Karbala Series Part 3: What was Husayn’s goal?
- Anonymous
- Oct 12
- 29 min read
« Previous Part: Was Husayn upon falsehood? »
« Next Part: Husayn's stance on Mu'awiyah »
بِسْمِ اللَّهِ الرَّحْمٰنِ الرَّحِيمِ
In the narrative of Ahlus Sunnah, Husayn (AS) is portrayed as a miskeen young man with no experience in politics, who was overly optimistic in trusting the people of Kufa despite being warned about their treachery by the “senior” companions. He chose to trust them regardless of the advice he received and set out to Iraq to receive his bay‘ah and form a government.
However, he later realised that they had betrayed him, gone back on their oaths, and pledged allegiance to Yazid. Upon realising this, he allegedly wished to return to Medina or pledge to Yazid, but it was too late, and then some of the Umayyads acted corruptly and hastily, leading to his killing. In the end, it is the story of a young man who wished to take part in jihad because he had been unable to when younger, but acted without patience and led himself to demise due to being deceived by the Shi’a of Kufa.
In order to appropriately defend the accusations attributed al-Husayn (AS), we proceeded to provide a full historical and theological analysis of al-Husayn’s intentions through-out his journey to understand why he rejected the advice of others, why he marched to Kufa, did he trust the Kufans and further questions.
Why did Husayn leave Medina?
Imam al-Husayn (AS) was forced to leave Medina upon the death of Muʿawiyah because of the pressure placed upon him by the governors due to his refusal to pledge allegiance to Yazid. It reached the point that a mission was assigned to kill Imam al-Husayn (AS) if he did not give bayʿah publicly; therefore, he fled to Mecca.
This narrative of Juwayriyyah, in which Marwan attempted to kill both Ibn al-Zubayr and al-Husayn, but they resorted to taqiyya by claiming they would pledge allegiance the following day only to leave Medina instead, is also reported in the account of Abi Mikhnaf in Tarikh al-Tabari Vol. 19, pg. 2 - 6:
According to Hisham b. Muhammad (al-Kalbi) - Abū Mikhnaf: "Yazid succeeded at the beginning of the month of Rajab in the year 60 (April 8, 680). Al-Walid b. 'Utbah b. Abi Sufyans was governor of Medina…
Yazid's only concern, when he assumed power, was to receive the oath of allegiance from the individuals who had refused to agree with Mu'awiyah's demand for this oath of allegiance to Yazid.
Then al-Walid read him (i.e. Husayn) the letter, gave him the news of Mu'awiyah's death, and demanded the oath of allegiance from him. Al-Husayn said, "We belong to God and to Him we shall return.' May God have mercy on Mu'awiyah and increase your reward. As for the oath of allegiance which you have asked me to give, a person like me should not give his oath of allegiance in secret. I do not see that you would be satisfied with less than my public oath made before all the people." Al-Walid agreed, and al-Husayn suggested, "When you come out before the people and summon them to give the oath of allegiance, you should summon us with the people. Then it will be one affair." Al-Walid, who preferred the easy way, said to him, "Go then in the name of God and come to us with the people."
Marwān interrupted, swearing, "By God! If he leaves you now without giving the oath of allegiance, you will never have the same opportunity without much bloodshed between you and him. Hold the man, do not let him leave you until he gives the oath of allegiance or you cut off his neck." At that al-Husayn jumped up and said, "O son of Zarqa. Would you or he kill me? By God! You are a liar and a sinner." With that he went out and passed his followers; they followed him until he reached his house.
Marwan told al-Walid, "You disobeyed me. No, by God! He will never give you the same hold over him again." Al-Walīd replied, O, Marwān, let someone other than you blame me. Indeed, you chose for me something which would have involved the destruction of my religion. By God! I would not want to have all the worldly wealth and dominion which the sun rises and sets over for having killed al-Husayn. Glory be to God! Should I kill al-Husayn because he said, 'I will not give the oath of allegiance?' By God! I think that on the Day of Resurrection a man who is held responsible for the blood of al-Husayn will weigh little in the scales of God." Marwan said, "If this is your opinion, then you have acted correctly." He said this to him without commending him for his view.
In this narrative, it is very clear that al-Husayn (AS) likewise told al-Walid that he would give bay’ah in the morning, alongside Ibn al-Zubayr. This, however, was only out of taqiyya, hence he allegedly praised Mu’awiyah. Marwan was clearly intending to kill Imam al-Husayn (AS) and Ibn al-Zubayr; he had already killed other companions like Talha b. Ubaydullah in Jamal.
Similar narratives that mention Husayn (AS) agreeing to pledge allegiance, but then leaving to Mecca without giving it, are also recorded in the following sources NOT on the authority of Abi Mikhnaf.
Ibn Sa’ad in a combined report from his Tabaqat al-Kubra, Vol. 1, pg. 441 - 443 Hadith # 434.
It was also reported in Tarikh Khalifa b. Khayyat, pg. 144.
Thus, this narrative is well-corroborated and established.
Why did Husayn leave Mecca?
After Imam al-Husayn (AS) arrived in Mecca, he had to leave not too long after. The reason why was explained to us in his encounter with Ibn Abbas (RA) in Musannaf Ibn Abi Shayba Vol. 21, pg. 283, Hadith # 40147:
حدثنا حسين بن علي عن ابن عيينة عن ابن طاوس عن أبيه قال: قال ابن (عباس):
جاءني (حسين) يستشيرني في الخروج إلى ما هاهنا -يعني العراق، فقلت: (لولا) أن (يُزروا) بي وبك لشبثت يدي في شعرك، إلى أين تخرج إلى قوم قتلوا أباك وطعنوا أخاك، فكان الذي (سخا بنفسي) عنه أن قال لي: إن هذا (الحرم) يستحل برجل؛ ولأن أقتل في أرض كذا وكذا غير أنه يباعده -أحب إلي من أن أكون أنا هو.
Husayn b. Ali narrated to us, from Ibn Uyaynah, from Ibn Tawus, from his father, who said: Ibn Abbas said:
Husayn came to me seeking advice about going out to that place- meaning Iraq- so I said: “If it weren’t that they would revile me and you, I would have grabbed your hair with my hand (to stop you). Where are you going? To the people who killed your father and stabbed your brother?”
What made me give up trying to stop him was when he said to me: “This sanctuary will be violated by a man; and to be killed in such-and-such a land, even though it is far from here, is more beloved to me than to be the one by whom it is violated.”
Note: This was also reported by al-Tabarani in al-Mu’jam al-Kabir, Vol. 2, pg. 711, Hadith # 2859. The narrators of this tradition were certified by al-Haythami in Majma al-Zawa'id Vol 9, pg. 223, Hadith # 15134 and it was also authenticated in Siyar A’lam al-Nubala, Vol. 3, pg. 292 by Shu’ayb al-Arna’ut.
Mecca is a place of sanctity and a holy place where killing should not occur. Imam al-Husayn (AS) was not intending to give bay’ah to Yazid, so he knew that by staying in Medina Yazid would bring his forces here to cause destruction to the city.
Moreover, his father, Amir al-Mu’minin (AS), warned him of a prophecy that is recorded in Tarikh al-Tabari, vol. 19, pg. 68 - 69 [Arabic]:
According to Abū Mikhnaf - Abū Janāb Yahya b. Abi Hayyah - Adī b. Harmalah al-Asadi, - Abdallah b. Sulaym and al-Madhri b. al-Mushmaʻill, both of the tribe of Asad:
We went from al-Kūfah as pilgrims until we came to Mecca. We entered it on the Day of Tarwiyah. We were standing near al-Husayn and 'Abdallah b. al-Zubayr in the middle of the morning somewhere between the Hijr and the door of the Sacred House. As we approached them, we heard Ibn al-Zubayr saying to al-Husayn, "If you wish to stay, you could stay and take control of this affair. We will assist, aid you and give advice. We will give the oath of allegiance to you." Al-Husayn replied, "My father told me, 'There will be in Mecca a ram (i.e., a leader) who will cause its sanctity to be violated,' and I do not want to be that kind of ram."
Ibn al-Zubayr said, "Then stay here if you wish, and give me authority in this affair. You would be obeyed and not disobeyed." Al-Husayn said, "I do not want to do that either." Then they lowered their conversation so that we could not hear, but they still continued to talk together.
This was also recorded in Kitab al-Marifah wal-Tarikh, Vol. 10, pg. 753 with a unique chain.
For this reason, Imam al-Husayn (AS) left Mecca; to protect its sanctity and not be the one who fulfills this prophecy that a leader will lead to Mecca’s violation. This would later be Ibn al-Zubayr as we read in the Battle of Harra that Mecca was sieged and the Kaaba was burned down.
Why did Husayn not listen to the advice of others?
After leaving Mecca, Imam al-Husayn (AS) heads towards Kufa because he received many letters from its people that they want to overthrow the Umayyads. Despite being advised by many companions not to go, Husayn (AS) heads out.
The question of whether or not Husayn (AS) was mistaken to choose Kufa centres around what purpose he aimed to fulfill by heading to Kufa.
If it is claimed that Husayn (AS) went to Kufa because he believed the Kufans will all support him, then it is far from the truth. The evidence for this is clear, Husayn (AS) was aware that he would be deserted. However, he had a greater purpose in marching towards Kufa that his advisors were not aware of.
The encounters with his advisors
Imam al-Husayn (AS) was aware before he even headed out to Kufa that he would be abandoned. This is clear from his encounter with the poet al-Farazdaq, who told him as follows in Tarikh al-Tabari, vol. 19, pg. 70 - 71 [Arabic]:
According to Abū Mikhnaf - Abū Janab - Adī b. Harmalah - 'Abdallah b. Sulaym and al-Madhrī:
When we came to al-Şifah we met al-Farazdaq b. Ghalib, the poet. He was standing in front of al-Husayn and saying to him, "May God grant you your request and fulfill your hope in what you want." Al-Husayn asked him, "Tell us the news of the people you have left behind you." Al-Farazdaq answered, "You have asked one who knows. The hearts of the people are with you, but their swords are with the Banu Umayyah. The decision will come from heaven, and God will do what He wishes." Al-Husayn replied, "True. The decision is God's, and God will do what He wishes. 'Every day our Lord exercises power in [every] matter. If fate sends down what we like, we praise God for His blessings. He is the One from Whom help should be sought in order to give thanks to Him. However, although fate may frustrate their hopes, those whose intention is the truth and whose hearts are pious are not aggressors." Then al-Husayn moved his mount off, saying farewell. And so the two parted.
Al-Baladhuri further offers three different reliable chains for this conversation in Ansab al-Ashraf, Vol. 3, pg. 366 - 367.
Farazdaq clearly makes him aware that Husayn (AS) does not have supporters in Kufa, they are with Umayyads and they will fight him if he goes there. Yet, Husayn leaves anyway, claiming it is in the decree of God.
The conversation also highlights an additional point: The Imam refutes Farazdaq by saying that a pure pious heart will not be an aggressor against him, so those who attack him, their hearts are not with him (hence, they were not Shi’a).
We find these same words that were said to Farazdaq also said to other advisors, such as to Ibn Abbas in Tarikh al-Tabari Vol. 19, pg. 66 - 67:
According to Abū Mikhnaf-al-Harith b. Ka'b al-Walibi 'Uqbah b. Sim'an:
When Husayn decided to go to al-Küfah 'Abdallah b. 'Abbas came to him and said, "Cousin, people are spreading reports that you are going to Iraq. Explain to me what you are doing." He replied, "I have decided to set out on one of the next two days, God, the Exalted, willing." Ibn 'Abbās said, "I ask God to protect you from that. Tell me, may God have mercy on you. Are you going to a people who have killed their governor, taken control of their land, and driven out their enemy? If they have done that, then go to them.
But if they have only asked you to come to them while their governor is in control of them, and his tax collectors are still taxing their land, then they are only asking you to come to war and fighting. I cannot be sure that they are not tempting you and that they will not oppose and desert you. Indeed, they may gather to make war on you. They may become the most violent of people against you." Husayn answered, "I will leave the choice to God and see what happens." Ibn 'Abbas left him.
He also tells the advisors of Ibn al-Zubayr, such as Umar b. Abdul-Rahman b. Harith al-Makhuzmi, the following in Tarikh al-Tabari Vol. 19, pg. 65 - 66 and Tabaqat Ibn Sa’ad, Vol. 6, pg. 426:
Abu Bakr b. ‘Abd al-Rahman b. al-Harith b. Hisham came to him and said: "O cousin, the ties of kinship urge me concerning you, and I do not know how I stand with you in giving advice." He said: "O Abu Bakr, you are not one who hesitates or is accused; speak."
He said: "I have seen what the people of Iraq have done to your father and your brother, and you intend to go to them while they are servants of the world. Those who promised to support you may fight against you, and those you love most may abandon you. I remind you of Allah regarding yourself."
He said: "May Allah reward you, O cousin, for you have advised well. Whatever Allah decrees will occur." Abu Bakr said: "To Allah we belong, and to Him we entrust Abu Abdullah!
He likewise tells Abdullah b. Muti’, the companion of Ibn al-Zubayr, the same thing in Tarikh al-Tabari Vol. 19, pg. 22:
According to Hisham b Muhammad - Al Kalbi - Abu Mikhnaf - Abd al-Rahman b Jundab - Uqbah b Siman, mawla of al-Rabab b Imru al-Qays of Kalb, the wife of Husayn - al-Rabab was with Sukaynah b Husayn, and Uqbah had become a mawla of her father; she was a young girl at that time:
We set out from Mecca and we stayed on the main road. A member of al-Husayn's household said to him, "If you avoided the high road, like Ibn al-Zubayr, the pursuit would not be able to catch up with you." He replied, "No, by God! I will not leave it until God judges what is pleasing to Him." On the way we met Abdallah b Muti, who asked al-Husayn, "I wish I could offer my life for yours. Where are you going?" He answered, "For the present, I am going to Mecca. After that, I will leave the choice to God." Abdallah b Muti advised him, "May God choose well for you but, when you reach Mecca, beware of approaching al-Kufah. It is an unlucky place, there your father was killed and your brother deserted and struck unawares by a blow that almost took his life.
Imam al-Husayn (AS) is clearly not acting based on his own desires or weakness in judgement, he is aware of the fact that the people of Kufa are filled with the treacherous Shi’a of Mu’awiyah. However, he has a greater goal related to God’s decree that others would simply not understand.
Thus, those who had advised him to refrain from making the journey towards Kufa had simply been oblivious to the wisdom behind God's plan. The same had been true years ago when the Prophet entered into the Treaty of Hudaybiya, though his companions disliked its terms. Imam Hassan faced a similar situation when his companions berated him for his treaty with Muawiya.
But as the Commander of the Faithful once said, "People are enemies of what they do not know." They are ignorant of the wisdom behind these things, and so they become opponents of God's divine plan.
Another proof for this fact is during Husayn’s march to Kufa. He was met with Umayyad messengers who tried to stop him from continuing his path. This encounter then became violent after Husayn refused, and it was recorded in Tarikh al-Tabari, Vol. 19, pg. 69 - 70:
Abu Mikhnaf said: Al-Harith b. Ka‘b al-Walabi narrated to me from Uqba b. Sim‘an who said: When al-Husayn departed from Mecca, messengers from ‘Amr b. Sa‘id b. al-‘As intercepted him, led by Yahya b. Sa‘id, and they said to him:
They ordered him to come back from where he was going. But he refused them and continued his journey. The two groups came to blows and hit one another with whips. However, al-Husayn and his followers resisted fiercely. Al-Husayn continued with his journey. They called to him, “Husayn, do you not fear Allah, lest you leave this unified people (jama’a) and split this community (ummah)!"
In answer al-Husayn recited: “My deeds are mine, and your deeds are yours. You are not accountable for my actions, nor am I accountable for yours.” [Qur’an 10:41]
This report refutes the idea that Husayn (AS) was unaware that the people had agreed to Yazid’s caliphate. Rather, he did not concern himself with whether they agreed or not; he continued marching toward Kufa regardless, because he believed that the right of imamate belonged to him, not to Yazid. Otherwise, why did he reject the consensus of the people who apparently accepted Yazid as their caliph?
He did not believe in this Sunni concept of following the jam’a (majority of people) either. Rather, he believed more closely in what Shi’as believe: the Jam’a are those upon truth, not those that are the majority.
This is clarified from a hadith recorded by Shaykh al-Saduq in Ma’ani al-Akhbar Ch. 104, Hadith # 1 and with another chain in Amali al-Saduq Ch. 54, Hadith # 3:
سئل رسول الله صلى الله عليه وآله عن جماعة أمته ، فقال: جماعة أمتي أهل الحق وإن قلوا.
The Messenger of Allah (SAW) was asked about the Jam’a of this Ummah, so he said: The Jam’a of my Ummah are the people of truth, even if they were a few.
Is Husayn (AS) following Sunni theology or Shi’a theology? Is the Jam’a according to him those that follow the majority, or those upon the truth? We will illustrate with several sources that al-Husayn believed he was upon truth & that he was upon it too.
News of Muslim b. Aqil’s death
On his journey to Kufa, Imam al-Husayn (AS) receives news of the death of Muslim b. ‘Aqil (AS), which is clear evidence for the abandonment of the Kufans of Muslim. At this point, Husayn should have turned back to Mecca knowing that he won’t be able to set up a government or a ‘revolution’ in Kufa. However, he continued to march despite this news, which is evidence for the fact that Husayn had a higher goal in marching towards Kufa.
We read in Tabaqat Ibn Sa'ad Vol. 6, pg. 434:
He said: ‘Umar b. Sa‘d settled the matter of Muslim b. Aqil, took his body, shrouded and buried him, and sent a man to Husayn to carry it on a camel and provide for it, instructing him to convey to Husayn what Muslim had said. He met Husayn in four stages and informed him. Ubayd Allah sent the heads of Muslim ibn Aqil and Hani ibn Urwah to Yazid ibn Muawiya.
When the killing of Muslim and Hani reached Husayn, his son Ali al-Akbar said to him: "O father, return, for they are the people of Iraq, treacherous and unfaithful; they will not honor you in anything." The sons of Aqil, however, told Husayn: "This is not the time to return," and urged him to proceed.
Husayn said to his companions: "You see what is coming to us, and I do not expect the people to support us. Whoever wishes to return may do so." Those who wished to leave departed from him on the way, while he remained with the companions who had set out with him from Mecca. A detachment of his followers remained on the road, and their cavalry numbered thirty-two horses.
This was also reported in Tarikh al-Tabari Vol. 19, pg. 88 - 90.
As we see, al-Husayn (AS) continues to march towards Kufa and even insists that others may desert him with the foreknowledge now that they are going towards death. It is clear Husayn knows his fate, and he’s known it since he left Mecca.
Conversation with Ibn ‘Umar
One of the most important conversations of Imam al-Husayn (AS) with another advisor was that between him and Ibn Umar. The conversation was recorded by Ibn Kathir in al-Bidaya wal-Nihaya Vol. 9, pg. 240 - 241:
What Ibn ʿUmar wisely forbade in this matter was indeed profound. He argued that what al-Ḥusayn intended could not succeed, but al-Ḥusayn did not accept his counsel. It is reported by al-Hafiz al-Bayhaqi from Ḥadith of Yaḥyā ibn Sālim al-Asadī, and by Abū Dāwud al-Tayālisī in his Musnad, that al-Shuʿbī said: Ibn ʿUmar arrived in Medina and was informed that al-Ḥusayn ibn ʿAlī was heading to Iraq. He pursued him for two or three nights from Medina and asked, “Where are you going?” He replied, “To Iraq,” carrying letters and envoys. Ibn ʿUmar said, “Do not go to them.” Al-Ḥusayn replied, “These are their letters and pledges.”
Ibn ʿUmar advised him, saying: Indeed, Allah favored His Prophet ﷺ with a choice between this world and the Hereafter, and he chose the Hereafter, not desiring the world. Verily, you are a part of the Messenger of Allah ﷺ, and by Allah, none of you will ever be separated from it. He only turns it away from you for that which is better for you, so return. Al-Ḥusayn refused, insisting, “These are their letters and pledges.” Ibn ʿUmar embraced him, saying, “I entrust you to Allah from being killed.”
Abdullah ibn ʿUmar correctly understood that no one from Ahl al-Bayt would rule independently and achieve complete authority, as even ʿUthmān ibn ʿAffān and ʿAlī ibn Abī Ṭālib affirmed that no one from the Prophet’s household would ever govern alone. This is narrated by Abū Ṣāliḥ al-Salīl ibn Aḥmad ibn ʿĪsā ibn al-Shaykh in his book al-Fitan wa al-Malāḥim.
Regarding the Fatimid caliphs in Egypt, most scholars consider them pretenders, while ʿAlī ibn Abī Ṭālib belonged to the true household. Nevertheless, his authority was never fully established as it was for the three caliphs before him, nor did his rule extend over all lands. Eventually, matters became difficult for him. As for his son al-Ḥasan, when he reconciled with the people of al-Shām and saw that it was best to forgo the caliphate for the sake of Muslim lives, he left it to Allah, protecting the blood of the believers, and Allah rewarded him and was pleased with him.
Ibn Kathir cites al-Bayhaqi’s Dala’il al-Nabuwwa, Vol. 6, pg. 470 - 471 and Abu Dawud al-Tayalisi’s Musnad, however this report is not found in its modern day prints.
This story is especially important because there are several points we must discuss.
Firstly, Ibn Umar confirms to al-Husayn (AS) that he will be deserted, but he continues to march regardless. This shows Husayn has again a deeper motive in going towards Kufa. Husayn already knows that the Kufans will leave him, but this will be discussed more later on.
Secondly, Ibn Umar informs Husayn (AS) that Rasulullah (SAW) confirmed to him that Husayn will not have a share in the government. If Husayn wanted to set up a government and gain power, then he should have abandoned this mission at once. However, he ignored Ibn Umar and continued to march which can only mean one of two things: either al-Husayn believed Ibn Umar was a liar or disbelieved in the words of the Prophet (SAW). Otherwise, why did he not at once listen to these words?
Thirdly, the Hadith of Ibn Umar, if its interpretation is as he implied, is impossible. This is because the Prophet (SAW) had power in this Dunya and was a military leader. So if the Prophet chose the Akhira yet still had power in the Dunya then why could Husayn not have the same? Secondly, Imam al-Mahdi is by consensus of the Muslims a descendant of Fatima (AS), which means he is also a part of Rasulullah (SAW). According to Ibn Umar, he shouldn’t have power in the world, yet he will. This means Ibn Umar’s hadith cannot be true because he either misinterpreted it or fabricated it.
Why did Husayn go to Kufa?
Looking at all these points together, it’s clear that Imam al-Husayn (AS) understood he was heading towards death, and was not trying to set up a government by going towards Kufa. The people who advised him simply didn’t realize his true purpose, and he couldn’t explain it to them because they didn’t recognize his Imamate to begin with.
Al-Husayn was heading towards Iraq out of the command of Allah (SWT) and the wisdom behind this command can be analysed in a few different ways
Command of Allah
As we have seen with his talks with the advisors, al-Husayn had believed his mission to go to Kufa was out of divine decree, and this is explicitly mentioned in numerous other sources. For example, in his encounter with Abdallah b. Ja’far al-Tayyar in Tarikh al-Tabari Vol. 19, pg. 72 - 73 and Tabaqat Ibn Sa’ad Vol. 6, pg. 426:
According to Abū Mikhnaf - al-Harith b. Ka'b al-Walibi - Ali b. al-Husayn b. 'Alī b. Abi Talib:
When we left Mecca, 'Abdallah b. Ja'far b. Abi Talib sent a letter to al-Husayn b. Ali with his two sons, Awn and Muhammad: "I ask you by God to return when you read my letter, for I am very concerned that the direction in which you are heading will have within it your destruction and the extirpation of your house. If you are destroyed today, the light of the earth will be extinguished, for you are the standard of those who are rightly guided and the hope of the believers. Do not hurry on your journey, as I am following this letter. Peace be with you."
'Abdallah b. Ja'far went to Amr b. Sa'id b. al-'Aş and spoke to him, saying, "Write a letter to al-Husayn in which you offer him a guarantee of safe-conduct…
Yahya b. Sa'id and Abdallah b. Ja'far went after al-Husayn… One of the excuses that he made to them was that he had seen a vision in which he had seen the Apostle of God, who confirmed that he had been ordered to do what he was doing, whether it went against him or in his favor. They asked him what that vision was. He answered that he had not told anyone of it and he would not tell anyone of it until he met his Lord.
This makes it clear that Husayn’s mission had nothing to do with worldly benefits, but rather entirely was due to a higher divine motive that the advisors were ignorant of. Al-Husayn was explicitly commanded by Rasulullah (SAW) to oppose the Umayyads.
We likewise read in Ilal al-Shara'i Vol. 1, pg. 330 - 331, Hadith. # 314:
My father (rh) said: We were informed by Abdullah b. Ja'far al-Humairi, from Abu al-Qasim al-Hashimi, from Ubayd b. Qays al-Ansari, from Al-Hasan b. Sama'ah, from Abu Abdillah (as):
Jibra'il (as) descended upon the Messenger of Allah (saw) with a heavenly scroll. Allah (swt) had not sent down any writing before it or after it, and it contained golden seals. He (as) said to him: "O Muhammad, this is your will to the most excellent one among your family." He (saw) asked: "O Jibra'il, who is the most excellent one among my family?" He (as) replied: "Ali b. Abi Talib. Order to him to open its seal when you pass away and to act according to what's in it." When the Messenger of Allah (saw) passed away, Ali (as) opened the seal, acted according to its contents, and handed it to Al-Hasan b. Ali (as). He opened the seal, acted according to its contents, and handed it to Al-Husayn b. Ali (as). He opened the seal, found within it "Lead a group to martyrdom with you and sacrifice yourself for Allah."
He acted according to what was in it and handed it to a man after him. That person opened the seal, found within it "Remain silent and be quiet, stay in your place, and worship your Lord until certainty comes to you." He then handed it to another after him. That person opened the seal and found within it: "Speak to the people, provide them with guidance and spread the knowledge of your fathers." He acted accordingly, did not exceed it and handed it to another after him. That man opened the seal and he found therein: "Speak to the people, provide them with guidance, affirm the truth of your forefathers, and fear none but Allah. Indeed, you are under the protection of Allah and a guarantee." He then passes it on to another man after him who again passes it to the one after him, and it continues to be passed on in this manner until the Day of Judgment.
It was also recorded in al-Kafi, Vol. 1, pg. 697 - 699, Ch. 61, Hadith # 1.
Thus, it is clear that al-Husayn (AS) rose due to the command Allah (SWT) gave him. Allah (SWT) commanded al-Husayn (AS) to rise against the Umayyads because He had a divine plan.
Husayn’s inevitable death
Imam al-Husayn (AS) knew from the prophecy of his Grand-father that he will be killed by the Ummah of Muhammad (SAW). The Umayyads will kill him regardless if he runs, hides or goes to another place. This is confirmed by himself in numerous sources.
For example, in Qutb al-Rawandi’s al-Khara’j wal-Jirah, Vol. 1, pg. 253 - 254, we read:
When he (AS) intended to go to Iraq, Umm Salamah said to him: "Do not go to Iraq, for I heard the Messenger of Allah (SAW) say: 'My son Husayn will be killed in the land of Iraq,' and I have soil that he gave me in a vial."
He replied: "By Allah, I will be killed there, and if I do not go to Iraq, they will kill me as well. If you wish, I can show you my resting place and the place where my companions will fall."
Then he placed his hand on her face, and Allah opened her sight so that she saw all of that. He took some soil and gave her another vial, saying: "When they both overflow with blood, know that I have been killed."
Umm Salamah said that on the day of Ashura, in the afternoon, she looked at the two vials and saw them filled with blood, and she cried out. That day, no stone or turf was overturned without finding under it the blood of ‘Abayt.
A similar report is also in Tabaqat al-Kubra, Vol. 1, pg. 446 - 447:
‘Amrah bint ‘Abd al-Rahman wrote to him, expressing grave concern over what he intended to do, urging him to obedience and adherence to the community. She informed him that he was only being led to his place of death, and said: "I bear witness that ‘A’ishah told me she heard the Messenger of Allah say: ‘Husayn will be killed in the land of Babylon.’" When he read her letter, he said: "Then there is no escape from my place of death," and he went on.
It’s also recorded in Tarikh al-Tabari Vol. 19, pg. 82:
According to al-Harith (b. Muhammad) -Ibn Sa'd - Ali. b. Muhammad (al-Madā'ini) - Ja'far b. Sulayman al-Dabu'i:
Al-Husayn said: "They will not leave me until they have taken out this heart from within me. When they do that, God will dom-inate and humiliate them so that they will be more humiliated than a rag used by a slave girl for her menstrual blood." Then he went to Iraq and was killed at Ninawa on the Day of 'Ashūrā Year 61 (October 10, 680).
The report’s mention that ‘he went to Iraq’ illustrates that this report was narrated back in Mecca, which again testifies to his foreknowledge of death.
It didn’t matter where al-Husayn (AS) would go, the prophecy of Muhammad (SAW) cannot be refuted, so he knew he would be killed by the Umayyads eventually at some point. This is because he refuses to give them bay’ah, while they demand his recognition of their government.
This is even attested to by the Prophet (SAW) who says in Tarikh Dimashq Vol. 14, pg. 197:
أخْبَرَنَا أَبُو العز بن كادش، أنبأ مُحَمَّد بن أَحمد بن حسنون، أنبأ أَبو الحَسَن الدارقطني، نا أبو بكر، نا يونس نا ابن وهب، حَدَّثَني نافع بن يزيد، عن مُحَمَّد بن صالح :
أن رسول الله ﷺ حين أخبره جبريل أن أمته ستقتل حسين بن علي فقال: «يا جبريل أفلا أراجع فيه؟ قال : لا ، لأنه أمر قد كتبه الله.
Abu al-ʿIzz b. Kadish narrated to us, Muhammad b. Ahmad b. Hassnun narrated to us, Abu al-Hasan al-Daraqutni narrated to us, Abu Bakr narrated to us, Yunus narrated to us, Ibn Wahb narrated to us, Nafiʿ b. Yazid narrated to me, from Muhammad b. Salih:
That when the Messenger of God ﷺ was informed by Jibril that his community would kill Husayn b. Ali, he said: “O Jibril, shall I not appeal regarding this?” He replied: “No, for it is a matter that God has already decreed.”
Similarly, Imam al-Baqir (AS) says with a Sahih chain in Al-Kafi Vol. 1, pg. 651 - 652:
حَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ:
قَالَ لَهُ حُمْرَانُ جُعِلْتُ فِدَاكَ أَ رَأَيْتَ مَا كَانَ مِنْ أَمْرِ عَلِيٍّ وَالْحَسَنِ وَالْحُسَيْنِ (عَلَيْهِ السَّلام) وَخُرُوجِهِمْ وَقِيَامِهِمْ بِدِينِ الله عَزَّ وَجَلَّ وَمَا أُصِيبُوا مِنْ قَتْلِ الطَّوَاغِيتِ إِيَّاهُمْ وَالظَّفَرِ بِهِمْ حَتَّى قُتِلُوا وَغُلِبُوا فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَا حُمْرَانُ إِنَّ الله تَبَارَكَ وَتَعَالَى قَدْ كَانَ قَدَّرَ ذَلِكَ عَلَيْهِمْ وَقَضَاهُ وَأَمْضَاهُ وَحَتَمَهُ ثُمَّ أَجْرَاهُ فَبِتَقَدُّمِ عِلْمِ ذَلِكَ إِلَيْهِمْ مِنْ رَسُولِ الله قَامَ عَلِيٌّ وَالْحَسَنُ وَالْحُسَيْنُ وَبِعِلْمٍ صَمَتَ مَنْ صَمَتَ مِنَّا.
Muhammad ibn Yahya narrated from Ahmad ibn Muhammad, from Ibn Mahbub, from Ibn Ri’ab, from Durays al-Kunasi, from Abu Ja’far (peace be upon him) who said:
Humran said to him: “May I be your ransom! Have you seen what was the matter of Ali, al-Hasan, and al-Husayn (AS) and their rising and establishment of the religion of God Almighty, and what they suffered from the killing of tyrants and their triumph over them until they were killed and overcome?”
Abu Ja’far (AS) replied: “O Humran, God, Blessed and Exalted, had already decreed that upon them, determined it, carried it out, and made it necessary. Then, by the prior knowledge of this from the Messenger of God, Ali, al-Hasan, and al-Husayn rose, and with knowledge, those among us who remained silent also remained silent.”
The advisors of al-Husayn (AS) would simply not understand this, since they did not hear this prophecy from Rasulullah (SAW), except for a few like Umm Salamah (SA), hence al-Husayn explained this to her.
Therefore, the death of al-Husayn (AS) was in the decree of God, to which he would never object. Thus, whether al-Husayn rises or remains quiet, it wouldn’t change the fact that he would die. So instead dying a death a humiliating death, he stands dying an honourable death, and this relates to amr bi’l ma’ruf against tyrants which we have mentioned earlier.
Note: This does not imply predetermination (jabr), since every act that has been carried out has been done by the choice of the individual. The decree of God refers to his commands, and not a forced compulsion.
A hadith of Imam Ali (AS) explains this in Kitab al-Tawhid Ch. 60, Hadith # 28 by Shaykh al-Saduq:
The elder then said: “O Commander of the Faithful, then what are the decree and predestination by which we were driven, and by which we did not descend into a valley nor ascend a hill except through them?”
The Commander of the Faithful replied: “That it is a command and legislation from Allah.” Then he recited this verse: ‘And your Lord has decreed that you worship none but Him, and that you show kindness to your parents’ (Qur’an 17:23). Meaning: Your Lord has commanded that you worship none but Him, and that you show kindness to your parents.
So Allah (SWT) had commanded for al-Husayn (AS) to be killed in Kufa, and this command will not be changed, hence it was decreed for al-Husayn to be killed.
This was decreed for several wise reasons, most notably to prove the prophethood of Muhammad (SAW) and establish the aqidah of the Ahl al-Bayt (AS). This was explained previously in chapter 1.
The Virtue of Kufa
Al-Husayn (AS) did not wish to be martyred except in a Holy land hence he went towards Kufa. He could not go to Medina or Mecca as explained earlier, so the next best place was Kufa.
As for the Holiness of Kufa, many Hadiths have mentioned this. For example, in Musannaf Ibn Abi Shaybah, Vol. 18, pg. 181 - 182, Hadith # 34620 - 34631:
حدثنا محمد بن فضيل عن الأجلح عن عبد الله بن شريك عن جندب الأزدي قال : خرجنا مع سلمان إلى الحيرة فالتفت إلى الكوفة فقال : قبة الإسلام، ما من (أخصاص) يدفع عنها ما يدفع عن هذه ، (إلا أخصاص)كان بها محمد ، ولا تذهب الدنيا حتى يجتمع كل مؤمن فيها أو رجل هواه إليها.
حدثنا عبد الله بن نمير عن سفيان عن عبد الله بن شريك قال : حدثني جندب قال : كنا مع سلمان ونحن جاؤون من الحيرة / فقال : الكوفة قبة الإسلام - مرتين.
حدثنا وكيع قال : ثنا شريك عن عبدالله بن شريك عن جندب عن سلمان قال : الكوفة قبة الإسلام، يأتي على الناس زمان لا يبقى فيها مؤمن إلا بها أو قلبه يهوي إليها .
With chains to Abdullah b. Sharik from Jundub al-Azdi, who said:
We went out with Salman to al-Hirah. He turned toward Kufa and said: "The dome of Islam. No protector defends it as is defended here, except the one whom Muhammad entrusted with it. The world will not pass away until every believer gathers there, or a man’s desire leads him to it."
We were with Salman, coming from al-Hirah, and he said: "Kufa is the dome of Islam" twice.
From Salman, who said: "Kufa is the dome of Islam. There will come a time for the people when no believer will remain except in it, or his heart will incline toward it."
All these are reliable chains of Salman al-Farsi (AS) praising Kufa. We also read on the same page:
حدثنا وكيع قال : ثنا مسعر عن الركين بن الربيع عن أبيه قال :
قال حذيفة : ما إخبية بعد إخبية كانت مع النبي له ببدر يدفع عنها ما يدفع عن هذه -يعني الكوفة.
Waki‘ narrated to us, saying: Mas‘ar narrated from Al-Rukin b. Al-Rabi‘ from his father, who said:
Hudhaifa said, "No hidden place after another hidden place that was with the Prophet at Badr defends itself as is defended here" - meaning Kufa.
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.”
We also read in Kamil al-Ziyarat Ch. 8, Hadith. # 11:
I asked Abā ‘Abdillāh or Abā Ja’far: “What is the best place after Masjid Al-Ḥarām and the Mosque of the Prophet ﷺ?” The Imam replied: Kūfah. O Abā Bakr! Kūfah is the purified and the virtuous land. It contains the graves of the messengers, the prophets, and the truthful successors. It (also) contains the Mosque of Suhayl in which every prophet sent by Allāh has prayed.
The Justice of Allāh (the Twelfth Imam) will (also) reappear from this city. The rising Imam and those who will lead after him will also live in it. It is indeed the abode of the prophets, the successors, and the righteous ones.
Hence, we know al-Husayn (AS) wanted to die in Kufa, and this was mentioned but censored in Musannaf Ibn Abi Shayba Vol. 21, pg. 283, Hadith # 40147:
حدثنا حسين بن علي عن ابن عيينة عن ابن طاوس عن أبيه قال: قال ابن (عباس):
جاءني (حسين) يستشيرني في الخروج إلى ما هاهنا -يعني العراق، فقلت: (لولا) أن (يُزروا) بي وبك لشبثت يدي في شعرك، إلى أين تخرج إلى قوم قتلوا أباك وطعنوا أخاك، فكان الذي (سخا بنفسي) عنه أن قال لي: إن هذا (الحرم) يستحل برجل؛ ولأن أقتل في أرض كذا وكذا غير أنه يباعده -أحب إلي من أن أكون أنا هو.
Husayn b. Ali narrated to us, from Ibn Uyaynah, from Ibn Tawus, from his father, who said: Ibn Abbas said:
Husayn came to me seeking advice about going out to that place- meaning Iraq- so I said: “If it weren’t that they would revile me and you, I would have grabbed your hair with my hand (to stop you). Where are you going? To the people who killed your father and stabbed your brother?”
What made me give up trying to stop him was when he said to me: “This sanctuary will be violated by a man; and to be killed in such-and-such a land, even though it is far from here, is more beloved to me than to be the one by whom it is violated.”
The report doesn’t mention which Land, but we know it was in Iraq, since he was heading there. However, due to the Divine pre-measure (qadr), al-Husayn (AS) ended up in Karbala, which was also a very Holy land as we had mentioned in chapter 1.
Establishing the Hujjah
Lastly, al-Husayn (AS) set out for Iraq to establish the hujjah against the people. As the Imam of his time, it was his duty to establish the divine proof upon them. Since they had requested him to assume leadership, and their pledges represented a significant number of supporters, he acted according to the apparent circumstances. This was despite his knowledge that he was heading towards martyrdom, for such foreknowledge is irrelevant to the Imam’s responsibility.
Hence Rasulullah (SAW) says in al-Kafi, Vol. 14, pg. 656:
عَلِيُّ بْنُ إِبْرَاهِيمَ ، عَنْ أَبِيهِ ؛وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً ، عَنِ ابْنِ أَبِي عُمَيْرٍ ، عَنْ سَعْدٍ وَ هِشَامِ بْنِ الْحَكَمِ :
عَنْ أَبِي عَبْدِ اللَّهِ ، قَالَ : قَالَ رَسُولُ اللهِ ﷺ : إِنَّمَا أَقْضِي بَيْنَكُمْ بِالْبَيِّنَاتِ وَالْأَيْمَانِ، وَبَعْضُكُمْ الْحَنُ بِحُجَّتِهِ مِنْ بَعْضٍ ، فَأَيُّمَا رَجُلٍ قَطَعْتُ لَهُ مِنْ مَالِ أَخِيهِ شَيْئاً، فَإِنَّمَا قَطَعْتُ لَهُ بِهِ قِطْعَةٌ مِنَ النَّارِ».
Ali b. Ibrahim from his father and Muhammad b. Isma’il from al-Fadl b. Shadhan both from Ibn Abi Umayr from Sa’d and Hisham b. al-Hakam from Imam al Sadiq who said:
The Messenger of Allah said: I judge between you based on evidence and oaths. Some of you may be more eloquent in presenting their case than others. So if I rule in favor of someone, granting him a portion of his brother’s property, then I have only granted him a portion of the Fire.
Moreover, al-Husayn (AS) was to go to another land, where he was not extended an invitation and no support awaited him in that land, then it could be said that the Imam was politically misinformed and his death would’ve carried less significance. However, since he journeyed to Kufa, he was able to pass by many tribes and people along the way whom he informed of his journey. That’s why the people were aware of the death of Husayn (AS), as he went to inform all the tribes about his intentions through-out his journey. His death, occurring in the heart of the Ummah, gave it the effective impact that it did.
This is why al-Husayn (AS) says after he received the letters in Mecca the following in Tarikh al-Tabari Vol. 19, pg. 26:
According to Abū Mikhnaf - al-Hajjāj b. 'Alī - Muhammad b. Bishr al-Hamdani:
I will come to you speedily, God willing, for, by my life, what is the imam except one who acts according to the Book, one who upholds justice, one who professes the truth, and one who dedicates himself to God? Peace be with you."
His intention was to establish the Hujjah against them, hence he takes out his letters when he meets them. Al-Husayn (AS) knew that they would betray him, however.
« Previous Part: Was Husayn upon falsehood? »
« Next Part: Husayn's stance on Mu'awiyah »