After the martyrdom of Imam Hussein (peace be upon him), Yazid's army brutally attacked his camp, setting the tents on fire and mercilessly assaulting the remaining family members and supporters.
The Tragic Scene of Karbala: A Tale of Grief and Perseverance
This tragic scene cannot be described. Words are unable to comprehend those burning feelings and burning breaths of anguish and sorrow. It was a black dawn that dawned on the women of revelation as they were on camels being paraded around their dead... blood... and dismembered body parts... and hands and feet thrown on... The earth... with their heads raised on spears... and they looked at it and cried...!!
Here is the caravan with which the daughters of Hussein, his sisters and his wives came from Medina to Karbala, reinforced and honored, taking them back to Kufa, and they were captives held captive with only women and children. And here are the men of the caravan on the ground, dead, and here are their heads in front of them on spears!! The convoy moved amidst the screams of the killers and their whips as they mounted children and women on camels with violence and cruelty, but the women’s eyes did not leave Hussein’s body until he disappeared from them and they choked on their tears as tears filled their eyes. After an arduous journey, the caravan of grief arrived in Kufa, the city that was the capital of their father and grandfather, the Commander of the Faithful, and here it is disguising them and describing them as Kharijites!!
Did the Umayyad policy rob people of their religion and rob them of their freedom and dignity, so they disavowed the family of the Prophet!! The Prophet who brought them out of darkness into light and liberated them from humiliation and slavery to the freedom of obedience to God, so they now returned to enslaving each other to be under the yoke of Umayyad slavery!! Lady Zainab delivered her immortal sermon, which was similar to the words of her father, the master of rhetoricians and theologians.
Then she engaged her sister Umm Kulthum, then Fatima bint Al-Hussein. With their sermons, the heads of the people of Kufa blasphemed and blamed them for killing the master of the youth of the people of Paradise and abandoning him and returning to the early pre-Islamic era in its Umayyad version, and the people begged them to stop just desisting. They were engaged, but the tragedy that befell them and the heinous crime that was committed in Karbala never ceased to have images from their imaginations. Tragedies and misfortunes accompanied them as they participated in the rise of the Lord of the Martyrs, and they participated with him in his great revolution step by step until his martyrdom in Karbala, after which the journey of captivity began in which they completed the path of the revolution, so they were the tongue of the revolution. The spokesman for the truth and the torchbearer of the principles that Imam Hussein sought to achieve.
Their great role in consolidating those principles was condemned through their sermons in Kufa, in which they exposed the unjust Umayyad policy and unleashed thunderbolts of bashing on the heads of the worshipers of the dinar and the dirham.
Yazid's army looted the belongings, desecrated the bodies, and took the surviving women and children, including Imam Hussein's sister Zainab and his son Ali Zain-ul-Abidin, as captives, parading them through the streets as they were taken to Kufa and then to Damascus.
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.
Yazid's forces paraded displaying their captivity as a demonstration of Yazid's power and to suppress any potential rebellion against his rule.
The Incident of Karbala and Its Aftermath
The Betrayal and Hypocrisy of the People
On the tenth of Muharram al-Haram in the year 61 AH, the painful incident of Karbala occurred, where that nation broke its covenants and pledges that it had taken upon itself by inviting Imam Hussein (peace be upon him) to come to Kufa, and that they would be conscripted soldiers with sharp swords, but they quickly failed, when Ubayd Allah ibn Ziyad (may God curse him) ruled the traditions of governance in Kufa. They turned against those who punished them, just as their masters turned in the battle of Uhud when they left the Messenger (may God’s prayers and peace be upon him and his family) in the battle, chasing after spoiled spoils.
Imam Hussein (peace be upon him) said, addressing those in Karbala:
"May you be cursed, O group, and rejoice! When you shouted at us while we were bewildered, and I shouted at you, ready to perform, you drew a sword upon us at our necks, and you spread upon us the fire of strife hidden by your enemy and our enemy, so you became a threat to your friends and a hand against them to your enemies, without justice. Spread it among you, and there is no hope for you in them, except the forbidden things of this world that I have given you, and the vile livelihood that you coveted without any incident that was from us, and I do not see that it will befall us. So, oh, woes to you, since you hated us and left us, you prepared them while the sword was not drawn, and the army was at rest" [1].
The Impact of Hussein's Martyrdom:
Hussein's Injury Ulcerated the Eyelids
In the case of Imam Al-Hussein (peace be upon him), Imam Al-Rida (peace be upon him) narrated a narration that refers to that incident that grieved the most honorable Prophet (peace and blessings of God be upon him and his family) and his pure family, which he (peace be upon him) expressed by saying:
"The day of Al-Hussein blistered our eyelids. And shed our tears and humiliate our dear ones" [2].
These luminous words express the greatness of the tragedy that befell the people of the House of Prophethood. How great is the sincere word “He sores our eyelids.” Yes, my Lord, He has sores our eyelids, after those eyes had been praying for his arrival (peace be upon him) to establish justice and spread grace and virtue among the ranks of this nation. In the land of Iraq, however, this nation was not successful in embracing the master of the youth of the people of Paradise.
Objections and Doubts
From this losing nation, objections and doubts emerged about the reward of visiting Imam Hussein (peace be upon him). Aisha was the first to doubt and escalate that. It was narrated on the authority of Imam Al-Sadiq (peace be upon him) in his saying:
“One day Al-Hussein bin Ali was in the lap of the Prophet, playing with him and making him laugh. Aisha said: O Messenger of God, how much do you admire this boy? He said to her: Woe to you. How can I not love or admire him when he is the fruit of my heart and the apple of my eye? But my nation will kill him. Whoever visits him after his death, God will write for him one of my proofs. However, Aisha here exaggerated this and was amazed! She said: O Messenger of God, one of your proofs?! He said: Yes, two of my proofs. She said: O Messenger of God, are two of your proofs?! He said: Yes, and four. He said: She continued to increase it, and it increased and weakened, until it reached ninety of the Hajj of the Messenger of God in its lifetime" [3].
The Covenant and Divine Promise
The path of Aisha appears at every time an objection to consoling those calamities, but these objections have only bequeathed malice and blame to their owner, because God Almighty promised to support Al-Hussein (peace be upon him) after his martyrdom.
Zainab (peace be upon her) said to her nephew Al-Sajjad (peace be upon him) when she found him in that state after the death of his father (peace be upon him) and his brothers:
"...Do not be alarmed by what you see, for by God, this is a covenant from the Messenger of God to your grandfather, your father, and your uncle, and he has taken God is the covenant of people from this nation whom you do not know as the pharaohs of this earth, and they are known among the people of the heavens that they gather these scattered limbs and hide them, and these embedded bodies, and they erect for this thinner a flag for the grave of your father, the Master of Martyrs, whose traces will not be studied and whose markings will not be forgiven over countless nights and days, and let imams strive hard. Disbelief and the spread of misguidance in erasing and obliterating it, so its impact only increases in appearance and its command only in exaltation" [4].
But the Umayyad malice remains in the blood of the Umayyads in the form of questions and problems to diminish the greatness of this great affliction. Among these objections to the texts issued by the Imams of Ahl al-Bayt (peace be upon them) regarding explaining the weight of the affliction and its impact on the external senses is the saying of Imam al-Rida (peace be upon him):
"The day of Hussein made our eyelids sore..." So they wondered how this could happen? Ignoring the medical observations of those who have knowledge about this, the eyelids are the most delicate visible parts of the human body, and it is obvious that the thinner something is, the more vulnerable it is to harm and damage.
Doctors say: When the heart is sad and affected by the severity of the injury, the glands behind the eyes change the blood into salty tears, and the more sad a person becomes, the more pressure on the heart increases. Then the pressure on these glands increases and they weaken and are no longer able to change the blood into tears, so they come out in this. The condition is blood coming from the eye instead of tears. It is clear that the tears are salty and when they repeatedly touch the eyelid, it hurts it. It is for this fact that the Imam, the Master of the Age and Time (peace be upon him, and may God Almighty hasten his honorable appearance) referred to it in his visit to Imam Hussein (peace be upon him):
"So I will mourn you morning and evening, and I will weep for you blood instead of tears" [5].
The Depth of the Tragedy of Karbala
The text issued by Imam Al-Rida (peace be upon him) shows the depth of the tragedy of Karbala, the tragedy of which is only understood by the people of the House (peace be upon them), and people’s awareness of this incident and their understanding of it is relative and incomplete. Therefore, we see the incident present before every imam of his time and always on his mind, because they (peace be upon them) understand the depth of what happened in Karbala as they should. Anyone who looks into this passage from the words of Imam al-Rida (peace be upon him):
"Indeed, the Day of Hussein ulcerated our eyelids, shed our tears, and humiliated our dear ones" [6].
The Unforgettable Tragedy
One will find that the words of the Imam (peace be upon him) are general and not specific to the days of Ashura in the month of Muharram, for their sadness is constant and their eyelids are sore because of their excessive crying over the matter. Abu Abdullah Al-Hussein (peace be upon him) was injured. The issue of Imam Hussein (peace be upon him) is a major issue that cannot be ignored in any forum in which it can be raised, revealing that injustice and what happened to the son of the Messenger of God (may God bless him and his family) in terms of the violation of his sanctity and the sanctity of his family, friends, sons, and cousins. This nation has ignored the incident of Karbala and forgotten that affliction that was expressed by the pain and burning of Imam Zayn al-Abidin (peace be upon him), who is the infallible Imam:
"When the most gentle thing befalls us, what befell us, and my father was killed, and those who were with him, including his sons, his brothers, and the rest of his family, were killed, and his wife and women were forced to fight, meaning we are Kufa, so I started looking at them lying down and they were not hiding, so that became heavy in my chest and when I saw them my anxiety intensified so that my soul almost went out and this became clear to me from my aunt Zainab the eldest, daughter of Ali (peace be upon him), and she said: What is wrong with me when I see you being selfless, O remnant of my grandfather, my father, and my brothers? I said: How? I do not panic and panic when I see my master, my brothers, my paternal uncles, my cousins, and my family lying dead in their blood, lying in the open, robbed, neither shrouded nor hidden, and no one comes to them and no human approaches them, as if they were the family of Daylam and the Khazars..." [7].
In light of this, it is not possible to confront the issue of Imam Hussein (peace be upon him) or belittle it and its greatness, because God promised that the remembrance of Hussein will remain lofty and immortal in the hearts of believers and lovers, no matter how hard the enemies try to erase or obscure it. And plots and plotted God and God is the best of planners.
The Exception of Hussein
Al-Hussein (peace be upon him) is an exception and his case is an exception:
It was mentioned in the Sihah al-Sittah among the common people that despite the concealment of his mention, status and virtues, the truth cannot be hidden, and the sun is not covered by a sieve. They quoted Naji al-Hadrami that he walked with Ali (peace be upon him) and was the owner of his purgatory when he approached Nineveh while setting off for Siffin. He called out:
"Sabra Abu Abdullah, Sabra Abu Abdullah."
I said: What, Abu Abdullah?
He said: I entered upon the Prophet (may God bless him and his family) one day and his eyes were filling.
I said: O Prophet of God, what is causing your eyes to flood?
Did anyone make you angry?
He said: Rather, Gabriel left me before and told me that Al-Hussein would be killed on the shore of the Euphrates. He said to me: Would you like me to smell some of his soil?
I said yes. So he extended his hand and took some dirt and gave it to me, but I could not help my eyes when they were overflowing.” [8]
One of the scholars says while he has insight into this hadith, and it is no secret that the story of the Imam, the Commander of the Faithful (peace be upon him) passing through Karbala on his way to Siffin goes back to twenty years before the events of Karbala, and that the phrase (your eyes overflow) differs from the phrase (you cry), for example. Because the vessel does not overflow until it is full. After it becomes full and increases, water overflows from its sides. This condition is called - in Arabic - a flood, and this word is also used when the rivers overflow and the torrent flows. In the case of normal crying, it is not said: So-and-so’s eyes are overflowing with tears.
This demonstrates the extent of the Prophet’s (may God’s prayers and peace be upon him and his family) grief and pain over the affliction of his grandson, Imam Hussein (peace be upon him). Therefore, we should ponder the phrase of Imam, the Commander of the Faithful (peace be upon him) (overflowing), knowing that the People of the House (peace be upon them) are the masters of speech.
Muawiyah bin Rahb narrated on the authority of Abu Abdullah (peace be upon him): Imam al-Sadiq (peace be upon him) said to me:
"O Muawiyah, do not give up visiting the grave of Hussein (peace be upon him) out of fear, for whoever abandons visiting it will see such regret that he wishes his grave was there" [9].
The Exceptional Nature of Imam Hussein's Issue
The issue of Imam Hussein (peace be upon him) is an exceptional issue because God Almighty has dealt with it in an exceptional manner. The Muslim person must deal with the issues of the Imam (peace be upon him) and his rituals in an exceptional manner, and not be negative, but rather positive in dealing with all Hussein issues. Meaning that he does not say: Do not do this, and do not do that, but rather it must be dealt with with the magnitude of the affliction which in reality only the Infallible Imam (peace be upon him) can perceive.
"So I will mourn you morning and evening and shed blood for you instead of tears."
References:
-
Bihar Al-Anwar: Part 45, p. 10
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Amali Al-Saduq: Al-Majlis 37, Hadith: 2
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Complete Visits: p. 40, p. 116
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Kamil Al-Ziyarat: B 88, p. 262, vol. 1
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Ibid.
-
Ibid.
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Complete visits: 88 p. 262 pm 1
-
Musnad Ahmad ibn Hanbal: vol. 1, p. 85, Musnad Abi Ya’la: vol. 1, p. 298, 363, Al-Mu’jam Al-Kabir by Al-Tabarani: vol. 3, p. 105, 2811
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Complete visits: p. 40, p. 116
In Damascus they were subjected to humiliation and mockery, but Lady Zainab and Imam Zain-ul-Abidin bravely defended their cause, highlighting the righteousness of their stance and the tyranny of Yazid's actions. This confrontation drew sympathy from the people and exposed the brutality of Yazid's regime.
The Tragic Scene of Karbala: A Tale of Grief and Perseverance
Historians narrate the harrowing details following the martyrdom of Imam Hussein (peace be upon him) and the captivity of his family. The captives were transported in the most horrific manner: "And he carried his wives (may God’s prayers be upon him) on the robes of camels without intercourse, with their faces uncovered among the enemies. They are the trusts of the Prophets, and they were led away as captive Turks and Romans are led into the most severe calamities and worries" ([1]).
Upon reaching Kufa, the captives were displayed to the people to humiliate them and instill fear among the Kufans. The sight of the heads of Imam Hussein and his supporters raised on spears was intended to deter any rebellion against the Umayyad rule ([2]). However, Lady Zainab (peace be upon her) led the media stage of the renaissance of Hussein on Ashura with remarkable resolve.
Lady Zainab (peace be upon her) became the voice of the revolution, utilizing her speeches to expose the injustices of the Umayyads. Her speeches were meticulously crafted to convey the revolution's message, combining eloquence with powerful content.
Media Methods in Lady Zainab's Sermons
Distinctive Opening Style Lady Zainab (peace be upon her) began her sermon in Kufa by praising God and sending blessings upon her father, the Prophet Muhammad (peace be upon him and his family), which highlighted her elevated status and unwavering faith despite the tragedies ([3]). Her opening blocked any attempts to evade responsibility for the calamities ([4]).
Reprimanding and Frankness She addressed the people of Kufa with harsh truthfulness, calling them out for their deceit and betrayal: "But now, O people of Kufa, O people of deception and treachery, are you crying?!" ([5]). This direct approach aimed to correct public opinion and encourage reflection and reform ([6]).
Moral Truths Through Proverbs Lady Zainab (peace be upon her) used similes and proverbs to convey her message effectively. For example, she likened the people of Kufa to a woman who undoes her knitting after it is strong, highlighting their habitual betrayal ([7]).
Citing Quranic Verses She frequently cited Quranic verses to emphasize her points, establishing a connection between her audience and the divine scripture, and highlighting the gravity of their actions ([8]) ([9]).
Descriptive and Comparative Similes Lady Zainab (peace be upon her) employed vivid descriptions to portray the moral decay and treachery of the Kufans, comparing them to "pasture on a dunghill" and emphasizing the superficiality and emptiness of their deeds ([10]).
Strong Content in Elegant Form Her sermons combined powerful content with sophisticated rhetoric, creating a compelling and persuasive narrative. She reminded the audience of the eventual divine judgment awaiting the oppressors ([11]).
Dialogical Questioning She used rhetorical questions to engage the audience and make them reflect on their actions: "Do you know what kind of liver belonged to Muhammad (may God’s prayers and peace be upon him and his family) that you inherited?!" ([12]).
Repetition and Emphasis Repetition was used to reinforce her message and ensure it was received clearly by the audience. This technique is proven to be effective in changing public opinion ([13]).
Addressing Moral Needs Lady Zainab (peace be upon her) tailored her message to meet the moral needs of her audience, adapting her speech to suit the context and ensuring it was impactful ([14]) ([15]).
The Sermon in Sham
In the Levant, after being presented before Yazid, Lady Zainab (peace be upon her) delivered another powerful sermon. Despite the dire circumstances, she confronted Yazid fearlessly, exposing his hypocrisy and tyranny ([16]). Her eloquent speech combined threats of divine retribution with reminders of the Umayyads' ultimate fate ([17]) ([18]).
Impact of Lady Zainab's Sermons
Lady Zainab's speeches were instrumental in transforming the immediate narrative of triumph into one of shame and regret for the Umayyads. Yazid's initial joy turned into remorse as he realized the public's hatred and condemnation ([19]). Her powerful oration in Kufa and the Levant left an indelible impact on the collective memory of the Islamic nation, immortalizing the message of Ashura.
References:
-
Radhi al-Din Abu al-Qasim Ali ibn Musa ibn Tawus, Anxious for the Killed at-Tafuf, p. 27.
-
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.
-
Al-Tabatabai, Muhammad Hussein, Tafsir Al-Mizan, vol. 12, p. 335.
-
An-Nahl: Verse 92.
-
Ibn Tayfour, Ahmed bin Abi Taher, Reports of Women, p. 24.
-
Al-Zubaidi, Muhammad Murtada, Taj Al-Arous, vol. 12, p. 327.
-
Ibn Manzur, Muhammad bin Makram, Lisan al-Arab, vol. 9, p. 183.
-
Thabet, Saeed, Media Aspects, p. 111.
-
Abdel-Baqi, Zaidan, Psychology in Media Fields, pp. 435-436.
-
Thabet, Saeed, Media Aspects, p. 210.
-
Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar, vol. 45, p. 133.
-
Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar, vol. 45, pp. 134-135.
-
Al-Tabarsi, Ahmed bin Ali, Al-Ihtijaj, vol. 2, p. 37.
-
Al-Tabari, Muhammad bin Jarir, History of Nations and Kings, Part 4, p. 353.
The Media Role in the Husseini Renaissance
In the Husseini renaissance, the media occupies a very important and prominent position. This is because it is a social reform movement par excellence, aiming to create a sentimental and emotional shock to educate the nation religiously and politically. Therefore, there had to be a way to ensure that the media message reached the fundamental renaissance of the nation, especially since Imam Hussein (peace be upon him) was certain of martyrdom and that he would meet his Lord oppressed in this way. The way was the media role of the procession of captives from the family of the Prophet (peace be upon them), and this grief-stricken procession needed a wise guide to control the management of the media stage after the tragedy occurred. There was no one more worthy than Aqeelah Zainab (peace be upon her) to carry out this dangerous mission.
Indeed, (May God’s peace be upon her) made an effective contribution to the Husseini renaissance through her successful performance of the media and promotional role of the principles of the Ashura incident. She carried a sublime media message that succeeded resoundingly in convincing the recipients using persuasive and influential media methods and unique personality traits, enabling her to change public opinion and successfully perform her media role.
Much has been written about the speeches of Aqeelah Zainab (may God’s peace be upon her) in the Ashura incident, and the study of its implications and meanings, but there is no special study concerning the media dimensions of her words and speeches. Neither are there independent analytical researches focusing on the media aspect of the presence of Imam Hussein (peace be upon him) and his family on Ashura, except for scattered references here and there, most notably what the martyr Murtada Al-Mutahhari (may God have mercy on him) wrote in his book The Husseini Epic ([1]).
The media approach in the sermons of the Prophet Muhammad (may God’s prayers and peace be upon him and his family) has been studied in several researches, books, and articles. The most prominent is the book Media Aspects in the Sermons of the Prophet (may God’s prayers and peace be upon him and his family) by Dr. Saeed bin Thabit. I benefited from these experiences in this study to address (the features of the media role of Aqeela Zainab (peace be upon her) in the Ashura renaissance) with scientific and objective study and analysis ([2]).
Definition of Media
The word “information” is derived from the word “knowledge,” as media is, in fact, the process of delivering information and spreading news. It can be defined as “the process of directing individuals by providing them with information, news, and facts to help them form a correct opinion about a limited incident or a specific problem” ([3]).
Pillars of the Media and Dimensions of the Media Process
Since media is a process of communication and connection between a person who has an idea, news, or a specific opinion, and another party who wants to be persuaded of it, it has basic pillars that cannot be achieved without it:
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The Source or Sender: The one who has the idea and the bearer of the message. The success of the media process depends on the personality and strength of the source, the extent of his confidence in himself and his message, and the extent of his credibility and seriousness in carrying the message and delivering it to the recipients.
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The Message: It may be news, an idea, or an opinion, which must be delivered to the recipient or recipients. Specialists in media studies consider it the backbone of the media process.
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The Recipient: The person or persons to whom the message is intended to be delivered.
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The Means of Communication: The mechanism through which the process of media communication takes place. It may be indirect through writing, practical action, or an artistic demonstration, or it may be a direct means, such as a directed letter or a joint dialogue.
The media process has a psychological dimension represented by both the source and the recipient. It also has an intellectual dimension based on the science through which the process of persuasion and conviction is carried out. Additionally, it has a mechanical (technical) dimension represented by the means of communication ([4]).
The Importance of the Media Element in the Husseini Renaissance
The media has a special place and a major role in people’s lives. It can contribute to the overthrow of kings and governments, destroy regimes, build others, and change lifestyles due to its direct and effective influence on people. Its role in controlling their feelings, opinions, and orientations makes it a critical tool. Intellectual and ideological renaissances often prioritize media as a crucial weapon.
Revolutions and social and ideological movements will only succeed by communicating their contents and principles to the largest possible number of people, adopting the weapon of the media, which is the secret to the success of revolutions. The movement of Imam Hussein (peace be upon him) on Ashura achieved fame, glory, and immortality, as it attained breadth and extension across time and space ([5]).
The fundamental and missional truth of the renaissance of Imam Hussein (peace be upon him) on Ashura makes media a vital necessity. The Imam (peace be upon him) decided to intensify the media effort to clarify matters for the Islamic nation and spread the facts among Muslims. He chose the place and time carefully and wisely to broadcast his media message. He traveled to Mecca, where Muslims gathered from all directions to perform Hajj and Umrah. He arrived there on the first day of Shaban and stayed in Mecca for approximately four months, calling, announcing, and informing until he chose the most appropriate time to begin his renaissance and move towards Kufa on the eighth day of Dhul-Hijjah in the year 61 AH ([6]).
The martyr Al-Mutahhari says: “The emergence of Imam Hussein (peace be upon him) on the Day of Tarwiyah (8 Dhul-Hijjah) has the greatest media resonance, the most influential and most communicative of the call of Islam, and the most powerful impact on the souls of Muslims. Because the concept of Hajj under the yoke of the Umayyad government loses its spirit and credibility, and returns to become like the Hajj of the early pre-Islamic era before Islam” ([7]).
Media Dimensions of Hussein (peace be upon him) Carrying His Family and Household to Iraq
Having Hussein (peace be upon him) carry his family and household with him in his renaissance against injustice and Umayyad tyranny—despite opposition from some and some Hashemite sheikhs urging him to reverse this decision—had many media implications and dimensions. These can be discerned through his response (peace be upon him) and his wise sister Zainab’s (may God’s peace be upon her) response to some of these objections.
The Most Important Media Evidence of the Family’s Presence in the Renaissance of Al-Hussein (peace be upon him)
Several things can be recalled from the presence of the family of Imam Hussein (peace be upon him) in Karbala:
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Defending Religion: The exodus of the family of Al-Hussein (peace be upon him) indicated the seriousness of the situation and a warning to the nation that this stage was about defending the foundation of Islam and the sanctity of religion. It involved women, men, the elderly, and the youth, even young children. This was sufficient to notify the greatness of responsibility and the danger of the situation ([8]).
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Divine Will and Will: When Muhammad bin al-Hanafiyya asked Imam Hussein (peace be upon him) about the reason behind carrying women and children with him to Iraq, the Imam answered, “I saw the Messenger of God (may God bless him and his family) in a dream, and he said to me: ‘God has willed to make them captives’” ([9]). This indicated that the presence of his family was a divine command, a religious obligation that could not be discussed, and an inevitable issue.
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The Position of Mrs. Zainab (may God’s peace be upon her): Aqeela Zainab (peace be upon her) expressed her complete mobilization and submission to the command of God Almighty. She emphasized that the role of women in the renaissance of Imam Hussein (peace be upon him) was as important and dangerous as the role of men, involving jihad and defending the principles of religion through speech, stance, and bold, purposeful media ([10]).
Methods and Media Methods in the Sermons of Al-Aqeelah (may God’s peace be upon her) During the Ashura Renaissance
Our Lady Zainab (may God’s peace be upon her) excelled in diagnosing the nature of the recipients and using influential media methods in her speeches. Here are some of the most prominent methods she used in her sermons in Karbala, Kufa, and the Levant:
Media Methods in the Words of Al-Aqeela (peace be upon her) in Karbala
The history books that reported the events of Ashura narrate that Aqeelah Zainab (peace be upon her) mourned her brother in Karbala shortly after the incident. On the eleventh day of Muharram, she delivered her famous sermon in a position of complaint and grievance, lamenting her martyr brother. Ibn Tawus states: “Then the women were taken out of the tent, and they lit a fire in it, and they went out weeping, walking as captives in humiliation, and saying: For the sake of God, unless you pass us by after the death of Al-Hussein (peace be upon him). When the women looked at the dead, they turned and beat their faces, and said: By God, I will.
Referenes:([2]) Sabtan, Muhammad, Evaluating methods of teaching the Holy Qur’an and its sciences in the media: p. 8. ([3]) See: Thabet, Saeed, Media Aspects: p. 140. ([4]) See: Motahhari, Mortada, Hamasa Hosseini (The Husseini Epic): vol. 1, p. 190. ([5]) Previous source: Part 1, p. 347. ([6]) Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar: vol. 44, p. 364. ([7]) Al-Bahrani, Hashim, City of Miracles: vol. 3, p. 485. ([8]) Ibrahim Mustafa and others, Al-Mu’jam Al-Wasit: p. 441. ([9]) See: Ibn Tawus, Ali bin Musa, Fear for the Killed of al-Tuffuf: p. 78. ([10]) Previous source: pp. 78-79. ([11]) Previous source: p. 79, adding the word (son). ([12]) Previous source.
Yazid bin Muawiyah's Heinous Crimes: The Burning of the Kaaba
As soon as a year had passed since Yazid bin Muawiyah, may God curse him, seized power, his government witnessed one of the most heinous crimes known to humanity: the killing of Imam Hussein, peace be upon him, his family, and a group of his companions. Specifically, on the third of Rabi’ al-Awwal in the year 64 AH, Yazid attacked the Kaaba with a catapult, burning it and shaking its foundations after he had drawn the army of the Levant to fight those within it. Blood was shed to the extent that it dripped at the bottom of the honorable Kaaba.
This occurred in the third and final year of Yazid's reign, which was preceded by the crime of invading Medina with his army. This invasion killed more than ten thousand Muslims and seven hundred companions who were carriers of the Holy Qur’an. Following this, he prepared to burn the Sacred House of God.
In his book, Muruj al-Dhahab, Al-Masoudi refers to numerous crimes committed by Yazid bin Muawiyah, may God curse them, which he considered numerous examples of his depravity. He states: “Yazid and others had strange news and many examples, from drinking alcohol, killing the son of the Messenger’s daughter, cursing the guardian, demolishing the house, burning it, and shedding blood. Blood, debauchery, debauchery, and other things in which the threat of despair of His forgiveness has been mentioned...”
Yazid Orders the Stoning and Burning of the Kaaba
Historians report that Yazid, may God curse him, ordered the army of the Sham, led by Al-Husayn bin Numayr, to march towards Mecca, besiege it, throw ten thousand rocks at the Kaaba and those holed up in it, and set fire to it.
Al-Masoudi describes that scene, saying: “The stones of the catapults and the catapults came to the house, and along with the stones, fire, oil, torn flax, and other burnt offerings were thrown, and the Kaaba collapsed, the structure was burned, and a lightning bolt occurred, burning eleven men of the catapults, and it was said: More than that...”
Al-Yaqubi noted in his history that Al-Husayn bin Numayr, the commander of Yazid’s army, set fire to the Sanctuary until it burned the Kaaba. He also added, “The judge of Ibn Al-Zubayr used to call out when the Kaaba was burning, ‘O people of the Sham! This is God’s sanctuary, which was safe in pre-Islamic times, where birds and hunting were safe, so fear God, O people of the Levant!’ However, Yazid's army did not care about that until the fire engulfed the walls of the Kaaba.”
Attempts to Exonerate Yazid
Some narrations attempted to exonerate Yazid bin Muawiyah from the crime of burning the Kaaba. One such narration by Muhammad bin Omar, reported in Al-Tabari’s History of Nations and Kings, says: “Muhammad bin Omar said: Riyah bin Muslim told us on the authority of his father, who said: They used to burn fires around the Kaaba, so a spark was blown by the wind, and the clothes of the Kaaba were burned, and the wood of the House was burned on Saturday for three nights without Rabi’ al-Awwal.”
In another narration, Muhammad bin Omar said: “Abdullah bin Zaid told me, he said: Urwa bin Udhayna told me, he said: I came to Mecca with my mother on the day the Kaaba was burned and the fire had reached it, and I saw it stripped of silk, and I saw the corner blackened and cracked in three places. I said: What happened to the Kaaba? They pointed to a man from Abdullah bin Al-Zubayr’s companions, and said: This one... I was burned because of him. He took a plug from the tip of his spear and the wind flew with it, striking the curtains of the Kaaba between the Yemeni and the black corners.”
However, the fact that the walls of the Kaaba cracked and some of them were shaken as a result of throwing “ten thousand” rocks at it denies such narratives. These narratives are believed to have been fabricated to exonerate Yazid from that incident, especially since he had previously committed more horrific and heinous crimes, including the killing of Imam Hussein, peace be upon him, and the incident of Al-Harra. In this incident, he invaded the city, and historians mention that the Umayyad army annihilated the people of the city and killed most of them for three days until they exterminated thousands of them.
The Burial Places of Imam Hussein's Head
Many places have been mentioned as potential burial sites for the head of Imam Hussein (peace be upon him). Numerous shrines and scenes have been erected in various Islamic regions and countries as symbols of the Muslims' love for him, signs of pain for his great tragedy, and reminders of his injustice. These scenes and shrines, whether political in origin or spontaneous, indicative of historical heritage or lacking written evidence, emphasize the importance of his visitation (peace be upon him) and the revival of his memory across different times and places. These sites have become symbols respected and sanctified, forming part of the identity of those who revere them.
Scholars' Opinions on the Burial Place of the Head
The First Opinion: The Return of the Head to Karbala
This opinion is supported by several scholars, including Sheikh Al-Saduq, Al-Sayyid Al-Murtada, and Al-Sayyid Ibn Tawus, who claim the head was reunited with the body in Karbala. Sheikh Al-Saduq narrated a story where Ali bin Al-Hussein (peace be upon him) returned the head to Karbala after the captives were released from Yazid's prison ([2], [3], [4]).
The Second Opinion: The Burial of the Head in Al-Najaf Al-Ashraf
Several narrations suggest that the head was buried in Al-Najaf Al-Ashraf. This view is based on numerous narrations found in respected Shiite texts.
Evidence from Al-Kafi and Kamil Al-Ziyarat:
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Al-Kafi narrates that Imam Al-Sadiq (peace be upon him) prayed at a spot in Najaf, indicating that the head of Hussein (peace be upon him) was buried there [7].
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Kamil Al-Ziyarat also contains narrations suggesting the head was buried next to the Commander of the Faithful (peace be upon him) in Najaf [9], [10], [11].
Sheikh Al-Tusi's Contributions:
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Sheikh Al-Tusi included similar narrations in his work, emphasizing the importance of visiting Imam Hussein (peace be upon him) from the head of the Commander of the Faithful [13], [14].
Sunni Scholars' Opinions
Sunni scholars also have varied opinions on the burial place of Imam Hussein's head:
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Medina: Some believe it was buried near Fatima in Al-Baqi [34].
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Levant: It remained in the Umayyad treasuries until Suleiman bin Abd al-Malik assumed the caliphate [35], [36].
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Cairo: Transferred by the Fatimids from Ashkelon [37].
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Karbala: Reunited with the body based on the account that Omar bin Abdul Aziz returned the head [39], [40].
Archaeological Evidence
Historical and archaeological evidence suggests a special place for the head near the shrine of the Commander of the Faithful (peace be upon him). Several travelers and historians have documented the presence of a specific mosque built for the head of Imam Hussein (peace be upon him) in Najaf [42], [43], [45].
Conclusion
The architectural landmarks and historical accounts collectively affirm the significance of the head of Imam Hussein (peace be upon him) in Najaf. While some narratives support the return of the head to Karbala, the evidence of the shrine in Najaf reflects its revered status. The legacy and sanctity of these sites continue to be honored by those who cherish the memory of Imam Hussein (peace be upon him).
References:
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Sibt bin Al-Jawzi, Tadhkirat Al-Khawas, pp. 236-237
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Al-Saduq, Al-Amali, p. 231
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Al-Murtada, Al-Murtaza’s Letters, vol. 3, p. 130
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Ibn Nama Al-Hilli, Mati’h al-Ahzaan, p. 85
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Al-Kulayni, Al-Kafi, vol. 4, p. 1157
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Al-Tusi, Tahdheeb Al-Ahkam, vol. 6,
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Al-Majlisi, Bihar Al-Anwar, vol. 97, p. 2
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Al-Hurr Al-Ameli, Wasa’il Al-Shi’a, vol. 14, p. 398
Historical Accounts of the Transportation of Imam Hussein's Head
Historical sources confirm that the head of Imam Hussein (peace be upon him) was transported to the Levant. Sibt bin Al-Jawzi mentions in Tadhkirat Al-Khawas: "When Ibn Ziyad carried the head of Hussein (peace be upon him) to Yazid bin Muawiyah, along with the captives bound with ropes, including women, boys, and girls from the daughters of the Messenger of God (may God bless him and grant him peace), they were placed on the saddles of camels, with their faces and heads uncovered. Whenever they stopped at a house, they would take the head out of a prepared box, place it on a spear, and guard it all night until it was time to leave. They then returned it to the box and moved on.
In one such house, there was a monk. They took out the head as usual and placed it on a spear. The monk saw a light extending from the head to the sky. He asked the guards, 'Whose head is this?' They replied, 'The head of Hussein bin Ali bin Abi Talib, the son of Fatima, the daughter of the Messenger of God.' The monk offered them ten thousand dinars to spend the night with the head. They agreed, and the monk spent the night weeping and praying over the head. By dawn, he declared his conversion to Islam" (1).
Al-Khwarizmi narrates a similar story: "When the head of Hussein (peace be upon him) was carried to the Levant, they stayed with a Jewish man. Upon seeing the head emitting light, the Jewish man asked to keep the head for the night. He washed and perfumed it, and by dawn, he converted to Islam along with his family".
Other Historical Mentions
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Al-Masoudi in Muruj al-Dhahab: He describes the tragic journey and the miracles witnessed by those who encountered the head of Imam Hussein (peace be upon him).
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Ibn Hisham in his Biography: He mentions the episode of the head being guarded and the divine light witnessed by the monk, leading to his conversion.
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Al-Jawhari and Al-Jurjani: They mention the elegies and poetry dedicated to Imam Hussein (peace be upon him) that capture the sorrow and reverence for him.
Analysis
These accounts highlight the reverence for Imam Hussein (peace be upon him) and the miraculous events surrounding his martyrdom. The conversion stories underscore the profound impact of his sacrifice on diverse individuals, even those initially outside the fold of Islam. These narratives also serve to illustrate the cruelty of Yazid’s regime and the deep respect and sorrow felt by those who came to understand the true nature of Imam Hussein's mission.
References:
(1) Sibt bin Al-Jawzi, Tadhkirat Al-Khawas, pp. 236-237 (2) Al-Khwarizmi, The Killing of Hussein (peace be upon him), 2:115-116, No. 49