Karbala Series Part 1: Why is Karbala Important?
- Anonymous
- Oct 12
- 33 min read
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بِسْمِ اللَّهِ الرَّحْمٰنِ الرَّحِيمِ
There is no doubt that one of the defining characteristics of the Shia is their immense love for al-Husayn b. Ali (AS) and their deep sorrow over his martyrdom. Every year, during the month of Muharram, the Shia commemorate the martyrdom of al-Husayn, holding gatherings, listening to sermons, and engaging in acts of charity in the name of al-Husayn (AS). In contrast, their opponents spend the days of his martyrdom celebrating in joy due to alleged reports they attribute. tothe Holy Prophet (SAW).
Many ask: why talk about Karbala over and over again, and why don’t the Shia move on from Karbala? See Table of contents below:
Karbala had Worldwide Miracles |
Karbala proves Muhammad’s ﷺ Prophethood
Karbala is not merely a historical tragedy; it is undeniable and compelling evidence for the very foundation of this religion. It stands as one of the clearest proofs of the prophethood of Muhammad (SAW), one that cannot be denied even by non-Muslim researchers. This is because it is undoubtedly established that the Prophet (SAW) prophesied the killing of al-Husayn (AS) so vividly, about 60 years before its actual occurrence.
Giving prophecies that come to pass is one of the main methods, alongside others, by which prophethood is established. This is because it is not possible for an ordinary man to know what will happen in the future, especially events that occur many decades after his death. Thus, by informing us about the knowledge of the unseen, and it actually coming to pass as he foretold, it demonstrates the truthfulness of the Prophet as someone who receives divine revelations from God.
For this reason, the Bible says in Deuteronomy 18:22:
When a prophet speaks in the name of the Lord and the thing does not happen or come true, that is the thing which the Lord has not spoken.
If a statement is made by a prophet, claiming it as being conveyed from his Lord, then it must come to pass, no matter what. If it does not happen, that is proof that he is lying as a prophet of God.
This prophecy is remarkable and unique, surpassing in strength the commonly cited prophecies Sunnis present to non-Muslims, such as the prediction of tall buildings. This is not to discredit those prophecies, but the superiority of the proof clearly lies with Karbala, as it is more specific and could never have been known, especially with the detail that the Prophet provided.
According to [Husayn b. Abd al-Rahman]–al-'Ala b. Abi 'Athah–Ra's al-Jalut–his father:
My father told me that he never passed Karbala without making his mount gallop until he had left the place behind. I asked him the reason, and he said, "We used to talk of the son of a prophet who would be killed in that place, and I was afraid that I would be that man. However, after al-Husayn was killed there, we said that he was the one of whom we talked. After that, when I passed that place, I would go without galloping."
Prophetic Reports Foretelling Karbala
Throughout history, kings and rulers have always done everything possible to protect their families because a man’s family is most precious to him. Preserving their descendants meant preserving their power, wealth, and legacy. These actions were rooted in self-interest and worldly concerns.
The Prophet Muhammad (SAW), however, acted differently. He openly foretold the martyrdom of his beloved grandson, Imam al-Husayn (AS), describing it as part of God’s decree. He made no attempt to prevent it, saying he was bound by his Lord’s command. If his mission were fabricated for worldly gain, why would he predict and grieve over the slaughter of his own family? A false prophet would protect his household to safeguard his message, not speak of their deaths with such certainty.
It is also unreasonable to suggest that Muslims fabricated these reports. They bring no honor to the community; instead, they highlight its failure to defend the Prophet’s grandson. Normally, fabrications aim to glorify or excuse, not to shame. Yet these narrations appear across both Sunni and Shia sources, with many independent chains, showing they could not have been invented by one group alone.
For this reason, the prophecy of Karbala stands as a powerful proof of Muhammad’s (SAW) truthfulness. He foretold the event decades in advance, accepted it as God’s will, and had no worldly reason to invent such a claim. Karbala is therefore not only a tragedy of loss but a lasting testimony to the truth of Islam. This prophecy is preserved in numerous traditions from companions such as Umm Salamah, Ali, and Anas ibn Malik, with over fifty chains recorded in classical works like Tarikh Dimashq vol. 14.
Reports Transmitted by Umm Salamah (RA)
Umm al-Mu’mineen Umm Salamah (SA) is the most prolific narrator of this report. The Prophet (SAW) was in her house when Jibra’il (AS) came down to inform the Prophet (SAW) about the death of al-Husayn (AS). He mourned for his death, and prophesied that his killing would take place.
A variant of this prophecy was narrated by Imam al-Baqir (AS) in Amali al-Saduq:
The Prophet (s) was in the house of Umm Salama , when he said to her: Do not let anyone enter. Al-Husayn came and was a small child (then). She could not hold anything against him to the point that he visited the Prophet (s). So, Umm Salama entered, following him. And when al-Husayn was upon his chest, the Prophet (s) was weeping and in his hand was a thing which he turned over/examined.
Then the Prophet (s) said: O Umm Salama! This Jibra’il has informed me that this [one] shall be killed. And this is the soil which he will be killed upon. So, keep it with you. When it turns into blood, my beloved would have been killed.
She lived long enough to witness the event, and died closely after the year 60 Hijri. This was confirmed by al-Dhahabi, who records the date of her death in Siyar A'lam al-Nubala, Vol. 2, pg. 202:
وكانت آخر من مات من أمهات المؤمنين. عمرت حتى بلغها مقتل الحسين، الشهيد، فوَجَمَتْ لذلك، وغشي عليه ، وحَزِنَتْ عليه كثيراً. لم تلبث بعده إلا يسيراً، وانتقلت إلى الله
She was the last of the Mothers of the Believers to die. She lived until the news of the killing of Husayn, the martyr, reached her, and she was struck with grief, lost consciousness, and mourned him greatly. She did not remain long after him before she returned to Allah SWT.
Several chains go back to Umm Salamah (AS) regarding this report, but we will only compile three authentic ones.
Chain 1: Through al-Muttalib b. ʿAbd Allah
Mutalib was reliable Tabi’i who narrated this report on the authority of Umm Salamah (SA) in al-Tabarani’s Mu'jam al-Kabir Vol 16, pg. 5502, Hadith # 637:
حَدَّثَنَا الْحُسَيْنُ بن إِسْحَاقَ ، ثنا يَحْيَى الْحِمَّانِيُّ، ثنا سُلَيْمَانُ بن بِلالٍ، عَنْ كَثِيرِ بن زَيْدٍ، عَنِ الْمُطَّلِبِ بن عَبْدِ اللهِ بن حَنْطَبٍ، عَنْ أُمِّ سَلَمَةَ، قَالَتْ :
كَانَ رَسُولُ اللهِ جَالِساً ذَاتَ يَوْمٍ فِي بَيْتِي، فَقَالَ : لا يَدْخُلْ عَلَيَّ أَحَدٌ، فَانْتَظَرْتُ، فَدَخَلَ الْحُسَيْنُ ، فَسَمِعْتُ نَشِيجَ رَسُولِ اللهِ يَبْكِي ، فَاطَّلَعْتُ فَإِذَا الْحُسَيْنُ فِي حِجْرِهِ، أَوْ إِلَى جَنْبِهِ ، يَمْسَحُ رَأْسَهُ وَهُوَ يَبْكِي ، فَقُلْتُ : وَاللهِ مَا عَلِمْتُهُ حِينَ دَخَلَ، فَقَالَ رَسُولُ اللَّهِ : «إِنَّ جِبْرِيلَ كَانَ فِي الْبَيْتِ، فَقَالَ : أَتُحِبُّهُ؟ قُلْتُ : أَمَّا فِي الدُّنْيَا فَنَعَمْ، قَالَ : إِنَّ أُمَّتَكَ سَتَقْتُلُ هَذَا بِأَرْضِ يُقَالُ لَهَا كَرْبَلاءُ ، فَتَنَاوَلَ جِبْرِيلُ مِنْ تُرْبَتِهَا فَأَرَاهُ النَّبِيَّ ، فَلَمَّا أُحِيطَ بِالْحُسَيْنِ حِينَ قُتِلَ ، قَالَ : مَا اسْمُ هَذِهِ الْأَرْضِ؟ قَالُوا : كَرْبَلاءُ، قَالَ : صَدَقَ رَسُولُ اللَّهِ ، أَرْضُ كَرِبٍ وَبَلاء.
Narrated by al-Husayn b. Ishaq, who said: Yahya al-Himmani narrated to us, who said: Sulayman b. Bilal narrated to us, from Kathir b. Zayd, from al-Muttalib b. ‘Abd Allah ibn Hantab, from Umm Salama:
One day the Messenger of Allah ﷺ was sitting in my house and he said: “Do not let anyone enter upon me.”
I waited, then al-Husayn entered. I then heard the sobbing of the Messenger of Allah ﷺ as he wept. I looked, and behold, al-Husayn was in his lap, or beside him, while he was stroking his head and weeping.
I said: “By Allah, I did not realize when he entered.” The Messenger of Allah ﷺ said: “Jibril was in the house and he asked me: ‘Do you love him?’
I replied: ‘Yes, in this world I do.’ He said: ‘Indeed, your community will kill him in a land called Karbala.’ Then Jibril took from its soil and showed it to the Prophet.”
When al-Husayn was later surrounded at the time of his killing, he asked: “What is the name of this land?” They replied: “Karbala.” He said: “The Messenger of Allah spoke the truth—land of grief and tribulation.”
The narrators of this report have been certified by al-Haythami in Majma al-Zawa’id Vol 9, pg. 219, Hadith # 15116 - 15117.
Chain 2: Through Shahr b. Howsheb
Shahr is another reliable narrator who narrates on the authority of Umm Salamah (SA) in Ahmad b. Hanbal’s Fada’il al-Sahaba Vol 2, pg. 782, Hadith # 1391:
حدثنا ابراهيم بن عبدالله نا حجاج نا حماد عن ابان عن شهر بن حوشب عن أم سلمة قالت:
كان جبريل عليه السلام عند النبي الله والحسين معي فبكى فتركته فدنا من النبي الله فقال جبريل اتحبه يا محمد ؟ فقال نعم فقال ان امتك ستقتله وإن شئت اريتك من تربة الارض التي يقتل بها فأراه إياه فاذا الأرض يقال لها كربلاء.
Ibrahim ibn Abdullah narrated to us, Hajjaj narrated to us, Hammad from Aban, from Shahr ibn Hawshab, from Umm Salama, who said:
Gabriel (AS) was with the Prophet of God, and al-Husayn was with me. He (al-Husayn) began to cry, so I left him, and he went near the Prophet of God. Gabriel said: “Do you love him, O Muhammad?”
He replied: “Yes.”
Gabriel said: “Indeed, your community will kill him. If you wish, I will show you some of the soil of the land where he will be killed.”
Then he showed it to him, and it was a land called Karbala.
The editor states that the tradition is ‘Hasan’. It was also recorded Ibn Sa'ad’s Tabaqat al-Kubra Vol 1, pg. 428, Hadith # 416 and the editor certifies this tradition as ‘Hasan’ too.
Chain 3: Through Abdullah b. Wahab b. Zam’a
Abdullah is another reliable Tabi’i who narrates from Umm Salamah (SA) in Ibn Abi A'sim’s Ahad wal-Mathani Vol 1, pg. 310, Hadith # 429:
حدثنا فضل بن سهل الأعرج نا محمد بن خالد بن عثمان نا موسى بن يعقوب عن هاشم بن هاشم عن عبد الله بن وهب أن أم سلمة رضي الله عنها حدثته:
أن رسول الله ﷺ اضطجع ذات يوم للنوم فاستيقظ وهو خائر (النفس ) ثم اضطجع ثم استيقظ وفي يده تربة حمراء يقلبها في يده فقالت: أم سلمة رضي الله عنها يا نبي الله ما هذه التربة ، قال : أخبرني جبريل عليه السلام أن هذا يقتل بأرض (العراق) للحسين فقلت : يا جبريل أرني تربة الأرض التي يقتل فيها وهي هذه».
Al-Fadl b. Sahl al-A‘raj narrated to us, Muhammad b. Khalid ibn ‘Uthman narrated to us, Musa b. Ya‘qub from Hashim b. Hashim, from Abdullah b. Wahb, that Umm Salama (RA) told him:
The Messenger of God ﷺ lay down one day to sleep. He awoke in a state of deep distress, then lay down again, then awoke with red soil in his hand, turning it over.
Umm Salama said: “O Prophet of God, what is this soil?”
He said: “Gabriel (AS) informed me that this is for al-Husayn, who will be killed in the land of Iraq.”
So I said: “O Gabriel, show me the soil of the land in which he will be killed,” And this is that soil.
It was also recorded and authenticated in:
Al-Hakim’s Mustadrak ‘ala al-Sahihain Vol 4, pg. 440, Hadith # 8202 by al-Dhahabi.
Ibn Tuhman’s Mashaykha Ibn Tuhman, pg. 55, Hadith # 3 and the editor states the tradition is ‘Hasan’.
Reports Transmitted by Ali (AS)
The second most popular variant of this report is the one transmitted on the authority of Ali b. Abi Talib (AS), when he came to Naywaniyah in Iraq.
Chain 1: Through Nujayh
It was recorded in Musnad Ahmad b. Hanbal, Vol. 1, pg. 446, Hadith # 648 and authenticated by Ahmad Shakir:
حدثنا محمد بن عبيد حدثنا شرحبيل بن مدرك عن عبدالله بن نجي عن أبيه :
أنه سار مع علي، وكان صاحب مطهرته، فلما حاذى نينوى وهو منطلق إلى صفين فنادى علي : اصبر أبا عبدالله ، اصبر أبا يوم عبدالله بشط الفرات ، قلت : وماذا ؟ قال : دخلت على النبي ﷺ ذات وعيناه تفيضان، قلت: يا نبي الله أغضبك أحد، ما شأن عينيك تفيضان ؟ قال: بل قام من عندي جبريل قبل، فحدثني أن الحسين يقتل بشط الفرات ، قال : فقال : هل لك إلى أن أشمك من تربته ؟ قال : قلت : نعم، فمد يده فقبض قبضة من تراب فأعطانيها، فلم أملك عيني أن فاضتا ..
Muhammad b. Ubayd narrated to us, Sharhabil b. Mudrik narrated to us, from Abdullah b. Nujayh, from his father:
He said: I traveled with Ali, and I was the one who carried his ablution vessel. When we came near Ninawa on his way to Siffin, Ali called out: “Be patient, O Aba Abdillah, be patient, O Abdullah, by the bank of the Euphrates.”
I asked: “What is it?” He said: “I once entered upon the Prophet of God, and his eyes were overflowing with tears. I said: ‘O Prophet of God, has someone angered you? Why are your eyes overflowing with tears?’
He said: ‘Just now Gabriel was here with me. He told me that al-Husayn will be killed by the bank of the Euphrates.’
Then he said: ‘Would you like me to let you smell the soil from where he will be killed?’
I said: ‘Yes.’ So he reached out his hand, took a handful of soil, and gave it to me. I could not control my eyes until they overflowed with tears.”
It's also found and graded as following in these sources:
‘Thabit’ in Musannaf Ibn Abi Shayba: Vol 21, pg. 146, Hadith # 38522 by Dr. Muhammad A’wama.
‘Hasan’ in Musnad Abi Ya'la Vol 1, pg. 298, Hadith # 103-(363) by Dr. Sulaym Asad.
‘Hasan’ in Kitab al-Shari'a Vol 5, pg. 2175, Hadith # 1667 by Dr. Abdullah al-Damiji.
‘Sahih’ in Ithaf al-Khaira, Vol 7, pg. 237, Hadith # 6753 by al-Busyari.
‘Rijalahu Thiqat’ in Majma' al-Zawa'id, Vol. 9, pg. 217 -218, Hadith # 15112 by al-Haythami.
‘Sahih’ in al-Bidayah wal Nihayah, Vol. 11, pg. 571 - 572 by al-Turki.
‘Hasan’ in al-Ahadith al-Mukhtarah Vol. 2, pg. 375, Hadith # 758 by Dr. Abdul-Malik b. Abdullah b. Qays.
Some attempt to weaken the last two narrators, however, the stronger opinion as seen by above is that they’re reliable.
Abdullah b. Nujayh is in Kitab al-Thiqat, pg. 282, Bio. # 899 by al-’Ijli and Kitab al-Thiqat Vol. 5, pg. 30 by Ibn Hibban. Ibn Hajar also says that al-Nasa’i called him Thiqah in Tahdhib, Vol. 3, pg. 685 and concludes him to be Saduq in his Taqrib pg. 552, Bio. # 3688.
His father is also in Kitab al-Thiqat, pg. 448, Bio. # 1685 by al-’Ijli and Kitab al-Thiqat Vol. 5, pg. 480 by Ibn Hibban and al-Bukhari mentions him in Tarikh al-Kabir without criticism. Ibn Hajar concludes that he is acceptable (maqbul) in his Taqrib pg. 998, Bio. # 7152.
Chain 2: Through Mujahid
It can also be seen from a report in Ansab al-Ashraf, Vol. 2, pg. 409:
حدثنا يوسف بن موسى ، عن حُكّام الرازي ، عن عمرو ، عن معروف ، عن ليث : عن مجاهد قال :
قال علي عليه السلام بالكوفة : كيف أنتم إذا أتاكم أهل بيت نبيكم ؟ قالوا : نفعل ونفعل ، قال : فحرك رأسه ثم قال : بل توردون ثم تعرّدون فلا تصدرون ، ثم تطلبون البراءة ولا براءة لكم.
Yusuf b. Musa narrated to us, from Hakkām al-Rāzī, from ʿAmr, from Maʿrūf, from Layth, from Mujāhid, who said:
ʿAlī (peace be upon him) said in Kufa: “How will you be when the family of your Prophet comes to you?”
They said: “We will do this and that (i.e., show loyalty and support).”
He shook his head and said: “Rather, you will be brought forth, then turned away, and you will not return. Then you will seek dissociation (from your deed), but there will be no dissociation for you.”
This is a clear indication of Karbala, and Ali’s speaking with confidence shows his knowledge of the unseen (ilm al-Ghayb).
Chain 3: Through Shayban b. Makhram
A third independent chain goes back to Shayban b. Makhram in al-Mu'jam al-Kabir Vol. 2, pg. 703, Hadith # 2826:
حَدَّثَنَا مُحَمَّدُ بن عَبْدِاللهِ الْحَضْرَمِيُّ ، ثَنَا مُحَمَّدُ بن يَحْيَى بن أَبِي سُمَينَةَ، ثَنَا يَحْيَى بن حَمَّادٍ، ثَنَا أَبُو عَوَانَةَ ، عَنْ عَطَاءِ بن السَّائِبِ، عَنْ مَيْمُونِ بن مِهْرَانَ، عَنْ شَيْبَانَ بن مَخْرَم، وَكَانَ عُثْمَانِيَاً ، قَالَ :
إِنِّي لَمَعَ عَلِيَّ هِ إِذْ أَتَى كَرْبَلاءَ، فَقَالَ : يُقْتَلُ فِي هَذَا الْمَوْضِعِ شُهَدَاءُ لَيْسَ مِثْلَهُمْ شُهَدَاءُ إِلَّا شُهَدَاءُ بَدْرٍ»، فَقُلْتُ : بَعْضُ كِذْبَاتِهِ، وَثَمَّ رِجْلُ حِمَارِ مَيِّتٍ ، فَقُلْتُ لِغُلامي : خُذْ رِجْلَ هَذَا الْحِمَارِ فَأَوْتِدْهَا فِي مَقْعَدِهِ وَغَيِّبْهَا ، فَضَرَبَ الدَّهْرُ ضَرْبَةٌ ، فَلَمَّا قُتِلَ الْحُسَيْنُ بن عَلِيِّ ا، انْطَلَقْتُ وَمَعِي أَصْحَابٌ لِي، فَإِذَا جُنَّةُ الْحُسَيْنِ بن عَلِيٌّ هُ عَلَى رِجْلِ ذَاكَ الْحِمَارِ، وَإِذَا أَصْحَابُهُ رِبْضَةٌ حَوْلَهُ.
Muhammad b. Abd Allah al-Hadrami narrated to us, Muhammad b. Yahya b. Abi Sumayna narrated to us, Yahya b. Hammad narrated to us, Abu Awana from Ata b. al-Saib, from Maymun b. Mihran, from Shayban b. Makhram — and he was Uthmani — who said:
I was with Ali, may God be pleased with him, when he came to Karbala. He said: “In this place martyrs will be killed, none like them are martyrs except the martyrs of Badr.”
So I said: “One of his lies.” There was the leg of a dead donkey there, so I said to my servant: “Take this donkey’s leg, fix it firmly in its place, and conceal it.”
Time passed, and when al-Husayn b. Ali, may God be pleased with them both, was killed, I went with some of my companions, and behold — the body of al-Husayn b. Ali was lying upon that donkey’s leg, and his companions had fallen around him.
Al-Haythami certified the narrators of the tradition except for ‘Ata b. al-Sa’ib in Majma’ al-Zawa’id Vol 9 pg. 221, Hadith # 15125.
Other chains
Many other companions narrated this incident and many more can be proven to have been aware of this prophecy, including Abu Bakr & Umar. However, as we explained earlier, compiling them all here would be unnecessary. We will cite a few more companions that have narrated this prophecy to just establish its tawatur.
Transmitted by Anas b. Malik
Anas also narrates the Angel informing the Prophet (SAW) of the martyrdom of al-Husayn (AS) in the house of Umm Salama (SA) in Musnad Ahmad b. Hanbal Vol. 11, pg. 274 Hadith # 13729:
حدثنا عبد الصمد بن حسان قال أنا عمارة يعنى ابن زاذان عن ثابت عن أنس قال :
استأذن ملك المطر أن يأتى رسول الله ﷺ فأذن له فقال لأم سلمة احفظى علينا الباب لا يدخل أحد، فجاء الحسين بن على رضى الله تعالى عنهما فوثب حتى دخل فجعل يصعد على منكب النبي الله فقال له الملك أتحبه قال النبى «نعم» قال: فإن أمتك تقتله وإن شئت أريتك المكان الذى يقتل فيه قال : فضرب بيده فأراه ترابا أحمر فأخذت أم سلمة ذلك التراب فصرته فى طرف ثوبها قال فكنا نسمع يقتل بكربلاء.
'Abd al-Ṣamad ibn Ḥassān narrated to us, he said: ʿUmārah – meaning ibn Zādhān – narrated to us, from Thābit, from Anas, who said:
The Angel of Rain sought permission to visit the Messenger of Allah ﷺ, and he was given permission. The Prophet said to Umm Salama, “Guard the door for us; let no one enter.”
Then al-Ḥusayn b. ʿAlī (RA) came, leapt inside, and entered. He began to climb onto the shoulder of the Prophet of Allah. The angel said to him, “Do you love him?”
The Prophet of Allah replied, “Yes.”
The angel said, “Indeed, your community will kill him. If you wish, I will show you the place where he will be killed.”
Then he struck with his hand and showed him red soil. Umm Salama took that soil and tied it in a corner of her garment.
He (the narrator Thabit) said: “We used to hear that he would be killed in Karbala.”
It was also recorded and authenticated in Musnad Abi Ya'la Vol. 6, pg. 129 - 130, Hadith #3402.
Transmitted by ‘Aisha bt. Abu Bakr
In a separate occasion, the Prophet (SAW) was in the house of A’isha, and also narrates this report in al-Mu’jam al-Kabir Vol 2, pg. 700, Hadith # 2815:
حَدَّثَنَا مُحَمَّدُ بن عَبْدِ اللهِ الْحَضْرَمِيُّ ، ثَنَا الْحُسَيْنُ بن حُرَيْثٍ، ثَنَا الْفَضْلُ بن مُوسَى، عَنْ عَبْدِ اللهِ بن سَعِيدٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، أَنَّ الْحُسَيْنَ بْن عَلِيٌّ دَخَلَ عَلَى رَسُولِ اللَّهِ ، فَقَالَ النَّبِيُّ :
يَا عَائِشَةُ ، أَلا أُعَجِّبُكِ؟ لَقَدْ دَخَلَ عَلَيَّ مَلَكَ آئِفاً مَا دَخَلَ عَلَيَّ قَطُّ، فَقَالَ : إِنَّ ابْنِي هَذَا مَقْتُولٌ ، وَقَالَ: إِنْ شِئْتَ أَرَيْتُكَ تُرْبَةً يُقْتَلُ فِيهَا ، فَتَنَاوَلَ الْمَلَكُ بِيَدِهِ، فَأَرَانِي تُرْبَةً حَمْرَاءَ .
Muhammad b. Abdullah al-Hadrami narrated to us, al-Husayn b. Hurayth narrated to us, al-Fadl b. Musa from Abdullah b. Sa‘id, from his father, from Aisha, that al-Husayn b. Ali entered upon the Messenger of God ﷺ. The Prophet said:
“O Aisha, shall I not amaze you? Just now an angel entered upon me, the like of whom had never entered before.
He said: ‘This son of mine will be killed. If you wish, I will show you the soil in which he will be killed.’ Then the angel reached out with his hand and showed me red soil.”
Al-Busayri certified this tradition it in Ithaf al-Khayra Vol. 9, pg. 319.
It was also recorded with an independent chain to ‘Aisha in Kitab al-Mihan, pg. 164.
Transmitted by Ibn Abbas
Ibn Abbas would narrate that after Karbala, he had a dream of the Prophet (SAW) mourning al-Husayn (AS). However, he also narrates that the Prophet informed him about this death prior to his martyrdom in Mustadrak al-Hakim, Vol. 3, pg. 197, Hadith #4826:
حَدَّثَنِي أَبُو بَكْرٍ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ بَالَوَيْهِ، ثنا أَبُو مُسْلِمٍ إِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ، ثنا حَجَّاجُ بْنُ نُصَيْرٍ، ثنا قُرَّةُ بْنُ خَالِدٍ، ثنا عَامِرُ بْنُ عَبْدِ الْوَاحِدِ، عَنْ أَبِي الضُّحَى، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:
«مَا كُنَّا نَشُكُّ وَأَهْلُ الْبَيْتِ مُتَوَافِرُونَ أَنَّ الْحُسَيْنَ بْنَ عَلِيٍّ يُقْتَلُ بِالطَّفِّ»
Abū Bakr Muḥammad b. Aḥmad b. Bālawayh narrated to me, Abū Muslim Ibrāhīm b. ʿAbd Allāh narrated to us, Ḥajjāj b. Nuṣayr narrated to us, Qurrah b. Khālid narrated to us, ʿĀmir b. ʿAbd al-Wāḥid from Abū al-Ḍuḥā, from Ibn ʿAbbās, who said:
“We never doubted, while the members of the Household were many, that al-Ḥusayn b. ʿAlī would be killed at al-Ṭaff.”
Al-Dhahabi weakens Hajjaj b. Nusayr in this chain, however other scholars authenticate him, such as: Ibn Hibban, Ibn Shaheen and Ibn Ma’een calls him ‘Saduq’.
Transmitted by Abi Umamah
An infamous narrator of this incident is Abu Umamah, who also narrates this prophecy in the house of Umm Salamah (SA) in al-Mu’jam al-Kabir Vol 6 pg. 2116 - 2117, Hadith # 8096:
ʿAlī b. Saʿīd al-Rāzī narrated to us, Ismāʿīl b. Ibrāhīm b. al-Mughīrah al-Marwazī narrated to us, ʿAlī b. al-Ḥusayn b. Wāqid narrated to me, my father narrated to me, Abū Ghālib narrated from Abū Umāmah, who said:
The Messenger of Allah ﷺ said to his wives: “Do not make child this child,” meaning al-Ḥusayn.
It was on the day of Umm Salama. Then Jibrīl (AS) descended, and the Messenger of Allah ﷺ entered inside. He said to Umm Salama: “Do not let anyone enter upon me.”
Then al-Ḥusayn came. When he saw the Prophet ﷺ inside the house, he wished to enter. Umm Salama held him, embraced him, and tried to soothe him, but when his crying intensified, she released him. He entered and sat in the lap of the Prophet ﷺ.
Jibrīl said: “Your nation will kill this son of yours.”
The Prophet ﷺ asked: “They will kill him while believing in me?”
He replied: “Yes, they will kill him.”
Then Jibrīl took a handful of soil and said: “From this very place.”
The Messenger of Allah ﷺ then came out, carrying al-Ḥusayn in his arms, with a saddened face, distressed. Umm Salama thought that he was upset because the child had entered. She said: “O Prophet of Allah, may I be your ransom, you told us not to weep over this child, and you ordered me not to let him enter upon you. Then he came, and I released him.”
But the Prophet did not respond to her.
He went out to his companions, who were sitting. He said to them: “Indeed, my nation will kill this one.”
Among them were Abū Bakr and ʿUmar, and they were the boldest of the group in speaking to him. They said: “O Prophet of Allah, will they kill him while they are believers?”
He said: “Yes. And here is his soil,” and he showed it to them.
Al-Dhahabi grades it as ‘Hasan’ in Siyar A'lam al-Nubala Vol 3, pg. 289.
Karbala had Worldwide Miracles
Another very special part of Karbala is its unique presence of miracles documented across the world. Imam al-Husayn (AS)’s death was so significant that Allah (SWT) presented his anger, disapproval and sacredness to this death through illustrating various miracles that took place. The most notable of them was the blood rains that took place across the world to notify them of the death of a sacred person.
We have set out to compile various sources across the Islamic world to show the authenticity of these miracles, but we want to note down that not every source has been compiled. There are still many more sources that can be compiled, but what we have gathered should suffice in proving the point that the early Muslims testified to the fact that it rained blood after the martyrdom of al-Husayn (AS).
These miracles are special, and they could not have been natural phenomena as they all took place directly after the death of al-Husayn (AS), which would not have been possible to be all coincidental. This establishes the existence of God all-mighty and more importantly the sacred status of al-Husayn (AS), for these specific events are unique for him.
Accounts Recorded in Medina
Umm Hakim bt. Harith al-Makhzumiyya was a companion of the Prophet (SAW) who died in Medina. Her report is found in Mu’jam al-Kabir Vol. 2, pg. 706, Hadith # 2836:
حَدَّثَنَا مُحَمَّدُ بن عَبْدِ اللهِ الْحَضْرَمِيُّ، ثَنَا مِنْجَابُ بنِ الْحَارِثِ، ثَنَا عَلِيُّ بن مُسْهِرٍ، حَدَّثَتْنِي جَدَّتِي أُمُّ حَكِيمٍ، قَالَتْ:
قُتِلَ الْحُسَيْنُ بن عَلِيِّ وَأَنَا يَوْمَئِذٍ جُوَيْرِيَةٌ، فَمَكَثَتِ السَّمَاءُ أَيَّاماً مِثْلَ الْعَلَقَةِ.
Narrated to us by Muhammad b. Abdullah al-Hadrami, narrated by Minjab b. al-Harith, narrated by Ali b. Mushir, my grandmother Umm Hakim told me:
Husayn b. Ali was killed while I was a young girl that day, and the sky remained dark for days, like a clot.
The narrators were certified by al-Haythami in Majma’ al-Zawa’id Vol 9, pg, 230 Hadith # 15161.
Accounts Recorded in Basra
Nadhrat al-Azdiyyah was a Basran narrator, and she is recorded to narrate the following in Kitab al-Thiqat by Ibn Hibban, Vol. 3, pg. 98, Bio # 4265:
Naḍrah al-Azdiyyah, from the people of Basra. She narrated from al-Ḥusayn b. ʿAlī. The Basrans narrated from her. Ibn Qutaybah in ʿAsqalān said: al-ʿAbbās b. Ismāʿīl, the client of Banū Hāshim, told us; he said: Muslim b. Ibrāhīm told us; he said: Umm Shawq al-ʿAbdiyyah told us; she said: Naḍrah al-Azdiyyah told me:
“When al-Ḥusayn b. ʿAlī was killed, the sky rained blood. In the morning our jars and everything we owned were filled with blood.”
A different narrator from Basra, Ibn Sirin (d. 110), also claims that the sky had a bright blaze in the horizons after he was killed in Ansab al-Ashraf , Vol. 3, pg. 413:
ʿUmar b. Shabbah narrated to me from ʿAffān, from Ḥammād, from Hishām, from Muḥammad b. Sīrīn, who said:
“This red blaze in the sky was never seen on the horizons until al-Ḥusayn was killed.”
His quote is supported by another chain in Tabaqat Ibn Sa’ad, Vol. 6, pg. 455:
He said: ʿAffān b. Muslim narrated to us, he said: Ḥammād b. Zayd narrated to us, from Hishām b. Ḥassān, from Muḥammad b. Sīrīn, who said:
“This redness was not seen in the horizons of the sky until al-Ḥusayn b. ʿAlī (AS) was killed.”
He said: Mūsā b. Ismāʿīl informed us, he said: Yūsuf b. ʿAbdah narrated to us, he said: I heard Muḥammad b. Sīrīn say:
“This redness in the sky, at sunrise and at sunset, was never seen until al-Ḥusayn (RA) was killed.”
Another witness of this event, probably a Basran, was a man by the name of Salim or Sulaym al-Qass. His report can be found in Ansab al-Ashraf Vol. 3, pg. 413 and Tabaqat Ibn Sa'ad Vol. 6, pg. 455 with similar chains:
ʿUmar b. Shabbah narrated to me from Mūsā b. Ismāʿīl, from Ḥammād b. Salamah, from Sālim al-Qāṣṣ, who said:
“We were rained upon with blood in the days when al-Ḥusayn was killed.”
Al-Bukhari quotes this same tradition without a chain in his Tarikh al-Kabir Vol. 5, pg. 181 and so does Ibn Hibban in his Kitab al-Thiqat Vol. 2, pg. 202.
Accounts Recorded in Kufa
Abu Haseen al-Asadi (d. 127) was a Kufan narrator of Hadith who reports the following in Ansab al-Ashraf, Vol. 3, pg. 413:
Saʿīd b. Sulaymān narrated to us, ʿAbbād b. al-ʿAwwām narrated to us, from Abū Ḥuṣayn, who said:
“When al-Ḥusayn was killed, for two or three months it was as though the walls were smeared with blood from the time of the morning prayer until the rising of the sun.”
Al-Aswad b. Qays al-Kufi was a companion of Sufyan al-Thawri (d. 161) and narrates in Tabaqat Ibn Sa'ad Vol. 6, pg. 455 - 456:
He said: ʿAlī b. Muḥammad narrated to us, from ʿAlī b. Mudrik, from his grandfather al-Aswad b. Qays, who said:
The horizons of the sky turned red after the killing of al-Ḥusayn, and this was seen in the horizons of the sky for six months, as if it were blood.
He said: I related this to Sharīk, who asked me: What is your relation to al-Aswad? I said: He is my grandfather, the father of my mother. He replied: By Allah, he was indeed truthful in narration, great in trustworthiness, and generous to the guest.
Accounts Recorded in Jerusalem
Al-Zuhri (d. 124 AH) was a famous narrator born in Medina but settled in the Levant early on in his life. In the report it is mentioned that he was in Jerusalem at the time of this incident. His report is found in al-Mu'jam al-Kabir Vol 2, pg. 710, Hadith # 2856:
حَدَّثَنَا عَلِيُّ بن عَبْدِ الْعَزِيزِ، ثَنَا إِبْرَاهِيمُ بن عَبْدِ اللَّهِ الْهَرَوِيُّ، أَنَا هُشَيْمٌ، ثنَا أَبُو مَعْشَرٍ، عَنْ مُحَمَّدِ بن عَبْدِ اللهِ بن سَعِيدِ بن الْعَاصِ ، عَنِ الزُّهْرِيِّ، قَالَ:
قَالَ لِي عَبْدُ الْمَلِكِ بن مَرْوَانَ : أَيُّ وَاحِدٍ أَنْتَ إِنْ أَخْبَرْتَنِي أَيُّ عَلامَةٍ كَانَتْ يَوْمَ قُتِلَ الْحُسَيْنُ بن عَلِيٍّ؟ قَالَ : قُلْتُ : لَمْ تُرْفَعْ حَصَاةٌ بِبَيْتِ الْمَقْدِسِ إِلَّا وُجِدَ تَحْتَهَا دَمٌ عَبِيدٌ، فَقَالَ عَبْدُ الْمَلِكِ : إِنِّي وَإِيَّاكَ فِي هَذَا الْحَدِيثِ لَقَرِينَانِ.
Narrated to us by Ali b. Abd al-Aziz, narrated by Ibrahim b. Abdullah al-Harawi, narrated by Husaym, narrated by Abu Maʿshar, from Muhammad b. Abdullah b. Saʿid b. al-ʿAs, from al-Zuhri, who said:
Abd al-Malik b. Marwan said to me, “You are the only one who can tell me: what was the sign on the day Husayn b. ‘Ali was killed?”
I said, “Not a single stone was lifted in the House of the Holy Sanctuary (al-Maqdis) without finding blood beneath it.”
Abd al-Malik said, “Indeed, you and I are strangers in this matter.”
Note: It was also recorded with a different chain in Kitab al-Mihan, pg. 138 - 139, and in Shi’i sources, such as Kamil al-Ziyarat, Ch. 24, Hadith # 3 and al-Amali of Saduq, Ch. 31, Hadith # 34.
This report was corroborated by another Medinian narrator- Muhammad b. ‘Umar b. ‘Ali b. Abi Talib- who says in Tabaqat Ibn Sa'ad Vol. 6, pg. 455:
قال : أخبرنا محمد بن عمر ، قال : حدثني عمر بن محمد بن عمر بن علی ، عن أبيه ، قال :
أرسل عبد الملك إلى ابن رأس الجالوت ، فقال : هل كان في قتل الحسين علامة ؟ فقال ابن رأس الجالوت : ما كُشِفَ يومئذ حجر إلا وجد تحته دم عبيط
He said: Muhammad b. Umar informed us, he said: Umar b. Muhammad b. Umar b. Ali informed me, from his father:
Abd al-Malik sent to Ibn Ras al-Jalut and asked: "Was there any sign in the killing of Husayn?"
Ibn Ras al-Jalut replied: "On that day, no stone was uncovered except that beneath it was found flowing blood."
It is also reported in Shi’a sources such as in Kamil al-Ziyarat with a chain of transmission back to a man from Jerusalem who narrates:
قَالَ مَا رَفَعْنَا حَجَراً وَ لَا مَدَراً وَ لَا صَخْراً إِلَّا وَ رَأَيْنَا تَحْتَهَا دَماً عَبِيطاً يَغْلِي وَ احْمَرَّتِ الْحِيطَانُ كَالْعَلَقِ وَ مُطِرَ ثَلَاثَةَ أَيَّامِ دَماً عَبِيطاً وَ سَمِعْنَا مُنَادِياً يُنَادِي فِي جَوْفِ اللَّيْلِ يَقُولُ- أَ تَرْجُو أُمَّةٌ قَتَلَتْ حُسَيْناً شَفَاعَةَ جَدِّهِ يَوْمَ الْحِسَابِ مَعَاذَ اللَّهِ لَا نِلْتُمْ يَقِيناً شَفَاعَةَ أَحْمَدَ وَ أَبِي تُرَابٍ قَتَلْتُمْ خَيْرَ مَنْ رَكِبَ الْمَطَايَا وَ خَيْرَ الشِّيبِ طُرّاً وَ الشَّبَابِ - وَ انْكَسَفَتِ الشَّمْسُ ثَلَاثَةَ أَيَّامٍ ثُمَّ تَجَلَّتْ عَنْهَا وَ انْشَبَكَتِ النُّجُومُ فَلَمَّا كَانَ مِنْ غَدٍ أُرْجِفْنَا بِقَتْلِهِ فَلَمْ يَأْتِ عَلَيْنَا كَثِيرُ شَيْءٍ حَتَّى نُعِيَ إِلَيْنَا الْحُسَيْنُ ع
We did not move any rock, stone, or mud without seeing fresh, boiling blood under it. And all of the walls became red like blood. The skies rained fresh blood for three days and at night we heard a caller crying out the following poem:
Does the nation that killed Ḥusain hope to receive the intercession of his grandfather on the Day of Judgment!? Verily Allāh forbids you to receive the intercession of Aḥmad ﷺ and Abī Turāb. You have killed the best of all those who ever rode (a sumpter). You have killed the best of everyone from among the youth to the elderly.
There was a solar eclipse that lasted three days, after which the sky became filled with so many stars (that they were almost colliding with one another). On the next day, we were grief-stricken about the killing of Ḥusain. Shortly thereafter, we learned the disastrous news of the killing of Ḥusain.
Accounts Recorded in Egypt
Hay b. Hani’ b. Nadhir al-Mu’afiri, known as Abu Qabeel (d. 128), was a man who was born in Yemen but settled in Egypt in the later period of his life, and so he is likely narrating this from Egypt. He reports in Ansab al-Ashraf Vol. 3, pg. 413:
حدثنا عمرو عن ابن وهب، عن ابن لهيعة، عن أبي قبيل،
أن السماء أظلمت يوم قُتل الحسين، حتى رأوا الكواكب.
Narrated ‘Amr, from Ibn Wahb, from Ibn Luhay‘ah, from Abū Qabīl, that:
The sky darkened on the day al-Ḥusayn was killed, until the stars were visible.
This tradition is also found in al-Mu’jam al-Kabir Vol. 2, pg. 238, Hadith # 2769, and graded Hasan in Majma’ al-Zawa’id Vol 9, pg, 230 Hadith # 15163.
Accounts Recorded in Western Europe
The final source we’d like to show is an infamous source from the Anglo-Saxon Chronicle, pg. 27 - 28:
In the year 685 (65-66 AH): Here in Britain there was Bloody rain, and milk and butter were turned to blood.
Even though it did not occur exactly on the day al-Husayn (AS) was martyred, this does not change the fact that it is related to his death. The sources we have cited do not indicate that the supernatural events happened within a single day or lasted only for one day after his martyrdom. Rather, these events persisted for a long period, leaving lasting effects.
Thus, given that the event coincided closely with the time of his martyrdom and occurred across the world, it is not unreasonable to consider it as connected, rather than mere coincidence. It is also possible that the dating is slightly inaccurate, differing by around four years, but God knows best.
Accounts Recorded in Japan
In one of the oldest chronicles of Japanese history, Nihongi, Vol. 2, pg. 366 - 367, it reads:
Year 684 CE (64-65 AH): At dusk the seven stars drifted together to the North-east and sank. At sunset a star fell in the quarter of the East as large as a jar. At the hour of the dog the constellations were wholly disordered, and stars fell like rain. During this month there was a star which shot up in the zenith and proceeded along with the Pleiades until the end of the month, when it disappeared.
The authors, under the instructions of the Emperor of Japan, Tenmu (d. 686 CE), wrote down strange activities that partook in the skies close to the date of the killing of al-Husayn (AS), similar to the timeline in the Anglo Saxon chronicles (~65 AH).
Instead of blood rain, it records strange activities occurring with the skies of stars colliding and suddenly moving. This is in line with what Muslim historians have noted about the occurrences that happened after the death of al-Husayn (AS), such as al-Suyuti in Tarikh al-Khulafa, pg. 160 & 166:
When Al-Husayn was killed, the world stood still for seven days, and the sun on the walls was like faded cloth. The planets collided with each other. His killing occurred on the day of Ashura, and the sun was eclipsed on that day. The horizons of the sky turned red for six months after his killing, and the redness could still be seen in the sky after that day, which was not seen before.
It is also said that not a single stone in Bayt al-Maqdis (Jerusalem) was overturned that day except that fresh blood was found beneath it. The ashes turned into ashes, and they slaughtered a camel in their camp, and they saw flames in its flesh. They cooked it, and it turned into a scorching coal. And a man who uttered a single word against al-Husayn, Allah struck him with two stars from the sky, and blinded his eyes.
Al-Suyuti also mentions that an solar eclipse took place right after his death, and the Nihongi chronicles also mentions a solar eclipse taking place in the year 680 CE in pg. 348:
Year 680: There was an eclipse of the Sun.
It is evident for this reason that a Solar eclipse took place after the martyrdom of al-Husayn (AS), alongside many more events, all to show the significance of his death.
Karbala Proves the Creed of Ahl al-Bayt
Karbala did not only establish the prophethood of Muhammad (SAW), but it also decisively established the foundations of the Shi’a Madhab.
Imam al-Husayn (as) sends a letter to Muhammad b. al-Hanafiyah (his brother) as recorded in Kamil al-Ziyarat pg. 195 Hadith # 195:
Husayn b. Ali (as) wrote a letter in Makkah to Muhammad b. Ali (al-Hanafiyyah) which read: "In the name of Allah, Most Gracious, Most Merciful, from al-Husayn b. Ali to Muhammad b. Ali and to those with him from among the Bani Hashim: Verily those who join me will be martyred and those who stay behind will not achieve victory - and peace."
It's also recorded in al-Saffar’s Basa'ir ad-Darajat Vol. 1, pg. 853 with a separate chain.
This short letter is critical for two reasons. First, it demonstrates that Husayn (AS) knew with certainty that he would be killed, which, as already established, proves that his mission was not aimed at establishing a worldly government. Second, and even more striking, is that Imam al-Husayn (AS) refers to his martyrdom as a fath.
The term fath in Arabic signifies more than just “victory.” Its root meaning is “opening”; a victory that brings about a fundamental transformation. Al-Murtada al-Zabidi says in his Arabic dictionary Taj al-'Arus, Vol. 7, pg. 5:
وَالْمجَاز: الفَتْح: (افْتِتَاحُ دارِ الحَرْب). وَجمعه فُتوحٌ. وفَتَحَ الْمُسلمُونَ دارَ الكُفْر.
Figuratively, al-fatḥ can mean the opening of an enemy territory. Its plural is futūḥ. One says: “The Muslims fataḥū (conquered) the land of disbelief.”
For example, when we speak of Futuh Makkah (the conquest of Mecca), the word “opening” is used not only because the Muslims achieved military success, but because Mecca itself underwent a radical change: from the corruption and idolatry of Jahiliyyah to becoming the heart of the Islamic world. This was a social fath. Similarly, the Qur’an refers to the Treaty of Hudaybiyyah as a fath [48:1]. Although on the surface it seemed like a compromise, the political consequences were immense. The Muslims were no longer a persecuted minority but recognized as a legitimate force and political entity. This was a political fath.
The fath of Imam al-Husayn (AS) was an Aqaʾidī fath (theological) before all else.
This is because through his death the religion of Islam was proven, such by the presence of miracles and the prophecy of Muhammad (SAW). But also, it very clearly proves the imamate of al-Husayn (AS).
One could claim that Imam ʿAli (AS), by accepting arbitration or by his conduct under the previous caliph, endorsed those systemic models of governance that emerged after the Prophet (SAW). Similarly, one could argue, through excuses and political justifications, that Imam al-Hasan (AS), in making a peace treaty, acknowledged the legitimacy of Muʿāwiyah’s caliphate. But can such a claim be made regarding al-Husayn (AS)? Absolutely not.
Despite the attempts, one cannot argue that al-Husayn (AS) in any way recognised or submitted to Yazīd or endorsed the Umayyad system. His stand at Karbala burned that bridge for all of history. He was martyred, there is nothing to dispute, otherwise for what reason would he refuse to pledge allegiance? He had refused to submit to Yazid all the way back in Medina, long before any letters from Kufa had reached him.
This shows that his march towards Kufa and his rejection of Yazid was due to his belief in his own imamate. Therefore, al-Ḥusayn’s rejection of the Umayyad system was due to his belief in his own right for governance, or in other words, imamate.
When discussing Karbala with a non-shi’a, the go-to question should always begin with: Was al-Husayn mistaken or correct in his uprising against Yazid? If he was mistaken, we ask why did the Prophet (SAW) mourn his death without ever condemning him?
If he was correct, then on what basis did al-Husayn rise? If al-Husayn disputed with Yazid because Husayn believed he was more worthy for rule because of his closeness to the Prophet, then this would likewise apply to Ali (AS), who was more entitled than Abu Bakr or Umar to be a caliph. If someone is more entitled to a right, but is taken away from it, then by definition this person has been oppressed. So does this show al-Husayn as following Sunni theology or Shi’a theology?
This will be elaborated more on through-out the series, but Karbala is a victory because it has established and proved Islam in every way. From miracles, prophecies, imamate and so-on.
The Holy Status of Karbala in Islamic Tradition
It is undoubtedly true that in Islam some lands are more sanctified (muqaddas) and blessed (mubarik) than other lands, and the Qur’an testifies to this fact. For example, about the Mount Sinai, the Qur’an says:
إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى
Indeed I am your Lord! So take off your sandals. You are indeed in the sacred valley of Tuwa. [20:12]
In another verse, which some believe to be about Mecca, the Qur’an says:
وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ
We delivered him and Lot toward the land, which We have blessed for all nations. [21:71]
The Qur’an also says about the land of Jerusalem:
وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا وَكُنَّا بِكُلِّ شَيْءٍ عَالِمِينَ
And [We disposed] for Solomon the tempestuous wind which blew by his command toward the land which We have blessed, and We have knowledge of all things. [21:81]
So it is indisputable that some lands have greater virtue than others. It has also been mentioned by numerous Sunni scholars, that the land of Medina is greater than the land of Mecca by virtue of the grave of Rasulullah (SAW) residing within it. This was mentioned by al-Samhudi in al-Wafa al-Wafa Vol. 1, pg. 32:
Consensus has been established on the superiority of the place that contains the noble limbs (of the Prophet), even over the exalted Ka‘bah. After that, they also agreed upon the superiority of Mecca and Medina over all other lands, though they differed over which of the two is higher in rank. ‘Umar b. al-Khattab, his son ‘Abd Allah, Malik b. Anas, and most of the people of Medina held the preference of Medina. Some expressed it well, saying: the point of disagreement applies only to what is other than the Ka‘bah, for the Ka‘bah is superior to Medina except for that which contains the noble limbs, which is unanimously agreed upon.
The transmission of consensus regarding the superiority of what contains the noble limbs was reported by Qadi ‘Iyad, as well as by Qadi Abu al-Walid al-Baji before him, as noted by al-Khatib Ibn Jumlah. It was also transmitted by Abu al-Yaman, Ibn ‘Asakir and others, with explicit affirmation of its superiority over the Ka‘bah itself. Al-Taj al-Subki even transmitted from Ibn ‘Aqil al-Hanbali that that blessed site is superior to the Throne.
Al-Taj al-Fakihi said: They stated that there is no disagreement that the spot which contains the noble limbs is the most virtuous of all places on earth without exception, even above the site of the Ka‘bah.
Then he added: And I say it is also the most virtuous of all places in the heavens. I have not seen anyone else address this matter, but what I believe is that if this were presented to the scholars of the ummah, they would not differ regarding it. Indeed, it has been reported that the heavens were ennobled by the footsteps of the Messenger of Allah, peace and blessings be upon him. Rather, if someone were to say that all places on earth are superior to all places in the heavens, due to the Prophet, peace and blessings be upon him, residing therein, it would not be far-fetched. In fact, to me, this is the apparent and definitive view.
Thus, when the Shi’a claim that the land of Karbala is a blessed and Holy land, it is due to the presence of the Grandson of Rasulullah (SAW) within it. This was the reason that the Prophet (SAW) himself sought to acquire the sand of Karbala- it contained within it the blessings of the body of al-Husayn (AS). We have mentioned these narrations extensively earlier, which all prove the holiness of this land, as Rasulullah (SAW) wanted to acquire it.
Moreover, the land of Karbala has a special virtue, with a hadith recorded that 70,000 from that land will go to heaven unaccounted. This was recorded in al-Mu’jam al-Kabir Vol. 2, pg. 703. Hadith # 2825:
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الْحَضْرَمِيُّ، حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، ثنا أَبُو الْأَعْمَشِ، عَنْ سَلَّامٍ أَبِي شُرَحْبِيلَ، عَنْ أَبِي هَرْثَمَةَ، قَالَ:
كُنْتُ مَعَ عَلِيٍّ رَضِيَ اللهُ عَنْهُ بِنَهْرَيْ كَرْبَلَاءَ، فَمَرَّ بِشَجَرَةٍ تَحْتَهَا بَعْرُ غِزْلَانٍ، فَأَخَذَ مِنْهُ قَبْضَةً فَشَمَّهَا، ثُمَّ قَالَ: «يُحْشَرُ مِنْ هَذَا الظَّهْرِ سَبْعُونَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ»
Narrated by Muḥammad b. ʿAbd Allāh al-Ḥaḍramī, narrated to us ʿUthmān b. Abī Shaybah, narrated to us Abū al-Aʿmash, from Sallām Abū Shurḥabīl, from Abū Harthamah, who said:
I was with ʿAlī (may Allah be pleased with him) at the banks of Karbalāʾ. He passed by a tree beneath which were droppings of gazelles. He took a handful of it, smelled it, and then said: “Seventy thousand people will be raised from this land. They will enter heaven without their actions of this world being accounted”.
Al-Haythami certified the narrators of the tradition in Majma’ al-Zawa’id Vol 9 pg. 221, Hadith # 15126.
For all these reasons, Karbala is Holy and should be visited, for you would want to be amongst the 70,000 by visiting it and being buried therein.
Some try to object to the holiness of Karbala by claiming it is a land of tribulations. However, it is undisputed that a land can be holy while containing tragic events. This was confirmed by the Sahaba themselves such as Salman al-Farsi (AS) who says in Tarikh Ibn Abi Khaythama Vol. 3, pg. 245, Hadith. # 8132:
Abu Zakariya Yahya b. Mu‘in b. ‘Awn b. Ziyad narrated to us, saying: Sufyan b. ‘Uyaynah narrated by Abdullah b. Sharik from Jundub, who said:
Salman said: "Kufa is the dome of Islam and the land of trial."
So Kufa is a Holy city in Islam while being a land of trials. This means that Karbala can also be a Holy place in Islam while having trials. Moreover, the companions of the Prophet (SAW) such as Sulayman b. Surad al-Khuz’ai (who we will cover more later on) ends up visiting the grave of Imam al-Husayn (AS)!
When the Sunnis attack our visitation of the grandson of the Holy Prophet, then they are in fact attacking their own companions who did the same. This was confirmed in Siyar A’lam al-Nubala Vol. 3, pg. 540 by al-Dahabi:
ʿUmar b. Saʿd b. Abī Waqqāṣ became fearful. So ʿAbdullāh b. Yazīd al-Khaṭmī, the deputy of Ibn al-Zubayr, and Ibrāhīm ibn Muḥammad went to Ibn Ṣurad and said:
“You are the most beloved of the people of our land to us. Do not bring tragedy upon us by your deaths and do not lessen our numbers by going out to fight. Wait until we are prepared.”
Ibn Ṣurad replied: “We have set out for a purpose, and you will see nothing from us but departure.”
He marched forth with all those determined to die. They passed by the grave of al-Ḥusayn, wept, and stayed there for a day, saying: “O Lord, we failed him—so forgive us and accept our repentance.”
Then they proceeded to Qarqīsiyā. The battle took place at ʿAyn al-Warda, where Ibn Ṣurad and most of the Tawwābīn (Penitents) were killed.
ʿUbayd Allāh (b. Ziyād) fell ill in al-Jazīrah, and was thus preoccupied with his illness and with fighting the people there, keeping him away from Iraq for a whole year. During that time, he besieged Mosul.
This was also recorded in Tarikh al-Tabari, Vol. 20, pg. 132 - 133.
When Sulayman b. Surad and his companions reached the tomb of al Husayn, they cried in unison, "Oh Lord, we have betrayed the son of our Prophet's daughter! Pardon us for what we did in the past and relent toward us, for you are the relenting one and the compassionate one. Have mercy on al Husayn and his companions, the martyrs and the righteous ones. We bear witness before you, Oh Lord, that we are doing the same as what they were when they were killed. If you do not pardon us our sin and have mercy on us, then we are among those who are lost."
... And, by God, I saw them thronging about the tomb of al Husayn more thickly than the people throng around the Black Stone.
… And then Sulayman and his companions made a circle around the tomb and Sulayman said, "Praise be to God who, if He had wished, would have honored us with martyrdom with al Husayn. Oh my God, since you forbade us it together with him, do not forbid us it on his account after him."
« Full Series: Karbala: Between Secrets & Lights »
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