Abu Abdullah Hussain bin Ali was born on the 3rd Shaban, 4/January, 626 in Medina. When the news of his birth reached to Muhammad, he came to his daughter's house, and took the newly-born child in his arms affectionately, and named him Hussain. He spent his early life in the godly lap of Muhammad, who loved him too much. Among the numerous sayings of Muhammad concerning Hussain is the one to this effect that, 'I owe my being to Hussain, and Hussain owes his being to me.' (Ibn Majah, 1st vol., p. 33). It is further related that once, while sermoning in the mosque, Muhammad was interrupted all of a sudden by the cry of a boy, whose voice resembled that of Hussain. He asked to a person to enquire whether Hussain was weeping. Muhammad was soon reported that the weeping boy was a student, whose teacher had punished him due to negligence to his lesson. Muhammad sent for the teacher and said, 'Please do not punish this boy so much that causes him to weep, as his voice resembles that of my child Hussain.'
Hussain was 6 years old during the demise of Muhammad and his mother. He was married to Shahr Banu, the daughter of Yazdigard, the last Sassanid king of Iran.
Hussain's self-control and patience must indeed have been remarkable, for once when a slave-girl spilled a dish of thick soup all over the Imam's head and neck, he refrained from reprimanding her, but on the contrary, he graciously gave her freedom.
The sources acknowledge in the face of the facts that Hussain was the superlative genius of his age in learning and knowledge. 'The traditions indicating his profound knowledge,' writes Abdullah al-Alaili, 'are more than one can count. There were many complicated cases in which his judgement were astonishing even to the learned and distinguished scholars, till Abdullah bin Umar commented that Hussain was the source of inspiration of knowledge.' During his living in Medina, since the death of his father, Hussain was mostly engaged in the intellectual pursuits with his followers. It infers from the collection of his saying, as recorded by Kulaini (d. 329/941) in his 'Usul al-Kafi' that Hussain highly stressed on the application of intellect in religion. For instance, his few saying to this effect are given below:-
* Intellect is a guide to every believer. ('al-Kafi', p. 60)
* The lack of intellect and faith in no case can be overlooked and forgiven. Being without faith and religion is equal to being without peace and security. (Ibid. p. 64)
* A person devoid of intellect cannot be conceived except as a corpse. (Ibid.)
* One who has intellect has a faith. And he who has faith has a peace in paradise. (Ibid. p. 27)
* The reasoning potentiality is the chief pillar of human existence. It is a fountain spring of sagacity, comprehension, memory and knowledge. It is through reason one knows who guides him and who misguides him. (Ibid. p. 60)
Abu Muhammad Hasan, or Hasan (Handsome), the elder brother of Hussain was born in 3/625 in Medina. He was also brought up with Hussain in the household of Muhammad until the latter's death when Hasan was about 7 years old. It emerges from the extant traditions that Muhammad had a great fondness for his two grand-children. Hasan and Hussain, whom he referred to as the 'chief of the youths of paradise.' Another tradition relates, 'Both Hasan and Hussain are for me the fragrance in the world.'
Hasan was 37 years old when his father fell at the hands of the assassin at Kufa. Qais bin Sa'd was the first to swear allegiance to Hasan on the day when Ali died, and then it was followed by 40,000 Kufans, acclaiming Hasan as the fifth caliph. Tabari (2nd vol., p. 5) writes that the oath of allegiance taken by those present stipulated that, 'They should make war on those who were at war with Hasan, and should live in peace with those who were at peace with Hasan.' This sharply suggests that the oath sworn by the Kufans was purely political. Thus, as we have discussed, the temporal power that had been with Muhammad, had joined with the caliphate of Ali about 24 years, 8 months and 28 days after the death of Muhammad. When Ali died, the same powers, though remained with the Ahl-al-Bait, were separated once again. The temporal authority had gone to the hands of Hasan, and the spiritual authority was inherited by Hussain and in his Hussainid progeny.
Hasan's acclamation as caliph by the Kufans was a great cause of alarm to Muawiya, who had been working for the office since the death of Uthman. He dispatched many of his agents and spies to arouse the people against Hasan in Yamen, Hijaz, Iran and Iraq. At length, he began preparations for war and summoned all the commanders of his forces in Syria, Palestine and Trans-Jordan to join him. Not longer after, the Syrian leaders marched against Hasan with an army of 60,000 men. Muawiya's purpose of this prompt action was twofold. Firstly, by demonstration of arms and strength, he intended to force Hasan to come to terms; and secondly, if that course of action failed, he would attack the Kufan forces before they had time to consolidate their position. It was for the first reason that Muawiya moved towards Iraq at a very slow pace, while sending letter after letter to Hasan, asking him not to try to fight and urging him to come to terms. If Hasan was defeated, this would give Muawiya only power and authority; but if Hasan abdicated, this would provide Muawiya with a legal base and legitimize his authority as well. This was what Muawiya was actually trying to achieve.
Soon after, Hasan left Kufa with his main force and reached Madain, where he pitched his camp in the outskirts of the city. Qais bin Sa'd and his vanguard had already reached Maskin, facing Muawiya's army. The Syrian governor tried to bribe Qais by offering him a million dhirams if he would defect from the ranks of Hasan and join him. Yaqubi (2nd vol., p. 214) writes that Qais rejected the offer, saying: 'You want to deceive me in my religion.' Muawiya then made a similar offer to Ubaidullah bin Abbas, who accepted it and went over to him with 8000 soldiers. Qais was thus left only 4000 soldiers, waiting at Maskin for the arrival of Hasan.
While Hasan himself faced a serious situation at Madain. Some of his troops hatched rebellion against him, plundered his tent, and fell upon him. Different versions of this rebellion are given in the sources. According to Yaqubi (2nd vol., p. 115), 'As soon as Hasan reached Madain, Muawiya sent Mughira bin Shuba, Abdullah bin Amir and Abdur Rahman bin Umm al-Hakama to Hasan as his mediators. After they talked to Hasan privately, and while leaving his camp, they spread the news that Hasan had agreed to relinquish the power in favour of Muawiya, whereupon Hasan's soldiers fell upon him and plundered his tent.' Yaqubi also records that Muawiya sent his men to Hasan's camp to spread the news that Qais had made peace with Muawiya at Maskin and had come over to his side, while simultaneously he spread the rumours in the army of Qais at Maskin that Hasan had made peace with Muawiya. In this case, again, Muawiya's machinations are responsible for the mutiny in Hasan's army. Another reason of rebellion is given by Dinawari (d. 276/889) in his 'Kitab al-Akhbar at-Tiwal' (Cairo, 1960, p. 216) that when Hasan left Kufa, he reached Sabat, in the outskirts of Madain, and discerned that some of his troops were showing fickleness, lack of purpose and withdrawn attitude to the war. Hasan therefore halted at Sabat for a while, and made a following speech:-
'O people, I do not entertain any feeling of rancour against a Muslim. I am as much an overseer over yourselves as I am over my own self. Now, I am considering a plan; do not oppose me in it. Reconciliation, disliked by some of you, is better than the split that some of you prefer, especially when I see that most of you are shrinking from the war and are hesitant to fight. I do not, therefore, consider it wise to impose upon you something which you do not like.'
When his people heard the above speech, they silently looked at each other, reflecting their suspicions. Dinawari continues to write that those among them who were of Kharijite persuasion said: 'Hasan has become infidel as had become his father before him.' They suddenly rushed upon him, pulled the carpet from under his feet, and tore his clothes from his shoulder. Hasan called for help from among his faithful followers from the tribes of Rabia and Hamdan, who rushed to his assistance and pushed the assailants away from him. The disheartened and shaken Hasan found it dangerous to stay in the army camp. He rode away with his trusted men towards the White Castle of Madain, the residence of his governor, Sa'd bin Masud. He was however wounded on his way by Jarrah bin Sinan Asadi with a dagger. Hasan, bleeding profusely, was carried to the White Castle, where he was cared for by his governor.
Qais at Maskin was facing Muawiya's army and waiting for Hasan's arrival. When he heard of the attack on Hasan, Qais thought it wise to engage his soldiers in battle with the Syrians, so that they should not have a chance to brood over the situation, and become more demoralized. Thus, an encounter between the two armies took place, resulting some losses on both sides. According to Ibn Atham (d. 314/926) in 'Kitab al-Futuh' (4th vol., p. 156), the envoys of Muawiya then came forward in the battlefield and addressed Qais, saying: 'For what cause are you now fighting with us and killing yourself? We have received unquestionable word that your leader has been deserted by his people and has been stabbed with a dagger and is on the verge of death. You should therefore refrain from fighting until you get the exact information about the situation.' Hence, Qais was forced to stop fighting and had to wait for the official news about the incident from Hasan himself. But by this time, his soldiers began defecting to Muawiya in large number. When Qais noticed this large scale desertion, he wrote to Hasan about the gravity of the situation. When Hasan received the letter from Qais, he lost his heart, and immediately summoned the Iraqi leaders and nobles and addressed them, according to Ibn Atham (4th vol., p. 157) in dejection and disgust as under:-
'O people of Iraq, what should I do with your people who are with me? Here is the letter of Qais bin Sa'd, informing me that even the nobles from among you have gone over to Muawiya. By God, what shocking and abominable behaviour on your part! You were the people who forced my father to accept arbitration at Siffin; and when the arbitration to which he yielded (because of your demand), you turned against him. And when he called upon you to fight Muawiya once again, then you showed your slackness and lassitude. After the death of my father, you yourself came to me and paid me homage out of your own desire and wish. I accepted your homage and came out against Muawiya; only God knows how much I meant to do. Now you are behaving in the same manner as before. O people of Iraq, it would be enough for me from you if you would not defame me in my religion, because now I am going to hand over this affair to Muawiya.'
Soon after his plausible speech, Hasan sent word to Muawiya, informing him of his readiness to abdicate the rule. When the news reached to Qais officially, he told to his soldiers that, 'Now you must choose between the two, either to fight without a leader or to pay homage to the misled.' They replied that, 'Paying homage is easier for us than bloodshed.' Hence Qais withdrew from the field alongwith those who were still with him, and left Maskin for Kufa.
Hasan sent Abdullah bin Nawfal bin Harith to Muawiya at Maskin for the terms. Hearing this, Muawiya took a blank sheet of paper, affixed his signature and seal, and said to Abdullah to take it to Hasan and ask him to write on it whatever he wanted. Ibn Atham (4th vol., p. 159) writes that when the blank sheet had been presented to Hasan, he called his secretary, and asked him to write: 'These are the terms on which Hasan bin Ali bin Abu Talib is making peace with Muawiya bin Abu Sufian, and handing over to him the state or government of Amir al-Mominin Ali:- 1) that Muawiya should rule according to the Book of God, the Sunnah of the Prophet, and the conduct of the righteous caliphs. 2) that Muawiya will not appoint or nominate anyone to the caliphate after him, but the choice will be left to the shuraof the Muslims. 3) that the people will be left in peace wherever they are in the land of God. 4) that the companions and followers of Ali, their lives, properties, their women, and their children, will be guaranteed safe conduct and peace. 5) that no harm or dangerous act, secretly or openly, will be done to Hasan bin Ali, his brother Hussain, or to anyone from the family of the Prophet.' This agreement is witnessed by Abdullah bin Nawfal, Umar bin Abu Salama and so and so.
The agreement having been concluded, Hasan returned to Kufa where Qais joined him. Soon afterwards, Muawiya entered the city with the full force of his army. He held a general assembly, and different groups of people, one after the other, paid him homage. The speech of Hasan in Kufa delivered at the insistence of Amr bin al-A'as and Muawiya is worth noting. Abul Faraj quotes the speech in his 'Maqatil' (p. 72) which reads: 'The caliph (khalifa) is one who dedicates himself to the way of God and the Sunnah of His Prophet, and not the one who is an oppressor and aggressor; the latter is only a king (malik) who rules a kingdom (mulk), whose enjoyment is little, and whose pleasure is short-lived, leaving behind only a trace of it. I do not know if this is a trial for you and a grant of livelihood to you for a period.' It is interesting to note that if this quotation is historically correct, it might be the origin of the use of the word mulk (king) instead of khalifa (caliph) for Muawiya and his successors, used by the historians from the earliest times. There are however numerous instances, where Muawiya is recorded as saying, in reference to himself, 'I am the first king of Islam.' (vide 'Bidaya wa'n Nihaya' by Ibn Kathir, Cairo, 1939, 8th vol., p. 135). Thus, Muawiya grabbed the power and founded the Umayyad rule in Syria. He lived on a scale of royal splendour comparable only to the pomp and pageantry of the Byzantine emperors.
The extant sources specify the causes of Hasan's renunciation as love for peace, distaste for politics and its dissensions, and the desire to avoid widespread bloodshed among the Muslims. He relinquished the power in 41/661 after ruling for 6 months and 3 days, and the year of his abdication became known as the 'Year of the Community' (am al-jama'a). Tabari (2nd vol., p. 199) quotes a tradition to this effect, attributed to the Prophet, who is reported as saying: 'This son of mine is a lord (sayed) and he will unite two branches of the Muslims.'
Hasan had certainly prevented a bloody military solution of the conflict by abdicating in favour of Muawiya. His abdication had far-reaching consequences for the later development of Shiism. Now the wheel turned on reverse side, as the Uthmaniya branch, with Muawiya its head, became the central body, while the Shiat-i Ali was reduced to the role of a small opposition party.
Hasan, after his abdication in 41/661, quitted Kufa and retired to Medina and led a quiet life. His attitude could be understood from the fact that during his journey back to Medina, at Qadisiya, according to Baladhuri (d. 279/892) in 'Ansab al- Ashraf' (ed. M. Hamidullah, Cairo, 1955, 4th vol., p. 138), he received a letter from Muawiya, asking him to take part in a campaign against a Khariji revolt which had just erupted. Hasan replied that he had given up fighting in order to restore peace, and that he would not take part in a campaign at his side.
Muawiya's ambitious plans to perpetuate the caliphate in his own house and nominate his son Yazid as his heir-apparent, were not so possible, because of the terms on which Hasan had abdicated to Muawiya. To carry out his plan, Muawiya had to remove Hasan from the scene. The sources admit that the cause of Hasan's death was poison administered by one of his wives, Juda bint al-Ash'ath. Muawiya is reported to have suborned her with the promise of a large sum of money and of marrying her to his son Yazid. After she had completed the task, Muawiya paid her the promised sum of money but refused to marry her to Yazid, saying that he valued the life of his son. Thus, the death of Hasan took place in 49/669 at the early age of 46 years.
After the abdication of Hasan, Muawiya became an absolute ruler of the Islamic state, which he diplomatically acquired on the ground of Revenge of Uthman's blood, and it must be pointed out that when he became absolute ruler, neither he investigated the assassin of Uthman, nor he did care for this issue. It was mere a pretext to remove Ali from his caliphate. In sum, he succeeded to establish the Umayyad rule in Syria.
Perhaps the most important event in the history of the development of the Shiite passion was Muawiya's nomination of his son Yazid to succeed him. He could not act in this direction as long as Hasan lived, and it is significant that immediately after the news of Hasan's death, Muawiya began actively on the project that would fulfil his long desire of perpetuating the rule of his family. This was however not an easy task, and he had to move with great caution and use all devices: diplomacy, generous gifts, bribes, and finally threat and oppression.
The early Arabic traces of the first century of Islam are rich in information, mostly tinged with legends and miracles. We may safely divide the sources into two groups. The one is the Nasibi sources i.e., official Umayyad reports and sayings of their partisans, circulated chiefly during the reigns of Abdul Malik and Hisham. The second one is supported with the sayings of Umm Salmah, some companions of Muhammad and the traditions transmitted by descendant of Hussain. This version was first recorded by Abu Mikhnaf (d. 157/774), who was the author of about 32 works. Tabari (d. 310/922) provides the fullest account; the narrative of Baladhuri (d. 279/892) and Ibn Atham al-Kufi al-Kindi (d. 314/926) are almost as full. It is worth mentioning that these three historians all utilized the earlier histories of Abu Mikhnaf (d. 157/774), Madaini, Ibn al-Kalbi, Awana bin al-Hakim and Waqidi (d. 207/822). Tabari however relies almost entirely on the narrative of Abu Mikhnaf, whose importance lies in the fact that he uses the accounts of eye-witnesses such as Hamid bin Muslim al-Azdi, al-Shabi and Abdur Rahman bin Abil Kanud. We have therefore derived our informations mostly from the source of Tabari in relating the forthcoming tragedy of Karbala.
Muawiya died in 60/680 after ruling for 19 years and 3 months. With his death, his son Yazid issued orders to his governor of Medina, Walid bin Utba, to exact homage from Hussain and Abdullah bin Zubayr. In his letter to the governor, he gave strict orders that they should not be allowed to delay. Walid bin Utba accordingly summoned them in his palace. Abdullah bin Zubayr did not go and fled to Mecca. Hussain went to the palace alone. Walid read to him Yazid's letter and asked for immediate recognition of the new caliph. Hussain replied uncommittedly that the oath, in order to be valid, must be made in public and that the governor should arrange a public gathering in the mosque where he would also be present. With this reply, Hussain rose to leave the palace. Walid bin Utba paid for his lenient attitude towards Hussain, he was shortly thereafter dismissed from his post of governor of Medina.
Abdullah bin Zubayr, who reached Mecca before Hussain, had gathered people around him against Yazid, and he is reported to have been harbouring secret ambitions for the caliphate himself. But as soon as Hussain arrived in the city, the influence for Abdullah bin Zubayr's candidature melted away. The people abandoned Abdullah bin Zubayr and gathered around Hussain. In Kufa, as soon as the people received a word of Muawiya's death, they held a series of meetings expressing their support for Hussain. They sent out numerous letters and a succession of messengers, urging Hussain to come in Kufa to guide them, and release from the tyranny and oppression of the Umayyads.
The first letter Hussain received on 10th Ramdan, 60/June 15, 680; it was signed by Suleman bin Surad al-Khuzai, Al-Musayyab bin Najaba, Rifa bin Shaddad, Habib bin al-Muzahir, and Muslim bin Awsaja on behalf of the Kufans, and according to Tabari (2nd vol., p. 233), it reads:- 'We thank God for casting down the tyrannical rule of your enemy, who had usurped the power to rule this community without any right, allowed the possession of God to pass into the hands of the powerful and the rich, and killed the best men while allowing the worst of the people to remain alive. We invite you to come to Kufa, as we have no Imam to guide us; and we hope that through you, God will unite us on the path of truth. We do not go to Friday congregational prayers to pray with Noman bin Bashir, the governor of Kufa, nor do we assemble with him at the occasion of the Id. If we hear that you are coming to us, we will oust the governor from our city. Peace and mercy of God be upon you.'
Both eastern and western research alike do not lose sight of the fact that Hussain had no political ambition. His action, however, shows that from start to end his strategy was aimed at a much higher goal than simply accession to the caliphate. There is no evidence that he tried, while at Mecca, to enlist active supporters from among the people who gathered around him, or to propagate his cause among the mass of people who congregated in Mecca for the pilgrimage. There is also no evidence that he attempted to depute his emissaries to stir up any rebellion in provinces such as Yamen and Iran, which were sympathetic to the house of Ali. It must be pointed out to this effect that Hussain never mustered even a small force against the Umayyads which was an easy for him. And above all, had he acted promptly on the invitation of Kufans, while the governorship of the city was in the hands of the weak Noman bin Bashir, he might have had a fair chance of success. His speedy arrival would not only have forestalled any effective action on the part of the Umayyad government, but would also have stirred real enthusiasm among the Kufans. This was emphasized by the leaders of Kufa, when, according to Tabari (2nd vol., p. 234) they wrote, 'In the name of God, the Merciful, the Compassionate; to al-Hussain bin Ali, from his Shia, the faithful Muslims: Further make haste, for the people are awaiting you, as they have no Imam other than you! So haste, and again haste! Peace.' In response to all these approaches, however, Hussain sent only one letter in reply. According to Tabari (2nd vol., p. 235), it reads:- 'From Hussain bin Ali to the believers and Muslims. Hani and Sa'id came to me with your letters, they being the last among your messengers and delegations to come to me. I have understood what you said and that you have invited me to come to you because you have no Imam to guide you; and that you hope my arrival there will unite you in the right path and in the truth. I am sending my cousin and the trusted one from my family to report to me about your affairs. If his report conforms with what you have written, I will soon come. But you must be clear about the fact that the Imam is only one who follows the Book of God, makes justice and honesty his conduct and behaviour, judges with truth, and devotes himself to the service of God. Peace.'
In spite of repeated appeals and hundreds of letters sent by the Kufans, Hussain did not take a hasty decision, and as a precaution, he sent his cousin, Muslim bin Aqil, to Kufa as his emissary with instructions to ascertain the truth of these representations, and report back of his survey. As soon as Muslim bin Aqil arrived in Kufa, there was held in the house of Suleman bin Surad a meeting, which for the sake of secrecy, was attended only by the leaders of Kufa. Very soon, Muslim bin Aqil quickly gathered thousand of pledges of support, and the number of people who registered their names and swore allegiance to Muslim bin Aqil in the name of Imam Hussain is variously given as 12,000 and 18,000. Soon the movement became so widespread that Muslim bin Aqil was able to preside over the public meetings from the pulpit in the cathedral mosque of Kufa. Confident of Kufan support, Muslim bin Aqil consequently wrote to Hussain to come to Kufa and assume spiritual leadership of the people. His letter was sent to Hussain by Abis bin Habib ash-Shakiri. Having been assured of the extent of Kufan enthusiasm, Hussain decided to go to Iraq.
Receiving word of Muslim bin Aqil's activities in Kufa, Yazid no longer trusting the mild-tempered governor of the town, Noman bin Bashir, and appointed his strong man Ubaidullah bin Ziyad, the then governor of Basra, to take charge of Kufa. Fully aware of the insurrection in Kufa in favour of Hussain, Ibn Ziyad rode into the city in disguise, wearing a black turban, covering his face, and surrounding himself with a small band of horsemen. According to Tabari (2nd vol., p. 241), the Kufans who were expecting Hussain's arrival, mistook Ibn Ziyad for the former, and gathered all around his horse, greeted him enthusiastically, and shouted: 'Hail to you, O son of the Prophet; we have been awaiting you.' Ibn Ziyad, quietly observing the people's enthusiasm for Hussain, entered the mosque alongwith the crowds, mounted the pulpit, and then suddenly tore the veil from his face. He delivered a terrifying speech, declaring death and unprecedented punishment for the sympathizers of Hussain, while making tempting promises for those who would prove their loyalty to Yazid. The Kufans were stricken by awe and fear, completely lost hearts, and ultimately abandoned Muslim bin Aqil. He was captured and beheaded together with Hani bin Urwa, in whose house he had stayed. This attitude of the Kufans once again demonstrated the weakness of their character and disloyalty.
While Hussain was making preparations for departure from Mecca, things took a reverse turn for him in Kufa. He however left Mecca on 8th Zilhaja, 60/September 10, 680, the same day Muslim bin Aqil had been killed in Kufa. It was the season of pilgrimage when various tribes from Iraq, Yamen, Taif and other lands were pouring in Mecca, while Hussain was going out of the town with his family. While he was heading towards Iraq, Ibn Ziyad had made Kufa a scene of terror and horror, and imposed strict martial law. He made a declaration that anyone suspected of supporting Hussain, would be hanged without trial, his house would be set on fire, and his property would be confiscated. At the same time, Ibn Ziyad blockaded all the roads leading from Mecca to Kufa, and gave strict orders forbidding anyone from entering or leaving the territory of Kufa. Hussain learned of all these strict measures from the Umayyads, but continued his journey undeterred.
Imam Hussain continued his journey till he reached Taneem, a few miles from Mecca and encamped there. He thence started and effected a junction at a place called Sifah, where according to Tabari (2nd vol., p. 242) he met the poet Farazdaq, and inquired about the conditions in Kufa. Farazdaq replied, 'Their hearts are with you, but their swords are with your enemies.' Hussain resumed his journey and reached Salabia, which he left very soon and arrived in Waqesia, where his follower Zuhair bin Qayn, alongwith his wife joined the caravan. Khuzaimia was the fifth resting place, and thence he advanced and alighted at Zubala. When he reached Ath-Thalibiya, he received word from some travellers of the executions of Muslim bin Aqil and Hani bin Urwa at Kufa. After leaving it, Hussain reached Batn Aqiq, a place few stages from Kufa; and upon learning of the strong military force stationed at Qadisiya, he changed his route to enter Kufa from another direction. Hussain bin Numayr, the Umayyad commander at Qadisiya, was informed of Hussain's change of route, and sent a detachment of one thousand troops under the command of Hur bin Yazid at-Tamimi to intercept him. When they appeared on the horizon, Hussain ordered his people to pitch their tents at a nearby place called Dhu Husm. The army of Hur soon reached Hussain. The day was very hot and Hur's army had run out of water. Hussain immediately ordered his men to give water to the Umayyad troops and their horses. Hur had a certain regard for the Imam, and even when four of the leading Kufans, who had managed to escape from the city and joined Hussain at this point, Hur did not dare to use force. Hussain explained to his adversaries the reason which had caused him to set out. According to Tabari (2nd vol., p. 298), Hussain said: 'O people of Kufa! you sent to me your delegations and wrote me letters saying that you had no Imam and that I should come to unite you and lead you in the way of God.....But if you have changed your minds, have become ignorant of our rights, and have forgotten your delegations and repeated appeals to me to come for the sake of your religion, I shall turn back.'
Then Hussain showed Hur two sacks full of letters sent by the Kufans to him, but Hur said that he knew nothing, and that he had come with the orders of Ibn Ziyad to arrest him and his party. Hussain refused to submit, but still Hur did not use force against him. It was however agreed that Hussain should keep on travelling along the Euphrates in the opposite direction from Kufa until fresh orders arrived from the governor, and that Hur would follow Hussain closely.
When they reached the district of Ninawa, a horseman arrived from Kufa, and gave a letter to Hur from Ibn Ziyad, ordering him not to allow Hussain to make halt except in a desert place without fortifications of water. Hussain, therefore, advanced a bit turning to the left when Hur's contingent stopped him from moving further and asked him to alight, adding that the Euphrates was not far from there. Hussain said, 'This is the stage of distress (karb) and trial (bala)' and got down from his horse. (vide Tabari, 2nd vol., p. 232). This place henceforward became known as Karbala, about 25 miles north-west of Kufa; where Hussain pitched his tents when it was 2nd Muharram, 61/October 2, 680.
On the 3rd Muharram, the situation deteriorated as Umar bin Sa'd arrived with the fresh Umayyad force of 4,000 men and assumed overall command on the field. Ibn Sa'd learned that Hussain now intended to return to Medina, but Ibn Ziyad, on receiving word of this development, ordered that all the 'rebels' should render homage to Yazid. On 7th Muharram, an embargo was placed on the water supply to the Imam's camp, and for that Ibn Sa'd stationed a force of 500 cavalry on the road to the river, and for three days before the massacre on the 10th Muharram, Hussain and his party suffered terribly from thirst. A daring sortie led by Abbas, the brother of Hussain, however, managed to reach the river, but succeeding in filling only a few waterskins.
Ibn Sa'd was still trying to persuade Ibn Ziyad to find some peaceful solutions to avoid shedding the blood of the grandson of the Prophet, but all in vain. Ibn Ziyad sent his final orders to Ibn Sa'd through Shimar bin Dhul Jawshan, either to attack Hussain immediately or to hand over the field command to the army of Shimar. Soon after receiving these fresh orders on the evening of 9th Muharram, Ibn Sa'd advanced with his forces towards the camp of Hussain, who sent Abbas to request for a respite of one night, which was granted. On this juncture, Hussain assembled his relatives and followers and induced them to abandon the field to his fate. According to Tabari (2nd vol., p. 319), he said:- 'I give praise to God, Who has honoured us with the Prophethood, has taught us the Koran, and favoured us with His religion. I know of no worthier companions than mine; may God reward you with all the best of His reward. I think tomorrow our end will come. I ask you all to leave me alone and to go away to safety. I free you from your responsibilities for me, and I do not hold you back. Night will provide you a cover; use it as a steed. You may take my children with you to save their lives.'
The relatives and followers of Hussain refused to leave or survive after him, and demonstrated in the same vein an unshakable devotion to the Imam, and said, 'By God, we will never leave you alone until all of us are killed and our bodies are torn to pieces. By this we will have fulfilled our duties to you.' (vide Tabari, 2nd vol., p. 322) Thus, the whole night was spent in prayer, recitation of Koran, and worship and meditation. The borrowed night ended, and the fateful morning of 10th Muharram brought with it the summons of the tragic result of the family of Ali bin Abu Talib and its handful supporters. Hussain drew up in front of the tents his small band of 72 men: 32 horsemen and 40 foot soldiers of varying ages ranging from 70 years old Muslim bin Awsaja to the 14 years old Kassim bin Hasan bin Ali. The rear of the tents was protected by setting on fire the heaps of wood and reeds. Zuhayr bin Qayn was given command of the right wing, Habib bin Mazahir al-Asadi of the left, and Abbas bin Ali was entrusted with the standard of the Hashimite house.
Tabari (2nd vol., p. 268) writes that Hussain rode on his camel, and came before his enemies and praised God and His Prophet, and related the dignity of Ahel-al-Bait, and said in conclusion, 'Tell me! do you want me killed to avenge the death of one of you whom I have killed? Or because of property belonging to you which I have expropriated? Or to avenge some wound which I have inflicted upon you?' Hussain then spoke the names of the persons, who were now in the army of Umayyads, and said to them, 'Did you not write me letters, inviting me to come in Kufa?' But they refused to accept it at that moment. Hussain soon returned to his camp.
Shortly before the fateful battle began, Hur bin Yazid, the Umayyad commander, the first who confronted Hussain and forced him to halt at Karbala, was himself now confronted by his own conscience and feelings. A great conflict arose in his mind. He suddenly spurred his horse towards Hussain's camp, and threw himself at Hussain's feet, and exclaimed: 'O son of the Prophet! here is the man who did you great injustice in detaining you at this place and causing you so much trouble. Is it possible for you to forgive a sinner like me? By God, I never imagined that these people would go so far as to shed the blood of the grandson of their Prophet. I only thought that they would accept one of three options you offered; and thus some sort of reconciliation would ultimately prevail, and in this way I would be able to retain my rank and position. But now, when all hopes for peace are gone, I cannot buy hell for this worldly gain. Forgive my mistake and allow me to sacrifice myself for you. Only by doing this I can redeem myself in the eyes of God for my sin against you.' (Tabari, 2nd vol., p. 333). Hussain embraced Hur and said, 'You are as free-born and noble (hur) as your mother named you.' Hur then spurred his horse towards the Umayyad army and condemned their sacrilegious action against Hussain. He said to Ibn Sa'd and his men, as describes by Washington Irving in his 'Lives of the Successors of Mahomet' (London, 1905, p. 211) that: 'Alas, for you, men of Cufa! you have invited the descendant of the Prophet to your city, and now you come to fight against him. You have cut off from him and his family the waters of the Euphrates, which are free even to infidels and the beasts of the field, and have shut him up like a lion in the toils.' Hur then attacked with his single power and was killed. He had thus enlisted in history as the protomartyr of Karbala.
Ibn Sa'd shot an arrow into the Hussainid camp, calling all to witness that he struck the first blow, marking an outbreak of the battle. Hence, a skirmish ensued, but the men of Hussain kept within their camp, where they could only be reached by the archers. From time to time there were single combats in defiance. It began in the morning and ended shortly after noon as both parties desisted from the fight at the hour of noontide prayer. It was in the afternoon that the battle became fiercer, and Hussain's handful supporters one after the other fell fighting in front of him, and finally it was the turn of his relatives to perish. The first to be killed was Ali Akbar, the son of Hussain, followed in quick succession by the son of Muslim bin Aqil, the sons of Aqil, three brothers of Abbas bin Ali, then Kassim, the son of Hasan; and eventually there remained only two: Hussain and his half-brother Abbas bin Ali. With broken hearts and distressed, both brothers went together and fell upon the enemy. The enraged Abbas penetrated deep into the ranks of his foes, became separated from Hussain, and was killed some distance away. Alone and weary, Hussain returned to his tents to console the terrified women and children, and to bid them farewell for the last time, and to consign spiritual authority of Imamate to his son, Ali Zayn al-Abidin. Exhausted and wounded, Hussain sat in front of the main tent, sheltering the women and children. Yet nobody dare to attack him, until Shimar ended the delay. He caused Hussain to separate from the tent, and several soldiers fell upon him and killed him, with 33 thrusts and 34 cuts to the body. Sinan bin Anas bin Amr raised his sword to make the final blow on Hussain, and cut off his head in front of the tent. Khawali bin Yazid al-Asbahi took the head into his custody. It was on the 10th Muharram/October 10, on a Friday that the pathetic tragedy in the history of Islam ended, known as the Battle of Karbala. Edward Gibbon remarks in his 'Rise and Fall of the Roman Empire' (London, 1848, 5th vol., p. 391) that, 'In a distant age and climate, the tragic scene of the death of Husayn will awaken the sympathy of the coldest readers.'
On 12th Muharram/October 12, however, when the Umayyad forces left Karbala, the people of Banu Asad from the nearby village of Ghadiriya came down and buried the bodies of Hussain and his companions on the spot where the massacre had taken place
Hussain had concluded five marriages, by which he had four sons and two daughters. His first wife was Shahr Banu, who was the mother of Ali Zayn al-Abidin. By Layla, Hussain had one son, Ali Akbar, or Ali Asghar. His third wife belonged to the clan of Kaza'a, who gave birth of a son, Jafar. By Rabab, he had a son, Ali Asghar, or Abdullah Asghar; and a daughter, Sakina. By Umm Isac, he had one daughter, Umm Fatima.