The arrival of Imam Husayn (‘a)’s caravan in Karbala
On Muharram 2nd 61 Ah., Imam Husayn (‘a) and his companions arrived in Karbala[1]; this was the starting point for the heroic resistance of the Imam against injustice and tyranny which culminated in the epic event of Ashura[2].
The adversities of the Ahl-al-Bayt (‘a) started on Muharram 2nd and they intensified day by day until the day of Ashura[3].
Imam Husayn (‘a)’s remarks upon his arrival in Karbala
Upon his arrival in Karbala, the Imam addressed his companions and said:
“النَّاسُ عَبيدُ الدُّنْيا وَ الدِّينُ لَعِقٌ عَلى أَلْسِنَتِهِمْ، يَحُوطُونَهُ ما دَرَّتْ مَعايِشُهُمْ، فَإِذا مُحِّصُوا بِالْبَلاءِ قَلَّ الدَّيَّانُونَ”
“People are the slaves of this mundane life, and religion is but some empty words on their lips! They abide by it so long as their livelihood is secured by it. But when they are put to the test through tribulations, few will remain faithful!”[4]
Then the Imam asked: “is this Karbala?” his companions replied: “it is, O’ grandson of the Prophet!”
The Imam then said:
[5]“هذا مَوْضِعُ كَرْبٍ وَ بَلاءٍ، ههُنا مَناخُ رِكابِنا، وَ مَحَطُّ رِحالِنا، وَ مَقْتَلُ رِجالِنا، وَ مَسْفَكُ دِمائِنا”
“This is the place of sorrow and tribulation [the place of trial]; it is the place where our camels will lie down, our caravan will make camp, our men will be martyred, and our blood will be spilled”[6].
ʿUbaydullah ibn Ziad learns about Imam Husayn (‘a)’s arrival in Karbala
After Imam Husayn (‘a) and his companions stopped in Karbala Ḥurr who had been ordered to follow the Imam (‘a) with one thousand horsemen, also made camp in a nearby region in front of Imam Husayn (‘a) and his companions’ camp. He then wrote a letter to ʿUbaydullah ibn Ziad to inform him of the Imam’s arrival in Karbala [7].
The Letter of ʿUbaydullah ibn Ziad to Imam Husayn (‘a) on Muharram 2nd
After learning about Imam Husayn (‘a)’s arrival in Karbala, Ibn Ziad wrote a letter to the Imam which read as follows:
“O’ Husayn! I was given the news of your arrival in Karbala. Amirulmu’minin Yazid has sent me a directive ordering me not to rest until I have killed you and j o i n you with Allah the Ever Attentive the Ever Aware or until you submit to my command and that of Yazid ibn Muʿāwiyah!”[8]
Imam Husayn (‘a)’s crushing response to Ibn Ziad
When Imam Husayn (‘a) read this letter, he threw it away and said:
“لا أَفْلَحَ قَوْمٌ آثَرُوا مَرْضاةَ أَنْفُسِهِمْ عَلى مَرْضاةِ الْخالِقِ”
“Those who choose their own pleasure over that of Allah will never prosper!”[9]
When ʿUbaydullah’s messenger asked the Imam for his answer to the letter, Imam Husayn (‘a) said: “This letter does not need any response, for ʿUbaydullah has become deserving of Divine penalty!”[10]
When the messenger went back to his master and told him what he had heard, ʿUbaydullah blew up with rage [but he had nothing to say in return][11].[12]
Imam Husayn (‘a)’s uncompromising attitude toward injustice and its agents
By this short yet decisive response, Imam Husayn (‘a) showed that he would never compromise with those who choose the pleasure of the rebellious individuals over Allah’s pleasure. Thus he did not deem the letter of people such as ʿUbaydullah worthy of an answer, so he just read it and threw it away. The Imam did that knowing that this would endanger his life, but then that is the difference between he who seeks Allah’s pleasure and those who seek to appease rebellious tyrants.[13]
Imam Husayn (‘a)’s letter to the people of Kūfah
On Muharram 2nd, Imam Husayn (‘a) wrote a letter to the notables of the city of Kūfah who were still bound by their vows to the Imam (‘a); though it was apparently a letter to a number of prominent figures, it was in effect a letter to all the people in Kūfah. The letter read:
“بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ، مِنَ الْحُسَيْنِ بْنِ عَلِىٍّ إِلى سُلَيمانِ بْنِ صُرَدٍ، وَ الْمُسَيِّبِ بْنِ نَجْبَةَ، وَ رُفاعَةِ بْنِ شَدّادٍ، وَ عَبْدِاللَّهِ بْنِ والٍ...،[14]فَمَنْ نَّكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ،وَ سَيُغْنِى اللَّهُ عَنْكُمْ، وَ السَّلامُ”[14]
“In the Name of Allah, the Most Gracious the Ever Compassionate. This is a letter from Husayn ibn Ali to Suleiman ibn Ṣurad, Musayyib ibn Najabah, Rufāʿah ibn Shaddād, Abdullah ibn Wāl and all the believers; you all know that the Prophte (s) once said: “whoever sees a tyrant who has forbidden what Allah has allowed and declared permissible what Allah has forbidden and who has broken the covenant of Allah, defies the tradition of the Prophet, and who tyrannizes the servants of Allah, but he does not fight him in words and deeds … such a person deserves to be thrown by Allah in the same place [in Hell] as that tyrant[15] … and whoever breaks his vow has only done so to his own detriment” and soon Allah will suffice me so that I will never again be in need of your help[16].[17]”
Imam Husayn (‘a) then sealed the letter and rolled it and gave it to Qeys ibn Musahhar al-Ṣaydāwī to deliver it to the people of Kūfah. But the people of Kūfah betrayed the Imam’s messenger as well and he was finally killed. When the Imam was informed that Qeys had been killed, tears filled his eyes and prayed:
“اللَّهُمَّ اجْعَلْ لَنا ولِشيعَتِنا عِنْدَكَ مَنْزِلًا كَريماً، وَ اجْمَعْ بَيْنَنا وَ بَيْنَهُمْ فِي مُسْتَقَرٍّ مِنْ رَحْمَتِكَ إِنَّكَ عَلى كُلِّ شَىْ ءٍ قَديرٍ”
“O’ Lord! Give us and our Shi’as a lofty standing with You, and j o i n us together by Your Grace, for You have power over all things”[18]
Imam Husayn (‘a)’s last word of warning to the people of Kūfah
This letter of the Imam (‘a) served as his last word of warning to awaken the people of Kūfah in general and their notables in particular. So on the one hand, Imam Husayn (‘a) clarifies their heavy duty with respect to rising up against the hosts of Satan and the agents of corruption, rebellion, and disbelief and, on the other, he reminds them of their firm pledge and vow to him that they would support him in his fight for his noble cause.[19]
Interestingly enough, the Imam does not postpone his uprising pending their support; as such he is determined to put his trust in Allah and to fight for his cause to the last breath.[20]
Researched, complied, and edited by: the news editorial of the website of the office of Ayatollah Makarem Shirazi
[1] “Ashura: the roots, the motives, the events, and the implications”, p. 379
[2] “The New Mafātīḥ”, p. 599.
[3] Religious Laws for Mourning Ceremonies, p. 114.
[4] “Ashura: the roots, the motives, the events, and the implications”, p. 379.
[5] Khwarizmi. Maqtal Al Husayn. Vol. 1, p. 237 & Biḥār Al Anwār, vol. 44, p. 386.
[6] “Ashura: the roots, the motives, the events, and the implications”, p. 399.
[7] Ibid.
[8] “Ashura: the roots, the motives, the events, and the implications”, p. 382.
[9] Ibid.
[10] Ibid.
[11] Ibn Aʿtham. Al Futūḥ. Vol. 5, pp. 150-151. Khwarizmi. Maqtal Al Husayn. Vol. 1, p. 239. Biḥār Al Anwār. Vol. 44, p. 383.
[12] “Ashura: the roots, the motives, the events, and the implications”, p. 382.
[13] Ibid, p. 283.
[14] Ibid.
[15] Ibid, p. 384.
[16] Ibn Aʿtham. Al Futūḥ. Vol. 5, pp. 143-145. Khwarizmi. Maqtal Al Husayn. Vol. 1, p. 234. Biḥār Al Anwār. Vol. 44, pp. 381-382.
[17] “Ashura: the roots, the motives, the events, and the implications”, p. 385.
[18] Ibn Aʿtham. Al Futūḥ. Vol. 5, pp. 147; Biḥār Al Anwār. Vol. 44, pp. 382.
[19] “Ashura: the roots, the motives, the events, and the implications”, p. 385.
[20] Ibid.
