Imam Hussain (as) witnessed everyone he loved get murdered, he was the last one left and said loudly:
''Is there anyone here to support us?''
The Calamity of Hussein (Peace Be Upon Him)
The Magnitude of the Tragedy
The calamity of Hussein (peace be upon him) and his honorable family reached the heavens. The skies and earth wept blood, and beasts and whales wailed in the depths of the waters. Angels held a funeral procession above the seven heavens, and the seas and rivers poured out their waters in grief. Even the movements of the celestial bodies stopped due to this great tragedy. How could it not, when the flesh of the Messenger of God was reduced to pieces on the dust, and his limbs were cut by the swords of the oppressors? The eyes have not been refreshed since that calamity, nor have the souls found solace in food and drink. It is known that Muharram is a month of grief for the Ahl al-Bayt and their followers.
Imam Al-Rida's (Peace Be Upon Him) Grief
Imam Al-Rida (peace be upon him) said: When the month of Muharram began, Imam Al-Kadhim (peace be upon him) would not be seen laughing, and his depression would overcome him until ten days had passed. On the tenth day, his calamity, sadness, and crying would intensify, and he would say, “This is the day on which Al-Hussein (peace be upon him) was killed” (1).
The Sadness of Imam Al-Sadiq (Peace Be Upon Him)
Imam Al-Sadiq (peace be upon him) narrated that when the crescent of Ashura appeared, his sadness intensified, and his crying increased over the affliction of his grandfather, Al-Hussein (peace be upon him). People from all sides came to console him, cry, and lament over the affliction of Al-Hussein. When they finished crying, he would say to them, “Know that Al-Hussein is alive with his Lord, providing sustenance as he wishes. He looks at his place of death and the martyrs who reside there. He sees his visitors and those who weep for him, and he knows them by their names and the names of their fathers, and he sees their ranks and positions in Paradise. He asks forgiveness for those who weep for him and seeks intercession from his grandfather, father, mother, and brother” (2).
The Universal Mourning for Al-Hussein (Peace Be Upon Him)
When Al-Hussein (peace be upon him) was killed, the seven heavens, all the jinn, humans, beasts, animals, trees, birds, and even those in heaven and hell wept for him. Everything in the universe grieved for Al-Hussein except for three groups of people: the people of Damascus, the people of Basra, and the Banu Umayyad (3).
The Month of Ashura
What excuse does anyone have for ignoring the calamity of Ashura, which made every eye cry? Imam Al-Sadiq (peace be upon him) said that when the crescent of Muharram appears, the angels spread the shirt of Al-Hussein (peace be upon him), stained with blood. Those who love the Ahl al-Bayt see it with insight, living in their feelings and becoming sad. The month brings painful memories and images of the Al-Taff incident, increasing sorrow and pain. The Ahl al-Bayt held a funeral for him during this month, with Imam Al-Sadiq (peace be upon him) meeting his followers and organizing the memorial, with poets reciting sad poems while the women sat behind a curtain (4).
The Mourning Tradition of Dubal Al-Khuza’i
Historians narrate that when Dubal Al-Khuza’i entered upon Imam Al-Rida (peace be upon him) and composed his poem about Al-Hussein, a slave girl came from behind the curtain, carrying an infant, and approached the Imam. The Imam, upon seeing the child, began to wail, remembering the children slaughtered in Karbala. This act was meant to depict the kindness and the tragic scenes from Karbala, stirring the Imam’s emotions and tears (5).
The Grief of Bani Hashim
This month was one of profound sadness for Bani Hashim. The gentle Zainab (peace be upon her) particularly suffered, having witnessed the calamities and tribulations of Karbala. When this month passed, she would wander from house to house among the lands of Banu Hashim, mourning the losses (6).
The Legacy of Al-Hussein (Peace Be Upon Him)
It was narrated by Al-Rayyan Ibn Shabib: On the first day of Muharram, I entered upon Imam Al-Rida (peace be upon him), who asked, “Ibn Shabib, are you fasting?” I replied, “No.” He said, “This is the day that Zechariah called upon his Lord, saying, ‘My Lord, grant me a good offspring from Yourself. Indeed, You are the Hearer of supplication.’ God Almighty responded and commanded the angels to call out to Zechariah while he was standing and praying in the sanctuary, ‘God gives you good news of Yahya.’ O Ibn Shabib, Muharram is the month in which the people of pre-Islamic times forbade fighting due to its sanctity, but this nation did not know the sanctity of its month nor the sanctity of its Prophet. In this month, they killed his descendants, captured his women, and plundered his belongings. May God not forgive them for that. O Ibn Shabib, if you are crying about something, cry for Al-Hussein Ibn Ali Ibn Abi Talib (peace be upon him), for he was slaughtered just as a ram is slaughtered” (7).
The Call to Commemorate Al-Hussein (Peace Be Upon Him)
With him from his family, eighteen men who had no equal on earth were killed. The heavens and the earth wept for his killing, and four thousand angels descended to earth to support him but were not permitted to intervene. They remained at his grave, disheveled and dusty, until the Qaim (peace be upon him) arises, and they will be among his supporters, their slogan being, “O avengers of Hussein.”
O Ibn Shabib, my father told me on the authority of his grandfather (peace be upon him) that when my grandfather Al-Hussein (peace be upon him) was killed, the sky rained blood and red dust. O Ibn Shabib, if you wish to meet God without sin, then visit Al-Hussein. O Ibn Shabib, if you wish to be in the rooms built in Paradise with the Prophet (may God bless him and his family), then curse his killers (peace be upon him). O Ibn Shabib, if you wish to be with us in the highest levels of Paradise, be sad for our sadness and rejoice for our joy, and abide by our mandate. If a man loved a stone, God would gather him with it on the Day of Resurrection (8).
The Duty of the Shiites
O Shiites, we must console the Ahl al-Bayt (peace be upon him) in this affliction that shook the throne. We remember what happened to Al-Hussein, his thirst, the thirst of his children, and that infant who was denied water. His heart almost burst from thirst (9).
References:
-
Al-Amali, pages 130-129.
-
Al-Amali, translated by Kamra Ay, pages 129-131.
-
Al-Amali, pages 130-129.
-
Al-Amali, translated by Kamra Ay, pages 129-131.
-
Al-Amali, pages 130-129.
-
Al-Amali, translated by Kamra Ay, pages 129-131.
-
Al-Amali, pages 130-129.
-
Al-Amali, translated by Kamra Ay, pages 129-131.
-
Al-Amali, pages 130-129.
The people of the Haram were prevented from accessing water, a tactic employed by the family of Ziyad and the family of Marwan due to their notoriety and shamelessness.
"I am the son of Ali, the best from the family of Hashim. Death is better than a journey of disgrace, and disgrace is better than entering Hell."
The Imprisonment of Imam Hussein (PBUH) and the Thirst of the People of Haram
Historical Incidents and the Role of the Families of Ziyad and Marwan
The imprisonment of Imam Hussein (peace be upon him) and the thirst of the people of the Haram were tragic events. The people of the Haram were prevented from accessing water, a tactic employed by the family of Ziyad and the family of Marwan due to their notoriety and shamelessness.
Currently, I am in the land of the tribe of Islam (may God’s prayers and peace be upon them both), feeling immense gratitude and pride for you, Hazrat the Master of Martyrs (peace be upon him). Your strength has increased, and your status has grown, Imam Hussein (peace be upon him) has been recognized, and Muslims claimed their identity.
Preventing a father from achieving his goal illustrated the resistance of Hazrat Imam Hussein (peace be upon him), and the people of his community pursued peace. If there is anything in Sharia law that prevents attachment to a Shiite, it should be presented clearly.
I am unsure if I have accused anyone without a basis. This accusation stems from historical records involving Muhajir ibn Aws, Ubayd Allah ibn Husayn, and Omar ibn Hajjaj, whose severity has been proven.
Omar ibn Hajjaj announced the arrival of Imam Hussein (peace be upon him) in Kufa, stating:
“Amr bin Hajjaj, may God bless him and grant him peace, said: O Hussein, this is the Euphrates where dogs frolic and donkeys and pigs drink from it. By God, you will not taste a drop of it until you taste the boiling water in the fire of Hell!”
Omar ibn Hajjaj’s words highlight the dire situation:
“O Hussein, where is the furnace of its mouth? That is, the last of it. You will not taste a drop of it.”
Historical Accounts:
-
The companions of Hazrat Imam Hussein (peace be upon him) objected to Omar bin Saad (may God curse him), who cursed them and deprived them of water.
-
Ibn Ziyad (may God curse him) imposed strict measures to prevent Imam Hussein (peace be upon him) and his companions from accessing water. (1)
-
What the hadith scholars and historians agree upon is that on the sixth day of Muharram, Ibn Ziyad instructed Ibn Saad to prevent Al-Hussein from accessing the Euphrates. (2)
-
Abu Mikhnaf reported that Ubayd Allah bin Ziyad sent Omar bin Saad a letter to ensure Al-Hussein and his companions could not access the water. (3)
The Thirst and Siege:
The siege intensified, causing severe thirst among Imam Hussein (peace be upon him) and his companions. He delivered a sermon, reminding the people of his lineage and their recognition of him as the grandson of the Prophet (PBUH). Despite their acknowledgment, they did not relent until he faced death by thirst. (4)
Efforts to Access Water:
-
Imam Hussein (peace be upon him) ordered his brother Abbas (peace be upon him) to secure water. Abbas and his companions fought to fill their water bags, but many were martyred. (5)
-
On the seventh day, the situation worsened. Abbas bin Ali (peace be upon him) was sent to fetch water at night. Despite fierce battles, they managed to bring back some water, but it was insufficient for the entire group. (6)
The Battle and Aftermath:
-
Al-Hussein (peace be upon him) and Omar bin Saad met multiple times, negotiating for peace. Al-Hussein requested to return to Mecca or go to a borderland, but his requests were denied. (7)
-
Al-Hussein despaired and cursed Omar bin Saad, predicting his downfall. (8)
Betrayal and Historical Narratives:
-
Mukhtar's revenge on Omar bin Saad involved public shaming and hiring women to mourn for Al-Hussein at Saad’s house. This action highlighted the disgrace of fighting against the grandson of the Prophet (PBUH). (9)
-
Ibn Ziyad’s letters to Omar bin Saad emphasized harsh measures against Al-Hussein, demonstrating the cruelty and malice of Ibn Ziyad’s regime. (10)
The historical accounts reveal the severe measures taken against Imam Hussein (peace be upon him) and his companions. The narratives from various sources highlight the struggle for water, the resistance against tyranny, and the ultimate sacrifice of Imam Hussein (peace be upon him) and his followers.
References:
-
Ansāb al-Ashraf, Volume 3, Page 181 - Zindgāni Hazrat Imam Husayn, Peace be upon him, Volume 3, Page 162.
-
Al-Hussein, Peace be upon him, and His Companions: An In-Depth Historical Presentation of the Incident of Al-Taf and the Martyrdom of Imam Al-Hussein, Peace be upon him, Page 237.
-
Waqat Al-Taf, Pages 191-190 - Muntaha Al-Amal, Volume 1, Pages 619-620 - Al-Akhbar Al-Twal, Page 255.
-
Translation of Akhbar al-Twal, Page 301 - Translated by Al-Kamil, Volume 11, Page 158 - Al-Kamil, Volume 4, Page 53 - Muntaha Al-Amal, Volume 2, Pages 788 - 787.
-
History of Al-Tabari, Volume 5, Page 412.
-
Translation of Al-Tabari’s History, Volume 7, Pages 3006-3007.
-
Ansab al-Ashraf, Volume 3, Page 182.
-
The Killing of Al-Hussein (peace be upon him) Muqrim, Page 209.
-
Translation of The Killing of Muqrim, Page 120.
-
Nafs Al-Mahmoum, Page 194.
Imam Hussain (AS) said:
''In the day of judgement I will go covered in blood all over face and body and complain to my grandfather and point out each one.''
The Lasting Impact of Ashura and Imam Hussein in the Islamic Movement
Introduction
The question remains about the foundations of benefiting from the days of Ashura and commemorating Imam Hussein (peace be upon him) in our promising Islamic movement. How do we benefit from this memory so that we remain with it as it is, or proceed with it to live its various revelations, as if it were an event open to the present in its future aspirations? This question's answer comes from the Islamic Qur’anic rule in the Almighty’s saying: “That is a nation that has passed away. It has what it has earned, and you have what you have earned, and you will not be asked about what they used to do.” Imam Hussein was a Muslim in his revolution and rebellion, enjoining good and forbidding evil, revolting against the tyrant Sultan to change oppression into righteousness.
The Eternal Symbolism of Imam Hussein
Imam Hussein's martyrdom revolution was the beginning of this change to achieve truth, justice, pride, and dignity for humanity. Despite the changing times and circumstances, Imam Hussein (peace be upon him) remains a symbol of monotheism, a slogan of emancipation, and a beacon for the oppressed, breaking the chains of humiliation and slavery. Hence, the value of history in Islam lies in the lesson that opens the event to the idea and monitors the constants, transcending historical stories to the reality and the nature of contemporary challenges.
The Islamic Movement of Imam Hussein
Imam Hussein's movement was not just a political revolution but an Islamic movement embodying Islam in revolution. His approach provides a model for the revolutionary approach, emphasizing sacrifice to the point of martyrdom. This movement represents the theoretical Islamic line in internal conflicts, between rectitude and deviation in leadership or rebellion against legitimacy. Imam Hussein’s revolution remains a symbol of monotheism, martyrdom, and the sanctity of the martyrs.
The Contemporary Relevance of Imam Hussein's Revolution
In our present reality and contemporary circumstances, each one of us must be a revolutionary project in line, movement, and suffering. We must study our practical reality to plan effectively and know how to face challenges. The Husseini spirit should remain alive in our thoughts, aspirations, revolutionary plans, and practical steps towards the great goal. These are the revelations of Ashura in the line of revolution, calling for comprehensive reform in the nation of the Messenger of God, encompassing all aspects to attract people to Islam in its entirety.
Imam Hussein: A Seeker of Glory and Dignity
Imam Hussein (peace be upon him) was not a seeker of authority or prestige but a seeker of glory, dignity, and freedom. These values are essential for submitting to God Almighty. Al-Hussein remains a cause that defies the noise of time and the tyrants of history, restoring the religion of his grandfather and glorifying his grandfather’s nation. His cause transcends death and oblivion, linked to divine laws in the universe, ensuring the continuity and immortality of Sharia.
The Legacy of Imam Hussein
Imam Hussein’s legacy is renewed every year, dispelling complacency and challenging tyranny. His migration presents the most wonderful tragedy known to human history, the tragedy of Karbala. It serves as a symbol visiting us annually to distance us from surrender and inspire us to resist the tyranny of oppression. This sacred title signifies an issue pivotal in the eyes of God, urging us to begin a new migration within its missional data with Imam Hussein (peace be upon him), who changed the course of life and opened the door of hope for life after despair.
Conclusion
Imam Hussein's movement continues to resonate, urging us to embody his spirit and principles in our actions and struggles. The tragedy of Karbala remains a profound symbol of resistance, sacrifice, and unwavering faith, guiding us to confront contemporary challenges with courage and integrity.
Imam Hussain (AS) final plea:
''Haven't you heard what the Messenger of God said about me and my brother: These are the two masters of the youth of Paradise?"
The Four Tragic Moments on the Day of Ashura
Reliable historical sources report that the day of Ashura was one of the most difficult days that befell the House of the Prophet, peace be upon them, and especially Imam Hussein, peace be upon him. On the afternoon of that day, four situations occurred that were like a thunderbolt to his heart.
These sources indicate that the most difficult situation Imam Hussein, peace be upon him, faced was the fall of his brother,
Abu al-Fadl al-Abbas, peace be upon him. They mention that after the loss of Abu al-Fadl, Imam Hussein, peace be upon him, was left as a towering skeleton stripped of the necessities of life. He expressed this by saying, "Now my back is broken, and I have lost my support." He returned to the camp, broken and sad, holding back his tears with his sleeve. Men were flocking to his camp, so he called out, "Is there no one to help us? Is there anyone who can aid us? As for the one who seeks truth, he will help us. As for the one who fears the Fire, he will defend us." Sekina came and asked him about her uncle. When he told her that he was murdered, Zainab heard him and shouted, "Oh brother, and Abbasah, you have left us after you!" The women cried, and Hussein cried with them, saying, "You have left us after you."
The second situation that affected the heart of Imam Hussein was the killing of his youngest son, Abdullah the infant.
Al-Masoudi (the author of Merouj Al-Dhahab), Al-Isbahani (the author of Taliban Fighters), Al-Tabari (the historian), and others reported that when Hussein lost control of himself, he went to his tent and asked for a child of his to bid farewell. His sister Zainab brought the child, and he took him from her hand and placed him on his lap. While he was looking at him, an arrow struck the child's throat, slaughtering him. Hussein, peace be upon him, took his blood with his palm and threw it to the sky, saying, "Oh God, let it not be easier for You than the blood of a righteous camel race. Oh God, if You withhold victory from us from the sky, make it for what is best for us, and avenge us on these oppressors. My condition is made easy by the fact that it is in Your eyes, O Most Merciful." Narrations confirm that Harmala, may God’s curse be upon him, said, "I placed the arrow in the bow and aimed at the liver of the infant Abdullah. The infant was fainting from extreme thirst. When he felt the heat of the arrow, he raised his hands from under his swaddle and embraced his father, Hussein (peace be upon him), and began to flutter in his hands like a slaughtered bird."
The other situations included the killing of his son, Ali Al-Akbar, who returned to him asking for water. However, Imam Hussein did not have a drop and asked him to put his tongue on his tongue, finding it like a dry piece of wood.
The fourth situation was the killing of Al-Qasim bin Imam Al-Hasan, peace be upon them. Imam Hussein went to the battlefield, retrieved his nephew, and brought him back to the tent, with his feet dragging on the ground because Imam Hussein, peace be upon him, was bent over and unable to carry his nephew due to the immense calamity that had befallen him.
They denied Imam Hussain (AS) with father instead they quenched his thirst with his own blood
“Amr bin Hajjaj, may god curse him, said: O Hussein, this is the Euphrates where dogs frolic and donkeys and pigs drink from it. By God, you will not taste a drop of it until you taste the boiling water in the fire of Hell!”
Abdullah bin Hassan's Last Stand
In the year 61 AH, the hours on the tenth day of Muharram seemed heavy for Abu Abdullah Al-Hussein, peace be upon him, and they became heavier and more painful as they moved forward.
Time was moving very slowly. It seemed to us who were watching him from virtual windows as if it were years, not minutes. During that time, Al-Hussein’s main hopes were to catch up with his family and companions who had preceded him, his grandfather, his father, and his mother.
Here is Hussein, seeing with his own eyes the death of his children, one after the other, and none of them was spared, not even the infant. He loses a lot as time passes. What a stormy day, no other like it, no matter how many years pass.
After he evacuated his camp alone, Al-Hussein received a blow on the head from Malik bin Al-Nasr. He took off his hood that was on his head and tied it with a piece of cloth, then returned it to its place. With this calm, Al-Hussein faced the most powerful and coarse men of his era.
Abdullah bin Imam Hassan, peace be upon him, the full brother of Hussein, did not like this sight. He was watching his uncle alone, waiting for his death after he lost more blood and organs.
Abdullah was “a boy who was not exhausted,” which is how Sheikh Al-Mufid, may God have mercy on him, describes him in his book Al-Irshad fi Knowing God’s Proofs for His Servants.
After Hussein, peace be upon him, received the last blow to his head, his strength began to fail. He was trying to gather his strength, sometimes wiping the blood mixed with sweat from his face, and at other times leaning on his sword steadily, inhaling with great difficulty more air.
Meanwhile, Hussein is surrounded by a group of soldiers from Omar bin Saad's army, waiting for the moment of his final fall to the ground to pounce on him.
Abdullah bin Al-Hassan could not tolerate it any longer! He went out like his brothers to join Banu Hashim, running to his uncle Hussein. Zainab's attempts to prevent him from leaving did not succeed. She tried to follow him, but she too was exhausted by the astonishment of what she saw of the scenes of killing.
“Lock him up, brother.” This is how Hussein addressed his sister Zainab, hoping he would succeed in strengthening her resolve to preserve what remains of his brother Hassan’s children.
Attempts by Hussein and his sister Zainab to prevent Abdullah failed after he declared: “By God, I will not leave my uncle.”
In the midst of this scene, Bahr bin Kaab approached Al-Hussein, peace be upon him, to strike him with his sword, but Abdullah bin Al-Hassan, a young man who had not yet been exhausted, confronted him.
The rest of Al-Hassan chants: “Woe to you, son of the malicious. Will you kill my uncle?” He offers his hand in front of the sword to protect his uncle from a blow that almost ended his life.
Sheikh Al-Mufid says, “So the boy - that is, Abdullah, feared the blow of the sword - with his hand and brought it to the skin, and it was hanging.”
Because Abdullah bin Al-Hassan was still a child and had not yet reached the age of men, he called out: “Oh mother,” hoping to enjoy the warmth of her embrace for the last time.
But the hug closest to him at that time was for Hussein and not for his mother, so he hugged him to his chest and addressed him, saying: “O my nephew, be patient with what has befallen you, and seek goodness in that, for God will join you with your righteous fathers.”
Last heart breaking farewell
''Oh brother, it is as if you have surrendered to death.' Al-Hussein, peace be upon him, said to her: 'O sister, how can someone who has no supporter or helper not surrender?''
The Brutality of Beheading and Mutilation in History: A Case Study of Karbala
One of the horrific and brutal phenomena, which has reached its peak in ugliness these days, is the excessive bloodshed and killing of people, especially the heinous crime of beheading and mutilation. This is witnessed daily at the hands of violent groups like Al-Qaeda and ISIS. However, this crime is not a novelty of the present era but has deep roots in history, with various nations witnessing such dark crimes against humanity.
The Battle of Karbala had the greatest share of this heinous crime, embodying the ugliest forms of terrorism. The criminals in Karbala deliberately beheaded the martyrs from the pure family and faithful supporters of Imam Hussein (peace be upon him), mutilating their bodies and placing the heads on spears to send as a supposed gift of victory to the tyrant Yazid bin Muawiyah.
This article discusses the phenomenon of beheading and mutilation in three main sections: its historical roots, its goals and social effects, and the Islamic stance on this phenomenon and its legal ruling.
The History of Beheading and Mutilation:
1. Beheading and Mutilation Before the Incident of Taff
Historically, beheading began as an individual phenomenon until it was systematized by the Umayyads, reaching its peak in the Battle of Karbala. Before Karbala, historical texts mention individual and limited acts of beheading and mutilation. One early instance is the murder of Abel by his brother Cain, as mentioned in the Holy Qur’an, but without mutilation. Another example is the killing of the Prophet Yahya bin Zakariya (peace be upon him), whose head was given as a gift to a prostitute by the King of Israel at the behest of his wife [1].
Despite its ugliness, this incident remains personal and does not compare to the organized atrocities at Karbala, which sought to eliminate the Husseini revolution's message of reform and resistance against tyranny. For instance, approximately nine years before Islam, Suhaib bin Shuaib beheaded Saad bin Al-Raqim, governor of Taif, in front of the public [2].
Islamic history does not record that the Prophet Muhammad (peace be upon him and his family) practiced such crimes. Although beheading was a method of execution for aggressors and criminals, mutilation and gifting heads were not established practices in Arab-Islamic society.
The first historical instance of gifting heads after Islam was by Muawiyah bin Abi Sufyan, who displayed the head of the companion Amr bin Al-Hamq Al-Khuza’i after his death [3]. Another instance is the gifting of Muhammad bin Abi Bakr’s head to Muawiyah by Amr bin Al-Aas after burning his body [4].
These practices aimed to spread fear and submission among people, a policy continued by Ubayd Allah ibn Ziyad when he displayed the heads of Muslim ibn Aqeel and Hani ibn Urwa in Kufa [5].
2. Beheadings and Mutilation in the Incident of Al-Taf
Despite previous atrocities, the day of Ashura stands as the greatest and most momentous tragedy. The killing of Imam Hussein (peace be upon him), his companions, and family members involved severe acts of brutality, including beheading, looting, and mutilation of bodies. His body was left unburied for days, and his head, along with those of his companions, was paraded from Karbala to Kufa and then to the Levant [6].
Analyzing the Phenomenon and Its Goals
The First Aspect: Hidden Hatred
The heinous acts practiced against the martyrs of Karbala reveal a deep-seated hatred and blind grudge. The mutilation and mocking of Imam Hussein’s body, such as striking his head with a bamboo rod, highlight the oppressors' malicious intent [7].
The Second Aspect: Spreading Terror
Tyrants used these crimes to spread fear and ensure submission among people. The horror of beheadings and mutilation served as a major deterrent for those considering rebellion, as seen in the widespread abandonment of Muslim bin Aqeel by the people of Kufa due to fear of Umayyad retribution [8].
The Third Aspect: Declaring Victory
Criminals viewed excessive crime, beheading, and mutilation as signs of victory and means to belittle and distort the murdered’s image, hoping to discourage others from following their path. Despite this, history immortalizes the revolutionaries and greats, recognizing their sacrifices and noble goals [9].
The Fourth Aspect: Symbolism of the Head
The human head, representing the completeness of one's personality, was a clear sign of death. Insulting and mutilating it attacked the person’s identity and served as a potent tool to announce their death, ensuring that no one would support the deceased [10].
The Fifth Aspect: Silencing Opposing Voices
Tyrants aimed to eliminate opposition by silencing dissenting voices through brutal means. Imam Hussein’s refusal to pledge allegiance to Yazid exemplified resistance against tyranny, and his martyrdom highlighted the struggle for justice [11].
The practice of beheading and mutilation, especially as witnessed in the Battle of Karbala, represents one of the most horrific crimes in human history. These acts, rooted in deep hatred and political motives, aimed to spread terror and suppress opposition. However, the sacrifices of Imam Hussein (peace be upon him) and his followers continue to inspire resistance against tyranny and the fight for justice.
References:
-
Ibn Shahr Ashub, "Manaqib Al Abi Talib," vol. 3, p. 237.
-
Jaafar Al-Wanan, "Kitabat.com".
-
Ibn Kathir, "The Beginning and the End," vol. 8, p. 52.
-
Al-Tabarani, "Kitab Al-Awa’il," p. 107.
-
Mohsen Al-Amin, "Shiite Notables," Part 1, p. 614.
-
Abd al-Razzaq Al-Muqrim, "The Killing of Hussein," p. 298.
-
Abd al-Razzaq Al-Muqrim, "The Killing of Hussein," p. 341.
-
Ibn Abi al-Hadid, "Sharh Nahj al-Balagha," vol. 8, p. 141.
-
Ibn Asakir, "Translation of Imam Hussein," p. 319.
-
Muhammad Baqir Al-Majlisi, "Bihar Al-Anwar," vol. 44, p. 367.
-
Muhammad Baqir Al-Majlisi, "Bihar Al-Anwar," vol. 44, p. 367.
Imam Ali ibn Al Hussain (as) who was sick and when he heard his father he got a walking stick and got out the tent to fight.
Imam Hussain (as) ordered him to get back into the tent so that he may carry on the lineage of the Prophet Muhammad (slwat).
Imam Hussain (as) was martyred while being thirsty and oppressed.
They shot him with arrows, javelins, axes and threw rocks at him.
They gathered up around him and butchered him.
The killing of Imam Hussein (peace be upon him), his companions, and family members involved severe acts of brutality, including beheading, looting, and mutilation of bodies.
The Tenth Day of Muharram: The Tragic Hours
A Heavy Day for Abu Abdullah Al-Hussein
In the year 61 AH, the hours on the tenth day of Muharram seemed heavy for Abu Abdullah Al-Hussein, peace be upon him, and they became heavier and more painful as they moved forward. It was moving very slowly. It seemed to us who were watching him from virtual windows as if it were years, not minutes. During that time, Al-Hussein’s main hopes were to catch up with his family and companions who had preceded him, his grandfather, his father, and his mother.
Here is Hussein, seeing with his own eyes the death of his children, one after the other, and none of them was spared, not even the infant. He loses a lot as time passes. What a stormy day, no other like it, no matter how many years pass.
The Solitary Struggle of Al-Hussein
After he evacuated his camp...alone, Al-Hussein received a blow on the head from Malik bin Al-Nasr. He took off his hood that was on his head and tied it with a piece of cloth, then returned it to its place...With this calm, Al-Hussein faced the most powerful and coarse men of his era.
Abdullah bin Imam Hassan, peace be upon him, the full brother of Hussein, did not like this sight. He was watching his uncle alone, waiting for his death after he lost more blood and organs.
The Unyielding Spirit of Abdullah bin Al-Hassan
Abdullah was “a boy who was not exhausted,” which is how Sheikh Al-Mufid, may God have mercy on him, describes him in his book Al-Irshad fi Ma'rifat Hujaj Allah 'ala al-'Ibad [1].
After Hussein, peace be upon him, received the last blow to his head, his strength began to fail. He was trying to gather his strength, sometimes wiping the blood mixed with sweat from his face, and at other times leaning on his sword steadily, inhaling with great difficulty more air.
Meanwhile, Hussein is surrounded by a group of soldiers from Omar bin Saad's army, waiting for the moment of his final fall to the ground to pounce on him.
Abdullah bin Al-Hassan could not tolerate it any longer! He goes out like his brothers to join Banu Hashim, running to his uncle Hussein. Zainab's attempts to prevent him from leaving did not succeed. She tried to follow him, but she too was exhausted by the astonishment of what she saw of the scenes of killing.
The Sacrifice of Abdullah bin Al-Hassan
“Lock him up, brother.” This is how Hussein addresses his sister Zainab, hoping he will succeed in strengthening her resolve to preserve what remains of his brother Hassan’s children. Attempts by Hussein and his sister Zainab to prevent Abdullah failed after he declared: “By God, I will not leave my uncle.”
In the midst of this scene, Bahr bin Kaab approached Al-Hussein, peace be upon him, to strike him with his sword, but Abdullah bin Al-Hassan, a young man who had not yet been exhausted, confronted him.
The rest of Al-Hassan chants: “Woe to you, son of the malicious. Will you kill my uncle?” He offers his hand in front of the sword to protect his uncle from a blow that almost ended his life. Sheikh Al-Mufid says, “So the boy - that is, Abdullah, feared the blow of the sword - with his hand and brought it to the skin, and it was hanging” [2].
Because Abdullah bin Al-Hassan was still a child and had not yet reached the age of men, he called out: “Oh mother,” hoping to enjoy the warmth of her embrace for the last time. But the hug closest to him at that time was for Hussein and not for his mother, so he hugged him to his chest and addressed him, saying: “O my nephew, be patient with what has befallen you, and seek goodness in that, for God will join you with your righteous fathers” [3].
References
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Al-Mufid, Sheikh. Al-Irshad fi Ma'rifat Hujaj Allah 'ala al-'Ibad.
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Ibid.
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Ibid.
The Siege of Imam Hussein (peace be upon him) and the Thirst of the Haram
The Thirst of the Haram
The imprisonment of Imam Hussein (peace be upon him) and the thirst of the people of the Haram are significant aspects that have been elaborated upon by numerous historians. Due to the notoriety and shamelessness of the families of Ziyad and Marwan, these historical incidents have left a lasting impression on history. Yazidian treachery was evident during this period [1].
Historical Narratives of Yazidian Treachery
I am now in the land of the tribe of Islam with such confidence, grateful and proud of Hazrat the Master of Martyrs (peace be upon him). Your strength has grown, and your status has risen, Imam Hussein (peace be upon him), and the Muslims have acknowledged your eminence. Preventing the father with this goal illustrated the resistance of Hazrat Imam Hussein (peace be upon him). Despite the severe thirst and adversities, the people of Ishan showed unwavering loyalty [2].
The Land of the Tribe of Islam
The Yazidian treachery was evident in their attempts to prevent access to water, knowing well that such a strategy would weaken Imam Hussein (peace be upon him) and his companions. This strategy of preventing water access was a calculated move to impose suffering and force surrender [3].
Preventing Water and the Resistance
It is noted that Muhajir ibn Aws, Ubayd Allah ibn Husayn, and Omar ibn Hajjaj played significant roles in implementing these harsh measures, as evidenced in historical records [4]. Omar ibn Hajjaj mocked Imam Hussein (peace be upon him) by saying, "This is the Euphrates where dogs frolic, and donkeys and pigs drink from it. By God, you will not taste a drop of it until you taste the boiling water in the fire of Hell!" [5].
Noteworthy Historical Accounts
The companions of Hazrat Imam Hussein (peace be upon him) protested against Omar bin Saad (may God curse him), emphasizing that denying water was an act of extreme cruelty [6]. Ibn Ziyad (may God curse him) had ordered strict prevention of water access for Imam Hussein (peace be upon him) and his companions, intensifying their suffering [7].
The Harshness of Omar bin Hajjaj
Omar bin Hajjaj, after reinforcing the blockade, derisively announced to Imam Hussein (peace be upon him), "You will not taste a drop of this water until you die of thirst" [8]. This statement was a reflection of the Yazidian cruelty and inhumane treatment.
The Severe Thirst and the Heroism of Abbas
Amidst the unbearable thirst, Hazrat Abu Al-Fadl Al-Abbas (peace be upon him) sought permission from his brother to fetch water for the children. Braving the enemy's forces, he advanced towards the Euphrates, fought valiantly, and succeeded in securing water, although at great personal cost [9]. His heroism in facing the adversaries and securing water for the thirsty is a testament to his unwavering dedication [10].
The Siege Intensifies
The siege continued to tighten around Imam Hussein (peace be upon him) and his companions, leading to severe deprivation and suffering. Historical sources detail how the siege left the camp in dire straits, with children and women pleading for water [11]. Despite these hardships, the resolve and courage of Imam Hussein (peace be upon him) and his companions never wavered [12].
The Encounters with Omar bin Saad
Imam Hussein (peace be upon him) had multiple encounters with Omar bin Saad, attempting to negotiate peace and prevent bloodshed. Despite Imam Hussein's (peace be upon him) efforts, Omar bin Saad, influenced by the promises and threats from Ibn Ziyad (may God curse him), refused to relent [13].
The Correspondence and Reprimands
Omar bin Saad received direct orders from Ibn Ziyad, emphasizing the need to prevent water access and enforce severe measures against Imam Hussein (peace be upon him) and his companions. These correspondences highlight the brutal strategies employed by the Yazidi forces [14].
The Brutality of Ibn Ziyad and Shimr
Shimr bin Dhu al-Jawshan, notorious for his cruelty, played a pivotal role in enforcing Ibn Ziyad's orders. The brutal tactics and heartless strategies adopted by Shimr further intensified the suffering of Imam Hussein (peace be upon him) and his companions [15].
Historical Accounts and References
Historical texts such as "Ansāb al-Ashraf," "Waqat Al-Taf," and "The History of Al-Tabari" provide detailed narratives of these events, capturing the severity of the oppression and the resilience of Imam Hussein (peace be upon him) and his followers [16].
References:
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Ansāb al-Ashraf, volume 3, page 181 - Zindgāni Hazrat Imam Husayn, peace be upon him, volume 3, page 162
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Al-Hussein, peace be upon him, and his companions: an in-depth historical presentation of the incident of Al-Taf and the martyrdom of Imam Al-Hussein, peace be upon him, and verified biographies of those of the companions who attended the event, men and women, page 237
-
Waqat Al-Taf, pages 191-190 - Muntaha Al-Amal, Volume 1, pages 619-620 - Al-Akhbar Al-Twal, page 255
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Othman bin Affan saw two Egyptians in the besieged city of Kardand and prevented the father of Namuand, and Hazrat Amir al-Mu’minin (peace be upon him) reported on him, saying that he was in charge of changing the history of Shadand, and that he was in the opinion of Abu Farstadand, and he explained his case or wrote written histories.
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Translation of Akhbar al-Twal, page 301 - Translated by Al-Kamil, volume 11, page 158 - Al-Kamil, volume 4, page 53 - Muntaha Al-Amal, volume 2, pages 788 - 787
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History of Al-Tabari, volume 5, page 412
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Translation of Al-Tabari’s History, volume 7, pages 3006-3007
-
Ansab al-Ashraf, volume 3, page 182
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The killing of Al-Hussein (peace be upon him) Muqrim, page 209
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Translation of The Killing of Muqrim, page 120
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Nafs Al-Mahmoum, page 194
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In Karbala, page 266
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Translation of Akhbar al-Twal, page 302 - Translated by Al-Kamil, volume 11, page 160 - Al-Kamil, volume 4, page 54 - Muntaha Al-Amal, volume 2, pages 788
-
History of Al-Tabari, volume 5, pages 413-412
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Translation of the History of Al-Tabari, volume 7, pages 3007 - 3006 - Al-Kamil, volume 4, page 53 - Al-Akhbar Al-Twal, page 255
-
The killing of Al-Hussein (peace be upon him) Muqrim, pages 210-209
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The Prophet Muhammad (slwat) said to him:
"It is as if I see you covered in your blood among a group of this nation, who hope for my intercession. O my son, you are coming to visit your father, your mother, and your brother, and you have degrees in Paradise that you cannot attain except through martyrdom"
Final farewell of Imam Hussain as
He said: "Then peace be upon him called: 'O Umm Kulthum, O Zainab, O Sakina, O Ruqayyah, O Atika, and O Safiyya, peace be upon you from me. This is the end of the meeting, and you are close to being sad.' Umm Kulthum shouted: 'Oh brother, it is as if you have surrendered to death.' Al-Hussein, peace be upon him, said to her: 'O sister, how can someone who has no supporter or helper not surrender?' She said: 'Brother, return us to our grandfather’s sanctuary.' He, peace be upon him, said to her: 'O sister, no way, if he left the cat, he would sleep.' Sakina raised her voice in tears and wailing, so Al-Hussein, peace be upon him, hugged her to his chest, kissed her, and wiped her tears with his sleeve, and said:
"It will be a long time after me, Sakina, so know that you should cry when the pigeons are cooing. Do not burn my heart with your tears of regret as long as my soul is in my body. If you are killed, you are more deserving of what you give, O best of women."
Hazrat Imam Husayn (peace be upon him) then called out to Umm Kulthum and the other women, bidding them farewell. Umm Kulthum pleaded: "Oh brother, it is as if you have surrendered to death." Al-Hussein replied: "O sister, how can someone who has no supporter or helper not surrender?" She asked: "Brother, return us to our grandfather’s sanctuary." He responded: "O sister! No way, no way, if he left the cat, he would sleep." Sakina began to cry loudly, so Al-Hussein hugged her, kissed her, wiped her tears, and said:
"It will be a long time after me, Sakina, so know that you should cry when the pigeons are cooing. Do not burn my heart with your tears of regret as long as my soul is in my body. If you are killed, you are more deserving of what you give, O best of women."
In his final farewell, Al-Hussein addressed the people of Kufa, saying: "O people of Kufa, woe to you! Why do you kill me? Is it for a change I made to the law, or for a crime I committed? You are killing me out of hatred for my father."
He then mounted his horse and declared: "I am the son of Ali, the best from the family of Hashim. Death is better than a journey of disgrace, and disgrace is better than entering Hell."
Al-Hussein, peace be upon him, approached the people and said: "Woe to you! Will you kill me for a change I made to the law, or for a crime I committed? You are killing me out of hatred for my father."
When he asked for water, he was prevented from drinking, and an arrow hit him in the mouth. He put down the cup and returned to his place. He prayed for patience and strength, and faced his final moments with dignity.
Al-Hussein's last words were: "There is no power nor strength except in God, the Most High, the Great."
The criminals in Karbala deliberately beheaded the martyrs from the pure family and faithful supporters of Imam Hussein (peace be upon him), mutilating their bodies and placing the heads on spears to send as a supposed gift of victory to the tyrant Yazid bin Muawiyah.
"The Sermons and Final Appeals of Imam Hussein (Peace Be Upon Him) on the Day of Ashura"
Imam Hussein (peace be upon him) gave two sermons on the day of Ashura. In his first sermon, he said:
"O people, think about who I am, then reflect on yourselves and see if it is right for you to kill me and violate my sanctity. Am I not the son of your Prophet’s daughter, the son of his successor, his cousin, the first believer in God, and the one who confirmed His Messenger? Isn't Hamzah, the Master of Martyrs, my father's uncle? Isn't Jaafar Al-Tayyar my uncle? Haven't you heard what the Messenger of God said about me and my brother: These are the two masters of the youth of Paradise?"
Imam Hussein reminded them of his lineage and the Prophet’s words about him and his brother. He questioned their intentions, asking if it was permissible to kill him and violate his sanctity. He protested not out of fear for his life, but out of concern for their fate and the consequences of their actions.
After the first sermon, Zuhair bin Al-Qain addressed the people, advising them not to fight and kill Al-Hussein (peace be upon him). He said:
"O servants of God, the son of Fatima (peace be upon her) is more deserving of your support than Ibn Sumayyah. If you do not support them, then at least do not kill them. Leave this man to his cousin Yazid bin Muawiyah. Yazid will be satisfied with your obedience without killing Hussein."
Shimr shot an arrow at Zuhair and told him to be quiet. Zuhair replied: "You are nothing but an animal. By God, I do not think you understand even two verses from the Book of God. You will face disgrace on the Day of Resurrection and painful torment."
Zuhair warned the people not to be deceived by harsh leaders and reminded them that the intercession of Muhammad (peace be upon him) would not include those who shed the blood of his family. He pleaded with them to refrain from their evil intentions, but his words were met with insults and threats.
Barir bin Khudair spoke after Zuhair. He reminded the people of their promises to support Al-Hussein (peace be upon him) and rebuked them for betraying their commitments. He said: "Have you forgotten your pledges to God and the family of your Prophet? You claimed you would die for them, but now you hand them over to Ibn Ziyad and deny them water from the Euphrates. How evil you have become in succeeding your Prophet in his descendants."
Barir's words pointed out the betrayal and reversal of the people's promises to Al-Hussein (peace be upon him). Despite his rebuke, the people remained obstinate, and eventually, they killed Imam Hussein (peace be upon him) and those with him.
References:
-
The killing of Hussein, p. 237.
-
Nafs al-Mahmoum, p. 242-243.
-
Nafs al-Mahmoum, p. 242.
-
Nafs al-Mahmoum, p. 243.
-
The killing of Hussein, p. 233.
"Death and Martyrdom: The Certainty of Imam Hussein (peace be upon him)"
Death is a certainty that no one can escape, as God says: "Wherever you are, death will overtake you, even if you are in built-up towers". This applies even to the Messenger or Imam, despite their close relationship with God, as indicated by the verses: "Indeed, you are dead, and they will be dead" and "And Muhammad is no more than a messenger. Messengers have passed away before him".
The belief is that every Messenger and Imam has a predetermined time of death. Imam Hussein (peace be upon him) was no exception. His grandfather, the Prophet Muhammad (peace be upon him and his family), foretold that he would attain a special rank only through martyrdom. The Prophet said to him: "It is as if I see you covered in your blood among a group of this nation, who hope for my intercession. O my son, you are coming to visit your father, your mother, and your brother, and you have degrees in Paradise that you cannot attain except through martyrdom" (5).
It appears that Imam Hussein (peace be upon him) was aware of his fate and chose the path that God Almighty had destined for him. This refutes the notion that the Imam was unaware of his death, its circumstances, or its timing. Instead, God had informed him through the words of his grandfather, the Prophet (peace be upon him and his family), and his father, Imam Ali (peace be upon him), that he would be martyred in Karbala if he chose to follow God's will for him.
Knowledge of the Imam (peace be upon him)
Imam Hussein (peace be upon him) said: "It is as if my limbs were being cut off by the ravages between the sarcophagi and Karbala, and they would fill my hollow stomachs and scabs with my blood. There will be no escape from the day of the line. May God be pleased with us, Ahl al-Bayt, may we be patient in His affliction, and He will give us the reward of the patient. You will not deviate from the Messenger of God. (May God’s prayers and peace be upon him and his family) His flesh, and they are gathered for Him in the sanctuary, with whom He pleases His eyes and through them He fulfills His promise. He has bestowed His love upon us, and whoever wishes to depart with us, let him depart. For I am leaving in the morning, God willing."
This declaration highlights the Imam's awareness of his fate and his readiness to fulfill the divine plan. It underscores the concept of Imamate, emphasizing the necessity of understanding and believing in its true meaning as conveyed through the hadiths of the Ahl al-Bayt (peace be upon them).
Imam Hussein (peace be upon him) knew his destiny and chose to embrace it for the sake of fulfilling God's will and achieving the rank reserved for him through martyrdom. This deep understanding and acceptance of his fate illustrate the profound faith and commitment of the Imam, serving as an example of ultimate sacrifice and devotion to divine justice.