Imam Hussein ibn Ali, the grandson of the Prophet Muhammad, and his followers faced persecution and martyrdom at the hands of the Umayyad caliphate's forces. Yazid, the cursed, was the grandson of Hind and Abu Sufyan, who were considered the first enemies of Islam. Hind bint Utba ordered the assassination of Hamza, the uncle of the Prophet Muhammad (اللّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ). After the assassination, she reached Hamza's body, made a necklace out of his body parts, and ripped his stomach to eat his liver.

Muawiyah, son of Abu Sufyan, was her son and is considered the founder of the reign of darkness and corruption. He was appointed by 'Umar Ibn Al Khattab as the Governor of Damascus, eventually transferring the Khalifa to his son Yazid, the cursed. Yazid ordered an army of over 100,000 to specifically murder Imam Hussein, the last living grandson of Prophet Muhammad at that time.

The incident of Ashura was not just a historical event that took place for a few hours and then took its place in the pages of history, like all the events and incidents that history witnessed, which may be forgotten, passed over, or mentioned briefly in records. The day of Ashura and its event have become the culture and identity of a nation that has preserved its belief through a revolution and renaissance whose foundation was the blood of the master of the youth of paradise. The effects of that incident and event did not stop at a specific sect of Muslims within the limits of the Muslims themselves. It has become a passion for those interested in reform, renewal, the desire for change, and the yearning for emancipation and freedom throughout humanity, sending mercy to the workers and to all people.

How it all started

Muawiyah built a state on blood

What is Ashura?

The incident of Ashura was not just a historical event that took place for a few hours And then he took his place in the pages of history, like all the events and incidents that he witnessed history, and it may be forgotten or passed over in passing or mentioned in a record. Days and memories, but the day of Ashura and its event tomorrow is the culture and identity of a nation that has preserved it maintained its identity and preserved its belief through a revolution and renaissance whose foundation was the blood of the master of the youth of the people of paradise. The effects of that incident and that event did not stop at a specific sect of Muslims within the limits of the Muslims themselves, but it has become the passion of the interests of reform and wanted renewal, the desire for change, and the yearning for emancipation and freedom throughout the area of humanity He sent mercy to the workers, and sent to all people.

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.

The Evolution of Husseini Rituals: Commemorating Ashura

The Husseini rituals, especially those held on the day of Ashura and the first ten nights of the holy month of Muharram, are among the most significant religious and social manifestations characterizing the Shiites throughout various eras. The first manifestations of holding funerals and mourning for Imam Hussein, peace be upon him, are found in the biography of the Ahl al-Bayt, peace be upon them, and the first Shiites shortly after the Ashura incident. These were represented by the funerals held by the captives of the family of Imam Hussein, peace be upon him, in Kufa, during their passage by the dead of Ashura, and during their days in the Levant, and after their return from the Levant to Medina (1).

The emergence of Shiite states and emirates in the fourth century AH, such as the Fatimid state in Egypt and North Africa, and the Buyid state in Iran and Iraq, led to the spread of Shiism in the areas under the control of these states, contributing to the establishment and dissemination of Shiite religious rituals, especially the Ashura Day funerals and the Eid al-Ghadir celebrations every year. Abu Rayhan Al-Biruni (d. 440 AH) referred to this reality when he said about the day of Ashura: “As for the Shiites, they mourn and cry in regret for the killing of the Master of Martyrs on it, and they show that in the city of peace, and other cities and countries like it, and they visit the blessed soil of Karbala” (2). This indicates that holding Husseini funerals on the day of Ashura was widespread at the beginning of the fifth century AH.

The Importance of Husseini Rituals among Shiites

Given the significance of Husseini rituals among Shiites throughout various eras, and with the aim of studying the historical development of commemorating Ashura, we attempt to review in this article what has been collected from historical texts that provide details and information about the commemoration of Ashura in advanced times. The research is limited to studying this phenomenon in five Arab cities: Baghdad, Cairo, Aleppo, Damascus, and Medina, chosen for the availability of historical materials about commemorating Ashura in these cities and their significant political and cultural roles.

Funeral Ceremony in Baghdad

The Buyids took control of the city of Baghdad in 334 AH. Historical sources indicate that Baghdad witnessed Husseini funerals on the day of Ashura in 352 AH, during the reign of Mu’izz al-Dawla al-Dailami (reign: 334-358). There is no reference to holding funerals on the day of Ashura in Baghdad before this year. Many researchers believe that the kings of Banu Buyeh were the first to spread Ashura ceremonies among the Shiite community (3). However, Sayyed Saleh al-Shahristani believes in his book The History of Mourning for Imam Hussein, peace be upon him, that the Buyid princes were not the first to establish mourning and condolences for Imam Hussein, peace be upon him, but they were the first to expand it from private gatherings to public markets and streets (4).

Historical texts indicate that condolences and mourning were held for Imam Hussein, peace be upon him, by the Shiites in Baghdad before this date, although it is not specified that it was during the days of Ashura. For instance, Ibn Hajar al-Asqalani (d. 852 AH) mentioned that the Shiites in Baghdad mourned Imam Hussein, peace be upon them, with a poem by al-Nashir al-Dhuhr in 246 AH (5). Al-Tanukhi (d. 384 AH) referred to another poet named Ibn Asdiq, whose work involved wailing for Imam Hussein, peace be upon him, and mentioned that Al-Barbahari (d. 329 AH), a Hanbali jurist, ordered the killing of a wailing woman named Khalab for mourning Imam Hussein, peace be upon him. People were only able to mourn for Hussein secretly or under the authority of a ruler due to fear of the Hanbalis (6, 7).

During the Buyid era, the historian Al-Baghdadi Ibn al-Jawzi (d. 597 AH) noted that in 352 AH, “On the tenth day of Muharram, the markets in Baghdad were closed, sales were suspended, and the butchers did not slaughter. People did not draw water, domes were erected in the markets, and sackcloths were hung on them, and mourning for Hussein, peace be upon him, was performed” (8). The historian Ibn al-Atheer (d. 630 AH) provided more details, stating that on the tenth of Muharram, Mu’izz al-Dawla ordered people to close their shops, stop the markets, and to mourn. Women would come out with blackened faces, tearing their clothes and lamenting, slapping their faces for Al-Hussein bin Ali (may God be pleased with them both) (9).

Ibn al-Jawzi mentioned that the Shiites continued to perform Ashura ceremonies every year from 354 AH to 361 AH (10). However, due to strife in Baghdad, some Buyid kings or their deputies prevented the holding of Husseini funerals on Ashura in certain years. For instance, in 382 AH, Abu al-Hasan Ali bin Muhammad al-Kawabi prevented the people of Al-Karkh and Bab Al-Taq from mourning on Ashura and hanging sackcloths (11). Similarly, in 393 AH, the Commander of the Armies prevented people from mourning in the scenes and hanging sackcloths, attributing it to the killing of Musab bin al-Zubayr bin al-Awwam (12). This prohibition lasted until 402 AH when Fakhr al-Mulk allowed the people of Al-Karkh and Bab Al-Taq to observe Ashura (15).

The entry of the Seljuks into Baghdad did not completely prevent Shiites from commemorating Ashura. Ibn al-Jawzi noted that in 458 AH, the people of Karkh closed their shops on Ashura and brought women to mourn Hussein, peace be upon him (16). In the late Abbasid era, Al-Dhahabi mentioned the appearance of rejection in Baghdad during Ashura in 561 AH (17), indicating the continuation of Husseini funerals. However, in 641 AH, Caliph Al-Musta’sim Billah forbade the recitation of the obituary on Ashura in Baghdad, and in 648 AH, he proposed preventing the people of Karkh and Mukhtara from wailing and reciting the killing of Hussein (19, 20).

Funeral Ceremony in Cairo

Shiism spread early in Egypt before the Fatimid era. Ibn Zulaq (d. 387 AH) mentioned that the people of Egypt wrote their issues to Jaafar bin Muhammad al-Sadiq, peace be upon him, and did not deviate from his fatwas. He also mentioned notable Shiite houses and figures in Egypt in the third century AH (21).

A historical text states that commemorating Ashura in Egypt dates back to shortly before the Fatimid era, specifically to the days of Al-Ikhshid Muhammad ibn Tughj and his servant Kafur (reign: 355-357). Al-Maqrizi quoted Ibn Zulaq, stating that Egypt witnessed strife on Ashura at the graves of Kulthum and Nafisa in the days of the Ikhshidids and the Kafuris. Kafur’s Sudanese guards were fanatical against the Shiites, harassing them and preventing people from leaving (24).

Egyptian historians provided details about commemorating Ashura in Cairo during the Fatimid era. Al-Maqrizi reported that in 363 AH, the first year of Caliph Al-Muizz li-Din Allah's entry into Cairo, the Shiites mourned and wept for Al-Hussein, peace be upon him, at the scenes of Kulthum and Nafisa, leading to near strife between Shiites and Sunnis (26).

The Ismaili historian Izz al-Malik al-Musbahi mentioned details about holding funerals on Ashura in 396 AH during the reign of Caliph Al-Hakim Bi Amr Allah, noting that markets were closed, and singers and people gathered to mourn and chant (27). Al-Maqrizi mentioned that in 404 AH, Caliph Al-Hakim bi-Amr Allah ordered the closure of all offices and markets for three days of mourning during Ashura (28).

Historian Ibn Taghri Bardi noted that Caliph Al-Musta’li Billah went to extremes in mourning, ordering people to wear sackcloth, close shops, and cry more than his predecessors (29). The Fatimids considered Ashura a day of sadness, closing markets, and creating the "tablecloth of sadness" (30).

Prince Jamal al-Din Musa bin Muhammad al-Batahi provided details about the establishment of the "Tablecloth of Sorrow" on Ashura from 515 AH to 517 AH, describing the solemn and sorrowful atmosphere (31, 32, 33). Historian Ibn al-Tuwayr mentioned important details about the Ashura commemoration at the end of the Fatimid era, highlighting the presence of the Caliph, princes, and notables in these ceremonies (34, 35, 36, 37, 38).

After the demise of the Fatimid state, Al-Maqrizi mentioned that the kings of Bani Ayyub turned Ashura into a day of joy and pleasure, contrary to the Fatimid tradition of mourning (41).

Funeral Ceremonies in Aleppo

Shiism spread in Aleppo since the fourth century AH during the Hamdani rule and flourished under the Banu Mardas in the fifth century AH. Although Aleppo was a significant Shiite city, historical texts do not mention clear details about the Ashura ceremonies during Shiism’s prosperity in the fifth century AH.

Historian Ibn al-Adim al-Halabi noted an incident with the Sunni jurist Salem bin Ali bin Tamim al-Kafrtabbi on Ashura, suggesting that Shiites in Aleppo had special ceremonies on Ashura (43). After Sultan Nour al-Din Mahmoud ibn Zengi banned Shiite rituals in Aleppo in 543 AH, Shiites continued to perform “Ashura,” leading to the exile of Shiite figures (44).

In the seventh century AH, the famous Persian poet Jalal al-Din al-Rumi referred to the gathering of Shiites in Aleppo on Ashura at the gate of Antioch, where they offered condolences and mourned (45). In the thirteenth century AH, a religious party was held in the scene of Al-Hussein, peace be upon him, in Aleppo on Ashura every year (46).

Funeral Ceremony in Damascus

During the Fatimid rule, Shiism spread in Damascus and other cities in the Levant. Ibn Jubayr noted the presence of various Shiite sects in Damascus in 580 AH (47). However, historical texts do not provide details about the Shiites commemorating Ashura in Damascus in ancient times.

In the seventh century AH, Ibn Katheer mentioned that on Ashura, Sibt Ibn al-Jawzi was asked to mention the killing of Hussein, and he delivered a moving sermon, indicating the significance of Ashura among Shiites (48). In the late Mamluk era, Ibn Tulun al-Salhi mentioned that a group of Persians and Qalandaris gathered on Ashura in 907 AH, showing Shiite rituals (49). In the thirteenth century AH, Noman Qasatli mentioned that the Shiites visited the shrine of Lady Zeinab, peace be upon them, on Ashura to mourn (50).

Funeral Ceremony in Medina

Condolences for Imam Hussein, peace be upon him, in Medina date back to the period immediately following the events of Ashura. The captives of the Ahl al-Bayt, peace be upon them, held the first funerals and eulogies for Imam Hussein, peace be upon him, in Medina (51). Imam Jaafar Al-Sadiq, peace be upon him, mentioned mourning for Al-Hussein bin Ali, peace be upon him, for three years after his injury (51). The infallible Imams, peace be upon them, also sang elegies and offered condolences for Imam Hussein, peace be upon him (52, 53).

In the medieval Islamic centuries, Medina continued to witness the gathering of Imami Shiites on Ashura to read the obituary at the Dome of Abbas bin Abdul Muttalib in Al-Baqi Cemetery (54). The phenomenon of condolences and holding Husseini funerals continued in Medina until recent times. Abd al-Rahim al-Harbi documented the preachers of the Husseini pulpit in Medina during the 14th and 15th centuries AH (55).

Research Results

The prevailing opinion among researchers is that the kings of Banu Buyeh were the first to spread the rituals of Ashura among the Shiite community. However, texts by Egyptian historians indicate that the Shiite commemoration of Ashura during the Ikhshidid era in Egypt preceded the Beni Buwayh and Fatimid eras. Shiites held mourning gatherings for Imam Hussein, peace be upon him, before the Buyids entered Baghdad, although these gatherings were held secretly for fear of the Hanbalis.

Ibn al-Jawzi's details about Ashura in Baghdad during the Buyid era highlight the significance of hanging sackcloths in markets and wailing in public places. The scene of Imams Musa Al-Kadhim and Muhammad Al-Taqi, peace be upon them, in Al-Kadhimiya today, was a significant location for mourning on Ashura (56).

In Cairo during the Fatimid era, Ashura funerals initially had a popular character but later took on an official character, known as the "tablecloth of sadness." The Caliph attended the royal celebration of Ashura in the Husseini scene, and significant aspects of the Ashura commemoration included wailing, crying, closing shops, and disrupting markets. In the late Fatimid era, foods were prepared and distributed on a large scale during Ashura.

In other cities like Medina, Aleppo, and Damascus, the commemoration of Ashura arose with the spread of Shiism. The scenes of the Ahl al-Bayt, peace be upon them, played a central role in holding Ashura funerals.

References:

[1] For details, see: Rishahri, Muhammad, Danshnameh of Imam Hussein, peace be upon him: vol. 9, pp. 384-428.

[2] Al-Biruni, Abu Rayhan, The Remaining Athars of the Past Centuries: p. 420.

[3] See, for example: Halm, Haynes, The Shiites: p. 61. Al-Hassan, Hamza, Rituals of Shiism...Identity and Politics: p. 440. Faqihi, Ali Asghar, History of the House of Buyeh: p. 30. Mr. Saleh Al-Shahristani, in his book: The History of Lamentation for the Martyred Imam Hussein bin Ali, peace be upon him: Part 1, pp. 148-149, listed a number of other people who hold this opinion, including: the author of the book The City of Hussein, and Al-Khalili in the Encyclopedia of the Holy Shrines, quoting from the book (The History of the Shiites In India) by the orientalist Holbester.

[4] See: Al-Shahrastani, Al-Sayyid Saleh, The History of Lamentation for the Martyr Imam Hussein bin Ali, peace be upon him: Part 1, pp. 147 and 149.

[5] See: Ibn Hajar al-Asqalani, Ahmed bin Ali, Lisan al-Mizan: vol. 5, p. 557.

[6] See: Al-Tanukhi, Al-Muhsin bin Ali, Nishwar Al-Muhadara wal-Akhbar Al-Mudharah: Vol. 2, pp. 230-232.

[7] See: Previous source: Part 2, p. 233.

[8] Ibn al-Jawzi, Abd al-Rahman bin Ali, al-Muntazim fi Tarikh al-Muluk wa al-Umam: Vol. 14, p. 150.

[9] Ibn al-Atheer, Ali bin Muhammad, al-Kamil fi al-Tarikh: vol. 8, p. 549.

[10] Ibn al-Jawzi, Abd al-Rahman, al-Mutadham fi Tarikh al-Muluk wa al-Umam: Vol. 14, pp. 161, 174, 182, 189, 196, 201, 205, and 210.

[11] Previous source: Part 14, p. 361.

[12] He is Prince Vizier Abu Ali al-Hussein bin Abi Jaafar, Baha al-Dawla al-Daylami’s representative in Iraq. Al-Dhahabi said about him in Siyar A`lam al-Nubala’: Vol. 17, p. 231: “He nullified the Ashura funerals.”

[13] Ibn al-Jawzi, Abd al-Rahman, al-Muntazim fi Tarikh al-Muluk wa al-Umam: Vol. 15, p. 37.

[14] He is the vizier Abu Ghalib, Muhammad bin Ali bin Khalif, the governor of Iraq after the commander of the armies, during the reign of Baha al-Dawla al-Dailami. Al-Dhahabi said about him in Siyar A`lam al-Nubala’: Vol. 17, p. 282: “He repeated the slapping on the day of Ashura.”

[15] Ibn al-Jawzi, Abd al-Rahman, al-Muntazim fi Tarikh al-Muluk wa al-Umam: Vol. 15, p. 82.

[16] Previous source: Part 16, p. 94.

[17] Al-Dhahabi, Muhammad bin Ahmed, The History of Islam and the Deaths of Celebrities and Notables: Vol. 12, p. 213.

[18] Previous source: p. 904.

[19] Ibn al-Futi, Abd al-Razzaq bin Ahmad, The Comprehensive Events and Beneficial Experiences in the Seventh Hundred, attributed to Ibn al-Futi: p. 143.

[20] Previous source: p. 194.

[21] Al-Masry, Ibn Zulaq, Egypt’s Virtues, News, and Properties: pp. 48-49.

[22] She is Mrs. Kulthum bint Al-Qasim bin Muhammad bin Imam Jaafar Al-Sadiq, peace be upon him. See: Al-Maqrizi, Ahmed bin Ali, Al-Khattat Al-Maqriziyya: vol. 3, p. 642.

[23] She is Mrs. Nafisa bint Al-Hassan bin Zaid bin Imam Al-Hassan, peace be upon him, the wife of Ishaq bin Imam Jaafar Al-Sadiq, peace be upon him. See its scene: Previous source: p. 637.

[24] Al-Maqrizi, Ahmed bin Ali, The Hanafi’s Advice on the News of the Fatimid Imams and Caliphs: Part 1, p. 146. Al-Maqrizi cited a similar text in: Al-Khattat Al-Maqriziyya: Part 2, p. 212.

[25] Al-Maqrizi, Ahmed bin Ali, The Hanafi’s Advice on the News of the Fatimid Imams and Caliphs: Part 2, p. 93 and p. 100, Part 3, p. 97.

[26] Al-Maqrizi, Ahmed bin Ali, Al-Khattat Al-Aqriziyya: Part 2, p. 212. A similar text is found in: The Hanafi’s Advice on the News of the Fatimid Imams and Caliphs: Part 1, pp. 145-146.

[27] See: Al-Maqrizi, Ahmed bin Ali, Al-Khattab Al-Maqriziyya: Part 2, p. 212. A summary of this text is in: The Hanafi’s preaching of the news of the Fatimid imams and caliphs: Part 2, p. 67.

[28] Al-Maqrizi, Ahmad bin Ali, The Hanafi’s Advice on the News of the Fatimid Imams and Caliphs: Part 2, p. 100.

[29] Ibn Taghri Bardi, Jamal al-Din Yusuf, The Bright Stars in the Kings of Egypt and Cairo: Vol. 5, p. 152.

[30] See: Al-Maqrizi, Ahmed bin Ali, Al-Khattab Al-Maqriziyya: Part 2, p. 348.

[31] Previous source: Part 2, p. 213.

[32] Previous source.

[33] Previous source.

[34] One of the doors of the Royal Palace.

[35] In Al-Maqrizi’s plans: instead of rugs.

[36] What is in square brackets is from Al-Maqrizi’s words, and it was not mentioned in Ibn Taghri Bardi’s words.

[37] What is in square brackets is from Al-Maqrizi’s words, and it was not mentioned in Ibn Taghri Bardi’s words.

[38] Ibn Taghri Bardi, Jamal al-Din Yusuf, The Bright Stars in the Kings of Egypt and Cairo: Vol. 5, pp. 152-153. See also: Al-Maqrizi, Ahmed bin Ali, Al-Khattab Al-Maqriziyya: Part 2, pp. 213-214.

[39] Previous source: Part 2, p. 204.

[40] Previous source: Part 3, p. 637.

[41] Previous source: Part 2, pp. 348-349.

[42] Ibn al-Adim, Omar bin Ahmad, Baghiyat al-Talib fi Tarikh Aleppo: vol. 1, p. 61.

[43] Previous source: Part 9, pp. 4155-4156.

[44] Al-Ashmawi, Sherine, The Writings of Ibn Abi Tay Al-Halabi in Islamic Sources (Analytical Study): p. 246.

[45] Jalal al-Din Rumi (Mawlawi), Mathnavi Ma’navi, sixth notebook, verses: 777-781, pp. 991-992. The verses that Rumi recited in this regard are as follows:

Rose Ashura, the concern of the people of Aleppo, the gate of Antioch is rarer than that گرید اید ماردو and زین plural plural mamām anna khandan dard muqim Nalah and Noah are kindred to the Shiites of Ashura in the opinion of Karbala Bashmarand an zamha and test kaz yazid and shammar ded an khandan

The meaning of the verses: (On the day of Ashura, the people of Aleppo, men and women, gather in a large crowd at the gate of Antioch until the end of the night, and they hold funerals for the family, and the Shiites mourn and cry over [the events of] Karbala, and count the injustices and misfortunes that the family faced from Shammar and Yazid).

[46] See: Al-Ghazi, Kamel, Nahr al-Dhahab fi Tarikh Aleppo: vol. 2, p. 212.

[47] Ibn Jubair, Muhammad bin Ahmad, The Journey of Ibn Jubair: p. 252.

[48] Ibn Kathir, Ismail bin Omar, The Beginning and the End: Part 17, pp. 344-345.

[49] Al-Salhi, Ibn Tulun, Mafirat al-Khalan fi Hawadith al-Zaman: p. 198.

[50] Kassatly, Noman, Al-Rawda Al-Ghana in Damascus, Al-Fayha’: p. 132.

[51] Al-Mughrabi, Abu Hanifa Al-Numan, Pillars of Islam: Vol. 1, p. 227.

[52] Al-Khazzaz Al-Qummi, Ali bin Muhammad, Kifayat al-Athar fi al-Tanwas on the Twelve Imams: p. 357.

[53] Abu Al-Faraj Al-Isfahani, Ali bin Al-Hussein, Al-Aghani: vol. 7, p. 260.

[54] Ibn al-Adim, Omar bin Ahmad, Baghiyat al-Talib fi Tarikh Aleppo: vol. 2, pp. 1021-1022.

[55] Al-Harbi, Abd al-Rahim, Preachers of the Husseini Minbar in Medina: p. 66.

[56] See: Ibn al-Jawzi, Abd al-Rahman, al-Mutadham fi Tarikh al-Muluk wa al-Umam: vol. 15, pp. 37, p. 82, and p. 222.

The Arrival of Shimr at Karbala and the Role of Ibn Ziyad

Introduction May God curse Ibn Ziyad (may God’s curse be upon him), who instructed Shimr to move towards Karbala, making it a focal point for the confrontation.

Shimr's Arrival at Karbala

Shimr arrived at Karbala on Thursday, the ninth of Muharram (1). This event marked a significant point in the tragic narrative.

Shimr left Al-Nakhila and descended on Karbala on Thursday before noon, the ninth of the holy month of Muharram (2). He arrived with the intention of joining Omar bin Saad and executing the orders of Ibn Ziyad, despite his initial hesitation (3).

According to historical texts, Shimr reached Omar bin Saad with what Ubaidullah had ordered him to do on the eve of Thursday, the ninth of Muharram, in the year sixty-one after the afternoon (4). Shimr, alongside other commanders, was directed by Ibn Ziyad to assist Omar bin Saad in his mission (5). Despite pretending to be ill, Shabath ibn Rabi eventually joined the forces, as ordered (6).

Strategic Deployment by Ibn Ziyad

Ibn Ziyad's strategic deployment included dispatching multiple commanders and contingents to ensure overwhelming force against Imam Husayn (peace be upon him) (7). Shimr was one of the first to move, leading four thousand horsemen, followed by other commanders, eventually amassing twenty thousand men (8).

Shimr's arrival at Karbala signified the increasing pressure on Imam Husayn (peace be upon him) and his companions. His role was crucial in the encirclement and eventual confrontation.

Shimr's Interactions with Hazrat Abbas and His Brothers

When Shimr arrived with Ibn Ziyad’s letter, he sought to exploit familial ties to persuade Hazrat Abbas and his brothers to abandon Imam Husayn (peace be upon him). Shimr approached Abbas, Jaafar, and Uthman bin Ali, offering them safety if they defected (9). However, they rejected his offer, showing their unwavering loyalty to Imam Husayn (peace be upon him) (10).

Shimr's attempt to persuade Hazrat Abbas (peace be upon him) to abandon his brother illustrates the moral and spiritual integrity of Imam Husayn’s (peace be upon him) supporters. Hazrat Abbas (peace be upon him) rejected Shimr’s offer, denouncing the notion of abandoning Imam Husayn (peace be upon him) (11). Historical sources detail this confrontation, highlighting the steadfastness of Hazrat Abbas (peace be upon him) and his disdain for Shimr’s deceit (12).

Shimr's Role in the Final Confrontation

Shimr played a pivotal role in the final preparations for the confrontation. He urged Omar bin Saad to act decisively against Imam Husayn (peace be upon him), pushing for immediate action (13). Despite some commanders advocating for delay, Shimr’s influence ensured the escalation towards battle (14).

On the ninth of Muharram, Shimr and his forces moved to encircle Imam Husayn (peace be upon him). The narrative describes how Shimr pressured Omar bin Saad to proceed with the attack, ignoring any calls for delay (15). This marked the beginning of the tragic events that culminated in the battle of Karbala.

Conclusion

Shimr’s arrival at Karbala and his subsequent actions underscore his critical role in the events leading up to the martyrdom of Imam Husayn (peace be upon him). His interactions with Hazrat Abbas and the final confrontation highlight the moral and spiritual strength of Imam Husayn’s supporters against the backdrop of tyranny and oppression.

References

(1) Muntaha Al-Amal (Arabic), volume 1, page 623 (2) Imam Hussein and his companions, page 249 (3) Al-Tabaqat Al-Kubra, volume 10, page 466 (4) Translation of al-Tabaqat al-Kubra, volume 5, page 98 (5) Al-Akhbar Al-Tawal, page 254 (6) Translation of Akhbar al-Twal, pages 301-300 (7) Al-Futuh, volume 5, page 89 (8) Translated by Al-Futuh, page 891 (9) History of Al-Tabari, volume 5, pages 416-415 (10) Translation of Al-Tabari’s History, volume 7, page 3011 (11) Tadhkirat al-Khawas, pages 224-223 - Al-Kamil, volume 4, pages 57-56 - Al-Futuh, volume 5, page 94 - The killing of Al-Hussein (peace be upon him) Muqrim, page 216 - The killing of Al-Hussein (peace be upon him) Khwarazmi, vol. 1, page 348 - Nafs al-Mahmoum, page 201 - Anxiety over the dead at-Tafuf, pages 89-88 (12) Al-Muqram, pages 217-216 (13) Translation of Muqrim’s Killing, pages 127-126 (14) Tadhkirat al-Khawas, pages 224-223 (15) Explanation of the condition and virtues of Khandan Nabut, page 334 (16) Al-Futuh, volume 5, pages 94-93 (17) Translated by Al-Futuh, pages 896-895 (18) Al-Futuh, volume 5, page 94 (19) Translation of Al-Futuh, page 896 (20) Nafs al-Mahmoum, page 202 (21) In Karbala, page 276 (22) In Karbala, page 277 (23) Al-Tabaqat Al-Kubra, volume 10, page 466 - Al-Akhbar Al-Twal, page 256 (24) Translation of al-Tabaqat al-Kubra, volume 5, page 98 (25) Waq’at al-Taf, pages 195-194 - History of al-Tabari, volume 5, page 417 - Al-Kamil, volume 4, pages 57-56 - Nafs al-Mahmoum, page 203 (26) History of Al-Tabari, volume 5, pages 418 - 417 - Al-Kamil, volume 4, pages 57 - 56 - Anxiety over the dead at-Tufuf, page 89 - Nafs Al-Mahmoum, page 204 (27) Translation of the History of Tabari, volume 7, pages 3014 - 3013 - Translated by Al-Kamil, volume 11, pages 163-162 (28) Al-Kamil, page 4, page 57 - translated by Al-Kamil, volume 11, page 163 (29) Ba Karwan Hosseini, volume 4, page 126

The Influence of Ibn Ziyad in Kufa and the Events Leading to Karbala

Ibn Ziyad's Movements and the Change in Karwan Hosseini's Course
Since Ibn Ziyad (may God’s curse be upon him) started moving back and forth in Kufa, there was a significant shift in the course of Karwan Hosseini. Hurr ibn Yazid, a Rayahi and my spy, reached the countryside of Khashka, in the area of Khashak, and in the hills of Karwan. Hazrat Imam Hussein (peace be upon him) stopped there and summoned me to Karbala. During Muharram, Karwan Hazrat Sayyid Al-Shuhada (peace be upon him) settled in Dasht Ninoya, with Hurr and a thousand soldiers encircling their tents.

The Case of Omar bin Saad's Deployment to Karbala:

Ibn Ziyad's Orders and Omar bin Saad's Hesitation
Ibn Ziyad (may God’s curse be upon him) cursed Omar bin Saad (may God curse him) with threats and promises. Omar bin Saad was ordered to go to Karbala with four thousand troops, originally to march to Dustbi as Daylam had conquered it. Ibn Ziyad wrote a covenant for the governorship of Rayy and the borders of Dustbi and Daylam for him. Seeking protection, Ibn Saad extended the covenant [1].

That night, Omar bin Saad gathered his advisors and was advised against going to war against Al-Hussein. His nephew, Hamzah bin Al-Mughirah bin Shu’bah, implored him not to sever ties of kinship and sin against the Lord. Hamzah said, "By God, you may leave this world, your wealth, and all the authority of the earth if it were yours. It would be better for you than meeting God with the blood of Hussein" [2].

Omar bin Saad spent the night contemplating and recited:

Should I leave the kingdom of Rayy and its desires?
Or will I return blameworthy for killing Hussein?
In killing him, there is a fire beyond which he is not,
But the kingdom of Rayy is the apple of my eye [3].

Final Decision and March to Karbala
In the morning, Omar bin Saad told Ibn Ziyad that he had been assigned this job and people knew about it, suggesting appointing someone else. However, Ibn Ziyad insisted that Omar either lead the army or send back the covenant. Seeing the urgency, Omar agreed and went to Karbala with four thousand men [4].

Ibn Ziyad's Further Instructions
Ibn Ziyad sent instructions to Omar bin Saad to deploy four thousand troops from Dustbi to Karbala. Omar bin Saad accepted and sought a night's respite to gather his forces. He advised people to join the march against Hussein (peace be upon him), despite having internal reservations. The next morning, Omar set out as ordered [5].

Omar bin Saad's Conflict and Consultation
Upon reaching Karbala, Omar bin Saad realized the gravity of his mission. When told they were in Karbala, he remarked on the day's distress and affliction. Although initially hesitant, Ibn Ziyad threatened him with severe consequences if he did not proceed against Hussein. Despite seeking pardon multiple times, Ibn Ziyad remained adamant [6].

Omar bin Saad ultimately resolved to march, having fifty men with him, and was conflicted about the mission.

Omar bin Saad's Attempt to Avoid Conflict
After reconsidering, Omar bin Saad asked Ibn Ziyad to send someone else to confront Hussein, suggesting some nobles of Kufa. Ibn Ziyad rejected his advice and reiterated that Omar must lead the army or return the covenant. Pressured, Omar bin Saad complied, leading his four thousand troops to Karbala [7].

Ibn Ziyad's Decrees and Threats
Ibn Ziyad’s threat was clear: if Omar did not march and advance on Hussein, he would be isolated from his work, his house demolished, and his neck stabbed. Despite the pleas from Banu Zahra to avoid conflict with Hussein, the enmity between Banu Hashim and the others persisted. Omar bin Saad’s final decision to march was influenced by these threats and the promise of governance over Rayy and Daylam [8].

Ibn Ziyad's Actions in Kufa
Ibn Ziyad's actions included gathering people in the Kufa mosque, praising Yazid, and urging them to fight against Hussein. He distributed supplies and commanded loyalty to Yazid, increasing their livelihood and emphasizing the security provided under Yazid’s rule [9].

Deployment of Forces
Ibn Ziyad dispatched key figures like Al-Husayn bin Numayr, Hajjar bin Abjar, Shimr bin Dhi Al-Jawshan, and Shabath bin Rab’i to assist Omar bin Saad. He also set up guards around Kufa to prevent anyone from joining Hussein [10].

Summary of Key Events

Manipulation and Coercion: Ibn Ziyad manipulated and coerced Omar bin Saad into leading the army against Hussein.
Internal Struggle: Omar bin Saad struggled with his conscience but ultimately succumbed to Ibn Ziyad’s threats and promises.
Mobilization: Key figures in Kufa were mobilized to suppress support for Hussein and ensure the army's strength.
March to Karbala: Despite internal conflicts, Omar bin Saad marched towards Karbala, leading to the eventual confrontation and tragedy of Ashura [11].

Continued Analysis of Events Leading to the Tragedy of Karbala:

Ibn Ziyad's Decree and Omar bin Saad's Reluctance
Ubayd Allah bin Ziyad (may God curse him) appointed Omar bin Saad bin Abi Waqqas (may God curse him) as the governor of Rayy and Hamadan. He ordered Omar to lead an army of four thousand to confront Hazrat Imam Hussein (peace be upon him). Despite his initial reluctance, Omar bin Saad complied due to Ibn Ziyad’s threats [12].

Ibn Ziyad (may God curse him) said to Omar, "If you do not march against Hussein, I will strip you of your governorship, demolish your house, and stab your neck." Faced with these threats, Omar bin Saad had no choice but to obey [13].

Family Pressure and Final Decision
Members of the Zahra family approached Omar bin Saad, urging him to reconsider and not to fight Hussein (peace be upon him). Despite their pleas, Omar bin Saad, under the pressure of Ibn Ziyad (may God’s curse be upon him), decided to proceed against Imam Hussein (peace be upon him) [14].

When Hazrat Imam Hussein (peace be upon him) was born, he was the first to be greeted by Shukran. Peace be upon him and his wife. Imam Hussein (peace be upon him) was born in Buhandan.

Ibn Ziyad’s Manipulation and the Appointment of Omar bin Saad
In the book of the life of Imam Hussein (peace be upon him), it is mentioned that Ibn Ziyad (may God’s curse be upon him) specifically chose Omar bin Saad for this mission. He did this to tempt the people and push them into war against Rayhana, the Messenger of God (peace and blessings be upon him). Omar bin Saad, being a prominent figure and son of the conqueror of Iraq, was seen as capable of swaying public opinion and leading the attack [15].

Arrival of Omar bin Saad in Karbala
On the day of Muharram in the year 61 AH, Omar bin Saad arrived in Karbala with his troops. He was accompanied by four thousand horsemen, and Al-Hurr had a thousand horsemen, making a total of five thousand horsemen [16].

Omar bin Saad called a man from his companions named Urwa bin Qais and instructed him to go to Hussein and ask why he had come to Karbala and what he wanted. Urwa, feeling ashamed, refused, so Omar sent a brave knight, Abdullah Al-Subaie [17].

Confrontation with Al-Hussein’s Camp
When Al-Subaie approached Hussein, he was told to put down his sword, but he refused, stating he was only there to convey a message. Abu Thumama Al-Saydi offered to take his sword, but Al-Subaie refused, leading to a heated exchange. Al-Subaie returned to Omar bin Saad, saying he could not deliver the message [18].

Further Attempts and Rejections
Qurra bin Qais Al-Hanzali was then sent to Hussein’s camp. When he arrived, Al-Hussein’s companions recognized him. Habib bin Mazahir Al-Asadi identified him as someone he knew with a good opinion. Qurra conveyed Omar bin Saad's message, and Al-Hussein responded, stating he came because the people of Egypt invited him, but they betrayed him [19].

Ibn Ziyad's Reinforcements
Ibn Ziyad sent reinforcements to assist Omar bin Saad, including figures like Al-Husayn bin Numayr, Hajjar bin Abjar, Shimr bin Dhi Al-Jawshan, and Shabath bin Rab’i. Despite these reinforcements, Ibn Ziyad continued to press Omar bin Saad, warning him not to make any decisions without consulting him [20].

Blacksmiths' Preparations
In the days leading up to the confrontation, the blacksmiths in Kufa were busy making swords, spears, and arrows, which were poisoned to ensure they inflicted maximum harm. These weapons were used to shed the blood of Rayhana, the Messenger of God, and his family [21].

Summary of Key Events

Manipulation and Coercion: Ibn Ziyad’s manipulative and coercive tactics forced Omar bin Saad into leading the army against Hussein.
Internal Struggle: Despite various pleas, Omar bin Saad complied with Ibn Ziyad’s orders.
Mobilization: Key figures were mobilized to strengthen the army against Hussein.
Preparations for Battle: Weapons were crafted and poisoned to ensure lethal outcomes.
Final Confrontations: Attempts at mediation failed, leading to the inevitable clash in Karbala [22].

Continued Analysis of Events Leading to the Tragedy of Karbala

Confrontation with Al-Hussein’s Camp
When Al-Hanzali stood before Al-Hussein, he conveyed the message from Omar bin Saad. Al-Hussein responded, "Inform your friend that I came here because the people of Egypt wrote to me, pledging their allegiance, support, and not to abandon me. If they now hate me, I will leave" [23].
At this point, Habib bin Mazahir Al-Asadi addressed Qurra, saying, "Woe to you, Qurra! You had a good opinion of the people of the House. What changed you to bring this message? Stay with us and support this man." Qurra acknowledged the truth in Habib's words but chose to return to his friend with Al-Hussein’s message [24].

Ibn Ziyad’s Instructions and Omar bin Saad’s Reluctance
Qurra returned to Omar bin Saad and relayed Al-Hussein's message. Omar bin Saad wrote to Ubaidullah bin Ziyad, informing him of Al-Hussein's stance. Ibn Ziyad, upon reading the letter, urged Omar to kill Al-Hussein, lamenting the consequences and invoking God's help [25].

Arrival and Encampment of Forces
As the four thousand horsemen led by Omar bin Saad and the thousand led by Al-Hurr arrived in Karbala, they were joined by additional troops. Omar bin Saad instructed Urwa bin Qais Al-Ahmasi to inquire about Al-Hussein’s presence in Karbala. Urwa, feeling ashamed of his past correspondences with Al-Hussein, refused and suggested someone else be sent [26].

Interactions with Al-Hussein’s Camp
Omar bin Saad then sent Abdullah Al-Subaie, a brave knight. When Al-Subaie reached Al-Hussein, he refused to disarm, stating his mission. Abu Thumama Al-Saydi offered to take his sword, but Al-Subaie declined, leading to a tense exchange. He returned to Omar bin Saad, stating he couldn’t deliver the message [27].

Omar bin Saad then sent Qurra bin Qais Al-Hanzali. Upon seeing him, Al-Hussein’s companions recognized him. Habib bin Mazahir Al-Asadi identified him and questioned his motives. Qurra conveyed Omar bin Saad’s message, and Al-Hussein responded, explaining his reasons for coming to Karbala [28].

Habib bin Mazahir’s Appeal
Habib bin Mazahir appealed to Qurra, questioning his change of heart and urging him to support Al-Hussein. Qurra acknowledged the truth but decided to return with Al-Hussein’s message. Habib expressed his trust and concern for Qurra’s previous good opinion of the House of Mustafa [29].

Reinforcements and Orders
Upon receiving the message from Qurra, Omar bin Saad informed Ibn Ziyad, who then sent further reinforcements, including Al-Husayn bin Numayr and Hajjar bin Abjar. Despite these reinforcements, Ibn Ziyad continued to press Omar bin Saad to consult him before making any decisions [30].

The Blacksmiths' Preparations
In Kufa, blacksmiths were busy making swords, spears, and arrows, poisoning them to ensure maximum harm. These weapons were intended to shed the blood of Rayhana, the Messenger of God, and his family [31].

The Scene Before the Battle
Omar bin Saad gathered his advisors and expressed his reluctance to fight Al-Hussein. His sister’s son, Hamzah bin Al-Mughirah bin Shu’bah, implored him not to sever his ties of kinship and sin against God. Despite these pleas, Omar bin Saad, under Ibn Ziyad’s threats, felt compelled to proceed [32].

Final Attempts at Mediation
Omar bin Saad continued to send envoys to Al-Hussein, seeking a peaceful resolution. Each envoy faced rejection or returned with messages that emphasized Al-Hussein’s commitment to his cause. Despite these attempts, Ibn Ziyad's determination to eliminate Al-Hussein and his companions prevailed [33].

Summary of Key Events

Manipulative Tactics: Ibn Ziyad’s manipulative and coercive tactics forced Omar bin Saad into leading the army against Hussein.
Internal and External Pressure: Despite various pleas, Omar bin Saad complied with Ibn Ziyad’s orders.
Mobilization: Key figures were mobilized to strengthen the army against Hussein.
Preparations for Battle: Weapons were crafted and poisoned to ensure lethal outcomes.
Final Confrontations: Attempts at mediation failed, leading to the inevitable clash in Karbala [34].

The Dignity of Hazrat Amir al-Mu’minin (peace be upon him) and the Fate of Omar bin Saad (may God’s curse be upon him):

Foretelling Omar bin Saad’s Fate
Hazrat Amir al-Mu’minin (peace be upon him) once encountered a young Omar bin Saad (may God’s curse be upon him) and foretold his tragic fate. Muhammad Ibn Sirin recounted that Ali Ibn Abi Talib (peace be upon him) said to Omar Ibn Saad: "Woe to you, Ibn Saad. How will you be if one day you have to choose between Paradise and Hell, and you choose Hell?" This prophetic statement highlighted the future decision Omar bin Saad would face, ultimately leading to his cursed fate [35].

Ibn Ziyad’s Incitement to Attack Imam Husayn (peace be upon him)
Ibn Ziyad (may God’s curse be upon him) gathered people in the Kufa Mosque, delivering a speech praising the virtues of the Abu Sufyan family and Yazid (may God’s curse be upon him). He spoke highly of Yazid’s conduct, benevolence, and generosity, claiming Yazid increased their livelihood and provided for them. Ibn Ziyad then urged them to fight against Al-Hussein (peace be upon him), stating that Yazid commanded him to take them to war against his enemy [36].

Mobilizing Forces Against Al-Hussein:

Strategic Deployment
Ibn Ziyad gathered his commanders and forces, including Husayn Ibn Numayr Tamimi, Hajjar Ibn Abjar, Shimr Ibn Dhu al-Jawshan, and Shabath Ibn Rabi’, ordering them to assist Omar bin Saad. Shabath ibn Rab’i, initially reluctant, was coerced by Ibn Ziyad, who accused him of malingering [37].

Preventing Support for Al-Hussein
Ibn Ziyad appointed Zujar ibn Qais al-Ja’fi with five hundred horsemen to guard the Sarat Bridge, preventing anyone from leaving Kufa to join Al-Hussein. Aamir ibn Abi Salamah ibn Abdullah ibn Arar al-Dalani attempted to pass, but Zujar intercepted him. Aamir attacked and defeated Zujar’s forces, reaching Karbala to join Al-Hussein, where he ultimately attained martyrdom [38].

Addressing the People of Kufa
In another speech at the Jami’ Mosque of Kufa, Ibn Ziyad praised Yazid and Muawiyah’s reign, emphasizing their benevolence and the increased livelihood provided. He then commanded the people to prepare for war against Al-Hussein (peace be upon him), framing it as an obligation to support their benevolent ruler [39].

Ibn Ziyad’s Gatherings and Commandments:

Speech and Provisions
Ibn Ziyad’s speeches served to manipulate and rally support for the assault on Al-Hussein. His provisions and mobilization efforts demonstrated his determination to carry out Yazid’s orders, emphasizing the need to crush Al-Hussein’s resistance [40].

Strategic Deployment
By placing Zujar ibn Qais at the Sarat Bridge and calling upon other commanders, Ibn Ziyad sought to isolate Al-Hussein and prevent reinforcements. This strategy aimed to ensure Al-Hussein’s forces were outnumbered and demoralized [41].

The Role of Fear and Manipulation
Ibn Ziyad’s tactics relied heavily on fear and manipulation. By accusing Shabath of malingering and invoking the fear of hypocrisy, he coerced compliance. His speeches in Kufa aimed to portray the war against Al-Hussein as a necessary defense of Yazid’s benevolent rule [42].

Summary of Key Events

Prophetic Warning: Ali Ibn Abi Talib (peace be upon him) predicted Omar bin Saad’s tragic choice between Heaven and Hell.
Manipulative Tactics: Ibn Ziyad’s manipulation and coercion were aimed at rallying support for the attack on Al-Hussein.
Strategic Deployment: Key commanders and forces were deployed to isolate and overwhelm Al-Hussein’s camp.
Preventing Reinforcements: Guards were stationed at key points to prevent support from reaching Al-Hussein.
Coercion and Fear: Fear and accusations were employed to ensure compliance among commanders and soldiers [43].

These events and strategies led to the tragic confrontation at Karbala, culminating in the martyrdom of Imam Husayn (peace be upon him) and his companions, marking a significant and sorrowful chapter in Islamic history.

Samra bin Jundub's Role in the Temptation to Fight Imam Husayn
Samra bin Jundub, a false companion, played an important role in urging people to fight Imam Husayn (peace be upon him). He was in charge of Ubayd Allah bin Ziyad’s police and actively incited people to confront the grandson of the Prophet (peace be upon him and his family) [44].

Ibn Ziyad’s Actions in Kufa Before the Battle
Ibn Ziyad took several steps to ensure no support would reach Imam Husayn. He mobilized forces, gave speeches to manipulate public opinion, and placed guards around Kufa. His efforts were aimed at isolating Imam Husayn and preventing any reinforcements from reaching him [45].
These actions culminated in the tragic events at Karbala, highlighting the lengths to which Ibn Ziyad went to fulfill his orders and the immense struggle faced by Imam Husayn and his companions [46].

Ibn Ziyad's Curses and Commands:

Ibn Ziyad's Speech and Provisions
Ibn Ziyad (may God curse him) gave a fiery speech, filled with curses and manipulations, to mobilize people against Imam Husayn (peace be upon him). He praised Muawiyah (may God curse him) and emphasized the benevolence and rewards provided by Yazid [47].
Key Points from the Speech:

Praise for Yazid: Yazid is praised for his good conduct, mirroring his father Muawiyah’s policies.
Generosity: Yazid’s generosity and increased provisions were highlighted.
Call to Arms: He warned the people of Kufa to support Yazid’s rule and join the war against Imam Husayn, or face severe consequences.

Mobilizing Key Figures
Ibn Ziyad summoned various commanders, including Katheer bin Shihab Harithi, Muhammad bin Ash'ath bin Qais, Qaqa' bin Suwayd bin Abd Rahman Manqari, and Asma' bin Kharijah, to mobilize the people and prevent any support for Imam Husayn [48].
Actions Taken:

Ensuring Obedience: Commanders were instructed to ensure obedience among the people.
Coercion: Ibn Ziyad personally monitored and coerced Shabath ibn Rab’i to ensure compliance.
Preventing Reinforcements: Ubayd Allah ibn Ziyad placed Zajar ibn Qays Ja’fi in charge of preventing anyone from leaving Kufa to support Imam Husayn [49].

Preventing Reinforcements:

Strict Measures and Deployments
Ibn Ziyad took several measures to ensure that no reinforcements could reach Imam Husayn:

Guarding Key Locations: Zajar ibn Qays Ja’fi was stationed with five hundred horsemen to guard the Sarat Bridge.
Monitoring Kufa: Forces were instructed to patrol and prevent any movement towards Imam Husayn.
Killing Defectors: Anyone attempting to join Imam Husayn was captured and killed, as exemplified by the killing of a man from the Levant [50].

Specific Incidents

Aamir ibn Abi Salamah’s Escape: Aamir ibn Abi Salamah managed to defeat Zajar’s forces and reach Karbala to join Imam Husayn.
Ubayd Allah binAl-Hurr’s Betrayal: Abdullah bin Yasar, who attempted to support Imam Husayn, was captured and killed by Ubayd Allah bin Al-Hurr [51].

Final Preparations and Battle:

Deployment of Forces
Ibn Ziyad continued to send reinforcements to Karbala, ensuring a large and overwhelming force against Imam Husayn. Key deployments included:

Husayn ibn Numayr with a thousand men
Hajjar ibn Abjar with another thousand men
Shabath ibn Rab’i despite his reluctance

Attempt to Kill Ibn Ziyad
Ammar ibn Abi Salamah al-Dalani attempted to assassinate Ibn Ziyad but failed. He later joined Imam Husayn in Karbala and was martyred alongside him [52].

The Final Confrontation:

Ibn Ziyad’s Last Actions
As the battle approached, Ibn Ziyad took final steps to isolate Imam Husayn:

Appointing Amr bin Harith in Kufa: He ensured no reinforcements could leave Kufa.
Guarding the Euphrates: He ordered strict control over the river to prevent any support from reaching Imam Husayn [53].

The Fate of the Supporters
Many supporters of Imam Husayn were captured or killed before reaching Karbala. Despite these measures, some managed to join Imam Husayn and were martyred with him [54].

Summary of Ibn Ziyad's Actions

Manipulative Speeches: Mobilized forces through deception and threats.
Strategic Deployments: Placed key commanders to prevent support for Imam Husayn.
Strict Controls: Enforced tight security and severe punishments to isolate Imam Husayn.
Final Confrontation: Ensured overwhelming force against Imam Husayn leading to the tragic events at Karbala.

These actions by Ibn Ziyad highlight his ruthless determination to suppress Imam Husayn and his followers, leading to the martyrdom of one of the most revered figures in Islamic history [55].

The Appointment of Zujar bin Qais Jaafi:

Deployment of Zujar bin Qais
Ibn Ziyad (may God curse him) appointed Zujar bin Qais Jaafi with a force of five hundred horsemen. His task was to prevent anyone from Kufa from joining Imam Husayn (peace be upon him) [56].

Key Actions:

Stationing at Sarat Bridge: Zujar and his men were to block the route to prevent any reinforcements from reaching Imam Husayn.
Intercepting Aamir ibn Abi Salamah: Aamir ibn Abi Salamah and his companions attempted to pass, but Zujar ordered them to turn back. Aamir defeated Zujar’s forces and managed to join Imam Husayn in Karbala, where he was martyred.

Narrative Excerpt:
“Ubayd Allah ibn Ziyad appointed Zujar ibn Qais al-Ja’fi with five hundred horsemen and ordered him to stay at the Sarat Bridge to prevent anyone leaving Kufa seeking Husayn, peace be upon him. Aamir ibn Abi Salamah passed by him, and Zujar said: ‘You know where you want to go; turn back.’ Aamir attacked him and his companions, defeated them, and reached Karbala to join Husayn, where he was martyred” [57].

The Dignity of Hazrat Amir al-Mu’minin (peace be upon him):

Harthama bin Sulaym's Encounter
Harthama bin Sulaym had a significant encounter during his service under Hazrat Ali (peace be upon him) at Karbala. His experience foreshadowed the tragic events that would unfold [58].

Key Points:

Forewarning of Karbala: Hazrat Ali (peace be upon him) foretold that the soil of Karbala would witness a great tragedy and that its people would enter Paradise without reckoning.
Harthama's Revelation: Harthama shared this prophecy with his wife, a devout follower of Hazrat Ali. When Ibn Ziyad sent forces against Imam Husayn, Harthama remembered the prophecy and sought Imam Husayn’s advice.

Narrative Excerpt:
“Harthama bin Sulaym said: We invaded Siffin with Ali (peace be upon him). When we descended in Karbala, he prayed with us and took some soil, saying, ‘Woe to you, soil! Let a people be gathered with you to enter Paradise without reckoning.’ When Ibn Ziyad sent the mission to Husayn, I joined reluctantly, remembering Ali’s words. I met Husayn, who said, ‘Are you with us or against us?’ I said, ‘Neither with you nor against you, for I fear for my family from Ibn Ziyad.’ Husayn said, ‘Go so that you do not see our killing, for anyone who witnesses our martyrdom without aiding us will enter Hell.’ I left hurriedly, escaping the tragedy” [59].

Historical Accounts of Kufan Resistance:

Resistance to Fighting Imam Husayn
Historical texts recount how many Kufans resisted fighting against Imam Husayn. Despite Ibn Ziyad’s coercive measures, some managed to join Imam Husayn [60].

Key Actions:

Kufan Resistance: Many Kufans were reluctant to fight and sought ways to avoid confrontation.
Sending Forces: Ibn Ziyad sent additional forces to patrol Kufa, ensuring no one joined Imam Husayn.

Narrative Excerpt:
“When Ibn Ziyad directed a large force to fight Husayn, they reached Karbala, but many hesitated to fight. Ibn Ziyad sent Suwayd bin Abd al-Rahman to patrol Kufa. He found a man from the Levant who came for an inheritance and sent him to Ibn Ziyad, who ordered his execution. This caused many to leave, avoiding the battle” [61].

Summary of Ibn Ziyad’s Actions:

Ruthless Measures and Mobilization
Ibn Ziyad’s relentless efforts to isolate and confront Imam Husayn highlight his ruthless nature. His manipulative speeches, strategic deployments, and strict measures aimed to suppress any support for Imam Husayn, leading to the tragic events at Karbala.

Notable Deployments:

Zujar bin Qais Jaafi: Stationed at the Sarat Bridge to block reinforcements.
Suwayd bin Abd al-Rahman: Patrolled Kufa to prevent support for Imam Husayn.
Commanders Mobilized: Various commanders were tasked with ensuring obedience and preventing dissent.

Key Events:

Intercepting Aamir ibn Abi Salamah: Despite attempts to block him, Aamir reached Karbala and was martyred.
Harthama bin Sulaym’s Encounter: His encounter with Hazrat Ali and later Imam Husayn underscored the prophecy and tragedy of Karbala.
Kufan Resistance: Despite Ibn Ziyad’s measures, many Kufans resisted fighting Imam Husayn, demonstrating the widespread reluctance and moral conflict within Kufa [62].

These actions by Ibn Ziyad set the stage for the Battle of Karbala, leading to the martyrdom of Imam Husayn and his companions, a pivotal moment in Islamic history.

Testimonies of Companions and Early Supporters:

Anas bin Al-Harith Al-Kahili
Anas bin Al-Harith Al-Kahili, a companion of the Prophet Muhammad (PBUH), played a significant role in the events leading up to Karbala. Known for his participation in the battles of Badr and Hunayn, he was deeply committed to supporting Imam Husayn (peace be upon him) [63].

Key Points:

Prophetic Forewarning: Anas heard the Prophet predict the martyrdom of Imam Husayn in Karbala and urged his companions to support him.
Joining Imam Husayn: Anas accompanied Imam Husayn from Mecca to Karbala, seeking permission to perform Jihad and ultimately attaining martyrdom.

Narrative Excerpt:
“Anas bin Al-Harith Al-Kahili was one of the companions of the Prophet (PBUH), and he witnessed Badr and Hunayn with him. He heard him say: ‘This son of mine - meaning Al-Husayn - will be killed in the land of Karbala, so whoever of you witnesses that, let him support him.’ He accompanied Al-Husayn and his companions from Mecca. He was an old and obedient man, and he asked permission from the Imam to perform Jihad before him, so he gave him permission” [64].

Abdullah bin Umair
Abdullah bin Umair, a resident of Kufa, was moved by the plight of Imam Husayn and decided to join him in Karbala, despite the dangers [65].
Key Points:

Living in Kufa: Abdullah resided near the well of Al-Jaad in Hamdan with his wife, Umm Wahb bint Abd.
Hearing about the Call: Upon learning that forces were being sent to confront Imam Husayn, he expressed his desire to join the fight for the Prophet’s grandson.
Support from His Wife: His wife supported his decision and accompanied him to join Imam Husayn.

Narrative Excerpt:
“There was a man among us called Abdullah bin Umair, from Banu Alim, who had descended on Kufa and taken a house near the well of Al-Jaad in Hamdan, with his wife from Al-Nimr bin Qasit, Umm Wahb bint Abd. He saw the people being sent to Husayn and asked about them. Upon learning they were being sent against Husayn, he said: ‘By God, I have been keen on jihad against the polytheists, and I hope that jihad against those attacking the son of the daughter of their Prophet will not be easier in reward with God than His reward for me in the jihad of the polytheists.’ He informed his wife, who supported him, and they both went out at night until they joined Husayn” [66].

Historical Accounts of Early Muharram:

The Fourth Day of Muharram
The fourth day of Muharram saw significant developments, as key figures in Kufa issued rulings and mobilized forces against Imam Husayn [67].
Key Actions:

Incitement by Sharih Qadi: Sharih Qadi issued a fatwa supporting the confrontation with Imam Husayn.
Mobilization by Husayn bin Numayr: Under the orders of Ubaydullah bin Ziyad, Husayn bin Numayr led four thousand soldiers to Karbala.

Narrative Excerpt:
“On the fourth day of Muharram, Sharih Qadi issued a fatwa for the killing of Husayn (peace be upon him), and Ibn Ziyad incited the people in the mosque of Kufa to fight against Husayn. On the same day, Husayn bin Numayr, under the orders of Ubaydullah bin Ziyad, led four thousand soldiers to Karbala” [68].

These historical accounts highlight the courage and commitment of early supporters like Anas bin Al-Harith and Abdullah bin Umair, who stood by Imam Husayn in his hour of need. Their actions, along with the larger mobilization efforts against Imam Husayn, set the stage for the tragic events of Karbala.

Incidents of the Sixth Night of Muharram, Year 61 AH:

The Appeal of Habib bin Mazahir to the Banu Asad Tribe
Habib bin Mazahir, a devoted companion of Imam Husayn (peace be upon him), sought support from the Banu Asad tribe. This narrative is captured in various historical texts, including those by Khwarazmi, Muqrim, and in the genealogies of the nobles and the "Seas of Lights" [69].
Key Points:

Habib's Request: Upon seeing the dire situation, Habib approached Imam Husayn, asking for permission to seek support from the Banu Asad tribe.
Imam's Permission: Imam Husayn granted him permission, and Habib discreetly visited the tribe at night to appeal for their assistance.
Banu Asad's Response: Many members of the tribe responded positively to Habib's call, with some expressing their readiness to support Imam Husayn.

Narrative Excerpt:
“When Habib bin Mazahir Al-Asadi saw that, he came to Al-Husayn and said to him: O son of the Messenger of God, here is a lion alive close to us. Would you give me permission to go to them tonight and call on them to support you? Perhaps God will repel from you some of what you hate? Al-Husayn said to him: I have given you permission, so Habib from Al-Husayn’s camp came out to them in the middle of the night in disguise until he came to them, and he greeted them and they greeted him and they recognized him, so they said to him: What do you need, cousin? He said: My need for you is that I have brought to you the best that no foreigner has ever brought to a people. I have come to invite you to support the son of the daughter of your Prophet, for he is among a group of believers. One man among them is better than a thousand men. They will not let him down, nor will they surrender him, and among them is an eye of extremism. This is Omar bin Saad, who surrounded him with twenty-two thousand, and you are my people and my clan, and I have come How much is this? My advice, so obey me today, and you will obtain the honor of this world and the good reward of the hereafter, for I swear to God that not a man among you will be killed with the son of the daughter of the Messenger of God, patient and seeking reward, unless he is the companion of Muhammad (may God’s prayers and peace be upon him and his family) in the highest of the worlds. Then a man from Banu Asad, called Abdullah bin Bishr, stood up and said: I am the first to respond to this call. Then he began to shake and say: The people knew when they quarreled, and the knights refrained when they fought I am the brave, heroic fighter, as if I were the lair of Basil's lair” [70].

Confrontation with Ibn Saad’s Forces
Despite the positive response from the Banu Asad tribe, Ibn Saad's forces intercepted them, preventing them from joining Imam Husayn [71].
Key Points:

Ibn Saad’s Spy: A spy from Ibn Saad informed him of Habib's actions, leading to a swift military response.
The Clash: Ibn Saad sent Al-Azraq bin Al-Harith with four hundred horsemen to confront the Banu Asad tribe, resulting in a skirmish near the Euphrates River.
Retreat: The Banu Asad tribe, realizing they could not withstand Ibn Saad's forces, retreated, and Habib returned to Imam Husayn with the disappointing news.

Narrative Excerpt:
“Then the men of the neighborhood went to Habib and answered him, and ninety of them came together and came with Habib looking for Husayn. Then a man from the neighborhood came out, and it was said: So-and-so bin Amr, and he came to Omar bin Saad in the middle of the night and told him about it. Then Omar called a man from his companions, called Al-Azraq bin Al-Harith Al-Sada’i, and he joined him with four hundred horsemen and took him to the Bani Asad neighborhood with the one who brought the news, so we saw those people. From the Banu Asad, they came in the middle of the night with Habib, seeking Husayn’s army, when Ibn Saad’s horses met them on the shore of the Euphrates, and there was a small distance between them and Husayn’s camp, so the two sides skirmished and fought, so Habib shouted in Azraq, Ibn al-Harith: What is the matter with us? Depart from us, oh woe to us, leave us alone and be difficult for someone else, but I refuse Al-Azraq and Banu Asad learned that they could not bear Ibn Saad’s stinginess, so they retreated and returned to their neighborhood, then they carried on in the middle of the night, fearing that Ibn Saad would crush them. Habib returned to Al-Husayn and told him, and he said: There is no power nor strength except in God, the Most High, the Great” [72].

Increasing Pressure from Ibn Saad
As the siege tightened, Imam Husayn and his companions faced increasing hardships, and the forces of Ibn Saad continued to surround them [73].
Key Points:

Severing Water Supply: Ibn Saad’s forces effectively cut off access to water from the Euphrates.
Preparation for Battle: The companions of Imam Husayn remained resolute, preparing for the inevitable confrontation.

Narrative Excerpt:
“Those horses returned until they descended on the Euphrates and came between Husayn and his companions and the water. With Afzayesh Rose Afzun to thank Omar bin Saad (may God curse him) Habib bin Mazahir Asadi Nzd Hazrat Imam Husayn (peace be upon him) offered and offered a reply: Oh Farzand Bayambar, where are you from the tribe of Banu Asad Zandgi Kindly. Is it permissible for me to go to the office and what do I want to know about it? I used this method to use it, and I used it to use it. Imam (peace be upon him) allowed Dadand and Habib to speak on this occasion, with photos of people who thanked him in front of Perun, went away, and the word “Imam” increased. I just asked my beloved person to say: What is the secret, uncle? Habib said: This is the reason why I have lost my mother's veins. New est. Amada or what did he say to him, then Farzand entered into the graves of the believers, whether he was a woman or a woman. This is a joke, it's just a joke. If you want to close the phone and then touch it, then change it to another phone. Omar bin Saad (may God curse him) is a prophet for thanking him. What are the people and clans of Hasted, and in the opinion of what is Armagan, there is a mother” [74].

These accounts illustrate the attempts by Imam Husayn’s loyal companions to secure additional support and the relentless opposition they faced from Ibn Saad's forces, highlighting the mounting tensions and imminent conflict at Karbala.

Incidents of the Sixth Night of Muharram, Year 61 AH:

The Assembly of Shabath ibn Rabi and the Forces of Ibn Ziyad

Context and Background:
During the month of Muharram, in the year 61 AH, numerous notable events unfolded, particularly involving Shabath ibn Rabi, who played a significant role in the conflict against Imam Husayn (peace be upon him). Shabath was a key figure among the forces of Ibn Ziyad and had a complex relationship with the events leading up to the tragedy at Karbala.

The Mobilization Against Imam Husayn

Gathering of Forces:
Ibn Ziyad commanded a significant force, with Omar ibn Saad amassing around twenty thousand soldiers. This gathering took place over six nights, as recorded in historical accounts [75].

Shabath ibn Rabi’s Involvement:
Ibn Ziyad, keen on consolidating his forces, summoned Shabath ibn Rabi to join the battle against Imam Husayn. Despite Shabath's initial reluctance and his attempt to avoid involvement, Ibn Ziyad pressured him, citing concerns about Shabath’s loyalty [76].

Narrative Excerpt:
"He continued sending troops until they gathered at Omar bin Saad’s house for six nights during the month of Muharram, twenty thousand horsemen. Then Ibn Ziyad sent to Shabth ibn Rabi’: ‘Come to us, for we want to take you to the war against Al-Husayn, peace be upon him.’ But Shabth rebelled and wanted Ibn Ziyad to spare him, so he sent to him: 'As for what follows, my messenger informed me of your malignancy, and I fear that you will be among those who “if they meet those who believe, they say, ‘We believe.’ And when they are alone with their devils, they say, ‘We are with you. We are only mocking.’ If you are in our obedience, then come to us quickly. So Shabath came to him after dinner so that he would not look at his face and see the traces of the illness on it. When he entered, he welcomed him and brought him closer to his seat and said: I would like you to be assigned to fight this man and help Ibn Saad against him. He said: I will, Prince. So he sent him with a thousand horsemen” [77].

The Confrontation and Complicity

The Hypocrisy and Conflict:
Shabath’s Ambivalence: Shabath ibn Rabi, despite his internal conflict, chose to align with Ibn Ziyad’s forces, motivated by fear and the promise of rewards. His actions were indicative of the broader moral decay among some factions of the Muslim community at the time [78].

Narrative Excerpt:
"When Ishaa prayer, Isha Ibn Ziyad left and said, Ibn Ziyad said, ‘When Ibn Ziyad entered, he pulled a car with it, or he left it, and he left it, and he said, ‘From Dost Darm, it is jung, where is Barwa’s word?’ Omar bin Saad, as a nickname, said: ‘Oh, the emir of Chennai, just like that, but Shabath bin Rabi’ (may God curse him) saw me wearing a bracelet with Karbala Farstad on it” [79].

The Role of Shabath ibn Rabi in Historical Context

Identity and Allegiances:
Shabath ibn Rabi, characterized by his conflicting loyalties, played a pivotal role in the campaign against Imam Husayn. His allegiance to Ibn Ziyad is documented in various historical sources, reflecting the broader ideological struggle of the time [80].

Narrative Excerpt:
“Shabath ibn Rabi’ (may God curse him) began with the name Hazrat Imam Hussein (peace be upon him) based on the history of Tabari and the genealogies of the nobles, based on the text of the text of the Sikh system, based on the history of Tabari and the genealogy of the nobles. At the time of Ashura, Hazrat Imam Husayn (peace be upon him) or his family, Hazrat (peace be upon him) said, ‘No, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no.’ Picard Here are the members of the name of Hazrat Sayyid al-Shuhada (peace be upon him) to deny the name. Rabath Ruba (may God curse him) has two homosexuals. Renewal of the names of the mosques of the Shabath bin Rabi Bud mosque” [81].

The Strategy and the Tragedy

Military Movements and Orders:
Ibn Ziyad's orders were clear, and the forces under Omar ibn Saad were strategically positioned to encircle and isolate Imam Husayn. Shabath ibn Rabi, with his thousand horsemen, was part of this formidable array [82].

Narrative Excerpt:
“The first to go out to Omar ibn Saad was al-Shimr ibn Dhu al-Jawshan al-Saluli (may God curse him) with four thousand horsemen, then Omar ibn Saad had nine thousand, then Zayd ibn Rikab al-Kalbi followed him with two thousand, and al-Husayn ibn Numair al-Sakuni with four thousand, and Al-Musabi Al-Mari had three thousand, and Nasr bin Harbah had two thousand, so he made up twenty thousand. Then Ibn Ziyad sent a man to Shabath bin Rabi al-Rihi and asked that he be directed to Omar bin Saad. He fell ill with an illness, so Ibn Ziyad said to him: ‘Are you malingering? If you obey us, then go out to fight our enemy.’ So he went out to Omar bin Saad with a thousand horsemen after Ibn Ziyad honored him and gave him and loved him. He followed him with Hajjar bin Abjar with a thousand horsemen, so Omar bin Saad became with twenty-two thousand, between a horseman and a footman. Then Ibn Ziyad wrote to Omar bin Saad, ‘I have not given you a pretext for fighting Al-Hussein due to the large number of horses and men, so see that you do not start a matter until you consult me morning and evening, with every morning and every day, and peace be upon you” [83].

The Final Stand at Karbala

A Moment of Reflection:
Shabath’s legacy is a testament to the tragic choices made by individuals who were once part of the Muslim community but chose to align with tyranny and oppression. His role in the events of Ashura is a stark reminder of the complexities and moral dilemmas faced by those who stood against Imam Husayn [84].

Narrative Excerpt:
“According to the transmission of the book of Al-Futuh Ibn Ziyad (may God’s curse be upon him), in the opinion of Omar bin Saad, he is cursed, but for the sake of Farstadn Farmandhan, and for the sake of Shukrian Kufa, there is a name, i.e., a guaranteed debt, such as an excuse, or in the opinion of any delay in it” [85].

This account of Shabath ibn Rabi provides a deep insight into the multifaceted dynamics of the battle of Karbala, highlighting the tragic interplay of faith, duty, and betrayal that shaped one of the most defining moments in Islamic history.

Incidents of the Sixth Day of Muharram, Year 61 AH:

Gathering of Troops
One of the significant events documented in historical texts is the assembly of a large force under the command of Omar bin Saad. This event occurred six days into Muharram and involved the mobilization of a substantial number of troops by Ibn Ziyad (may God’s curse be upon him) [86].

Key Points:

Mobilization: Ibn Ziyad continued to send troops to Karbala, gathering around twenty thousand horsemen by the sixth day of Muharram.
Command: Ibn Ziyad appointed Shabth ibn Rabi’ to lead a contingent, although Shabth initially feigned illness to avoid participation.

Narrative Excerpt:
“He continued sending troops until they gathered at Omar bin Saad’s house for six nights during the month of Muharram, twenty thousand horsemen. Then Ibn Ziyad sent to Shabth ibn Rabi’: ‘Come to us, for we want to take you to the war against Al-Hussein, peace be upon him.’ But Shabth rebelled and wanted Ibn Ziyad to spare him, so he sent to him: ‘As for what follows, my messenger informed me of your malignancy, and I fear that you will be among those who “if they meet those who believe, they say, “We believe.” And when they are alone with their devils, they say, “We are with you. We are only mocking.” If you are in our obedience, then come to us quickly.’ So Shabath came to him after dinner so that he would not look at his face and see the traces of the illness on it. When he entered, he welcomed him and brought him closer to his seat and said: I would like you to be assigned to fight this man and help Ibn Saad against him. He said: I will, Prince. So he sent him with a thousand horsemen” [87].

Shabath ibn Rabi’s Role
Shabth ibn Rabi’ played a crucial role in the conflict, despite his initial reluctance to join the battle against Imam Husayn (peace be upon him) [88].
Key Points:

Reluctance: Shabth initially pretended to be ill to avoid participating in the battle.
Compulsion: Despite his reluctance, Ibn Ziyad compelled him to join the fight by accusing him of hypocrisy.
Command: Eventually, Shabth led a contingent of a thousand horsemen.

Narrative Excerpt:
"As for what follows: 'When they meet those who believe, they say, "We believe." But when they are alone with their devils, they say, "We are with you; we were only mocking" (Surat Al-Baqarah, verse 14). If you are loyal to us, then come quickly.'"

The Strategy and Deployment of Forces
Ibn Ziyad's strategy involved deploying multiple commanders and contingents to ensure overwhelming force against Imam Husayn (peace be upon him) [90].

Key Points:

Deployment: Various commanders, including Al-Shimr ibn Dhu al-Jawshan, Zayd ibn Rikab, Al-Husayn ibn Numair, and Al-Musabi Al-Mari, were deployed with thousands of troops.
Ibn Saad’s Command: Omar bin Saad was given the overall command, with specific instructions from Ibn Ziyad to consult him before initiating any actions against Imam Husayn.

Narrative Excerpt:
“The first to go out to Omar ibn Saad was al-Shimr ibn Dhu al-Jawshan al-Saluli (may God curse him) with four thousand horsemen, then Omar ibn Saad had nine thousand, then Zayd ibn Rikab al-Kalbi followed him with two thousand, and al-Husayn ibn Numair al-Sakuni with four thousand, and Al-Musabi Al-Mari had three thousand, and Nasr bin Harbah had two thousand, so he made up twenty thousand. Then Ibn Ziyad sent a man to Shabath bin Rabi al-Rihi and asked that he be directed to Omar bin Saad. He fell ill with an illness, so Ibn Ziyad said to him: Are you malingering? If you obey us, then go out to fight our enemy.] So he went out to Omar bin Saad with a thousand horsemen after Ibn Ziyad honored him and gave him and loved him. He followed him with Hajjar bin Abjar with a thousand horsemen, so Omar bin Saad became with twenty-two thousand, between a horseman and a foot man. Then Ibn Ziyad wrote to Omar bin Saad, ‘I have not given you a pretext for fighting Al-Hussein due to the large number of horses and men, so see that you do not start a matter until you consult me morning and evening, with every morning and every day, and peace be upon you’” [91].

Summary
On the sixth day of Muharram, Ibn Ziyad’s forces, under the command of various leaders, gathered a significant number of troops to confront Imam Husayn (peace be upon him). Despite initial reluctance from some commanders like Shabath ibn Rabi’, they were compelled to participate. Ibn Ziyad’s strategy was to ensure an overwhelming force and strict command structure, intending to crush Imam Husayn’s resistance comprehensively. This marked a critical phase in the lead-up to the tragic events of Karbala [92].

References:

The killing of Hussein (peace be upon him), pages 204-203.
Dictionary of Countries.
Translation of Muqrim’s Killing, pages 116-115.
Al-Tabaqat Al-Kubra, volume 10, pages 465-464.
Translation of al-Tabaqat al-Kubra, volume 5, page 97.
Life of Imam Hussein (peace be upon him), volume 3, page 112.
Zindagani Hazrat Imam Hussein (peace be upon him), volume 3, page 133.
Al-Futuh, volume 5, pages 86-88.
Translated by Al-Futuh, pages 890-887.
Al-Akhbar Al-Tawal, page 254.
Translation of Akhbar al-Twal, page 300.
Tadhkirat al-Khawas, page 223.
Explanation of the condition and virtues of Khandan Nabut, pages 331-332.
The killing of Hussein (peace be upon him) Muqrim, pages 206-205.
Translation of Muqrim’s Killing, pages 118-117.
Al-Futuh, volume 5, pages 90-89 - Ansab Al-Ashraf, volume 3, page 177.
The Life of Imam Hussein (peace be upon him), volume 3, page 116.
Zindagani Hazrat Imam Husayn (peace be upon him), volume 3, page 137.
Ansab al-Ashraf, volume 3, pages 177-179.
Ansab al-Ashraf, volume 3, page 166.
Al-Akhbar Al-Tawal, pages 255-254.
Translation of Akhbar al-Twal, page 301.
Ansab al-Ashraf, volume 3, page 179.
Ansab al-Ashraf, volume 3, page 180.
Zindagani Hazrat Imam Hussein (peace be upon him), volume 3, page 141.
Life of Imam Hussein (peace be upon him), volume 3, page 119.
Zindagani Hazrat Imam Husayn (peace be upon him), volume 3, page 141.
The killing of Hussein (peace be upon him) Muqrim, pages 206-207.
Translation of The Killing of Muqrim, pages 118-117.
Bihar Al-Anwar, volume 32, page 420 - The Life of Imam Hussein (peace be upon him), volume 3, page 101 - History of the city of Damascus, volume 14 - pages 223 - 222.
Translated by Bihar al-Anwar, volume 32, pp. 441-330.
The Life of Imam Hussein (peace be upon him), volume 3, page 234.
Zindagani Hazrat Imam Husayn (peace be upon him), volume 3, page 119 - History of the city of Damascus, volume 14, pages 224-223.
History of al-Tabari, volume 5, page 429 - Nafs al-Mahmoum, page 232 - The Beginning and the End, volume 8, page 181.
Translation of the History of al-Tabari, volume 7, pages 3029-3030 - Dar Karbala, page 323.
Al-Waqa’i’ and Al-Hadath, Volume 2, page 124.
Explanation of Hussein’s grief, pages 77-74 - The killing of Hussein (peace be upon him) Muqrim, page 254 - Al-Futuh, volume 5, page 91-90 - Genealogies of nobles, volume 3, page 180 - Al-Dam’ah Al-Saqiba, volume 4, Page 263-262 - Bihar Al-Anwar, volume 44, pages 377-376.
Life of Imam Hussein (peace be upon him), volume 3, pages 142-141.
Zindagani Hazrat Imam Husayn (peace be upon him), volume 3, pages 167-168.
Nafs al-Mahmoum, pages 194-193, Ansab al-Ashraf, volume 3, page 179 - The killing of Hussein (peace be upon him) Muqrim, pages 206-205 - Al-Futuh, volume 5, page 89.
Dar Karbala, page 265-264.
History of Al-Tabari, volume 5, page 422 - Ansab Al-Ashraf, volume 3, page 187.
R. K. Tahdheeb Al-Ahkam, volume 3, page 250 - Bihar Al-Anwar, volume 45, page 189.
Dar Karbala, page 265-266.
Al-Futuh, volume 5, pages 90-89.
Translated by Al-Futuh, pages 891-892.
Wasilat al-Darayn fi Ansar al-Hussein, pages 78-79 - Karbala Encyclopedia, volume 1, page 622.
Karbala Encyclopedia, volume 1, pages 622-623.
Al-Futuh, volume 5, page 89.
Translation of the History of al-Tabari, volume 7, pages 3030-3031.
History of Al-Tabari, volume 5, page 429.
Nafs al-Mahmoum, page 233.
The Beginning and the End, volume 8, page 182.
The Life of Imam Hussein (peace be upon him), volume 3, page 120.
Bihar Al-Anwar, volume 44, pages 377-378.
History of al-Tabari, volume 5, page 430.
Ansab Al-Ashraf, volume 3, page 188.
Dar Karbala, page 266.
Explanation of Hussein’s grief, pages 77-78.
The killing of Hussein (peace be upon him) Muqrim, page 254.
Al-Dam’ah Al-Saqiba, volume 4, pages 263-264.
Zindagani Hazrat Imam Husayn (peace be upon him), volume 3, pages 168-169.
Life of Imam Hussein (peace be upon him), volume 3, pages 142-143.
Al-Futuh, volume 5, pages 91-92.
Translation of The Killing of Muqrim, pages 119-120.
Al-Akhbar Al-Tawal, page 255.
Translation of Akhbar al-Twal, page 302.
Ansab Al-Ashraf, volume 3, pages 179-180.
Nafs al-Mahmoum, pages 193-194.
Explanation of the condition and virtues of Khandan Nabut, pages 332-333.
The killing of Hussein (peace be upon him) Muqrim, pages 207-208.
Life of Imam Hussein (peace be upon him), volume 3, page 121.
Zindagani Hazrat Imam Husayn (peace be upon him), volume 3, page 169.
Dar Karbala, page 267.
Al-Futuh, volume 5, pages 92-93.
Genealogies of nobles, volume 3, page 181.
Al-Dam’ah Al-Saqiba, volume 4, page 264.
Bihar Al-Anwar, volume 44, pages 378-379.
The killing of Hussein (peace be upon him) Muqrim, page 209.
Life of Imam Hussein (peace be upon him), volume 3, pages 122-123.
Zindagani Hazrat Imam Husayn (peace be upon him), volume 3, pages 170-171.
Ansab Al-Ashraf, volume 3, pages 180-181.
Nafs al-Mahmoum, pages 194-195.
Explanation of the condition and virtues of Khandan Nabut, pages 333-334.
Al-Futuh, volume 5, pages 93-94.
Nafs al-Mahmoum, pages 195-196.
Ansab al-Ashraf, volume 3, page 181.
Dar Karbala, page 268.
History of Al-Tabari, volume 5, page 431.
Al-Futuh, volume 5, pages 94-95.
Translation of Al-Futuh, pages 893-894.

The Legacy of Abu Mikhnaf: A Pillar in Islamic Historiography

Wellhausen’s Study on Al-Tabari and Abu Mikhnaf
In his book "The History of the Arab State," German historian Wellhausen conducted an extensive study on Al-Tabari (Muhammad bin Jarir) and the narrators he relied upon. He noted that the ancient narrations related to the Umayyad era are found most accurately in Al-Tabari’s works because they were not tampered with and remained free from the hands of reconciliation and coordination. Al-Tabari preserved large portions of the narratives of Abu Mikhnaf, a verified narrator, thus preserving some of the oldest and best writings by an Arab historian.

The First Historian of Karbala
Al-Tabari heavily relied on Abu Mikhnaf's works to narrate the events of the Day of At-Taf. Abu Mikhnaf is considered the first to document the incident of Karbala, and his narrations serve as the primary source for subsequent historians. His work, "The Killing of Hussein," forms the foundation for many historical accounts of the Al-Taf incident, such as those by Sayyid Abd al-Razzaq al-Musawi al-Muqrim and other notable historians.

Dependence on Al-Tabari’s Narratives
Subsequent historians, including Al-Khwarizmi, Ibn Tawus, Abdullah bin Nur Allah Al-Bahrani, and others, relied entirely or partially on Al-Tabari, who in turn depended on Abu Mikhnaf. This chain of reliance underscores the significance of Abu Mikhnaf's narrations in the historiography of the Karbala incident.

The Importance of Abu Mikhnaf’s Work
Abu Mikhnaf’s narrations are distinguished by their accuracy and proximity to the events of Karbala. Born four years before the Karbala incident, he lived through the critical period of the Umayyad and early Abbasid eras. His narrations were based on eyewitness accounts and direct sources, ensuring their reliability and accuracy.

Eyewitness Accounts and Trusted Sources
Abu Mikhnaf’s narrations include direct accounts from individuals who witnessed the Karbala incident, such as Thabit bin Hubayra, Zuhair bin Abdul Rahman, and others. He also relied on narrations through intermediaries who were present at the events, such as Uqba bin Samaan, who accompanied Imam Hussein from Medina to Karbala.

Narratives from the Infallible Imams
Abu Mikhnaf also narrated from the infallible Imams (peace be upon them) and their companions, providing a comprehensive and reliable account of the events. His proximity to the time and place of the incident, along with his direct sources, adds a layer of authenticity to his work.

The Mystery of the Lost Manuscript
Despite the significance of Abu Mikhnaf’s work, the original manuscript of "The Killing of Hussein" has been lost. What remains are the narrations preserved by Al-Tabari and other historians. The currently circulated version of "The Killing of Hussein" attributed to Abu Mikhnaf is believed to be a later composition, not his original work.

Wellhausen’s Praise
Wellhausen praised Abu Mikhnaf’s meticulous collection of diverse narratives and his ability to differentiate authentic accounts from less reliable ones. He recognized Abu Mikhnaf as not only a great historian but also a skilled writer whose works stand out for their objectivity and literary quality.

The Extensive Works of Abu Mikhnaf
Abu Mikhnaf’s prolific output included thirty books on various significant events in Islamic history. His works covered a wide range of topics, from the conquests of the Levant and Iraq to the internal strife and revolutions of the Umayyad and Abbasid periods. Unfortunately, most of these works have been lost, and only their titles and some excerpts remain.

Conclusion
Abu Mikhnaf’s legacy as a historian is marked by his commitment to accuracy, objectivity, and comprehensive documentation of historical events. His works, especially on the Karbala incident, remain a crucial source for historians and scholars, preserving the memory and details of one of the most significant events in Islamic history.

References:

Wellhausen, "The History of the Arab State."
Al-Tabari’s historical accounts.
Sayyid Abd al-Razzaq al-Musawi al-Muqrim, "The Killing of Hussein."
Al-Khwarizmi’s and Ibn Tawus’s historical works.
The preserved titles of Abu Mikhnaf’s books in historical references.

The Significance of the First Day of Muharram and the Martyrdom of Imam Husayn

A Conversation with Imam al-Rida
Muhammad bin Ali Majilawayh, may God have mercy on him, narrated that Ali bin Ibrahim told us, on the authority of his father, on the authority of Al-Rayyan bin Shabib, who said:

I entered upon Al-Rida (peace be upon him) on the first day of Muharram. He said to me, “O Ibn Shabib, are you fasting?” I said, “No.” He said, “This is the day on which Zechariah (peace be upon him) prayed to his Lord, the Mighty and Majestic, saying, ‘My Lord, grant me a good offspring from Yourself. Indeed, You hear supplication.’ So God responded to him and commanded the angels to give him good news of Yahya while he was standing and praying in the sanctuary. Whoever fasts on this day and then supplicates to God, God Almighty will respond to him just as He responded to Zechariah (peace be upon him).”

The Sanctity of Muharram and the Tragedy of Karbala
Imam al-Rida (peace be upon him) continued, “O Ibn Shabib, Muharram is the month that the people of pre-Islamic times respected, abstaining from injustice and fighting due to its sanctity. However, this nation did not honor the sanctity of this month nor the sanctity of their Prophet (may God bless him and grant him peace). They killed his descendants, took his women captive, and plundered his wealth. God will never forgive them for that. O Ibn Shabib, if you wish to cry for something, cry for Husayn bin Ali Ibn Abi Talib (peace be upon him), for he was slaughtered like a ram. Along with him, eighteen men from his family were killed, none of whom had an equal on earth. They were young men whose martyrdom caused the heavens and the earth to tremble. His grave will remain a source of ritual until the Day of Judgment, and the supporters of Husayn will gather around it.”

The Merit of Weeping for Imam Husayn
Imam al-Rida (peace be upon him) further stated, “O Ibn Shabib, if you weep for Husayn (peace be upon him) until your tears flow down your cheeks, God will forgive all your sins, whether they are minor or major, few or many. O Ibn Shabib, if you wish to meet God without any sins, then visit Husayn (peace be upon him). O Ibn Shabib, if you wish to reside in the lofty rooms of Paradise with the Prophet and his family (PBUH), then curse the killers of Husayn. O Ibn Shabib, if you wish to have a reward similar to that of those who were martyred with Husayn (peace be upon him), then say whenever you mention him, ‘I wish I had been with them and won a great victory.’ O Ibn Shabib, if you wish to be with us in the highest ranks of Paradise, then grieve for our sorrow and rejoice for our joy, and adhere to our guardianship. Whoever is loyal to us, God will gather him with us on the Day of Resurrection.”

Testimony of Al-Rayyan bin Shabib
Al-Rayyan bin Shabib said, “On the first day of Muharram, I served Imam al-Rida (peace be upon him). He asked if I was fasting and reminded me of the significance of this day when Zechariah prayed for offspring and God granted him Yahya. Imam al-Rida emphasized the importance of fasting and prayer on this day for God’s response, just as He did for Zechariah.”

Imam al-Rida then spoke of the sanctity of Muharram and how people in pre-Islamic times abstained from injustice and fighting. However, this nation dishonored it by killing the Prophet’s descendants, capturing his women, and plundering his wealth. He encouraged crying for Husayn bin Ali, likening his slaughter to that of a ram, and spoke of the profound impact of the martyrdom of eighteen family members who were unmatched on earth.

Imam al-Rida assured that weeping for Husayn until tears flow would result in forgiveness of all sins. He urged visiting Husayn’s grave to meet God without sins and cursing Husayn’s killers to reside in Paradise with the Prophet. He encouraged expressing the wish to have been with Husayn for a great reward and grieving for their sorrow to attain the highest ranks in Paradise.

Imam al-Rida concluded that loyalty to them would ensure gathering with them on the Day of Resurrection.

References:

Al-Amali, pages 130-129
Al-Amali, translated by Kamra Ay, pages 129-131

The Prophetic Forewarning of Karbala: Narratives of Grief and Martyrdom

Ahmad ibn Hanbal narrated from the hadith of Ali (peace be upon him):

On page 85 of the first part - from his Musnad, with a chain of transmission from Abdullah ibn Naja on the authority of his father: that he walked with Ali (peace be upon him), and when he approached Nineveh while setting off for Siffin, he called out: “Patience, Abu Abdullah. Patience, Abu Abdullah, on the banks of the Euphrates.” He said: I said: What is that? He said: “I entered upon the Messenger of God (may God’s prayers and peace be upon him and his family) one day and his eyes were flooding. I said: O Prophet of God, what is the matter with your eyes flooding? He said: Gabriel left me before and told me that my son Hussein would be killed on the banks of the Euphrates. He said: May I let me smell his soil? He said: I said: Yes, so he extended his hand and took a handful of dirt and gave it to me, but I could not help my eyes if they were overflowing” [1].

Ibn Saad narrated:

As in the third chapter of the eleventh chapter of Al-Sawa’iq Al-Muharraqah by Ibn Hajar - on the authority of Al-Sha’bi, who said: Ali (may God be pleased with him) passed through Karbala when he was on his way to Siffin, and he approached Nineveh, so he stopped and asked about the name of the land. It was said: Karbala, so he cried until the ground was wet with his tears, then he said: “I entered upon the Messenger of God (may God’s prayers and peace be upon him and his family) while he was crying, and I said: What makes you cry - may my mother and father be sacrificed for you? He said: Gabriel was with me just now, and he told me that my son Hussein would be killed on the shore of the Euphrates, in a place called Karbala” [2].

Al-Mulla narrated:

As also in Al-Sawa’iq - that Ali passed by the site of the grave of Al-Hussein (peace be upon them), and said: “Here is the place of their passengers, and here is the place of their travels, and here is the spilling of their blood, young men from the family of Muhammad are killed in this place, and heaven and earth weep for them” [3].

From the hadith of Umm Salamah:

As stated by Ibn Abd Rabbuh Al-Maliki, where he mentioned the killing of Al-Hussein in the second part of Al-Iqd Al-Farid - she said: I had the Prophet (may God’s prayers and peace be upon him and his family) with me, and with me Al-Hussein, so we approached the Prophet (may God’s prayers and peace be upon him and his family), so I took him, and he cried, so I left him, so he approached him, so I took him, and he cried, so I left him, and Gabriel said to him: Do you love him, Muhammad? He said: “Yes.” He said: “Your nation will kill him, and if you wish, I will show you the land where he will be killed.” The Prophet (may God’s prayers and peace be upon him and his family) cried [4].

Al-Mawardi Al-Shafi’i narrated:

In the chapter on warning the Prophet (may God’s prayers and peace be upon him and his family) of what would happen after him, from his book Alam al-Nubuwwah - on the authority of Urwa, on the authority of Aisha, who said: Al-Hussein bin Ali entered upon the Messenger of God (may God’s prayers and peace be upon him and his family) while he was revealing to him, and Gabriel said: Your nation will be tempted after you and kill this son of yours after you. He extended his hand and brought him white soil, and said: In this your son will be killed. Its name is Al-Tuff. He said: When Gabriel was gone, the Messenger of God (may God bless him and his family and grant them peace) went out to his companions and the soil in his hand - and among them: Abu Bakr, Omar, Ali, Hudhayfah, Uthman, and Abu Dharr - and he was crying, so they said: What makes you cry, O Messenger of God? He said: “Gabriel told me: My son Al-Hussein will be killed after me in the land of Al-Taff. He brought me this soil and told me that it is his resting place” [5].

Al-Tirmidhi narrated:

As in Al-Sawa’iq and others - that Umm Salamah saw the Prophet (may God’s prayers and peace be upon him and his family) - as a sleeper sees him - crying, and with dirt on his head and beard, so she asked him? He said: “Hussein was killed earlier” [6].

He said in Al-Sawa’iq: Likewise, Ibn Abbas saw him in the middle of the day, disheveled and dusty, with a bottle of blood in his hand that he collected, so he asked him? He said: “The blood of Hussein and his companions. I have been following it since today.” He said: Then they looked and found that he had been killed on that day [7].

As for the hadiths that indicate the Prophet (may God’s prayers and peace be upon him and his family) crying from our sources, there are frequent hadiths about the Prophet (may God’s prayers and peace be upon him and his family) crying over Al-Hussein (peace be upon him) on many occasions: on the day of his birth, before it, on the seventh day of his birth, and after it, in Fatima's house, in his room, on his pulpit, and on some of his travels. Sometimes he makes him cry alone, kisses him on his throat and weeps, kisses him on his lips and weeps, and if he sees him happy, he cries, and if he sees him sad, he cries.

References:

Ahmad ibn Hanbal, Musnad, vol. 1, p. 85.
Ibn Hajar, Al-Sawa’iq Al-Muharraqah, vol. 2, p. 566.
Ibid., p. 564-565.
Ibn Abd Rabbuh Al-Maliki, Al-Iqd Al-Farid, vol. 2.
Al-Mawardi Al-Shafi’i, Alam al-Nubuwwah.
Al-Tirmidhi, Sunan, 3774; Al-Sawa’iq Al-Muharraqah, vol. 2, p. 567.
Al-Sawa’iq Al-Muharraqah, vol. 2, p. 567.

Prophetic Insights and Martyrdom: The Parallel Histories of Religious Prophecies and Imam Hussein

Reliable historical sources report that the day of Ashura was one of the most difficult days for the House of the Prophet, especially for Imam Hussein. On that fateful afternoon, four significant events transpired that struck Imam Hussein's heart like a thunderbolt.

The most challenging moment for Imam Hussein was the fall of his brother, Abu al-Fadl al-Abbas. After this, Imam Hussein was described 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 flocked to his camp, and 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 asked about her uncle, and upon hearing of his murder, Zainab cried out, "Oh brother, and Abbasah, you have left us after you!" The women and Hussein wept together, lamenting their loss.

The second tragic event was the killing of his youngest son, Abdullah the infant. Al-Masoudi (author of "Merouj Al-Dhahab"), Al-Isbahani (author of "Taliban Fighters"), Al-Tabari (the historian), and others reported that when Hussein lost control, he went to his tent to bid farewell to his child. His sister Zainab brought the child, and as he held him on his lap, an arrow struck the child's throat. Hussein took his blood in his palm, threw it to the sky, and prayed, "Oh God, let it not be easier for You than the blood of a righteous camel race. If You withhold victory from us, make it for our best, 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, aimed at the infant Abdullah, who, feeling the arrow's heat, raised his hands from under his swaddle and embraced his father, Hussein, fluttering in his hands like a slaughtered bird.

The third and fourth tragic events involved the killing of his son, Ali Al-Akbar, and his nephew, Al-Qasim bin Imam Al-Hasan. Ali Al-Akbar returned to Hussein asking for water, but Hussein had none and asked him to put his tongue on his own, finding it as dry as wood. Al-Qasim's death was another blow, as Hussein retrieved his nephew from the battlefield, his feet dragging on the ground because Hussein was too weakened by grief to carry him properly.

Prophetic Insights and Martyrdom: The Parallel Histories of Religious Prophecies and Imam Hussein

The Role of Prophecies in Missionary History

Throughout missionary history, the consistency of missionary events has often been a sign of the trustworthiness and credibility of religious messages. True prophecies, such as those of Isaiah and Jeremiah, have consistently highlighted the truth in various periods. For instance, Isaiah’s prophecy about John the Baptist and Jesus Christ was fulfilled as noted in Matthew 3:1-3: “Prepare the way of the Lord...and make his paths straight.”

Jeremiah predicted the fall of Jerusalem and the destruction of Solomon's Temple, terrifying his people, leading to his stoning in Egypt. In the book "Ahl al-Bayt in the Bible," it is mentioned that Jeremiah received news about the Epic of At-Taf, predicting the devastation north of the Euphrates River and the bloodshed to come. Similarly, John’s news about the Karbala massacre was derived from a linguistic analysis of Hebrew texts, confirming the testimony of Imam Hussein. Jesus Christ’s prophecy included the story of his passing through Karbala, where an antelope grazing there revealed the blessed soil of Hussein’s martyrdom.

The Tragedy of Imam Hussein Foretold

Prophet Muhammad foretold the tragedy of his grandson, Imam Hussein, comparing it to the tragedy of Prophet Yahya bin Zakariya. Gabriel conveyed God’s words to Muhammad: “I killed seventy thousand for the blood of Yahya bin Zakariya, and I will kill seventy thousand for the blood of Hussein bin Ali.”

During the Battle of Al-Taff, people of faith from other religions, including Wahb bin Abdullah Al-Kalbi, joined Imam Hussein’s cause. The presence of Imam Hussein’s head on a spear next to a monk’s cell, who heard praises and saw a bright light from the purified head, led him to convert to Islam. This monk’s conversion was blessed by the one who was slaughtered without the divine call, embodying the faith of believers in God and His messengers.

Martyrdom and Religious Solidarity

In the tyrant Yazid’s court, the representation of Imam Hussein’s head echoed the martyrdom of Prophet Yahya bin Zakariya. The just Christian man present at the scene denounced Yazid’s actions, emphasizing the veneration of religious relics among Christians. His stance highlighted the shared values of martyrdom across religions.

The Christian soul in martyrdom mirrors the Islamic soul, with the suffering of Jesus Christ paralleling that of Imam Hussein. Every year, Coptic Christians express their loyalty to the scene of Hussein’s martyrdom, reflecting the Qur'anic mention of the affection of Christians for their fellow believers in Islam (Al-Maeda: 81-84).

Similarly, the Sabians, living alongside the people loyal to the House of Prophethood in Iraq, also venerate the martyrdom of Imam Hussein. The Sabian poet Abd al-Razzaq Abd al-Wahid captured this reverence in a poem expressing full knowledge and appreciation of Hussein’s martyrdom:

"Since I was a child, I saw Hussein as a beacon to whose light I was guided Since I was a child, I found Hussein a refuge in whose lights I could take refuge Peace be upon you, you are peace even if you are covered in blood And you are the protector of the fearful, O you who are not protected from slaughter."

Footnotes

Ahl al-Bayt in the Bible, pp. 97-98.
Al-Sawa’iq Al-Muharraqah, p. 200.
Encyclopedia of the Killing of Imam Hussein (Nahdat al-Hussein), pp. 465-466.

The Qur'anic Foundations and Principles of Imam Hussein's Ashura Renaissance

If we contemplate the movement of Imam Hussein (peace be upon him) from Medina to Karbala, and analyze its directives, speeches, and positions, it becomes clear to us that his renaissance (peace be upon him) in Ashura was based on the solid basic teachings of the Qur’an.

Understanding these teachings makes this renaissance a role model for all lovers and followers of the Qur’an. This is because this renaissance clarifies the Qur’anic mission for all Muslims throughout history. Whenever Muslims face circumstances similar to those of the time of Imam Hussein (peace be upon him), they should follow his path in his comprehensive reform movement based on those Qur’anic principles.

In other words, by deducing the Qur’anic premises for the Ashura renaissance, the movement of Imam Hussein (peace be upon him) turns into a Qur’anic movement and becomes a role model for all Muslims.

What is meant by the Qur’anic teachings:

The Qur’anic premises refer to the Muslim theories derived from the teachings of the Holy Qur’an, which formed the basis for the rise of Imam Hussein (peace be upon him). These are general Qur’anic documents, including those derived from the Ashura renaissance. These principles include the commands of God Almighty, which He addressed directly to all Muslims on social, educational, political, cultural, and jihadi levels. They also include indirect Qur’anic teachings, which can be extracted from the words and biography of Imam Hussein (peace be upon him) using interpretive rules and methods such as running and application, and the authority of the Qur’an’s phenomena.

Sources for deducing the Qur’anic premises for the Ashura renaissance:

The sources that can be relied upon to derive the Qur’anic foundations for the renaissance of Imam Hussein (peace be upon him) are:

Words of Imam Hussein (peace be upon him)
Messages of Imam Hussein (peace be upon him)
The behavior of Imam Hussein (peace be upon him)

These sources come from the heart of this revolution and are based on its great leader.

The most important teachings of the Ashura Renaissance:

Upholding the word of God Almighty

It was reported that during his march to Karbala, Imam Hussein (peace be upon him) met Al-Farazdaq at Safah’s house, spoke with him, and explained that his ultimate, even primary, goal of this blessed renaissance was to uphold the word of God Almighty and to find mechanisms and guarantees to help preserve it. He said (peace be upon him): “And I am the first to support the religion of God, strengthen His law, and strive in its path, so that the word of God may be supreme” (1). This goal is rooted in the Qur’anic verse: “And the word of God is supreme” (2).

Supporting religion and upholding the law of God Almighty

This goal is one of the most important in Islam and one of the foundations for which precious efforts are made. Imam Hussein (peace be upon him) stated this goal to Al-Farazdaq, explaining that it was taken into consideration in his blessed renaissance: “I am the most worthy of those who support the religion of God, strengthen His law, and struggle in His cause” (1). The Qur’anic basis for this includes verses such as: “And fight them until there is no persecution” (3), and “Until they emigrate, but if they seek help from you in religion, then it is upon you to help” (4).

Yes, Imam Hussein (peace be upon him) supported the religion of God Almighty. His blood defeated the sword of the oppressors, achieving his goal of honoring Islam. This noble religion has continued, thanks to those pure sacrifices. After fourteen centuries, the Ashura renaissance remains alive and serves as a role model for all the world.

Jihad to preserve Islam

The principle of jihad and its legislation in previous religions are well-established. The Holy Qur’an stipulates that battles took place between the fronts of truth and falsehood, as during the time of Prophet Taloot (5). Imam Hussein (peace be upon him) referred to this principle when he said: “These people have committed themselves to obeying Satan, abandoning obedience to the Most Merciful, showing corruption on earth, abolishing the punishments, drinking alcohol, and monopolizing the wealth of the poor and needy. And I am the first to stand up to support the religion of God, honor His law, and strive in its path, so that the word of God may be supreme” (6).

When Marwan called on Imam Hussein (peace be upon him) to pledge allegiance to Yazid in Medina, the Imam (peace be upon him) replied: “And peace be upon Islam if the nation is afflicted with a baron like Yazid” (7). This indicates the social, political, and economic corruption that spread in society at that time. In such circumstances, jihad became a duty to preserve Islam, which is the most important divine duty (8).

Request for reform

Imam Hussein (peace be upon him) wrote a will and entrusted it to his brother Muhammad ibn al-Hanifa in Medina. In this will, he mentioned the goals of his renaissance: “I did not go out as an evildoer, tyrant, corruptor, or oppressor. Rather, I went out to seek reform in my grandfather’s nation. I want to enjoin what is right and forbid what is wrong, and to follow the path of my grandfather and my father, Ali ibn Abi Talib” (10).

One of the goals of the revolution of Imam Hussein (peace be upon him) was to reform the Islamic nation in all individual, social, ideological, political, and economic dimensions. The Qur’an emphasizes the importance of reform in verses such as: “I only desire reform as much as I am able” (11), and “There is no good in much of their private communication, except he who enjoins charity, or kindness, or reconciliation between people” (12).

Enjoining good and forbidding evil

Imam Hussein (peace be upon him) considered enjoining good and forbidding evil one of the basic goals of his renaissance. He explicitly mentioned this in his famous will to his brother Muhammad ibn al-Hanafiyah: “I did not go out as a villain, a tyrant, a corruptor, or an oppressor. Rather, I went out to seek reform in my grandfather’s nation. I want to enjoin what is right, forbid what is wrong, and follow the path of my grandfather and my father, Ali bin Abi Talib” (10).

Enjoining good preserves the virtues of society and reminds them of their duties, while forbidding evil purifies society from vices and deviations. The Qur’an repeatedly emphasizes these principles as legal duties (13), describing those who practice them as the best nation (14).

The stages of enjoining good and forbidding evil include:

Imam Hussein (peace be upon him) exemplified these stages in his dealings with the tyrant of his time, advising those in authority and eventually confronting them in armed struggle.

Denial of the heart: The believer denounces evil internally, showing anger and dissatisfaction.
Verbal denial: The believer rebukes evil verbally, starting with kind advice and escalating to a sharper tone if necessary.
Practical denial: The believer actively prevents evil actions, resorting to confrontation and armed struggle if needed.

Preserving the Sunnah of the Prophet (may God bless him and his family)

Imam Hussein (peace be upon him) called on people to follow and preserve the Sunnah of the Prophet (may God bless him and his family), to revive what was neglected and refute distortions. He said: “I did not go out as a villain, a tyrant, a corruptor, or an oppressor. Rather, I went out to seek reform in my grandfather’s nation. I want to enjoin what is right and forbid what is wrong, and follow the path of my grandfather and my father, Ali bin Abi Talib” (10). He also stated: “I invite you to the Book of God and the Sunnah of His Prophet, for the Sunnah has been killed, and heresy has been revived” (15).

The Sunnah, along with the Holy Qur’an, guides Muslims. The Qur’an explains the importance of the Prophet’s teachings (16), and Muslims must defend and preserve the Sunnah to maintain the integrity of their faith (17, 18, 19, 20).

Emigration

When the ruler of the city decided to implement Yazid’s orders to kill Imam Hussein (peace be upon him), he left the city at night. Facing threats in Mecca as well, he moved to Iraq. When asked why he left the sanctity of his homeland, he replied: “The Umayyads took my money, so I was patient. They insulted my honor, so I was patient. They demanded my blood, so I fled” (21).

Imam Hussein’s move was based on Qur’anic teachings that mandate emigration when a believer faces danger and cannot perform religious duties (22). The Qur’an assures great rewards for those who emigrate for the sake of God (23, 24, 25).

Confronting injustice

Imam Hussein (peace be upon him) often cited a prophetic hadith about confronting unjust rulers and applied it to the Umayyads: “Whoever sees an unjust ruler who deems permissible what God has forbidden, violating God’s covenant, and the Sunnah of the Messenger of God (peace be upon him), and does not change it by action or word, it is God’s right to allow him to enter it” (26).

The Qur’an condemns injustice and requires punishment for those who lean toward oppressors (27). It permits jihad for every oppressed person (28). Imam Hussein (peace be upon him) described Yazid as immoral and corrupt, illustrating the necessity of standing against such tyranny (29, 30, 31, 32).

Freedom and liberation

Freedom in the Ashura renaissance means honor, dignity, and rejecting humiliation. Imam Hussein (peace be upon him) emphasized these values, saying: “If you do not have religion, and do not fear the Day of Resurrection, then be free in this world of yours” (34). He also gave his companions the freedom to choose whether to stay with him or depart, demonstrating that coercion is unacceptable (35).

This pursuit of freedom aligns with Qur’anic teachings, which advocate lifting burdens and freeing people from oppression (36, 37).

Pride and rejection of humiliation

One of the key teachings of Imam Hussein (peace be upon him) is to prefer death with honor over life with humiliation. He stated: “Death in glory is better than life in humiliation” (38), and “I see death as nothing but happiness, and life with the oppressors as nothing but humiliation” (39). His stance against oppression exemplified the Qur’anic principle that glory belongs to God, His Messenger, and the believers (42).

Choosing one of the two good deeds

Imam Hussein (peace be upon him) understood that remaining in Medina or Mecca meant certain death, but heading to Iraq offered a chance for either victory or martyrdom. He said: “There is an appointment between me and the people, and I hate to break it. If God repels us, then what He has bestowed upon us is sufficient. If it is necessary, then victory and martyrdom, God willing” (43).

This approach aligns with the Qur’anic teaching that the path of truth leads to a good outcome, whether through victory or martyrdom (44, 45).

Accepting the people’s request to complete the argument against them

The numerous messages from the people of Kufa compelled Imam Hussein (peace be upon him) to respond. He sent Muslim bin Aqeel to test their intentions and inform him of their conditions. When the people of Kufa pledged allegiance, the argument was complete, necessitating his journey to Iraq (46).

Imam Hussein (peace be upon him) explained that his acceptance of their invitation was to complete the argument against them before God (47, 48). This principle is reiterated in many Qur’anic verses, emphasizing the importance of sending divine messengers to fulfill the argument over the people (50).

Thus, it becomes clear that the principles, values, and elements of the Ashura movement and renaissance are deeply rooted in the religion and stipulated in the Holy Qur’an through multiple verses. The Ashura renaissance represents the greatest living application of the concepts, teachings, and principles of the Holy Qur’an. These teachings are human-centric and stem from human nature, making Imam Hussein’s (peace be upon him) revolution a universal example for all who seek to live with dignity, justice, and pride.

References:

[1] Encyclopedia of the Words of Imam Hussein (peace be upon him): p. 408.

[2] Repentance: Verse 72.

[3] Al-Anfal: Verse 39

[4] Al-Baqarah: verse 193.

[5] Al-Baqarah: Verse 249.

[6] Encyclopedia of the Words of Imam Hussein (peace be upon him): p. 408

[7] Ibn A’tham al-Kufi, Ahmad, Al-Futuh: vol. 5, p. 17. Al-Khwarizmi, Muhammad bin Ahmed, The Killing of Hussein: Part 1, p. 184. Quoted from the Hadith Committee at the Baqir Al-Ulum Institute, Encyclopedia of the Words of Imam Hussein (peace be upon him): p. 346.

[8] Al-Anfal: Verse 74.

[9] Repentance: Verse 73.

[10] Al-Majlisi, Muhammad Baqir, Al-Bihar: vol. 44, p. 329.

[11] Hud: verse 88.

[12] An-Nisa: Verse 114.

[13] Al Imran: Verse 104.

[14] Al Imran: Verse 110.

[15] Al-Tabari, Muhammad bin Jarir, History of Al-Tabari: vol. 4, p. 266. Ibn al-Atheer, Ali bin Abi al-Karam, Al-Kamil fi al-Tarikh: vol. 8, p. 170.

[16] An-Nahl: Verse 44.

[17] Al-Anfal: Verse 20.

[18] Al-Taghabun: Verse 12.

[19] Al-Ahzab: Verse 36.

[20] Al-Hashr: Verse 7.

[21] Al-Hilli, Ibn Nama, Mati’h al-Ahzaan: p. 33.

[22] An-Nisa: Verse 97.

[23] Hajj: verse 58.

[24] An-Nisa: Verse 100.

[25] Repentance: Verse 20.

[26] Al-Azdi, Abu Mikhnaf, The Killing of Abu Mikhnaf: p. 85. Al-Tabari, Muhammad bin Jarir, History of Al-Tabari: vol. 4, p. 304. Ibn Al-Atheer, Ali bin Abi Al-Karam, Al-Kamil fi Al-Tarikh: vol. 4, p. 48.

[27] Hud: verse 113.

[28] Hajj: verse 39.

[29] Encyclopedia of the Words of Imam Hussein (peace be upon him): p. 340.

[30] Previous source: p. 278

[31] Previous source: p. 408. Quoted from Tadhkirat Al Khawas.

[32] Previous source: p. 438. In a letter to the people of Kufa, as well as on page 360 in a speech he gave to the Free Army. Ibn A'tham, Ahmad, Al-Futuh: vol. 5, p. 81. Al-Khwarizmi, Muhammad bin Ahmed, The Killing of Hussein: Part 1, p. 234. Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar: vol. 44, p. 382.

[33] For more information, see the article: Qur’an wa Azadi (The Qur’an and Freedom), by the author, Qur’an and Science Magazine, No. 4, Fall 1388 AH.

[34] Encyclopedia of the Words of Imam Hussein (peace be upon him): p. 607.

[35] The previous source, Encyclopedia of the Words of Imam Hussein (peace be upon him): p. 480. Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar: vol. 45, p. 89.

[36] Al-A’raf: verse 157.

[37] Taha: Verse 47 and Verse 80, Al-Shu’ara’: Verse 17 and Verse 22.

[38] Ibn Shahr Ashub, Muhammad bin Ali, Manaqib Al Abi Talib: vol. 3, p. 224.

[39] Previous source.

[40] Encyclopedia of the Words of Imam Hussein (peace be upon him): p. 16.

[41] Al-Mufid, Muhammad bin Muhammad, Al-Irshad: vol. 2, p. 98.

[42] The Hypocrites: Verse 8.

[43] Al-Hilli, Ibn Nama, Mati’h al-Ahzaan: p. 28.

[44] Repentance: verses 51-52.

[45] Repentance: Verse 52.

[46] Al-Mazandarani, Muhammad Mahdi, Ma’ali al-Sibtain: Part 1, p. 246. Muhammad Taqi, Naskh al-Tawarikh: vol. 2, p. 122, al-Darbandi, Asrar al-Shahada: p. 247. Quoted from the Encyclopedia of the Words of Imam Hussein (peace be upon him): p. 389.

[47] Al-Tabari, Muhammad bin Jarir, History of Nations and Kings: Vol. 7, p. 235. See: Ibn al-Atheer, Ali bin Abi al-Karam, al-Kamil fi al-Tarikh: vol. 3, p. 267. Al-Mufid, Muhammad bin Muhammad, Al-Irshad: Part 2, p. 39. Al-Khwarizmi, Muhammad bin Ahmed, The Killing of Al-Khwarizmi: vol. 6, p. 195.

[48] Encyclopedia of the Words of Imam Hussein (peace be upon him): p. 379.

[49] See: Al-Baqarah: verse 150. Al-An'am: Verse 43 and Verse 149. Shura: Verse 15.

[50] An-Nisa: Verse 165.

"I see death as nothing but happiness, and living with the oppressors as nothing but distress."