[1] Ashura Maqtal - Prelude to Ashura

This is a series of maqatil (martyrdom narratives - devotional recitations recounting the suffering and sacrifice of the Ahl al-Bayt, the family of Prophet Muhammad). These are for Ashura 2025/1447

In His Name, the Most High

بِسْمِ ٱللّٰهِ ٱلرَّحْمٰنِ ٱلرَّحِيمِ
ٱلْحَمْدُ لِلّٰهِ رَبِّ ٱلْعَالَمِينَ وَصَلَّى ٱللّٰهُ عَلَىٰ سَيِّدِنَا مُحَمَّدٍ وَعَلَىٰ أَهْلِ بَيْتِهِ ٱلطَّيِّبِينَ ٱلطَّاهِرِينَ ٱلْمَعْصُومِينَ، أَمَّا بَعْدُ
السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ

In the name of God, the Most Gracious, the Most Merciful.
All praise is due to God, the Lord of all worlds, and may blessings be upon our Master Muhammad and upon his pure, purified, and infallible household. As for what follows:
Peace be upon you, and the mercy of God, and His blessings.

Video of the Maqtal (Eulogy)

Audio of the Maqtal (Eulogy)

Early Life of Imam Husayn and the Background to Karbala

Imam Husayn (AS) was born on the 3^rd Sha’baan 3 AH. He was the younger grandson for Prophet Mohammed (SAAW) and the younger of the two sons of Imam Ali (AS) and Sayyedah Fatimah (SA). He was born less than a year after the birth of his older brother Imam Hassan (AS) and his birth brought great joy to his family, especially to his grandfather the Prophet (SAAW).

Both himself and his brother were affectionately referred to as ‘the sons of the Messenger of Allah’, as the messenger himself had no male heirs and his only offspring were through his daughter Sayyedah Fatimah (SA). Indeed the Qur’an itself testifies to this in the verse of Mubahela, Sura 3 verse 61.

فَمَنْ حَاجَّكَ فِيهِ مِن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ

“But whoever disputes with you in this matter after knowledge has come to you say, come let us call our sons and your sons and our women and your women and your selves and ourselves, then let us pray earnestly and call down Allah’s curse upon the liars “

— Quran, Surah Aal-i-Imraan (the Chapter of the Family of Imraan) #3, Verse 61

The Event of Mubahela

The event of Mubahela occurred in the year 9 AH, when a delegation of Christians from Najran in Yemen, came to visit the Prophet to discuss the beliefs of Islam, in particular the divinity of Jesus Christ (AS) and the idea of the trinity.

Having discussed for nearly three days and refusing to accept the logical arguments put forward by the Prophet (SAAW), finally an order was sent for both sides to carry out a Mubahela (or mutual cursing of the liars) to determine which side was true and which side was false.

The Prophet (SAAW) bought his closest family members for this spiritual contest, his daughter Sayyedah Fatimah (SA) representing ‘your women’, his son-in-law and cousin Imam Ali (AS) representing ‘yourselves’ and his grandchildren Imam Hassan (AS) and Imam Husayn (AS) representing ‘your sons’.

When the Christian delegation saw who the Prophet (SAAW) had brought with him, they became extremely frightened and decided not to enter into the Mubahela. Rather than accepting Islam, they agreed to pay the Jiziya (or protection tax), which meant they were able to remain as Christians, under the protection of the Islamic government.

The Hadeeth of the Cloak

The event of Mubahela was one of the most significant events in the early life of Imam Husayn (AS), however there were many others important events which occurred during the time he spent along with elder brother Imam Hassan (AS), in the company of the Prophet (SAAW).

The verse of purification, known as ‘Ayat e Tatheer’ was revealed, most famously at the house of his mother Sayyedah Fatimah (AS), where the Prophet (SAAW) was resting under a Yemeni blanket or cloak and each of the members of the Ahlul Bayt (or close family of the Prophet) in turn starting with Imam Hassan (AS), followed by Imam Husayn (AS), Imam Ali (AS) and finally Sayyedah Fatimah (AS) all requested permission to join him under the blanket.

Once all the family had gathered underneath the blanket this became a bright light which shone right to the heavens. When the archangel Jibrael (AS) saw this light he asked Allah who had gathered under the cloak, he was informed that it was:

‘Fatimah (AS), her father, her two sons and her husband’.

Finally Jibrael (AS) requested permission to join the under the blanket and the verse of purification Holy Quran Chapter 33:33 was revealed:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Allah only desires to keep away uncleanliness (sin) from you O people of the Household (Ahlul Bayt) and purify you with a thorough purification

— Quran, Surah al-Ahzaab (the Chapter of the Confederates) #33, Verse 33

This event has been eloquently expounded in the famous Hadeeth e Kisa (or Event of the cloak) which has been narrated by Sayed Fatimah (AS).

The Prophet, Imam Hasan and Imam Husayn

Imam Hassan (AS) and Imam Husayn (AS) would always be in the presence of their grandfather. On one occasion the Prophet (SAAW) was leading prayers and Imam Husayn (AS), who was still a young child, climbed on to the back of his grandfather while he was in Sujood (or prostration). Instead of pushing his grandchild away and rising from Sujood, he extended it until Imam Husayn (AS) himself got down from his back.

The Prophet (SAAW) would take every opportunity to introduce his grandchildren to the people, to try and make them understand the status of these boys. The various famous traditions narrated in this regard.

1. Hassan (AS) and Husayn (AS) are the leaders of the youths of paradise.

2. Husayn (AS) is from me and I am from Husayn (AS).

3. Husayn (AS) is the shining light and the Arc of Salvation.

4. Hassan (AS) and Husayn (AS) are Imams (leaders), whether they rise or sit.

The Prophet (SAAW) wanted to convey the message to the people that Islam would continue after him through his children and family members, and they would be the ones to protect and defend Islam.

The Conquest of Makkah

In the year 8 AH, Makkah was conquered by the Muslims, the city falling without any bloodshed or violence. Abu Sufiyan who was the leader of Makkah and had been the arch enemy of the Prophet (SAAW) and instigator of the all the major battles against Islam was forced to surrender and end his conflict with the Muslims.

Those who wished to surrender were taken as captives and brought to the house of the Prophet (SAAW) in Makkah.

It was here that Abu Sufiyan and his family (known as Bani Umayyah) including his son Muawiyyah were brought and where they formally accepted Islam by pronouncing the Kalama (or proclamation of faith). The Prophet in turn declared that they had been freed from captivity and could go and join the rest of the Muslims.

The group of those who had been freed by the Prophet came to be known as the ‘Tulaqah’ or ‘freed captives’. Although Abu Sufiyan had formally entered Islam, it was clear to everyone that there was no real belief (Imaan) and this was merely a political move, to avoid loss of prestige and influence. In addition they still harboured great animosity towards the Prophet and his family and resented the label ‘Tulaqah’ which they saw as insulting, given their previous nobility and position they held before the advent of Islam.

The Event of Ghadeer

Three months before the passing away of the Prophet Mohammed (SAAW), following the farewell Hajj pilgrimage to Makkah, all the multitude of Muslims who had accompanied him on Hajj were ordered to assemble at a place called Ghadeer-e-Khumm.

It was here that the community gathered for nearly three days and where the Prophet (SAAW) announced his imminent departure from this temporal realm to return back to his Lord. He gave the faithful gathered there a full overview of Islam and it’s teachings.

These included the main tenants of belief and worship, as well as admonishing them to hold fast to the book of Allah (Holy Qur’an) and the family members of the Prophet (SAAW). He then turned to people gathered and asked. Then the Prophet (SAAW) addressed the people gathered and addressed them:

‘O people, do you bear witness and I have delivered the message and fulfilled my duty unto you’.

The crowd replied:

Then again addressing the gathering he asked the question:

‘O people, Do I not have greater authority over you than you have over yourselves ?’

Everyone replied:

He then turns towards Imam Ali (AS) who sat next to him raises his arm aloft and proclaims:

‘Of whomsoever I am Guardian over, this is Ali is his Guardian (Mawla)’.

All present were called to take the oath of allegiance (Bayat) to Imam Ali (AS) who was then formally proclaimed as the Wali (Authority), Wasi (Successor) and Caliph (Ruler) after the Prophet (SAAW).

The Passing of the Prophet and the Conspiracy at Saqifah

On the 28^th Safar 11 AH the Prophet (SAAW) departed from this world in the home of his daughter Sayyedah Fatimah (AS).

Imam Ali (AS) and a few close companions were preparing to wash and shroud the body of the Prophet (SAAW). However a conspiracy was being hatched. Another group of companions were gathering at a place called Saqifa Bani Sa’ida to discuss the succession to the Prophet (SAAW).

Following the conquest of Makkah, Islam was in the ascendancy and had taken control of the whole of the Arabian Peninsula and was poised to spread beyond the borders of Arabia. Muslims who had endured great hardship and poverty, now had access to great wealth and resources.

Those who had been close to the Prophet (SAAW) now had their attention turned towards worldly gains and narrow tribal affiliations, the very things that the Prophet himself had fought to eradicate.

The gathering in Saqifa, which was initiated by representatives from the Ansar (the Madinan tribes of Aws and Hazraj) who had supported the Prophet in his struggle against the powerful Makkan tribes of Quraish, but who had previously been bitter enemies and who the Prophet had united under the banner of Islam. However they were fearful that following conversion of the Quraish to Islam and after the Prophet’s demise, nobody would take care of their interests and they would be sidelined by Quraish, hence they had gathered to appoint a leader from amongst themselves.

Three of the Prophet’s companions Umar ibn Khattab, Abu Bakr and Abu Ubayda al-Jarrah (who were all Muhajir from Makkah and affiliated to the Quraish tribe), came to know of the meeting which was taking place in Saqifa and quickly went to join it, as soon as they had received confirmation that the Prophet had passed away.

Upon arrival the group of Muhajirs observed the proceedings before confronting the gathering and told them that the leadership of the Muslims would have to be from the Quraish as this was the Prophet’s tribe and they held precedence of the other Muslims.

Initially the Ansar refused to accept, however when a split occurred between them over whether the leader should be from Aws or Hazraj. Umar put forward the name of Abu Bakr as the person who should become the Caliph or ruler of the Muslims.

He also assured the Ansar that their interests would be taken care of and they would be rewarded for their previous services, which swayed the majority of those gathered behind Abu Bakr, although Sa’d ibn Ubada who was the leader of the Ansar refused to endorse the decision and was later killed under suspicious circumstances.

The grouping which emerged from Saqifa began gathering support amongst the Arab tribes, especially the Bedouins to gain legitimacy for their decision and to coerce people into accepting Abu Bakr’s caliphate. Muslims began pledging their allegiance in the Prophet’s mosque, either willingly, through bribery or out of fear of reprisals.

Imam Ali (AS) saw what was happening and asked for at least 40 supporters so he could challenge for his usurped right. However only a handful would come forward to support him. As Imam Ali, hadn’t paid allegiance, a decision to force him to make the Bayat.

The Attack on the House of Imam Ali

A large group gathered by entrance of the house of Imam Ali (AS), carrying fire lit torches and threatening to burn and break down the door if Imam Ali (AS) did not come out. Sayyedah Fatimah (AS) came behind the door and told the group not to enter as her children were in the house. The door was set alight and extreme force was used to break the heavy wooden door.

The door fell on Sayyedah Fatimah crushing her, causing her ribs to be broken and to miscarry her unborn child. She tried in vain to stop them taking Imam Ali (AS), but was unable to prevent him from being dragged to the mosque, although he was later released.

The injuries suffered and the effects of the miscarriage caused Sayyedah Fatimah (AS) to become bedridden, although she never complained to Imam Ali (AS) about her injuries.

The Confiscation of Fadak

However after a few days, another development occurred. The land of Fadak which belonged Sayyedah Fatimah (AS) was confiscated by the ruling party. The land had been gifted to Sayyedah Fatimah (AS) by her father the Prophet after it had been handed over to him by the Jewish tribes of Madinah, following a peace treaty which had been agreed after the battle of Khaybar.

As the land was gifted and not obtained by conquest, the Muslims had no share in it, and the verse revealed to the Prophet (SAAW)

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ

“And give the near of kin their rightful due”

— Quran, Surah al-Isra (the Chapter of the Night Journey) #17, Verse 26

It was the most fertile land in Madinah and provided the greatest amount of revenue to the treasury of the Islamic state.

The income from this state was actually the personal property of Sayyedah Fatimah (AS), however she voluntarily gave this income for the benefit of Islam and the Muslims.

Sayyedah Fatimah (AS) accompanied by sons and some ladies from her family, went to the Prophet’s mosque, where the rulers had taken control and in the presence of those gathered delivered an eloquent and important sermon known as the sermon of Fadak, reminding the Muslims of what her father had done for them, how they had been guided to the truth and reminding them of the principles of Islam and the rights of the family of the Prophet (SAAW).

Despite presenting a rightful claim, she was denied her right. Following this incident, she along with her children and husband, went to houses of the Muslims residing in Madinah, reminding them of the pledge of allegiance they had given to her husband Imam Ali (AS) and their duty to support them in obtaining their lawful rights.

However she was met with either silence or indifference. Most of the Muslims were either satisfied with what had transpired, as they were being adequately supported from the Islamic treasury (Bayt-ul-Mal) or were too frightened to speak out.

The Martyrdom of Sayyedah Fatimah az-Zahra

Only and a handful remained loyal in their support. Sayyedah Fatimah (AS) passed away shortly afterwards, due to the injuries she had sustained.

She died while in a state of anger against the ruling authorities and never gave her allegiance to them. In her will she requested Imam Ali (AS) to bury her in the middle of the night with only a few close companions and her family members were in attendance.

The Isolation of Imam Ali and the Rise of Banu Umayyah

Imam Ali (AS) was now isolated with only a handful of loyal supporters. Abu Sufyan who until now had not been involved in the events which transpired, approached Imam Ali (AS) and made him an offer. He told we would send his sons and support him to gain his right. Imam Ali (AS) understood that the motivation for his support was to create sedition in the community and to weaken Islam and the Muslims, so he told him:

“Get Away from me Iblis (Satan)”.

Shortly afterwards Abu Sufyan was approached by the ruling party offered a large sum of money from the treasury as well as the rulership over the recently conquered lands of Syria, which he accepted.

Initially his the older son of Abu Sufayan, Yazid was appointed as the governor of Syria, however he died soon after being appointed and was succeeded by his younger brother Muawiyyah.

Muawiyyah would rule Syria for over 40 years and it would become his fiefdom. He saw himself as a king, similar to the Roman emperors.

His preaching of Islam was antithetical to true Islam.

He spread vile and false propaganda against the Prophet’s family, especially Imam Ali (AS) and it became a custom to curse Imam Ali (AS) from the prayer pulpit.

This practice would be spread to the rest of the Islamic lands once Muawiyyah had assumed the caliphate.

In essence Syria was being run as parallel system, separate from the rest of the Muslim lands. When some Muslims complained about the situation in Syria to the ruling authorities they were told:

“Leave Muawiyyah, he is the Caesar of the Arabs.”

The Caliphate of Abu Bakr, Umar and Uthman

Following the Prophet’s death, Abu Bakr had assumed the Caliphate for around two and a half years during which times no major changes occurred. After his death, Umar was appointed as the Caliph and it was here that significant changes started to occur.

For the first time, classes began to occur within the Muslim society. Prominent Arab tribes were given preferential treatment and a greater share of the Bayt-ul-Mal (Muslim treasury).

Many prominent companions became extremely wealthy during this period including Talha ibn Ubaidullah, Zubair ibn Awwam and Saad ibn Abi Waqas . Non Arabs especially Persians, were subject to great discrimination and were being treated like second class citizens.

A Persian slave whose was being mistreated by his Arab master complained to Umar about his treatment. His case was dismissed and the ruling was given in favour of his master. This caused the slave become resentful and he took revenge by attacking Umar, eventually leading to his death.

On his deathbed, Umar appointed a council or Shura of six people to select the next Caliph and this led to the appointment of Uthman ibn Affan as third caliph.

During the period of the first two Caliphs, Imam Ali (AS) had acted as an unofficial advisor guiding them were possible and helping solve difficult issues. Imam Ali (AS) had limited influence over the policies of the rulers, although he continued to fulfil his duty as the Imam of the Muslims to try and elevate the problems in the society.

On many occasions during his rule Umar remarked:

“Had it not been for Abul Hassan (Imam Ali), I would surely have perished.”

The Assassination of Uthman

Once Uthman who was from Bani Umayyah became the Caliph, power and wealth became concentrated amongst his own tribe and other companions were being sidelined.

This created resentment, people became angry and started uprising. Imam Ali (AS) tried to advise Uthman, however he would only listen to his own family members, especially his own son-in-law Marwan bin Hakam,.

The rebels had now gained strength and movement was building against Uthman. Imam Ali (AS) wanted to avoid bloodshed and even sent his own sons including Imam Hassan (AS) and Imam Husayn (AS) to defend the house of Uthman, however the rebellion proved too strong and the people managed to break into Uthman’s palace and kill him.

Uthman had earlier sought help from Muawiyyah in Damascus to help him survive the uprising against him, however the battalion which was sent by Muawiyyah were given strict orders not to intervene, but to just to observe events and report back.

The Caliphate of Imam Ali

Following the assassination of Uthman, the Muslim ummah was in a state of turmoil and there was no clear leader to take over the Caliphate.

There were several who harboured ambitions of taking over the rulership, but after the excesses and nepotism of Uthman, people were now looking for a just ruler who could unite the Ummah. People began turning towards Imam Ali (AS), urging him to take the Caliphate.

Imam Ali (AS) was reluctant to accept and advised the people chose another candidate for the position, however after much pressure and insistence from the people Imam Ali (AS) finally accepted taking the Caliphate, with certain pre-conditions which were accepted. Muslim society whilst outwardly religious and adherent to the teachings of the Prophet had rotten on the inside, with nepotism and corruption rife.

Imam Ali (AS) vowed to return to the time of Prophet (SAAW), with the Bayt-ul-Mal being distributed equally amongst all the Muslim regardless of race, class or tribal affiliation.

Neither Imam Hassan (AS) or Imam Husayn (AS) took any formal positions in Imam Ali’s government, even though they were the best qualified for those roles, they instead acted as helpers and supporters of their father. All the corrupt governors were dismissed and replaced with just and fair ones, often from the poorer classes of the society.

This caused great annoyance amongst certain companions who had become the elites in the society, taking a greater share of the wealth and receiving preferential treatment.

Talha and Zubair came to Imam Ali (AS), complaining about their share from Bayt-ul-Mal and also expecting to receive positions in his government. On hearing their complaint, Imam Ali (AS) extinguished the lit candle he was using while he was writing the accounts and took another candle from his own pocket and lit it.

He then turned towards Talha and Zubair explaining that the candle he extinguished had been purchased from Bayt-ul-Mal and the other one he took out was his own personal property. As the matter they raised was a personal issue, he could not allow any expenditure from governmental funds, even a small item such as a candle.

Talha and Zubair immediately understood that their appeal would be unsuccessful and got up to leave.

Imam Ali (AS) asked them where they were going and they informed they were going to go to Makkah to perform Umrah. Imam Ali (AS) then asked them to renew their oath of allegiance, which they did.

On arrival in Makkah, Talha and Zubair met with one of the Prophet’s wives Ayesha the daughter of Abu Bakr and it was from here they began a movement to remove Imam Ali (AS).

The Instigation of Jamal

The group met with three of the deposed governors from Uthman’s reign and after a meeting at house of Abdullah ibn Aamir Hadhrami who had been the governor of Makkah, it was decided to go to Basra to rally the people against Imam Ali (AS) under the pretext of taking revenge for the murder of Uthman. An army began gathering in Basra, threatening to capture the city.

Imam Ali (AS) tried to raise an army from Madinah, however only a few hundred volunteered, not enough to combat to the large contingent gathered in Basra. Imam Hassan (AS) was sent to Kufa with Ammar e Yasir, Abdullah-ibn-Abbas and Malik al-Ashtar to gather recruits and in spite of opposition from Abu Musa, managed to gather an army of over 12,000 warriors.

The group proceeded to Basra to confront the rebels. Despite attempts at negotiation, the rebels were determined to fight and a battle ensued, which became known as the Battle of Jamal (or the camel), so named as the rebels were being led into battle by Ayesha who was riding on the back of a camel.

The rebels were resoundingly defeated, both Talha and Zubeir were killed in the battle and Ayesha was captured and escorted back to Madinah by her brother Mohammed bin Abu Bakr, who was part of Imam Ali’s army.

Following the Battle of Jamal, the capital of the Muslim Caliphate was transferred to Kufa, to allow Imam Ali (AS) to be close to his supported and also this was a more central location, as the Islamic empire had expanded since the days of the Prophet (SAAW).

Muawiyyah and the Battle of Siffin

Muawiyyah had sent observers to the Battle of Jamal and asked them to report back to him as he had been clandestinely supporting the rebels. He now saw an opportunity to weaken Imam Ali (AS) rule and he too began using the slogan of vengeance of the murder of Uthman.

A blood stained shirt, reportedly from Uthman, was used to rouse the people’s emotions and to gain recruits for the Syrian Army.

Muawiyyah departed from Damascus with his army and moved towards a village named Siffin (modern day Raqqa) which is close to the border with Iraq and next to the Euphrates River. Upon arrival in Siffin, Muawiya’s army immediately occupied the river bank.

Imam Ali (AS) got news of Muawiya’s movement and in response he raised an army from Kufa and moved towards Siffin. The army of Imam Ali (AS) consisted of veterans from the Battle of Badr such as Amar e Yassir as well as valiant warriors such as Malik e Ashter.

Upon arrival in Siffin, the army of Imam Ali (AS) attempts to take water from the river, but finds the water-front blocked by Muawiya’s army, who refuse to give them access. A battle ensued for control of the river, which the Kufan army won easily.

The Kufans now had control of the river and some amongst the Kufan army suggested that they too should prevent the Syrians from having access to water, in the same way that had been denied. However Imam Ali (AS) refused to entertain such and idea, saying this was against the law of Allah (SWT) and all human beings, even animals have the right to have free access to water.

The battle turned into a war of attrition over several months during the hot summer months, with Amr e Aas who was Muawiya’s chief advisor using various tricks and schemes to intimidate and scare the Kufan army, however due to the foresightedness and intelligence of commanders such as Malik e Ashtar, these were unsuccessful.

The Martyrdom of Ammar ibn Yaser

Once the actual battle commenced, both sides suffered heavy casualties. The prominent companion of Prophet (SAAW) Ammar e Yaser was martyred and this caused turmoil in the ranks of the Syrian army. All the Muslims were aware of a famous tradition from the Prophet (SAAW) which was narrated to Ammar.

“O Ammar, indeed you will be martyred at hands of a rebellious group.”

The Syrians were now anxious as they were the ones who had killed Ammar and this tradition was referring to them. They refused to carry on fighting and confronted Muawiyyah in his tent. Muawiyyah then called a private meeting with Amr e Aas to try resolve the issue.

Amr e Aas who known for his cunning and deception, told Muawiaya, it was not they who were responsible for Aamar’s death, rather it was Imam Ali (AS) who had brought Ammar to the battlefield and so he was responsible for his death. This message way then relayed to the Syrian army who accepted this explanation and resumed fighting.

The battle continued, but it was the Kufan’s who had the upper hand and the Syrians were facing defeat. Malik al-Ashtar who was now within striking distance of Muawiya’s tent was ready to strike the final blow and finish the battle.

The Quran on Spears

With defeat now certain, Amr e Aas was asked to come up with another scheme in order to save Muawiyyah. He ordered all the copies of Qur'an to be placed upon spears and taken towards the Kufan army. A new slogan was raised:

“The Syrians do not want bloodshed.
Let the Book of Allah (SWT) judge between us.”

Some in the Kufan army appeared to accept this slogan and they too began to lay down their weapons. Malik al-Ashtar saw what was happening and commanded his men to continue fighting as he understood this was a deception.

However Ashas al Kindi who was a paid spy of Muawiyyah in the army of Imam Ali (AS) told his men not to follow the orders of Malik. A rebellion was occurring inside the Kufan army and group of rebels had surrounded the camp of Imam Ali (AS), threatening to kill him unless the battle was stopped. A messenger was despatched to the frontline and Malik was notified and ordered to return back to the camp.

The Arbitration that Birthed the Khawarej

The battle therefore ended inconclusively and the rebel group who later came to be known as the Khawarej, asked for an arbitration to be setup and punish the wrongdoers from power.

Amr e Aas was selected from the Syrian side and Abu Musa Ashari was selected from the Kufan side. Abu Musa was the previous governor of Kufa during the time of Uthman and was known to be an enemy of Imam Ali (AS).

He was also a naive and foolish man even though he was popular amongst the Kufans. Several from side of Imam Ali (AS) objected to appointment of Abu Musa, however the Khawarej group of the rebels led by Ashas was insistent that Abu Musa be appointed to the role.

During the arbitration process Abu Musa Ashari removed Imam Ali (AS) from the Caliphate, however Amr e Aas instead of removing Muawiyyah appointed him in place of Imam Ali (AS).

The Khawarej group realising they have been deceived by Amr e Aas, went to Imam Ali (AS) in order to persuade him to resume the war against Muawiyyah. Imam Ali (AS) refused to do so, blaming them for having forced him into arbitration.

The Murder of Ibn Khabbab and his Wife

The Khawarej then turned against Imam Ali (AS), claiming he had become Kafir for refusing to fight against Muawiyyah. They then began to attack his supporters wherever they found them, a particularly horrible incident occurred where Abdullah bin Khabbab who had been a cook in the army of Imam Ali (AS) in Siffin was attacked and killed along with his pregnant wife, who had her belly ripped open.

Confronting the Khawarej in Nahrawan

Finally was forced into confronting the Khawarej group and a battle took place at Nahrawan. All but twelves of the rebels were killed, however the situation in Kufa was now extremely tense and Muawiyyah was able launch attacks against various attacks against various parts of the Islamic state, assassinating two of Imam Ali (AS) most prominent commanders Malik e Ashtar and Mohammed bin Abu Bakr.

The Martyrdom of Imam Ali

Imam Ali (AS) himself was attacked in the Mosque of Kufa by one the Khawarej named ibn Muljim, which led to his martyrdom on the 21^st Ramadhan 60 AH. Before his death, Imam Ali (AS) appointed his oldest son Imam Hassan (AS) as the next Caliph and the 2^nd Imam of the Muslims.

All the family members and close companions made the Bayat.

The Caliphate of Imam Hasan

Imam Hassan (AS) assumed the caliphate, however the situation in Kufa was extremely tense and unstable. His army was unwilling to fight against Muawiyyah and there was treachery amongst his commanders, with many accepting bribes and defecting to the side of Muawiyyah. Most notable amongst these was Ubaydullah ibn Abbas.

Kufa was no longer safe for Imam Hassan (AS) and to remain and incident occurred where Imam Hassan (AS) was attacked during his prayers, badly injuring his leg.

He left to go to Madain, where a group of his supporters were able to offer him protection.

The Treaty with Muawiyyah

After four months of his Caliphate, Imam Hassan (AS) was forced to enter in a peace treaty with Muawiyyah which would allow to become the Caliph, however it subject to various conditions most notably the following.

1. Muawiyyah would rule in accordance with the Holy Qur’an the Prophetic Traditions (Sunnah)

2. The practice of cursing Imam Ali (AS) from the pulpits which was common place in Syria and under lands under Umayyad rule would be stopped.

3. Upon his death, Muawiyyah would have no right to appoint his successor. The caliphate would then return to Imam Hassan (AS) or if he were to die, then it would be passed on to his younger brother Imam Husayn (AS).

Muawiyyah agreed to the conditions stipulated in the treaty by Imam Hassan (AS), however he had no intention of fulfilling any of them, he just wanted to take power at all costs.

Imam Hassan (AS) left the caliphate and returned back to Madinah.

Muawiyyah upon becoming the Caliph famously remarked:

“By Allah, I did not fight you to make you pray, fast and perform the Hajj or pay Zakat. You already perform these duties.
But I fought you so that I may rule over you and the Almighty Allah has given this to me while you were not desirous of it.”

Many of those who had been close to Imam Hassan (AS) failed to understand the strategic value of the peace treaty and blamed Imam Hassan (AS) for showing weakness and humiliating the believers.

During this difficult and turbulent period, his biggest supporter was his brother Imam Husayn (AS) defending him against all accusations and slanders. Imam Hassan (AS) began the phase of Jihad Tabyeen and wished to expose the realities of Umayyads and their anti-Islamic agenda. Imam Hassan (AS) was slowly a building movement as the false veneer and fake religiosity of the Umayyads was starting to become apparent.

Courageous men like Hujr ibn Adi and Rushayd al Hajri both attained martyrdom.

The Martyrdom of Imam Hasan

Later on Imam Hassan (AS) himself would be martyred at the hands of Muawiyyah, with poison being administered to him through his wife Juda bint e Ashas (the daughter of Ashas al Kindi the arch enemy of Imam Ali (AS) who started the rebellion in Siffin). Imam Hassan (AS) became sick through the strong poison which had destroyed his liver, causing him to vomit. Imam Husayn (AS) saw the condition of his brother and began grieve and weep intensely.

Imam Hassan (AS) consoled his brother and told him:

“I have been given poison which will kill me. However there is no day like your day O Abu Abdullah. Thirty thousand claiming to be from the Ummah of our grandfather Mohammed (SAAW) will gather together to shed your blood, violate your sacredness and take captive your children and womenfolk”.

The Imamate of Imam Husayn

Imam Husayn (AS) was now the Imam of the Muslims and his first task was the burial of his brother. The body was taken from his house and the family members and close companions proceeded towards the Prophet’s mosque where they wished bury him.

A group of the enemies had gathered near the mosque and fired arrows as soon as they saw the body approaching. Some from the Bani Hashim drew their swords and were prepared to fight, but Imam Husayn (AS) intervened as Imam Hassan (AS) had stated in his will that he did want any blood to be shed on account of his funeral.

The body was then buried in Jannat-ul-Baqi the cemetery next to the Prophet’s mosque.

As long Muawiyyah was alive Imam Husayn (AS) abided by the terms of the peace treaty, even though Muawiyyah himself did not abide by any of its conditions.

With Imam Hassan (AS) being killed, Muawiyyah now believed the path was clear for his son Yazid to succeed him and he began actively promoting and campaigning for him, using bribery to influence prominent figures and tribal chiefs.

However unlike his father, who feigned religiosity and piety, despite his inner disbelief, Yazid had no such pretences and he was open drinker, fornicator and shameless in committing sins.

Like his brother Imam Hassan (AS) before him Imam Husayn (AS) made numerous pilgrimages to Makkah for Hajj and Umrah using these opportunities to meet with Muslims and explain the situation which was unfolding.

The Death of Muawiyyah and the Rise of Yazid

Following the death of Muawiyyah in Rajab 60 AH, Yazid became the Caliph and quickly moved to strengthen his position.

He wrote a letter to his governor in Madinah, Walid bin Utba to take the Oath of Allegiance (Bayat) from Imam Husayn (AS), by force if necessary. Imam Husayn (AS) was summoned to go to the governor’s palace, he understood that this was regarding Muawiya’s death and Yazid’s accession, so asked the Hashemite youth to accompany him fully armed in case his life was put in any danger. His family members accompanied him to palace and he told them to stand outside the room where he was meeting with Walid was to be held and if he were to raise his voice, then they should enter the room with full force.

As soon as Imam Husayn (AS) entered the room we saw Walid sat there along with his advisor Marwan bin Hakam. He was given the news of Muawiya’s death and informed that Yazid had asked for him take the oath of allegiance. Imam Husayn (AS) acted as though he was unaware and replied:

“We are from Allah and verily unto him shall we return. As for the oath, anyone like me would not give his allegiance in secret. And I do not think you will be content with a private pledge from me without making known to the public”.

Walid agreed with the position was allowing the Imam to leave. However Marwan intervened and told him:

“By Allah! If you allow him to depart you will never get the opportunity to compel him to take the oath. Arrest him and do not allow him to leave here until he has paid allegiance, and if he refuses he should be executed.”

On hearing this the Imam’s voice raised and in an angry tone he said:

“O son of Zarqa! Do you threaten me with death?
By Allah you have lied and sinned.”

On hearing the raised voice of the Imam, the Hashemite youths burst into the room with swords raised and rescued Imam Husayn (AS) from that situation.

The Departure from Madinah

Imam Husayn (AS) now understood that Madinah was no longer a safe place for him and his family and he made plans to leave for Makkah, which was still considered to be safe as it was considered that nobody would violate the sanctity of the Haram.

He left on the 28^th of Rajab 60 AH, all of his family accompanied him with the exception of his brother Muhammad bin Hanafiyah, his grandmother Umme Salma the wife of the Prophet (SAAW), Umm-ul-Baneen (his stepmother and mother of his brother Hazrat Abbas (AS) and his daughter Fatimah Sughra (AS) who was ill and could not travel. Fatimah Sughra pleaded with her father to take her, but he refused.

Imam Husayn (AS) knew that the ladies of his household would be taken captive and paraded in the streets of Kufa and Damascus, so did not wish to take Fatimah Sughra would looked exactly like his mother Fatimah Zahra (AS). Fatimah Sughra held her new born baby brother Ali Asghar and wished to keep him with her.

All the ladies of the family tried to separate the little baby from his sister, even the baby’s mother, but he would not leave his sister.

Finally Imam Husayn (AS) came and whispered some words in the ear of the baby and he immediately jumped into the arms of his father. Fatimah Sughra then said her farewells to her brother Ali Akbar (AS), the two siblings embracing and crying:

“When will see you O my dearest brother,”

she asked. Ali Akbar replied

“O my beloved sister. Make Dua that I will return soon inshallah.”

Sayyedah Zainab (AS) also joined her brother Imam Husayn (AS) accompanied by her two young children Aun and Muhammad. She had been given prior permission by her husband Abdullah ibn Jaffar to accompany Imam Husayn (AS) on his journeys.

She along with the other ladies of the household were mounted on the backs of the camels, assisted by their sons, nephews and brothers. Umm e Salma his grandmother approached Imam Husayn (AS) and told him not to go to Iraq, as she had been told by Prophet (SAAW) that he would be killed over there and she showed him some soil from the land of Karbala which the Prophet (SAAW) had given to her and which she kept in a glass container, which would turn to blood upon his martyrdom. Imam Husayn (AS) explained that this was mission and in order to safeguard Islam, he would have to go.

Before departing Madinah, Imam Husayn (AS) he went to visit the graves of his brother Imam Hassan (AS), his grandfather Prophet Mohammed (SAAW) and his mother Sayyedah Fatimah (AS). He stood next to the grave of brother Imam Hassan (AS) and said:

“O my brother the enemies are after my blood. It looks like the time of my martyrdom is near and I am leaving you now.”

After leaving the grave his brother, he went to the grave of his grandfather the Holy Prophet (SAAW). Imam Husayn (AS) stayed a long time at the grave of the Prophet (SAAW), weeping intensely. He fell asleep and saw the Prophet (SAAW) in a dream.

He spoke to his grandfather and told him:

“O my beloved grandfather, my salutations upon you. The land of Madinah has become small for me. Tyrants from amongst the Ummah are after my blood and I am leaving Madinah with a heavy heart”.

Finally he went to visit to grave of his mother Sayyedah Fatimah Zahra (AS). He approached the grave running and falling on to the grave, the same way a small child falls into the lap of the mother. He spoke to his mother and began to weep.

“O my beloved mother, accept my final Salaam. I am leaving the land of Madinah and will not return. The prophecy of my grandfather is about to come true.”

Having said his farewells, Imam Husayn (AS) leaves Madinah for the final time, heading towards Makkah.

Conclusion

Peace be upon you, O Aba Abdillah.

Peace be upon you, O son of the Messenger of God.

Peace be upon you, O son of the Commander of the Faithful,

And the son of the Master of the Successors.

Peace be upon you, O son of Fatimah, the Mistress of the Women of all the Worlds

وَسَيَعْلَمُ ٱلَّذِينَ ظَلَمُوا۟ أَىَّ مُنقَلَبٍۢ يَنقَلِبُونَ

And those who have wronged, will come to know to what [evil] return, they will be returning.

- Quran, Surah ash-Shu’ara (the Chapter of the Poets) #26, Verse 227

إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

Indeed, we belong to God, and indeed to Him we shall return.

- Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse 156