alone with their devils, they say, “We are with you. We are only mocking.” If you are in our obedience, then come to us quickly.’ So Shabath came to him after dinner so that he would not look at his face and see the traces of the illness on it. When he entered, he welcomed him and brought him closer to his seat and said: I would like you to be assigned to fight this man and help Ibn Saad against him. He said: I will, Prince. So he sent him with a thousand horsemen” [87].
Shabath ibn Rabi’s Role
Shabth ibn Rabi’ played a crucial role in the conflict, despite his initial reluctance to join the battle against Imam Husayn (peace be upon him) [88].
Key Points:
Reluctance: Shabth initially pretended to be ill to avoid participating in the battle.
Compulsion: Despite his reluctance, Ibn Ziyad compelled him to join the fight by accusing him of hypocrisy.
Command: Eventually, Shabth led a contingent of a thousand horsemen.
Narrative Excerpt:
"As for what follows: 'When they meet those who believe, they say, "We believe." But when they are alone with their devils, they say, "We are with you; we were only mocking" (Surat Al-Baqarah, verse 14). If you are loyal to us, then come quickly.'"
The Strategy and Deployment of Forces
Ibn Ziyad's strategy involved deploying multiple commanders and contingents to ensure overwhelming force against Imam Husayn (peace be upon him) [90].
Key Points:
Deployment: Various commanders, including Al-Shimr ibn Dhu al-Jawshan, Zayd ibn Rikab, Al-Husayn ibn Numair, and Al-Musabi Al-Mari, were deployed with thousands of troops.
Ibn Saad’s Command: Omar bin Saad was given the overall command, with specific instructions from Ibn Ziyad to consult him before initiating any actions against Imam Husayn.
Narrative Excerpt:
“The first to go out to Omar ibn Saad was al-Shimr ibn Dhu al-Jawshan al-Saluli (may God curse him) with four thousand horsemen, then Omar ibn Saad had nine thousand, then Zayd ibn Rikab al-Kalbi followed him with two thousand, and al-Husayn ibn Numair al-Sakuni with four thousand, and Al-Musabi Al-Mari had three thousand, and Nasr bin Harbah had two thousand, so he made up twenty thousand. Then Ibn Ziyad sent a man to Shabath bin Rabi al-Rihi and asked that he be directed to Omar bin Saad. He fell ill with an illness, so Ibn Ziyad said to him: Are you malingering? If you obey us, then go out to fight our enemy.] So he went out to Omar bin Saad with a thousand horsemen after Ibn Ziyad honored him and gave him and loved him. He followed him with Hajjar bin Abjar with a thousand horsemen, so Omar bin Saad became with twenty-two thousand, between a horseman and a foot man. Then Ibn Ziyad wrote to Omar bin Saad, ‘I have not given you a pretext for fighting Al-Hussein due to the large number of horses and men, so see that you do not start a matter until you consult me morning and evening, with every morning and every day, and peace be upon you’” [91].
Summary
On the sixth day of Muharram, Ibn Ziyad’s forces, under the command of various leaders, gathered a significant number of troops to confront Imam Husayn (peace be upon him). Despite initial reluctance from some commanders like Shabath ibn Rabi’, they were compelled to participate. Ibn Ziyad’s strategy was to ensure an overwhelming force and strict command structure, intending to crush Imam Husayn’s resistance comprehensively. This marked a critical phase in the lead-up to the tragic events of Karbala [92].
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Zindagani Hazrat Imam Husayn (peace be upon him), volume 3, pages 168-169.
Life of Imam Hussein (peace be upon him), volume 3, pages 142-143.
Al-Futuh, volume 5, pages 91-92.
Translation of The Killing of Muqrim, pages 119-120.
Al-Akhbar Al-Tawal, page 255.
Translation of Akhbar al-Twal, page 302.
Ansab Al-Ashraf, volume 3, pages 179-180.
Nafs al-Mahmoum, pages 193-194.
Explanation of the condition and virtues of Khandan Nabut, pages 332-333.
The killing of Hussein (peace be upon him) Muqrim, pages 207-208.
Life of Imam Hussein (peace be upon him), volume 3, page 121.
Zindagani Hazrat Imam Husayn (peace be upon him), volume 3, page 169.
Dar Karbala, page 267.
Al-Futuh, volume 5, pages 92-93.
Genealogies of nobles, volume 3, page 181.
Al-Dam’ah Al-Saqiba, volume 4, page 264.
Bihar Al-Anwar, volume 44, pages 378-379.
The killing of Hussein (peace be upon him) Muqrim, page 209.
Life of Imam Hussein (peace be upon him), volume 3, pages 122-123.
Zindagani Hazrat Imam Husayn (peace be upon him), volume 3, pages 170-171.
Ansab Al-Ashraf, volume 3, pages 180-181.
Nafs al-Mahmoum, pages 194-195.
Explanation of the condition and virtues of Khandan Nabut, pages 333-334.
Al-Futuh, volume 5, pages 93-94.
Nafs al-Mahmoum, pages 195-196.
Ansab al-Ashraf, volume 3, page 181.
Dar Karbala, page 268.
History of Al-Tabari, volume 5, page 431.
Al-Futuh, volume 5, pages 94-95.
Translation of Al-Futuh, pages 893-894.
The Tyranny of Muawiyah: Distortion of Islam and Perpetuation of Injustice
Muawiyah tightened his grip on the people and terrorized them with his tyrannical authority. Just as he prepared thugs for brutal means, he also prepared an army of Satan's soldiers from among the jurists of Umayyad Sharia, such as Ka'b al-Ahbar, Samra ibn Jundub, Abu Hurairah, and others, to justify these crimes and to repeat his slogan, "The Kingdom will be given to whomever He wants." Based on that, every behavior of his, no matter how brutal and despicable, derived from this choice. Thus, Muawiyah manipulated the meaning of this honorable verse and distorted it without any religious feeling of doubt or hesitation regarding the morality or propriety of his actions. The Sultan's preachers theorized from this slogan, philosophized, and discovered the doctrine of "fatalism," meaning the belief that all events are predetermined and therefore inevitable.
It was the germ from which the Islamic body suffered for a long time, and the remnants of this chronic disease are still spreading its virus in Islamic countries. I do not know what kind of country this is that is built on crushing all human values and whose builders are murderers, criminals, and opportunists. What kind of building is this that was shaken by the angry revolution and denounced by the cries of the nation's leaders themselves, led by Imam Hussain, the son of the nation's Prophet, and his legitimate successor? Until this state was undermined by his pure blood, Yazid went to the dustbin of history so that his son Muawiyah the Younger would publicly announce his innocence and his departure from this corrupt state that had brought woes on the people. Marwan would then kill him, and the caliphate would be transferred from the Sufyanids to the Marwanids, whose state did not exceed half a century until it collapsed at the hands of the Abbasids.
This is what Muawiyah worked for: killing innocent lives, violating sanctities, crushing values, breaking promises, and many other mistakes in establishing his state and then pursuing a tyrannical policy. In that violent struggle over positions and spoils, interest prevailed over religion, and morals reached the utmost decline. Cursing Ali bin Abi Talib in prayer and on pulpits became a Sunnah that must be followed. The killing of good people among the great companions, such as Hujr bin Adi al-Kindi and his companions, and the killing of Amr bin al-Hamq al-Khuza'i, raising his head on a spear—which was the first head raised in Islam—and placing it on the lap of his wife Amna bint al-Sharid while she was in Muawiyah's prison in the Levant, became an application of Sharia Law. These people disobeyed the Caliph by objecting to insulting Ali. This is the hideous Umayyad Islam that brought calamities upon the Islamic nation, and the effects of its distortion and deviation continue to this day.
The Journey of Imam Hussein to Kufa: Wisdom and Warnings
The stay of Imam Hussein bin Ali bin Abi Talib, peace be upon them, in Mecca was filled with interactions with people who understood his purpose and the reasons for his departure from Medina. He aimed to head towards Iraq, specifically Kufa, where his supporters and those of his father resided. These interactions included advisors and objectors, reflecting on the uncertain consequences and the past experiences of his father and brother.
Historical narratives indicate that the positions of the Companions and followers regarding Imam Hussein’s journey to Kufa varied based on their interpretations. The most prominent of these positions include:
1. Advice from his brother Muhammad ibn al-Hanafiyyah
Muhammad ibn al-Hanafiyyah was the first to advise and warn Imam Hussein. He urged him to head towards Yemen instead of Iraq, fearing the treachery of the people of Kufa. He continued to advise him until the last night before Imam Hussein departed for Iraq, warning him of the betrayal experienced by their father and brother in Kufa. Muhammad said, “O my brother, the people of Kufa are the ones whose treachery you have known to your father and your brother, and I feared that your situation would be like the situation of those in the past” (1).
Imam Hussein responded, “My brother, I feared that Yazid would assassinate me in the Haram, and that I would be the one who would violate the sanctity of this house.” He emphasized the risk of staying in Mecca and the need to move towards Yemen or other regions (2). Before his departure, Imam Hussein wrote his will to his brother, explaining his purpose and goals, which reflected the core of the Husseini revolution: “I went out to seek reform in the nation of my grandfather. I want to enjoin what is right and forbid what is wrong and follow the path of my grandfather and my father, Ali bin Abi Talib” (3).
2. The opinion of Abdullah bin Abbas
Ibn Abbas shared similar concerns, advising Imam Hussein against going to Kufa. He warned that the people might deceive and betray him, suggesting that he should go to Yemen instead, where he could find safety and gather support (4) (5). Despite his advice, Imam Hussein remained firm, believing it was better to be killed in Iraq than in Mecca, highlighting his commitment to the cause (6). The letters from the people of Kufa and the large number of supporters mentioned by Muslim bin Aqeel played a significant role in his decision to continue towards Kufa (7).
3. The advice of Abdullah bin Jaafar
Abdullah bin Jaafar also advised caution. In a letter sent to Imam Hussein after his departure from Mecca, he expressed concern for his safety and urged him to reconsider his journey to Iraq (9). Imam Hussein’s response underscored his determination, stating that even if he were in the remotest part of the earth, he would be sought out and killed. His mission was not about seeking safety but about reform and enjoining good (11).
4. Advice from Abu Saeed Al-Khudri
Abu Saeed Al-Khudri also advised against relying on the people of Kufa, recalling the difficulties Imam Ali had faced with them. He warned that they were not trustworthy and had repeatedly betrayed their leaders (13).
Based on these facts, it becomes clear that Imam Hussein's journey to Kufa was not driven by a desire for power or rebellion but was a response to the pleas of the people of Kufa and a commitment to the principles of justice and reform. Kufa was considered the most strategic location for the impending conflict with the Umayyad state, providing both a stronghold of support and a significant media perspective.
References:
Radhi al-Din Abu al-Qasim Ali ibn Musa ibn Jaafar ibn Tawus, Anxious for the Killed of al-Tuffuf, (Najaf: Al-Haidariyya Press, without, ed.), p. 27.
Abu Muhammad Ahmad bin Utham al-Kufi, The Killing of Hussein and the Resurrection of Mukhtar, (Qom, Anwar al-Huda, 1421 AH), p. 32.
Muhammad Mahdi Al-Hairi, His Excellency the Two Grandsons in the Conditions of Al-Hasan and Al-Hussein, (Qom: Al-Sharif Al-Radi Publications, no, ed.), vol. 1, p. 230.
Abu Jaafar Muhammad bin Jarir al-Tabari, History of the Messengers and Kings, edited by: Muhammad Abu al-Fadl Ibrahim (Egypt, Dar al-Ma’arif, 1961 AD), vol. 5, p. 383.
Abu al-Qasim Ali bin al-Hasan bin Hibatullah al-Shafi’i, Translation of Imam Hussein, peace be upon him, edited by: Muhammad Baqir al-Mahmoudi (Beirut: Islamic Culture Revival Academy, 1996), p. 204.
Abu Muhammad Ahmad bin Utham al-Kufi, Al-Futuh, edited by: Ali Shiri, (Beirut, Dar Al-Adwaa, 1991 AD), vol. 5, p. 72.
Abu Al-Hasan Ali bin Al-Hussein bin Ali Al-Masoudi, Muruj Al-Dhahab and Al-Jawhar Minerals, (Beirut: Dar Al-Kitab Al-Arabi, 2004 AD), vol. 3, p. 69.
Abi Jaafar Muhammad ibn al-Hasan ibn Ali al-Tusi, Ikhtiyar Ma’rifat al-Rijal, edited by Mir Damad and others (Qom, Aal al-Bayt Foundation, 1404 AH), vol. 1, p. 272.
Abu Jaafar Muhammad bin Jarir al-Tabari, History of the Messengers and Kings, vol. 5, pp. 387-388.
Abu Muhammad Ahmad bin Utham Al-Kufi, Al-Futuh, vol. 5, p. 74.
Jaafar bin Muhammad al-Naqdi, The Life of Zainab al-Kubra, (Najaf: Al-Haidariyya Press, 1361 AH), p. 87.
Kamal al-Din Omar bin Ahmad bin Abi Jarada al-Halabi, Translation of Imam al-Hussein from the book Baghiyat al-Talib fi Tarikh Aleppo, edited by Muhammad al-Tabatabai, (Qom: Takarsh Press, 1423 AH), p. 112.
The Journey of Imam Hussein to Kufa: Wisdom and Warnings
In these days, we remember the arrival of letters and covenants from the people of Iraq to Imam Hussein (peace be upon him), which affirmed their disavowal of the Umayyad family and their allegiance to him. This prompted Imam Hussein to assign his cousin, Muslim bin Aqeel, the task of heading to Iraq for the purpose of mass mobilization to save his grandfather's religion from Yazid's debauchery and cruelty. However, this mission was marred by ambiguity and confusion. Although eighteen thousand men pledged allegiance initially, they withdrew by afternoon prayer, leaving Hussein's ambassador, Muslim bin Aqeel, alone and homeless in the alleys of Kufa.
This incident was exploited by paid writers to paint the history of Kufa and its people with betrayal and treachery. Thousands of books have been written on this topic, and hurtful and harsh expressions still haunt the history of this place. Similarly, history wrote even harsher and bolder expressions about the city of Basra and its people, describing them in harsher terms. As a result, the language of betrayal and treachery became prominent and inherent signs for the two cities.
However, if we contemplate a little, we will find that the two cities above were capitals of the caliphate of Imam Ali (peace be upon him). It is not surprising that targeting them represents targeting Imam Ali (peace be upon him). Therefore, we urgently need to recognize the extent of the loyalty of Kufa and its people to Imam Hussein (peace be upon him).
There are dozens of hadiths reported from Imam Ali (peace be upon him) in praise of the people of Kufa. For instance, Muhammad bin Abdul Rahman bin Abi Layli reported that Imam Ali wrote to the people of Kufa: "In the name of God, the Most Gracious, the Most Merciful. Now then: I chose you and to come among you because I know of your affection and love for God Almighty and His Messenger."
Similarly, many sincere people who fought alongside Imam Hussein (peace be upon him) in the eternal battle of Al-Taf were from Kufa. The same is true for the people of Basra, whom Imam Ali (peace be upon him) praised in a sermon: “O people of Basra, indeed God did not make one of the supporters of the Muslims, and it is not honored, and you have made you better than that, and you will increase you from what they do not Mm, Mecca, your readers read people, and asceticized you for people, and your worship, And the trading of people and their friends in its merchant Jarra, etc..”
Because targeting them represents a direct targeting of the lovers of Ahl al-Bayt, peace be upon them.
The Heroic Sacrifice of Qais bin Mashar Al-Sidawi
Ibn Tawus, in his book The Anxious for the Killed of the Tufuf, highlights a significant event where a letter sent by Imam Hussein (peace be upon him) was torn by one of his companions to prevent it from falling into the hands of the ruling authority.
On page 137 of the book, it is narrated: “Al-Hussein (peace be upon him) wrote a letter to Suleiman bin Surad, Al-Musayyab bin Najba, Rifa’ah bin Shaddad, and a group of Shiites in Kufa, and he sent it with Qais bin Mashar Al-Sidawi. As Qais was about to enter Kufa, he was intercepted by Al-Husayn bin Numair, an associate of Ubayd Allah bin Ziyad. To prevent the letter from being confiscated, Qais tore it up. Al-Husayn then took him to Ibn Ziyad.
Before Ibn Ziyad, the following exchange took place:
Ibn Ziyad: Who are you?
Qais: I am a man from the Shiites of the Commander of the Faithful, Ali bin Abi Talib, and his son (peace be upon them).
Ibn Ziyad: Why did you tear up the letter?
Qais: So that you do not know what is in it.
Ibn Ziyad: From whom is the letter and to whom?
Qais: From Al-Hussein bin Ali (peace be upon them) to a group of the people of Kufa whose names I do not know.
Ibn Ziyad, angered by this, demanded, “By God, you will not leave me until you tell me the names of these people or climb the pulpit and curse Al-Hussein, his father, and his brother, otherwise I will cut you into pieces.”
Qais courageously replied, “As for the people, I will not tell you their names. As for cursing Al-Hussein, his father, and his brother, I will do so.”
Ascending the pulpit, Qais praised and thanked God, prayed for the Prophet (may God’s prayers and peace be upon him and his family), and expressed his compassion for Ali and his son (may God’s prayers be upon them). He then cursed Ubayd Allah bin Ziyad, his father, and the most stubborn Banu Umayyads.
He declared to the people, “I am the messenger of Al-Hussein bin Ali (peace be upon them) to you, and I left him in such-and-such a place, so answer him.”
Upon hearing this, Ibn Ziyad ordered Qais to be thrown from the top of the palace. He was thrown from there and died, may God have mercy on him.
When Imam Hussein (peace be upon him) heard of Qais’s death, he cried and prayed, “O God, make a noble abode for us and our Shiites, and unite us with them in the abode of Your mercy. You are capable of all things.”
The departure of Imam Hussein, peace be upon him, heading to Kufa
Beware of Kufa... The passions of those who pitied Imam Hussein (peace be upon him) were ignited on the way, their hearts longing for his soul. The hearts and swords of the Kufans could not remain united, and Imam Hussein (peace be upon him) deserved to be surrounded by those who had pity on him. He did not change his path at Zarud, even when news of Muslim's fate reached him.
Zarud... It was as if people saw Imam Hussein (peace be upon him) ascending to his heavenly abode, from where he directed the course of his revolution. Events had a divine dimension alongside an earthly one, making the Battle of Al-Taf a unique humanitarian event with vast dimensions and unparalleled goals. Imam Hussein (peace be upon him) selected companions who matched his transcendental movement, ensuring purity of intention and idealism.
On the night of the tenth, his companions gathered and praised God: "O God, praise be to You for what You have favored us with and taught us of the Qur’an and the understanding of religion, and honored us with the dignity of the Messenger of God (may God’s prayers and peace be upon him and his family)" ([1]). Imam Hussein (peace be upon him) then addressed them: "I do not know of companions more loyal, just, or better than you. May God reward you on my behalf. This night has overtaken you, so take it as a camel, and let each one of you take the hand of his companion or a man from my brothers, and disperse in the darkness of this night and leave me. These people seek no one but me. If they strike me down, they will not seek you" ([1]).
His sister, Al-Aqeela, turned to him that night and asked if he had confirmed his companions' intentions, fearing they might abandon him at the critical moment. He reassured her: "By God, I have tested them, and there are none among them except the disheveled and devoted ones. They enjoy death more than a child enjoys its mother's milk" ([2]).
On the twenty-seventh of Dhu al-Hijjah, Imam Hussein (peace be upon him) reached Dhu al-Hasam and settled there. Soon, Al-Hurr bin Yazid Al-Riahi, sent by Ubayd Allah bin Ziyad, arrived with a thousand horsemen to prevent Imam Hussein from returning to Medina and to bring him to Kufa. Seeing their thirst, Imam Hussein (peace be upon him) ordered his followers to give water to the people and their horses ([3]).
Ali bin Al-Taan Al-Muharbi, with Al-Hurr, recounted how Imam Hussein (peace be upon him) personally ensured he and his horse were given water. Despite Al-Hurr's mission, he was moved by Imam Hussein's kindness ([4]).
On the first of Muharram, in 61 AH, Imam Hussein (peace be upon him) arrived at the palace of Banu Muqatil, where he saw a tent belonging to Ubaidullah bin Al-Hurr Al-Jaafi. Al-Hajjaj bin Masruq Al-Jaafi invited him to support Imam Hussein. Ubaidullah, conflicted, confessed his inability to assist due to the overwhelming forces against Imam Hussein but offered his horse for safety. Imam Hussein (peace be upon him) refused, emphasizing that true support required more than just material help ([5]).
As dawn broke, Imam Hussein (peace be upon him) and his companions performed their prayers and continued their journey, constantly pressured by Al-Hurr to head to Kufa. They eventually reached Nineveh, where they encountered Malik bin Al-Nasr Al-Kindi, bearing a message from Ubaydullah bin Ziyad, instructing Al-Hurr to halt Imam Hussein in the desert without access to water or greenery ([6]).
Zuhair bin Al-Qain advised Imam Hussein to fight these initial forces before reinforcements arrived. However, Imam Hussein (peace be upon him) responded, "I would not start the fight with them" ([7]).
References:
Ibn Tawus, Ali bin Musa, Anxiety for the Killed at-Tafuf, p. 137.
Al-Tabarsi, Ahmed bin Ali, Al-Ihtijaj, vol. 2, p. 29.
Ibn Tawus, Ali bin Musa, Anxiety for the Killed at-Tafuf, p. 86.
Thabet, Saeed, Media Aspects, p. 36.
Ibn Tawus, Ali bin Musa, Anxiety for the Killed at-Tafuf, pp. 86-87.
Thabet, Saeed, Media Aspects, p. 111.
Hijab, Muhammad Munir, Principles of Islamic Media, p. 71.
The Dark Period: Yazid
The incident of Ashura marks a dark chapter in Umayyad history. The details of this event and the actions of Yazid bin Muawiyah have left a lasting stain, filled with shame and calamities that have horrified generations. Yazid bin Muawiyah, a descendant of the cursed tree mentioned in the Qur’an, assumed the caliphate after his father Muawiyah for three years, during which he committed heinous crimes, terrible massacres, and horrific atrocities that have not been surpassed by the tyrants of the ages.
In the first year of his ill-fated caliphate, Yazid killed the master of the youth of the people of Paradise, Imam Hussein (peace be upon him), along with his family and companions in Karbala. Even infants were not spared from the massacre, and the women of the Prophet’s family were taken captive from Karbala to the Levant ([1]). In the second year, Yazid sent an army that violated the city of the Messenger of God (PBUH) in Medina for three days. In the third year, he attacked the Holy Kaaba with a catapult, and during this time, God hastened his soul to Hell ([2]).
The motives for writing about Yazid's deviant personality are to counter the falsehoods and lies propagated by mercenary satellite channels and paid pens. Despite the overwhelming evidence of his infidelity, heresy, immorality, and brutality found in historical records, there are still those who attempt to exonerate him and justify his barbaric actions. Such narratives falsely claim that Hussein was killed by his grandfather’s sword because he rebelled against the imam of his time, Yazid, and that Yazid’s caliphate was legitimate by consensus of the people ([3]).
The reality, however, is starkly different. Historical accounts consistently describe Yazid’s depravity and cruelty. Abu Al-Faraj Al-Isfahani narrates that Yazid was the first to introduce amusements in Islam and openly indulged in lewdness and alcohol ([4]). Al-Baladhuri and Ibn Kathir also describe his heinous deeds, including the killing of Imam Hussein and the desecration of Medina ([5]). Al-Dhahabi in his Biography of the Nobles states that Yazid was rude, harsh, and coarse, indulging in intoxicants and committing evil ([6]).
The incident of Al-Hurra, where Yazid's forces committed unspeakable atrocities in Medina, is particularly telling. Historians such as Al-Waqidi and Ibn Ishaq narrate how Yazid's army was given free rein for three days in Medina, resulting in the massacre of thousands, including many women and children. The soldiers also committed widespread rape and looting ([7]). This act of brutality was condemned by many, including Al-Shawkani, who criticized those who attempted to justify Yazid's actions ([8]).
Yazid's reign and actions stand in stark contrast to the principles of justice and morality upheld by Islam. Imam Hussein (peace be upon him) revolted against Yazid to enjoin good and forbid evil, following the path of his grandfather, the Prophet Muhammad (PBUH), and his father, Ali bin Abi Talib ([9]). Yazid’s crimes, however, remain a black mark on history, exposing the depths of his depravity and the lengths to which he went to maintain power.
References
Ibn Tawus, Ali bin Musa, Anxiety for the Killed at-Tafuf, p. 137.
Al-Tabarsi, Ahmed bin Ali, Al-Ihtijaj, vol. 2, p. 29.
Thabet, Saeed, Media Aspects, p. 36.
Abu Al-Faraj Al-Isfahani, Al-Aghani, vol. 16, p. 68.
Al-Baladhuri, Ansab Al-Ashraf; Ibn Kathir, Al-Bidayah wa Al-Nihayah.
Al-Dhahabi, Biography of the Nobles.
Al-Waqidi, Ibn Ishaq, Histories of the Caliphs.
Al-Shawkani, Neel Al-Awtar, vol. 7, p. 147.
Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar, vol. 45, p. 133.