Karbala Series Part 8: Was Husayn betrayed by his Shi’a?
- Anonymous
- Oct 12
- 42 min read
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The narrative that our opponents insist on being true is that Imam al-Husayn (AS) set out for Kufa because the Shi’a invited him to rise against the government, but then betrayed him and slaughtered him upon his arrival. However, upon investigation into the sources we fail to find any evidence that any Shi’a wrote to Husayn (AS) and then fought against him. We challenge, in fact, any proponent of this narrative to name just a single Shi’a who did this.
On the contrary, many of those who penned letters to him are counted by Ahl al-Sunnah themselves as reliable transmitters of hadith. How strange that their own narrators deceived Husayn, yet the blame is shifted onto the Shi’a! If treachery is to be condemned, then let it be condemned where it belongs.
For this reason, even the major respected Sunni author, Farid al-Bahrani, admits in his twitter account this very truth;
What Farid here admits is that none of the killers of Husayn (AS) were Imami Shias, and this is very obvious from the historical evidence that we will present later on. This does not mean there were no Imami Shi’as however, and we have shown the early presence of Rafida in our article here, where the likes of al-Sha’bi (b. 27 AH) and other early figures talk about Rafida.
Are Shia Kufans treacherous?
There is a famous misconception that the people of Kufa were a treacherous people that betrayed Imam Ali (AS) and Imam Hasan (AS). So Imam al-Husayn (AS) was unwise for trusting the Shi’a Kufans. However, when we go back to the sources and see how the Ahl al-Bayt (AS) described the Kufans, we find them filled with much praise that places them above all other groups.
For example, in Nahjul Balagha, Letter 2, Hadith # 2 and Hadith # 6:
From the servant of Allāh, ‘Ali, the Commander of the faithful, to the people of Kūfah who are foremost among the supporters and chiefs of the Arabs.
May Allāh reward you, townsmen (of Kūfah), on behalf of a member of your Prophet’s family, with the best reward that He bestows on those who act in obedience to Him, and on those who thank Him for His bounties. Surely, you heard (me) and obeyed, and when you were called you promptly responded.
In Sermon 107, he says:
I have seen your flight and your dispersal from the lines. You were surrounded by rude and low people and Bedouins of Syria (ash-Shām), although you are the chiefs of Arabs and summit of distinction, and possess dignity as that of high nose and big hump of camel.
In Amali al-Mufid, Majlis Hadith # 3 we read with his chain:
Imam al-Sadiq (AS) said: “Allah (swt) presented our authority to the heavens, the earth, the mountains and the cities and none gave it the type of acceptance given by the people of Kufa. Surely, on its one side there is a grave (i.e. Najaf), whenever an afflicted person visits it, Allah relieves him of the affliction, answers his prayers and returns him to his family with happiness and delight.”
It was also recorded with another chain in Thawab al-’Amal, Ch. 147, Hadith. # 20, by Shaykh al-Saduq and Amali al-Mufid, Ch. 17, Hadith. # 9:
Imam al-Baqir (AS) says: “Our Wilayat was presented to the people of various cities but no one accepted us like the people of Kufa.
In a report from al-Amali, pg. 697 - 698 by Shaykh al-Tusi:
وبهذا الاسناد، عن رزيق قال: كنت عند أبي عبد الله (عليه السلام) يوماً إذ دخل عليه رجلان من أهل الكوفة من أصحابنا، فقال أبو عبد الله (عليه السلام): تعرفهما؟ قلت: نعم، هما من مواليك فقال: نعم، والحمد لله الذي جعل أجلة موالي بالعراق.
And with this chain of transmission, from Razīq: I was with Imam al-Sadiq (AS) one day when two men from Kufa, among our companions, entered upon him. He said: “Do you know them?” I replied: “Yes, they are among your loyal followers.” He said: “Yes, and praise be to Allah who made the most honorable of my supporters reside in Iraq.”
In another report from Man La Yahdhural Faqih, Vol. 1, Hadith # 696:
Imam Ali (AS) said: "Oh people of Kufa, Allah (swt) has blessed you with something no one else has been blessed with—the virtue of your place of prayer, which was the house of Adam, the house of Noah, the house of Idris, the place of prayer of Ibrahim, the Friend (Khalil), the place of prayer of my brother al-Khidr, and my place of prayer. This mosque of yours is one of the four mosques chosen by Allah (swt), the Mighty and Majestic, for its people.
Even in Tarikh al-Tabari, Vol. 16, pg. 80 - 81 we read:
حدثني معمر ، قال : حدثنا أبو الحسن ، عن بشير بن عاصم ، عن محمد ابن عبد الرحمن بن أبي ليلى، عن أبيه ، قال :
كتب على إلى أهل الكوفة : بسم الله الرحمن الرحيم . أما بعد ، فإنى اخترتكم والنزول بين أظهركم لما أعرف من مودتكم وحبكم الله عز وجل ولرسوله صلى الله عليه وسلم ، فمن جاءني ونصرنى فقد أجاب الحق وقضى الذي عليه.
Muammar narrated to me, saying: Abu al-Hasan narrated to us, from Bashir b. Asim, from Muhammad ibn Abd al-Rahman b. Abi Layla, from his father, who said:
Ali wrote to the people of Kufa: In the name of Allah, the Most Gracious, the Most Merciful. As for what follows: I have chosen you and to reside among you because of what I know of your affection and love for Allah, Mighty and Majestic, and for His Messenger, peace be upon him. So whoever comes to me and supports me has answered the truth and fulfilled his obligation.
Similarly, we read in Tabaqat Ibn Sa’ad, Vol. 6, pg. 86:
قال : أخبرنا عبيد الله بن موسى قال : أخبرنا سعد بن طريف عن الأصبغ بن نباتة عن علي قال :
الكوفة جمجمة الإسلام وكنز الإيمان وسيف الله ورمحه يضعه حيث يشاء، وأيم الله لَيَنْصُرَنَّ الله بأهلها في مَشارِقِ الأرض ومغاربها كما انتصر بالحجارة .
He said: ‘Ubaidullah ibn Musa narrated to us, who said: Sa’d ibn Tarif narrated from Al-Asbagh ibn Nubata, who narrated from Ali (AS), who said:
“Kufa is the skull of Islam, the treasure of faith, and the sword and spear of Allah, which He places wherever He wills. By Allah, He will surely grant victory through its people in the East and the West of the earth just as He granted victory with stones.”
The Ahl al-Bayt (AS) thus have always favoured the Shi’a Kufans, even after Karbala. They clearly were not such treacherous people as it is commonly said. In fact even when commanded with the killing of Husayn (AS) many of them were hesitant, hence we read in Ansab al-Ashraf, vol. 3, pg. 387:
A battalion of 1000 soldiers [from Kufa] would set out; however, due to their reluctance to carry out this mission - to attack al-Husayn (a) - only 300 or 400, or even less, would arrive to carry out their orders.
This is in sharp contrast with the people of Mecca & Medina as not many of them had love for the Ahl al-Bayt (AS) per the testimony of Imam al-Sajjad (AS) in Ibn Abi al-Hadid’s Sharh Nahjul Balagha, Vol. 3, pg. 290:
Abu Umar al-Nahdi narrated, he said: I heard Ali b. al-Husayn says: There are not twenty men in Mecca and Medina who love us.
What happened to the Shia Kufans?
There is a famous misconception that the people of Kufa were a treacherous people that betrayed
If the Shi’a are loyal men of al-Husayn (AS), then what happened to them when al-Husayn arrived?
Firstly, those that supported al-Husayn (AS) were all Shi’a. The enemies of al-Husayn from the camp of Ibn Sa’ad when chanting at them would say the following in Tarikh al-Tabari Vol. 19, pg. 156: [Arabic]
According to Hisham (b. Muhammad al-Kalbi) - his father, Muhammad b. al-Sa'ib - al-Qāsim b. al-Aşbagh b. Nubātah - one of those who was a witness in the camp of al-Husayn:
When Husayn's camp was overrun, he rode toward the dam, trying to reach the Euphrates. One of the Banu Abân b. Dārim shouted, "Woe upon you! Prevent him from getting to the water. Don't let his Shi’ah get to him."
After Ibn Ziyad finishes the battle, he says the following on pg. 167:
Humayd b. Muslim reported: When 'Ubaydallah had entered the palace, and the people had entered, the call-"the prayer is general" was made and the people gathered in the great mosque. Ibn Ziyad ascended the pulpit.
He said, "Praise be to God, Who has revealed the truth and the followers of truth. He has given victory to the Commander of the Faithful, Yazid b. Mu'awiyah, and his party. He has killed the liar who is the son of a liar, al-Husayn b. 'Alī, and his Shi'ah."
When a messenger by the name of Zahr b. Qays informs Yazid of al-Husayn’s death, he says on pg. 169:
Al-Husayn b. Ali came against us with eighteen men from his House and sixty of his Shi’ah.
It is very clear that al-Husayn (AS) was only supported by his Shi’a, while none of the groups claimed by Ahlus Sunnah supported al-Husayn, but rather they abandoned him.
There are two reasons why the supporters of al-Husayn were a small group of people. Firstly, it was because they were a minority in Kufa as evidenced by Ibn Ziyad’s words to Hani b. ‘Urwa in Tarikh al-Tabari, vol. 19, pg. 35 - 38 [Arabic]
As for Isa b. Yazid al-Kināni, according to 'Umar b. Shabbah -Harun b. Muslim -Ali b. Şalih -(Isa b. Yazid al- Kinānī):
Ubaydullah said: “Didn’t you know Hani, when my father came to this land, he did not spare the life of anyone of the Shi’a except for your father and Hujr? You know what happened to Hujr.”
Ubaydullah’s father, Ziyad b. Abih, was one of the governors of Mu’awiyah and was described as one of the most brutal and Nasibi governors that Mu’awiyah had put in power. His persecution of the Shi’a in Iraq was well-known, that al-Imam al-Hasan (AS) said in al-Mu’jam al-Kabir Vol 1 pg. 669, Hadith # 2690:
حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ، ثنا أَبُو نُعَيْمٍ، ثنا سُفْيَانُ، عَنْ يُونُسَ بْنِ عُبَيْدٍ، عَنِ الْحَسَنِ، قَالَ:
كَانَ زِيَادٌ يَتَتَبَّعُ شِيعَةَ عَلِيٍّ رضي الله عنه فَيَقْتَلُهُمْ، فَبَلَغَ ذَلِكَ الْحَسَنَ بْنَ عَلِيٍّ رضي الله عنه، فَقَالَ: «اللهُمَّ تَفَرَّدْ بِمَوْتِهِ؛ فَإِنَّ الْقَتْلَ كَفَّارَةٌ»
Ali b. Abd al-Aziz narrated to us, Abu Nuaym narrated to us, Sufyan from Yunus b. Ubayd, from al-Hasan, who said:
Ziyad used to pursue the Shia of Ali and kill them. When this reached al-Hasan b. Ali, he said: "O Allah, take him in death alone, for indeed killing is an expiation."
Note: The narrators of this tradition were certified by al-Haythami.
Afterwards, Yazid appointed Ibn Ziyad to replace al-Haseen b. Numayr as governor of Kufa because he was too soft on its people, who had hated the appointment of Yazid.
A list of prominent names of Shi’a that were killed under Ziyad or his son include:
Muslim b. Aqil • Maytham al-Tammar • Hani b. Urwa • Abd Allah b. Yaqtar • Qays b. Mushir • Umara b. Salkhab • Sulayman b. Razin • Abd al-A'la b. Yazid al-Kalbi • Hanzala b. Marwa Abd Allah b. al-Harith • al-Abbas b. Ja'da • Ubayd Allah b. Amr
For example, Abdullah b. Yaqtar or Yasar’s story is in Ansab al-Ashraf, vol. 3, pg. 377 - 378:
وحدثنا عباس بن هشام بن الكلبي، ثنا معاوية بن الحارث عن شمر أبي عمرو عن عروة بن عبد الله الجعفي قال:
كان عبد الله بن يسار، ويسار هو أبو عقب، قدم علينا فقال: إن حسينا قادم فانصروه وجعل يحض على القتال معه، وكان يقول: يقتلني رجل يقال له عبيد الله. فتطلبه ابن زياد فتوارى وتزوج امرأة من مراد، فأتاه عبيد الله بن الحر فاستخرجه ثم أتى به السبخة فقتله.
And ʿAbbās b. Hishām b. al-Kalbī narrated to us, saying: Muʿāwiya b. al-Ḥārith narrated to us, from Shimr Abū ʿAmr, from ʿUrwa b. ʿAbd Allāh al-Juʿfī, who said:
ʿAbd Allāh b. Yasār came to us and said: “Indeed, al-Ḥusayn is coming, so support him,” and he kept urging us to fight alongside him. And he used to say: “The one who will kill me is a man named ʿUbayd Allāh.”
Ibn Ziyād sought him out, so he went into hiding and married a woman from (the tribe of) Murād. Then ʿUbayd Allāh b. al-Ḥurr came to him, extracted him, and brought him to al-Sabkha, where he killed him.
The number of Kufans that were ready to support Muslim b. Aqil (AS) was in a large number, but when Ibn Ziyad was appointed by Yazid as the governor of Kufa, the support dwindled out of fear of him. He would torture, assasinate and imprison anyone who supported Husayn (AS). Hence, Ibn Abd Rabbah says in al-Iqd al-Farid vol. 5, Pg 126 - 127:
And more than thirty thousand people of Kufa pledged allegiance to Muslim b. Aqil, and they set out with him intending to confront Ubayd Allah b. Ziyad. Yet whenever they reached an alleyway, some of them would slip away, until only a small band remained with him.
(Note: Other figures include, 18,000 and 12,000)
The assasination of the Shi’a dwindled this support all the way more, and hence some followers of al-Husayn who received news about what happened in Kufa after the martyrdom of al-Husayn (AS) say to him in Tarikh al-Tabari, vol. 19, pg. 86 - 87: [Arabic]
قال أبو مخنف : حدثني أبو جناب الكلبي ، عن عدي بن حرملة الأسدى ، عن عبد الله بن سليم والمذرى بن المشمعل الأسديين قالا: فقلنا : ننشدك الله فى نفسك وأهل بيتك إلا انصرفت من مكانك هذا ، فإنه ليس لك بالكوفة ناصر ولا شيعة ، بل نتخوف أن تكون عليك !
We said, “We adjure you before God, for your own life and for your family (ahl al-bayt) that you do not go from this place, for you have no one to support you in al-Kufah and no Shi’a. Indeed, we fear that they will be against you.”
Therefore, this makes it clear that the Shi’a did not abandon Imam al-Husayn (AS), rather they were killed and persecuted to the point that they could not join him, hence his supporters dissipated. The Imam (AS) had foreknowledge of this, but he chose to go towards Kufa because he had a greater goal as we had discussed before.
Political Shi’as that wrote to Husayn
Shi’ism during that time period did not just refer to those who believed in the imamate of Ali b. Abi Talib (AS). It was an inclusive term that encompassed many different groups, including those who would still praise Abu Bakr and ‘Umar.
This group is commonly coined as political Shi’ism (Tashayyu al-Siyasi), and they believed in the superiority of Ali (AS) over Uthman and other companions. They allied with him against his enemies, but still deemed him to be the fourth caliph, inferior to Abu Bakr and Umar.
This group was mentioned by al-Dhahabi in Mizan al-I'tidal, vol. 6, pg. 153:
Yes, the majority of the Syrians hesitated regarding the Commander of the Faithful Ali (AS) from the day of Siffin, and they hold that they and their predecessors were the party closer to the truth. Likewise, the Kufans—except whomever your Lord willed—inclined away from Uthman and showed loyalty to Ali, and their predecessors were his followers and supporters.
As for us, the people of the Sunnah, we are those who love and show loyalty to all four caliphs. Then there came a group from the Shi‘a of Iraq who love both Uthman and Ali, but give precedence to Ali over Uthman, and they do not love those who fought against Ali, nor do they ask forgiveness for them. This is a light form of Shi‘ism.
Al-Dhahabi makes it clear that there were three different groups:
Those that hated Ali (AS) and loved his enemies
Those that loved Ali (AS) and hated his enemies
Those that loved both groups but preferred Ali (AS) over both.
Ibn Hajar al-Asqalani similarly writes in Tahdhib al-Tahdhib, vol. 1, pg. 53:
So being a Shi’a meant according to the early scholars to have the belief of superiority of Ali (AS) over Uthman, and that Ali (AS) was correct in his wars and those who opposed have errored, although they still preferred Shaykhain (Abu Bakr and Umar) over them. And maybe some of their beliefs was that Ali (AS) was the best creation after the Messenger of Allah (SAW), and if they believe that, and have devout faith, truthful and diligent, then there is no disallowing his narrations, and if it is not with other motives. As for the Shi'ism that is known to the later scholars, it is the pure Rafd (rejection), and it is not permissible to accept narrations from a Rafidi, ghali and not from a kiraami."
Ibn Hajar is wrong to claim that Rafdh came later on, as we have shown in our article about al-Sh'abi. However, he affirms that Shi'ism generally included those who still praised Abu Bakr and Umar.
Thus, Shi’ism did not just refer to those who believed in Imamate of ‘Ali (AS), there were different levels to them. Those that did believe him are referred to as theological Shi’a (Tashayyu al-Aqa’idi), but they were a minority group as Imam al-Baqir (AS) says in Rijal al-Kashi, Vol. 1, pg. 110, Report # 11:
ذكر هشام، عن أبي خالد الكابلي، عن أبي جعفر (ع) قال : كان علي بن أبي طالب (ع) عندكم بالعراق يقاتل عدوه و معه أصحابه و ما كان فيهم خمسون رجلا يعرفونه حق معرفته، و حق معرفة إمامته
Hisham b. al-Hakam mentioned, from Abi Khalid al-Kabuli, from Imam al-Baqir (AS) who said Ali b. Abi Talib (AS) was amongst you in Iraq, killing your enemies and with him was his companions. There were not more than fifty men among them who truly knew him and recognized the rightful recognition of his leadership.
Here, Imam al-Baqir (AS) affirms the presence of followers amongst Ali’s army that affirmed his imamate and recognised it. The majority of the followers of Ali, however, did not believe in his imamate.
Imam al-Sadiq (AS) likewise says in Tuhaf al-'Uqul after a man claims to be a Shi'a:
‘Which class of our Shi'a are you?’ asked the Imam (AS). The man found no answer. Sadir intruded to ask the Imam (‘a), ‘How many classes are your Shi'a, son of the Prophet?’
Imam as-Sadiq spoke: Our Shi'a are three classes. A class is those who pretend themselves our followers while the reality is the opposite, a class is those who cherish us secretly and do not follow us in public, and a class is those who cherish us openly and secretly. They are the highest group.
The first class is the lowest group. They loved us in public, but they pursued the kings’ practices. Their tongues are with us while their swords are unsheathed in our faces. The second class is the middle group. They loved us secretly and ignored us openly. I swear if they love us secretly not openly, they are the fasting in days and the worshippers at night. The signs of seclusion are shown on their faces. They are peaceful and submissive people.
The man declared, ‘I am one of those who love you secretly and openly.’ The Imam (‘a) said: Our followers in secret and openness enjoy a number of indications with which they are realized. As the man asked about these indications, the Imam (‘a) said: These are certain characters the first of which is that they knew monotheism perfectly, they excelled in the rules of God’s oneness, and finally they believed in God’s oneness and its description. Then they recognized the outlines, facts, provisions, and interpretation of faith.
So not all Shi'a are in fact real Shi'a, and the Imam condemns the lowest class of so-called Shi'a. When we analyse the Shi’a group that sent letters to Husayn (AS), what we find is quite astonishing. Not only were they political Shi’a and endorsed as reliable narrators by Ahlus Sunnah, but they were in fact led by a companion of the Prophet!
We read in Tarikh al-Tabari, Vol. 19, pg. 23 - 24:
According to Abu Mikhnaf - al-Hajjaj b. Ali - Muhammad b. Bishr al-Hamdani:
The Shiah in al-Kufah gathered in the house of Sulayman b. Surad al-Khuzai. There we discussed the death of Muawiyah, and praised and glorified God for that. Sulayman b. Surad announced to us, "Muawiyah is dead. Al-Husayn has withheld giving his oath of allegiance to the Umayyads and has gone to Mecca. You are his Shiah and the Shiah of his father. If you know that you will be his helpers and fighters against his enemy, then write to him and tell him. But if you fear failure and weakness, do not tempt the man to risk his own life."
They declared, "No, indeed we will fight his enemy, and our lives will be given for him." He said, "Then write to him." They wrote to him: "In the name of God, the Merciful, the Compassionate, to al-Husayn b. Ali, from Sulayman b. Surad, al-Musayyab b. Najabah, Rifaah b. Shaddad, Habib b. Muzahir, and his Shiah of the believers and Muslims among the Kufans."
Here we see the names of 4 main leaders at the head of a faction of Kufan Shia:
Sulayman b. Surad
al-Musayyab b. Najaba
Rifa’ah b. Shaddad
Habib b. Muzahir (AS)
Let us examine these men to see if the accusation that the Shia of al-Husayn truly holds up.
Sulayman b. Surad al-Khuza’i
The first man and evidently the leader of this faction is Sulayman b. Surad al-Khuza’i. This man was a companion of the Prophet Muhammad, as attested by Ibn ‘Abd al-Barr in al-Isti'ab Vol. 6, pg. 225 - 228, bio # 2372:
He was among those who wrote to al-Husayn b. Ali, asking him to come to Kufa. But when al-Husayn arrived there, he refrained from fighting alongside him. When al-Husayn was killed, he and al-Musayyab b. Najabah al-Fazari and all those who had failed him and did not fight with him felt regret…
Sa‘id b. Nasr narrated to us, Qasim b. Asbagh narrated to us, Ibn Waddah narrated to us, Abu Bakr b. Abi Shaybah narrated to us, Hafs b. Ghiyath narrated to us, from al-A‘mash, from ‘Adi b. Thabit:
From Sulayman b. Surad: Two men argued and one of them became very angry, so the Prophet (SAW) said: “Indeed, I know a word that if he were to say it, his anger would subside: ‘I seek refuge in Allah from the accursed Shaytan.’”
The tradition quoted by Ibn ‘Abd al-Barr can be found in Sahih al-Bukhari 6048 and another tradition proving his companionship is in Sahih al-Bukhari 4110.
We further read in Tabaqat Ibn Sa'ad, Vol. 6, pg. 456:
He said: "Sulayman b. Surad al-Khaza'i was among those who wrote to al-Husayn b. Ali, urging him to come to Kufa. When he arrived there, they abandoned him and did not fight alongside him.
After Husayn, may Allah have mercy on him and be pleased with him, was martyred, Sulayman b. Surad and al-Musayyab b. Najbah al-Fazari, along with all those who betrayed Husayn and did not fight with him, regretted their actions. They said, 'What is the way out? How can we repent for what we have done?...'
It is clear for this reason then that the individuals who wrote to Imam al-Husayn (AS) were in fact companions of the Prophet (SAW), so if their betrayal of Husayn amounts to killing him, then we can say in fact it was the companions of the Prophet (SAW) that killed Husayn! Moreover, if they are considered Shi’a, then the opponent has just conceded that there were companions of the Prophet that were Shi’a!
As for our opinion of Sulayman, then our scholars have differed on this. However, what can be seen in light of the reports is that he was not a pious man and not an Imami, as his disloyalty to ‘Ali (AS) at Jamal and Husayn (AS) at Karbala shows his lack of piety and obedience to them.
This was recorded in Waqi'at Siffin, pg. 6 - 7 by Nasr b. Muzahim:
Nasr, from Sayf, who said: Ismail b. Abi Umayrah narrated to me from Abd al-Rahman b. Ubayd b. Abi al-Kanud:
Sulayman b. Surad al-Khuza‘i entered upon Ali b. Abi Talib after his return from Basra, reproached him, and reproved him, saying: “You hesitated, delayed, and evaded. You were among the most trusted people in my estimation and, as I thought, the quickest to support me. What held you back from the family of your Prophet, and what made you reluctant to aid them?”
He replied, “O Commander of the Faithful, do not return matters to their former state, do not reproach me for what has passed, and preserve my affection so that my counsel to you remains sincere. Matters remain in which you will distinguish your friend from your enemy.”
Ali then kept silent. Sulayman sat for a short while, then rose and went to Hasan b. Ali, who was seated in the mosque, and said: “Are you not amazed at the Commander of the Faithful and what I have endured from his rebuke and censure?”
Hasan said to him: “A man is only reproached if his affection and counsel are hoped for.” Sulayman replied: “Matters remain in which spears will be brought together, swords will be drawn, and men like me will be needed. So do not doubt my reproach, and do not suspect my sincerity.”
Hasan said to him: “May Allah have mercy on you; we do not regard you with suspicion.”
Al-Sheikh al-Tusi (RH) also noted that Sulayman may have even fabricated hadith on al-Hasan (AS) in Rijal al-Tusi, pg. 66, Bio # 597:
سليمان بن صرد الخزاعي، المتخلف عنه يوم الجمل، المروي عن الحسن أو المروي على لسانه كذبا في عذره في التخلف.
Sulayman b. Surad al-Khuza‘i, who stayed behind on the Day of the Camel, and about whom it is narrated from al-Hasan, or falsely attributed to him (al-Hasan), an excuse for his staying behind.
This doubt in Sulayman’s honesty is proof that the Shaykh did not consider him reliable. The report he is referring to is recorded in Musannaf Ibn Abi Shaybah Vol. 21, pg. 504 - 505, Hadith # 40616:
حدثنا عفان، قال: حدثنا أبو عوانة، عن إبراهيم بن محمد بن المنتشر، عن أبيه، عن عبيد بن نضيلة،
عن سليمان بن صرد، قال: أتيت عليًا يوم الجمل، وعنده الحسن وبعض أصحابه، فقال علي حين رآني: "يا ابن صرد! تناهت وتزحزحت وتربصت، كيف ترى الله صنع؟ قد أغنى الله عنك." فقلت: "يا أمير المؤمنين، إن الشوط بطين، وقد بقي من الأمور ما تعرف فيها عدوك من صديقك." قال: فلما قام الحسن، لقيته فقلت: ما أراك أغنيت عني شيئًا ولا عذرتني عند الرجل؟ وقد كنت حريصًا على أن أشهد معه.” قال: "هذا يلومك على ما يلومك، وقد قال لي يوم الجمل: مشى الناس بعضهم إلى بعض، يا حسن، ثكلتك أمك - أو هبلتك أمك - ما ظنك بامرئ جمع بين هذين الغارين؟ والله، ما أرى بعد هذا خيرًا." قال: فقلت: "اسكت، لا يسمعك أصحابك فيقولوا: شككت، فيقتلونك."
Affan narrated to us, saying: Abu Awanah narrated from Ibrahim b. Muhammad b. al-Muntashir, from his father, from Ubayd b. Nadilah,
From Sulayman b. Surad, who said: I came to Ali (AS) on the day of the Battle of the Camel (Jamal), while al-Hasan and some of his companions were with him. When Ali saw me, he said: “O Ibn Surad! You hesitated, withdrew, and waited, how do you see what Allah has done? Allah has made you unnecessary (in this battle).”
I replied: “O Commander of the Faithful, the race is still ongoing, and what remains will reveal your true friend from your enemy.”
Afterwards, when al-Hasan (AS) stood up, I met him and said: “It seems you did nothing to excuse me before your father, nor did you defend me, despite my eagerness to fight alongside him.”
Al-Hasan responded: “He blames you for what he blames you. On the day of the Battle of the Camel, when people marched against each other, he said to me: ‘O Hasan, may your mother lose you! (or: may your mother grieve you!) What do you think of a man who has combined these two armies? By Allah, I see no good after this.’”
I then told him: “Be quiet! Do not let your companions hear you, lest they say you have doubted and then kill you!”
Sulayman b. Surad was rebuked by ‘Ali (AS) for failing to assist in the Battle of Jamal, and this failure continued in Karbala for Husayn (AS). However, in order to justify his absence, Sulayman claims that al-Hasan (AS) paints ‘Ali as regretting to fight ‘Aisha and her forces.
This is contrary to the Shi’a Imami belief, which is that ‘Ali (AS) would never grieve or doubt about obeying God’s commands, which were to fight against the rebellious group. For this reason, al-Shaykh al-Tusi affirmed that this tradition to be fabricated.
Furthermore, we read the following in Ansab al-Ashraf Vol 3 pg. 290 - 291:
Abbas b. Hisham narrated from his father, from Abu Mikhnaf, from Abu al-Kunud ‘Abd al-Rahman b. ‘Ubayd, who said:
When al-Hasan b. ‘Ali gave allegiance to Mu‘awiya, the Shia began meeting one another, openly expressing sorrow and regret over abandoning the fight. Two years after the day al-Hasan pledged to Mu‘awiya, they came to him, and Sulayman b. Surad al-Khuza‘i said to him:
“We are still astonished that you pledged allegiance to Mu‘awiya while you had forty thousand fighters from the people of Kufa, all receiving stipends, standing at the doors of their homes, with the same number of their sons and followers , in addition to your Shia from Basra and the Hijaz, and yet you did not secure for yourself any firm guarantee in the agreement nor a share of the stipend.
If, when you did what you did, you had made the leading figures of the East and West witness over Mu‘awiya and written a contract upon him that the matter would be yours after him, it would have been easier for us to accept. But instead, he gave you certain promises between you and him, then failed to fulfill them.
Here we see that Sulayman was even opposed to the decisions of al-Hasan (AS), and was ‘apparently’ eager to fight the Umayyads. For years he begged al-Hasan (AS) to make war with the Umayyads, then he did the same with al-Husayn (AS), and when al-Husayn (AS) finally came to Iraq, he betrayed him just as he did with his father ‘Ali during the Battle of the Camel.
We the Shia do not affirm that this man is one of our salaf, but our Sunni opponents absolutely do, as this man was a sahabi.
Al-Musayyab b. Najabah
Sulayman’s second in command was the Kufan Tabi’i, al-Musayyab b. Najabah. Ibn Hajar al-’Asqalani recorded his bio in Taqrib al-Tahdhib pg. 593, Bio # 6677 and affirmed him as an acceptable narrator.
This man was also not a loyal follower of ‘Ali and his sons, as evidenced by his betrayal of ‘Ali during his own lifetime. We read in Tarikh al-Tabari, Vol. 17, pg. 199 - 201:
In this year, too, Mu'awiyah sent 'Abdallah b. Mas'adah al-Fazārī with 1,700 men to Tayma' (north-west Saudi Arabia), ordering him to extract the sadaqah from the bedouins whom he passed by and to kill any of them who refused to deliver the sadaqah of his wealth to him. Then he should go to Mecca, Medina, and the Hijaz to do the same. Many of his fellow tribesmen joined him.
When 'Alī heard about that, he sent al-Musayyab b. Najabah al-Fazārī, who caught up with Ibn Mas'adah at Tayma'. They fought fiercely for the whole day until sunset. Al-Musayyab charged against Ibn Mas'adah and struck him three times, but without intending to kill him and saying to him, "Flee, flee!" Ibn Mas'adah and most of those with him entered the castle while the remainder fled toward Syria.
The bedouins plundered the sadaqah camels that were with Ibn Mas'adah, and al-Musayyab besieged him and his men for three days. Then he piled firewood against the gate and hurled fire upon it until it caught alight. When those inside sensed that they would be destroyed, they went aloft and appealed to al-Musayyab, "It is your own tribesmen!" and he had pity on them and was reluctant that they should perish. He gave orders for the fire to be extinguished.
He said to his men, "Spies have come to me and told me that an army is approaching from Syria. Gather together in one place!" and Ibn Mas'adah and his men departed by night and escaped to Syria. 'Abd al-Rahman b. Shabib said to al-Musayyab, "Come and let us pursue them!" but he forbade that he should do that. Ibn Shabib said to him, "You have cheated the Commander of the Faithful and played a trick regarding them.”
In this story, al-Musayyib was ordered to fight against Mu’awiyah’s forces that were killing anyone who refused to deliver sadaqa to him. When Musayyib’s men gained an advantage over them, he spared them because he felt pity for them, and then distracted his own men so that they could escape.
Such a man could never be an Imami Shi’a, and for this reason Ali (AS) reacts as follows in Tarikh al-Ya’qubi Vol 2 pg. 137 and reported that ‘Ali (AS) reacted to this betrayal as follows:
وقدم على علي فقال له علي: يا مسيب كنت من نصاحي ثم فعلت ما فعلت! فحبسه أياما ثم أطلقه وولاه قبض الصدقة بالكوفة
When he returned to Ali, Ali said to him: “O Musayyab, you were among my sincere counsels, yet you did what you did!” He imprisoned him for a few days, then released him and appointed him to collect alms in Kufa.
Like Sulayman, al-Musayyab is also a narrator of Hadiths in the Sunni corpus. We read in al-Mu'jam al-Kabir Vol. 2, pg. 696, Hadith # 2801:
Zakariya b. Yahya al-Saji narrated to us, Muhammad b. al-Muthanna narrated to us, Yahya b. Hammad narrated to us, Abu ‘Awanah narrated from al-A‘mash, from Habib b. Abi Thabit, from Abu Idris, who said:
al-Musayyab b. Najabah narrated to us, who said: Ali (AS) said: “Shall I not inform you about my own self and my household?”
We said, “Yes.” He said: “As for al-Hasan, he is a man of food and generosity, a young man among young men, but if the two rings of war’s tension rope were to meet, he would be no more useful in battle than a bird trap.
As for ‘Abd Allah b. Ja‘far, he is a man of amusement, misguidance, and vanity. Do not be deceived by the sons of al-‘Abbas.
As for me and al-Husayn, I am al-Husayn, and al-Husayn is me, we are of you, and you are of us. By Allah, I fear that these people may gain the upper hand over you due to their righteousness in their own lands and your corruption in yours, their fulfillment of trusts and your betrayal, their obedience to their leader and your disobedience, their unity upon falsehood and your division upon truth, until their dominion lasts long.
They will not leave a single sanctity of Allah except that they violate it. No town of mud or tent of hair will remain untouched by their oppression. One of you will become a follower of them, and your support for them will be like a slave’s support for his master, when present, he obeys him, and when absent, he curses him. The wealthiest among you will be the one who thinks best of Allah. So if Allah grants you ease, then accept it. But if you are tried, then be patient, for the end belongs to the God-fearing
Al-Dhahabi quoted this tradition in Siyar A'lam al-Nubala', Vol. 3, pg. 287 then said that the chain is strong, while al-Haythami certified the narrators of the tradition in Majma' al-Zawa'id Vol. 9, pg. 222 - 223, Hadith # 15128.
We also read in Jami` at-Tirmidhi 3785:
Narrated Al-Musayyab bin Najabah: "'Ali bin Abi Talib said: 'The Prophet SAW said: "Indeed every Prophet is given seven select attendants" - or he said: "guards" - "and I was given fourteen." We said: "Who are they?" He said: 'Myself, my two sons (Al-Hasan and Al-Husain), Ja'far, Hamzah, Abu Bakr, 'Umar, Mus'ab b. 'Umair, Bilal, Salman, 'Ammar, Al-Miqdad, Hudhaifah, Abu Dharr, and 'Abdullah b. Mas'ud.'"
These two traditions clearly do not reflect the Shia creed; one is disrespectful to al-Imam al-Hasan (AS) while the other praises Abu Bakr and ‘Umar. To try to call this man a Shia is thus absurd.
Rifa'a b. Shaddad
As for the third Kufan, Rifa’a b. Shaddad al-Bajali, he is also a trusted narrator for our opponents. Ibn Hajar included his bio in Tahdhib al-Tahdhib pg. 197, Bio # 1947, and commented that he is trustworthy. His hadith can be found in Sunan Ibn Majah 2688.
Unsurprisingly, Rifa’a too was not a steadfast Shia of ‘Ali (AS). During the battle of Siffin he supported arbitration, as opposed to ‘Ali and his loyal Shia who wished to keep fighting Mu’awiya and his party. We read in Waqi’at Siffin pg. 488:
وقال رفاعة بن شداد البجلي: " أيها الناس، إنه لا يفوتنا شئ من حقنا، وقد دعونا في آخر أمرنا إلى ما دعوناهم إليه في أوله. وقد قبلوه من حيث لا يعقلون. فإن يتم الأمر على ما نريد فبعد بلاء وقتل، وإلا أثرناها جذعة، وقد رجع إليه جدنا ".
Rafaʿa b. Shaddad al-Bajali said: "O people, nothing of our right will escape us. We have called them in the end of our matter to the same as we called them in the beginning of it, and they accepted it without understanding. If the matter is completed as we desire, it will be after tribulation and killing; otherwise, we shall stir it up afresh, for our seriousness has returned to it."
Even his fellow tawabun noted his lack of steadfastness in Tarikh al-Tabari Vol 20 pg. 150 - 151:
Then he (Rifa’ah) went up to the Kinani and said, "Will you hold it, or shall I take it from you?"
The Kinani answered, "I do not want the same as you. I want to meet my Lord, join my brethren, and leave this world for the next. You, on the other hand, desire the insubstantial things of this world, wishing for survival and rejecting departure from it…”
Unlike Sulayman and Musayyab, Rifa’ah survived the Battle of ‘Ayn al-Warda and later joined al-Mukhtar, only to turn against him. In his final moments he heard his new allies praising ‘Uthman, so he switched sides again and was killed. An account of his death can be found in Tarikh al-Tabari Vol 21 pg. 21.
All these figures and their like cannot be considered as Imami Shi’a, as they are accepted narrators for the Sunnis whom they take Hadith from.
Imami Shi’as that wrote to Husayn
All of the Imami Shi’a who did write to Husayn (AS), made a lot of efforts to support Husayn (AS), with them either dying before he came or dying alongside him. Their stories show how the Shi’a of Iraq were the ones that came to support Imam al-Husayn (AS), unlike many of the Sahaba who abandoned Husayn.
Habib b. Muzahir al-Asadi
Habib b. Muzahir al-Asadi (AS) was one of Imam Ali’s special companions that lived in Kufa that were part of the Shurtat Khamis. He was one of those proven to send letters to al-Husayn (AS), however he ended up joining al-Husayn in sharp contrast to others that left him. He was martyred at the age of 75 while fighting in Imam al-Husayn's (AS) army.
He was undoubtedly a Shi’a, as he is one of the men that sent the letters from Kufa to al-Husayn (AS) as a Shi’a of his. He is also amongst the people who stayed in the house of Mariyyah bt. Munqidh and al-Mukhtar al-Thaqafi in Tarikh al-Tabari Vol. 19, pg. 28 - 29:
According to Abu Mikhnaf-Abu al-Mukhariq al-Rasibi:
Muslim went on until he entered al-Kufah. There he stayed in the house of al-Mukhtar b. Abi 'Ubayd, which is called today the house of Muslim b. al-Musayyab. The Shi'ah began to come regularly to him. Whenever a group of them gathered together with him, he would read the letter of al-Husayn, and they would begin to weep.
Abis b. Abi Shabib al-Shakirī stood up. After praising and glorifying God, he said, "I cannot speak to you for the people because I do not know what is in their hearts, nor would I deceive you about them. By God! I can, however, tell you about what I have decided for myself. By God! I will answer you when you call me. I will fight your enemies alongside you. I will strike with my sword in defense of you until I meet God, seeking nothing but God's reward." Next Habib b. Muzahir al-Faq'asi got up and spoke, "May God have mercy on you! You have explained what is in your heart by your concise words." Then he said, "By God other than Whom there is no deity! I am of the same view as he is." Al-Hanafi (Sa’id b. Abdullah) said the same.
Clearly, Habib is from the Shi’a of Ali (AS) and al-Husayn (AS). He ended up joining the Battle and was one the leaders of the army. His account of bravery can be read in Ansab al-Asharf Vol 3 pg. 388:
Habib b. Muzahir said to Husayn: "Here nearby is a clan of Banu Asad, nomads who dwell by the two rivers, and there is only a short distance between us and them. Will you permit me to go to them and invite them, perhaps God will bring you benefit through them or avert from you some harm?"
He gave him permission, so Habib went to them and said: "I call you to the honor of the hereafter and its excellence, and to its immense reward. I call you to support the son of your Prophet’s daughter. He has become oppressed. The people of Kufa invited him to support him, but when he came to them, they betrayed him and rose against him to kill him."
So seventy of them went forth with him. But a man from among them, named Jibla b. Amr, went to ʿUmar b. Saʿad and informed him of what had happened. So he dispatched Azraq b. al-Harith al-Saydawi with cavalry, and they intercepted them and prevented them from reaching Husayn.
Habib b. Muzahir returned to Husayn and informed him of the matter. Husayn said: "Praise be to God in abundance."
From this report we clearly see that Habib (AS) not only joined al-Husayn, but tried to bring his fellow tribesmen to support him as well, but his efforts were blocked by ‘Umar b. Sa’ad. Later during the battle of Karbala he was martyred while defending al-Husayn (AS).
He says in Tarikh al-Tabari Vol. 19, pg. 104 - 106:
According to Hisham (b. Muhammad al-Kalbi)-Awanah b. al-Hakam-Ammar b. Abdallah b. Yasar al-Juhanī - his father:
Al-Husayn said, "The people of this town of yours wrote to me that I should come. However, if they have now come to dislike me, then I will leave them."
Habib b. Muzāhir said "Shame upon you Qurrah b. Qays! How could you return to those unjust men. Support this man through whose fathers God granted you and us favor."
Qurrah replied, "I will return to my leader with the answer to his message and then I will reflect what to do." He went back to 'Umar b. Sa'd and gave him his report. Umar said, "I hope that God will spare me from making war on him and fighting against him."
Also on pg. 113:
Habib b. Muzahir, then, addressed them, "How wretched will it be in the eyes of God for people who come to Him after having killed the offspring of His Prophet, his progeny, his family (ahl baytihi), and the devoted worshipers among the people of this town, who strive in prayer until the close of night and who mention God frequently."
The Sunnis don't narrate any hadith from Habib in their corpus, nor do they mention or praise him in their gatherings. While the Shia do not have hadith from him either, they have nothing but love and respect for Habib, as evidenced by their praise of him and the rest of al-Husayn’s companions annually in the nights of Muharram.
‘Abis b. Abi Shabib al-Shakiri
More Shi’a that wrote to Husayn (AS) and joined him included this noble individual, who was a prominent companion of Imam Ali (AS) during Siffen. As quoted earlier, he was in the house of Mariyya and Mukhtar as well that said Tarikh al-Tabari Vol. 19, pg. 28 - 29:
Abis b. Abi Shabib al-Shakirī stood up. After praising and glorifying God, he said, "I cannot speak to you for the people because I do not know what is in their hearts, nor would I deceive you about them. By God! I can, however, tell you about what I have decided for myself. By God! I will answer you when you call me. I will fight your enemies alongside you. I will strike with my sword in defense of you until I meet God, seeking nothing but God's reward."
We find here mentioned that alongside ‘Abis, Habib and Sa’id b. Abdullah al-Hanafi (SA) all likewise joined in their promises and would eventually be martyred alongside al-Husayn (AS).
Later on, ‘Abis went to send letters back to al-Husayn (AS) in Tarikh al-Tabari Vol. 19, pg. 56 - 57:
According to Abū Mikhnaf - Ja'far b. Hudhayfah al-Ta'i - Sa'id b. Shayban also knew the report:
When Muslim b. Aqil had moved to Hani' b. 'Urwah's house and eighteen thousand had given the oath of allegiance to him, he had sent a letter to Husayn with Abis b. Abi Shabib al-Shakiri: "The trusted early messenger does not lie to his own people. Eighteen thousand of the Küfans have given the oath of allegiance to you. Hurry and come when my letter reaches you. All the people are with you. None of them has any regard or desire for the clan of Mu'awiyah. Peace be with you."
Of no surprise, Sunnis narrate nothing about this man. As for us, he is mentioned in Ziyarat al-Shuhahdah:
سَّلَامُ عَلَى عَابِسِ بْنِ شَبِيبٍ الشَّاكِرِيِّ.
Peace be upon ʿĀbis ibn Shabīb ash-Shākirī.
Qays b. Mushir & ‘Abd al-Rahman al-Irhabi
They, alongside 'Amara b. 'Abd al-Saluli, were the second of the messengers that delivered letters to al-Husayn (AS), who brought 150 letters to Imam al-Husayn (AS). This was recorded in Tarikh al-Tabari Vol. 19, pg. 95 - 96, and it mentions Husayn’s mourning over him when he passed away.
Sa’id b. Abdullah al-Hanafi
He was a prominent Shi'ite and a nobleman in Kufa and played a significant role in calling Imam al-Husayn to Kufa. He delivered several important letters of the Kufans to Imam al-Husayn. The final letter he delivered was Muslim ibn Aqil's letter to the Imam, which informed him of the large number of supporters in Kufa (12-18,000).
He was also in the house of Mariyyah bt. Munqidh, where he pledged loyalty to Muslim as recorded in Tarikh al-Tabari Vol. 19, pg. 28 - 29.
We read in Tarikh al-Ya'qubi Vol. 2, pg. 155 his role as a messenger:
So al-Husayn went out to Mecca and stayed there for some days. The people of Iraq wrote to him and kept sending messenger after messenger, until the last letter that reached him was from Hani b. Abi Hani and Saʿid b. ʿAbd Allah al-Khathʿami:
In the name of God, the Most Merciful, the Most Compassionate. To al-Husayn b. ʿAli from his Shiʿa, the believers and Muslims. Now then: welcome, welcome! The people await you, for they have no Imam other than you. So hasten, hasten. Peace be upon you.
So he sent them to Muslim b. ʿAqil b. Abi Talib, and he wrote to them informing them that he had dispatched him in response to their letter. When Muslim arrived in Kufa, the people gathered around him, pledged allegiance to him, covenanted with him, bound themselves to him, and gave him assurances of support, loyalty, and faithfulness.
His loyalty to Husayn (AS) was outstanding. It was recorded in Tarikh al-Tabari Vol. 19, pg. 116 - 117:
Then Sa'id b. Abdallah Hanafi said, "By God! We will never leave you until God knows that we have upheld the honor of the absent Apostle of God in you. By God! If I knew that I would die, and then be revived, and then burnt alive, and then scattered, and that that would be done to me seventy times, I would never leave you until I met my death in defense of you. So how could I not do it when there can only be one death, which is a great blessing that can never be rejected?"
He too is mentioned in Ziyarat al-Shuhadah:
السَّلَامُ عَلَى سَعْدِ بْنِ عَبْدِ اللَّهِ الْحَنَفِيِّ
Peace be upon Saʿd b. ʿAbd Allāh al-Ḥanafī
Imami Shi’as that supported al-Husayn
It is undoubtedly the case that the Shi’a who were in the camp of Imam al-Husayn (AS) very clearly believed in his imamate. We will quote several companions to prove this point.
Zuhayr b. al-Qayn al-Bajali
Zuhayr b. al-Qayn al-Kufi al-Bajali was a companion of the Prophet (SAW) per Shaykh al-Tusi. Before he joined al-Husayn (AS), he was from the ‘Uthmaniyyah (who preferred Uthman over ‘Ali), but after completing Hajj, he was called by al-Husayn for a talk.
Initially, he was hesitant to come, but his wife- Dahlam bt. Amr- encouraged him to go, and so he went. This meeting changed Zuhayr, and he went on to divorce his wife to leave his friends for the sake of al-Husayn (AS), knowing he will go towards martyrdom. After saying goodbye to his wife, Zuhayr asked his companions to accompany him if they loved to be martyred; otherwise, this would be their last visit. Zuhayr’s cousin, Salman b. Mudarib (AS) was the only one to join.
This story can be read in Tarikh al-Tabari Vol. 19, pg. 86:
According to Abū Mikhnaf: Dalham bt. Amr said to Zuhayr: "Does the son of the Messenger of God send for you, and yet you aren't going to him? Glory be to God! Won't you go to him to hear what he has to say? Then you could leave him."
Zuhayr b. al-Qayn went to him. It was not long before he returned with a cheerful shining face. He ordered his tent to be struck and called for his luggage and equipment. His tent was pulled down and taken to al-Husayn. Then he said to his wife, "You are divorced, go back to your family, for I do not want anything except good to befall you because of me."
Then he said to his companions, "Whoever wants to follow me may do so. Otherwise, it is the end of our association. I shall tell you a story [of something that happened to me]: We were raiding Balanjar. God granted us victory, and we won [a lot of] booty. Salman al-Bahili said to us, 'Are you happy with the victory God has granted you and the booty you have gained?' We said, 'Yes.'
Then he said, 'Therefore when you meet the young men of the family of Muhammad be happier to fight for them than you are with the booty that you have obtained today. Therefore, as for me, I bid you farewell." Zuhayr remained in the first row of the people with al-Husayn until he was killed.
Al-Shaykh al-Samawi (RH) says in commentary of this report in al-Absar al-Ayn Fi Ansar al-Husayn, pg. 168:
(فقوله): فقال لنا سلمان يحتمل الباهلي لأنه رئيس الجيش، ويحتمل الفارسي لأنه في الجيش على ما ذكره ابن الأثير في الكامل.
(His statement): “Salmān said to us” could refer to al-Bāhilī, since he was the commander of the army; or it could refer to al-Fārisī, since he was present in the army, as Ibn al-Athīr mentions in al-Kāmil.
It is more likely that the Salman who informed Zuhayr about the prophecy of al-Husayn’s death was al-Farsi and not Ibn Rabi’a al-Bahili since he was an Uthmani. It is likely that Tabari made an error with the name as he often does. It is narrated in multiple sources that Salman (AS) knew about the prophecy of al-Husayn (AS) such as in Rijal Kashi, pg. 29 - 30. Thus, this report serves as another proof for this prophecy of Muhammad (SAW), since he acquired this knowledge from the Prophet.
In any case, through-out this man’s speeches, it is very apparent he held Shi’a beliefs. For instance, just before the battle begins, Zuhayr says the following Tarikh Tabari Vol. 19, pg. 125 - 126:
According to Abū Mikhnaf- Ali b. Hanzalah b. As'ad al-Shami425-a man of his tribe who witnessed the killing of al-Husayn at the time he was killed, whose name was Kathir b. 'Abdallah al-Shabi:
When we advanced toward al-Husayn, Zuhayr b. al-Qayn came out toward us on his horse with a fine tail, carrying arms. He said, "People of al-Küfah, here is a warning to you of God's punishment, a warning insofar as it is the duty of a Muslim to advise his brother Muslim and we are still brothers in one religion and one faith as long as the sword does not strike between you and us.
Therefore you are still appropriate persons to receive advice from us. When the sword strikes, the protection will be cut asunder. We will be a community, and you will be a community. God has tested us and you through the offspring of Muhammad so that God may see what you and we are doing. We summon you to help them and to desert the tyrant, Ubaydallah b. Ziyād.
You will never attain anything from Yazid and 'Ubayd-allah except evil through their rule, they will both poke out your eyes with hot irons, cut off your hands and legs, mutilate you and hang you on the trunks of palm trees; they will kill the ideal men among you and your Qur'anic reciters (qurra'), men like Hujr b. 'Adī and his followers, Hani' b. 'Urwah and others like him."
What Zuhayr suggests here is an entirely Shi’a based Aqidah, as he says once they start fighting, one group is no longer considered Muslim while the other is. They will no longer be upon the same Ummah, which would imply the same for the enemies of Ali (AS) in Jamal and Siffen, contrary to what Sunnis would claim.
In another report from pg. 144 - 145:
Zuhayr b. al-Qayn fought fiercely while reciting:
I am Zuhayr. I am the son of al-Qayn,
I will drive them away from Husayn with my sword.
He began to tap Husayn on the shoulder while he said: Forward, you have been guided as one who guides, who is rightly guided (mahdi). Today, you will meet your grandfather, the Prophet, And al-Hasan, and him whom God is pleased with, 'Alī, and the iron-clad young man with two wings. And the lion of God, the martyr who still lives.
Here, Zuhayr refers to al-Husayn (AS) as a ‘Mahdi’, which is not something Ahlus Sunnah would claim for Husayn, while the Shi’a affirm that all 12 Imams would be considered a Mahdi (rightly-guided leaders).
His love and support for Ahl al-Bayt (AS) shows his clear tashayuu, as Sunnis would never utter such similar statements. Consider his words in pg. 96:
Zuhayr b. al-Qayn al-Bajali stood up amid his comrades and asked whether they would speak or should he. They told him to speak. After praising and glorifying God, he said, "We have heard God guide your words, son of the Apostle of God. By God!
If our world can be eternal and we can be immortal within it and, if by helping and supporting you, we must abandon it, then we would still prefer going with you rather than staying in the world." Al-Husayn prayed for him and spoke well of him.
On pg. 117 he says:
Zuhayr b. al-Qayn spoke, "By God! I would prefer to be killed and then recalled to life, and then be killed a thousand times in this manner, and that through this death I should protect your life and the lives of these young men of your family."
Does this sound like a man from Ahlus Sunnah to you? Rather, this is an affirmation of raj’ah- accepting a prior resurrection to Judgement day and rejoicing in his death for the sake of al-Husayn (AS). Zuhayr b. al-Qayn (AS) was undoubtedly a Shi’a, one of us.
This is why his enemies, such as Hajjar b. Abjar (LA) say that he is a Shi’a of Ahl al-Bayt in pg. 113:
Zuhayr called to him, "'Azrah, I adjure you before God not to be one of those who give help to those who have gone astray or kill pure souls."
He replied, "Zuhayr, according to us you were not from the Shiah of this family (bayt). You used to be a supporter of the party of 'Uthman."
Zuhayr said, "Aren't you presuming from my position that I am one of them? By God! I did not ever write to him, I did not ever send messengers to him, I did not ever promise him my help. However, the road brought us together. When I saw him, I was reminded by him of the Apostle of God and of his position with regard to the Apostle of God.
I knew his enemies and your party whom he was going toward. Then, I saw that it was right that I should help him, be in his party, and put my life forward to protect his because of the truth of God and the truth of His Apostle, which you have abandoned."
Nafi b. Hilal al-Jamali
Nafi b. Hilal al-Jamali al-Bajali al-Muradi was an Arab warrior and Qur’an reciter from Yemen. He was a companion of Imam Ali (AS) that directly learnt under him Hadiths and skills of combat. He left Kufa to join Imam al-Husayn (AS) while he was on his route to Kufa.
He was one of the great loyal Shi’a of Ali (AS), such that when he was upon the Battlefield he would say in Tarikh al-Tabari Vol. 19, pg. 136 - 137:
According to Hisham b. Muhammad (al-Kalbi) - Abū Mikhnaf- Yabyā b. Hani' b. 'Urwah:
Nāfi b. Hilal was fighting on that day, reciting: I am al-Jamali. I believe in the religion of 'Alī. A man called Muzāhim b. Hurayth came against him, crying, "I follow the religion of 'Uthman." Nāfi replied, "Rather you follow the religion of Satan." Then he attacked and killed him.
Yazid b. Thubayt al-Qaysi
He was a companion of Abu al-Aswad al-Du'ali and lived in Basra. He was known as a prominent Shi’a in Kufa, and although we do not have clear mentions of him writing to Husayn (AS), we can assume he was one of those who wrote to him since he was amongst the Shi’a in the house of Mariyyah bt. Munqidh and received the letter from al-Husayn (AS).
We read in Tarikh al-Tabari Vol. 19, pg. 26 - 27:
According to Abu Mikhnaf - Abu al-Mukhariq al-Rasibi: Some members of the Shiah in al-Basrah had been meeting for some days in the house of a woman from the tribe of 'Abd al-Qays, who was called Mariyyah bt. Sa'd or Munqidh. She had sympathy toward the Shi’ah, and her house had become a place where they held discussions.
The coming of al-Husayn had been reported to Ibn Ziyad, and he wrote to his administrator (amil) in al-Basrah to send out scouts and take control of the road. However, Yazid b. Nubayt, who was from the tribe of 'Abd al-Qays, decided to go to support al-Husayn. He had ten sons and he asked them, "Which of you will come with me?" Two of his sons, Abdallah and Ubaydallah, volunteered to go with him. Then he told his companions in the house of that woman (i.e., Mariyyah), "I have decided to go. Now I am leaving." They said to him, "We fear for you because of the followers of Ibn Ziyad." He replied, "By God! If the feet of my she-camel are set on the plain desert, I do not care whoever seeks to overtake me."
Yazid set out, hurrying along the road, until he reached Husayn. He joined al-Husayn's encampment at al-Abtah. Al-Husayn received news of Yazid's arrival and began to look for him. When the man came to al-Husayn's encampment and was told that he had gone to his house, the man went after him. When al-Husayn did not find him, he sat in his encampment waiting for him. The Basran came back and found him sitting. Then he recited: "In the favor and mercy of God, in that let them rejoice."
He greeted al-Husayn, sat with him, told him about the reason why he had come, and prayed for good with him. Then he set out with him, and fought alongside him. Yazid and his two sons were killed with him.
Just like the others, Yazid b. Thubayt is entirely maj’hul and they narrate nothing about him in their corpus. As for us Shi’a, his name is mentioned in Ziyarat al-Shuhahdah with a mistake referencing him as Zayd زيد instead of Yazid يزيد.
السَّلَامُ عَلَى زَيْدِ بْنِ ثُبَيْتٍ الْقَيْسِيِّ.
Peace be upon Zaydb. Thubayt al-Qaysī.
السَّلَامُ عَلَى عَبْدِ اللَّهِ وَعُبَيْدِ اللَّهِ بْنَيْ زَيْدِ ثُبَيْتٍ الْقَيْسِيِّ.
Peace be upon ʿAbd Allāh and ʿUbayd Allāh, sons of Zayd Thubayt al-Qays.
Hanzala b. As’ad
Hanzala b. As'ad al-Shibami (RA) was a companion of Imam al-Husayn (AS) that died in Karbala. Not much is known about him besides being from Banu Hamdan, which means he was likely a Kufan that joined al-Husayn (AS).
He clearly believed in the imamate of al-Husayn (AS) as can be seen in Tarikh al-Tabari Vol. 19, pg. 146 - 147:
وجاء حنظلة بن أسعد الشبامي فقام بين يدي حُسَيْن، فأخذ ينادي: «يَا قَوْمِ إِنِّي أَخافُ عَلَيْكُمْ مِثْلَ يَوْمِ الْأَحْزابِ. مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعادٍ وَثَمُودَ وَالَّذِينَ مِنْ بَعْدِهِمْ وَمَا اللَّهُ يُرِيدُ ظُلْماً لِلْعِبادِ وَيا قَوْمِ إِنِّي أَخافُ عَلَيْكُمْ يَوْمَ التَّنادِ يَوْمَ تُوَلُّونَ مُدْبِرِينَ مَا لَكُمْ مِنَ اللَّهِ مِنْ عاصِمٍ وَمَنْ يُضْلِلِ اللَّهُ فَما لَهُ مِنْ هادٍ» يا قوم تقتلوا حسينا فيسحتكم اللَّه بعذاب «وَقَدْ خابَ مَنِ افْتَرى» [فقال له حسين: يا بن اسعد، رحمك اللَّه، إِنَّهُمْ قَدِ استوجبوا العذاب حين ردوا عَلَيْك مَا دعوتهم إِلَيْهِ من الحق، ونهضوا إليك ليستبيحوك وأَصْحَابك، فكيف بهم الآن وَقَدْ قتلوا إخوانك الصالحين! قَالَ: صدقت، جعلت فداك! أنت أفقه مني وأحق بِذَلِكَ، أفلا نروح إِلَى الآخرة ونلحق بإخواننا؟ فَقَالَ: رح إِلَى خير من الدُّنْيَا وما فِيهَا، وإلى ملك لا يبلى، فَقَالَ: السلام عَلَيْك أبا عَبْد اللَّهِ، صلى اللَّه عَلَيْك وعلى أهل بيتك، وعرف بيننا وبينك فِي جنته، فَقَالَ: آمين آمين، فاستقدم فقاتل حَتَّى قتل] .
Hanzala b. As’ad said: “O my people, I fear for you the like of the Day of the Confederates, the fate of the people of Noah, ʿĀd, and Thamūd, and those after them. Allah does not desire injustice for His servants. O my people, I fear for you the Day of Calling, the Day you will turn back fleeing, and there will be no protector for you from Allah. Whomever Allah leads astray, none can guide him. O my people, do not kill Husayn, lest Allah annihilate you with a punishment, for ‘indeed, ruined is he who fabricates lies.’”
Husayn said to him: “O son of As‘ad, may Allah have mercy on you. They have already made themselves deserving of punishment when they rejected what you invited them to from the truth, and rose against you seeking to shed your blood and the blood of your companions. So how now, after they have slain your righteous brothers!”
He replied: “You have spoken the truth, may I be your ransom. You are more knowledgeable than I and more worthy of this. Shall we not then depart to the Hereafter and join our brothers?” Husayn said: “Go then, to that which is better than this world and all that is in it, and to a kingdom that never decays.”
He said: “Peace be upon you, O Abā ʿAbdillāh. May the blessings of Allah be upon you and upon your household. May He grant us a reunion with you in His Paradise.” Husayn said: “Āmīn, Āmīn.” Then Hanzala advanced and fought until he was slain.
Hanzala believed that fighting against Husayn was kufr as he compares the enemies of al-Husayn (AS) to the likes of ‘Ad and Thamud. This could only be the case if he believed Husayn was a divinely appointed Imam whose obedience was obligatory.
Abu al-Sha’tha al-Kindi
Abu al-Sha’tha Yazid b. Ziyad b. Muhasir al-Kindi (RA) was a Kufan likely under the army of Ibn Sa’ad. But he left Kufa and decided to join al-Husayn (AS) before he even arrived in Karbala. When he was seen from the army of Hurr al-Riyahi, the following is recorded in Tarikh al-Tabari Vol. 19, pg. 101 - 102:
Yazid b. Ziyād b. al-Muhāşir Abū al-Shaʻtha' al-Kindi al-Bahdali, who was with al-Husayn, looked at the messenger of Ibn Ziyad and recognized him. He asked him, "Are you Malik b. Nusayr al-Baddi?
The other replied, "Yes."
He was a member of the tribe of Kindah. Yazid b. Ziyad exclaimed, "May your mother be deprived of you! What is this business you have brought?"
The other man retorted, "What is this that I have brought? I have obeyed my imām and remained faithful to my oath of allegiance."
Abū al-Shathā' responded, "You have been disobedient to your Lord and have obeyed your imam in bringing about the destruction of your soul. You have acquired shame and the punishment of Hell-fire. Indeed, God has said: 'We have made them imams, who summon people to Hell-fire, and on the Day of Resurrection they will not be helped. Your imam is one of those."
It is clear thus that Abu al-Sha’tha left their army because he believed in the imamate of al-Husayn (AS). This is not surprising, since this man narrated a lot of Hadiths about the virtues of al-Husayn.
Burayr b. Hudayr
Burayr b. Khudayr al-Hamdani al-Mishraqi (AS) is referred to as Sayyid al-Qurra (Head of reciters) because he was regarded as the best Qur’an reciter of his time. He taught the Qur'an in the Mosque of Kufan and was a companion of Imam Ali (AS). His Tashayuu is very clear as we see in Tarikh al-Tabari Vol. 19, pg. 132 - 133:
According to Abū Mikhnaf-Yūsuf b. Yazid-Afif b. Zuhayr b. Abi al-Akhnas, who witnessed the killing of al-Husayn:
Yazīd b. Ma'qil of the Banu Amirah b. Rabiah, an ally of the Banū Salimah of 'Abd al-Qays, came forward and called out, "Burayr b. Hudayr, how do you think God has treated you?"
Burayr replied, "By God! God has treated me well and treated you badly."
He answered, "You are a liar. Even before today you were always a liar. Do you remember when I used to go with you among the Banu Lawdhān? Then you used to say that 'Uthman b. Affan was a man who indulged himself excessively, that Mu'awiyah b. Abi Sufyan was one who was in error and who caused people to go astray, and that the imam of guidance and truth was 'Ali b. Abi Tālib."
Burayr retorted, "I testify that this is my opinion and belief."
Yazid b. Maʻqil replied, "And I testify that you are one of those who are in error."
It was very clear that Burayr was a Shi’i Rafidi, may God bless him.
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