THE STORY OF KARBALA - PART 2
MUSLIM BIN AQEEL AND HURR
When
Waleed asked Husayn for Yazeed's Ba'ya (allegiance to one's authority),
Husayn very diplomatically refused to do that. The next morning Husayn
left Madinah with nineteen male and twelve female members of his family
and a number of children. First he headed towards Makkah. He left
Madinah on the 28th day of Rajab in the 60th year of Hijra.
He arrived in Makkah a few days later. He wanted to perform the
Hajj, which was a few months away as yet. Two other important people
were in Makkah. One of them was Abdullah bin Zubayr. He too was being
pressed for Yazeed's bay'at. However, he escaped from Madinah before the
governor could summon him. Before the arrival of Husayn, he was the
center of people's attention in Makkah. After Husayn arrived in Makkah,
Muslims were naturally attracted to him. Husayn's own Mu'azzin would
call for prayers and people would gather to offer prayers in his
leadership. He talked to people at a personal level and also made
speeches in which he explained why he had left home. The other person
was the aging Abdullah bin Abbas. When he met Husayn he advised him not
to take his women and children with him. He also warned Husayn that
people of Koofa were unreliable and that they had mistreated his brother
and had disobeyed his father. To this Husayn replied that all matters
were in Allah's command and that the Banu Umayya would transgress in
Zulm with him exactly like the People of Sabath.(he referred to Qur'anic
verses 2:65, 7:166 and 16:124)
This is very significant. There were three groups of people in that
community of Banu Israel who had broken the covenant of al-Sabt. One
party were the actual transgressors, they were intent on breaking the
law. The others were trying to stop them and they were fewer in numbers.
The third party was the largest in number but they tried to remain
neutral saying that they did not want to become controversial. If we
look at Koofa, Makkah and Madinah, we will find those three parties
among them. There were the Banu Umayya who were intent on harming
Husayn and his family. There were those who were going to help Husayn,
and they did. But they were only 72 in number. Then, in the middle,
there was the large majority who did not want to become part of a
controversy. At the head of this third group was Abdullah bin Umar and
the rest of the people of Makkah and Madinah.
During his saty in Makkah, close to the days of Hajj, Husayn got
wind of profe-ssional killers being sent for him in the dis-guise of
pilgrims to Makkah. He immediately left Makkah, for two reasons.
1. He knew at the meeting with Waleed that there was no way he was going
to escape death in the near future, because he was never going to swear
allegiance to Yazeed. He also knew that those hired killers had no
scruples and they would not respect the sanctity of Makkah (where even
the killing of a pest is not allowed). Therefore, he decided to choose a
place for himself.
2. He wanted to make his death as public as possible, so that he could
leave a legacy of sacrifice and martyrdom for all time to come. Husayn
wanted to bring about a revolution in human philosophical thought by his
martyr-dom.
The news of Yazeed's misdeeds were reaching far and wide. The more
Muslims came to know of his every-day life the more disgusted they
became. However, the fear of the Syrian army kept them from taking any
action. There were groups of people who wanted somebody to rise up
against Yazeed and bring back the golden age of the Prophet of Islam.
There was no one better suited for this than the Prophet's own grandson
Husayn. The people of Koofa, a garrison town in Iraq near the Iranian
border, was rife with this feeling. Mostly because Ali, the fourth
Khaleefa and Husayn's father, had made Koofa his capital. Koofans
remembered the just and puri-tan rule of Ali. Naturally, they were
inclined to the son of their previous leader.
At the same time the people of Koofa had been suffering at the hands of
the Syrian terrorists, organized and paid by Muawiyah during his reign,
only because they were the followers of Ali. In this background, the
tribal leaders in Koofa started sending letters to Husayn in Madinah
that he should come and take charge of the people of Koofa and restore a
just and peaceful society, and that they were willing to fight against
the Syrians. Husayn received several thousand of these letters.
We would like to pause here and give our readers a glimpse of the
political situation in Koofa at this time, and the motivation behind
those letters received by Husayn, and who actually were the writers of
those letters.
The people of Koofa consisted of three very diverse groups of
people. The first one were the tribal leaders. These were only paying
lip service in inviting Husayn to Koofa. The second were the true Shi'a
who had accepted Husayn as their rightful Imam, and the third group were
openly hostile to Ahlul-Bayt. The third group was easily identifiable.
It were these people who had formed the bulk of the army who fought
Husayn at Karbala. These cannot, by any stretch of the imagination, be
called Shi'a.
The other two groups have been identified as such by Allama Ali Naqi
in his short paper titled: QATILAAN-E-HUSAYN KA MAZHAB. The Allama
begins his research by looking at the letters that were sent to Imam
Husayn from Koofa. He finds two very distinct types of letters. He
quotes one of each kind as follows.
The first letter was received by Imam Husayn in Makkah on the 10th of
the month of Ramadhan. This read as follows:
"There is no leader (imam) over us, you should therefore come. Perhaps
through you we would be able to collect us on the right path. N'uman bin
al-Basheer is in the governor's palace. However we do not attend the
Friday prayers in his leadership neither do we go to the Eid prayers. If
we get the news that you are coming here we will banish him (N'uman)
towards Syria."
This letter was signed by Sulayman bin Surad, Musaiyyab bin Najaba,
Rifa'a bin Shaddad, and Habeeb bin Mazahir. This letter was delivered by
Abdullah bin Samee Hamdani and Abdullah bin Waal.
This original was followed by 53 similar letters in the next few
days. We can only surmise that not all of those people who eventually
signed those letters were committed Shi'a. It was a matter of a popular
movement of discontent against a tyrant. Many people just joined the
movement because everyone else was doing it. Therefore, names are
important, because that is how we will be able to identify the true
Shi'a eventually.
There are various letters of similar sentiments that we can find in
the books of history. All these letters show a general sentiment in the
Koofan public of an open dissatisfaction with Yazeed, a show of wariness
and anger against the oppression and hopefulness that if Husayn comes he
will be able to free the people of Koofa from their misery.
The Allama then finds another letter of which the contents are
totally devoid of those sentiments but, the letter does invite Husayn to
Koofa. It reads:
"Fields are overflowing with vegetation and greenery, trees are loaded
with fruits, ponds are filled to their brims. So come as and when you
wish (fa iza sh'at fa-aqdam). There is a large group of people (ready to
welcome you)."
This letter was signed by seven men - Shabath bin Rab'i, Hijar bin
Al-Jar, Yazeed bin Harith, Yazeed bin Royem, Ghurrah bin Qays, Amr bin
al-Hajjaj Zubaydi, and Muhammad bin Umayr Tameemi. The Allama then
continues to follow the end of those people who had actually signed
those letters. It turns out that those who had urged Imam Husayn to come
to Koofa because they were looking for their Imam to come and lead them
on the right path, were the actual Shi'a.
Husayn himself being a man of wisdom and intelligence, knew the
fickle nature of the Koofans. He had seen how they had deserted his
father in the hour of need. He had seen how they had mistreated his
brother, Hasan. On the other hand, he considered it his moral duty to
respond to this call from the Koofans. Firstly, being the true
representative of the holy Prophet, he felt responsible to lead the
Muslims on the right path. Secondly, as a leader of men, from a truly
human point of view, he felt obliged to help and lead those who sought
justice while a tyrant was denying them their basic human rights, and
that the oppressed looked up to him in this hour of need.
All indications are that Husayn was still reluctant to go to Iraq.
Finally, one day he received a letter from the people of Koofa which
read as follows:
"We have been writing to you to come and lead us on the
right path. You are our Imam. If you still do not heed our
call we will complain on the Day of Judgement that we had
called our Imam and he had not responded to our call. "
Eyewitness reports tell us that as Husayn read that letter, he stood
up shaking. It was at this point that Husayn finally decided to move
towards Koofa.
This short episode gives us a very clear insight into the Shi'a
theory of Imamat. Husayn himself was confident that he was the rightful
Imam. His followers on the other hand were confident that they were
following the right Imam. Now they were calling their Imam to come and
relieve them of the misery of Syrian oppression. It was like a child in
real distress calling his father for a rescue attempt. Husayn had to
respond even though he knew that he would be jeopardizing the safety and
security of his person as well as that of his family and friends.
Husayn's historic step was very much like a father would try everything
to save his own child from a dangerous situation even if his own life
was endangered in that effort.
Husayn first sent his cousin, Muslim bin Aqeel, to Koofa on a fact
finding mission. He was welcomed by the Shi'a of Koofa with open arms.
Nearly 18,000 people pledged their support to him in the mosque . But
only a few days later, Muslim was deserted by his supporters and
brutally executed on Ibn Ziyad's orders . Husayn received the news of
Muslim's killing while he was on his way to Koofa. If Husayn's move was
for purely political purposes, any intelligent person would immediately
turn back, or, at least stop and reflect. Husayn, on the other hand,
continued towards Koofa. In that same journey he was met by the poet
Frazdaq, who told him: "the hearts of the people of Koofa are with you
but their swords are with the Banu Umayya." Such a clear warning would
not deter Husayn from his advance. That simile of the child in distress
calling his father explains Husayn's decision of continuing towards Iraq
even after Muslim's Killing.
There is only one explanation for this course of action.
Husayn's move was political only in the sense that if he had been able
to draw the support he needed, he would have overthrown the Umayyad
rule. In the circumstances, regardless of the odds against him, he had
to move to fulfill his duty as the rightful Imam. That makes Husayn's
step fulfilling the duty he was assigned as IMAM MANSOOS MIN ALLAH. That
is the spirituality in his actions. The overwhelming fact that comes out
of this analysis is that the SPIRITUALITY OVER-RIDES THE POLITICAL
CONSIDERATIONS in the true Political Philosophy of Islam..
In the true political philosophy of Islam politics is
subservient to spirituality. The law is governed by the Prophetic
guidance and Qur'anic edicts. The Ahlul Bayt being the custodians of the
Qur'an and the Prophetic Traditions are the true Imams of the community.
Their claim to that high office would be proved not by brute force over
the people neither by the hereditary principle but by the sacrifices
they would make to protect the Qur'an and the Prophetic Traditions; and
that would in effect protect the basic rights of the oppressed.
The Tragedy of Karbala is the epitome of that political philosophy.
Against this background Husayn sent his cousin Muslim Ibn Aqeel to Koofa
while he stayed in Makkah. In the meantime new developments in Makkah
made him leave soon afterwards. It appears that Husayn travelled right
across the subcontinent, from the Red Sea coast to the Gulf coast and
then turned northwards along the shore. He then passed through the
present-day Kuwait and then through Basra along the river Euphrates and
ended up in Karbala. There is a mosque situated in a village on the
East coast of present day Saudi Arabia, which is dedicated to Husayn, in
memory of his visit there, en -route to Karbala. However, recent study
by S.M. Raza Shabbar of London has shown that Husayn may have taken a
much shorter and direct route to Karbala from Makkah.
While Husayn was on his way to Koofa, Muslim Ibn Aqeel was received with
open arms by the Koofans. Eighteen thousand people swore allegiance to
Husayn vicariously, on Muslim's hand. Yazeed's spies were at work and
they were giving full reports about the comings and goings of Koofa. As
soon as this news was brought to Yazeed he ordered Ibn Ziyad, the
governor of Basra, to proceed immediately and take charge of Koofa. Ibn
Ziyad was well known for his hatred for the family of the Proph-et. As
soon as he arrived in Koofa, he summoned all the tribal leaders to his
presence. When they came, they were arrested and put behind bars. This
was sufficient to deter the Koofans from hel-ping Muslim. That evening,
several hundred people had gathered in the mosque to offer their prayers
behind Muslim. When the prayers were over, only twelve people were
left. By the time Muslim was returning home, only three followed him.
After a few minutes he was left alone in the back-alleys of Koofa. He
took refuge in a woman's house, for the night. The woman's own son
reported the whereabouts of Muslim for money. Seven hundred people led
by Muhammad Ibn Ash'ath attacked the house where Muslim had stayed the
night. Muslim came out with the sword in his hand, fought valian-tly
and was wounded by trickery, arrested and pre-sented to Ibn Ziyad. He
ordered him to be thrown from the roof-top of the governor's palace.
His dead body was dragged in the streets of Koofa. This was now the 9th
of Zilhijj. The following day Husayn received the news of Muslim's
brutal killing from travelling Bedouins. He was well on his way to
Koofa. Obviously, the travelling Bedouins rep-orted both ways.
Ibn Ziyad was well prepared for Husayn. Every road leading into Koofa
was completely blocked. There were troops stationed at every
key-position in and around town. Local leaders were made responsible
for reporting any sympathies with Husayn, failing which they would be
beheaded.
As soon as news arrived in Koofa of Husayn's approach to the city, a
detachment of one thousand cavalry-men was sent to intercept him. The
man commanding these troops was Hurr Ibn Yazeed Riyahi, a man of proven
military exper-tise. He also had a great regard for Husayn and the
Prophet's family. When Hurr's company met Husayn's caravan, Hurr and
his men had lost their way in the desert and both the soldiers as well
as the horses were on the verge of dying of thirst in the scorching heat
of the desert. Husayn saw this and immediately ordered his caravan to
stop. Water was provided freely and generously to man and animal alike.
As soon as Hurr and his troops recovered from exhaustion, Hurr spoke to
Husayn and said that his orders were to stop Husayn from entering Koofa
at all costs.
Husayn refused to follow Hur's exhortations. Hur tried to show some
firmness in his stance. The thing came to a head when Hur grabbed the
reins of Husayn's horse. Husayn became angry and said:
"May your mother mourn for you, are you going to stop me?"
Hur replied: "If it was someone else in your place I would reply to him
in the same tone but I cannot say those things for your mother."
This episode has been analysed by Shi'a scholars and they have explained
that Husayn's statement in anger was actually a call to Hur and all
those with him to come to the right path. And Hur did respond to that
call. Only a few days later, Hur, his son and his personal servant would
desert Yazeed's army at the battlefield of Karbala and fight protecting
Husayn and give their lives.
Thank you for reading.
sincerely,
Syed-Mohsin Naquvi
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