Writing the history of a nation any nation across the ages and generations does not imply a degree of purity, such that it represents pure metal without impurities of taint and distortion. No one can claim that. Based on this, the history of a nation must be subjected to real and objective study, both in terms of the responsibility of studying and criticizing it and the responsibility of documenting and writing it. This process involves an attempt to eradicate everything strange that may occur in the history of the nation. Furthermore, these studies of the nation’s history are also subject to criticism and analysis until we reach the true essence, which cannot be touched by the hand of change and distortion or burdened with something it cannot tolerate.

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From here, the scholars of the Islamic nation sought to write, study, and verify history in various fields. They considered it a trust they tried to convey to future generations, as it represents the true school in which the nation’s generations are raised.

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Let us take, for example, an incident that has been documented in history books and is considered one of the most important events of its time: the epic and incident of Karbala, or what is known as the Incident of Al-Taff. It is regarded as one of the most significant historical events that the Islamic nation has experienced, recording the most wonderful lessons of sacrifice, pride, standing against injustice, and adhering to human and religious values. The companions sacrificed everything precious for the sake of God. This incident was watered with the blood of the grandson of the Messenger of God (peace be upon him) and his family and companions (may God be pleased with them all).

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When history documented this blessed event and recorded its occurrences, many researchers came forward trying to explain, clarify, and analyze the lessons and critique what was written about this event. Thus, this process continues to give and nourish generations with the pulse of life emanating from that event. This is perhaps what distinguishes that epic event from others, as it continues to renew itself, providing a continuous living picture of its lofty principles and imparting lessons from time to time.

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We know that there have been many researches and studies written about the characters of this incident and the lofty principles and noble values they held, along with the meanings of sacrifice and redemption they wrote for the sake of religion and to stand with Al-Hussein (peace be upon him) against the injustice and tyranny of the sinful soul represented by the Umayyads, led by Yazid bin Muawiyah (may God curse him).

However, we wanted to make our contribution. This attempt was to study an important character from the epic, which is the character of Al-Hurr bin Yazid Al-Riahi (may God be pleased with him). Perhaps we can explain some lessons from this brave hero, who had a distinguished and prominent role in that incident.

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The Biography of Al-Hurr bin Yazid Al-Riahi (His Name, Lineage, Nickname, Age, and Courage)

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His name

The word "Hurr" linguistically means “the free,” as opposed to “the slave.” A free person is one who has been liberated from something other than their origin. One of the most important aspects we find in his naming is reported from Imam Hussein (peace be upon him). After the martyrdom of Al-Hurr, Imam Hussein stood over him and said: “By God, your mother did not make a mistake when she called you Hurr; By God, you are free in this world and happy in the afterlife” ([1]). We can derive two benefits from this narration:

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First Matter: The person who gave him this name was his mother, as Imam Hussein (peace be upon him) said to him. This reveals an important matter: the relationship of the mother in naming the child. We can accept several directions:

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1. His father was dead when he was born, so his mother named him. This is similar to what was reported about the naming of Abdul Muttalib by his mother Salma, who named him Shaybah Al-Hamd after his father Hashim died before his birth. His uncle Al-Muttalib later named him Abdul Muttalib. Ibn Abi Al-Hadid mentioned this ([3]).

2. This name, other than his real name, might have been from his mother, but his real name has not been traced back to us. There is evidence that Arabs used to accept such matters. For instance, Imam Ali's mother named him Haidara or Haidar, as is clear from his well-known name ([4]).

3. It is also possible that one of the prevailing customs at that time was that naming a child was specific to the mother and not the father. This is mentioned in some sources, such as in the history of Al-Tabari ([5]).

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Second Matter: Another thing we benefit from the narration is that Al-Hurr was not only his name but also an additional adjective to confirm the name. Imam Hussein (peace be upon him) describing Al-Hurr as such has implications, including:

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1. He was free from all types of domination imposed by the ruling authority or by prevailing social customs at the time. He was independent in his social and intellectual opinions and orientations, and even military orientations. He was not a tail of the Umayyad rulers and their followers in the regions of Islamic countries.

2. Freedom from the restrictions of the self that commands evil and is greedy for the fleeting pleasures of this world. Despite his high social status as a chief in his tribe and a military commander, Al-Hurr was able to defeat his evil-guiding self, choosing between heaven and hell when he said: “I give myself the choice between heaven and hell...” as more explanation will come.

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His Lineage

Three main statements can be summarized regarding the lineage of Al-Hurr bin Yazid Al-Riahi:

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1. Ibn Hazm, in Jamharat Ansab al-Arab, mentions: “...and Al-Hurr bin Yazid bin Najiya bin Qa’nab bin Attab Al-Radaf bin Harami bin Riyah bin Yarbu’, who was sent by Ubayd Allah bin Ziyad to occupy Al-Hussein bin Ali (may God be pleased with him). He turned to Al-Hussein and was killed with him (may God have mercy on him)” ([6]).

2. Al-Baladhuri, in the genealogies of the nobles, says: “Al-Hurr bin Yazid bin Najiya bin Qa’nab bin Attab bin Al-Harith bin Amr bin Hammam, who became with Al-Hussein bin Ali, and he had previously been one of the people who was harshest against him. Al-Hussein said to him: You are free in this world and the hereafter. He was killed with him” ([7]).

3. Sheikh al-Tusi, in his men, mentions: “Al-Hurr bin Yazid bin Najiya bin Saeed, from Banu Riyah bin Yarbu’” ([8]).

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The first and second statements show some contradiction in Al-Hurr’s lineage. Both Ibn Hazm and Al-Baladhuri agree that Al-Hurr is attributed to Riyah ibn Yarubu’ from Bani Tamim but differ in his lineage to the sons of Riyah. The real difference lies in Qa'nab bin Attab. Ibn Hazm believes that Qa'nab bin Attab is different from Qa'nab bin Attab Al-Radaf, while Al-Baladhuri sees the same.

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Regarding Sheikh al-Tusi’s statement, we can tolerate the misrepresentation of Saeed due to the possibility of closeness in pronunciation with Qa'nab. Therefore, the statement of the lineage is more likely than others. His father's name would be Yazid bin Qa’nab, as we assume.

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His Nickname

The history books mention Al-Hurr’s name but not his surname. Some sources mentioned that he had a son named Ali ([14]), who was martyred with him in Karbala along with his brother Musab bin Yazid. If it is proven that he had a son, his nickname would be Abu Ali.

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His Age

The main sources that mentioned the companions of Imam Hussein (peace be upon him) did not mention Al-Hurr’s age. However, the author of the book Ansar Al-Hussein (peace be upon him) says: “...Al-Hurr seems closer to the youth” ([15]). We rule this out due to his military leadership requiring field experience and the extensive news indicating that Al-Hurr was honorable and a leader over his people.

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His Courage

Abu Mikhnaf says: “Al-Nadr bin Salih Abu Zuhair Al-Absi told me: When Al-Hurr bin Yazid joined Husayn, a man from Banu Tamim from Banu Shuqra—who are the Banu Al-Harith bin Tamim—called Yazid bin Sufyan, said: By God, if I had seen Al-Hurr bin Yazid when he left, I would have followed him. While people were arguing and killing, Al-Hurr bin Yazid attacked the people in advance, and Antara’s saying was embodied: I keep throwing them through the gap of his throat and gum until they are covered with blood. His horse was beaten on its ears and eyebrow, and its blood was flowing” ([18]).

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Al-Hurr’s courage was evident on the battlefield. However, true courage, as desired by Islam, is standing up to falsehood, speaking the truth, and embodying noble values. Al-Hurr exemplified this by joining Imam Hussein (peace be upon him), repenting, and ultimately sacrificing his life.

The Second Axis: The Al-Hurr Military Movement, and the Events that Took Place (His Departure and Meeting with Hussein, Peace be Upon Him)

In this axis, we will talk about several topics, summarizing the Free Military Movement, the mission that fell upon him to fight Imam Hussein, peace be upon him, how he met the Imam, peace be upon him, and the most important dialogues that took place between them, and our reliance in this axis will be on two main aspects:

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The First Aspect: His Departure from Kufa

By this we mean the beginning of the military mission of Al-Hurr bin Yazid Al-Riahi to meet Al-Hussein, peace be upon him. If we notice the narratives and news contained in how Al-Hurr left Kufa, and how he was connected to it militarily? From where does he receive orders and directions? We see them - that is, the narratives - divided into three sections, as follows:

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The First Section: There are reports that talk about Al-Hurr going out with a thousand horsemen to meet Al-Hussein, peace be upon him, by order of Ubayd Allah bin Ziyad. Judge Al-Numan narrated this, while narrating how Al-Hussein, peace be upon him, was killed, and the most important introductions that were made for his killing, through Yazid (may God curse him), and he said: “...He sent Al-Hurr ibn Yazid Al-Hanzali [Al-Yarbu’i] on horseback, and Al-Hussein met him. Peace be upon Karbala, so they agreed, and Ubayd Allah bin Ziyad then sent Omar bin Saad bin Abi Waqqas to the army of Jahfal, and a strong army. Then Al-Hussein, peace be upon him, came, and Al-Hurr agreed with him by being gentle from Karbala, and there was no fighting between them ([19]).

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Al-Saduq also narrated, with his chain of transmission on the authority of Imam Al-Sadiq, peace be upon him, and he said: “...The news reached Ubaidullah bin Ziyad (may God curse him) and that Al-Hussein, peace be upon him, had descended on Al-Rahima, so Al-Hurr bin Yazid captured him with a thousand horsemen...” ([20]), Al-Majlisi narrated something similar in Al-Bihar ([21]).

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These narratives indicate that Al-Hurr left Kufa on the orders of Ubayd Allah bin Ziyad. The matter requires that Al-Hurr’s mission be clear and under the direct guidance of Ibn Ziyad, and this mission is either to fanfare for Hussein, peace be upon him, in Karbala and not allow him to go to another place, as is the content of Al-Qadi’s narration, or to fight Hussein, peace be upon him.

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We can point out two things about this:

The First Matter: Regarding the mission of mourning for Hussein, peace be upon him, the letter that ordered Al-Hurr to mourn for Hussein, peace be upon him, reached Al-Hurr in Karbala, and what indicates this is Al-Dinuri’s statement: “...Al-Hussein, peace be upon him, walked from the palace of Bani Muqatil, and with him was Al-Hurr b. Yazid, every time he wanted to go toward the desert, was prevented from doing so, until he reached the place called: (Karbala), so he went a little way until he reached (Nineveh), when he was riding on Najeeb, coming from the people, and they all stood waiting for him. When he reached them, he greeted Al-Hurr, but he did not greet Al-Hussein. Then he handed Al-Hurr a letter from Ubaidullah bin Ziyad, and he read it, and found in it: “As for what follows, ‘Ja’ja’ with Al-Hussein bin Ali and his companions” ([22]). What is the meaning of Ibn Ziyad’s letter reaching Al-Hurr in Karbala, if Al-Hurr had come out on the orders of Ibn Ziyad?

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However, it can be said: The news that reached Ibn Ziyad shows that Al-Hurr’s position on Al-Hussein, peace be upon him, was not as it should have been, and was not according to Ibn Ziyad’s plan, and it can be said: It coincided with the landing of Al-Hussein, peace be upon him, in Karbala and the arrival of Ibn Ziyad’s letter to Al-Hurr. As for what is consistent with Judge Al-Numan’s narration and Al-Dinuri’s statement.

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The Second Matter: The statement that Al-Hurr is commanded to fight Al-Hussein, peace be upon him, is far-fetched. Because Al-Hurr had only a thousand horsemen with him, while Ibn Ziyad was determined to have thirty times more than this number. Because he considers it decisive, in addition to the fact that he fears Imam Hussein, peace be upon him, and was planning to suppress the possibility of a Kufan ​​uprising against him. He would have prepared the appropriate equipment and number for all these possibilities, so Ubayd Allah would not have risked this amount of numbers, even if the number of those who were with Al-Hussein, peace be upon him, was very small, not exceeding a hundred, and it was mentioned in Al-Bihar, Ibn Ziyad’s desire for this number: «.. He said: “I would like you to provide assistance to Ibn Saad in fighting this man.” He said: “Do it, O prince.” He continued to send him soldiers until he had thirty thousand, between horsemen and footmen. ([23])

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The Second Section: These are the narratives that narrate that Al-Hurr and his army of a thousand horsemen were at the forefront or vanguard of the army sent by Ubayd Allah bin Ziyad. To block the road to Al-Hussein, peace be upon him, under the command of Al-Husayn bin Numayr Al-Tamimi, who was the commander of bin Ziyad’s police, this order was conveyed by Al-Tabari, who said: “...The coming of Al-Hurr bin Yazid and his march to Al-Hussein was from Al-Qadisiyah, and that was because Ubayd Allah bin Ziyad when He was informed of the arrival of Al-Hussein, so he sent Al-Hussein bin Numayr Al-Tamimi - who was his guard - and ordered him to descend on Al-Qadisiyah, and to place the weapons and organize the area between Al-Qattanah and Khafan. He presented Al-Hurr bin Yazid before him in this thousand of Al-Qadisiyah, so that he would receive Hussein. He said: He continued to agree with Husayn until the time for prayer came... Then Al-Hurr said: We are not among those who wrote to you, and we were ordered, when we meet you, not to separate from you until we present you to Ubayd Allah bin Ziyad... If you refuse, then take a route that will not take you to Kufa or turn you back. To Medina...” ([24]), and similarly what was narrated by Sheikh Al-Mufid in Al-Irshad, when he said: “...And Al-Hurr bin Yazid came from Al-Qadisiyah, and Ubayd Allah bin Ziyad sent Al-Husayn bin Numair and ordered him to descend on Al-Qadisiyah, and Al-Hurr advanced between With his hands in a thousand horsemen, he greets Hussein with them... We were commanded, when we meet you, not to separate from you until we present you to Kufa over Ubayd Allah” ([25]).

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What is noticeable from all the narrations in this section is: Al-Hurr was at the forefront of the army of Al-Husayn bin Numayr, who was in charge of Ibn Ziyad’s police, and he was ordered to deploy weapons and block the road to Al-Hussein, peace be upon him. Al-Husayn bin Numayr Al-Hurr came with a thousand horsemen.

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As for the nature of the freelancer’s mission: The narration of Al-Tabari and Al-Mufid indicates that his mission was to bring Al-Hussein, peace be upon him, to Kufa, that is: to Ibn Ziyad. What is strange is that Al-Hurr’s meeting with Al-Hussein, peace be upon him, according to Al-Tabari’s narration, was in Atheeb Al-Haganat, an area three miles away from Al-Qadisiyah, where Al-Hussein bin Numair was located. And his division, which was made up of four thousand horsemen, so what prevented Al-Hurr from taking Al-Hussein, peace be upon him, to Al-Hussein bin Numayr, while he was under his command, and ordering him to bring Al-Hussein, peace be upon him, to Kufa, and on this way, the armed men of Al-Hussein bin Numayr and his division? What made Imam Hussein, peace be upon him, turn his way from Atheeb Al-Haganat to head to Karbala?

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What brings the matter closer and serves as an answer is that Al-Hurr was the one who informed Al-Hussein, peace be upon him, of this preparation, and indicated it to him, even implicitly, by saying to Al-Hussein, peace be upon him: “...So take a path that will not take you into Kufa, nor return you to Medina...” As in Al-Tabari’s narration, it is a clear reference from Al-Hurr to Al-Hussein, peace be upon him, which contains a kind of pun, through which Al-Hussein, peace be upon him, understood what Al-Hurr meant and what was prepared for him if he took the road to Kufa.

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The Third Section: In this section of the narrations, it is indicated that Al-Hurr met Al-Hussein, peace be upon him, and that he came with a thousand horsemen, and it did not mention that he was sent by Ibn Ziyad, or that he was at the forefront of the army of Al-Husayn ibn Numayr, since Al-Tabari reported this matter through Ammar’s narration. Al-Duhni about the killing of Imam Hussein, peace be upon him, and he mentioned: “...Ammar Al-Duhni told us, he said: I said to Abu Jaafar: Tell me about the killing of Al-Hussein, to the point that it was as if I was present with him... He said: Then Hussein bin Ali received a letter from Muslim bin Aqeel that was to him, even when it was in his possession.

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Three miles between Al-Qadisiyah, Al-Hurr bin Yazid Al-Tamimi met him and said to him: Where do you want? He said: I want this Egypt. He said to him: Go back. For I have not left behind you the good that I hope for...” ([26]).

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In Al-Isaba by Ibn Hajar, he said: “...Al-Hussein did not reach that point until there were three miles between him and Al-Qadisiyah, when Al-Hurr bin Yazid Al-Tamimi met him and said to him: Go back; For I did not leave anything good for you behind me, and I told him the news, so he decided to return” ([27]).

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Due to the lack of clarity on the commanding authority, and the lack of clarification as to whether someone ordered this or not? We provide the following:

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1. The failure to clarify who ordered Al-Hurr to go out to meet Al-Hussein, peace be upon him, gives an indication of the lack of clarity in Al-Hurr’s mission in relation to the movement of Al-Hussein, peace be upon him, in addition to what was mentioned in the two narrations. Al-Hurr’s saying to Al-Hussein, peace be upon him, in Al-Tabari’s narration: “...Go back; I did not leave behind you any good that I hope for...” Evidence that Al-Hurr did not want anything but good for Hussein, peace be upon him.

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The same applies to Ibn Hajar’s narration, to which he adds his saying: “So he told him the news,” which is the news of the presence of Al-Husayn bin Numair on the road to Kufa. Which made Al-Hussein, peace be upon him, take another path. So he headed to Karbala.

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1. Or we may have the possibility that there is another piece of news that no one had access to, and perhaps someone would say: The mere mention of Al-Hurr’s departure to meet Al-Hussein, peace be upon him, from Kufa is sufficient in general to explain this fact - which is that he was ordered to come to Al-Hussein, peace be upon him, and fight him or attack him. There is no need to mention the party that ordered Al-Hurr to leave, or that mentioning some narrations is sufficient in determining the party that ordered Al-Hurr to do so, as in the first or second section, or by combining the two sections together, it is sufficient. Of course, it shows the destination in general, and there is no need for detail.

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In order to answer this question and objection, we mention several points:

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The First: Although we doubt the identification of the party that issued the order for Al-Hurr to leave, we do not deny his exit at all. We affirm that Al-Hurr left Kufa to meet Hussein, peace be upon him, except that the possibility that we mentioned is in identifying the party that ordered Al-Hurr to leave; Because this will directly reflect on the definition of Al-Hurr’s mission, which the narratives differed in defining, as well as the difference in Al-Hurr’s position towards the movement of Al-Hussein, peace be upon him.

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The Second: The possibility that it is not clear who issued the order to Al-Hurr to go out to meet Al-Hussein, peace be upon him, is very likely due to the contradiction between the narrations of the first and second sections, in addition to the fact that the party was not mentioned at all in the third section, and this possibility invalidates the inference and disqualifies it from valid consideration. Which makes the reason for Al-Hurr’s departure to meet Al-Hussein, peace be upon him - and Al-Hurr’s position on the movement of Al-Hussein, peace be upon him - unclear.

 

Accordingly, the nature of Al-Hurr’s positions will differ, and the analysis will also differ as a result of these contradictions, especially in the second part of the narrations, which confirms that he was in the forefront of the army of Al-Husayn bin Numayr, and he was not far from Al-Qadisiyah, as Al-Husayn bin Numayr was positioning his weapons a few miles away. The thing that can be concluded from it is that Al-Hurr was the reason for Al-Hussein, peace be upon him, to turn away from the meeting with Al-Husayn ibn Numayr, just as imagining the outcome of the meeting between Al-Hussein, peace be upon him, and his ride with the army of Al-Husayn ibn Numayr is not difficult for the least contemplative, and he is what prevented Al-Hurr from happening, as it was not connected to Al-Husayn. Bin Nameer and actually followed his directions.

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The Third: Al-Tabari’s narration - in the third section - indicates that Al-Hurr asks Al-Hussein, peace be upon him, by saying: Where do you want? And the narration of Ibn Hajar, saying: And he told him the news. This group of narrations, according to Al-Hurr’s statements in the two reports, indicate that there is no actual relationship between Al-Hurr and the Emir of Kufa, Ubaid Allah ibn Ziyad, as is the case with the first section of the narrations, or Al-Husayn ibn Numayr, as in the second section.

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References:

[1] Al-Zubaidi, Muhammad Murtada, Taj Al-Arous: vol. 6, p. 261.

[2] Al-Qandouzi, Suleiman bin Ibrahim, Springs of affection for relatives: vol. 3, p. 77.

[3] Ibn Abi al-Hadid, Izz al-Din, Sharh Nahj al-Balagha: vol. 15, p. 213.

[4] Al-Isfahani, Abu Al-Faraj, The Taliban Fighter: p. 14.

[5] Al-Tabari, Muhammad bin Jarir, History of Al-Tabari: vol. 6, p. 488.

[6] Ibn Hazm, Ali bin Ahmed, Jamharat Ansab al-Arab: Vol. 1, p. 227.

[7] Al-Baladhuri, Ahmed bin Yahya, Ansab al-Ashraf: vol. 12, p. 159.

[8] Al-Tusi, Muhammad bin Al-Hasan, Rijal Al-Tusi: p. 100.

[9] Ibn Hazm, Ali bin Ahmed, Jamharat Ansab al-Arab: Vol. 1, p. 227.

[10] Al-Baladhuri, Ahmed bin Yahya, Ansab al-Ashraf: vol. 12, p. 154.

[11] Previous source: p. 159. [12] Ibn Hazm, Ali bin Ahmed, Jamharat Ansab al-Arab: Vol. 1, p. 173.

[13] Al-Nouri, Mirza Hussein, Mustadrak Al-Wasa’il: vol. 8, p. 321.

[14] Shams al-Din mentioned him in Ansar al-Hussein, peace be upon him: p. 84.

[15] Shams al-Din, Muhammad Mahdi, Ansar al-Hussein, peace be upon him: p. 85.

[16] Al-Samawi, Muhammad, Ibsar al-Ain fi Ansar al-Hussein, peace be upon him: p. 203.

[17] Al-Tabari, Muhammad bin Jarir, History of Al-Tabari: vol. 4, p. 330.

[18] The Moroccan judge, Al-Nu’man bin Muhammad, Sharh Al-Akhbar: Part 3, pp. 148-149.

[19] Al-Saduq, Muhammad bin Ali, Al-Amali: pp. 218-219. [20] Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar: vol. 44, p. 314.

[21] Al-Dinuri, Ahmed bin Daoud, Al-Akhbar Al-Tawwal: p. 251.

[22] Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar: vol. 44, p. 386.

[23] Al-Tabari, Muhammad bin Jarir, History of Nations and Kings: Vol. 5, pp. 301-303.

[24] Al-Mufid, Muhammad bin Muhammad, Al-Irshad: Part 2, pp. 78-80.

[25] Al-Tabari, Muhammad bin Jarir, History of Nations and Kings: vol. 4, p. 292.

[26] Ibn Hajar, Ahmed bin Ali, Al-Isaba fi Tamayyis al-Sahaba: vol. 2, p. 71.

[27] Ibn Hajar, Ahmed bin Ali, Al-Isaba fi Tamayyis al-Sahaba: vol. 2, p. 71.