(This is) an account of the Imam after al-Ḥasan b. ‘Alī, peace be on him, (giving) the date of his birth, the evidence of his Imamate, the age he reached, the period of his succession (khilāfa), the time and cause of his death, the place of his grave, the number of his children. (It also provides) a selection from the (historical) reports about him.

The Imam after al-Ḥasan b. ‘Alī was his brother, al-Ḥusayn b. ‘Alī, (who was) the son of Fāṭima, daughter of the Apostle of Allāh, may Allāh bless Him and His Family, through the designation (naṣṣ) of his father and grandfather, peace be on them, and the testamentary bequest (waṣiyya) of his brother, al-Ḥasan, peace be on him. His kunya was Abū ‘Abd Allāh.

He was born in Medina, on the fifth of Sha‘bān in the year 4 A.H. (626). His mother, Fāṭima, peace be on her, brought him to the Apostle of Allāh. The latter was delighted with him and named him Ḥusayn. He sacrificed a ram on his behalf in the rite of ‘aqīqa. On the testament of the Apostle of Allāh, he and his brother are the two lords of the youth of Heaven, and by unanimous agreement, they were the grandsons of the Prophet of Mercy.

Al-Ḥasan b. ‘Alī, peace be on them, was like the Prophet, may Allāh bless Him and His Family, from his head to his chest, while al-Ḥusayn was like him from his chest to his feet. They were the two dear ones of the Apostle of Allāh among all his family and children.

[Zādhān reported on the authority of Salmān, may Allāh be pleased with him:]

I heard the Apostle of Allāh, may Allāh bless Him and His Family, say concerning al-Ḥasan and al-Ḥusayn, peace be on them: “O Allāh, I love both of them. Therefore love them and love whoever loves them:” Then he said: “Whoever loves al-Ḥasan and al-Ḥusayn, is one whom I love. Whomever I love, Allāh loves, and whomever Allāh loves, He will cause to enter Heaven. Whoever hates them, I hate and Allāh hates. Whomever Allāh hates, He will cause to enter the Fire.” Then he said: “These two sons of mine are my two plants of sweet basil (to sweeten) the world.”


[Zirr b. Ḥubaysh reported on the authority of Ibn Mas‘ūd:] While the Prophet, may Allāh bless Him and His Family, was praying, al-Ḥasan and al-Ḥusayn came and stood behind him. When he raised his head, he took them tenderly (into his arms). When he resumed (his prayers), they resumed (theirs). Then when he had finished, he sat one on his right knee and the other on his left knee and said: “Whoever loves me, should love these two. They, peace be on them, are the two proofs (ḥujjatay Allāh) of Allāh of His Prophet in the contest of prayer (mubāhala). After their father, the Commander of the Faithful, they are the two proofs of Allāh (ḥujjatay Allāh) to the community concerning religion (dīn) and belief (milla).”

[Muḥammad b. ‘Umayr has reported on the authority of his teachers (rijāl) that Abu ‘Abd Allāh (i.e. Imam Ja‘far al-Ṣādiq), peace be on him, said:]1 Al-Ḥasan, peace be on him, said to his companions: “Allāh has two cities - one in the east and the other in the west - in which Allāh’s creatures are never interested in disobeying Him. Yet, by Allāh, Allāh’s proof to His creatures, both in those two and between them, is no other than myself and my brother, al-Ḥusayn.” A narration of the same kind is reported from al-Ḥusayn b. ‘Alī, peace be on them, when he said to the followers of Ibn Ziyād on the day of deprivation: “What is the matter with you that makes you help each other against me? Or (don’t you see) if you kill me, you kill Allāh’s proof to yourselves? No, by Allāh, there is not between Jābilqā and Jabirsā a son of a prophet through whom Allāh provides proof to you other than myself.” He meant by Jābilqā and Jabirsā, the two cities which al-Ḥasan, peace be on him, had mentioned.

One of the conclusive pieces of evidence (burhān) of the perfection of both of them, peace be on them, and the proof of Allāh’s special regard for them both, after what we have mentioned of the contest of prayer of the Prophet, may Allāh bless Him and His Family, (in which he used) them both, is the pledge (bay‘a) which the Apostle of Allāh made, to them, when he never made any (other) pledge to a child. The Qur’ān also brings down the positive statement of the reward of Heaven to them both because of their works, despite the outward state of childhood in which they were. It did not bring down that to any other like them. Allāh said in Sūrat Hal ātā (Insan) (known also as Sūrat al-Dahr) (LXXVI 8-12): And they give food out of love for Him to the poor and the orphan and the captive. We only feed you for Allāh’s sake; we desire from you neither reward nor thanks. Surely we fear from our Lord a stern, distressful day.
Therefore Allāh will guard them from the evil of that day and cause them to meet with ease and happiness. And reward them, because they were patient, with garden and silk. This statement is general to them, peace be on them, with their father and their mother. The tradition contains their assertion of that and their awareness of it; both of which indicate that the illustrious verse was about the two of them and (that) the greatest proof (ḥujja) to creatures was through them both. In the same way the report about the Messiah, peace be on him, speaking in the cradle was a proof of his prophethood and Allāh’s special regard for him through miraculous acts (karāma) which indicated his place and position with Allāh with regard to merit (faḍl).

The Apostle of Allāh, may Allāh bless Him and His Family, had made clear his Imamate and the Imamate of his brother before him through designation (naṣṣ) when he said: “These two sons of mine are Imams who will experience difficulties.”

The testamentary bequest (waṣiyya) of al-Ḥasan, peace be on him, to him indicated his Imamate, just as the testamentary bequest of the Commander of the Faithful, peace be on him, to al-Ḥasan, peace be on him, indicated his Imamate just as the testamentary bequest of the Apostle of Allāh, may Allāh bless Him and His Family, to the Commander of the Faithful, peace be on him, indicated his Imamate after himself.

According to what we have (just) mentioned the Imamate of al-Ḥusayn, peace be on him, was confirmed after the death of his brother al-Ḥasan, peace be on him, and the obedience of all creatures to him was binding, although he did not summon them to (follow) him because of precautionary dissimulation (taqiyya) which he was following and because of the truce which existed between him and Mu‘āwiya b. Abī Sufyān and the need to fulfil it. In that he followed the same course as his father the Commander of the Faithful, peace be on him, in terms of the establishment of his Imamate after the Prophet, may Allāh bless Him and His Family, despite (his own) silence (about it), and also of the Imamate of his brother after the truce despite (his) abstention (from politics) and (his) silence. In that they were acting according to the practices (sunan) of the Prophet of Allāh, may Allāh bless Him and His Family, when he was blockaded in al-Shi‘b and when he escaped Mecca as an emigrant by hiding in a cave and he was hidden from his enemies.

When Mu‘āwiya died, the period of the truce came to an end. (It was this) which had prevented al-Ḥusayn, peace be on him, from calling (people) to (follow) him. Then he made public his (claim to) authority as far as was possible. Time after time he explained his right (to authority) to those who were ignorant of it until followers gathered around him. Then he, peace be on him, urged (them) to take up the struggle (jihād) and prepared for battle.
Then with his children and the people of his house (ahl baytihi), he set out from the sanctuary of Allāh (Mecca) and the sanctuary his Apostle (Medina) towards Iraq because of the help that was sought from him by the members of his Shī‘a who had urged him (to come) against the enemies. His paternal cousin, Muslim b. ‘Aqīl, may Allāh be pleased with him, had preceded him and had satisfied him of the (sincerity of their) call to Allāh and of (their) pledge of allegiance to him to take part in the struggle. For the people of Kūfa had pledged their allegiance to him (Muslim) to (do) that, and had promised (to do) it and had guaranteed help and advice to him and had given their trust and contract to him. However it was not long before they broke their pledge, deserted him and handed him over. Then he was killed in their midst without them (trying) to stop it. (Furthermore) they went out to (make) war against al-Ḥusayn. They besieged him, peace be on him, prevented him from returning to Allāh’s land (i.e. Mecca) and they used force against him in such a way that he could find no one to help him, and no place of refuge from them. They prevented him from getting water from the Euphrates so that they might gain power over him. Then they killed him. He, peace be on him, died, (a man desperately) thirsty, yet still striving and showing fortitude, (a man) forced to be detained, (a man) oppressed. The pledge of allegiance to him was revoked. The respect due to him was ignored. The covenant to him was not fulfilled nor the responsibility of the agreement made with him honoured. (He died) a martyr as his father and brother, peace be on them, had done before him.

The Account of the Martyrdom of al-Ḥusayn
(This is) a selection of the reports which give the reason for his (putting forward) his call (to follow him), and (which tell) of the pledge of allegiance which the people gave to strive (for him), with a brief account of his affair in setting out and (of) his death. [What al-Kalbī, al-Madā’inī and other historians (aṣḥāb al-sīra) have reported:]2 When al-Ḥasan, peace be on him, died, the Shī‘a in Iraq began to make plans. They wrote to al-Ḥusayn, peace be on him, about removing Mu‘āwiya and giving the pledge of allegiance to him. However, he refused them and pointed out that there was an agreement and contract between himself and Mu‘āwiya which he could not break until the period (of the contract) came to an end. 2 In fact the account follows Ibn al-Kalbī’s account as reported by al-Ṭabarī, II, 216-381. Al-Ṭabarī uses three versions, but al-Mufīd follows the version of Ibn al-Kalbī, only once adopting another reading. In places al-Kalbī’s version is summarised by al-Mufīd, parts of it are omitted, but by and large al-Mufīd faithfully follows that version.

However, when Mu‘āwiya died, he would examine that (matter).3 When Mu‘āwiya did die - and that was halfway through the month of Rajab in the year 60 A.H. (680) - Yazīd wrote to al-Walīd b. ‘Utba b. Abī Sufyān, who was in Medina (acting) on behalf of Mu‘āwiya, instructing him to get al-Ḥusayn, peace be on him, to pledge allegiance to him and to allow him no delay in (doing) that. Therefore, al-Walīd sent in the night to al-Ḥusayn, peace be on him, and summoned him (to attend). Al-Ḥusayn, peace be on him, was aware of what he wanted and so he called a group of his retainers (mawāli) and ordered them to carry arms.

“Al-Walīd has summoned me (to come to him) at this time (of night),” he told them. “I cannot be sure that he might not burden me with a matter I may be unwilling to respond to, he is an unpredictable man, so remain with me. When I go to him, sit at the door. If you hear my voice raised, come in to prevent him from (doing anything to) me.” Al-Ḥusayn, peace be on him, went to al-Walīd, and Marwān b. al-Ḥakam was with him. Al-Walīd gave him news of the death Mu‘āwiya and al-Ḥusayn, peace be on him, replied with the formula: “We belong to Allāh and to Him we will return.” Then (al-Walīd) read out Yazīd’s letter and his order to get the pledge of allegiance from him.

“I do not see that my pledge of allegiance to Yazīd in private would be sufficient,” al-Ḥusayn, peace be on him, said. “(Wouldn’t you prefer me) to give it in public so that the people are aware?” “Indeed,” agreed al-Walīd.

“So see what you think about that in the morning,” suggested al-Ḥusayn, peace be on him.

“Go, then, in the name of Allāh but come to us when the people gather,” said al-Walīd “By Allāh,” interrupted Marwān, “if al-Ḥusayn leaves you now without giving the pledge of allegiance, you will never have the same power over him until there is a great number of slain men between you and him. Imprison the man and don't let him leave you until he has paid homage (to Yazīd), or you have executed him.” At that, al-Ḥusayn jumped up and said: “O son of foreign woman, would you or he kill me? By Allāh, you are a liar.” With that he went out and walked away accompanied by his retainers until he reached his house. “You disobeyed me,” Marwān told al-Walīd. “No, by Allāh, he will never give you the same opportunity over his life.”

“Then blame someone other than yourself, Marwān.” replied al-Walīd. “Indeed, You had chosen for me something which would have involved the destrucion of my own faith. By Allāh, I would not want all the worldly wealth and dominion which the sun rises and sets over, (if it involved) killing al-Ḥusayn. Glory be to Allāh, should I kill al-Ḥusayn because he said ‘I will not swear allegiance’? By Allāh, I do not think that on the Day of Resurrection a man who is (responsible) for the blood of al-Ḥusayn (will weigh) little in the scales of Allāh.” “If this is your opinion, then you have acted correctly in what you did,” said Marwān, without commending him for his view.

Al-Ḥusayn, peace be on him, spent that night at his house. It was the night of Saturday (i.e. Friday night) when there were three days left in the month of Rajab, in the year of 680. Al-Walīd b. ‘Utba was occupied with sending to Ibn al-Zubayr about the pledge of allegiance to Yazīd, and with his refusal (to come) to them. Ibn al-Zubayr left Medina at night heading for Mecca. In the morning al-Walīd sent men after him - he sent (a party of) eighty horsemen under the command of a retainer (mawlā) of the Banū Umayya. They pursued him but did not catch up with him, so they returned.

Towards the end of Saturday he sent men to al-Ḥusayn, peace be on him, to bring him to pledge allegiance to al-Walīd on behalf of Yazīd b. Mu‘āwiya. Al-Ḥusayn, peace be on him, said to them: “Come in the morning. Then you will (have time to) consider (the situation) and so shall we.”

They left him that night without insisting upon him (attending). He, peace be on him, left under (cover of the) night, - it was the night of Sunday (i.e. Saturday night) with two days left in the month of Rajab - and he headed towards Mecca accompanied by his sons, his brother’s (al-Ḥasan’s) sons and his brothers. There was most of the House except for Muḥammad b. al-Ḥanafiyya, may Allāh have mercy on him. When the latter had heard of his decision to leave Medina he did not know where he was intending to go. He said: “My brother, you are the most lovable of people to me and the dearest of them to me. I could not give advice to any creature except to you while you are more entitled to it. Avoid giving your pledge of allegiance to Yazīd b. Mu‘āwiya and (avoid) the towns while you can. Then send your messengers to the people and summon them to (follow) you. If the people pledge allegiance to you, I praise Allāh; if the people agree upon someone other than you, Allāh will not make your religion nor your reason deficient on that account, nor will He remove your manliness and outstanding merit because of it. Yet I am afraid that you will enter one of these towns and the people will differ with each other: a group will be for you and another against you. They will fight and you will be a target for the first of their spears. Then, the best of all this community, in person, in father and in mother would be the one in it, whose blood was most terribly exposed and whose family most humiliated,” “Where should I go, brother?” asked al-Ḥusayn, peace be on him. “(Go and) stay at Mecca,” he answered, “if that base is secure for you, it will be a means for (gaining power). However, if it becomes dangerous for you, then you can take to the deserts and the mountain peaks, and move from place to place so that you may see how the people’s attitude to the affair develops. Your best judgement will be made when you are facing matters directly.” “Brother,” replied (al-Ḥusayn), “you have given advice and shown your concern. I hope that your judgement is correct and successful.”

Al-Ḥusayn, peace be on him, set of for Mecca reciting: Then he left it out of fear while he kept on the lookout. He said: My Lord, save me from the unjust people (XXVIII 21). He kept to the high road and members of his House suggested: “If you had avoided the high road, like Ibn al-Zubayr did, the search (party) could not follow you.”

“No, by Allāh,” he replied, “I will not leave it until Allāh judges what He will judge.”

When al-Ḥusayn, peace be on him, entered Mecca, his entry occurred on the night of Friday (i.e. Thursday), 3rd (of the month) of Sha‘bān. As he entered, he recited: And when he set our towards Madyan, he said: Perhaps my Lord will guide me in the right path (XXVIII 22). Then he stayed there and its inhabitants began to visit him frequently, as did those who had to come to make the lesser pilgrimage and (other) people from far and wide. Ibn al-Zubayr had settled himself there, near the Ka‘ba, where he used to stand in prayer and perform the circumambulation (ṭawāf). He came to visit him, peace be on him, with the (others) who came to visit him. He used to come to him at intervals of two consecutive days, and sometimes between the two-day intervals. He (al-Ḥusayn ) was the most troublesome of Allāh’s creatures to Ibn al-Zubayr, who realised that the people of Ḥijāz would not pledge allegiance to him as long as al-Ḥusayn, peace be on him, was in the land. He was more capable of (commanding) the people’s obedience than him, and was more respected.

*****

The Kūfans learnt of the death of Mu‘āwiya, may the pit of Hell be for him, and spread rumours about Yazīd. They (also) came to know of the news of the refusal of al-Ḥusayn, peace be on him, to give (Yazīd) the pledge of allegiance, (as well as) what the attitude of Ibn al-Zubayr had been, and (how) both of them had left for Mecca. The Shī‘a in Kūfa gathered in the house of Sulaymān b. Ṣurad al-Khuzā‘ī. (There) they discussed the death of Mu‘āwiya, and praised and glorified Allāh (for that).

“Mu‘āwiya is dead.” announced Sulaymān b. Ṣurad. “Al-Ḥusayn has withheld giving his pledge of allegiance to the people (i.e. the Umayyads) and has gone to Mecca. You are his Shī‘a and the Shī‘a of his father. If you know (in your hearts) that you will be his helpers and fighters against his enemy, and that our lives will be given on behalf of him, then write to him and tell him of that. But if you fear failure and weakness, do not tempt the man (to risk) his own life.” “No,” they declared, “indeed we will fight his enemy and our lives will be given on behalf of him.”

“Then write to him,” he told them. They wrote to him: In the Name of Allāh, the Merciful, the Compassionate, To al-Ḥusayn b. ‘Alī, peace be on them, From Sulaymān b. Ṣurad, al-Musayyib b. Najaba, Rifā‘a b. Shaddād alBajalī, Habīb b. Muẓāhir, and the believers and Muslims of his Shī‘a among the Kūfans.

Greetings, we praise Allāh before you, other than Whom there is no deity. Praise be to Allāh Who has broken your enemy, the obstinate tyrant who had leapt upon this community, stripped it of its authority, plundered its fay’ (booty for distribution) and seized control of it without its consent. Then he had killed the choice members of it and had preserved the wicked members of it. He had made the property of Allāh a state (divided) among its tyrants and wealthy. He was destroyed as Thamūd were destroyed. (Now) there is no Imam over us. Therefore come; through you, may your Allāh unite us under truth. Al-Nu‘mān b. Bashīr is in the governor’s palace and we do not gather with him for the Friday (service). Nor do we accompany him (out of the mosque) for the festival service. If we learn that you will come to us, we will drive him away until we pursue him to Syria, if Allāh, the Exalted, wills.

They despatched the letter with ‘Abd Allāh b. Musma‘4 al-Hamdānī and ‘Abd Allāh b. Wālin. They ordered them to go quickly. They hurried off and came to al-Ḥusayn, peace be on him, at Mecca on the 10th of the month of Ramaḍān. Two days after sending them with the letter, they sent Qays b. Mushir al-Ṣaydāwī and ‘Abd Allāh and ‘Abd al-Raḥmān - the two sons of Shaddad al-Arḥabī5 and ‘Umāra b. ‘Abd Allāh al-Salūlī6 to al-Ḥusayn, peace be on him. With them they took about one hundred and fifty letters,7 (some written) by one man individually, (others by groups) of two and four. They (the Kūfans) delayed a further two days and then sent Ḥāni’ b. Ḥāni’ al-Sabi‘ī and Sa‘īd b. ‘Abd Allāh al-Ḥanafī (with another letter in which) they had written:
In the Name of Allāh, the Merciful, the Compassionate, To al-Ḥusayn b. ‘Alī, peace be on them, From the believers and Muslims of his Shī‘a. Make haste. The people are waiting for you. They have no opinion (of any man) except you. Therefore, speed, speed! And then again speed, speed! Greetings.

Shabath b. Rib‘ī, Ḥajjār b. Abjar, Yazīd b. al-Ḥārith b. Ruwaym, ‘Urwa b. Qays,8 ‘Amr b. al-Ḥajjāj al-Zubaydī and Muḥammad b. ‘Amr al-Taymī9 wrote (a further letter which said):
The dates have grown green; the fruit has ripened. Therefore if you want to, come to an army which has been gathered for you. Greetings. When all the messengers gathered together with him, he read the letters and asked the messengers about the people. (Then) he wrote (an answer and sent it) with Ḥāni’ b. Ḥāni’ al-Sabi‘ī and Sa‘īd b. ‘Abd Allāh al-Ḥanafī, who were the last two messengers. In the name of Allāh, the Merciful, the Compassionate, From al-Ḥusayn b ‘Alī, To the leaders of the believers and the Muslims. 4 Sabu‘ in al-Ṭabarī, II, 234. 5 The two sons are one in al-Ṭabarī, II, 234. 6 ‘Ubayd in al-Ṭabarī, II, 234. 7 Thirty-five in al-Ṭabarī, II, 234. 8 ‘Azra in al-Ṭabarī, II, 234. 9 Muḥammad b. ‘Umayr al-Tamīmī in al-Ṭabarī, II, 234.

Ḥāni’ and Sa‘īd have brought me your letters; they are the last two of your messengers who have come to me. I have understood everything which you have described and mentioned. The (main) statement of your great men is: “There is no Imam over us. Therefore come; through you, may Allāh unite us under truth and guidance.” I am sending you my brother, Muslim b. ‘Aqīl, who is my cousin and my trustworthy (representative) from my House. If he writes to me that the opinion of your leaders and of the men of wisdom and merit among you is united in the same way as the messengers who have come to me have described and as I have read in your letters, I will come to you speedily, Allāh willing. For by my life, what is the Imam except one who judges by the Book, one who upholds justice, one who professes the religion of truth, and one who dedicates himself to the essence of Allāh. Greetings.

Al-Ḥusayn, peace be upon him, summoned Muslim b. ‘Aqīl and despatched him with Qays b. Mushir al-Ṣaydāwī and ‘Umāra b. ‘Abd Allāh al-Salūlī, and ‘Abd Allāh and ‘Abd al-Raḥmān, the sons of Shaddād al-Arḥabī. He enjoined him to be pious before Allāh and to conceal his affair, and to act in a kindly way. If he saw that the people were united and had committed themselves to an agreement, he should speedily inform him of that.

Muslim, the mercy of Allāh be on him, departed until he came to Medina. There he prayed in the Mosque of the Apostle of Allāh, may Allāh bless Him and His Family, and said farewell to the dearest members of his family. Then he hired two guides. These two set out with him, but they missed the way and got lost. Both were struck by severe thirst and were unable to continue the Journey. They indicated the path to him after it again appeared clear to them. Muslim carried on along the path and the two guides died of thirst. Muslim b. ‘Aqīl, the mercy of Allāh be on them both, wrote (a letter) from the place known as al-Maḍīq (and sent it) with Qays b. Mushir:
I set out from Medina with two guides and they missed the way and got lost. Both were overcome by thirst and soon died. But we kept going until we came to water. we were only saved at the last moment of our lives. That water is in a place called al-Maḍīq in a low valley. I have taken this as a bad omen for my mission. If you consider it so, you could relieve me and send another in my place.

Greetings. Al-Ḥusayn, peace be upon him, wrote (back): I am afraid that your urging me in the letter to relieve you from the task which I sent you on is only cowardice. Therefore go on with your task which I gave you. Greetings.

Muslim read the letter, he said: “It is not for myself that I am afraid.” So he continued (once more) until he came to a well belonging to (the tribe of) Ṭayyi’. He stayed there (the night) then as he rode off (he saw) a man hunting. He saw him shoot a fawn as it came into his sight, and kill it. Muslim said: “(Thus), will we kill our enemies, Allāh Willing.”

He went on until he entered Kūfa. There he stayed in the house of al-Mukhtār b. Abī ‘Ubayda. which is called today the house of Muslim b. al-Musayyib. The Shī‘a began to come regularly to (see) him . Whenever a group of them gathered together with him, he would read the letter of al-Ḥusayn, peace be upon him, and they would weep. The people pledged allegiance to him (on behalf of al-Ḥusayn) to the extent that eighteen thousand men made such a pledge to him. Therefore Muslim wrote to al-Ḥusayn, peace be upon him, informing him of the pledge of allegiance to him of the eighteen thousand and urging him to come. The Shī‘a began to visit Muslim b. ‘Aqīl so frequently that his place (of residence) became well-known. Al-Nu‘mān b. Bashīr, who had been Mu‘āwiya’s governor of Kūfa and had been confirmed in office by Yazīd, knew of his whereabouts. He went up on the pulpit and after praising Allāh said: “Servants of Allāh, fear Allāh and do not rush into rebellion and discord. For in that men will be destroyed, blood will be shed, and property will be plundered. I do not combat anyone who does not combat me, nor do I disturb those of you who remain quiet. I do not oppose you, nor do I apprehend (you merely) on grounds of suspicion, accusation or hearsay. However, if you turn your faces away from me, violate your pledge of allegiance and oppose your Imam, by Allāh, other than Whom there is no deity, I will strike you with my sword as long as its hilt remains in my hand, even though I do not have any of you to help me. Yet I hope that those among you who know the truth are more numerous than those whom falsehood will destroy.”

‘Abd Allāh b. Muslim b. Rabī‘a10 al-Ḥaḍramī, an ally of the Banū Umayya stood before him and said: “O governor, what you see can only be adequately dealt with by violence; for the view which you hold about what (should be done) between you and your enemy is that of the weak,” “I would prefer to be one of the weak (while remaining) in obedience to Allāh than to be one of the mighty (while at the same time being) in rebellion against Allāh,” answered al-Nu‘mān. Then he went down (from the pulpit). ‘Abd Allāh b. Muslim went out and wrote the (following) letter to Yazīd b. Mu‘āwiya:
Muslim b. ‘Aqīl has come to Kūfa and Shī‘a have pledged allegiance to him on behalf of al-Ḥusayn b. ‘Alī b. Abī Ṭālib, peace be on them. If you have any need for Kūfa, then send it a strong man, who will carry out your orders and act in the same way as you would against your enemy. AlNu‘mān b. Bashīr is a weak man, or he is acting like a weak man. ‘Umāra b. ‘Uqba wrote to him in a similar vein, as did ‘Umar b. Sa‘d b. Abī Waqqāṣ. When the letters reached Yazīd, he summoned Sarjūn, a retainer (mawlā) of Mu‘āwiya and asked (him): “What is your view (of the fact) that Ḥusayn has sent Muslim b. ‘Aqīl to Kūfa to receive pledges of homage on his behalf? I have (also) learnt that Nu‘mān is weak, and had other bad reports of him. Who do you think that I should appoint as governor of Kūfa?” Now Yazīd was angry with ‘Ubayd Allāh b. Ziyād so Sarjūn answered him, “Do you think if Mu‘āwiya was alive and advising you, that you would take his advice?”
“Yes,” he answered.
Sarjūn produced a (letter of) appointment for ‘Ubayd Allāh b. Ziyād (as governor) of Kūfa and said: “This is the advice of Mu‘āwiya, which he ordered before he died. So join the two cities of Baṣra and Kūfa (under the authority) of ‘Ubayd Allāh.” “I’ll do that,” replied Yazīd. “I’ll send the letter of authority (which my father wrote) for ‘Ubayd Allāh b. Ziyād to him.” After this he summoned Muslim b. ‘Amr al-Bāhilī and he sent him to ‘Ubayd Allāh with the following (letter): My Shī‘a among the people of Kūfa have informed me that Ibn ‘Aqīl is there gathering units in order to spread rebellion among the Muslims. Therefore, when you read this letter of mine, go to Kūfa and search for Ibn ‘Aqīl as if you were looking for a bead until you find him. Then bind him (in chains), kill him or expel him. Greetings. In this way he gave him authority over Kūfa. Muslim b. ‘Amr went to ‘Ubayd Allāh at Baṣra and brought him the authorisation and the letter. ‘Ubayd Allāh ordered that preparations should be made immediately and that the departure for Kūfa would take place on the next day. He himself left Baṣra after he had made his brother, ‘Uthman, his deputy. He took with him Muslim b. ‘Amr, Sharīk b. al-A‘war al-Ḥārithi, together with his entourage and household. When he reached Kūfa, he was wearing a black turban and he was veiled. News of al-Ḥusayn’s departure had reached the people and they were expecting his arrival. When they saw ‘Ubayd Allāh, they thought that he was al-Ḥusayn. He (i.e. ‘Ubayd Allāh) did not pass a group of people without them greeting him. They were saying: “Welcome, son of the Apostle of Allāh, your arrival is a happy (event).”

He saw in their welcoming of al-Ḥusayn something which (greatly) troubled him. Muslim b. ‘Amr said, when their number had become so great (that) they were delaying them: “This is the governor ‘Ubayd Allāh b. Ziyād.” He went on so that he was approaching the (governor’s) palace at night. With him was (still) a great crowd who had gathered round him and who did not doubt that he was al-Ḥusayn. Al-Nu‘mān b. Bashīr had (the palace) bolted against him and against his entourage. One of those with him called on him to open the door to them. But al-Nu‘mān, still thinking that be was al-Ḥusayn, went up to the balcony and called down: “I invoke Allāh before you, unless you withdraw (from me), by Allāh, I will not hand over my office (amana) to you but I have no wish to fight you.”

(Ibn Ziyād) did not answer him. But he went closer while al-Nu‘mān was hanging over the balcony of the palace. Then he began to say to him: “Open, you have not opened yet and you have already had a long night (in which you have slept instead of governing).”

A man behind him heard this and withdrew to the people from Kūfa who had followed (Ibn Ziyād) (believing) him to be al-Ḥusayn. He said: “O people, it is Ibn Murjāna,12 by Him other than Whom there is no deity.” Al-Nu‘mān opened the door for him and he entered. They slammed the door in the faces of the people and they dispersed. In the morning the call was made among the people: “Al-ṣalāt jāmi‘a (the prayer is a general prayer which all should gather for).” The people gathered and he went out to them. He praised and glorified Allāh and said. “The Commander of the faithful (Yazīd) has appointed me to be in charge of your town and your frontier-station and the distribution of your booty (fay’). He has ordered me to give justice to the oppressed among you, to be generous to those of you who are deprived, and to treat the obedient among you with generosity like a good father, but to use the whip and the sword against those who abandon my commands and oppose my appointment. Let each man protect himself. True belief (sidq) should declare itself on your behalf, not the threat of punishment (wa‘īd).”

Then he went down, he took the group leaders (‘arīfs) and (some of) the people forcibly and he said: “Write to me about the strangers, those among you who supported the Commander of the Faithful (i.e. ‘Alī b. Abī Ṭālib), those among you who support the Ḥarūriyya (i.e. Khārijites), and the trouble-makers whose concern is discord and turmoil. Whosoever of you makes these lists for us will be free from harm. But those of you who do not write anyone, will have to guarantee that there is no opponent in his group (‘irāfa) who will oppose us, and no wrongdoer who will try to wrong us. Anyone who does not do so, will be denied protection and his blood and his property will be permitted to us. Any group leader (‘arīf) in whose group is found anyone with partisanship for the Commander of the Faithful, who has not been reported to us, will be crucified at the door of his house, and I will abolish the pay (‘aṭā’) of that group (‘irāfa).” When Muslim b. ‘Aqīl heard of the coming of ‘Ubayd Allāh to Kūfa, of the speech he had made and his treatment of the ‘arīfs and (other) people, he left the house of al-Mukhtār and went to the house of Hāni’ b. ‘Urwa and went in (to stay) there. The Shī‘a began to visit Hāni’s house secretly to keep it hidden from ‘Ubayd Allāh and they enjoined that it should be kept secret.

Ibn Ziyād summoned a retainer (mawlā) of his called Ma‘qil. “Take three thousand dirhams,” he told him, “and look for Muslim b. ‘Aqīl and search out his followers. If you get hold of one or a group of them, give them these three thousand dirhams. Tell them to use it to help in the war against your enemy. Let them know that you are one of them. For if you give it to them, they will be sure of you and have confidence in you, and they will not keep any of their information from you. So go (looking) for them and continue until you find where Muslim b. ‘Aqīl is staying and you have met him.” He did that. He came (to a place where) he sat near Muslim b. ‘Awsaja al-Asadī in the great mosque. The latter was praying, and he (Ma‘qil) heard some people saying that this (was one of those who) had pledged allegiance to al-Ḥusayn. He went up and sat right next to him until he had finished praying. “O servant of Allāh,” he said, “I am a Syrian whom Allāh has blessed with love for the House and love for those who love them.”

He pretended to weep (in front of) him. Then he continued: “I have three thousand dirhams with which I want to meet a man from them (the House) whom I have learnt has come to Kūfa to receive pledges of allegiance on behalf of the son of the daughter of the Apostle of Allāh, may Allāh bless Him and His Family. I have been wanting to meet him but I have not found anyone who will direct me to him and I don’t know the place (where he is staying). While I was sitting (here), I heard a group of the faithful saying that this is a man (i.e. Muslim b. ‘Awsaja) who is acquainted with this House. Therefore I have come to you so that you may take this money from me and introduce me to your leader (ṣāḥib); for I am one of your brethren and someone you can trust. If you wish, you may receive my pledge of allegiance to him before my meeting him.”

“I thank Allāh for you meeting me,” replied (Muslim) b. ‘Awsaja, “and it gives me great joy to get (you) what you desire, and that Allāh should help the House of His Prophet, peace be on them, through you. Yet the people’s knowledge of my (connection) with this affair before it is finished troubles me, because of (my) fear of this tyrant and his severity.”

“It would be better (if) you took the pledge of allegiance from me (now),” Ma‘qil told him. So he took his pledge of allegiance and testaments heavily supported by oaths that he would be sincere and keep the matter concealed. He (Ma‘qil) gave him whatever would make him content in that way.

“Come to visit me at my house for (a few) days,” said (Muslim b. ‘Awsaja). “for I will seek permission for you (to visit) your master.” He began to go to visit him frequently with the people (i.e. the other members of the Shī‘a) and sought permission for him (to visit). Permission was given and Muslim b. ‘Aqīl received (Ma‘qil’s) pledge of allegiance. He told Abū Thumāma al-Ṣā’idī to take the money from him. The latter was the one who collected money from them and what could be used to help each other, and he used to buy their arms. He was a perceptive man and one of the knights (fāris) of the Arabs and one of the notables of the Shī‘a. That man (i.e. Ma‘qil) began to visit them regularly. He was the first to enter and the last to leave, in order to become acquainted with (everything of) their affairs which Ibn Ziyād wanted. He used to keep him informed about that at regular intervals.

Hanī’ b. ‘Urwa began to fear for himself and he stopped attending Ibn Ziyād’s assembly (majlis). He pretended to be sick. Ibn Ziyād asked those who did attend, “Why is it I don’t see Hanī’?” “He is sick.” they replied. “If I had been informed of his illness, I would have paid him a sick visit,” said Ibn Ziyād. Then he summoned Muḥammad b. al-Ash‘ath, Asmā’ b. Khārija and ‘Amr b. al-Ḥajjāj al-Zubaydī. Ruwayḥa,13 daughter of ‘Amr was married to Hānī’ b. ‘Urwa; she was the mother of Yaḥyā b. Hānī’. “What prevents Hānī’ from coming to visit us?” he asked them. “We don’t know,” they replied, “but it is said that he is sick” “I have learnt,” replied (Ibn Ziyād), “that he is better and that he sits at the door of his house. Go and tell him that he should not abandon his duty towards us. For I do not like one of the Arab nobles like him to ill-treat me,” They went until they stood before his (house) in the evening. He was sitting at his door.

“What is stopping you from seeing the governor?” they asked. “For he has mentioned you and said that if he had been told you were ill, he would have paid you a sick-visit.”

“An illness has stopped me,” he answered. “He has been informed.” they said. “that you sit at the door of your house every evening. He finds you tardy and tardiness and churlish behaviour are things which the authorities will not tolerate. We adjure you to ride with us.” He called for his clothes and got dressed. Then he called for a mule and rode (with them). When he got near the palace, he began to feel some apprehension. He said to Ḥassān b. Asmā’ b. Khārija, “Nephew, by Allāh, I fear this man. What do you think?”' “Uncle, by Allāh, I do not fear anything for you. Why do you invent a reason (for blame) against yourself?” he answered, for Ḥassān did not know why ‘Ubayd Allāh had sent for him. (So) Hānī’ went on until he came to ‘Ubayd Allāh b. Ziyād. With him was a group (of people). When he looked up, ‘Ubayd Allāh said (to himself): “The fool’s legs have brought him to you.” Then, when Hānī’ had drawn near Ibn Ziyād, who had the qāḍī Shurayḥ, with him, Ibn Ziyād turned towards him and recited: I want is friendship but he wants my death. The one who makes excuses to you is one of your own bosom friends from the tribe of Murād. He was referring to his earlier kindness and gentleness to him (Hānī’). “What is that, governor?” asked Hānī’. “Yes, Hānī’, what are these matters which you have been plotting in your house against the Commander of the faithful and the general community of the Muslims?” asked Ibn Ziyād. “You have brought Muslim b. ‘Aqīl and taken him into your house. You have gathered arms and men for him in houses around you. You thought that was hidden from me.” “I have not done that and Muslim is not with me,” he replied. “Oh yes (you have),” was the answer. After the argument between them had gone on for some time and Hānī’ persisted in contradicting and denying (the accusations), Ibn Ziyād summoned that spy, Ma‘qil. He came and stood before him. “Do you know this man?” (Ibn Ziyād) asked him. “Yes,” he replied. At that (moment) Hānī’ realised that he had been a spy against them and had brought (Ibn Ziyād) all their information. For a moment he was bewildered, and then his spirit returned to him.

“Listen to me,” he said. “and believe what I say. I swear by Allāh that I do not lie. By Allāh, I did not summon him to my house. I did not know anything about his business until he came to me asking to stay with me. I was too ashamed to refuse him. As a result of that, the duty of giving (him) protection fell upon me. Therefore I gave him lodging and refuge. Then his affair developed as you have been informed. If you wish, I will give you strongly sworn testaments that I will not do you any harm and danger. And I will come to you and put my hand in your hand. If you wish, I will give you a guarantee which will be in your hand until I return to you. Then I will go to him and order him to leave my house for wherever in the land he wants to go. Then he will leave his right of protection.” “You will never leave me unless you bring him,” answered Ibn Ziyād. “No, by Allāh. I will not bring him to you,” (the other) declared.

After the argument between them had gone on for some time, Muslim b. ‘Amr al-Bāhilī rose (to speak). There was no other Syrian or Baṣran in Kūfa except him. “May Allāh make you prosper, governor,” he interjected. “(please) leave me with him (for a time) so that I can speak to him.” He arose and took him (Hānī’) aside from Ibn Ziyād. They were (standing) where he could see them and when they raised their voices, he could hear what they were saying. “I adjure you before Allāh, Hānī’,” said Muslim, “you are killing yourself and bringing tribulation on your clan. By Allāh, I hold you too precious to be killed. This man is the cousin of (your) tribe so they will not fight against him, nor harm him. Therefore give him (i.e. Muslim b. ‘Aqīl) to them (the authorities). There will be no shame and failure for you by that for you would only be handing him over to the authorities.” “By Allāh, indeed there would be shame and disgrace for me,” answered Hānī’, “were I to hand over one who has come under my protection and is my guest, while I am still alive and sound. I can hear; I see well; I have a strong arm and many helpers. By Allāh, if I was the only one without any helper, I would not hand him over until I had died on his behalf.” He began to shout at him saying: “By Allāh, I will never hand him over to him.” Ibn Ziyād heard that. “Bring him to me,” he said. They brought him. “Either bring him to me or I will have your head cut off,” demanded Ibn Ziyād. “Then there will be much flashing (of swords) around your house,” replied Hānī’, thinking that his clan would prevent him (from being killed).

“Come near me,” demanded (Ibn Ziyād). He came nearer and Ibn Ziyād struck his face with his cane and went on beating at his nose, forehead and cheeks so that he broke his nose and the blood flowed from it on to his face and beard and the flesh of his forehead and cheeks was sprinkled over his beard. Eventually the cane broke. Hānī’ stretched out his hand towards the hill of the sword of one of the armed attendants but the man pulled it away and prevented him. “You have been behaving like one of the Ḥarūrī (i.e. Khārijites) all day long!” yelled Ibn Ziyād, “so your blood is permitted to us. Take him away!” They took him and threw him into one of the rooms in the building. They locked the doors on him. He had told them to put guards on him and that (also) was done. However Ḥassān b. Asmā’ arose and said: “Are (we) messengers of treachery now? For you told us to bring the man to you. Yet when we brought him to you, you smashed his nose and face, and his blood flowed on his beard. Then you claimed that you would kill him.” “You will be for it here (and now),” cried ‘Ubayd Allāh and he ordered him to be struck, shaken and pushed aside.

“We are satisfied with the governor’s attitude on our behalf and against (those of) us (who are wrong): the governor is only punishing (those who are wrong),” declared Muḥammad b. al-Ash‘ath. However when it was reported to ‘Amr b al-Ḥajjāj and he learnt that Hānī’ had been killed, he advanced with Madhḥij and surrounded the palace. He had a great crowd with him.

“I am ‘Amr b. al-Ḥajjāj” he called out “and these are the knights of Madhḥij, and their leading men. We have not broken away from obedience, nor have we separated from the community.” It had been reported to them that their colleague had been killed and they regarded that as a great crime. ‘Ubayd Allāh was told that Madhḥij were at the gate. He told the qāḍī Shurayḥ: “Go in to their colleague, look at him and then go out and inform them that he is still alive and has not been killed.” Shurayḥ went in and looked at him. When Hānī’ saw Shurayḥ he said, with blood flowing down his beard: “Oh Allāh! Oh you Muslims! Has my clan been destroyed? Where are the people of religion? Where are the people of the town?” When he heard the tumult at the door of the palace he said: “I think those are the voices of Madhḥij and my group of the Muslims. If ten of them got in, they would be able to rescue me.”

After Shurayḥ had listened to what he had to say, he went out to them and told them: “When the governor learnt about your attitude and your statements concerning your colleague, he ordered me to go and see him. I went and I saw him. Then he ordered me to meet you and inform you that he is still alive and that the report that he had been killed was false.” “Praise be to Allāh since he has not been killed,” answered ‘Amr b. al-Ḥajjāj and his colleagues. Then they went away, ‘Ubayd Allāh b. Ziyād went out and went up on the pulpit. (He had brought) with him the nobles of the people, his bodyguard (shuraṭ) and his entourage. He said “O people, seek refuge in obedience to Allāh and your Imams. Do not cause division, for you will be destroyed, humiliated, killed or harshly treated and deprived. Your brother is he who speaks the truth to you. He who warns is excused.”

After he had finished, he was about to go down but had not gone from the pulpit, when the look-outs at the date-sellers’ gate of the mosque rushed in yelling; “Muslim b. ‘Aqīl has come!”

‘Ubayd Allāh quickly went into the palace and locked the gates. [‘Abd Allāh b. Ḥāzim reported:] By Allāh, I was Ibn ‘Aqīl’s messenger at the palace to see what was done to Hānī’. When he was beaten and imprisoned I mounted my horse and was the first to enter the house to bring information of him to Muslim b. ‘Aqīl. There the women of Murād had gathered and they were crying out; “O tears of grief for him! O bereavement of him!”

I went in to see Muslim and gave him the news of him (Hānī’). He ordered me to summon his supporters. The houses around him were full of them; there were four thousand men there. He told his messengers to cry out: “O victorious, kill!” so I cried out; “O victorious, kill”. Then the Kūfans gathered and assembled before him. Muslim, may Allāh have mercy on him, appointed leaders over the quarters, over the tribes of Kinda, Madhḥij, Tamīm, Asad, Muḍar and Hamdān. The people had answered the call and gathered, except for a few who had delayed so that the mosque and the market place were full of people. They were full of enthusiasm until the evening. ‘Ubayd Allāh’s situation was grim. All his energy was concentrated on holding the door, for he only had thirty members of his bodyguard with him in the palace, twenty nobles of the people, and his family and entourage. The nobles who had not been with him began to come to him through the door which adjoined the building of the Romans. Then those of the nobles who were with Ibn Ziyād began to look down on them (the people outside). (These) were looking at them, while they hurled stones at them and cursed them and abused ‘Ubayd Allāh and his father. Ibn Ziyād summoned Kathīr b. Shihāb and ordered him to go out among those of Madhḥij who obeyed him and to go round Kūfa and make the people desert Ibn ‘Aqīl; he should make them afraid of (the possibility of) war and threaten them with the punishment of the authorities. Then he ordered Muḥammad b. al-Ash‘ath to go out among those of Kinda and Ḥaḍramawt who obeyed him; he should raise a standard which would guarantee security to those people who came to him. He gave similar instructions to al-Qa‘qā‘ al-Dhuhlī, Shabath b. Rib‘ī al-Tamīmī, Ḥajjār b. Abjar al-‘Ijlī and Shamīr b. Dhī al-Jawshan al-‘Āmirī. He kept the rest of the nobles of the people with him, not wishing to be without them because of the small number of people who were with him. Kathīr b. Shihāb went out (and began) making the people desert Muslim. Muḥammad b. al-Ash‘ath went out until he reached the houses of the Banū ‘Umāra. Ibn ‘Aqīl sent ‘Abd al-Raḥmān b. Shurayḥ al-Shibāmī to Muḥammad b. al-Ash‘ath from the mosque. When Muḥammad b. al-Ash‘ath saw the great number of those who had come to him (Muslim), he lingered where he was (i.e. he did not carry out Ibn Ziyād’s instructions). Then he - Muḥammad b. al-Ash‘ath - Kathīr b. Shihāb, al-Qa‘qā‘ al-Dhuhlī and Shabath b. Rib‘ī began to make the people withdraw from their close adherence to Muslim for they made them afraid of the authorities so that a great number of their tribesmen and others gathered to them and they went to Ibn Ziyād through the house of the Romans. The tribesmen went in with them. “May Allāh make the governor prosperous,” said Kathīr b. Shihāb, “you have many of the nobles of the people with you, (as well as) your bodyguard, family and servants. Let us go out against them.”

‘Ubayd Allāh refused but he gave Shabath b. Rib‘ī a standard and he sent him out. The people with Ibn ‘Aqīl remained numerous until evening. Their situation became strong. ‘Ubayd Allāh sent for the nobles and he assembled them. They (went up to the roof to) look down on the people. They offered additional (money) and kind treatment to those who would obey and they terrified the disobedient with (threats of) dispossession and (dire) punishment. They told them that the army from Syria was coming against them. Kathīr b. Shihāb spoke until the sun was about to set. He said: “O people, stay with your families. Do not hurry into evil actions. Do not expose yourselves to death. These are the soldiers of the Commander of the faithful Yazīd, who are approaching. The governor has given Allāh a promise that if you persist in fighting him and do not go away by nightfall, he will deprive your children of their (right to a) state allotment of money (‘ata’) and he will scatter your solders in Syrian campaigns. He will make the healthy among you responsible for the sick and those present responsible for those who are absent until none of those rebellious people will remain who has not tasted the evil consequences of what their hands have earned.”

The (other) nobles spoke in a similar vein. After the people had heard what they had to say, they began to disperse. Women began to come to their sons and brothers (saying): “Go, the people will be enough (without) you”. Men were going to their sons and brothers and saying: “Tomorrow the Syrians will come against you. What are you doing causing war and evil? Come away.” Thus (a man) would be taken away or would leave. They continued to disperse so that by the time evening came and Muslim b. ‘Aqīl prayed the evening prayer, he had only thirty men with him in the mosque. When he saw that it was evening and he only had that group with him, he left the mosque and headed for the gates of Kinda. He reached the gates with only ten of them (left) with him. When he left the gate, there was no one with him to guide him. He looked around but could see no one to guide him along the road, to show him to his house and to give him personal support if an enemy appeared before him.

He wandered amid the lanes of Kūfa without knowing where he was going until he came to the houses or the Banū Jabala of Kinda. He went on until he came to a door (at which was) a woman called Ṭaw‘a. She had been a slave-wife (umm walad) of al-Ash‘ath b. Qays and he had freed her. She had, then, married Usayd al-Ḥaḍramī and had borne him (a son called) Bilāl. Bilāl had gone out with the people and his mother was standing al the door waiting for him. Ibn ‘Aqīl greeted her and she returned the greeting.

“Servant of Allāh, give me water to drink,” he asked her. She gave him a drink and he sat down. She took the vessel inside and then came out again. “Servant of Allāh, haven’t you had your drink?” she asked. “Yes,” was the answer “Then go to your people,” she said. But he was silent. She repeated it but he was still silent. A third time she said: “Glory be to Allāh, servant of Allāh. get up may Allāh give you health - (and go) to your people. For it is not right for you to sit at my door and I will not permit you to do it.” (At this) he got up and said: “Servant of Allāh, I have neither house nor clan in this town. Would you (show) me some generosity and kindness? Perhaps I will be able to repay it later on.” “What is it, Servant of Allāh?” she asked. “I am Muslim b ‘Aqīl” he replied. “These people have lied to me, incited me (to action) and then abandoned me.” “You are Muslim,” she repeated.

“Yes,” he answered.

“Come in,” she said and he was taken into a room in her house but not the room she used. She spread out a carpet for him and offered him supper but he could not eat.

Soon her son returned. He saw her going frequently to and fro between the rooms and exclaimed: “By Allāh, the number of times which you have gone into and come out of that room this evening, makes me suspect that you have something important (there).”
“My young son, forget about this,” she answered.
“By Allāh, tell me,” he replied. “Get on with your own business and don’t ask me about anything,” she retorted. However he persisted until she said: “My young son, don’t tell any of the people anything about what I am going to tell you.” “'Indeed.” he answered and she made him take an oath. When he swore (not to do) that, she told him. He went to bed without saying anything. After the people had deserted Muslim b. ‘Aqīl, a long time passed for Ibn Ziyād without him hearing the voices of the supporters of Ibn ‘Aqīl as he had heard them before. He told his followers to look down at them and see whether they could see any of them. They looked down and did not see anyone. Then he told them to see whether they were in the shadow and were lying in ambush for them. They removed the (bamboo) roof covers of the mosque and began to lower the torches of fire in their hands, and to look. Sometimes the torches gave light for them and sometimes they did not give (as much) light for them as they would have wished. They let down the torches and sticks of cane tied with rope on which was fire. They were let down until they reached the ground. They did this in (place in which was) the deepest darkness, (as well as) those parts which were closer and those which were in between. They (also) did that in the darkness around the pulpit. When they saw that there was nothing, they informed Ibn Ziyād that the people had dispersed. Then he opened the gateway which (went) into the mosque. He came out and went up on the pulpit. His followers had come out with him. He told them to sit for a little while before the night prayer. He ordered ‘Amr b. Nafī‘ to call out that there would be no guarantees of security for any man of the bodyguard, the ‘arīfs, the supporters and the fighters who prayed the night prayer (anywhere) except in thc mosque. Not an hour passed before the mosque was full of people. After ordering his caller (to call for prayer), he rose for the prayer. His guard rose behind him but he told them to guard him against anyone coming in (to try) to assassinate him. After praying with the people, he went up on the pulpit. When he had praised and glorified Allāh, he said. “Ibn ‘Aqīl, stupid and ignorant (man as he is) has attempted the opposition and rebellion which you have seen. There will be no security from Allāh for a man in whose house we find him. Whoever brings him, will have the reward for his blood. Fear Allāh, you servants of Allāh, and keep to obedience and your pledge of allegiance. Do not do (anything which will be) against yourselves. Ḥusayn b. Numayr, your mother will lose you, if any of the gates of the lanes of Kūfa is open or this man gets away. And you do not bring him to me. I give you authority over the houses of the inhabitants of Kūfa. Send lookouts (to inspect) people on the roads. Tomorrow morning clear out (the people from) the houses and search them thoroughly so that you bring me this man.”

Al-Ḥusayn b. Numayr was in charge of the bodyguard and was of the Banū Tamīm. After this Ibn Ziyād went back into the palace. He gave ‘Amr b. Ḥurayth his standard and put him in charge of the people. In the morning he held an assembly and gave permission for the people to come to him. Muḥammad b. alAsh‘ath approached.

“Welcome to one of those whose loyalty is above suspicion,” he said to him and sat him by his side. That same morning the son of that old woman went to ‘Abd al-Raḥmān b. Muḥammad b. al-Ash‘ath and told him about Muslim b. ‘Aqīl being with his mother. ‘Abd al-Raḥmān went to his father who was with Ibn Ziyād. He went to him and Ibn Ziyād learned his secret.

“Get up and bring him to me immediately,” said Ibn Ziyād to (Muḥammad b. alAsh‘ath), poking a cane into his side. He sent (‘Amr b.)15 ‘Ubayd Allāh b. ‘Abbās al-Sulamī with him, together with seventy men from the tribal group of Qays. They went to the house where Muslim b. ‘Aqīl was. When the latter heard the beating of horses’ hooves and the voices of men, he knew that it was him whom they had come for. He went out against them with his sword (drawn) as they rushed blindly towards the house. He fell upon them and struck them with his sword so that he drove them away from the house. They repeated the attack, and Muslim counter-attacked in the same way. He and Bakr b. Ḥumrān al-Aḥmarī exchanged blows and Bakr struck Muslim’s mouth, cutting his top lip and slicing down to the lower lip to knock out two of his teeth. Muslim struck him a terrible blow on the head and repeated it again, cutting a nerve along his shoulder with a blow which almost reached his stomach. When the people saw that, they (went up and) looked down on him (Muslim) from the tops of the houses, and began to hurl stones at him and to light canes of wood with fire which they threw from the top of the house. When he saw that, he went out against them into the lane with his sword unsheathed.

“You can have my guarantee of security,” said Muḥammad b. al-Ash‘ath. “don't kill yourself.” But he continued to fight against them saying: I swear I will only be killed as a free man, although I see death as something horrible, Or it makes the cold a bitter heat and deflects the ray of the sun (for ever). Every man one day will meet an evil, I fear that I will be cheated and deluded. “You will not be cheated, deluded or deceived,” replied Muḥammad b. alAsh‘ath. “These people (ie. the Banū Umayya) are your cousins and they will not fight against you or strike you.” He had been hurt by stones and weakened by the fighting. He was out of breath and he was propping his back up against the wall of that house. Ibn al-Ash‘ath repeated the offer of security to him. “Am I granted security?” he said. “Yes,” he replied and he said to the people who were with him, “he is given security by me.” “Yes,” replied the people, except (‘Amr b.) ‘Ubayd Allāh b. al-‘Abbās al-Sulamī. “I have neither she-camel or camel in this (i.e. I will have nothing to do with it),” he said and he turned aside. “If you will not grant me security,” declared Muslim, “I will not put my hand in yours.” A mule was brought and he was put on it. They gathered around him and pulled his sword away. At that he was in despair for his life and his eyes filled with tears. “This is the first betrayal,” he cried. “I hope no harm will come to you,” called out Muḥammad b. al-Ash‘ath. “Is it only hope?” he retorted as he wept. “Where then is your guarantee of security? Indeed We belong to Allāh and to Him we will return.” “One who has sought for the like of what you have sought for, should not weep when there befalls him what has befallen you,” ‘Amr b. ‘Ubayd Allāh b. al‘Abbās goaded him. “I would not weep for myself,” he replied, “nor would I grieve for my own death, even though I have not the slightest desire for destruction. But I am weeping for my family who are coming to me, I am weeping for al-Ḥusayn and the family of al-Ḥusayn, peace be on them.”

Then he went closer to Muḥammad b. al-Ash‘ath and said: “O servant of Allāh, by Allāh, I see that you are unable to grant me a guarantee of security. Yet do you have the goodness to be able to send one of your men with my message so that it will get to al-Ḥusayn? For I have no doubt that he has already set out towards you, or will be setting out soon with his House. (This messenger) would say: ‘Ibn ‘Aqīl has sent me to you. He is a prisoner in the hands of the people, and he does not expect to see evening before he is killed; and he says: Return, may my father and mother be your ransom, with your House and do not let the Kūfans tempt you, for they were the followers of your father and he desired to leave them even through death and murder. The Kūfans have lied to you. A liar has no judgement’.” “By Allāh, I will do that,” replied Ibn al-Ash‘ath, “and I will inform Ibn Ziyād that I have given you a guarantee of security.” Ibn al-Ash‘ath went with Ibn ‘Aqīl to the door of the palace. He asked permission to enter. Permission was given him and he went in (to see) Ibn Ziyād. He gave a report about Ibn ‘Aqīl and Bakr’s blow against him, and about his own guarantee of security to him. “What (is this about) you and a guarantee of security?” demanded ‘Ubayd Allāh, “as if we sent you to guarantee him security when we only sent you to bring him.” Ibn al-Ash‘ath fell silent.

While Ibn ‘Aqīl remained at the palace door, his thirst had become severe. At the palace door there were people sitting waiting for permission to enter. Among them were ‘Umāra b. ‘Uqba b. Abī Mu‘ayt, ‘Amr b. Ḥurayth, Muslim b. ‘Amr and Kathīr b. Shihāb. There was a jug of cold water placed at the doorway. “Give me a drink of that water:' asked Muslim “See how cold it is.” replied Muslim b. ‘Amr. “but by Allāh you will never taste a drop of it until you taste the heat of Hell-fire” “Shame on you whoever you are!” cried Ibn ‘Aqīl.

“I am the one who recognized the truth when you denied it; who was sincere to his Imam when you deceived him; who was obedient to him when you opposed him. I am Muslim b. ‘Amr al-Bāhilī” “Your mother has been bereft of a son” replied Ibn ‘Aqīl. “How coarse you are, how rough, how hard your heart is. Man of Bāhila, you are more appropriate for the heat of Hell-fire and to remain there forever, than I am.” He sat down, propping himself against a wall. ‘Amr b. Ḥurayth sent one of his boys to bring a jug with a napkin and cup. He poured water into it and told him to drink. But whenever he went to drink, the cup filled with blood so that he was not able to drink. He did that once and then twice. When he made as if to drink for the third time, his tooth fell into the cup, “Praise be to Allāh.” he said, “if it had been a provision granted to me (by Allāh), I could have drunk it “ Ibn Ziyād’s messenger came out and ordered him to go to (see) him. He went in but did not greet him as governor.

“Don’t you greet the governor?” demanded the guard. “If he wants my death, what is (the point of) my greeting him with words of peace?” he replied. “if he did not want my death, my greetings (of peace) to him would be profuse.” “By my life, you will be killed,” declared Ibn Ziyād. “So be it,” he replied. “Indeed, (it will).” “Then let me make my will to one of my fellow tribesmen” “Do (so).” Muslim looked those sitting with ‘Ubayd Allāh. Among them was ‘Umar b. Sa‘d b. Abī Waqqāṣ. He said to him “ ‘Umar, there is kinship between you and me and I have need of you. So you could carry out what I need of you. But it is secret.” ‘Umar refused to listen to him. “Why do you refuse to consider the need of your cousin?” asked ‘Ubayd Allāh. So ‘Umar got up with him and sat where Ibn Ziyād could watch both of them. “I have a debt in Kūfa,” said Muslim. “I borrowed seven hundred dirhams when I came to Kūfa. Sell my sword and armour and pay the debt for me. When I have been killed, ask Ibn Ziyād to give you my corpse and bury it. Send to al-Ḥusayn, peace be on him, someone to send him back. For I have written to him telling him that the people are with him and now I can only think that he is coming,” “Do you know what he said to me, governor?” ‘Umar said to Ibn Ziyād. “He mentioned these things” “The faithful would not betray you,” said Ibn Ziyād to (Muslim), “But the traitor was confided in. As for what you have, it is yours, and we will not prevent you from doing with it what you like. As for the body when we have killed it, we do not care what is done with it. As for al-Ḥusayn, if he does not intend (harm) to us, we will not intend (harm) to him.” Then Ibn Ziyād said: “Ibn ‘Aqīl, you came to the people while they were all (united) and you scattered them and divided their opinions so that some of them attacked others”

“No,” replied lbn ‘Aqīl, “I did not come for that but (because) the people of the town claimed that your father had killed their best men, shed their blood and appointed governors among them like the governors of Choesroe and Caesar. We came to enjoin justice and to urge rule by the Book.”

“What are you (to do) with that, you great sinner?” cried Ibn Ziyād. “Why did you not do that among the people when you were drinking wine in Medina?” “Me, drink wine! By Allāh, Allāh knows you are not speaking the truth, and have spoken without any knowledge, for I am not like what you have said. It is you who are more correctly described as drinking wine than me, (you) who lap the blood of Muslims and kill the life whose killing Allāh has forbidden and (you are one) who sheds sacred blood on behalf of usurpation, enmity and evil opinion while he (Yazīd) enjoys himself and plays as if he had done nothing.” “You great sinner (fāsiq),” shouted Ibn Ziyād, “your own soul made you desire what Allāh prevented you from having (i.e. authority) (because) Allāh did not regard you as worthy of it.”

“Who is worthy of it, if we are not worthy of it?' asked Muslim “The Commander of the faithful, Yazīd,” answered Ibn Ziyād. “Praise be to Allāh,” called out Muslim. “We will accept Allāh’s judgement between us and you in every circumstance.” “May Allāh kill me, if I do not kill you in such a way as no one in Islam has (ever) been killed before,” retorted Ibn Ziyād. “You are the person with the most right to commit crimes of innovation in Islam which have not been committed before,” Muslim replied, “for you will never abandon evil murder, wicked punishment, shameful practice and avaricious domination to anyone (else).” Ibn Ziyād began to curse him, and to curse al-Ḥusayn, ‘Alī and ‘Aqīl, peace be on them, while Muslim did not speak to him. “Take him up to the top of the palace,” ordered Ibn Ziyād. “and cut off his head, (throw it to the ground) and make (his body) follow it (to the ground).” “By Allāh,” said Muslim. “if there was any (real) kinship between you and me, you would not kill me.” “Where is the man whose head Ibn ‘Aqīl struck with (his) sword?” asked Ibn Ziyād. Then Bakr b. Ḥumrān al-Aḥmarī was summoned and he told him: “Climb up, and you be the one who cuts his head off.” He went up with him. He (Muslim) said: “Allāh is greater (Allāhu Akbar).” He sought forgiveness from Allāh and prayed for blessings on the Apostle, saying: “O Allāh, judge between us and a people who have enticed us, lied against us and deserted us.”

They (took) him to a part which overlooked where the shoemakers are today. His head was cut off (and thrown down) and his body was made to follow his head. Muḥammad b. al-Ash‘ath, then approached ‘Ubayd Allāh b. Ziyād and spoke to him of Hāni’ b. ‘Urwa. He said: “You know of the position of Hāni’ in the town and of his House in the clan. His people know that I and my colleague brought him to you. I adjure you before Allāh, hand him over to me for I would not like (to face) the enmity of the town and his family.” He promised to do that but then afterwards something occurred to him and he ordered Hāni’ (to be) taken (immediately) to the marketplace and (his head) cut off. Hāni’ was taken in chains until he was brought to a place where sheep were sold. He began to shout “O Madhḥij! There is no one from Madhḥij for me today! O Madhḥij, where is Madhḥij?” When he realised that no one was going to help him, he pulled his hand and wrenched it free of the chain, crying: “What is there, stick, knife, stone or bone, with which a man can defend his life?” (At this) they jumped upon him and tied the chain (more) tightly. He was told to stretch out his neck but he answered: “I am not so liberal with my life and I will not help you (to take) my life.” A Turkish retainer (mawlā) of ‘Ubayd Allāh called Rashīd struck him with a sword but it did not do anything. “To Allāh is the return. O Allāh to Your mercy and Your paradise,” called out Hāni’. Then (Rashīd) struck him with another blow and killed him.

Concerning Muslim b. ‘Aqīl and Hāni’ b. ‘Urwa, may Allāh have mercy upon them, ‘Abd Allāh b. al-Zubayr al-Asadī said:16 If you do not know what death is, then look at Hāni’ in the market-place and Ibn ‘Aqīl: (Look at) a hero whose face has been covered with wounds and another who fell dead from a high place. The command of the governor struck them (down) and they became legends for those who travel on every road. You see a corpse whose colour death has changed and a spattering of blood which has flowed abundantly; A young man who was (even) more bashful than a shy young woman, was more decisive than the polished blade of a two edged sword. Is Asmā’ riding in safety a mount which moves at walking pace while Madhḥij urged him to seek vengeance And Murād wander around him? Are all of them in fear of the questioner and the questioned?

If you do not avenge your two brothers, then be harlots satisfied with little. When Muslim and Hāni’ were killed, the mercy of Allāh be on them, ‘Ubayd Allāh b. Ziyād sent their heads with Hāni’ b. Abī Ḥayya al-Wādi‘ī and al-Zubayr b. al-Arwaḥ al-Tamīmī to Yazīd b. Mu‘āwiya. He ordered his secretary (kātib) to write to Yazīd about what had happened to Muslim and Hāni’. The secretary who was ‘Amr b. Nāfi‘ – wrote but he was very wordy (in his style). He was the first to be wordy in writing letters. When ‘Ubayd Allāh saw the letter, he disliked it. “What is this prolixity and this excess?” he asked. “Write: Praise be to Allāh, Who exacted the dues of the Commander of the faithful and has given him sufficient provisions against his enemy. I (am writing to) inform the Commander of the faithful that Muslim b. ‘Aqīl took refuge in the house of Hāni’ b. ‘Urwa al-Murādī. I set look-outs and spies on them, concealed men against them, I tricked them until I brought them out. Allāh gave me power over them. Thus I came upon them and had them executed. I have sent their heads to you with Hāni’ b. Abī Ḥayya al-Wādi‘ī and al-Zubayr b. al-Arwaḥ al-Tamīmī. They are both people who are attentive and in obedience to you, and of sincerity. Let the Commander of the faithful ask them about whatever of the affair he may wish; for they have knowledge and truth. Farewell. Greetings.”

Yazīd b. Mu‘āwiya wrote (back): You have not gone beyond what I wanted. You have acted with the decisive action I wanted. You have launched into the attack with the violence of man who has control of his emotion. You have satisfied me, been sufficient for (the task) and corroborated my view of you and my opinion of you. I have summoned your two messengers and questioned them, and talked to them. I found them in their views and merit as you had mentioned. Receive them both with kindness on my recommendation. I have been informed that al-Ḥusayn has set out for Iraq. Therefore set look-outs and watches, be vigilant and detain suspicious (characters). Put to death (any who are) accused and write to me about any news which occurs. Allāh, the Exalted, wishing. Muslim b. ‘Aqīl’s (attempted) rising in Kūfa was on Tuesday, 8th of Dhū alḤijja in the year 60 A.H. (680). He, may Allāh have mercy on him, was killed on Wednesday, 9th of Dhū al-Ḥijja, the Day of ‘Arafa. Al-Ḥusayn, the blessings of Allāh be on him, set out from Mecca to Iraq on the day of Muslim’s (attempted) rising in Kūfa, that is the Day of Tarwiya,17 after staying in Mecca for the rest of Sha‘bān, the month of Ramaḍān, Shawwāl and Dhū alQa‘da, and eight days of Dhū al-Ḥijja. In his stay in Mecca, peace be on him, a number of Ḥijāzīs and Baṣrans had gathered around him, joining themselves to his household and his retainers. When he determined on journeying to Iraq, He made the circumambulation of the (sacred) House and the ritual running between al-Ṣafā and al-Marwa.18 Then he left the state of consecration (for the pilgrimage) (after) he had performed the lesser pilgrimage (‘umra) because he was not able to perform the greater pilgrimage (ḥajj). Through fear of being apprehended in Mecca, and being taken to Yazīd b. Mu‘āwiya, He, peace be upon him, had set out early with his House, his sons and those of his Shī‘a who had joined him 17 The Day of ‘Arafa is the day when the pilgrims assemble on Mount ‘Arafa for the pilgrimage. The Day of Tarwiya is the day before it when the pilgrims collect water from the well of Zamzam.

[As it has been reported to us:] News of Muslim’s (capture and death) had not yet reached him because (it had only happened) on the day he set out. [It is reported that al-Farazdaq, the poet, said.] I made the pilgrimage with my mother in the year 60 A. H. (680). I was driving her camel when I entered the sanctuary. (There) I met al-Ḥusayn b. ‘Alī, peace be on them, leaving Mecca accompanied by (some men carrying) swords and shields. “Whose caravan is this?” I asked. “al-Ḥusayn b. ‘Alī’s, peace be on them.” was the reply. So I went up and greeted him. “May Allāh grant you your request and (fulfil) your hope in what you want, by my father and mother, son of the Apostle of Allāh,” I said to him. “But what is making you hurry away from the pilgrimage?” “If I did not hurry away, I would be apprehended,” he replied. Then he asked me; “Who are you?” “An Arab,” I answered and he did not question me (about myself) any further. “Tell me about the people you have left behind you,” he asked. “You have asked a good (question),” I answered. “The hearts of the people are with you but their swords are against you. The decision comes from Heaven and Allāh does what he wishes.” “You have spoken truly of the affair belonging to Allāh,” he replied. “Every day He (is involved) in (every) matter (LV, 29). If fate sends down what we like and are pleased with, we praise Allāh for His blessings. He is the One from Whom help should be sought in order to give thanks to Him. However, although fate may frustrate (our) hopes, yet He does not destroy (the souls of) those whose intention is the truth and whose hearts are pious.” “True, Allāh brings you what you wish for (ultimately) and guards you against what you are threatened by,” I said. Then I asked him about matters concerning vows and pilgrimage rites. He told me about them and then moved his mount off, saying farewell, and so we parted. When al-Ḥusayn b ‘Alī, peace be on them, left Mecca, Yaḥyā b. Sa‘īd b. al-‘Āṣ met him with a group (of men). They had been sent to him by ‘Āmr b. Sa‘īd. “Come back from where you are going,” they ordered. But he refused (to obey) them and continued. The two groups came to blows and hit at each other with whips. However al-Ḥusayn and his followers resisted fiercely. Al-Ḥusayn continued until he got to al-Tan‘īm. There he met a camel-train which had come from Yemen. He hired from its people (additional) camels for himself and his followers to ride.

Then he said to the owners (of the camels): “Whoever (of you) wants to come with us to Iraq, we will pay his hire and enjoy his company and whoever wants to leave some way along the road we will pay his hire for the distance he has travelled.” Some of the people went with him but others refused. ‘Abd Allāh b. Ja‘far sent his sons, ‘Awn and Muḥammad, after him, and he wrote a letter to him which he gave to them. In it, he said: I ask you before Allāh (to return) if you have set out when you see my letter. For I am very concerned because the direction in which you are heading will have within it your destruction, and the extirpation of your House. If you are destroyed today, the light of the land will be extinguished; for you are the (standard) of those who are rightly-guided and the hope of the believers. Do not hurry on your journey as I am following this letter. Greetings.

‘Abd Allāh, then went to ‘Amr b. Sa‘īd and asked him to write to al-Ḥusayn (offering him) a guarantee of security, and (promising) to favour him, so that he would return from where he was going. ‘Amr b. Sa‘īd wrote a letter in which he offered him favour and a guarantee of security for himself. He dispatched it with his brother Yaḥyā b. Sa‘īd. Yaḥyā b. Sa‘īd went after him (as did) ‘Abd Allāh after dispatching his sons. The two handed (‘Amr’s) letter to him and strove (to persuade) him to return. “I have seen the Apostle of Allāh, may Allāh bless Him and His Family, in my sleep,” answered (al-Ḥusayn) “and he ordered me (to do) what I am carrying out.”

“What was that vision?” they both asked. “I have not told anyone of it,” he answered, “and I am not going tell anyone until I meet my Lord, the Mighty and Exalted.” When ‘Abd Allāh b. Ja‘far despaired of (persuading) him, he told his sons, ‘Awn and Muḥammad, to stay with him, to go with him a to struggle on behalf of him. He returned with Yaḥyā b. Sa‘īd to Mecca.

Al-Ḥusayn, peace be on him, pressed on swiftly and directly towards Iraq until he reached Dhāt ‘Irq. When ‘Ubayd Allāh b. Ziyād had learnt of the journey of al-Ḥusayn, peace be on him, from Mecca to Kūfa, he had sent al-Ḥusayn b. Numayr, the commander of the bodyguard (shurta) to station himself at al-Qādisiyya and to set up a (protective) link cavalry between the area of al-Qādisiyya to Khaffān and the area al-Qādisiyya to al-Quṭquṭāniyya. He informed the men that al-Ḥusayn was heading for Iraq . When al-Ḥusayn, peace be on him, reached al-Ḥājiz (a hill above) Baṭn alRumma, he sent Qays b. Mushir al-Ṣaydāwi - some say it was his brother-innurture, ‘Abd Allāh b. Yuqṭur - to Kūfa.19 For He, peace be upon him, had not yet learnt the news of the fate Ibn ‘Aqīl. He sent a letter with him: In the Name of Allāh, the Merciful, the Compassionate From al-Ḥusayn b. ‘Alī To his brother believers and Muslims, Greetings to you, I praise Allāh before you, other than whom there is no deity. Muslim b. ‘Aqīl’s letter came to me, informing me of your sound judgement and the agreement of your leaders to support us, and to seek our rights. I have asked Allāh to make your actions good and reward you with the greatest reward. I set out to you from Mecca on 8th of Dhū alḤijja, the day of Tarwiya. When my messenger reaches you, be urgent and purposeful in your affairs, for I am coming to you Within the (next few) days. Greeting and the mercy and blessings of Allāh. Muslim had written to al-Ḥusayn seventeen days before he was killed and the Kūfans had written to him: “Here you have a hundred thousand swords. Do not delay.” Qays b. Mushir went towards Kūfa with the letter. However, When he reached al-Qādisiyya, al-Ḥusayn b. Numayr apprehended him and sent him to ‘Ubayd Allāh b. Ziyād. “Go up on the pulpit.” ‘Ubayd Allāh b. Ziyād ordered him. “and curse the liar, al-Ḥusayn b. ‘Alī, peace be on him” Qays went up on the pulpit and praised and glorified Allāh. Then he said: “People, this man, al-Ḥusayn b. ‘Alī, the best of Allāh’s creatures, the son of Fāṭima, the daughter of the Apostle, may Allāh bless Him and His Family and grant them peace, (is nearby). I am his messenger to you. Answer him.” Then he cursed ‘Ubayd Allāh b. Ziyād and his father and prayed for forgiveness for ‘Alī b. Abī Ṭālib and blessed him. ‘Ubayd Allāh ordered him to be thrown from the top of the palace. They threw him and he was smashed to pieces.

[It is (also) reported:]
He fell on the ground in chains and his bones were crushed and there only remained to him his last breath. A man called ‘Abd al-Malik b. ‘Umayr alLakhmī came to him and cut his throat. When he was told that that had been a shameful (thing to do) and he was blamed for it, he said: “I wanted to relieve him (of his suffering).” (While this had been going on) al-Ḥusayn, peace be on him, had left Ḥājiz in the direction of Kūfa until he came to one of the watering (places) of the Arabs. There was ‘Abd Allāh b. Mutī‘ al-‘Adawī, who was staying there. When he saw al-Ḥusayn, peace be on him, he got up and said to him: “(May I ransom) my father and mother for you, son of the Apostle of Allāh, what has brought you (here)?” He brought him (forward) and helped him to dismount. “It is a result of the death of Mu‘āwiya as you would know,” replied al-Ḥusayn, peace be on him. “The Iraqis have written to me urging me to (come to) them” “I remind you, son of the Apostle of Allāh, (of Allāh) and the sacredness of Islam, lest it be violated. I adjure you before Allāh (to think) about the sacredness of Quraysh. I adjure you before Allāh (to think) about the sacredness of the Arabs. By Allāh, if you seek that which is in the hands of Banū Umayya, they will kill you, If they kill you, they will never fear anyone after you. Then it will be the sacredness of Islam which is violated, and the sacredness of Quraysh and the sacredness of the Arabs. Don’t do it! Don’t go to Kūfa! Don't expose yourself to Banū Umayya!!” Al-Ḥusayn, peace be on him, insisted on continuing his journey. (In the meantime) ‘Ubayd Allāh b. Ziyād had ordered (the area) which was between Wāqiṣa and the roads to Syria and Baṣra to be occupied (so that) they should not let anyone enter, nor anyone leave (Kūfa). However, al-Ḥusayn, peace be on him, went on without knowing anything (of that) until he met some Arabs. He asked them (about the situation) and they told him: “No, by Allāh, we don’t know (anything about it) except that we cannot get into or out of (Kūfa).” He continued on his journey.

[A group of Fazāra and Bajīla reported (the following account). They said:]
We were with Zuhayr b. al-Qayn al-Bajalī when we came from Mecca. (Although) we were travelling alongside al-Ḥusayn, peace be on him, there was nothing more hateful to us than that we should stop with him at a halting place. (Yet) when al-Ḥusayn, peace be on him, travelled and halted, we could not avoid halting with him. Al-Ḥusayn halted at the side (of the road) and we halted at the (other) side (of the road). While we were sitting, eating our food, a messenger of al-Ḥusayn, peace be on him, approached, greeted us and entered (our camp). “Zuhayr b. al-Qayn,” he said, “Abū ‘Abd Allāh al-Ḥusayn, peace be on him, has sent me to you (to ask) you to come to him.”

Each man of us threw away what was in his hands (i.e. threw up his hand in horror): it was (as surprising) as if birds had alighted on our heads. “Glory be to Allāh,” (Zuhayr’s) wife said to him, “did the son of the Messenger of Allāh send for you? Then aren’t you going to him? If you went to him, you would hear what he had to say. Then you could leave him (if you wanted to).” Zuhayr b. al-Qayn went (across) to him. It was not long before he returned to announce that he was heading east. He ordered his tent (to be struck) and (called for) his luggage, mounts and equipment. His tent was pulled down and taken to al-Ḥusayn, peace be on him, then he said to his wife: “You are divorced, go back to your family, for I do not want anything to befall you except good.” Then he said to his companions: “Whoever wants to follow me (may do so), otherwise he is at the end of his covenant with me (i.e. released from obedience to follow Zuhayr as the leader of his tribal group). I will tell you a story (of something which happened to me once): We were raiding a rich land. Allāh granted us victory and we won (a lot of) booty. Salmān al-Fārsī, the mercy of Allāh be on him, said to us: ‘Are you happy with the victory which Allāh has granted you and the booty you have won?’ We said: ‘Yes.’ Then he said: ‘Therefore when you meet the lord of the young men of the family of Muḥammad be happier to fight with them than you are with the booty which you have obtained today.’ As for me, I pray that Allāh may be with you.” He remained among the people with al-Ḥusayn until he was killed.

[‘Abd Allāh b. Sulaymān and al-Mundhir b. Musham‘ill both from Asad, reported:]
When we had finished the pilgrimage, there was no concern more important to us than to join al-Ḥusayn, peace be on him, on the road, so that we might see what happened in his affair. We went along trotting our two camels speedily until we joined him at Zarūd. As we approached, there we (saw) a man from Kūfa who had changed his route when he had seen al-Ḥusayn, peace be on him. Al-Ḥusayn, peace be on him, had stopped as if he wanted (to speak to) him, but (the man) ignored him and went on. We went on towards the man. One of us said to the other: “Come with us to ask this man if he has news of Kūfa.” We came up to him and greeted him. He returned out greeting. “From which (tribe) do you come, fellow?” we asked. “(I am) an Asadī,” he answered. “We also are Asadīs,” we said. “Who are you?” “I am Bakr b. so and so,” he answered and we told him our lineage. “Tell us of the people (you have left) behind you?” we asked. “Yes,” he replied, “I only left Kūfa after Muslim b. ‘Aqīl and Hāni’ b. ‘Urwa had been killed. I saw them being dragged by their legs into the market-place.” We went on to join al-Ḥusayn, peace be on him, and we were travelling close to him until he stopped at al-Tha‘labiyya in the evening. We caught up with him when he stopped and we greeted him. He returned our greeting. “May Allāh have mercy on you,” we said, “we have news. If you wish, we will tell it to you publicly or if you wish, secretly.” He looked at us and at his followers.

“There is no veil for these men,” he answered . “Did you see the rider who whom you were near, yesterday evening'?” “Yes,” he answered. “I had wanted to question him .” “We have got the news from him and spared you (the trouble of) questioning him,” we said. “He was a man from our (tribe), of sound judgement, honesty and intelligence. He told us that he had only left Kūfa after Muslim and Hāni’ had been killed, and he had seen them being dragged by their legs into the market-place.” “We belong to Allāh and to Him we shall return; may Allāh have mercy on them both.” said al-Ḥusayn and he repeated that several times “We adjure you before Allāh.” we exhorted him. “for your own life and for your house that you do not go from this place, for you have no one to support you in Kūfa and no Shī‘a. Indeed we fear that such men (will be the very ones who) will be against you.”

“What is your opinion,” he asked, looking towards the sons of ‘Aqīl, “now that Muslim has been killed?” “By Allāh,” they declared, “we will not go back until we have taken our vengeance or have tasted (the death) which he tasted.” Al-Ḥusayn, peace be on him, came near us and said. “There is nothing good (left) in life for these men.” Then we knew that his decision had been taken to continue the journey. “May Allāh be good to you,” we said. “May Allāh have mercy on you both,” he answered. Then his followers said to him: “By Allāh, you are not the same as Muslim b. ‘Aqīl. If you go to Kūfa, the people will rush to (support) you.” He was silent and waited until daybreak. Then he ordered his boys and servants to get a lot of water, to give (the people) to drink and more for the journey. They set out (once more) and went on to Zubāla. News of ‘Abd Allāh b. Yuqṭur reached him. He took out a written statement to the people and read it to them: In the name of Allāh, the Merciful, the Compassionate, News of the dreadful murder of Muslim b. ‘Aqīl, Hāni’ b. ‘Urwa, and ‘Abd Allāh b. Yuqṭur has reached us. Our Shī‘a have deserted us. Those of you who would prefer to leave us, may leave freely without guilt. The people began to disperse from him to right and left until there were only left with him those followers who had come with him from Medina, and a small group of those who had joined him. Al-Ḥusayn had done that because he realised that the Arabs who had followed him had only followed him because they thought that he was going to a land where the inhabitants’ obedience to him had already been established. And he did not want them to accompany him without being (fully) aware of what they were going to. At dawn, he ordered his followers to provide themselves with water and with extra (supplies of it). Then they set out until they passed Baṭn al-‘Aqaba. He stopped there and was met by a shaykh of the Banū ‘Ikrima called ‘Amr b. Lawdhān.

“Where are you heading?,” he asked. “Kūfa,” replied al-Ḥusayn, peace be on him. “I implore you before Allāh,” exhorted the shaykh, “why are you going there? You won’t come to anything there except the points of spears and the edges of swords. If those who sent for you were enough to support you in battle and \had prepared the ground for you, and you came to them, that would be a wise decision. However, in the light of the situation as it has been described I don’t think that you ought to do it.” “Servant of Allāh,” he answered, “wise decisions are not hidden from me. Yet the commands of Allāh, the Exalted, cannot be resisted. By Allāh, (my enemies) will not leave me till they have torn the very heart from the depths of my guts. If they do that, Allāh will cause them to be dominated and humiliated until they become the most humiliated of the factions among nations.” He, peace be on him, went on from Baṭn al-‘Aqaba until he stopped at Sharāf (for the night). At dawn he ordered his boys to get water and more (for the journey). Then he continued from there until midday. While he was journeying, one of his followers exclaimed: “Allāh is greater (Allāhu akbar)!” “Allāh is greater (Allāhu akbar)!” responded al-Ḥusayn, peace be on him. Then he asked: “Why did you say Allāhu akbar?” “I saw palm-trees,” answered the man. “This is a place in which we never see a palm-tree,” a group of his followers asserted.

“What do you think it is then?” asked al-Ḥusayn, peace be on him. “We think it is the ears of horses,” they answered. “By Allāh, I think so too,” he declared. Then he said: “(So that) we can face them in one direction (i.e. so that we are not surrounded), we should put at our rear whatever place of refuge (we can find).” “Yes,” (lit. we)20 said to him, “there is Dhū Ḥusam over on your left. If you reach it before them, it will be (in) just (the position) you want.” So he veered left towards it and we went in that direction with him. Even before we had had time to change direction the vanguard of the cavalry appeared in front of us and we could see them clearly. We left the road and when they saw that we had moved off the road, they (also) moved off the road towards us. Their spears looked like palm branches stripped of their leaves and their standards were like birds’ wings. al-Ḥusayn ordered his tents (to be put up) and they were erected. The people came up; (there were) about one thousand horsemen under the command of alḤurr b. Yazīd al-Tamimī. (It was) during the heat of midday (that) he and his cavalry stood (thus) facing al-Ḥusayn, peace be on him. Al-Ḥusayn, peace be on him, and his followers were all wearing their turbans and their swords (ready to fight).

“Provide (our) people with water and let them quench their thirst and give their horses water to drink little by little.” al-Ḥusayn ordered his boys. They did that and they began filling their bowls and cups and took them to the horses. When a horse had drunk three or four or five draughts, the water was taken away and given to another horse until they had all been watered. [‘Ali b. al-Ta‘ān al-Muḥāribī reported:] I was with al-Ḥurr on that day, I was among the last of his followers to arrive. When al-Ḥusayn, peace be on him, saw how thirsty both I and my horse were, he said: “Make your beast (rāwiya) kneel.” I thought rāwiya meant water-skin so he said: “Cousin, make your camel (jamal) kneel.” I did so. Then he said: “Drink.” I did so, but when I drank, water flowed from my water-skin. “Bend your water-skin,” said al-Ḥusayn. I did not know how to do that. He came up (to me) and bent it (into the proper position for drinking). Then I drank and gave my horse to drink.

Al-Ḥurr b. Yazīd had come from al-Qādisiyya. ‘Ubayd Allāh b. Ziyād had sent al-Ḥusayn b. Numayr and ordered him to take up (his) position at al-Qādisiyya. Then al-Ḥurr had been sent in advance with one thousand horsemen to meet alḤusayn. Al-Ḥurr remained positioned opposite to al-Ḥusayn, peace be on him, until the time for the midday prayer drew near. Al-Ḥusayn, peace be on him, ordered al-Ḥajjāj b. Masrūq to give the call to prayer. When the second call to prayer immediately preceding the prayer (iqāma) was about (to be made) al-Ḥusayn came out (before the people) dressed in a waist-cloth (izār) and cloak (ridā’) and wearing a pair of sandals. He praised and glorified Allāh, then he said: “People, I did not come to you until your letters came to me, and they were brought by your messengers (saying), ‘Come to us for we have no Imam. Through you may Allāh unite us under guidance and truth.’ Since this was your view, I have come to you. Therefore give me what you guaranteed in your covenants and (sworn) testimonies. If you will not and (if you) are (now) averse to my coming, I will leave you (and go back) to the place from which I came,” They were silent before him. Not one of them said a word. “Recite the iqāma.” he said to the caller for prayer (mu’adhdhin) and he recited the iqāma. “Do you want to lead your followers in prayer?” he asked al-Ḥurr b. Yazīd. “No,” he replied, “but you pray and we will pray (following the lead of) your prayer.”

Al-Ḥusayn, peace be on him, prayed before them. Then he returned (to his tent) and his followers gathered around him. Al-Ḥurr went back to the place where he had positioned (his men) and entered a tent which had been put up for him. A group of his followers gathered around him while the rest returned to their ranks, which they had been in and which now they went back to. Each of them held the reins of his mount and sat in the shade (of its body).

At the time for the afternoon (‘aṣr) prayer, al-Ḥusayn, peace be on him, ordered his followers to prepare for departure. Then he ordered the call to be made, and the call for the ‘aṣr prayer was made, and the iqāma. Al-Ḥusayn, peace be on him, came forward, stood and prayed Then he said the final greeting (of the prayer) and turned his face towards them (al-Ḥurr’s men). He praised and glorified Allāh and said: “People, if you fear Allāh and recognise the rights of those who have rights, Allāh will be more satisfied with you. We are the House of Muḥammad and as such are more entitled to the authority (wilāya) of this affair (i.e. the rule of the community) over you than these pretenders who claim what does not belong to them. They have brought tyranny and aggression among you. If you refuse (us) because you dislike (us) or do not know our rights, and your view has now changed from what came to us in your letters and what your messengers brought, then I will leave you.”

“By Allāh,” declared al-Ḥurr, “I know nothing of these letters and messengers which you mention.” “‘Uqba b Sim‘ān,” al-Ḥusayn, peace be on him, called to one of his followers, “bring out the two saddle-bags in which the letters to me are kept,” He brought out two saddle-bags which were full of documents, and they were put before him.

“We are not among those who wrote these letters to you.” said al-Ḥurr, “and we have been ordered that when we meet you we should not leave you until we have brought you to Kūfa to ‘Ubayd Allāh.” “Death will come to you before that (happens),” al-Ḥusayn, peace be on him, told him. Then he ordered his followers, “Get up and get mounted.” They got mounted and (then) waited until their women had been mounted. “Depart,” he ordered his followers.

When they set out to leave, the men (with al-Ḥurr) got in between them and the direction they were going in. “May Allāh deprive your mother of you,” said alḤusayn, peace be on him, to al-Ḥurr, “what do you want?” “If any of the Arabs other than you were to say that to me,” retorted al-Ḥurr, “even though he were in the same situation as you, I would not leave him without mentioning his mother being deprived (of him), whoever he might be. But by Allāh there is no way for me to mention your mother except by (saying) the best things possible.” “What do you want?” al-Ḥusayn, peace be on him, demanded. “I want to go with you to the governor, ‘Ubayd Allāh,” he replied. “Then by Allāh I will not follow you.” “Then by Allāh I will not let you (go anywhere else).” These statements were repeated three times, and when their conversation was getting more (heated) al-Ḥurr said: “I have not been ordered to fight you. I have only been ordered not to leave you until I come with you to Kūfa. If you refuse (to do that), then take any road which will not bring you into Kūfa nor take you back to Medina, and let that be a compromise between us while I write to the governor, ‘Ubayd Allāh. Perhaps Allāh will cause something to happen which will relieve me from having to do anything against you. Therefore take this (road) here and bear to the left of the road (to) al-‘Udhayb and al-Qādisiyya.” Al-Ḥusayn, peace be on him, departed, and al-Ḥurr with his followers (also) set out travelling close by him, while al-Ḥurr was saying to him: “Al-Ḥusayn, I remind you (before) Allāh to (think of) your life; for I testify that you will be killed if you fight.”

“Do you think that you can frighten me with death?” said al-Ḥusayn, peace be on him. “Could a worse disaster happen to you than killing me? I can only speak (to you) as the brother of al-Aws said to his cousin when he wanted to help the Apostle of Allāh, may Allāh bless him and grant Him and His Family peace. His cousin feared for him and said: ‘Where are you going, for you will be killed?’ but he replied:

I will depart for there is no shame in death for a young man, whenever he intends (to do what is) right and he strives like a Muslim, (Who) has soothed righteous men through (the sacrifice of) his life, who has scattered the cursed and opposed the criminal. If I live, I will not regret (what I have done) and if I die, I will not suffer. Let it be enough for you to live in humiliation and be reviled.” When al-Ḥurr heard that he drew away from him. He and his follower, travelled on one side (of the road) while al-Ḥusayn, peace be on him, travelled on the other, until they reached ‘Udhayb al-Hijānāt. Al-Ḥusayn, peace be on him, went on to Qaṣr Banī Muqātil. He stopped there and there a large lent had (already) been erected.
“Whose is that?” he asked.
“That belongs to ‘Ubayd Allāh b. al-Ḥurr al-Ju‘fī,” he was told. “Ask him to come to me,” he said. The messenger went to him and said: “This is al-Ḥusayn b. ‘Alī, peace be on them, and he asks you to come to him.” “We belong to Allāh and to Him we shall return,” said ‘Ubayd Allāh. “By Allāh, I only left Kūfa out of dread that al-Ḥusayn, peace be on him, would enter Kūfa while I was there. By Allāh, I do not want to see him, nor him to see me.” The messenger returned to him (al-Ḥusayn). Al-Ḥusayn, peace be on him, rose and went over to him. He greeted him and sat down. Then he asked him to go with him. ‘Ubayd Allāh b. al-Ḥurr repeated what he had said before and sought to excuse himself from what he was asking him (to do). “If you are not going to help us,” al-Ḥusayn, peace be on him, said to him. “then be sure that you are not one of those who fight against us. For, by Allāh, no one will hear our cry and not help us without being destroyed.” “As for that (fighting against you),” he replied, “it will never happen, If Allāh, the Exalted. wishes.”

Then al-Ḥusayn, peace be on him, left him and continued to his camp. Towards the end of the night, he ordered his boys to get provisions of water. Then he ordered the journey (to continue). He set out from Qaṣr Banī Muqātil.

[‘Uqba b. Sim‘ān reported:]
We set out at once with him and he became drowsy while he was on his horse’s back. He woke up, saying: “We belong to Allāh and to Him we will return. Praise be to Allāh, Lord of the worlds.” He did that twice or three times, then his son, ‘Ali b. al-Ḥusayn approached him and asked: “Why are you praising Allāh and repeating the verse of returning to Him?” “My son,” he answered, “I nodded off and a horseman appeared to me, riding a horse and he said: ‘Men are travelling and the fates travel towards them.’ Then I knew it was our own souls announcing our deaths to us.” “Father,” asked (the youth), “does Allāh regard you as evil? Are we not in the right?” “Indeed (we are),” he answered, “by Him to Whom all His servants must return.” “Father,” said (the youth), “then we need have no concern, if we are going to die righteously.” “May Allāh give you the best reward a son can get for (his behaviour towards) his father,” answered al-Ḥusayn, peace be on him.

In the morning, he stopped and prayed the morning prayer. Then he hurried to remount and to continue the journey with his followers, veering to the left with the intention of separating from (al-Ḥurr’s men). However al-Ḥurr b. Yazīd came towards him and stopped him and his followers (from going in that direction) and he began to (exert pressure to) turn them towards Kūfa, but they resisted him. So they stopped (doing that) but they still accompanied them in the same way until they reached Nīnawā, (which was) the place where al-Ḥusayn, peace be on him, stopped. Suddenly there appeared a rider on a fast mount, bearing weapons and carrying a bow on his shoulder, coming from Kūfa. They all stopped and watched him. When he reached them, he greeted al-Ḥurr and his followers and did not greet al-Ḥusayn and his followers. He handed a letter from ‘Ubayd Allāh b. Ziyād to al-Ḥurr. In it (was the following): When this letter reaches you and my messenger comes to you, make alḤusayn come to a halt. But only let him stop in an open place without vegetation. I have ordered my messenger to stay with you and not to leave you until he brings me (news of) your carrying out my instructions. Greetings.

When al-Ḥurr had read the letter, he told them: “This is a letter from the governor ‘Ubayd Allāh. He has ordered me to bring you to a halt at a place which his letter suggests. This is his messenger and he has ordered him not to leave me until I carry out the order with regard to you.” . Yazīd (b. Ziyād) b. al-Muhājir al-Kindī who was with al-Ḥusayn, peace be on him, looked at the messenger of Ibn Ziyād and he recognized him. “May your mother be deprived of you.” he exclaimed, “what a business you have come to!” “I have obeyed my Imam and remained faithful to my pledge of allegiance,” (the other man) answered. “You have been disobedient to your Lord and have obeyed your Imam in bringing about the destruction of your soul,” responded Ibn al-Muhājir. “You have acquired (eternal) shame (for yourself) and (the punishment of) Hell-fire. What a wicked Imam your Imam is! Indeed Allāh has said: We have made them Imams who summon (people) to Hell-fire and on the Day of Resurrection they will not be helped. (XXVIII 41) Your Imam is one of those.” Al-Ḥurr b. Yazīd began to make the people stop in a place that was without water and where there was no village.

“Shame upon you, let us stop at this village or that one,” said al-Ḥusayn, peace be on him. He meant by this, Nīnawā and al-Ghādiriyya, and by that, Shufayya. “By Allāh, I cannot do that,” replied (al-Ḥurr), “for this man has been sent to me as a spy.”

“Son of the Apostle of Allāh,” said Zuhayr b. al-Qayn, “I can only think that after what you have seen, the situation will get worse than what you have seen. Fighting these people, now, will be easier for us than fighting those who will come against us after them. For by my life, after them will come against us such (a number) as we will not have the power (to fight) against” “I will not begin to fight against them,” answered al-Ḥusayn. That was Thursday, 2nd of (the month of) Muharram in the year 61 A.H. (680). On the next day, ‘Umar b. Sa‘d b. Abī Waqqāṣ set out from Kūfa with four thousand horsemen He stopped at Nīnawā and sent for ‘Urwa b. Qays alAḥmasī21 and told him: “Go to him (al-Ḥusayn) and ask him: What brought you, and what do you want?” ‘Urwa was one of those who had written to al-Ḥusayn, peace be on him, and he was ashamed to do that. The same was the case with all the leaders who had written to him, and all of them refused and were unwilling to do that. Kathīr b. ‘Abd Allāh al-Sha‘bī stood up - he was a brave knight who never turned his face away from anything - and said: “I will go to him. By Allāh, if you wish, I will rush on him.” '“I don't want you to attack him.” said ‘Umar, “but go to him and ask him what has brought him.” As Kathīr was approaching him, Abū Thumāma al-Ṣā’idī saw him and said to al-Ḥusayn, “May Allāh benefit you, Abū ‘Abd Allāh, the wickedest man in the land, the one who has shed the most blood and the boldest of them all in attack, is coming towards you.” Then (Abu Thumāma) stood facing him and said: “Put down your sword.” “No, by Allāh,” he replied, “I am only a messenger. If you will listen to me, I will tell you (the message) which I have been sent to bring to you. If you refuse, I will go away.” “I will take the hilt of your sword,” answered (Abu Thumāma), “and you can say what you need to.” “No, by Allāh, you will not touch it,” he retorted. “Then tell me what you have brought and I will inform him for you. But I will not let you go near him, for you are a charlatan.” They both (stood there and) cursed each other. Then (Kathīr) went back to ‘Umar b. Sa‘d and told him the news (of what had happened). ‘Umar summoned Qurra b. Qays al-Ḥanẓalī and said to him: “Shame upon you Qurra, go and meet alḤusayn and ask him what brought him and what he wants.” Qurra began to approach him. When al-Ḥusayn, peace be on him, saw him approaching. he asked: “Do you know that man?' “Yes,” replied Ḥabīb b. Muẓāhir, “he is from the Ḥanẓala clan of Tamīm. He is the son of our sister. I used to know him as a man of sound Judgement. I would not have thought that he would be present at this scene.” He came and greeted al-Ḥusayn, peace be on him. Then he informed him of ‘Umar b. Sa‘d’s message. “The people of this town of yours wrote to me that I should come,” answered alḤusayn, peace be on him. “However, if now you have come to dislike me, then I will leave you.” “Shame upon you, Qurra,” Ḥabīb b. Muẓāhir said to him, “will you return to those unjust men? Help this man through whose fathers Allāh will grant you (great) favour.” “I will (first) return to my leader with the answer to his message,” replied Qurra, “and then I will reflect on my views.” He went back to ‘Umar b. Sa‘d and gave him his report. “I hope that Allāh will spare me from making war on him and fighting against him,” said ‘Umar and then he wrote to ‘Ubayd Allāh b. Ziyād: In the name of Allāh, the Merciful, the Compassionate. I am (writing this from) where I have positioned myself, near al-Ḥusayn, and I have asked him what brought him and what he wants. He answered: ‘The people of this land wrote to me and their messengers came to me asking me to come and I have done so. However if (now) they have come to dislike me and (the position) now appears different to them from what their messengers brought to me, I will go away from them.’

[Ḥassān b. Qā’id al-‘Absī reported:]
I was with ‘Ubayd Allāh when this letter came to him, he read it and then he recited:
Now when our claws cling to him, he hopes for escape but he will be prevented (now) from (getting) any refuge. He wrote to ‘Umar b. Sa‘d: Your letter has reached me and I have understood what you mentioned. Offer al-Ḥusayn (the opportunity) of him and all his followers pledging allegiance to Yazīd. If he does that, we will then see what our judgement will be.
When the answer reached ‘Umar b. Sa‘d, he said: “I fear that ‘Ubayd Allāh will not accept that I should be spared (fighting al-Ḥusayn).” (Almost immediately) after it, there came (another) letter from Ibn Ziyād (in which he said): “Prevent al-Ḥusayn and his followers from (getting) water. Do not let them taste a drop of it just as was done with ‘Uthmān b. ‘Affān.” At once ‘Umar b. Sa‘d sent ‘Amr b al-Ḥajjāj with five hundred horsemen to occupy the path to the water and prevent al-Ḥusayn and his followers from (getting) water in order that they should (not) drink a drop of it. That was three days before the battle against al-Ḥusayn, peace be on him. ‘Abd Allāh b. al-Ḥusayn al-Azdī, who was numbered among Bajīla, called out at the top of his voice: “Ḥusayn, don’t you see that the water is as if in the middle of heaven. By Allāh, you will not taste a drop of it until you die of thirst.” “O Allāh, make him die of thirst and never forgive him,” cried al-Ḥusayn, peace be on him. [Ḥumayd b. Muslim reported:] By Allāh, later I visited him when he was ill. By Allāh, other than whom there is no deity, I saw him drinking water without being able to quench his thirst, and then vomiting. He would cry out, “The thirst, the thirst!” Again he would drink water without being able to quench his thirst, again he would vomit. He would then burn with thirst. This went on until he died, may Allāh curse him. When al-Ḥusayn saw the extent of the number of troops encamped with ‘Umar b. Sa‘d, may Allāh curse him, at Nīnawā in order to do battle against him, he sent to ‘Umar b. Sa‘d that he wanted to meet him. The two men met at night and talked together for a long time. (When) ‘Umar b. Sa‘d went back to his camp, he wrote to ‘Ubayd Allāh b. Ziyād, may he be cursed.

Allāh has put out the fire of hatred, united (the people) in one opinion (lit. word), and set right the affairs of the community. This man, al-Ḥusayn, has given me a promise that he will return to the place which he came from, or he will go to one of the border outposts - he will become like any (other) of the Muslims, with the same rights and duties as them; or he will go to Yazīd, the Commander of the Faithful, and offer him his hand and see (if the difference) between them (can be reconciled). In this (offer) you have the consent (to what you have demanded) and the community gains benefit.

When ‘Ubayd Allāh read the letter, he said: “This is the letter about a sincere man who is anxious for his people.”

“Are you going to accept this from him,” demanded Shamir b. Dhī al-Jawshan, jumping up, “when he has encamped on your land nearby? By Allāh if he was a man from your land and he would not put his hand in yours, whether he was in a position of power and strength (or) whether he was in a position of weakness and impotence you would not give this concession, for it would be (a mark) of weakness. Rather let him and his followers submit to your authority. Then if you punish them, (it will be because) you are the (person) most appropriate to punish, and if you forgive them, you have the right (to do so).” “What you have suggested is good,” replied Ibn Ziyād. “Your view is the correct view. Take this message to ‘Umar b. Sa‘d and let him offer al-Ḥusayn and his followers (the opportunity of) submitting to my authority. If they do that, let him send them to me in peace. If they refuse, he should fight them. If he (‘Umar b. Sa‘d) acts (according to) my instructions, then listen to him and obey him. However if he refuses to fight them then you are the commander of the army (lit. people), attack him, cut his head off and send it to me.”

Then he wrote to ‘Umar b. Sa‘d: I did not send you to al-Ḥusayn for you to restrain yourself from (fighting) him, nor to idle the time away with him, nor to promise him peace and preservation (of his life), nor to make excuses for him, nor to be an intercessor on his behalf with me. Therefore see that if al-Ḥusayn and his followers submit to my authority and surrender, you send them to me in peace. If they refuse, then march against them to fight them and to punish them; for they deserve that. If al-Ḥusayn is killed, make the horses trample on his body, both front and back; for he is a disobedient rebel, and I do not consider that this will be in any way wrong after death. But it is my view that you should do this to him if you kill him. If you carry out your command concerning him, we will give you the reward due to one who is attentive and obedient. If you refuse, then we withdraw (the command of) our province and army from you and leave the army to Shamir b. Dhī al-Jawshan. We have given him our authority.

Greetings.
Shamir b. Dhī al-Jawshan brought the letter to ‘Umar b Sa‘d. After he had brought it and read it, ‘Umar said to him: “Shame upon you, what is this to you? May Allāh never show favour to your house. May Allāh make abominable what you have brought to me! By Allāh, I did not think that you would cause him to refuse what I had written to him, and ruin for us a matter which we had hoped to set right. Al-Ḥusayn will not surrender, for there is a spirit like (his) father’s in his body.” “Tell me what you are going to do,” demanded Shamir. “Are you going to carry out the governor’s command and fight his enemy or are you going to leave the command of the army to me?” “No, (there is going to be) no advantage to you. I will carry that out instead of you. You take command of the foot-soldiers.” ‘Umar b. Sa‘d prepared to (do battle with) al-Ḥusayn, peace be on him, on the night of Thursday, 9th of the month of Muḥarram. (In the meantime) Shamir went out and stood in front of the followers of al-Ḥusayn, peace be on him. “Where are my sister’s sons?” he demanded. Al-‘Ābbās, Ja‘far, ‘Abd Allāh and ‘Uthmān, sons of ‘Alī b. Abī Ṭālib, peace be on him, came forward. “What do you want?” they asked “Sons of my sister, you are guaranteed security,” he said. “Allāh curse you and curse the security which you offer without offering it to the son of the Apostle of Allāh,” the young men replied. “Cavalry of Allāh, mount and announce the news of Heaven (i.e. death),” ‘Umar b. Sa‘d called out and the people mounted and he approached (the supporters of al-Ḥusayn) after the afternoon (‘aṣr) prayer Meanwhile, al-Ḥusayn, peace be on him, was sitting in front of his tent dozing with his head on his knees. His sister heard the clamour (from the enemy’s ranks). She came up to him and scid, “My brother, don’t you hear the sounds which are getting nearer?” “I have just seen the Apostle of Allāh, may Allāh bless him and grant him peace, in my sleep,” said al-Ḥusayn, peace be on him, as he raised his head. “He said to me: ‘You are coming to us’.”

His sister struck at her face and cried out in grief. “You have no (reason) to lament, sister,” al-Ḥusayn, peace be on him, told her. “Be quiet, may Allāh have mercy on you.” Then he turned to al-‘Abbās b. ‘Alī: “Brother, the enemy have come, so get ready, but first, al-‘Abbās, you, yourself, ride out to meet them, to talk to them about what they have (in mind) and what appears (appropriate) to them and to ask about what has brought them (against us)” Al-‘Abbās went towards them with about twenty horsemen, among whom was Zuhayr b. al-Qayn. “How do you see (the situation)?” he asked. “What do you want?” “The command of the governor has arrived that we should offer you (the opportunity of) submitting to his authority, otherwise we (must) attack you,” they answered. “Do not hurry (to do anything) until I have gone back to Abu ‘Abd Allāh (alḤusayn) and told him what you have said,” al-‘Abbās requested. They stopped (where they were) and told him: “Go to him and inform him, and tell us what he says to you.” Al-‘Abbās went galloping back to al-Ḥusayn, peace be on him, to give him the information. While his companions remained exchanging words with enemy, trying to test them and dissuade them from fighting against al-Ḥusayn, peace be on him, (al-‘Abbās) told him what the enemy had said. “Go back to them,” he, peace be on him, said, “if you can, delay them until the morning and (persuade) them to keep from us during the evening. Then, perhaps, we may be able to pray to our Lord during the night to call upon Him and seek His forgiveness. He knows that I have always loved His formal prayer, the recitation of His Book and (making) many invocations to Him, seeking His forgiveness.”

Al-‘Abbās went back to the people, and returned (after) being with them, accompanied by a messenger on behalf of ‘Umar b. Sa‘d, who had said: “We will grant you a day until tomorrow. Then if you surrender, we will send you to our governor, ‘Ubayd Allāh b. Ziyād but if you refuse we will not leave you (any longer).” (After) he departed towards the evening al-Ḥusayn gathered his followers around him.

[‘Alī b. al-Ḥusayn, Zayn al-‘Ābidīn. reported:]
I went near to hear what he would say to them (even though) at that time I was sick. I heard my father say to his followers: “I glorify Allāh with the most perfect glorification and I praise Him in happiness and misfortune. O Allāh, I praise You for blessing us with prophethood, teaching us the Qur’ān and making us understand the religion. You have given us hearing, sight and hearts, and have made us among those who give thanks (to You). I know of no followers more loyal and more virtuous than my followers nor of any House more pious and more close-knit than my House. May Allāh reward you well on my behalf. Indeed, I do not think that there will be (any further) days (left) to us by these men. I permit you to leave me. All (of you) go away with the absolution of your oath (to follow me), for there will be no (further) obligation on you from me. This is a night (whose darkness) will give cover to you. Use it as a camel (i.e. ride away in it).”

His brothers and sons, the sons of his sisters and the sons of ‘Abd Allāh b. Ja‘far said: “We will not leave you to make ourselves continue living after your (death). Allāh will never see us (do) such a thing.” Al-‘Abbās b. ‘Alī, peace be on them, was the first of them to make this declaration. Then the (whole) group followed him, (all) declaring the same thing. “Sons of ‘Aqīl,” said al-Ḥusayn, “enough of your (family) has been killed. So go away as I have permitted you “ “Glory be to Allāh.” they replied, “what would the people say? They would say that we deserted our Shaykh, our lord, the sons of our uncle, who was the best of uncles; that we had not shot arrows alongside them, we had not thrust spears alongside them, we had not struck swords alongside them. (At such an accusation) we do not know what we would do. No, by Allāh, we will not do (such a thing). Rather we will ransom you with our lives, property and families. We will fight for you until we reach your destination. May Allāh make life abominable (for us) after your (death).”

Then Muslim b. ‘Awsaja arose and spoke: “Could we leave you alone? How should we excuse ourselves before Allāh concerning the performance of our duty to you? By Allāh, I will stab them with my spear (until it breaks), I will strike them with my sword as long as the hilt is in my hand. If I have no weapon (left) to fight them with, I will throw stones (at them). By Allāh we will never leave you until Allāh knows that we have preserved through you (the company of His Apostle) in his absence. By Allāh, if I knew that I would die and then be revived and then burnt and then revived, and then scattered, and that would be done to me seventy times, I would never leave you until I met my death (fighting) on your behalf. So how could I do it when there can only be one death, which is a great blessing which can never be rejected?”

Zuhayr b. al-Qayn, may Allāh have mercy on him, spoke: “By Allāh, I would prefer to be killed and then recalled to life; and then be killed a thousand times in this manner; and that in this way Allāh, the Mighty and Exalted, should protect your life and the lives of these young men of your House.” All his followers spoke in similar vein, one after the other. Al-Ḥusayn, peace be on him, called (on Allāh to) reward them well and then went back to his tent.

[‘Alī b. al-Ḥusayn, peace be on them, reported:]
I was sitting on that evening (before the morning of the day) in which my father was killed. With me was my aunt, Zaynab, who was nursing me when my father left to go to his tent. With him was Juwayn, the retainer (mawlā) of Abū Dharr al-Ghiffarī, who was preparing his sword and putting it right. My father recited: Time, shame on you as a friend! At the day’s dawning and the sun’s setting.

How many a companion or seeker will be a corpse! Time will not be satisfied with any substitute. The matter will rest with the Mighty One, and every living creature will have to journey along my path. He repeated it twice or three times. I understood it and realised what he meant. Tears choked me and I pushed them back. I kept silent and knew that tribulation had come upon us. As for my aunt, she heard what I heard – but she is a woman and weakness and grief are part of the qualities of women; she could not control herself, she jumped up, tearing at her clothes and sighing, and went to him. “Then I will lose (a brother),” Zaynab said to him. “Would that death deprived me of life today, (for) my mother, Fāṭima, is dead, and my father, ‘Alī and my brother, al-Ḥasan, peace be on them (all).” “O sister,” al-Ḥusayn said to her as he looked at her with his eyes full of tears. “don’t let Satan take away your forbearance. (Remember:) If the sandgrouse are left (alone) at night, they will sleep (i.e. let nature take its course).” “O my grief, your life will be violently wrenched from you and that is more wounding to my heart and harsher to my soul,” she lamented, and then she struck at her face. She bent down to (the hem of) her garment and (began to) tear it. Then she fell down in a faint.

Al-Ḥusayn, peace be on him, got up and bathed her face with water. Then he said to her: “Sister, fear Allāh and take comfort in the consolation of Allāh. Know that the people on the earth will die and the inhabitants of heaven will not continue to exist (for ever). For everything will be destroyed except the face of Allāh Who created creation by His power (qudra); He sends forth creatures and He causes them to return; He is unique and alone. My grandfather was better than me, My father was better than me and my mother was better than me. I and every muslim have an ideal model in the Apostle of Allāh, may Allāh bless Him and His Family.”

By this and the like he tried to console her and he said: “Sister, I swear to you – and I (always) keep my oaths – that you must not tear your clothes, nor stratch your face, nor cry out with grief and loss when I am destroyed.” Then he brought her and made her sit with me. He went out to his followers and ordered them to bring their tents (much) closer together so that the tent pegs came within the area of each other’s tents, and so that if they remained among their tents, the enemy could only approach (them), from one side (for there would be) tents behind them, and to their right and left. Thus (the tents completely) surrounded them except for the one way which the enemy could come against them.

(After that) he, peace be on him, returned to his place and spent the whole night in performing the prayer, and in calling on Allāh’s forgiveness and in making invocations. In the same way, his followers performed the prayers, made invocations and sought Allāh’s forgiveness.

[Al-Ḍaḥḥāk b. ‘Abd Allāh reported] (A contingent of) ‘Umar b. Sa‘d’s (continually) passed us keeping watch over us while al-Ḥusayn, himself recited: “Let not those who disbelieve think that our giving them a delay is better for their souls. We give them a delay only that they might increase their wickedness. They shall have a disgraceful punishment. Allāh does not leave the believers in the situation you are in until He has made the evil distinct from the good.” (III 178-179) A man called ‘Abd Allāh b. Samīr, (who was) among those horsemen heard that. He was given to much laughter, and was a brave fighter, a treacherous knight and a noble. He cried out : “By the Lord of the Ka‘ba. we are the good, we have been distinguished from you.” “O terrible sinner,” cried Burayr b. Ḥuḍayr. “has Allāh made you one of the good?” “A curse on you, whoever you are” he shouted back. “I am Burayr b.Ḥuḍayr,” he replied. And they both cursed each other. In the morning al-Ḥusayn, peace be on hin, mobilised his followers after the morning prayer. He had with him thirty-two horsemen and forty foot-soldiers. He put Zuhayr b. al-Qayn in charge of his right wing and Ḥabib b. Muẓāhir in charge of his left wing, and he gave his standard to his brother, al-‘Abbās. They positioned themselves with the tents al the rear. He ordered (the) firewood and cane which was behind the tents to be left in a ditch which had been dug there and to be set on fire, fearing that they would attack them from the rear. ‘Umar b. Sa‘d began the morning of that day - it was Friday, or Saturday as some say - by mobilising his followers. He went out with the men with him towards al-Ḥusayn, peace be on him. ‘Amr b. al-Ḥajjāj was in command of his right wing, Shamir b. Dhī al-Jawshan of the left Wing, ‘Urwa b. Qays was in command of the cavalry, Shabath b. Rib‘i of the foot-soldiers. He gave his standard to Durayd, his retainer (mawlā). [‘Alī b. al-Ḥusayn, Zayn al-‘Ābidīn, peace be on them, reported:] When the cavalry began to approach al-Ḥusayn, he raised his hands and said: “O Allāh, it is You in Whom I trust amid all grief. You are my hope amid all violence. You are my trust and provision in everything that happens to me, (no matter) how much the heart may seem to weaken in it, trickery may seem to diminish (my hope) in it, the friend may seem to desert (me) in it, and the enemy may seem to rejoice in it. It comes upon me through You and when I complain to You of it, it is because of my desire for You, You alone. You have comforted me in (everything) and have revealed its (significance to me). You are the Master of all grace, the Possessor of all goodness and the Ultimate Resort of all desire.” When the enemy began to move around the tent of al-Ḥusayn, peace be on him, they saw the ditch behind and the fire burning the firewood and cane which had been thrown in it. (At this) Shamir b. Dhī al-Jawshan called out at the top of his voice: “Al-Ḥusayn, are you hurrying towards the fire (of Hell) before the Day of Resurrection?” “Who is that?” asked al-Ḥusayn, peace be on him. “(It sounds) like Shamir b. Dhī al-Jawshan?” “Yes, (it is),” they told him. “Son of a goat-herdess, you are more worthy to be burnt by that.” he retorted. Muslim b. ‘Awsaja wanted to shoot an arrow at him, but al-Ḥusayn, peace be on him, stopped him from (doing) that. “Let me shoot at him,” he asked, “for he is a wicked sinner, one of the enemies of Allāh, and the great tyrants. (Now) Allāh has made it possible (to kill) him.” “Do not shoot at him,” ordered al-Ḥusayn, peace be on him, “for I am unwilling to begin (the fighting) against them.” Then al-Ḥusayn called for his mount and mounted it. He called out at the top of his voice: “O people of lraq,”- and most of them (began to) listen to him - “people, listen to my words and do not hurry (to attack me) so that I may remind you of the duties you have towards me and so that (by telling you the true circumstances) I may free myself from any blame in (your attacking me). If you give me justice, you will become happier through that. If you do not give me justice of your own accord (as individuals), then agree upon your affairs (with your associates); let not your affairs be in darkness toyou. Then carry (it) out against me and do not reflect (any further) (X 71). Indeed my guardian is Allāh, Who created the Book; He takes care of the righteous (VII 196.)” Then he praised and glorified Allāh, and mentioned what Allāh is entitled to. He called for blessings on the Prophet, may Allāh bless Him and His Family, and on the angels and (other) prophets. No speaker has ever been heard before or after him more eloquent in his speech than he was. He continued: “Trace back my lineage and consider who I am. Then look back at yourselves and remonstrate with yourselves. Consider whether it is right for you to kill me and to violate the honour of my womenfolk. Am I not the son of the daughter of your Prophet, of his testamentary trustee (waṣī) and his cousin, the first of the believers in Allāh and the man who (first) believed in what His Apostle, may Allāh bless Him and His Family, brought from his Lord? Was not Ḥamza, the lord of the martyrs, my uncle? Was not Ja‘far, the one who flies in Heaven, my uncle? Have you not heard the words of the Apostle of Allāh, may Allāh bless Him and His Family, concerning myself and my brother: ‘These are the two lords of the youths of the inhabitants of heaven?’ Whether you believe what I am saying - and it is the truth, for by Allāh I have never told a lie since I learnt that Allāh hated people (who told) them - or whether you regard me as a liar, there are among you those who, if you asked them, would tell you: Ask Jābir b. ‘Abd Allāh al-Anṣārī, Abū Sa‘īd al-Khudrī, Sahl b. Sa‘d al-Ṣā‘idī, Zayd b. Arqam and Anas b. Mālik to tell you that they heard these words from the Apostle of Allāh, may Allāh bless Him and His Family, concerning myself and my brother. Is there not (sufficient) in this to prevent you shedding my blood?” “If I understand what you are saying,” interrupted Shamir b. Dhī al-Jawshan, “then I only worship Allāh (very shakily) on the edge.” “I think that you worship Allāh (very shakily) on seventy edges,” said Ḥabib b. Muẓāhir “For I testify that you are right. You do not understand what he is saying. For Allāh has impressed (ignorance) upon your heart.” “If you are in any doubt about this,” al-Ḥusayn, peace be on him, told them, “you are in doubt that I am the Son of the daughter of your Prophet. By Allāh there is no son of a prophet other than me among you and among the peoples from East to West. Shame on you, are you seeking retribution from me for one of your dead whom I have killed, or for property of yours which I expropriated, or for a wound which I have inflicted?” They did not say anything to him. They he called: “Shabath b. Rib‘ī, Ḥajjār b. Abjar, Qays b. al-Ash‘ath, Yazīd b. al-Hārith, didn’t you write: ‘The fruit has ripened; the dates have grown green; come to an army which has been gathered for you?’” “We don't know what you are talking about,” said Qays b. al-Ash‘ath. “Submit to the authority of your kinsmen (the Umayyads). They have never treated you with anything but what you liked. “ “By Allāh, I will never give you my hand like a man who has been humiliated; nor will I flee like a slave,” said al-Ḥusayn, peace be on him. Then he called out, “O Servants of Allāh, I take refuge in my Lord and your Lord from your stoning (XLIV 20) I take refuge in my Lord and your Lord from every haughty man who does not believe in the Day of Reckoning (XL 27) . He made his mount kneel and ordered ‘Uqba b. Sim‘ān to tie its reins. They(the Kūfans) began to advance towards him (al-Ḥusayn). When al-Ḥurr b. Yazīd perceived that the people were determined to fight al-Ḥusayn, peace be on him, he said to ‘Umar: “Are you going to fight this man?” “Yes,” he replied, “it will be a terrible battle, the least part of which will be heads falling and severed hands flying (through the air).” “Haven’t you any other way of getting what you want?” “If the matter rested with me,” answered ‘Umar, “I would do (anything else), but your governor has refused (any alternative).” Al-Ḥurr went and stood apart from the people. With him was a man from his tribe called Qurra b. Qays. “Qurra, have you watered your horse, today?” he asked. “No.” “Do you want to Water it?”

[Qurra reported (later):] I thought that he (al-Ḥurr) was going to leave the battle, and did not want to be present at it but was unwilling to be seen when he (left). So I said: “I have not watered it and I was going to water it.” Then I left him where he was. By Allāh, If he had told me what he was intending to do, I would have gone with him to al-Ḥusayn, peace be on him.

He (al-Ḥurr) began gradually to draw closer to al-Ḥusayn. “What do you want, Ibn Yazīd?” asked Muhājir b. Aws, but he did not answer. (Instead) a great shudder came over him. “Your behaviour is suspicious,” said Muhājir. “By Allāh, I have never seen you act like this before. If I was asked who was the bravest of the Kūfans, I would not (normally) neglect (to mention) you. What is this I see in you, (today)?” “By Allāh, I am giving my soul the choice between Heaven and the fire (of Hell),” answered al-Ḥurr. “By Allāh, I will not choose anything before Heaven, even though I am cut to pieces and burnt” (With that) he whipped his horse and (galloped over) and joined al-Ḥusayn, peace be on him. “May I be your ransom, son of the Apostle of Allāh?” he said. “I was your companion who stopped you from returning. I accompanied you along the road and made you stop in this place. But I did not think that the people would refuse to respond to what you have offered them and that they would ever come to this position (which they have now come to) with regard to you. By Allāh, if I had known that they would finish up (by doing) what I am seeing (them do) to you, I would not have committed what I have committed against you. I repent to Allāh for what I have done. Will you accept my repentance?” “Yes,” replied al-Ḥusayn, peace be on him, “Allāh will forgive you. So get down,” “You will have (no) horseman better than me, (nor), while I am on foot, any foot-soldier,” he said. “I will continue fighting on foot to the (bitter) end.” “Do so,” replied al-Ḥusayn, peace be on him. “May Allāh grant you mercy (though) what He has revealed to you.”

He advanced, in front of al-Ḥusayn, peace be on him, and called out: “People of Kūfa, your mother(s) will be deprived of their sons and tears will come to their eyes. Have you summoned this righteous man (to come to you), then, when he has come to you, have you handed him over (to his enemies)? Did you claim that you would fight with your own lives for him, and then have you begun to attack him in order to kill him? You have laid hold of his life; you have seized his throat; you have encircled him on every side in order to prevent him returning to Allāh’s broad land (i.e. the Ḥijāz). He has come into your hands like a prisoner who no longer has the power to use his own life and cannot defend it against harm. You have prevented him, his womenfolk, his children and his people from (getting) the water of the Euphrates which Jews, Christians and Majians may drink, and which the pigs and dogs of Sawād drink. They (al-Ḥusayn’s family) are likely to die of thirst. How wickedly you have treated the offspring left by Muḥammad. May Allāh not give you water to drink on the Day of Thirst.”

Some of the foot-soldiers attacked him by shooting arrows at him. He went and stood in front of al-Ḥusayn, peace be on him. “Durayd.” ‘Umar b. Sa‘d called out, “bring forward your standard (for us).” He brought it forward. (‘Umar) put an arrow in his bow and let it fly. He said, “(All of you) be witnesses of who was the first to shoot.” The people began to shoot at each other and to come forward (for single combat). Yasār, retainer (mawlā) of Ziyād b. Abī Sufyān, came forward (from ‘Umar's army). ‘Abd Allāh b. ‘Umayr (al-Kalbī) came forward (from al-Ḥusayn’s ranks) to meet him . “Who are you?” Yasār asked him, and (Ibn al-Kalbī) gave him his lineage.

“I do not know you,” (Yasār) answered. “Let Zuhayr b. al-Qayn or Ḥabīb b. Muẓāhir come out against me.” “Son of a prostitute, you wanted to do single combat with one of the people,” retorted ‘Abd Allāh b. ‘Umayr (al-Kalbī). With that (Ibn al-Kalbī) struck him with his sword until he had quietened him. While he was occupied with striking against him, Sālim, retainer (mawlā) of ‘Ubayd Allāh b. Ziyād, attacked him (Ibn al-Kalbī). Al-Ḥusayn’s followers cried out (in warning): “The (other) servant is closing in on you!” (Ibn al-Kalbī) did not notice (Sālim) until the latter was upon him. With his left arm he warded off Sālim’s blow but the fingers of his hand were cut off. Then he turned on (Sālim) and struck him and killed him. After (thus) killing them both, (Ibn al-Kalbī) came forward and recited: If you do not know me, I am Ibn al-Kalbī: I am a man of bitterness and anger, I am not a weakling in the face of disaster. ‘Amr b. al-Ḥajjāj, with the Kūfans under his command, launched an attack on the right wing of the supporters of al-Ḥusayn, peace be on him. When they drew near, the followers of al-Ḥusayn, peace be on him, knelt down and pointed their spears at them. The (attackers’) horses would not come forward against the spears and they swung round to retreat. The followers of al-Ḥusayn, peace be on him, began to shoot arrows at (the enemy), killing some of them and wounding others. ‘Abd Allāh b. Ḥawza, one of the Banū Tamīm, approached al-Ḥusayn’s camp and the people called out to him, “Where are you going, may your mother be deprived of you?”

“I am (in the right) advancing to a merciful Lord and an intercessor who is listened to (i.e. the Prophet),” he answered. “Who is that?” al-Ḥusayn, peace be on him, asked his followers. “Ibn Ḥawza al-Tamīmī,” he was told. “O Allāh, drive him into the fire!” (al-Ḥusayn) exclaimed. With that his horse upset him in its stride and fell. His left leg was stuck in the stirrups and his right leg was free. Muslim b. ‘Awsaja attacked him and struck his right leg and cut it off. The horse galloped off (dragging) him (along) and his head struck every stone and clod of earth until he died. Allāh hurried his soul to (Hell) fire. (More) fighting then broke out and more men were killed. Al-Ḥurr b. Yazīd attacked the followers of ‘Umar b. Sa‘d and (as he did so), he recited the words of ‘Antara: With my charger’s neck and breast thrust forward I will launch myself at them again and again until (the beast) is clothed in blood.

Yazīd b. Sufyān, from Banū al-Ḥārith (of Tamīm), came forward to meet him. Soon al-Ḥurr killed him. (In the meantime) Nāfi‘ b. Hilāl came forward, declaring: I am the son of Hilāl. I believe in the religion of ‘Alī. Muzāhim b. Ḥurayth came against him, crying, “I follow the religion of ‘Uthmān.” “Rather you follow the religion of Satan,” Nāfi‘ replied and attacked and killed him. “You stupid fellows.” ‘Amr b. al-Ḥajjāj cried out to (his) men, “don’t you realise whom you are fighting? (These) knights of the town are people who are seeking death. Don’t let any of you go forward to fight them in single combat. They are only few and their time is running out. If you only threw stones at them, you would kill them (eventually).” “True, you’ve come to the right conclusion,” ‘Umar b Sa‘d said to him. Then he sent (the message) to the commanders that none of their men should fight in single combat.

‘Amr b. al-Ḥajjāj and his men launched an attack against al-Ḥusayn, peace be on him, from the direction of the Eupharates. They fought together fiercely for a time. Muslim b. ‘Aswaja was struck down, may Allāh have mercy on him, (but) ‘Amr and his men withdrew. When the dust settled, (al-Ḥusayn’s followers) found Muslim stretched out dying. Al-Ḥusayn, peace he on him, walked towards him and he was on the point of death. “Muslim, may Allāh have mercy on you” said (al-Ḥusayn). “of them (the believers) is he who has accomplished his vow, and of them is he who waits; they have not changed at all” (XXXIII 23). Ḥabīb b. Muẓāhir approached and said, “Muslim, your death is hard for me to bear but I bring you good news of Heaven (where you are going).” “May Allāh bring you good news too,” replied Muslim in a weak voice. “Even if I knew that I would follow you at this very moment. I would still like you to appoint me to carry out everything which concerns you.” Then the people came again against al-Ḥusayn, peace be on him. Shamir b. Dhī al-Jawshan attacked with his left wing (and thrust at) (al-Ḥusayn’s) left wing, but they stood firm against him and forced him away (with their spears). Al-Ḥusayn, peace be on him, and his followers were attacked on every side but the followers of al-Ḥusayn fought fiercely. Then their cavalry began to attack and even though they were only thirty-two horsemen, they did not attack any side of the Kūfan cavalry without putting it to flight.

When ‘Urwa b. Qays saw that - he was in command of the Kūfan cavalry - he sent word to ‘Umar b. Sa‘d: “Don’t you see what my cavalry is receiving today from this small number (of men)? Send the foot-soldiers and archers against them.” He sent the archers against them. Al-Ḥurr b Yazīd’s horse was lamed. He dismounted and began to shout: You have tamed my (horse) but I am the son of freedom and braver than a manned lion. He struck out against them with his sword but a great number came against him. Ayyūb b. Musarriḥ and another of the Kūfan horseman shared in killing him. The followers of al-Ḥusayn, peace be on him, continued to fight fiercely against the enemy until it was midday. When al-Ḥusayn b. Numayr – he was in command of the archers – perceived the steadfastness of the followers alḤusayn, peace be on him, he advanced against his supporters with five hundred archers so that they showered the followers of al-Ḥusayn, peace be on him, with arrows. They continued shooting at them until they had lamed (most of) their horses and wounded some of their men. Then they moved against them and a fierce battle was fought between them for some time. Shamir b. Dhī al-Jawshan (also) attacked them with his followers but Zuhayr b. al-Qayn with ten of the followers of al-Ḥusayn (counter) attacked and drove them away from the tents. Shamir b. Dhī al-Jawshan turned back against them but (some) of his men were killed and the rest retreated to their positions. (The number) of killed was apparent among the followers of al-Ḥusayn, peace be on him, because of the fewness of their number while it was not so apparent among the followers of ‘Umar b. Sa‘d because of their great number. The battle (continued to be) fought fiercely and desperately. The number killed and wounded among the followers of Abū ‘Abd Allāh al-Ḥusayn, peace be on him, continued to grow until the sun began to decline. Al-Ḥusayn and his companions prayed the prayer according to the rite of the prayer of fear.

Ḥanẓala b. Sa‘d al-Shibāmī advanced in front of al-Ḥusayn, peace be on him, and called out “People of Kūfa, O people I fear for you the same (that happened) on the Day of Parties. I fear for you on the Day of Summoning. (XL 30, 32). O people, do not kill al-Ḥusayn for Allāh will destroy you with punishment. He who forges a lie will be disappointed (XX 61).”

He advanced and fought until he was killed, may Allāh have mercy on him. After that, Shawdhab, retainer (mawlā) of Shākir, went forward, (after saying): “Greetings, Abū ‘Abd Allāh and may Allāh store his mercy and blessings for you.” He fought until he was killed, may Allāh have mercy on him. Then came ‘Ābis b. Shabīb al-Shākirī. He greeted al-Ḥusayn, peace be on him, and fought until he was killed. Each man of (al-Ḥusayn’s) followers continued to go forward and be killed until there only remained with al-Ḥusayn, peace be on him, the members of his own House. His son, ‘Alī b. al-Ḥusayn, peace be on them, whose mother was Layla daughter of Abū Murra b. ‘Urwa b. Mas‘ūd al-Thaqafī, was (the next) to advance. He was one of the most handsome men of the time. On that day he was nineteen years of age. He attacked the enemy declaring: I am ‘Alī b. al-Ḥusayn b. ‘Alī. By the House of Allāh, we are those rightly (endowed) with the Prophet. By Allāh, the son of a spurious son will not judge us. I will strike with my sword in defence of my father, I will strike with the blow of a Hāshimī, a Qurayshī, He did that several times, and the Kūfans were afraid to kill him. Then Murra b. Munqidh al-‘Abdī saw him. He said: “May the felonies of the Arabs come on me, if he gets past me doing the same as he has been doing, (and) if I do not deprive his mother of him.” (‘Alī b. al-Ḥusayn) continued to attack the enemy as he had been doing but then Murra b, Munqidh came against him and stabbed him. He was struck down and the enemy fell upon him, cutting him with their swords. Al-Ḥusayn, peace be on him, went out until he stood over him and said: “May Allāh kill (the) people who killed you, my son. How foolhardy they are against the Merciful and in violating the sacredness of the family of the Apostle, may Allāh bless Him and His Family.” His eyes filled with tears and he said: “There will (only) be dust on the world after you.”

Zaynab, the sister of al-Ḥusayn, peace be on him, came hurrying out, crying: “My brother. my nephew!” She came up and threw herself on (her dead nephew). Al-Ḥusayn raised her head and then led her back to the tent. He told his young (sons); “Carry your brother back.”

They carried him and put him before the tent which they had been fighting in front of. (Then) one of ‘Umar b. Sa‘d’s men called ‘Amr b. Ṣubayḥ shot an arrow at ‘Abd Allāh b. Muslim b. ‘Aqīl. ‘Abd Allāh put his hand to guard his brow. The arrow struck his hand and penetrated through his brow, and riveted the hand to it. He was not able to move it when another man came down on him with a spear, thrust it into his heart, and killed him. ‘Abd Allāh b. Quṭba al-Ṭā’ī attacked ‘Awn b. ‘Abd Allāh b. Ja‘far b. Abī Ṭālib and killed him. ‘Āmir b. Nashhal al-Tamīmī attacked Muḥammad b. ‘Abd Allāh b. Ja‘far b. Abī Ṭālib and killed him. ‘Uthmān b. Khālid al-Hamdānī launched himself against ‘Abd al-Raḥmān b. ‘Aqīl b. Abī Ṭālib, and killed him.

[Humayd b. Muslim reported:]
It was like that among us (i.e. many of al-Ḥusayn’s supporters had been killed by ‘Umar b. Sa‘d’s army) when a young lad came out against us. His face was young like the first splinter of the new moon and he carried a sword. He was wearing a shirt and a waistcloth (izār) and a pair of sandals, one of whose straps was broken. ‘Umar b. Sa‘d b. Nufayl al-Azdī said to me: “Let me attack him.” I said; “Praise be to Allāh, what do you want to do that for? Leave him. While even one of the family of al-Ḥusayn remains, that will be enough to take vengeance on you for his (death).” But he insisted: “By Allāh, let me attack him.” So he rushed against him and did not turn back until he had struck his head with his sword and split it in two. The young lad fell face downwards and he called out: “O uncle!”

At this, al-Ḥusayn, peace be on him, showed himself just like the hawk shows itself. He launched into attack like a raging lion and struck ‘Umar b. Sa‘d b. Nufayl with his sword. That man tried to fend off the blow with his arm but his arm was cut off from the elbow, and he gave a great shriek (of pain) which was (even) heard by the people in the camp. As al-Ḥusayn, peace be on him, turned away from him, the cavalry of Kūfa attacked in order to save him but they (only succeeded) in trampling him to death beneath the horses’ hooves, and the dust rose. I saw al-Ḥusayn, peace be on him, standing by the head of the young lad, looking at his feet and al-Ḥusayn, peace be on him was saying: “May the people who have caused your death perish. For the one who will oppose them on the Day of Resurrection on your behalf will be your grandfather (‘Alī, or greatgrandfather, i.e. the Prophet).” Then he continued: “By Allāh, it is hard on your uncle that you called him and he did not answer you, or rather he answered but your cry was (too late) to help you. For by Allāh, those who kill his relatives are many but those who help him are few.” Then he carried him in his arms. It is just as if (even now) I am looking at the two legs of the boy making marks (as they trail) on the ground. He took him and put him with his son. ‘Alī b. al-Ḥusayn, peace be on them both, and the other members of the household who had been slain. I asked about the boy and was told that he was al-Qāsim b. al-Ḥasan b. ‘Alī b. Abī Ṭālib, peace be on them.

Then al-Ḥusayn, peace be on him, sat in front of the tent. He brought his son. ‘Abd Allāh b. al-Ḥusayn, peace be on him, who was (just) a baby and sat him on his knee. But one of the Banū Asad shot an arrow which slaughtered the child. Al-Ḥusayn, peace be on him, caught the child’s blood in the palm of his hand. When his palm was full, he poured (the blood) on to the ground and said: “O Lord, if it be so that You have kept the help of Heaven from us, then let it be because (Your purpose) is better than (immediate help). Take vengeance on these people who are (such) oppressors.” Then he carried the child and laid him with the (other) members of his household who had been slain. (Just then) ‘Abd Allāh b. ‘Uqba al-Ghanawī shot an arrow at Abu Bakr b. alḤasan b. ‘Alī, peace be on them, and killed him. When al-‘Abbās b. ‘Alī saw the number of his family who had been killed, he said to his brothers on his mother’s side - ‘Abd Allāh, Ja‘far and ‘Uthmān: “My brothers through my mother, go forward so that I may see that you have remained true to Allāh and His Apostle. For you have no children (to defend).”

‘Abd Allāh, may Allāh have mercy on him, advanced and fought fiercely He exchanged blow with Hāni’ b. Shabīb al-Ḥadrāmī and Hāni’ killed him. After him Ja‘far went forward and Hāni’ also killed him. Khawalī b. Yazīd al-Aṣbaḥī, may Allāh curse him, went against ‘Uthmān who had taken the place of his brother. He fired an arrow at him and brought him down. One of the Banū Dārim attacked him (while he was down) and cut off his head.

The group then launched an attack against al-Ḥusayn, peace he on him, and cut off his access to his camp. His thirst became severe, and he set off towards the dam, trying to reach the Euphrates. In front of him was his brother, al-‘Abbās. However, the cavalry of Ibn Sa‘d, may Allāh curse him, blocked his route. Among these was a man from the Banū Dārim: he said to (the cavalry): “Woe upon you! Prevent him from reaching the Euphrates, don’t let him get water.” Then al-Ḥusayn, peace be on him, cried nut: “O Allāh, I am thirsty.” The Dārimī became angry and shot an arrow at him which lodged in his throat. Al-Ḥusayn, peace be on him, pulled out the arrow and held his hand below his throat. Both his palms were filled with blood which he shook away, then he said: “O Allāh, I complain to You about what is being done to the son of the daughter of Your Prophet.” Then he returned to his position, while his thirst had become (even more) severe.

Meanwhile the people had surrounded al-‘Abbās and cut him off from (alḤusayn). Single-handed he began to attack them until he was killed, may Allāh have mercy on him.The two who took part in killing him were Zayd b. Warqā alḤanafī and Hakīm b. al-Ṭufail al-Shabsī, after he had been covered with wounds and could not move. When al-Ḥusayn, peace be on him, came back from the dam to his tents, Shamir b. Dhī al-Jawshan advanced towards him with a group of his followers and surrounded him. The fastest of them was a man called Mālik b. al-Nusayr alKindī. He cursed al-Ḥusayn, peace be on him, and struck him on the head with his sword. (Al-Ḥusayn) was wearing a cap. (The sword) went through it right into his head and made it bleed. The cap was filled with blood Al-Ḥusayn, peace be on him, said to him: “May you never eat or drink with your right hand! May Allāh gather you (on the Day of Judgement) with those people who are wrong-doers.” Then he threw away the cap and called for a cloth which he tied around his head. Then he called for another cap, put it on and bound it (in place).

Shamir b. Dhī al-Jawshan and those who were with him had withdrawn from him to their (earlier) positions. After a short delay they came again against him and surrounded him. ‘Abd Allāh b. al-Ḥasan b. ‘Alī, peace be on them, came out against them, he was only a boy, not yet mature enough to leave the women. He rushed forward until he stood beside his uncle, al-Husayn, peace be on him. Then Zaynab, the daughter of ‘Alī, peace be on him, came after him to stop him, and al-Ḥusayn, peace be on him, told her to stop him. However he refused (to take any notice of her) and determinedly prevented her (from taking him away). He said: “By Allāh, I will not leave my uncle.”

(At this) Abjar b. Ka‘b rushed towards al-Ḥusayn, peace be on him. With sword (in hand), the young lad said to him: “Woe upon you, you son of an impure woman, are you trying to kill my uncle?” Abjar struck at him with his sword. The boy tried to fend off (the blow) with his arm. The sword cut through (his arm) to the skin (on the other side). There was the arm hanging (by the skin). The boy cried out: “O my mother!” Al-Ḥusayn took hold of him and embraced him. He said to him: “My nephew, try to bear what has come to you and be comforted with the news that Allāh will unite you with your righteous ancestors.” Then alḤusayn, peace be on him, raised his hand and said: “O Allāh, even as You have made life pleasant for them for a time, divide them into factions and make them follow the ways of factions and let their rulers never be pleased with them. They summoned us so that they might support us and then they became hostile to us and killed us.”

The foot-soidiers launched an attack from right and left against those who were left with al-Ḥusayn, peace be on him, until only a group of three or four remained with him. When al-Ḥusayn, peace be on him, saw that, he called for of pair of dazzling Yemenī trousers (sarāwīl). He tore them and put them on. He tore them so that he should not have been plundered after he had been killed. When alḤusayn, peace be on him, was killed, Abjar b. Ka‘b set on him, plundered him of the trousers and left him naked. After that the two hands of Abjar b. Ka‘b, may Allāh curse him, became so dry in the summer that they were like sticks and then soaking wet in the winter so that they sprinkled drops of water and pus, until Allāh destroyed him.

When nobody except a group of three members of his family was left with al-Ḥusayn, peace be on him, he moved against the people, while the three protected him until (all) three were killed. Al-Ḥusayn, was left alone. Despite being weighed down by wounds in his head and body, he began to strike against them with his sword and they scattered to right and left, away from him. Then Ḥumayd b. Muslim said: “By Allāh, I have never seen such persistence. His sons have been killed, and the members of his household and his followers, yet he is still as brave as ever and he has not allowed his spirits to leave him. When the soldiers attack him, he fights back with his sword and scatters them to right and left of him like goats when a wolf comes upon them.” When Shamir b. Dhī al-Jawshan realised (the position), he called for the cavalry and they came up at the rear of the foot-soldiers. He ordered the archers to shoot at (al-Ḥusayn) and they showered him with arrows until he became (quilted with arrows) like a hedgehog (is with spikes).

He drew back from them and they stood facing him. His sister, Zaynab, came to the door of the tent and called out to ‘Umar b. Sa‘d b. Abī Waqqāṣ: “Woe unto you, ‘Umar. Is Abū ‘Abd Allāh being killed while you (stand by and) watch?” But ‘Umar did not answer. Then she called out: “Woe upon you (all), is there not a Muslim among you?” But no one answered. Then Shamir b. Dhī al-Jawshan shouted at the foot soldier and the cavalry: “Why are you waiting for the man? May your mothers be deprived of you!” So they attacked him from every side.

Zur‘a b. Sharīk struck him on the left shoulder-blade and cut into it. Another of them struck him on the shoulder. He fell prostate on his face. Sinān b. Anas al-Nakha‘ī stabbed him with a spear and killed him. Khawalī b. Yazīd al-Aṣbaḥī hurried to him and bent down to cut off his head but he trembled (too much). Shamir25 said to him: “May Allāh crush your arm, why are you trembling?” Then Shamir bent down and decapitated him. He lifted the head (and handed it) to Khawalī saying: “Take it to the commander ‘Umar b. Sa‘d”. Then they began to plunder (the body of) al-Ḥusayn, peace be on him. Isḥāq b. al-Ḥayāt al-Ḥaḍrāmī, may Allāh curse him, took his shirt. Abjar b. Ka‘b, may Allāh curse him, took his trousers. Akhnas b. Marthad, may Allāh curse him, took his turban. One of the Banū Dārim took his sword. They plundered his saddle and his camel and they looted his womenfolk.

[Ḥumayd b. Muslim reported:] By Allāh, I did not see one of his women or daughters or the women of his family who did not have her clothes ripped from her back, taken away and removed from her forcibly. Then we came to ‘Alī b. al-Ḥusayn, peace be on them both. He was stretched out on a bed and he was very ill. Shamir had a group of foot-soldiers with him and they asked him, “Shall we kill this sick one?” I said: “Praise be to Allāh, will boys be killed (too)? This is only a youth even though he is what he is.” And I went on (arguing) until I had moved them away from him. Then ‘Umar b. Sa‘d arrived and the women cried out and wept in his face. He ordered his followers: “None of you should enter the tents of these women nor disturb this sick boy.” The women asked him to return what had been taken from them so that they could clothe themselves again. So he commanded that whoever had taken any of their belongings should return them to them. But by Allāh, none of them returned anything. He then entrusted charge of the main tent and the tents of the women to a group (of men) who were with him. He said: “Guard (the women) so that none of them may leave and do not harm them.”

After this, he returned to his tent and called out to his followers: “Who will volunteer (to go) to al-Ḥusayn and make his horse trample on (al-Ḥusayn’s body)?” Ten volunteered. Of these, Isḥaq b Hayyat and Akhnas b. Marthad trampled on (the body of) al-Ḥusayn with their horses until they had broken and bruised his back. ‘Umar b. Sa‘d despatched on that day - it was the day of ‘Ashūrā’, - the head of al-Ḥusayn, peace be on him, with Khawalī b. Yazīd al-Aṣbaḥī and Ḥumayd b. Muslim al-Azdī, to ‘Ubayd Allāh b. Ziyād. Then he ordered the heads of the remainder of his followers and members of his House (who had been slain) to be cut off. There were seventy-two heads. He sent Shamir b. Dhī al-Jawshan, Qays b. Ash‘ath and ‘Amr b. al-Ḥajjāj with these. They journeyed until they brought them to Ibn Ziyād. He (‘Umar b Sa‘d) remained there for the rest of that day, and the next day until just after midday. Then he summoned the people for the journey, and set out towards Kūfa. He took with him the daughters and sisters of al-Ḥusayn, peace be on him, together with ‘Alī b. al-Ḥusayn, peace be on him. The latter was still sick with a dysentery and was almost on the point of death .

When Ibn Sa‘d departed, some of Banū Asad, who had been staying at alGhāḍiriyya went to al-Ḥusayn, peace be on him, and his followers. They performed the funeral prayer over them. Then they buried al-Ḥusayn at the place where his tomb still is, and they buried his son ‘Alī. b. al-Ḥusayn al-Asghar (the younger) at the foot of the body. They dug around the area next to the two feet of al-Ḥusayn, peace be on him, for the martyrs from his House and his followers. They gathered them together and buried them all together. However, they buried al-‘Abbās b. ‘Alī, peace be on them both, in the place where he was killed, on the road to al-Ghāḍiriyya, where his tomb still is. When the head of al-Ḥusayn, peace be on him, arrived and after Ibn Sa‘d arrived on the next day (bringing) with him the daughters and household of al-Ḥusayn, peace be on him, Ibn Ziyād sat before the people in the governor’s palace. He had given the people a general summons and had ordered them to be present (to see) the head. He put it in front of him, and he began to look at it with a smile. In his hand he had a cane and he began to poke at the teeth with it. When Zayd b. Arqam, a companion of the Prophet who was (then) an old man, saw him poking at the teeth with the cane, he said: “Take your cane away from those two lips. For, by Allāh, other than Whom there is no deity, I have seen the lips of the Apostle of Allāh, may Allāh bless Him and His Family, touch those two lips countless times”

(with that) he began to weep. “Does Allāh make your eyes weep?” asked Ibn Ziyād. “Or are you weeping because of Allāh’s victory? If it was not for the fact that you are an old man who has become silly and your mind has left you, I would have cut off your head.” Zayd b. Arqam stood up in front of him and went to his house. (Meanwhile) the family of al-Ḥusayn, peace be on him, was brought before Ibn Ziyād. Zaynab, the sister of al-Ḥusayn, peace be on him, came in the middle of the group, pretending not to be herself; she was wearing her dirtiest clothes. She went and sat in a corner of the palace and her maids crowded her. “Who is that woman who has gone to the side and has sat in a corner with her women?” Ibn Ziyād demanded but Zaynab did not answer. He repeated the question about her a second time.

‘‘This is Zaynab, daughter of Fāṭima, the daughter of the Apostle of Allāh, may Allāh bless him and grant him peace,” one of her women told him. “Praise be to Allāh Who has disgraced you, killed you and revealed the false nature of your claims,” said Ibn Ziyād as he came towards her. “Praise be to Allāh Who has favoured us with His Prophet, Muḥammad, may Allāh bless Him and His Family,” answered Zaynab “and He has purified us completely from sin. He only disgraces the great sinner and reveals the false nature of the profligate. Such men are not among us, praise be to Allāh” “How do you consider Allāh has trealed your House?” asked Ibn Ziyād. “Allāh decreed death for them and they went forward (bravely) to their resting places,” Zaynab replied. “Allāh will gather you and us together. You will plead your excuses to Him and we will be your adversaries before Him.”

Ibn Ziyād became enraged and burnt with anger. “Governor,” intervened ‘Amr b. Ḥurayth, “She is only a woman and women are not responsible for anything that they say. Do not blame her mistakes.” “Allāh has healed my soul from your tyranny and the rebellion of your House,” he said to her. Zaynab, peace be on her, became weak and wept. “By my life,” she cried out to him, “You have killed the mature ones (of my family); you have pierced my family; you have cut down my young branches; and you have pulled out my root. If this heals you, then you have been healed.” “By my life,” declared Ibn Ziyād, “this is a woman who makes poetry. Your father was a poet.” “What has a woman to do with poetry?” she answered. “Indeed I have (things) to distract me from poetry but my heart causes me to say what I am saying.” ‘Alī b. al-Ḥusayn, peace be on them, was presented to him. “Who are you?” he asked. “I am ‘Alī b. al-Ḥusayn,” he answered. “Didn’t Allāh kill ‘Alī b. al-Ḥusayn?” “I have a brother who is also called ‘Alī,” answered ‘Alī, peace be on him, “the people killed him.” “Rather Allāh killed him,” affirmed Ibn Ziyād. “Allāh receives the souls at the time of their death” (XXXIX 42). “How dare you answer me like that!” shouted Ibn Ziyād angrily, “and that will be the last of you because of (your) answer to me. Take him away and cut his head off!” Zaynab, his aunt, clung on to him, pleading: “O Ibn Ziyād. haven’t you had enough of our blood?” Then she clung on to him and said : “By Allāh, I will not leave him. If you kill him, kill me with him.” Ibn Ziyād looked at her and at him, and said, “How wonderful is family relationship! I think she wants me to kill her with him. Leave him, for I see him (now) for what he is.”

He rose from his assembly to leave the palace and go to the mosque. He went up on the pulpit. He praised and glorified Allāh, then he said: “Praise be to Allāh Who has revealed the truth and the followers of the truth, and has given victory to the Commander of the faithful, Yazīd, and his party, and has killed the liar who is the son of a liar and his Shī‘a.”

At this ‘Abd Allāh b. ‘Afīf al-Azdī, who had been one of the Shī‘a of the Commander of the Faithful (i.e. ‘Alī b. Abī Ṭālib) stood in front of him and shouted: “O enemy of Allāh, you are the liar and your father and (the man) who appointed you and his father. O Ibn Murjāna, you kill the sons of Prophets and take the place of men of truth on the pulpit.” “Get him for me,” ordered Ibn Ziyād.

The soldiers seized him but he gave the battle cry of al-Azd. Seven hundred of them (quickly) gathered and took him away from the soldiers. At night Ibn Ziyād sent someone to get him out of his house. He was executed and crucified in al-Sabkha, may Allāh have mercy on him. The (next) morning ‘Ubayd Allāh b. Ziyād sent the head of al-Ḥusayn, peace be on him, (to Yazīd) after it had been taken through all the streets and tribes of Kūfa.

[It is reported from Zayd b. Arqam:]
It was brought past, it was stuck on a spear and I was in a room in my (house). As it was opposite me I heard it recite: “Or do you think that the Companions of the Cave and the inscription were among Our wonderful signs.” (XVIII 9). My flesh shuddered and I called out. “O son of the Apostle of Allāh, your head is miraculous, miraculous.”

When they had finished taking it around Kūfa and had brought it back to the palace door, Ibn Ziyād gave it to Zaḥar b. Qays and he (also) gave him the heads of his companions. He despatched him to Yazīd b. Mu‘āwiya and he sent with him Abū Burda b. ‘Awf al-Azdī, and Ṭāriq b. Abī Ẓubyān al-Azdī together with a group of Kūfans, to take them to Yazīd b. Mu‘āwiya in Damascus.

[‘Abd Allāh b. Rabī‘a al-Ḥimyarī reported:]
I was with Yazīd b. Mu‘āwiya in Damascus when Zaḥar b. Qays brought the head to him.

“Woe upon you! What is behind you? What have you got?” demanded Yazīd. “O Commander of the faithful,” he replied, “I bring good news of Allāh’s victory and support. Al-Ḥusayn b. ‘Alī, peace be on them, came against us with eighteen men of his House and sixty of his Shī‘a. We went out to meet them and we asked them to surrender and submit to the authority of the governor, ‘Ubayd Allāh b. Ziyād, or to fight. They chose to fight rather than to surrender. We attacked them as the sun rose and surrounded them on every side. Eventually (our) swords took their toll of the heads of the people and they began to flee without having any refuge (to go to). They (tried to) take refuge from us on the (open) hills and in the hollows, like the doves seek refuge from a hawk. By Allāh, Commander of the faithful, it was nothing but the slaughtering of animals for slaughter. (It was only the time taken by) the sleep of a man taking his siesta (before) we had come upon the last of them. There were their naked bodies, their blood-stained clothes their faces thrown in the dust. The sun burst down on them, the wind scattered (dust) over them; their visitors were (scavenging) eagles and vultures.” Yazīd looked down for a time, then he raised his head and said: “I would have been satisfied with your obedience (to my orders) without this killing of alḤusayn, peace be on him. If it had been me who had accompanied him, I would have let him off (such a fate).”

After ‘Ubayd Allāh b. Ziyād had despatched the head of al-Ḥusayn, he ordered the women and the young boys to be made ready for travelling. He ordered ‘Alī b. al-Ḥusayn, peace be on them, to be chained with a chain around his neck. Then he despatched them, to follow the heads, with Muḥaffir b. Tha‘laba al‘Ā’idhī and Shamir b. Dhī al-Jawshan. They set out with them until they caught up with the people with the head. ‘Alī b. al-Ḥusayn did not speak a word to any of the people who had the head on that Journey. Eventually they reached (their destination). When they reached the door of Yazīd’s (palace), Muḥaffir b. Tha‘laba raised his voice and shouted: “Here is Muḥaffir b. Tha‘laba who has brought the Commander of the faithful these vile profligates.” ‘Alī b. al-Ḥusayn,29 peace be on him, answered him. “What did the mother of Muḥaffir give birth to more evil and more grievous (than him)?” When the heads were put in front of Yazīd and among them was the head of alḤusayn, peace be on him, Yazīd recited: We will split the skull of proud men (who come) against us; they were very disobedient and oppressive.

Yaḥya b. al-Ḥakam, the brother of Marwān b. al-Ḥakam recited: On the bank (of the river) a great army met him who is closer in kinship (to Yazīd) than Ibn Ziyād (is), the man with a false lineage. The offspring of Sumayya has acquired status, while the offspring of the daughter of the Apostle of Allāh is (given) none. Yazīd struck his hand against the chest of Yaḥya b. al-Ḥakam and shouted, “Be quiet!”

Then he said to ‘Alī b. al-Ḥusayn, peace be on them: “Son of al-Ḥusayn, your father cut (the bond of) kinship with me and showed ignorance of my rights, trying to deprive me of my position of authority. (Now) Allāh has treated him in the way you have seen.” “No misfortune strikes the earth nor yourselves unless it has been written in a book before We bring it into existence; that is easy for Allāh.” (LVII 22) replied ‘Alī b. al-Ḥusayn. “Answer him,” Yazīd urged his son, Khalīd. However Khalīd did not know what to say in reply. So Yazīd answered: “Say rather: whatever misfortunes has struck you is because of what your hands have earned. And (Allāh) forgives much” (XLII 30).” He summoned the women and the children and they were made to sit in front of him. What he saw was dreadful. “May Allāh detest Ibn Murjāna,” he said: “If there had been (any bond of) kinship between him and you, he would not have done this to you; he would not have sent you in this state.” [Fāṭima, daughter of al-Ḥusayn, peace be on him, reported:] When we sat before Yazīd, he showed pity on us. An Aḥmar of the Syrians stood up and said to Yazīd; “Commander of the faithful, give me this one.” He meant me. (Then) I was a pretty young girl. I shuddered for I thought that that would be allowed to them. I caught hold of the skirt of my aunt Zaynab and she told (me) that that would not happen. She said to the Syrian: “By Allāh, you are a liar. By Allāh, you are (too) lowly born! Such a thing is not for you nor for him (to decide).”

“You are a liar,” Yazīd cried out angrily. “That is for me (to decide). If I wish to do anything, I can do it.”

“No, by Allāh,” she replied, “Allāh would only let you do that if you left our faith and professed belief in another (religion).”

“It is me,” screamed Yazīd, distraught with anger. “whom you are treating in this (way). It is your father who has left the religion, and your brother.” “I am led by the religion of Allāh, the religion of my father and the religion of my brother,” she answered, “and (it is what) you are led by, and your grandfather and your father, if you are a Muslim.”

“Enemy of Allāh, you lie,” he shouted. “You are a Commander of the faithful, (yet) you vilify unjustly and you have become oppressive with your authority,” she answered. (At this) he was ashamed and became silent. “Give me that girl,” repeated the Syrian. “Be a bachelor,” Yazīd said to him, “May Allāh strike you dead!” Then he ordered the women to be lodged in a house on (the) banks (of the river). With them (also he sent) their brother, ‘Alī b. al-Ḥusayn, peace be on them. (Later) a house was set aside for them, which was attached to Yazīd’s own house. They resided (there) for several days. (After a short time) he summoned al-Nu‘mān b. Bashīr and told him to make preparations to take these women back to Medina. When he was about to despatch them, he summoned ‘Alī b. alḤusayn, peace be on them. He took him aside. “Allāh curse Ibn Murjāna,” he said. “If I had been with your father, he would never have asked me for a favour without me granting him it; I would have protected him from death with all my power. But Allāh has decreed what you have seen. Write to me from Medina and everything that you need will be yours.” He presented clothes to him and to his family. He sent with them in the group (of men under the command) of Nu‘mān b. Bashīr, a messenger, who brought him (al-Nu‘mān) the order to set out with them in the night; and that they should go in front of him but they should never be out of his sight. When they stopped, he should go aside from them and he and his followers should separate around them like a group of guards over them. He should (only) keep away from them when any person of their group wanted to wash or perform a need, so he (or she) would not be ashamed.

(The messenger) set off with them amid the group of al-Nu‘mān. (Al-Nu‘mān) continued to stay close to them along the road but he was kind to them as Yazīd had instructed him and he looked after them until they entered Medina.

*****

After Ibn Ziyād had despatched the head of al-Ḥusayn, peace be on him, to Yazīd, he went to ‘Abd al-Malik b. Abī al-Hārith30 al-Sulamī and told him, “Go to ‘Amr b. Sa‘id b. al-‘Āṣ in Medina and give him the good news of the killing of al-Ḥusayn (peace be on him).”

[‘Abd al-Malik reported:] I rode my mount and went towards Medina. (On the way) one of Quraysh met me.

“What is the news'?” he asked. “The news is for the governor, (then) you will hear it ,” I answered. “We belong to Allāh and to Him we will return,” he said. “By Allāh, al-Ḥusayn, peace be on him, has been killed.” When I went to ‘Amr b. Sa‘id, he asked: “What is your purpose?” “What will please the governor.” I answered, “Al-Ḥusayn, peace be on him, has been killed.” “Go out and announce his being killed,” he told me. I announced (it). I have never heard such wailing as the wailing of the Banū Hāshim in their houses for al-Ḥusayn b. ‘Alī, peace be on him, when they heard the announcement of his death. I went back (in) to ‘Amr b. Sa‘id. When he saw me, he smiled at me and laughed. Then he quoted a verse of ‘Amr b. Ma‘dīkarib: The women of Banū Ziyād raised a great lament like the lamentation of our women mourning (after the battle) of al-Arnab. “This lamentation is in return for the lamentation for ‘Uthmān,” ‘Amr exclaimed. Then he went up on the pulpit and informed the people about the killing of alḤusayn b. ‘Alī, and he summoned (them to obey) Yazīd b. Mu‘āwiya. (After that) he went down.

One of the retainers (mawāli) of ‘Abd Allāh b. Ja‘far b. Abī Ṭālib, peace be on him, went to him and announced the news of the killing of his two sons and he said that we (all return) to Allāh. “This is what we have through al-Ḥusayn b. ‘Alī, peace be on them,” said Abū Salāsil, the retainer (mawlā) of ‘Abd Allāh. “O son of an obscene (woman),” exclaimed ‘Abd Allāh b. Ja‘far, taking off his shoe (to strike him). “Are you saying this of al-Ḥusayn, peace be on him? If I had been present with him, I would have preferred not to leave him and to be killed with him. By Allāh, I would not have withheld those two from him and I take consolation from what befell them in that these two were struck down with my brother and cousin, consoling him and enduring with him.” He went forward to those who were sitting with him and said: “Praise be to Allāh, Who has (made life hard for me) through the death of al-Ḥusayn. For I did not console al-Ḥusayn with my own hands, my two sons consoled him.” Umm Luqmān, the daughter of ‘Aqīl b. Abī Ṭālib, may Allāh have mercy on them, came out crying when she heard the news of the death of al-Ḥusayn, peace be on him. With her were her sisters Umm Hāni’, Ramla and Zaynab, daughters of ‘Aqīl b. Abī Ṭālib, may Allāh have mercy on them. She wept for her (relatives) slain on the bank and she recited: What would you say if the Prophet asked you: What have you, the Last of the (religious) communities, done with my offspring and my family after my departure from them? They are prisoners and slain and have been stained with their own blood What sort of reward is this for my advice to you, that you should oppose me by doing evil to my blood relations? On the night of the day upon which ‘Amr b. Sa‘id had given the public notice of the killing of al-Ḥusayn b ‘Alī, peace be on them, in Medina, in the middle of the night the Medinans heard a voice calling out. They listened to the voice but they did not see any person. (The voice called out:) O men who ignorantly killed al-Ḥusayn, hear the news of punishment and chastisement: All the people of heaven, prophets, angels and slain, prosecute you. You have been cursed by the tongue of the son of David and (that) of Moses and (that) of the master of the Gospels

The Names of the Members of the House who were killed with alḤusayn in the Plain of Karbalā.
There were seventeen souls. In addition to al-Ḥusayn b. ‘Alī, peace be on them both:
1. Al-‘Abbās.
2. ‘Abd Allāh.
3. Ja‘far.
4. ‘Uthmān.
(These were all) sons of the Commander of the Faithful, peace be on them, and their mother was Umm al-Banīn.
5. ‘Abd Allāh.
6. Abū Bakr.
(Both of these were) sons of the Commander of the Faithful, peace be on them and their mother was Laylā, daughter of Mas‘ūd al-Thaqafī.
7. ‘Alī.
8. ‘Abd Allāh.
(These were) two sons of al-Ḥusayn b. ‘Alī, peace be on them both.
9. Al-Qāsim
10. Abū Bakr
11. ‘Abd Allāh.
(These were) sons of al-Ḥasan b. ‘Alī, peace be on them.
12. Muḥammad.
13. ‘Awn.
(They were) two sons of ‘Abd Allāh b. Ja‘far b. Abī Ṭālib, may Allāh be pleased with them all
14. ‘Abd Allāh.
15. Ja‘far.
16. ‘Abd al-Raḥmān.
(They were) sons of ‘Aqīl b. Abī Ṭālib, may Allāh be pleased with them. 17. Muḥammad.
(He was) the son of Abū Sa‘id b ‘Aqīl b. Abī Ṭālib, may Allāh have mercy on them all.

These seventeen souls, all members of Banū Hāshim, may Allāh be pleased with them all, included brothers of al-Ḥusayn, peace be on him and them, sons of his brother and sons of his two uncles, Ja‘far and ‘Aqīl. They were all buried at the feet of al-Ḥusayn, peace be on him, at the scene of his martyrdom. A trench was dug for them, they were all put in it, then the earth was flattened over them. (That is all of them) except al-‘Abbās b. ‘Alī, peace be on them both. He was buried at the place where he was killed, by the dam on the road to al-Ghāḍiriyya. His grave is clearly distinguishable but that is not the case with the graves of his brothers and his family whom we named after (him). A visitor may only visit their graves at the tomb of al-Ḥusayn, peace be on him, if he directs his greetings to them towards the ground at the feet of al-Ḥusayn. ‘Alī b. al-Ḥusayn, peace be on them both, is among their number; it is said that he is the one of them who is buried nearest to al-Ḥusayn, peace be on him. The followers of al-Ḥusayn, peace be on him and the mercy of Allāh be on them, who were killed with him, were buried nearby. We are not able to find out accurate details about (the whereabouts of) their corpses. However, we have no doubt that that ground covers them, may Allāh be pleased with them, make them happy and let them dwell in the Gardens of Paradise.


Reference: Kitab al Irshad